as is for most Men most expedient And then when Men do observe or take notice of others Persons qualities and actions they will be passing Judgment because there is more of Action than in suspending doubting or meerly observing That seems to be a slow dull thing too in compare with a Mans briskly and smartly and uninterruptedly passing Judgment Besides that suspending doubting being Ignorant argue an imperfection and this fault may have the name of Busibodiness viz. When out of love of being Busie meerly to be always doing somewhat and that with vigour and smartness Men employ their Thoughts in Observing and Judging other Mens either Qualities or Actions Not out of any Neighbourly or Charitable Principle not because they see a great deal of good they may do by it and therefore would do it accordingly that is not out of Reason Prudence Charity Men oft-times Bussle and are Busie in the World and they know no other Reason but that they love to be so and nothing more often occurs about which they may be so than what other Men are or do Sect. III. Thirdly The third cause is sometimes Curiosity that is a Mans pleasing himself meerly and ultimately in knowing something he did not know before and being very much conceited of himself there for not directing his knowledg to those things which are most profitable which he can make best use of do most good withal nor attending to them Hence it comes to pass that Men are not content to mind and know themselves or their own minds if it was less difficult than it is nor yet things more nearly Relating to themselves which is more easie But they are also more inquisitive into and desirous to know the Affairs of others what they are and do and observe them and consequently to pass Judgment of them which is a sign to them but oft a very false one that they do know Because we use to do so and should do so viz. Pass Judgment only of things we do know If we should not pass Judgment but doubt or suspend we should seem to our selves to be Ignorant which we would not do because we will ultimately and please our selves not to be so To doubt or to suspend ones Judgment because one does not know is but very rare and in few Tempers but it should be always and is to be preferred before Knowledg because it is a better thing a greater excellency to withhold a Mans Judgment where there is no Reason seen where one doth not know or see the Connexion of what he affirms and does the Truth it self than it is to know the Truth it self The one is but a perfection of our Understanding t'other a great virtue of our Wills and we shall be the wiser the more we thus judg and accordingly behave our selves I say rather to say and think we do not know when we indeed do not then to know though never so certainly Sect. IV. Fourthly A fourth cause may be an Instance or Branch of Pride that is to please our selves too much meerly either that we have or are reputed to have an ability and sufficiency to understand and direct others and their affairs too better than they themselves can When 't is only so conceitedly by us and we know not others Circumstances or were we in them we would do the like or worse or if we had this ability perhaps we had better be without it whilst it makes us less able to understand and direct our selves by using our minds to Wander abroad and to attend to others and depriving us of the opportunities of Self-reflection It is very often seen that those who are extraordinary forward not out of some sence of Duty to give Counsel Advice or Judgment of other Mens Concerns are very negligent and careless and unapt to follow the very same when it is as useful and profitable for themselves Sect. V. Secondly For some of the Causes of too great a Proneness to judg on the worst side whether truly or falsly but not therefore or because they are true or false in our selves they are all either Ignorance or some Ill-disposition of Will 1. Ignorance viz. Of the bad effects or consequences of this our too great Proneness which Ignorance may proceed from Ill-dispositions of Will either on set purpose or designed then when we judg and we wilfully shut our Eyes and do not attend to what might better inform us or it may be contracted before But it may proceed too sometimes even from Love and Charity So we see sometimes Persons much desirous of their Relations or others Good and Well-fare very apt always to suspect the worse of them and to observe their Beginning bad Inclinations and to think them so but not so much to take notice of the contrary good ones in them and this partly that they might timely prevent any evil that may happen to them thereby And so may it be in publick Affairs and of very great and universal Concernment especially and yet soon out of our power nay so we see it in our selves sometimes Some Men being too apt to look upon their Faults and Imperfections and to magnifie them and to take no notice of what 's good in themselves and consequently to judg falsly concerning themselves on the worst side Though this is but rare in compare with the other extream and proceeds from an imprudent and ignorant love not attending that they ought and may do themselves as much good by their being pleased with and encouraged by and thankful for the good they have as by being afraid of removing and preventing any evil fallen upon them or that may fall upon them and not considering still that it 's best be sure all things considered to judg always according to Reason and Truth not to trouble and perplex our selves with vain fears and endeavours and for other good effects thereof Sect. VI. Sixthly But I doubt the far more usual Causes of too great Proneness to judg on the worst side are ill-dispositions of Will in general self-Self-love and Self-pleasing ultimately in various Instances such as are more particularly Self-pleasing by 1. Hatred of or Malice an habitual Hatred against any Person in general Than which there is nothing in the World more detestable because the most Mischievous and it is the greatest degeneracy from the most opposite and contrary to the most excellent perfection in the World which is Goodness and is usually attributed to the Devil that is the worst of Beings This is when a Man pleaseth himself ultimately in doing mischief to in vexing and hurting another Man other Persons It is easie to see how this disposeth a Man to the greatest readiness to judg any thing bad in the Person to whom he is thus affected For if we thus please our selves in doing Mischief we shall endeavour that we may still please our selves so to do and that we may so do we 'll represent Persons as bad as we can as
