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.

CHAP. VI.

Sect. I.

WE are now come to the Remedies or Means to prevent those pro∣hibited Judgings, of which one of the most General, And

1. Shall be to remember and attend to the great number of mischievous Effects and Consequences thereof, and then to the Causes of them. The

first will dispose our Wills to be averse there-from, The second will direct us to some means to effect our Wills. The first will make us willing to abstain there∣from. The second able. Call to mind therefore, and think of, as oft as thou may'st be in danger, how much of that time spent in observing and judging of others, might have been spent in Self∣examination, reflection and attention to thy own Business and Affairs. How idly and unprofitably, to say no worse, I employ my self there, in comparison to what I might do, if my thoughts were more at Home. How much more uprightly and prudently might I carry, and demean my self in all my Actions. Again, how troublesome and importu∣nate it makes one Man to another, to be too frequently Checking, Control∣ling, Determining them in their own Affairs, to be Tyrannical and Injuring. How unreasonable and mischievous it is to be disposed to Hate, Under-value, or Contemn Persons, more than in im∣partial Judgments they deserve, and to be consequently the Causes of our

selves being Under-valued, Hated, Con∣temned there-for, and more than we de∣serve. Again, the being occasions and causes of Sin and Trouble, both to our selves and others in the World. How foolish is it to expose our selves to just censure for Folly, Rashness, Inconsidera∣tions, Weakness, Indiscretion and Partiality, and to be neglected justly, and not to be fit to do any good to o∣thers by our Testimony? The bearing false Witness against our Neighbour, how should it pinch and wring us, and hurt us, as much as if we nip'd or cut our own Fingers, or gashed our own Flesh? What a pitiable thing is it, and mischievous, to see a Man mistakenly to stroke the Bad, and strike the Good, because he thinks well of the one, and ill of the other; just clean contrary to what should be▪ and like Mad-men out of their Wits? Why should any Man call upon himself Contempt, Hatred, Anger, or Revenge, for his weak, imprudent, peevish, or ill-natured Tatling his Opinion of others? How hateful a thing is it, to be the Cause of

Hatred, Animosities, Grudgings, Ill∣wills, Discords, Contentions, Wrang∣lings and Brawlings, and mischievous Actions between Men, to set the World on Fire, to be a Fire-brand? Consi∣der, can any Man who wisely loves himself and the World, for the good of which he is made, endure, to be the Author of mischief only, to be bet∣ter out of the World than in, conse∣quently to see himself a constant Judg to condemn, and Executioner too by his Hatred, Malice, Ill-nature, Enmi∣ty, Envy and Spite, Revenge, Anger, Pride, affectation of Superiorioty in Judging, to be a Pest and Bane to the World, and to improve these most Noxious qualities in himself, by Ex∣ercise and Use, and in others by the imitation of his example, and to banish kind and friendly Conversation? Is it not also brutish enough, and a sign a Man hath no Mind to get any Good quality, wherein he may be an useful Example to others? Or if he hath, he cares not whether any be the better for it or no?

Consider, and attend to these and such like things, especially at those times when you may have most need, when you find your selves most prone to offend in this kind, or when upon Re∣flection on your selves at any time you find you have so done. And as we shall do well thus to learn and inform our selves in, and remember and call to mind these, or some of these ill Ef∣fects, both when we are about to do amiss in this kind, and when we have done so, to prevent the like for the future, by getting our Minds against it; so that we may know how to do it, it will be useful to take notice of, and remember the Causes that we may re∣move them.

