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. VII.

Sect. I.

WE are now in the last place to ob∣serve to you some few Rules to be made use of in our Judging others, viz. generally, and for the most part. For it is rare that any rule of Prudence, or the using any certain Means to ob∣tain our due End of Universal Charity, is Universal and never to be receded from.

1. Which cannot be too often named,

and the most general is: Pass and de∣clare all thy Judgments out of Chari∣ty; that is, because thou seest it better so to do, and more good effects of it, than not to do it; not to thy self only, but any where. Out of Charity, I say, in general to do more Good than thou seest Harm, let it light where it will, where ever thou seest it. Which part of Good effects may sometimes be more particularly received to thy self, as to expel thy too much Indifferency and Coldness to the Good or Hurt of others, to the love of Truth and Good∣ness, to use and exercise the good go∣vernment and direction of thy Judg∣ment, of which as a Superiour in some sort thou mayest have more need, as of a necessary quality for thy place and duty, to imitate what's Good, shun what thou observest Bad in others, &c. Part of these good effects to the Per∣son himself judged, to encourage him in any good Quality or Action, to check or restrain him from what's bad, to advise him of his Errour or Fault, which but by a discreet and seasonable

Judgment of him from some other Per∣son he would not have taken notice of. Men would want considerable ad∣vantages to the knowledg and minding of their Faults and Duties, Perfections and Imperfections, if they were, and did what they listed, and no body ca∣red or dared to observe, and pass their Judgments concerning them. It is better they should know that others, and that wiser than themselves are Ob∣servers and Spectators. And lastly, Part of them to others, to encourage them to follow or imitate if they be com∣mended, or to restrain them from Imi∣tation, or being drawn away, if we dis∣approve and discommend. We may see it for the good of others oft frankly and chearfully to speak well of, and com∣mend in their hearing, and to reprove or disallow according to the greatness of the Fault or Imperfection. And we may in some cases think our selves reasona∣bly too cold and indifferent or dull in observing and saying nothing of what's Good or Bad in others. I say, let all our Judgments be with the fore-sight

of, and being affected with all those or the like Good effects, which we may see may follow. And then be sure we may conclude, that such Judging out of such a Principle will please God too. And then you have all the par∣ticulars of your one general due End of all your Actions, viz. The greatest Good of the whole Universe. Here therefore I exclude ultimate Self-love, that it be not to gratifie our selves on∣ly any of these ways before mention'd, by Activity, Curiosity, Hatred, Re∣venge, Anger, Pride, Affectation of Superiority, Envy, Contempt, Flatte∣ry, &c.

I exclude also all Ill-will or Con∣tempt against the Person, but only a∣gainst the Vice and Imperfection of him; nay, I affirm we ought always to have a love of benevolence to the Per∣son. The Charity I speak of, must be an Universal and Unlimited one to the whole, and therefore must comprehend and take in every particular we see, and consequently the Person himself guilty of any Fault or Imperfection. Now,

because Men are oft apt to deceive themselves and others by their confi∣dent pretences, some Signs when we do judg out of Charity, are these:

1. More readiness and willingness to judg every where on the Good side than on the Bad. This is a sign we would have no Evil in the World if we could, not without an absolute necessi∣ty for a greater Good, and consequent∣ly of a most unlimited and universal Charity.

2. An excusing others, and saying all we can justly and truly for them, and that such an Action, which oft pro∣ceeds from some bad Principle, it might in such a Person proceed from Igno∣rance, he might be mistaken, he might think so or so, or he might do it by Surprize, or the forces of Temptation, the Temptation might be strong, and consequently not argue a very small de∣gree of Goodness; and if it be in mat∣ter of Prudence, that the Person might consider well, and otherwise than we do, or it may prove otherwise than we judg. In all which, as we are to shew

our Charity thus by excusing or les∣sening what we ought; so we are too to shew it by a modest disapprobation of what's Imperfect or Faulty in them sometimes, and not through Idleness, Laziness, Coldness, or Flattery, and fear to Displease for the present, betray the faulty Person, or others, into too good an Opinion of themselves, and to be content willingly to be no better. This thus excusing is a sign, I say, that a Man would willingly have as little, and as few Faults in the World any where, as might be, and consequently of a very universal Charity.

