A Continuation of morning-exercise questions and cases of conscience practically resolvedA Continuation of morning-exercise questions and cases of conscience practicaly resolved

Now this various gust and relish cannot but have influence, more remotely, upon the conscientious determination of our choice, concerning ⟨p. 87⟩our usual way of worshipping God. For how should I edify by what is disgustful to me? Though it be true that our spiritual edification lies more in the informing of our judgments, and confirming our resolutions, than in the gusts and relishes of affection, yet who sees not that these are of great use even to the other? And that it is necessary that at least there be not a disgust or antipathy? What is constantly less grateful, will certainly be less nutritive. That is usually necessary to nourishment. Though, alone, it be not sufficient. As it is in the matter of bodily repasts. Who can without great prejudice be bound to eat always of a food that he disrelishes, though he may, without much inconvenience, for a valuable reason, do it at some time.

Now this various gust and relish cannot but have influence, more remotely, upon the conscientious determination of our choice, concerning ⟨p. 87⟩our usual way of worshipping God. For how should I edifie by what is disgustful to me? Thô it be true that our spiritual edification lies more in the informing of our judgments, and confirming our resolutions, than in the gusts and relishes of affection, yet who sees not that these are of great use even to the other? And that it is necessary that at least there be not a disgust or antipathy? What is constantly less grateful, will certainly be less nutritive. That is usually necessary to nourishment. Thô, alone, it be not sufficient. As it is in the matter of bodily repasts. Who can without great prejudice be bound to eat alwayes of a food that he disrelishes, though he may, without much inconvenience, for a valuable reason, do it at some time.

And they that think all this alleged difference is but fancy, show they understand little of humane nature, and less of Religion: Though they may have that in themselves too which they do not so distinctly reflect upon, even that peculiar gust and relish, which they make so little account of. For have they not as great a disgust of the others way, as they have of theirs? would They not as much regret to be tied to theirs? Have they not as great a liking of their own? And doth not common experience show that there are as different mental relishes as bodily? How comes one man in the matters of Literature to savour Metaphysics? another Mathematics, another History, and the like? and no mans Genius can be forced in these things. Why may there not be the like difference in the matters of Religion? And I would fain know what that Religion is worth that is without a gust and savour, that is insipid and unpleasant, much more that would, being used in a constant course, this or that way, be nauseous and offensive?