By JONATHAN EDWARDS.

There is a kind of taste of the mind, whereby persons are guided in their judgment of the natural beauty, gracefulness, propriety, nobleness, and sublimity of speeches and action, whereby they judge, as it were, by the glance of the eye, or by inward sensation, and the first impression of the object; so there is likewise such a thing as a divine taste, given and maintained by the Spirit of God, in the hearts of the saints, whereby they are in like manner led and guided in discerning and distinguishing the true spiritual and holy beauty of actions; and that more easily, readily, and accurately, as they have more or less of the Spirit of God dwelling in them. And thus “the sons of God are led by the Spirit of God, in their behavior in the world.”

A holy disposition and spiritual taste, where grace is strong and lively, will enable a soul to determine what actions are right and becoming Christians, not only more speedily, but far more exactly, than the greatest abilities without it. This may be illustrated by the manner in which some habits of mind, and dispositions of heart, of a nature inferior to true grace, will teach and guide a man in his actions. As for instance, if a man be a very good natured man, his good nature will teach him how to act benevolently amongst mankind, and will direct him, on every occasion, to those speeches and actions which are agreeable to rules of goodness, than the strongest reason will a man of a morose temper. So if a man’s heart be under the influence of an entire friendship, and most endeared affection to another, though he be a man of an indifferent capacity, yet this habit of his mind will direct him, far more readily and exactly, to a speech and deportment, or manner of behavior, which shall in all respects be sweet and kind, and agreeable to a benevolent disposition of heart, than the greatest capacity without it. He has, as it were, a spirit within him, that guides him; the habit of his mind is attended with a taste by which he immediately relishes that air and mien which is benevolent, and disrelishes the contrary, and causes him to distinguish between one and the other in a moment, more precisely, than the most accurate reasonings can find out in many hours. As the nature and inward tendency of a stone, or other heavy body, that is let fall from aloft, shows the way to the center of the earth more exactly in an instant than the ablest mathematician, without it, could determine, by his most accurate observations, in a whole day. Thus it is that a spiritual disposition and taste teaches and guides a man in his behavior in the world. So an eminently humble, or meek, or charitable disposition, will direct a person of mean capacity to such a behavior, as is agreeable to Christian rules of humility, meekness and charity, far more readily and precisely than the most diligent study and elaborate reasonings of a man of the strongest faculties, who has not a Christian spirit within him. So also will a spirit of love to God, and holy fear and reverence toward God, and filial confidence in God, and an heavenly disposition, teach and guide a man in his behavior.

It is an exceedingly difficult thing for a wicked man, destitute of Christian principles in his heart to guide him, to know how to demean himself like a Christian, with the life and beauty, and heavenly sweetness of a truly holy, humble, Christ-like behavior. He knows not how to put on these garments; neither do they fit him.

The saints in thus judging of actions by a spiritual taste, have not a particular recourse to express rules of God’s word, with respect to every word and action that is before them, the good or evil of which they thus judge: But yet their taste itself, in general, is subject to the rule of God’s word, and must be tried by that, and a right reasoning upon it. As a man of a rectified palate judges of particular morsels by his taste; but yet his palate itself must be judged of, whether it be right or no, by certain rules and reasons. But a spiritual taste of soul mightily helps the soul in its reasonings on the word of God, and in judging the true meaning of its rules: As it removes the prejudices of a depraved appetite, and naturally leads the thoughts in the right channel, casts a light on the word of God, and causes the true meaning, most naturally, to come to mind, through the harmony there is between the disposition and relish of a sanctified soul, and the true meaning of the rules of God’s word. Yea, this harmony tends to bring the texts themselves to mind, on proper occasions; as the particular state of the stomach and palate tends to bring particular meats and drinks to mind, as are agreeable to that state. “Thus the children of God are led by the Spirit of God” in judging of actions themselves, and in their meditations upon, and judging of, and applying the rules of God’s holy word: And so God “teaches them his statutes and causes them to understand the way of his precepts;” which the Psalmist so often prays for.

But this leading of the spirit is a thing exceedingly diverse from that which some call so; which consists not in teaching them God’s statutes and precepts, that he has already given; but in giving them new precepts by immediate inward speech or suggestion, and has in it no tasting the true excellency of things, or judging or discerning the nature of things at all. They do not determine what is the will of God by any taste or relish, or any manner of judging of the nature of things, but by an immediate dictate concerning the thing to be done; there is no such thing as judgment or wisdom in the case. Whereas, in that leading of the spirit which is peculiar to God’s children, is imparted that true wisdom and holy discretion, so often spoken of in the word of God; which is high above the other way, as the stars are higher than a glow worm; and that which Balaam and Saul (who sometimes were led by the spirit in that other way) never had, and no natural man can have without a change of nature.