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This different taste of mental objects is much the fame with, that which, with regard to the objects of fenfe, 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 fondnefs for fome particular doctrines and forms.

But though this mental tafte be not the fame as the judgment, yet it often draws the judgment to it, and fometimes very much perverts it.

This appears in nothing more evidently than in the judgment people pafs upon the fermons 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 taste, and to esteem him the best preacher

or

or writer who pleases him most; without examining firft his own particular tafte by which he judgeth.

It is natural indeed for every one to defire to have his own tafte pleased; but, it is unreasonable in him to fet it up as the beft, and make it a teft and ftandard to others: but much more unreasonable to expect that he who speaks in public should always fpeak to his taste which might as reasonably be expected by another of a different taste. But it can no more be expected, that what is delivered to a multitude of hearers fhould alike fuit all their tastes, than that a single dish, though prepared with ever so much art and exactness, Thould 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 fubjects to the tafte of his hearers, as far as fidelity and confcience will admit; because it is well known from reafon and experience, as well as from the advice and practice of the apostle Paul *, that this is the

* Rom. xv. 2. "Let every one of us pleafe his neighbour for his 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.'

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 relifh poifon more than food, the most charitable thing the preacher can do in that cafe is, to endeavour to correct fo vicious an appetite, which lothes that which is most wholesome, and craves that which is pernicious. This, I fay, it is his duty to attempt in the most gentle and prudent manner he can, though he run the rifk having his judgment or orthodoxy called into question by them, as it very pof fibly may; for commonly they are the most arbitrary and unmerciful judges in this cafe, who are leaft able to judge.

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 leaft: they who come pretty near to our ftandard, but stop short there, are more the object of our disguft and cenfure, than they who continue at the greateft diftance from it; and it requires the greatest knowledge and command of our temper to get over this weaknefs. To whatever fecret fpring in the human mind it may be owing, I fhall not

ftay

ftay to inquire; but the thing itself is too

obvious not to be taken notice of.

Now we fhould all of us be careful to find out and examine our proper taste of religious things; that, if it be a false 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 falle taste as well as the palate; and comes by it the fame way, viz. by being long used to unnatural relishes, which by custom become grateful. And having found out what it is, and examined it by the test of scripture, reason, and confcience, if it be not very wrong, let us indulge it, and read thofe books that are moft fuited to it, which for that reafon will be most edifying. But, at the same 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.

CHAP. XVII.

Of our great and governing Views in Life.

XVI. "ANOTHER part of felf-know

ledge, is to know what are "the great ends for which we live."

We must confider what is the ultimate fcope 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 afhamed to own.

There are few that live fo 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 fhould 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 reafon, as to talk with reafon; as much afhamed of a folecilm and contradiction in his character, as in his conversation.

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