3. A third sign is a frequent Judg∣ing of our selves, especially on the worst side; that is, observing and con∣demning our selves for our own Faults, and acknowledging our own Imperfe∣ctions. The observation, judging and acknowledging our own Faults and Im∣perfections, doth not use (I speak for the most part, these not being universal Signs) to proceed from any hatred of our selves, is very consistent with mens love to themselves; for we do not see

men hate themselves so forwardly; they ••ove themselves, and all they do most∣what proceeds therefrom. Wherefore ••t is more likely that such persons Judg∣ments concerning others, might pro∣ceed from a love of the persons judged too, and of others in general; they deal by them, as they deal by them∣selves, and no worse▪ But when we see men forward to observe and judg others, and never to mind themselves, it is a sign this proceeds from busibodiness, or curiosity, or some worse Principle: For if it proceeded from any charity to the person, why should they not be as kind to themselves? Cannot they see it will do them as much good to judg themselves, as it will do others to judg them? And so likewise, Is it likely Men should see any more good come on't to the World to judg others, than to judg themselves? Is it not rather suspected, nay, manifest to Men, that there would be much better Conse∣quences, if Men more betook themselves to observe and judg themselves than others, at least equal? If therefore it

proceeds out of Charity to the World to observe and judg others, why should not the same move us to do so by our selves?

4. A fourth sign is, when our Judg∣ment is passed with Calmness and Mo∣desty. These are, first, Signs of the ab∣sence of all bad and unallowable Prin∣ciples, and therefore of the presence of a Good one (for some there must be.) Calmness is a sign of, or rather is the absence of Passions, and more particularly of Anger, Revenge, Ha∣tred, of our Activity, Curiosity, and Busie-bodiness, and consequently of Rashness, and other Prejudices. By Modesty, I mean, a not Inordinately, and Immoderately affecting, nor assu∣ming to ones self any instances of his Perfection or Excellency, and among others, Superiority, great Merits, whe∣ther truly or falsly. This therefore where and when it is, is a sign that the Person's judgment comes not from Im∣periousness, Pride, Affectation of Su∣periority, Envy, one kind of that (for the more we depress others, the more

we make our selves superiour to them) Contempt; nay, nor from flattery. For Fear, affectation of Friendship or Fa∣vour, is a thing that the modest Man is free from too. Now by how much these are signs of the absence of our bad Principles, the several instances of Selfishness, so much are they the signs of the presence of a good one (for some there is always) viz. of Charity.

Sect. II.

2. A second general Rule, which hath been before mentioned in other places, is always to judg truly. Here I would have it set down as a short Rule to be easily remembred, and always ready at hand: But because I have al∣ready spoken so much of this, I shall now add no more.

Sect. III.

3. Have a care of all Passions, but especially of Anger before Judgment. This hath been also mention'd before

in the Means. Always judg before, and if the Case require it, that is, if there is no way of removing the Evil but by a desire of inflicting another less, then let thy Anger follow a clear and calm Judgment: Some Reasons in brief are, because thou art in great danger of being prejudic'd, and that indiscern∣ably, to judg rashly or falsly; and then thou dost no good to the person judged, if he hear, or hear of thy Judgment. For he'l be prejudic'd against thy Jugdment, as being rash, or coming from pride, or ill-will against him; wherefore he'l think he ought not, or on purpose, and out of displeasure against thee, he will not believe what thou thinkest and say∣est concerning him; He will have no regard thereto. Nor will others be the better, for thou givest a bad example. Nor dost thou inform them; for they will not trust thy Judgment, nor take thy Word and Testimony then; they'l think thou art partial, not an upright Judg. I say, this will be, when they see thee judg with fierce passions with∣out, and before any reason assigned.

Otherwise, I confess, when a thing first calmly appears true, and of concern∣ment to be judged and believed, and no other way will do but that way; then to appear warm, and not too in∣different.

