IX.

They first formed rafh and wrong determi- SERM. nations in their feveral Councils (for all their boasted Infallibility could never yet prevent this) then ftamped thofe Decrees with the Seal of Orthodox Truth, and eftablished them as certain Rules of Catholic Faith, from which they were never to depart. And by this means the groffeft Errors have been maintained and enforced as the greatest Truths, and the best Religion in the World perverted, disfigured, abused and transformed into the very worst. All which might with cafe have been prevented, only by ftedfaftly adhering to our Saviour's Advice as their Rule, Judge not according to the Appearance, but judge righteous Fudg

ment.

4. No lefs happy will be the Confequence, if we obferve it, than miferable if we neglect it. It would preferve us from many falfe Notions and bad Practices which now obtain in the World. In fhort, were this Advice univerfally followed, there would be but few Difputes left among Chriftians. We should all of us moft certainly unite in the great things of Christianity, and should differ very peaceably in those little things which

P 4

SERM which it is no great matter whether we agree

IX.

in or no. We should live more comfortably: and usefully in this World, and have more fettled Hopes of Happiness in the other. For the common Source of our Doubts and Fears, is either a mistaken notion of the terms of Salvation, or a wrong Practice arifing from fome other mistake.

Of fo great Importance is the Rule which our Saviour lays down in the text, I proceed

now,

II. To fhew what Ufe we are to make of it, or how we are to form our Practice by it.

Here I propofe to lay before you feveral Directions that are either included in, or neceffary to a right Application of it. And,

1. Before we judge of any thing, we fhould confider our own Ability to judge of it, whether it falls within the compass of our Understanding; or whether we have that previous Knowledge of other things which is neceffary to qualify us to form a right Judgment. If not, the matter does not belong to us, it is not cognizable in our Court, and we have nothing to do with it. Or if

we

we must needs fettle our Judgment in fuch SERM. things, we should take our Sentiments from IX. those persons who are moft capable of judg ing of them, and who are men of fuch approved Probity and Understanding, that it is not likely they should either deceive us or be deceived themselves.

There is a deal of this implicit or fecond-> hand Knowledge among Men. And it cannot be otherwise. But then persons should not be forward to boast or make a fhew of fuch kind of Knowledge, but retain it with modefty and diffidence. Because they still lie liable to be confounded, if not confuted, by the Arguments of those who have ftudied fuch matters more than they; and to be perplexed and non-pluffed by Objections which perhaps they never heard of. This I think is a wife and right Conduct, and the best way to prevent a wrong and erroneous Judgment in those things of which we are not capable of judging from our own imme diate Knowledge. And if it would not prevent all Error in fuch cases, it would however prevent perfons from being pofitive and prefumptuous in their Errors, which is no inconfiderable Acquifition. Solomon hath

fet

SERM. fet a brand of Folly on that Man who ex

IX. pofes his own Ignorance, by his forwardness to give his Opinion in every point whether he understand it or not. uttereth all bis mind, but a

A Fool (faith he) wife Man keepeth it in till afterward (a). Every prudent Man dealeth with Knowledge, but a Fool layeth open his Folly (b).

2. If it be concerning an Action or Event related by another that you are to judge, be firft fure that it is matter of Fact. For if upon proper Search you find it hath no Foundation in truth, you have nothing to do with it; and if you are not fure it hath, you ought to fufpend your Judgment, however ftrong an Inclination you may have to believe and judge. But be fure you never fuffer either your Affent or Judgment to be biaffed by the pofitive or dogmatical Airs of an uncharitable Tale-Bearer. Before we give Credit to a Report we must always examine the Authority on which it is built, and confider the Character of him that relates it. If he is a Man of a weak and cre dulous Mind, of a fuperftitious or flander. ous Cast, he certainly deferves not an equal degree

degree of Credit with one of Moderation, SERM. Understanding and found Judgment. And IX. a careful Attention to this fingle Rule, to examine well the matter of Fact before we proceed to judge of it, would be a means of preventing much of that unreasonable and unrighteous Judgment which some so readily. pass upon men and things, to the great Prejudice of Truth and Religion.

3. Before we can rightly judge of any thing, we must acquaint ourselves with the true state of the Cafe, and lay together all the material Circumftances on both fides, whether it be a matter of Fact or Sentiment. Unless we understand the true ftate and circumstances of the Cafe, it is impoffible the Judgment should determine any thing about it. Because these are it's materials to work upon, or the Marks by which to trace out Truth.

For inftance, if it be an Action about which we are to judge, we must confider the Place where, the Time when, the Perfon by whom, the Manner wherein, and the Motives by which, that Action was performed. By a careful Attention to all which Circumstances the Guilt of a bad Action

may