Christian prudence, or, Directions for the guidance and conduct of our selves in the case of judging one another being several discourses on Math. 7, 1 / by G. Bright.

Sect. VII.

And thus we have run through some of the most considerable mischievous Effects and Consequences, of these pro∣hibited Judgments by our Saviour; the avoiding of all which ought to be so many Motives to the practising of this Negative Duty: Nor ought the con∣trary good Effects of abstaining there∣from to do less, viz. The minding our own Affairs, the employing our selves about our own Business, the keeping at Home, and applying our selves to our own proper Works and Callings, the more accurate care of our own Princi∣ples and Prudence, Hearts and Actions which we can best know and direct, mind and make use of; and not only minding our own Affairs, but permit∣ting

others to mind theirs, and to be Masters of their own Principles and Actions, to examine, judg, and deter∣mine themselves, we only interposing our friendly Advice and neighbourly Counsel, when asked or desired; or when we see our Neighbour fails in his Prudence or Power in a matter of more considerable moment to him, than our time is to our selves or others; then in∣deed not to be too intent to our own Business, and through Surliness or Carelessness of our Neighbours con∣cern, to refuse, or not to mind, but to knock off a little from our own Business, and lend a helping-hand; like as all Men are so good natur'd, as to leave their Shops, and Trades, or Employ∣ments a while, to quench a Fire in ano∣ther Man's House, though there should be no danger to themselves, or to give a Lift to their Neighbours Horse or Ass.

But otherwise not to be busie in med∣dling, or tyrannical in imposing on other Men in their own Affairs, and usurping their Right. Moreover the

securing of our selves from a disadvan∣tageous false Judgment, and an unrea∣sonable contempt undervaluing, nay, it may be hatred of Persons, to which that disposeth us: However, from a be∣ing suspected guilty of the worst of Principles of our Judgments, and con∣sequently from giving occasion and temptation to others of dislike, Hatred, Contempt, Anger, or Revenge against us, and that by an unreasonable seve∣rity in their judging of us, observing and proclaiming of our Faults and In∣firmities; nay, and more and greater than we were ever so unhappy as to be guilty of, or overtaken with; which otherwise they would have taken no no∣tice of, conceal'd neighbourly, or ex∣cused. And then securing our selves from reciprocal Anger and Wrath in our selves, against their so unjust and ill principled Judgments, to which not∣withstanding we our selves gave a need∣less occasion, whence all manner of Mischief and mutual Injuries; Thy se∣curing therefore of the Innocencie and Peace, mutual Good-will and Benefi∣cence of each other.

Again; the prevention of foolish, blind, unreasonable, precipitate and rash Judgments. The preservation of the credit of our Testimony, and put∣ting our selves thereby in a capacity of, sometimes to the ease and conveniency of our Neighbours, determining or as∣sisting to determine the Controversies or Differences between them. The preservation at least of the Credit and Opinion of our unprejudiced Charity, and care of our Neighbours Credit and Reputation; of the want of which we give but too just Suspicion, by our rash and inconsiderate Judgments, when on the worst side. Further still, the pre∣vention of Discredit and Disreputation to our selves, for our Carelesness, Inabi∣lity, or Weakness to judg, or for our wilful prejudices by our false Judg∣ments; when we were able to judg bet∣ter, that is, truly; nay, when it is a thing always one of the most in our Power of any thing in the World. For who cannot judg, and say, that he knows not, if he be Ignorant, and hath no probability more on one, than to∣ther

side, or that it appears and seems to him, indeed, more probable? In which he needs never to be mistaken, al∣though the thing may prove contrary to what appeared to him?

Further, The securing us from the Breach of the material part, at least of the Ninth Commandment, viz. Of bear∣ing false Witness against our Neighbour.

Moreover, principally the Just and Beneficial disposing of our Kindnesses and Favours, and the with-holding them according to the degrees of each ones Merit or Demerit, the prudent and profitable dispensing our Praise or Dispraise, Good or Bad word, Re∣commendation or Refusal, Charity or Chastisement: Not to squander a∣way foolishly, nay, to ill purpose, what Good is in our power to bestow, and to with-hold it as unseasonably, when it would be to good Effect laid out.

Further still; the prevention of our own being slighted or contemned, for want of Discretion, or Self-govern∣ment in the use of our Tongue and Conversation, for unprofitable or hurt∣ful

Talkativeness and Busie-bodiness, and of being grudged at for worse Prin∣ciples (suspected or real) of our unsea∣sonable and lavish Declaration of our Judgments. But more considerable much is the prevention of mutual Ani∣mosities, Grudges, Ill-will, Discords, Contentions, Strifes between Men, usually arising from the suspicion, or certain knowledg of one anothers ill words, actions, affections, and dispo∣sitions to, and concerning each other. Which if they had been concealed, and not too hastily been told or discovered, might have been repented of, and the Persons of another mind, and so no need of giving warning thereof to the Persons concern'd, and Charity and Peace had been still preserv'd and main∣tain'd. The Humility and Forgiveness of the World, is too little to bear the know∣ledg of Mens few faults and miscarri∣ages one to another, and therefore they had not need be multiplied. The prevention therefore of all the mischiefs of Tale-bearing. Yet further, the not drawing of others from their better

Employments, by disturbing them with false, untrue, or at least useless and tri∣vial judgments and Reports concerning them; which although they are easily neglected, passed over, and slighted by those that are wiser and better, and well provided in the World; yet they very sensibly touch, and much affect those who are not so; of whose Good we ought, as good Neighbours and Christi∣ans, to be justly tender. Finally, and above all, the prevention of the Increase and Improvement in our selves (by using our selves to the wicked Principles of Judging, so often named) of those hellish, wicked, and base Dispositions in us, to name them now and no more, those of Hatred, Malice, Revenge, Pride, Envy, Contempt, Anger and Wrath, Flattery; which if we have any degree of wise Self-love, we shall more endeavour to secure our selves from, than from the most loathsome, tormenting, and killing Diseases of our Bodies. The prevention conse∣quently of exposing our selves to the Hatred and Contempt of others, but

too justly deserved, and of the loss of all the benefits of mutual Good-will, Friendship, and kind and loving Con∣versation. And lastly, The rendring our Example effectual; that if there be any thing Good in us, it might not be at all lost and do no Good; nay, our good Example be turned into a bad one by Mens unjust, (but by us occasioned and provoked) bad Interpretations of what we are, and do.

All these things and many more, which might be observed, of the like nature, those Mischiefs of doing con∣trary to our Duty, and the advantages and good Effects of the Practice of it in this particular of our Judgments concerning others, ought reasonably to make us careful of our Principles and Prudence therein, more than ordi∣nary, viz. That we be not too Prone to judg others; much less to Judg them on the worst side; to observe, accuse, and condemn them, even in our Hearts; not to judg rashly, and without all Rea∣son, but our Wills; not to be Inconsi∣derate; not to judg falsly, but always

when we judg, to do it exactly, ac∣cording to Truth as near as we can; not to babble out our Judgments at any rate, not to be too prone to do that, but to do it out of Charity always, and with Discretion and Prudence; never lastly to pass our Judgments out of the worst of Dispositions, Self-pleasing by Activity, Curiosity, Hatred, Pride, Revenge, Envy, affectation of Superi∣ority, Contempt, Anger, Flattery, &c.