Sect. IV.

4. Declare not thy Judgment, when thou thy self art guilty. One reason is, because that, as hath been before said, the Person concern'd and others, will think it proceeds not from any Charity, but from Selfishness, Ill-will, Pride, and so consequently they pre∣sently flie out against thee, and are displeased at thee for that, and take no notice of thy Judgment, whether true or false. There passions are more mo∣ved with, and they more attend to the principle of thy Judgment, than the truth of it. The reason of which is again, that Men being ultimate Self∣lovers, and Proud, would have reason to love themselves as much as may be; whence they are more apt far presently

to take more notice of others Faults than their own; and consequently when any one passeth Judgment con∣cerning them more presently to look at the fault, than the truth of his Judg∣ment. This is the reason we see every one flie presently in the face of the guil∣ty Judger, and ask him whether he be not as bad, and least of all bears his Judgment or Censure; viz. They think it here more than ordinarily manifest, that it proceeds not out of Love to them (for why then think they, should he not love himself as well); but out of Envy, Pride, or the like. Every Man will say to such a Man, Physician heal thy self. That he is an unskilful or unfaithful Physician, that hath some by-end, who goes about, or undertakes to cure that in another Man, which he cannot or will not in himself.

Clodius accusat Maechos, Catilina Ce∣thegum.

Let us see thee Mend thy self first, say they, and then we'll believe indeed,

thou seest reason to judg another for it, and mayst do it out of Charity.

Sect. V.

5. Or if thou dost judg when guilty, resolve to be Innocent for the future, and condemn thy self in the first place, because more ready to take notice of thy own faults than of others. This will give Men more assurance of thy Circumspection, and Wisdom, and Charity, and consequently make them more attend to thy Judgment, and be∣lieve it according to its Truth. When thou seest (for Example) any Person commit any thing which offends thee, and for which thou art ready to blame or reproach him, and hearest others do so: Before thou passest thy Judgment, reflect upon thy self sincerely; say to thy self, Am not I guilty of the same in some degree or other, and cannot or will not see that in my self, which now I am about severely to reprehend in an∣other, and it may be deservedly in re∣spect of the Offender, only it would

come better out of my mouth, if I my self were first Innocent or Penitent? Don't I see at least a Beam in my Bro∣ther's eye, when I have as great an one or the same in my own? There are Five Reasons among others, why a Man should first or equally take notice of his own faults, accuse and condemn himself.

1. Every Man ought to love himself sure as well as his Neighbour, as he would do another Person of the same qualities; and if it be good his Neigh∣bours faults should be observed and judged, that he might be advised and amended, sure it is good his own should too.

2. A Man gives a very good Exam∣ple to others, that they should do so by themselves too; which is a thing so ve∣ry rare, and yet of such extraordinary use and benefit.

3. He renders his own Judgment concerning others, when he doth pass it, more effectual, by giving to understand it proceeds not from Imperiousness, Do∣mineering, Envy, Peevishness, or Bu∣siebodiness, but from a wise Charity,

out of a prudent Love, he doth by o∣thers as by himself, he spares not him∣self.

4. Every one knoweth most certainly the truth of his Judgment concerning himself.

5. Here Mens care and zeal will be more successfully employed certainly; for every Man hath it more in his own power to mend and reform what he ob∣serves and condemns in himself, than what he condemns in others.

Sect. VI.

6. For the most part it is most safe, that is, of more certain good effect not to declare thy judgment than to do it. And therefore when at any time, or in any particular case thou seest no ad∣vantage of good consequence or effects on either side to pass Judgment or hold thy Tongue, rather chuse to refrain; do it not till thou seest some consider∣able advantage. And one reason is, because a Man may (for the most part I say) pass his Judgment at another

time, may have opportunities enough to do it; but he cannot recal it when passed, he cannot undo what he hath done, Nescit vox missa reverti. And yet the practice of Men is generally clean contrary; that is, if there be not something to affright or deter them, they seldome refrain to spend their cen∣sures very freely.