we to that purpose conceal connive at forget them willingly even to our own Consciences and our best Friends and this out of ultimate and foolish mistaken Self-love A thing often to be observed in sick and dying Persons very backward to take notice of their sins and faults and the degrees of them and to reckon them up all and to make a frank acknowledgment to their own Consciences or their Friends A sign too of no very great degree of Repentance or a Conversion from sin In the first we multiply and magnifie the Imperfections Infirmities Defects ill-Qualities of others Here the good ones Surely much the better extream as to its Effects as it seems even when it proceeds from ultimate self-Self-love as well as the other extream which is too often and not out of Charity A more particular and very useful Instance of the First General is when we Judg the Actions of Men to proceed from worse Principles Ends Designs and Qualities in them than indeed they do A thing the more diligently and carefully to be avoided because of very mischievous and evil consequences and yet extraordinary frequent and easie to be fallen into Thus often we accuse and condemn Men of Covetousness Pride Unconscientiousness or the like from some actions which really were the effects much of a wise and discreet Virtue and had very little mixture if any of these Vices A thing very often especially happening in refusal or denying the Cravings and Desires of others Thus we accuse Men often of great Wilfulness when it is Weakness of Wickedness or Evil-disposition of Will when it is Ignorance and Imprudence of deliberate Mischievousness when it is a sudden Surprize How often shall you hear Men fiercely accuse one another of Malice Hatred Revenge Pride than the first of which nothing more devilish and worse can be thought or said of a Man though I wish it were not so often true when there is no such matter but an impartial and upright Justice that is Charity to the Publick or at worst ignorance mistake Mens not attending forgetfulness or the like This is very often seen in the behaviour of Sects and Parties one towards another Where the Inconsistency of Opinions with good Conscience is often fiercely affirmed too universally before it is known what Advantages they have had for Information Though I acknowledg too there may be oft very sufficient signs for a very probable Judgment This rash and false Judgment in these or the like Instances being so mischievous and yet frequent is as I said when it is on the false side diligently to be avoided and rather let the defect the rashness and the mistake be on the other hand which usually argues much of Wisdom and Charity good Nature and a great freedom from ultimate and inordinate self-Self-love and especially when it is towards Adversaries And therefore it is a lovely and amiable thing it is called good Interpretation and Candour When one judgeth most favourably and putteth the best sense and meaning upon Actions and external appearances when there is equal probability on both sides or there is none at all of either appearing and when it is constrain'd to judg worse it is with pity According to that invaluable 13th Chap. of the first Epistle to the Corinthians to be written in the most deep and lasting Characters in our Souls and to be read every morning nay as oft as may be verse 5. Charity as it beareth all things so it believeth and hopeth all things Sect. V. 5. The Fifth thing forbidden is too great a Proneness and Aptness to pronounce to declare and make known our Judgment and Opinion concerning others especially on the bad side To be always talking thereof though to no visible good effect nor out of any good Principle And to be in pain as it were till they have delivered themselves and this usually comes too from the Inordinate love of Activity of doing somewhat of Restlesness which is called Busibodiness and sometimes from the other worse Qualities so often mentioned Malice Pride Envy Revenge c. and mostly from a mixture of more of them together With all which too as in all other Actions of Men insincere as most are I doubt some small mixture sometimes there may be of Justice that is of a kind of common Charity This too great Proneness or Inclination considered without its Principle or End as I have told you before admits of Variety Some Men ought to have more as all Governours and Overseers of others Manners or in general of their good Qualities Those also that find the good effects of good Instruction Self-amendment kindly and laudable Emulations Pity an endeavour for the good of the faulty and of others to amend or prevent the same else-where Others on the contrary who are private Persons in a private Capacity or Condition apt to gratifie thereby their Envy Pride Hatred Contempt of others Self-conceit affectation of Superiority will have seldomer sufficient reasons to pass or declare their Judgment and when they have the good effects are not so considerable in them as in the former Persons Consequently they must nourish a lesser Proneness and Inclination thereto These Men also who find they can better discern choose govern and Instruct themselves in all Circumstances of declaring their Opinion concerning Persons such as I have before mentioned of the Persons judged the Persons before whom c. These also may be more free and allow themselves more of this Proneness Those on the contrary who may and ought to observe themselves forgetful unable to take notice or discern the fittest Circumstances or not to be able to moderate or govern themselves when they do but what they have in their mind it must come out those who are thus dull and weak ought to lay aside this Proneness and Inclination to subjugate or weaken it so far forth and to betake themselves more to mind their own affairs immediately In General of which more hereafter the declaration of this our Judgment must always be done with all the signs and with the best effects we can of Charity in doing Good and consequently Self-denial Charity I say sometimes more immediately respecting the Person of whom we judg sometimes our selves it may be as in the case of sin when we ought to vindicate our selves sometimes some others By-standers sometimes altogether Be sure let there not appear any the least sign of doing it out of ultimate respect to our selves in any kind nor let the effect be only such with a neglect of or in opposition to the good of the Person or others And a great many signs there are of this which may better come in in another place Sect. VI. 6. And lastly And above all is here forbidden the undue end of our Judging others viz. Self-pleasing ultimately and that several ways by others hurt or mischief positive or privative These are Malice Hatred Pride Envy Revenge Flattery and base Fear Busibodiness Curiosity c. This
is not effectual For it is not every degree of love to the Truth that will secure a Man from false Judgments of things and here of Persons But it must be a greater degree of Love thereto than to the thing which at any particular time may be a temptation to the contrary And if we would be always secure we must have a stronger Affection thereto than to any other Object which may occur in our Lives more than to the favour or good-will of the Greatest or Best more than to Mischievousness Superiority either in Reputation for or Possession of any Good thing more than to Power or Greatness more than to Gain or Riches finally any other good Advantage or Interest We must look upon our uprightness or truth of our Judgments or Opinions as a far greater proper Good a richer and more excellent Possession than all these whereby we do more Good than by all these without it And consequently be more shamed and afraid to be Erroneous and live in Falshood and a Lye than any other evil or hurtful thing to us except Vice and Sin We must in a general sense Buy the Truth and sell it not That is prefer it before all other things that are inconsistent with it and cause us to part with it also Wisdom Instruction and Understanding the means to obtain it Prov. 23. 