Shun we therefore and avoid Idle∣ness; let us chuse and mind some Cal∣ling of our own in particular, nor let us neglect our general Calling of ser∣ving God, Self-examination and Re∣flection, occasional doing Good and Be∣nificence. Have we a care of Busie∣bodiness, and meerly to be doing and talking, for doing and talking sake,

but always for some further good end. And so likewise have we a care of Cu∣riosity, or a humour and desire to ob∣serve and know every thing, though most Remote from us, and Impertinent to any good use or design we put it to, meerly for the observation and knowledg sake; and it is no matter where the things be never so small and trivial, and in others (as they will be for most part) too, so it will gratifie that Humour in us, and that is all we care for. Secure we our selves from this Childish temper, and if we desire to observe and know things, let them be Profitable and of Concernment, and those which we may make best use of, and that is, be sure, what is in our selves. Let us have a care also of that particu∣lar branch of Pride, viz. Affectation to know and direct others in their own Affairs and Actions.

But most Industriously let us eschew and flee the gratification of our selves, by the hatred of others and revenge. Far be this from us, and Pride and foolish af∣fectation of Superiority, and therefore

envy, fury wrath and anger against Persons in general, as also Contempt, the most common Causes of Detraction and Slander. Let them not come near us, nor enter in the least within any the doors of our Breasts. Flattery too and ultimate base fear of any ones dis∣pleasure, or seeking of their favour, we must also despise and scorn, which doth so much betray us oft-times to Judgments on the worst side of some, that we might please others; let us be sure to inform our selves as well as we can, when we judg concerning others, and not do it ignorantly. And more particularly, let us have a care we do not too generally conclude all Persons like our selves, nor suffer our selves to be abused by publick Report or Testi∣mony, and judg all true what we so re∣ceive; make always an allowance one way or another; at least most generally suspect and doubt till further Examina∣tion, if it be worth the while. Let us have a care of that kind of Partiality, whereby we observe and take notice but of one sort of Qualities or Actions

in Men, none but their Good, or none but their Bad, as they are our Friends, or Foes, as we are well or ill affected towards them; but let us be free and indifferent to see both Faults and Im∣perfections in our Friends, and Virtue, and what's good and laudable in our Enemies. Let us stir up and maintain always in our Minds a strong habitual love of the Truth, which will be by and by a more particular Instruction. Hardly any thing of more good effect in this business, than the government of our Passions, to remove, calm, quiet them, if you intend to pass any consi∣derable Judgment as to Truth, viz. Love, Hatred, Admiration, Contempt, Revenge, Anger, and the l••••e; suffer we not our Minds and Memories to be Brib'd by these, to admit only what can be said on one side, and not of an∣other; nay, more than can or onght to be said, and to thrust upon us what is not true, and thrust out again what is or may be true, because against them; suffer we not our Minds to be ruffled and confused by them, and not to be

able, and willing not to attend to the evidence of what we would not have to be True, or would have to be False, though never so manifest: For what can be expected from us of Truth and Ju∣stice in our judgments concerning o∣thers, when we are so affected? And lastly, Let us seriously endeavour to Reform, Correct, Amend the Corrup∣tions and bad Inclinations of our Na∣ture, that ultimate Selfishness, seeking our own selves without any regard to the good of others, nay, with an ex∣press contempt thereof, and by their mischief or hurt; as if their good were not Good, as well as mine; hence con∣sequently Hatred, Malice, Revenge, Pride, affectation of Superiority, En∣vy, Contempt, causless Anger, Flat∣tery: Seek we, I say, to cure our Na∣ture by Observation, Caution, Endea∣vour, and God's Assistance. Thus if we take but heed to, and remember these and all other which are the Causes of our too busie, disadvantageous, rash, selfish, false, malicious, proud, envi∣ours, wrathful, contemptuous, flatter∣ing

Judgments of others, and remove them, we shall certainly prevent the Effect.

But more particularly, I shall recom∣mend to you some Remedies, which follow.

Sect. II.

2. And therefore secondly, But more particularly possess we our Hearts and Minds throughly, with an universal Charity and Benignity to all, with a proneness and readiness to do Good any where, but only where we see (and there∣fore in some Circumstances, as where the thing concerns many, and is not so soon known, to consider and delibe∣rate) it will be necessarily the cause of a greater Evil; which will in general ex∣traordinarily secure us. Nor let us suffer our selves to be beaten from this temper of Mind by any ill carriage, misdemeanor, folly or injury of others. Let us still retain a true love of Bene∣volence for the Person, whatever our Keenness be against the Vice or Imper∣fection.