Sect. VII.

7. Be more cautious and sparing in sometimes passing sometimes decla∣ring thy Judgment in these following Cases.

(1.) Concerning thy Superiours, espe∣cially on the worst side; and that be∣cause, 1. As to their Principles they being far from our Observation, and there be∣ing few or very uncertain signs thereof (for the most part) our Judgments here will be very uncertain. And

2. As to their actual prudence and fore-sight in matters concerning their Office, it is for the same reason to us 〈◊〉〈◊〉, but yet far more likely (to

compare it with that of their Inferiours or other private Persons) to be more and better than what is in them. For they make it more their Business to at∣tend to what is most for the general good of those who are under their care, when Inferiours look only or principal∣ly at themselves. And then they ge∣nerally have better information what is so. And truly, it seems likely that if there were as much assurance of the Integrity of Governors, or their sin∣cere love to the publick Good, as there is of their knowledg, the Judgments of wise and honest Men would general∣ly with reason be for their honour and advantage; though with rash and proud Men, of which always are too many, the most manifest Integrity and Wisdom will not be sufficient to pro∣cure them Truth and Justice.

3. The contempt or undervaluing of them and their Authority (which follow upon our Judgment) is of much worse effect than that of private Per∣sons, as generally Laws, publick Ad∣vices and Sentiments, and Examples

too sometimes are of more use than pri∣vate Opinions and Examples: They being, I say, generally better, of more comprehensive and certain good effect, as done by a greater and more generous Charity, with more of a publick Spi∣rit, and more Prudence and Wisdom: Private Persons, especially still the more Vulgar, are generally more Self∣ish and Foolish.

(2.) Be more sparing in declaring thy Judgment concerning Friends. For if thy Judgment be on the good hand, it will be suspected Flattery or general∣ly Self-love. And therefore it is gene∣rally, when any one commends his Friend, allowed for him, nay, expected he should interpose his excuse, that it is said by him who might be suspected Partial, and more apt to speak some∣what beyond the Truth. But if thy Judgment be on the worst side, thou wilt be esteemed Ungrateful, and were it never so true, yet it should not have been said by thee; and therefore in such Cases too we see Men Apologize and make an Excuse, and alledg some more

than ordinary reason, that obligeth them to pass such a Judgment on their very Friend.

(3.) Be more sparing in doing it of thine Enemy: the reason is, because thy Judgment will be suspected and be∣lieved to proceed from Hatred and Ill∣will; I say, be more sparing and cau∣tious in these, and such like Cases. I do not say, but that sometimes there may be sufficient reasons to do it; but then there is more than ordinary Pru∣dence to be used in such manner as I have now Instanc'd, to prevent or re∣move the hinderance of its good effect.

Nay, I advise rather to take occasion to pass thy Judgment on the good side here; that is, to commend him and speak well of him for what thou know∣est good and commendable in him; for then thy Judgment is believed, and con∣sequently of better effect to those who hear it for encouragement to Imitation. Thou givest also a good Example to others of thy Unprejudicedness, and being above and untoucht by busie Pas∣sions of Hatred, Ill-will, or Revenge,

and of being such a generous lover of Truth and Goodness, as not to conceal, but willingly take notice of, and ap∣prove what is really in the Person lau∣dable, though thine Adversary, it may be too altogether undeserved and with∣out reason.

And lastly too, By this exercise and use thou really dost procure and con∣firm in thy self this Generosity, and Manliness, and Christianness (for no∣thing more commended in Christian Religion) of Temper, and subduest Selfishness and the rabble of it's Slaves, those inordinate and immoderate Appe∣tites and Passions, makest them sneak and dare not to appear.