23. If we do not do thus if we be not thus tempered and disposed if we do not judg this a greater good we shall have our Judgments affected strengthened bent and determined by our love to other things in all Matters where there is not apparent demonstration but only high degrees of Probability as it is almost in all affairs of Humane life Nay even in these a Man may wilfully blind and confound himself or divert his attention and if not make himself judg false yet at least hinder himself from clearly seeing and judging truly and make himself doubt as it were saying when a thing cannot be denied Truly I do not know or the like and in such a manner shuffle and contrive to bring himself at least to suspension and doubt and confusion Every Man hath some degree of love to Truth naturally some more some less more than sometimes to more sometimes fewer other things and accordingly they are more likely more often to judg truly But it is and must be a greater degree than to all other things universally and constantly that will always secure from all prejudices of his will Sect. XIV 6. The sixth Cause I shall name is our Passions both those of the Concupiscible and Irascible appetite as they are usually called Or more plainly those that have good and those that have evil for their immediate Object Such as are the simple ones of Love Hatred Joy and Grief and Desire And others compounded of these as Revenge Anger Hope Fear c. These all in every Case cause us to judg to the advantage and in favour of themselves that is so as they may be preserved and maintained the Instances of which are every-where and innumerable Thus for Example Love causeth us to attribute to the Object beloved things that are lovely whereby the Passion is maintained or encreased and hatred on the contrary to attribute or ascribe or adjudg to the Object hated those things that are hateful and evil for its own preservation or encrease whereby it is kept up or augmented and made more keen and fierce And all this without any regard to the truth or falshood of what is judged So likewise what we desire we will think it is good Positively or Privatively In desire properly so called or where the good we desire is a possession of some good thing we most readily judg the good thing a great Good and consequently its Possession In Anger and Revenge where the good thing desired is a removal of some evil or grievous thing to us by doing evil to it which obtains in Inanimate things but principally to Persons we are extraordinarily prone and forc'd to judg this removal a greater good and in order thereto the evil to be removed a mighty evil And therefore more particularly in Persons to whom we are thus affected or passionated we judg many kinds and degrees of evil or bad things to be in them many or all perhaps more than indeed there are which are seldome but very confusedly apprehended and signified usually by some name to which our passions of Anger Hatred or the like have been joyned as that of some Sect or Party whereby still these our Passions are gratified that is supported maintained nay augmented and boyled up to the greatest degree of Agitation and Violence And those Mens judgments thus from Passions whereby they are maintained and increased though they may happen to be true yet it appears by Experience that they are more generally false Their happening to be true sometimes makes Men oft-times justifie and think well of such passionate Judgments whereas the truth was not at all seen by them nor was it the Reason or Cause therefore of their Judgments These Passions thus byass and warp and determine our Judgments three Ways among others 1. By bringing to mind and furnishing our Invention only with those things which maintain or increase them and which are true and keeping out the contrary hindring those from appearing which may abate or extinguish them which are as true too We all may have often observed how much we have presently to say for a Person whom we love how plentifully and readily our Invention is furnished What long Orations we can make in his behalf and praise How many excellent Qualities and in what great Degree appear to us in him and we attribute to him All which grant to be true But we have nothing to say against him nothing to his disadvantage nothing that is bad imperfect or faulty in him appears or comes to our mind when as much might as truly there have been said too And so on the contrary the worse or at least the more frequent extream in a Person whom we hate are revengefully and wrathfully affected to with whom we are angry Then how many Faults in him or Imperfections crow'd presently into our Minds All his past bad Actions and Qualities remembred his present observed nay his future too foretold and altogether flie about immediately in our Fancies and we could give a Catalogue sometimes of many hours long and make large Declamations against him the Man hath been this and that and t'other all which we 'll grant to be true too But then how barren are our Inventions for him we have nothing or very little to say to commend him This would be a very dry Theme for us We remember or take notice of nothing considerable in him Whereas it may be here is as much and as true to be said by any other Person who is Calm and Reasonable not thus possessed by these Passions against him nay and we our selves can do
Person he would not have taken notice of Men would want considerable advantages to the knowledg and minding of their Faults and Duties Perfections and Imperfections if they were and did what they listed and no body cared or dared to observe and pass their Judgments concerning them It is better they should know that others and that wiser than themselves are Observers and Spectators And lastly Part of them to others to encourage them to follow or imitate if they be commended or to restrain them from Imitation or being drawn away if we disapprove and discommend We may see it for the good of others oft frankly and chearfully to speak well of and commend 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 reasonably 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 particulars of your one general due End of all your Actions viz. The greatest Good of the whole Universe Here therefore I exclude ultimate self-Self-love that it be not to gratifie our selves only any of these ways before mention'd by Activity Curiosity Hatred Revenge Anger Pride Affectation of Superiority Envy Contempt Flattery c. I exclude also all Ill-will or Contempt against the Person but only against the Vice and Imperfection of him nay I affirm we ought always to have a love of benevolence to the Person 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 confident 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 necessity for a greater Good and consequently 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 proceeds from some bad Principle it might in such a Person proceed from Ignorance 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 degree of Goodness and if it be in matter 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 lessening 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 Judging of our selves especially on the worst side that is observing and