Say still with thy self, what pity it is Persons should be so much their own and others Enemies, as to be guilty of any voluntary Wickedness; but if it be an Imperfection out of their power, then more need still to be pitied and relieved by us, if we be not em∣ployed in things of greater concern∣ment. This will dispose us to dimi∣nish, abate, or connive at, and look off the Infirmities or Imperfections of o∣thers, and therefore either judg favour∣ably, or not at all; except, where (as I have oft said) our mutual, Christian, common and universal Charity and Prudence, obligeth and stirreth us up, provoketh us to do otherwise.

Sect. III.

3. Rivet soundly into thy Mind the love of Truth; let nothing whatsoe∣ver cause thee to be out of the Truth, scorn to feign, judg rashly or falsly concerning the worst disposed and affe∣cted Man towards thee, i. e. Contemn this Quality, but not out of a haughty

Pride. i. e. Ultimately, because it is thine own Imperfection: But out of an universal common Charity, i. e. Be∣cause of all the Mischief, it is the cause of both to thy self and others. And, indeed, there is some reason why here thou shouldst less do this; because if he be faulty and imperfect indeed, there is but too much true already, why shouldst thou make an addition?

Sect. IV.

4. And yet more particularly, ask thy self again and again, (especially in Judgments of more Concern and Im∣portance) whether or no thou be sure that thy Judgment be true: Stay not till another ask thee how thou knowest. For then for thy Credit and Reputati∣on, lest thou shouldst seem to have said any thing rashly or untrue, or out of bad Principles, thou'lt be tempted to invent somewhat falsly, and to feign and al∣ledg somewhat, it may be, true, but insufficient, and yet perswade thy self, or at least seems to him that asks thee,

that it is good proof. But do this pri∣vately, or tacitly thy self, when thy Credit may not prejudice thee against the Truth, but engage thee to it. And if it happen thou shouldst have over∣shot thy self, be most ready to Retract it, and acknowledg so much. Ask thy self I say, how thou provest it. And when thou doest, suppose, thy self be∣fore the most impartial person, who hath no particular respect to any person or persons, that is inconsistent with Truth and Justice, one that loves thee and the person thou judgest, and every body else; (and some such it may be thou mayest have known in the World, be sure God is so) whether thou thinkest he would admit of the proof and evidence for what thou affirmest or sayest as suffi∣cient. Then again, suppose thy self in the same case with the Person thou judgest, and he in thine to judg thee: Whether wouldst thou be content he should judg so of thee, as thou dost of him now? Whether dost thou think that if he had thy Proof only for what he said concerning thee, thou wouldst

think it sufficient, and aquiesce, and grant that he had good Reason for what he said? If thou shouldst be afraid to remit the censure of thy Judgment to an impartial Person, who neither ho∣ped nor feared any thing from thee, and was above that, but thou shouldst su∣spect he would not judg as thou dost, if it were but for a small Wager, if thou wonldst not be content thy Bro∣ther should judg of thee in the same manner, and for the like reasons (and be sure either thou dost not rashly say, and fiercely thou wouldst, when if it come to be done thou wouldst not) if thou shouldst find this I say; this sure would put a check to thy Judgment, and make thee somewhat ashamed there∣of: But if thou didst it in the greatest sincerity, then thou mightest and wouldest proceed to judg with more confidence and freedom, because thou findest thy self free from any ill Prin∣ciples; and yet more particularly that thou mayst try thy own sincerity.

Sect. V.

5. Ask thy self whether thou would'st not have true, what thou judg∣est concerning others, whether thou would'st as willingly it should be false; nay, suppose it be on the worst side, thou art rather inclin'd it should not be true, or that thou art (considering that absolutely without any further respect) sorry it is true, and wouldst alter the case if it were in thy power. These things will principally serve to secure us from rash and false Judgments, espe∣cially those of the worst side.