(4.) Be more sparing and cautious in declaring thy Judgment concerning a Person generally Innocent or well Disposed, but once or rarely overta∣ken; and that because it is most likely that he will do so no more, or mend without thy judging him to himself or others. Nor is there much danger of others imitating him in one single or very rare Action, when they know he

generally doth the contrary; (only in∣deed if one should observe it who knows not the Man, he may be informed that the Man was surprized and useth not so to do) and then what needed the trou∣ble or shame or discredit that thou ga∣vest him, it was unnecessary: And no evil of Pain or Punishment must be ad∣mitted, but where it is necessary for a greater good. And then it is an usual sign to others of some ill nature and Pride, that is pleased too much in o∣thers Faults or Infirmities; when Men are so ready to judg the first; and consequently is of bad Example to them, and prejudicial to ones self. Or if thou dost see reason to take notice of such Fault or Infirmity, let it be very shortly, and presently seconded with a Commendation of him for his general past Innocency or freedom there-from; and that thou doub••est not but that he himself the most disapproves of it, and will not readily do so again. All which are signs of freedom from any Selfish∣ness, of Charity and Prudence, and consequently the more likely to have

good effect on the Person concern'd, and others too.

(5.) Be sparing in declaring thy Judgment of wrathful and bashful Per∣sons, either to themselves or others. One reason is, because the wrathful and angry Man will not and cannot bear it through Pride, and the bashful through Shame, that is, Fear. To the wrathful Man it is at least to himself in∣effectual; for he'll the more justifie or defend himself, and do or be the same thing again out of Revenge and Pride; it will give him occasion of wrath and attempting Mischief; he'll turn and rent thee. I say, this for the most part (as all other Directions of this kind): For sometimes it may be requisite for his and others Good, first calmly and softly (signs of Good-will to him by doing him good) afterwards shortly and smartly (that is, out of real Benevo∣lence still, but by some pain or evil to him) to pass Judgment concerning any Principle or Action of his, let him take it how he will, and but too impatiently.

And as for the bashful Person, it is

too great a punishment for him; less would have done: And always do as little evil as thou canst: A private Hint to him would have been sufficient. Be not a Witness against thy Neighbour with∣out a cause, and deceive not with thy Lips, saith the Wiseman, Prov. 24. 28. That is, Do not pass nor make known thy Judgment either privately or publickly, without sufficient reason.

(6.) Be sparing in declaring thy Judgment on the worst side before much Company; especially Persons whose Favour or good Opinion is more consi∣derable, and who are in no great dan∣ger of Imitation.

One reason is, because most-what less Discredit or Disgrace would have sufficed to the Mending or Correcting of the Person; if it had been before but one or two, either before the Per∣son himself concern'd, or from whom it might have been conveyed to him. The Faults or Imperfections had need be great or frequent, and the Person or Persons very confident and presumptu∣ous, obstinate and conceited, and a

danger of some general Infection, when they are so much published and made known.

(7.) Be sparing in declaring thy Judgment on the worst side before Ene∣mies, or Adversaries, or ill-disposed.

One reason is, because they are, or are in danger of being prejudiced and partial in their Judgments, concerning the Person to whom they are ill-affected already; and thou by thy Judgment confirmest and increasest this their Par∣tiality. They are but too ready to catch at and take notice of any thing spoken disadvantagiously, and to add to it too and aggravate it; and thou art not to give them the occasion if there be no greater good to be had thereby, not with a less Inconveniency to be pro∣cur'd. Those too that are of an ill Temper, and apt to be Envious and Proud, will make ill use thereof, and gratifie and augment those Vices in themselves, and afterwards be general∣ly contemptuous and ill-affected to∣wards the Person thou discommendest. It is more safely done, and very profita∣bly

oft-times before Persons of a be∣nign and generous Temper, and those who are Discreet, who make from thence profitable Observation of the Causes the mischievous Effects of the Defects, Infirmities, Faults and Vices of Humane Nature, to Direct, Govern, and Moderate themselves, to Advise and Counsel others with Reason, and even the Person himself whose faults are noted, if it comes fairly in their way: Not to contemn or dispise the Person in general, much less to hate him. Some∣times this may be done unawares, but oft-times it proceeds from an ill will to the Person judged; and therefore from an intent and design to exasperate and incense his Adversaries against him more; knowing they are apt easily to take fire. Oft-times it comes more from Flattery, to pick Thanks and in∣gratiate ones-self with him who is ene∣my to the Person judged, whom they judg they please hereby, being willing to hear of the others Faults and In∣firmities, to gratifie his Hatred or Pride, or that he may have wherewithal to

justifie his being so dispos'd against him, that he might seem to be his Enemy with more Reason. If it be not thus, yet oft-times this will be suspected; a Man will incur the suspicion of an un∣generous Revenge, or Hatred, or Ill∣will, or Flattery, or at least the accusa∣tion of Imprudence.

