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that is, diligently examine and compare one SERM. Scripture with another: a particular Advice IX. very neceffary to be followed, in order to practise that general one he gives us in the Text, to judge righteous Judgment.

And that we may come at a right Understanding of Scripture Phrafes, there is another Rule I would efpecially recommend, viz. not to take up with any fenfe that may poffibly be put upon them, but to feek for that fenfe or meaning that was originally intended by them; to which the Context, with the general Scope and Defign of the Author's Argument, will for the moft part readily direct us.

And whatever Doctrine we fee to be plainly contained in Scripture, often inculcated there, and represented in various Lights as a matter of Importance, by that let us refolve to abide as a principle of divine Truth, though undiscoverable by the light of Nature, and denied and opposed by those who have accustomed themselves to go by other Rules, in matters of Religion, than that of the holy Scriptures.

7. After all this care and caution to trace out Truth, it becomes us at laft to be very

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SERM. modeft (especially in matters that are intri-
IX. cate and difficult) and to give our Judgment

with Diffidence, rather than Confidence.
Because, after all, we may poffibly be mif-
taken, by the force of fome latent Prejudice,
by a misconstruction of fome ambiguous
Word, or an Inattention to fome important
Circumstance. Our own Experience may
convince us that we are not infallible: We
have been mistaken when we have thought
ourselves very fure;
fure; and that perhaps in mat-
ters of much less difficulty than those we are
now fpeaking of; which fhould teach us
modeftly to diftruft our own Judgment, and
to guard against the fame Self-deception for
the future.

Laftly, If we would judge righteous Judgment, we must be frequent and earnest in our applications to the throne of Grace; that the Father of Lights would remove our Darknefs, Prejudice, and Carnality; give us a found and regular Understanding in the things of God, pour divine Light into our Minds, rectify our Misapprehenfions, lead us into a faving Knowledge of divine things, that we may receive the Truth as it is in Jefus, and hold it faft in Love, and not in Unrighteouf

nefs;

IX.

nefs; and in his Light we shall fee Light. SERM. For after all the Precaution and Care we can take, we are ftill fuch frail and fallible Creatures, fo prone to Pride, Paffion and Prejudice, that without his Illumination and Grace, we shall foon be loft in Darkness and Error, receive falfe Impreffions of him, and his ways, embrace wrong Notions for true, and perhaps pride ourselves in them, to the great difturbance of our Peace, and the prejudice of our Souls. However, if there be a fincere and unfeigned Defire to know and do the whole Will of God, he will not impute to us our involuntary Errors and Frailties, for he confidereth our Frame.

These things I apprehend, are implicitly contained in our Saviour's Precept: and thus must we act if we would, according to his Command, judge righteous Judg

ment.

Let us make hereupon the following fhort Reflexions.

1. This fame Rule which hath now been explained to us with reference to Religion, may be of great service to us in common Life: Judge not according to the Appearance, but judge righteous Judgment, Q2

Appearances

often

SERM. often deceive, and miflead us in the fecular IX. as well as the religious Life. We do not al

ways find things turn out as they promife, nor perfons always to be what they appear. Some we see are much better, others much worse than we apprehended. There is a general Disguise thrown on the Face of the World; we live among falfe Appearances; almost all Men have their Vails and Vizards, which they take off, or put on, in different Companies, and on different Occafions; Characters are perfonated, Sentiments concealed, Words are ftudied, Actions forced, and Paffions guarded: So that very few Persons really are just what they appear to be in the Eye of the World: The moft free and open not excepted; who often conceal themselves by acquired Eafe and affected Frankness; as effectually, though more agreeably, than others do by Silence, Referve and Stiffness. Which fhews the Uncertainty of judging by Appearances only.

The fame may be faid with respect to the Reasons and Motives of our own Conduct in any particular Inftance, which often appear to us much stronger, or much weaker, than they really are, according as we are bi

affed

biaffed by fome fecret Principle or Paffion to SERM. or against the Action itself. IX.

2. We hence fee one great Excellency of the Christian Religion. It appeals to the Reason and Understanding of Men, as the divine Author of it himself did. It is not afhamed to be fearched and examined; it does not decline the fevereft Scrutiny. All it demands is a fair Trial: It calls upon Men to use all the Reason GOD hath given them to judge of it, and it's Doctrines. It only defires them not to abuse that Reafon; nor fuffer it to be impofed upon, and deluded by external Shew and falfe Appearances, or cramped by Prejudice, Partiality and Paffion. It speaks to it's greatest Enemies in the Words of the Text, in which Christ spake to his, "Fudge righteous Judgment, and "I am not afraid to ftand by your Determi"nations."

It is doing great Differvice to the Cause of Religion, to represent it at variance with Reafon. Religion is the higheft Improvement of Reason; and Christianity the most reasonable Institution in the World. And there is no Man that impartially uses his Q3

rea

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