Sect. VI.

6. Use thy self much to dwell at Home, that is, to make thy self, or something more immediately apper∣taining to thee, the Object of thy Ob∣servation; and particularly then when thou dost judg another, or art about to do it, cast a quick eye back upon thy self, whether thou, it may be, art not

guilty of that which thou condemnest in another, or would'st not be if thou wert in their Circumstances, it may be more; for assuredly it is a very ordina∣ry thing. As for example, It is most frequent to judg and condemn others for Pride and Covetousness, out of Pride and Covetousness; or reflect whe∣ther thou art not guilty of as bad. Thus doing will oft-times find us more and better work at Home in our selves, and so consequently will keep us from using our Observation and Judgment abroad, which then is too much, when it might be better employed nearer hand in our own selves. This will also re∣strain us from judging falsly and rashly, and pronouncing our Judgment with∣out necessary ends of Charity. For we are generally inclin'd to be asham'd, when we attend to it, to do that in ano∣ther's case, which we would not have done in our own. Now when we ob∣serve our own Faults or Imperfections, we find we are not very willing (at least not gladly be sure) to look upon them, we are loth to acknowledg them,

or judg our selves guilty of them, we shift, we apologize, excuse, or if we can, deny; be sure we'll have Rea∣son and Truth evident (for the most part of us, I except some discontented Persons with themselves) before we conclude against our selves: Why then should we not so do by others, as we do by our selves? I know no Reason but it is as just in one, as in the other case.

Sect. VII.

7. Have a special care of all Passi∣ons in Judgments, especially of An∣ger, the most boysterous and rude one. Let these not precede, but always fol∣low Reason, that so they do not bribe, or prejudice, or deceive even Reason it self, as I have heretofore more particularly told you how they may, and then that they do not confound it. Passions, they either prejudice or blind our Judgments. The experience of this is so frequent, that there is none but may have obser∣ved the numerous miscarriages of Judg∣ments from hence. And in order to

this means, let us keep our Minds so∣ber and calm towards others, have a care of using them to be affected with Passions immediately before Reason upon every occasion. Some you may observe, whose Minds are like Tinder, or Gun-powder, which take fire always at every spark. And in order hereto again, use we Temperance and Sobriety, with moderate exercise, not too violent, fierce, and active, that our bodily temper may be less subject to them, less confus'd, dull, and yet fierce. Too much Drink especially, and violent and fre∣quent bodily Exercise and Action dis∣pose much to Confusion, and Passions, and rash Actions, and consequently to blind rash Judgments. We most-what see such Persons more Talkative, Med∣ling, Opinionative, and Peremptory, and rudely and carelesly, or Proudly and Huffingly say any thing of others, though never so innocent and their Bet∣ters, and very uncivilly sullying their Names with their foul Breath. This will secure you from rash and false Judg∣ments.

Sect. VIII.

8. More particularly, be sparing most to give thy Judgment concerning a Per∣son thou findest thy self inclin'd to hate or be angry with: Suspect thy self, re∣frain, for thou wilt be prejudic'd even undiscernedly to thy self. Or if Cir∣cumstances should necessarily require thy Judgment, remember how thou art affected, set thy self to shake off that prejudice; say all thou canst for the Person first in thy thoughts, and be passionated against those Passions and the Prejudice of them, that thou should'st thereby be so cozen'd and de∣ceiv'd thy self, and so unjust to others. This will give check always to the bad Principles of our Judgments so often named, and prevent also many rash and false Judgments.

Sect. IX.

9. Discourse more of Things than Persons. Thus we have suggested to

you some remedies to prevent or amend the Miscarriages in our judging con∣cerning others. I desire you would re∣member and make use of them, and try their Efficacies, and consequently pre∣vent the many great and frequent Mis∣chiefs, of which they are the Causes, and contribute considerably to the Peace and Innocency of the World.