However, it is often mistaken for both; when it is mistaken for the former, it leads to Error ; when mistaken for the latter, to Cenforioufnefs.

This different Taste of mental Objects is much the fame with that, which with regard to the Objects of Senfe we call Fancy; for as one Man cannot be faid to have a better Judgment in Food than another, purely because he likes fome Kind of Meats better than he; fo neither can he be faid to have a better Judgment in Matters of Religion, purely because he hath a greater Fondness for fome particular Doctrines and Forms.

But though this mental Taste be not the fame as the Judgment, yet it often draws the Judgmentto it; and fometimes very much perverts it.

This appears in nothing more evidently than in the Judgment People pafs upon the Sermons they hear. Some are best pleased with thofe Difcourfes that are pathetic and warming, others with what is more folid and rational, and others with the fublime and myftical; nothing can be too plain for the Taste of fome, or too refined for that of others. Some are for having the Addrefs only to their Reafon and Understanding, others only to their Affections and Paffions, and others to their Experience and Confciences. And every Hearer or Reader is apt to judge according to his particular Tafte, and to esteem him the best Preacher or Writer who pleases him moft; without examining first his own particular Taste, by which he judgeth.

It

It is natural indeed for every one to defire to have his own Tafte pleased, but it is unreasonable in him to set it up as the best, and make it a Teft and Standard to others. But much more unreasonable to expect that he who speaks in Publick should always fpeak to his Tafte; which might as reasonably be expected by another of a different one. It is equally impoffible that what is delivered to a Multitude of Hearers fhould alike fuit all their Taftes, as that a fingle Difh, though prepared with ever so much Art and Exactness, should equally please a great Variety of Appetites; among which there may be fome, perhaps, very nice and fickly.

It is the Preacher's Duty to adapt his Subjects to the Taste of his Hearers, as far as Fidelity and Conscience will admit; because it is well known from Reafon and Experience, as well as from the Advice and Practice of the Apoftle Paul (b), that this is the best Way to promote their Edification. But if their Tafte be totally vitiated, and incline them to take in that which will do them more Harm than Good, and to relish Poison more than Food, the most charitable Thing the Preacher can do in that Cafe is, to endeavour to correct fo vicious an Appetite, which loaths that which is moft wholesome, and craves pernicious Food; this, I fay, it is his Duty to at

tempt

(b) Rom, xv. 2. Let every one of us please bis Neighbour for bis Good to Edification. 1 Cor. ix. 22, To the Weak, became I as weak, that I might gain the Weak: I am made all Things to all Men, that I might by all Means fave fome.

tempt in the most gentle and prudent Manner he can, though he run the Risk of having his Judgment or Orthodoxy called into Question by them, as it very poffibly may; for commonly they are the moft arbitrary and unmerciful Judges in this Case, who are least of all qualified for that Office.

There is not perhaps a more unaccountable Weakness in Human Nature than this, that with regard to religious Matters, our Animofities are generally greatest where our Differences are least ; they who come pretty near to our Standard, but stop short there, are more the Objects of our Difguft and Cenfure, than they who continue at the greatest Distance from it. And in fome Cafes it requires much Candor and Self-Command to get over this Weakness. To whatever secret Spring in the Human Mind it may be owing, I shall not ftay to enquire; but the Thing itself is too obvious not to be taken Notice of.

Now we should all of us be careful to find out and examine our proper Taste of religious Things that if it be a falfe one, we may rectify it; if a bad one, mend it; if a right and good one, ftrengthen and improve it. For the Mind is capable of a falfe Guft, as well as the Palate and comes by it the fame Way; viz. by being long used to unnatural Relishes, which by Cuftom become grateful. And having found out what it is, and examined it by the Teft of Scripture, Reason, and Confcience, if it be not very wrong let us indulge it, and read those Books that are moft fuited to it,

which for that Reason will be most edifying. But at the fame Time let us take Care of two Things, (1.) That it do not bias our Judgment, and draw us into Error. (2.) That it do not cramp our Charity, and lead us to Cenforioufness.

CHAP.

XVII.

Of our great and governing Views in Life.

XVI.

A

NOTHER Part of Self-Knowledge is, to know what are the great Ends for which we live.

We muft confider what is the ultimate Scope we drive at; the general Maxims and Principles we live by; or whether we have not yet determined our End, and are governed by no fixed Principles; or by fuch as we are ashamed to own.

• The first and leading Dictate of Prudence is, ◄ that a Man propose to himself his true and best Intereft for his End; and the next is that he make use of all those Means and Opportunities whereby that End is to be obtained. This is the most effectual Way that I know of to fecure to one's felf the Character of a wife Man here, ' and the Reward of one hereafter. And between these two there is fuch a close Connection, that ' he who does not do the latter cannot be fuppo'fed to intend the former. He that is not care⚫ful of his Actions fhall never perfuade me that *he seriously proposes to himself his best Interest,

as

as his End; for if he did, he would as ferioufly apply himself to the Regulation of the other, as the Means.' (c).

There are few that live so much at Random as not to have some main End in Eye; fomething that influences their Conduct, and is the great Object of their Pursuit and Hope. A Man cannot live without fome leading Views; a wife Man will always know what they are, whether it is fit he should be led by them or no; whether they be fuch as his Understanding and Reafon approve, or only fuch as Fancy and Inclination fuggeft. He will be as much concerned to act with Reason, as to talk with Reafon; as much afhamed of a Solecifm and Contradiction in his Character, as in his Conversation.

Where do our Views center? In this World we are in; or that we are going to? If our Hopes and Joys center here, it is a mortifying Thought, that we are every Day departing from our Happiness; but if they are fixed above, it is a Joy to think that we are every Day drawing nearer to the Object of our highest Wishes.

Is our main Care to appear great in the Eye of Man; or good in the Eye of GOD? If the former, we expose ourselves to the Pain of a perpetual Disappointment. For it is much if the Envy of Men do not rob us of a good deal of our just Praise, or if our Vanity will be content with that Portion of it they allow us. But if the latter

L 2

(c) Norris's Mifc. p. 18.

be