condemning our selves for our own Faults and acknowledging our own Imperfections The observation judging and acknowledging our own Faults and Imperfections 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 â—ove themselves and all they do most-what proceeds therefrom Wherefore â—t is more likely that such persons Judgments concerning others might proceed from a love of the persons judged too and of others in general they deal by them as they deal by themselves 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 Consequences 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 Judgment is passed with Calmness and Modesty These are first Signs of the absence of all bad and unallowable Principles 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 Hatred 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 assuming to ones self any instances of his Perfection or Excellency and among others Superiority great Merits whether truly or falsly This therefore where and when it is is a sign that the Person 's judgment comes not from Imperiousness Pride Affectation of Superiority 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 Favour 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 already 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
is its being by Revelation or inspired And therefore have thought every Truth and the least revealed to be of greater concernment or worth more than the greatest known by reason or natural Light especially if not revealed too not attending that the Reason of Revelation is not only the utility of a truth though there is always sufficient but the difficulty of its being otherwise known Much more might have been suggested in so considerable a Matter But this is enough if not too much in this place Lastly As for this Discourse's not being superfluous I should be glad to be mistaken and that this Argument hath been so Handled and Treated of already as to render this useless I shall give thee no further trouble Good Reader but only desire that thou wouldst read this Treatise if thou thinkest fit to read at all with the same design it was Composed viz. Of Guidance and Conduct of our selves in this particular and consequently that it might contribute some-thing to the increase of universal Charity Justice and Wisdom in the World The Contents CHAP. I. § I. THe several senses of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Judg. p. 7 8. § II. That in the general sense of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Judg two parts may be observed 1. The inward action of Mind 2. The signification of the Action p. 11 12. CHAP. II. What Judgments may be thought forbidden by our Saviour both Principally and Secondarily or Occasionally are reckoned up which are six p. 13 14. § I. The first prohibited Judgment too great a proneness to pass our Judgments concerning Persons in any respect at all p. 15. § II. The second is too great a proneness to pass judgment on the worst side p. 19 20. § III. The third is rash Judgment without any reason or without sufficient reason p. 23 24 c. § IV. The fourth is false Judgment p. 29. § V. The fifth thing forbidden is too great a proneness to declare and signifie our Judgment p. 34. § VI. The sixth and principal is the undue end of Judging viz. Vltimately to please ones self Selfishness Self-love and this by Malice Hatred Pride Affectation of Superiority Revenge Envy Flattery by Anger Fear Busie-bodiness Curiosity p. 37 38. CHAP. III. What Judgments are not forbidden § I. 1. In general not a Judging out of Charity p. 39. § II. 2. In general not when there are and appear more good Effects thereof than of the Omission p. 40. § III. 3. Many particular Cases are instanced in for example to our Prudence in which it is not prohibited in general to observe and pass Judgment concerning others Qualities and Actions p. 42 43. § IV. 4. It is not prohibited universally to pass Judgment on the worst side p. 45. § V. 5. It is not universally forbidden to declare our Judgment and that on the worst side p. 46. CHAP. IV. Contains some Causes of these forbidden Judgments § I. The Causes of too much proneness to Judg in general of which the first Idleness p. 49. § II. The second love of Activity of doing somewhat p 52. § III. The third is Curiosity or of knowing somewhat p. 54. § IV. The fourth a Self-pleasing in our Ability or reputed Ability to judg p. 56. § V. Causes of too great proneness to judg on the worst side of which the first is meer Ignorance p. 57. § VI. The second ill dispositions of Will as 1. Hatred 2. Revenge 3. Pride 4. More particularly Affectation of Superiority in any thing 5. Envy 6. Contempt 7. Flattery p. 59. § VII That the Causes of rash Judgment are the same with those of the two former p. 68. § VIII That the Causes of false Judgment concerning Persons are defect in our understanding in our Will p. 69. § IX The first Cause reducible to one of those two is Ignorance p. 70. § X. The second an Opinion or Judgment too unlimited that all Men are like our selves Some instances hereof This extended to God himself that it hath been the Cause of making God in Humane Shape and that the representing God or any thing in him by Humane Shâ—pe is likewise the Cause of such an Opinion concerning God p. 76 c. § XI The thâ—rd is too general a belief of Testimony or Report p. 85. § XII The fourth Cause is an observing only what is good or what is bad in a Person and not observing both p. 88. § XIII A fifth is a want of a prevalent love of Truth p. 92 93. § XIV A sixth is our Passions the instances thereof That Passions determine our Judgments three ways among others 1. By bringing to mind only those things which are true indeed but serve to maintain or encrease them but keeping out those which tend to abate them so that they never appear 2. By thrusting into our Minds more than is true of that which maintains them 3. By thrusting out those things which may be suggested and true but yet serve to extinguish them or by causing a Man not to attend thereto or the Evidence that is in them or by confounding the attention or perception on purpose that it might not see the most necessary truth which it cannot deny if it did see p. 97 98 c. § 15. A seventh Cause of false Judgment either on the good or bad part is all Appetites whatsoever besides those of Truth and Vniversal Justice of which one more useful Instance p. 106. § 16. The Causes of too great a proneness to declare our Judgments much the same with what have been mentioned viz. Idleness Self-pleasing by Activity Curiosity Conceit of ability and sufficiency to judg by fancied Reputation there for by Hatred Revenge Pride Affectation of Superiority Envy Contempt Anger Flattery p. 110. § 17. The Causes of the last prohibited Judgment out of such bad Principles as are above-named the Corruption of our Natures improved by Custome and wilful ill Vsage of our selves p. 111. CHAP. V. Treats of the mischievous Consequences or Effects of these prohibited Judgments § I. The ill Effects of too great a proneness to judg others in general are 1. Too great a neglect of our own Affairs and principally our Manners in which we are principally to employ our selves For 1. We cannot so well know that in another Man concerning which we pass judgment as what is in our selves And 2. We can make more certain effectual use of our Judgment and Observation of our selves p. 112 113 c. A 2d ill Effect of too great proneness to judg in general is an Vsurpation of anothers right or Tyranny p. 118 119 § II. The ill Consequences of too great proneness to judg on the worst side are 1. False Judgment 2. Vnjust Contempt 3. oft-times unjust Suspition in others of the Judgment coming from the worst Principles whence 4. Contempt Hatred Revenge in the Persons judged against the Person judging p. 122 123. § III. The ill Consequences of rash Judgment