That's the 7th Rule, Be more spa∣ring in thy Judgment, 1. Concerning Superiors. 2. Friends. 3. Enemies. 4. Once or rarely Surprized. 5. To and of wrathful and bashful Persons. 6. Before much Company. 7. Be∣fore Enemies or Ill-dispos'd.

Sect. VIII.

8. Be apt and inclin'd rather to de∣fer thy Judgment concerning others till thou art desired; and that either by the Person himself, or others who may be much necessarily concern'd to know an∣other Persons Qualities or Conditions; and then not to refuse it. Some Rea∣sons are, because that hereby thou ac∣customest and usest thy self to Self-go∣vernment

and Direction, to Act for cer∣tain Ends, and by certain Rules, par∣ticularly thou causest thy self to refrain thy self, and to be free and averse from Busie-bodiness, and impertinent and profitable medling with other Mens Matters, and other bad Principles of Judgment, partly by meer disuse, part∣ly by attending to this Rule, and the good effects of it: Again, thy Judg∣ment is then more likely to be true. Further, Thou securest thy self also from suspicion of Prejudice, and con∣sequently thy Judgment is more heeded, and it being more likely to be true, may be of good use to the Person desiring, and the other concerning whom it is de∣sired if known, to advise and forewarn them of some Fault or Imperfection to be reformed or get rid of, which other∣wise would not have been minded or believed. Further, Thou doest a very good turn for, and gratifiest him that inquires of thee. It may be also an occasion of a good Turn and of a Kind∣ness to the other Person thou passest thy Judgment of, to remove some unjust

Suspicions or Opinions concerning him. It may be he was believed or suspected worse than he was. Thou mayst recti∣fie some Mistakes.

Sect. IX.

9. Thou mayst then more freely and frequently declare thy Judgment con∣cerning one to another, or to more; when thou seest them deficient in Abili∣ty or Wisdom, to take care of them∣selves; and particularly when they are actually Ignorant of something in ano∣ther Person, which may be of great concernment to them; or are deceived in their Opinion concerning him, whence some great Detriment or Dammage may arise from one to the other.

Thus for Example: If a Man knows or reasonably suspects a Man to be False and Faithless, to be Fraudulent, or to be Poor and Insufficient, who yet would be bargaining with, or borrowing of another, or getting some interest in his Person or Estate, of which he may be

Ignorant; or to perswade to some Acti∣ons and Opinions which may be childish, foolish, or hurtful; a Man may advise the Persons concerned, and give them his Judgment then unasked, not out out of any Ill-will to the one; but of Good-will to and Care of the other: For a Man ought to be a Friend to every Man, and a Brother, and not permit if he can any one to be dammaged or mischieved, and to keep him from the commission of a Sin. A Man may oft-times meet with Persons in the World who are innocent too and sim∣ple, of no great prudence and fore∣sight, who are also rash and precipitate, or dull and inapprehensive, who there∣fore may be easily impos'd upon by o∣thers, and made a Prey of by them. Here it is a prudent piece of Charity to advise and fore-warn and to discover the Designs and Qualities of those who would and do abuse their Simplicity, and imprudent well-meaning Honesty.