of or observing only either the good or bad Actions or Qualities Perfections or Imperfections of Men together with their Effects and Consequences and not both Whence it comes to pass that those Persons in whom we attend to nothing or little but what is Good which is still the better extreme we judg much better than indeed they are and thus it is usually in our Judgments of our Selves or our Friends or those we love and favour But on the contrary those in whom we attend to or observe what is bad or imperfect only their bad qualities or actions the bad effects and consequences of these and not at all or but little of what is Good we judg them much worse than they are Judg them to have done a great many and very bad actions to have a great many and very bad qualities but none or very few good This as it is the most mischievous so it is the more frequent extream Men being now so far from that Humane and Christian temper of universal Kindness and Good-will that they are but very few they care for or to whom they are disposed friendly in comparison of those they do not This again may sometimes proceed from meer necessary Ignorance and want of Information For sometimes a Man may have seen or otherwise known much Good by a Man and none or little bad either because the Man wanted his proper Temptation or through dissimulation of his temper and inclination or for other reasons And on the contrary a Man by himself or others may know many bad things by a Person and little Good when he may have much in him which he had never the opportunity to observe or the Means otherwise to know But it most-what proceeds from some undue disposition of Will and when a Man is partially not justly affected to Persons and as he ought he is either pleased or displeased with Persons more than in general he might observe them to deserve or merit Thus you shall but too often see to give Instances of that side which is most to be avoided that Men will take more notice of and better remember one bad Action in a Person than twenty good ones and consequently this shall procure him more Disreputation or Disesteem than they shall honour or good-will So ungrateful and ill-natur'd a thing is but too much of the World Whereas we should say such or such a thing indeed at such a time is amiss bad or evil but then 't was but once or seldom perhaps nay I know it is oftner otherwise and he hath such or such good qualities there he is to be commended that is or was well done And this should be done not to sooth Men up or to make them content and so well-pleased with themselves notwithstanding many ill Actions Vices and Imperfections as not to endeavour to prevent reform and amend them too but to encourage them so to do since they have so much Good in them already And to make ones Counsel or Reproof more effectual since this ready taking notice and approbation of what 's Good in them is an Argument of an impartial Love Charity and Kindness to them in the Person exhorting or reproving And here I 'le only add by the way because it is a thing of frequent and great use in Humane life that it is the same kind of Cause of our false Judgment of the Goodness or Evilness of things viz. We only observe and attend to either the Conveniencies or Inconveniencies the Good or Bad effects of things but not to both together which is oft from meer Ignorance oftner from some Passion We may observe it every where in publick Constitutions in Domestick Private and Personal affairs Whence oft-times we hurry and haste to mend things for the worse and are discontent ill at ease make our selves unhappy repine murmur and unthankful to God unjustly and without reason and yet after some experience of the contrary Inconveniences we are running back again with many other mischievous and hurtful Consequences Oft-times too on the other hand we will not stir to mend things taking notice only of their Conveniencies and not of their-Inconveniencies which might without greater be redressed The first generally is the defect of those who affect Novelty The second of those who affect Antiquity i. e. Who inordinately and immoderately love them either absolutely for themselves without reference to any good use or effect or more than what they can really contribute to any such good use doth deserve The first is commonly the temper of Young-Men the second of Old In the one being an immoderate appetite of Activity in the other of Ease Sect. XIII 5. A fifth Cause is want of a prevalent love of Truth Men most-what in their Judgments and Discourse concerning Persons nor is it much less in things witness the generality of Books look more at other things little or not at all at the truth of what they judg or say they take little heed whether it be really true or no and therefore seldom examine suspend or pronounce doubtfully or according only to appearing probability It is true they say and think things to be true very confidently and strongly but this not because they see the truth of what they affirm but because they would have it true Not because their Understanding and Perception goes before their Judgment and their natural affection to Truth makes them so judg but some other disposition of will such as I have so often named Activity Curiosity Pride Hatred Envy Anger Contempt Flattery c. Whereas we should be very careful to possess our Minds with such a serious love of the Truth that we may have a constant reverend regard thereto in all our Judgments and Speeches concerning others And this we should do without much trouble if we used our selves thereto and did but use to check our selves and ask the Question and pause a little whether we know it to be true or no. We should love not only to speak truth with our Neighbour but of our Neighbour too We should look upon Truth as a most Sacred thing ever to be inviolable and to be the main if not the only perfection of our Judgments without which we had better have none at all We had better be utterly Ignorant and never judg at all than do it erroneously For by that means our Actions and Resolutions are determined and directed amiss and are mischievously made use of For were it not much better that we were ignorant and passed no Judgment at all of Persons either of the quantity or quality of their Perfections and Imperfections than by being mistaken therein sometimes to neglect or punish the Innocent and Well-deserving and to be Beneficent and bestow good things upon those that ill deserve and make ill use of them In few words Men judg falsly because they will not judg truly or are not pleased therewith or at least but little and in such degree only that it