Some Reasons of this are the same with the former. It is an exercise of

Virtue and Prudence in our selves. It is an act of more than ordinary Chari∣ty to the Person in danger to be decei∣ved, to lend him thus the use of thine Eyes for his safety and good. It is a very seasonable making use of thy Judg∣ing; that is, it will do most good now, when at another time perhaps it would do none atall, or not so much. Here in this case when a Man desires thy Opinion or Judgment, thou removest his Solici∣tude, and satisfiest him perhaps, if he be Ignorant thou informest him; where∣as if thou givest thy Judgment unask∣ed, before thou art desired, and where the Man is sufficient himself, thou wilt do them no kindness, nor will they so much mind thee, nor thank thee for it; for it may be they have none, or not such need of thy Judgment just then; and thou wilt be more suspected too of Busie-bodiness or Ill-will. So also where thou art not desired by one Per∣son to give thy Judgment concerning ano••her Person, but unasked because of the Persons Insufficiency, out of

Charity thou doest it, the effects most-what are very good, and if there∣fore thou doest it, thou art no less prudent than charitable. And these are the most considerable Rules I have now thought of, for the Mannagement and Government of our selves in judg∣ing others; which in very few words for Memory sake, I will reckon up again.

1. Be sure it be never inconsistent with Charity, but always done out of the prospect of some good end.

2. With the exactest truth.

3. Beware of all Passions before Judgment.

4. Declare not thy Judgment when thou thy self art guilty. Or

5. If thou dost, first accuse and con∣demn thy self.

6. It is better and safer generally, not to declare thy Judgment of Persons.

7. Be sparing in judging and decla∣ring thy Judgment on the worst side concerning Superiors, Friends, Ene∣mies, Surprized, Wrathful and Bash∣ful Persons, before much Company,

before Enemies and Ill-disposed.

8. Defer thy Judging much, till thou art desired or asked.

9. Interpose it to them whom thou seest defective in their Ability or Care for themselves. Many more by Expe∣rience may be taken notice of and ob∣served.

Sect. X.

10. I have nothing more to do in this Argument now, but only to re∣mind you of the two general things I intended and aimed at in this Discourse principally to recommend to you, and that is Charity and Prudence, in a busi∣ness that is very frequent, and takes up a very considerable part of our Lives. For it is very obvious and easie to observe, that a great part of our Actions of Life, are the thinking and judging, and talking and discoursing of other Persons, their Qualities and Actions. The Charity is in the last of the six Particulars. The contrary

of which I here think principally pro∣hibited, which was to judg out of any nltimate Selfishness, and therefore not out of Busi-bodiness, Hatred, Revenge, Pride, Affectation of Superiority, Envy, Contempt, Anger, Flattery, or the like. But if this bad Principle be prohibited, than if ever Judging be permitted in any Case (as sure it is) the contrary of Charity is command∣ed; for one of those Ends and Prin∣ciples must be our Prudence, is con∣cern'd in the other five prohibited Judgments, viz. to be too prone to judg in general, to be too much inclined to judg on the worst side, to judg rash∣ly, to judge falsly, to be too forward in declaring our Judgments. All the Causes, Consequences, Remedies and Rules I have mention'd, are but more particulary Motives and Incentives to our Charity, or Directions for our Prudence. And now therefore I hear∣tily exhort you to the Practice of what hath been spoken. That you would adorn this part of your Con∣versation with the two most excellent

Ornaments, not only of our Souls, but of the Divine Nature it self. For our Charity and Prudence are but lit∣tle imitations of God's infinite Wis∣dom and Goodness. How beautiful, lovely, and pleasant a thing it is to see each one discreetly tender of his Neighbours good Name, Repu∣tution, Interest, or Concern? How lovely a thing is generous Love? And what a reverend thing is un∣affected Prudence in all our Con∣versation, and particularly here? What unhandsome things are Rash∣ness and Falsehood? How ugly and contemptible Selfishness, Hatred, Ma∣lice, Pride, Envy, Contemptuous∣ness, unguided Anger, Busie-bodi∣ness, vain Curiosity, Flattery? &c.

Finally, remember we are Chri∣stians, and who it is, viz. Our Master and Saviour Himself, who hath here expresly forbidden these things (Judg not that ye be not judg∣ed.) The same our Master and Sa∣viour

send down His gracious In∣fluence to help us, to do what He hath taught and commanded us,