it when we are out of that Passion when the Man is not altered except it be in that one particular for which we are angry with him he is the same still he is no better nor worse when we are and when we are not so affected to him 't is we only alter and change And so in particular Actions how easily can we by how many Arguments commend justifie or excuse any Action of our Friends and with as many discommend or aggravate that of our conceited Adversary whom we are in hatred with or bear grudge against or are wrathful and angry with Hence therefore we give false Judgments concerning Persons qualities or actions judging them much better or worse than they are we having only Arguments and Proofs on one side brought to our Mind by our passions and those on the other kept out by them Which is like as if corrupted or bribed Officers should permit no Witnesses to come into or appear in the presence of the Judg but those that shall serve for that side or the Cause that they are bribed for And yet often our Mind and Reason the Judg not attending and taking notice of this Bribery and Partiality of these Officers the Passions though it might and should may think it very truly judged at least as it ought according to the Evidence that it had and set down and be content and think all was well done and truly they were very honest and sincere in their Judgments This is one of the most slie and close Cheats and Tricks we by our Passions put upon our Reasons The more had we need here to be cautious and now more especially when the Deceit and Cozenage is discovered And both on this and the two following as well as other accounts it is a special Maxim of Wisdom not to trust those Judgments where Passions have gone before Reason But do one of these three things Either 1. Be calm and and have no Passions at all Or 2. If thou wilt for Invention-sake have any then passionate thy self equally on both sides Or 3. Raise up in thy self a greater and commanding passion for Truth which will make all the Evidence and Proof thou hast in thy keeping appear equally on all sides But here I may prevent what is to be said in another Head 2. And very briefly Our Passions cause us to judg in favour of themselves bringing into our Minds what is true on one side and keeping back what is so on the other but also by thrusting into them more than is true And therefore we observe in our Friends and in our Enemies that is to whom we are so more virtues or faults fine or foul things and more of them too than any Body else not alike prejudiced can see or than indeed there are And 3. When things on both sides do come to our Minds as especially when suggested by another who would discourse or defend the Person we are passionated for or against I say when this is by thrusting them on one side away again or turning a Man from them or causing one wilfully not to attend to them or if that cannot be not to the Proof and Evidence that is in them nay not to be able it confounding and agitating our Minds and drawing their force another way And so it is by every days Experience observed that he that is under the passions of Hatred and Anger against any thing or Person will not attend to what can be said or proposed in their Commendations or Defence nor will nor can oft-times apprehend the Proof or Consequence thereof So on the other hand Timidity or Fear or Scruple to judg amiss concerning Persons especially on the bad side may cause many not to judg according to the best probability that doth appear to them without any prejudice from any Person or ill disposition of Will But this is an effect of Passions more visible and more to be observed by the Person himself mis-judging than the former and therefore in that respect more easie to be prevented And here we see manifestly one of the principal mischiefs of Passions as there are also very good use of them and how much therefore it concerns us to govern them well Sect. XV. 7. Another Cause of false Judgment either on the good or bad part may be all Appetites whatsoever besides those which have Truth and universal Justice for their Objects By which Justice I mean nothing else but such a love of and desire to do Good to each particular as is most consistent with or productive or effective of the greatest Good of the whole that always with regard to measured and moderated by this I say all Appetites besides those not only those which cause it on the bad side as Malice Pride Envy Revenge which two last seem mixed of the two former and others which have been formerly mention'd but those also which cause it on the favourable side as in Flattery when a Man by passing his Judgment before another concerning himself or his Friend desires to please him and to gain his good opinion and favour nay partial and imprudent Charity it self may be the Cause As when a Man having no Self-end more than the pleasure of the Action in giving his Judgment concerning a Person to whom he hath a strong inclination to do good but without that due actual heed to or fore-sight of the Hurt or Evil that may come of this his Beneficence to him or to others else-where or at some other time that is partially or imprudently judgeth him more deserving than in truth he is To give particular Instances of false Judgments from these Causes would be endless only one may be observed for Example which is frequent and of consequence Contradicting the Judgment of others passing Judgments contrary to those of others and oft-times the more by how much the Number or Reputation of those others are the greater When we see one praised or dispraised by them contrariwise to dispraise or praise either in general or quoting particulars and multiplying and magnifying of them Generally this is out of Pride that we might Equalize or be Superiour to others in our Invention or Discretion or Honesty the Abilities which fit us for Judging that we might not at least seem to our selves or others to be inferiour in those Qualities that others might not seem as if they were only able and fit to do it In all which there is affectation of Superiority Vain-glory and Ostentation Envy which are several Branches of Pride And this we see not only among the Vulgar and in ordinary Conversation but among the Learned who often when any Author is generally commended and it may be too much set themselves to multiply and magnifie his Faults and Defects but to diminish his commendable Qualities by concealing or extenuating them And on the contrary when an Author is now out-done and thought to be much exceeded by another and therefore comparatively undervalued they endeavour to
fear of any ones displeasure 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 Testimony and judg all true what we so receive make always an allowance one way or another at least most generally suspect and doubt till further Examination 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 Imperfections 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 considerable Judgment as to Truth viz. Love Hatred Admiration Contempt Revenge Anger and the lâ—â—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 another 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 Justice in our judgments concerning others when we are so affected And lastly Let us seriously endeavour to Reform Correct Amend the Corruptions and bad Inclinations of our Nature that ultimate Selfishness seeking our own selves without any regard to the good of others nay with an express contempt thereof and by their mischief or hurt as if their good were not Good as well as mine hence consequently Hatred Malice Revenge Pride affectation of Superiority Envy Contempt causless Anger Flattery Seek we I say to cure our Nature by Observation Caution Endeavour 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 enviours wrathful contemptuous flattering Judgments of others and remove them we shall certainly prevent the Effect But more particularly I shall recommend 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 therefore in some Circumstances as where the thing concerns many and is not so soon known to consider and deliberate it will be necessarily the cause of a greater Evil which will in general extraordinarily 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 Benevolence for the Person whatever our Keenness be against the Vice or Imperfection 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 employed in things of greater concernment This will dispose us to diminish abate or connive at and look off the Infirmities or Imperfections of others and therefore either judg favourably 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 whatsoever cause thee to be out of the Truth scorn to feign judg rashly or falsly concerning the worst disposed and affected 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. Because 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 Importance 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 Reputation 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 alledg 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 privately 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 overshot 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 before 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 sufficient 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 hoped nor feared any thing from thee and was above that but thou shouldst suspect he would not judg as thou dost if it were but for a
small Wager if thou wonldst not be content thy Brother 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 thereof 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 Principles 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 judgest 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 especially 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 appertaining to thee the Object of thy Observation 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 ordinary thing As for example It is most frequent to judg and condemn others for Pride and Covetousness out of Pride and Covetousness or reflect whether 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 restrain us from judging falsly and rashly and pronouncing our Judgment without necessary ends of Charity For we are generally inclin'd to be asham'd when we attend to it to do that in another's case which we would not have done in our own Now when we observe 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 Reason 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 Passions in Judgments especially of Anger the most boysterous and rude one Let these not precede but always follow 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 observed the numerous miscarriages of Judgments from hence And in order to this means let us keep our Minds sober 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 frequent bodily Exercise and Action dispose much to Confusion and Passions and rash Actions and consequently to blind rash Judgments We most-what see such Persons more Talkative Medling Opinionative and Peremptory and rudely and carelesly or Proudly and Huffingly say any thing of others though never so innocent and their Betters and very uncivilly sullying their Names with their foul Breath This will secure you from rash and false Judgments Sect. VIII 8. More particularly be sparing most to give thy Judgment concerning a Person thou findest thy self inclin'd to hate or be angry with Suspect thy self refrain for thou wilt be prejudic'd even undiscernedly to thy self Or if Circumstances 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 deceiv'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 concerning others I desire you would remember and make use of them and try their Efficacies and consequently prevent the many great and frequent Mischiefs of which they are the Causes and contribute considerably to the Peace and Innocency of the World CHAP. VII Sect. I. WE are now in the last place to observe 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 obtain 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 declare all thy Judgments out of Charity 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 Goodness to use and exercise the good government and direction of thy Judgment 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 Person 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
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 indiscernably 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 sayest 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 without and before any reason assigned Otherwise I confess when a thing first calmly appears true and of concernment to be judged and believed and no other way will do but that way then to appear warm and not too indifferent 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 presently 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 moved 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 concerning them more presently to look at the fault than the truth of his Judgment This is the reason we see every one flie presently in the face of the guilty 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 Cethegum 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 believe 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 another and it may be deservedly in respect 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 Brother'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 Neighbours 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 Example to others that they should do so by themselves too which is a thing so very 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 Domineering Envy Peevishness or Busiebodiness but from a wise Charity out of a prudent Love he doth by others as by himself he spares not himself 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 observes 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 advantage 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 considerable 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 censures very freely Sect. VII 7. Be more cautious and sparing in sometimes passing sometimes declaring thy Judgment in these following Cases 1. Concerning thy Superiours especially on the worst side and that because 1. As to their Principles they being far from our Observation and there being 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 attend to what is most for the general good of those who are under their care when Inferiours look only or principally at themselves And then they generally 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 sincere love to the publick Good as there is of their knowledg the
Judgments of wise and honest Men would generally 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 procure 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 Persons as generally Laws publick Advices and Sentiments and Examples too sometimes are of more use than private 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 Spirit and more Prudence and Wisdom Private Persons especially still the more Vulgar are generally more Selfish 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 generally self-Self-love And therefore it is generally 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 somewhat 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 believed to proceed from Hatred and Ill-will I say be more sparing and cautious 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 Prudence to be used in such manner as I have now Instanc'd to prevent or remove 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 knowest good and commendable in him for then thy Judgment is believed and consequently 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 Passions 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 approve what is really in the Person laudable though thine Adversary it may be too altogether undeserved and without reason And lastly too By this exercise and use thou really dost procure and confirm in thy self this Generosity and Manliness and Christianness for nothing more commended in Christian Religion of Temper and subduest Selfishness and the rabble of it's Slaves those inordinate and immoderate Appetites 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 overtaken 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 indeed 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 trouble or shame or discredit that thou gavest him it was unnecessary And no evil of Pain or Punishment must be admitted 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 others 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 doubâ—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 Selfishness 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 Persons 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 ineffectual 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 Benevolence 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 without 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 considerable and who are in no great danger 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 Person 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 presumptuous 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 Enemies 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 Partiality 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 procur'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 generally contemptuous and ill-affected towards the Person thou discommendest It is more safely done and very profitably oft-times before Persons of a benign 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 Sometimes 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 ingratiate ones-self with him who is enemy to the Person judged whom they judg they please hereby being willing to hear of the others Faults and Infirmities 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 ungenerous Revenge or Hatred or Ill-will or Flattery or at least the accusation of Imprudence That 's the 7th Rule Be more sparing 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. Before Enemies or Ill-dispos'd Sect. VIII 8. Be apt and inclin'd rather to defer 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 another Persons Qualities or Conditions and then not to refuse it Some Reasons are because that hereby thou accustomest and usest thy self to Self-government and Direction to Act for certain Ends and by certain Rules particularly 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 partly by attending to this Rule and the good effects of it Again thy Judgment is then more likely to be true Further Thou securest thy self also from suspicion of Prejudice and consequently 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 desired if known to advise and forewarn them of some Fault or Imperfection to be reformed or get rid of which otherwise 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 Kindness 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 rectifie some Mistakes Sect. IX 9. Thou mayst then more freely and frequently declare thy Judgment concerning one to another or to more when thou seest them deficient in Ability or Wisdom to take care of themselves and particularly when they are actually Ignorant of something in another 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 Actions 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 simple of no great prudence and foresight who are also rash and precipitate or dull and inapprehensive who therefore may be easily impos'd upon by others 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 Charity to the Person in danger to be deceived to lend him thus the use of thine Eyes for his safety and good It is a very seasonable making use of thy Judging 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 Solicitude and satisfiest him perhaps if he be Ignorant thou informest him whereas if thou givest thy Judgment unasked 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 Person to give thy Judgment concerning anoâ—her Person but unasked because of the Persons Insufficiency out of Charity thou doest it the effects most-what are very good and if therefore 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 judging 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 condemn thy self 6. It is better and safer generally not to declare thy Judgment of Persons 7. Be sparing in judging and declaring thy Judgment on the worst side concerning Superiors Friends Enemies Surprized Wrathful and Bashful 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 Experience may be taken notice of and observed Sect. X. 10. I have nothing more to do in this Argument now but only to remind 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 business 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 prohibited 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 commanded for one of those Ends and Principles must be our Prudence is concern'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 rashly 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 heartily exhort you to the Practice of what hath been spoken That you would adorn this part of your Conversation 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 little imitations of God's infinite Wisdom and Goodness How beautiful lovely and pleasant a thing it is to see each one discreetly tender of his Neighbours good Name Reputution Interest or Concern How lovely a thing is generous Love And what a reverend thing is unaffected Prudence in all our Conversation and particularly here What unhandsome things are Rashness and Falsehood How ugly and contemptible Selfishness Hatred Malice Pride Envy Contemptuousness unguided Anger Busie-bodiness vain Curiosity Flattery c. Finally remember we are Christians and who it is viz. Our Master and Saviour Himself who hath here expresly forbidden these things Judg not that ye be not judged The same our Master and Saviour send down His gracious Influence to help us to do what He hath taught and commanded us Amen FINIS