we should judg one or t'other way we are to suspend our Judgment That which is usually exprest by saying we do not know we cannot tell it may or it may not be so indeed if we apprehend the possibility but whether it be or be not we are Ignorant In our Judgments concerning some things we may sometimes follow our Inclinations both without and contrary to some smaller Reasons but then they must be very strong such as are natural and born with us and which we cannot oppress or hinder by our wills though we would and we do not find they proceed from any Insincerity any secret desire or inclination to gratifie any Lust but that we are possest with a serious and upright unmixed desire to know the truth in order to Goodness And this indeed seems to be a sign of great reason for that Judgment viz. Of this inclination being Impressed by God and consequently he being Good that it is true and useful Such are Mens strong inclinations notwithstanding all appearance of reason though but such and and real deceits to the contrary which may be brought by Cavilling men to believe God's Existence his Justice to punish and reward Immortality of Souls distinction of Actions right and wrong universal Goodness our great perfection and ultimate Self-love contrary to the truth of our Senses c. these God hath anticipated us withal But in our Judgments concerning Persons no such inclination is to be followed by no means which notwithstanding is extraordinary frequent but always from some secret passion of hatred displeasure against the Person not for any reason but some bodily temper which is called Antipathy and oft-times past offences c. Of the other viz. Judging without sufficient reason there is variety that which may be sufficient reason to one Man or at one time in one thing may not be to another One Man may be more capable and able to examine a thing further than another and yet both may be ought to pass their Judgment As if one Friend should for very good ends ask the judgment of some other concerning the Qualities or Actions of a third So sometimes the time for Deliberation or Information may be necessarily shorter in one affair than in another and yet the Judgment is then to be passed too and not neglected And so the Judgment concerning one thing of less moment and yet enough too may be with require our Opinion too may be with less reason or probability than another of greater Importance And here this rash Judgment is not to be allowed on either side as well to the advantage as disadvantage of the Person concerning his good or his ill-qualities or actions We are not to judg Men better than they are as well as not worse and consequently falsly and foolishly admire and approve of what they say or do without reason only because we will and as we say we imagine so not with that sufficient Reason as we ought to have Though the extream of Judging Men rashly better than they are being less frequent or hurtful I suppose the other is here principally intended viz. The Judging Men rashly worse than they are and censuring them This Imperfection very often proceeds from Ultimate and therefore Inordinate Self-pleasing our selves by meer Activity of this kind We must be passing Judgment of every thing we see or that appears to us and as soon and as fast as may be we cannot stay so long as to call to mind or examine Reasons This is too troublesome to most and would spoil the pleasure of it Oft-times Men make it their Diversion but imprudently chosen to be at any rate wantonly Judging and Discoursing of Persons in general Oftentimes also the Cause or Principle is Self-pleasing again by the exercise and sense of our ability and sufficiency of Wit or Understanding we much pleasing our selves that we can observe what others do and judg and discern whether they are good or bad do well or ill especially what the most considerable Men do and here most because it is a sign of a greater Comparative ability that we see Imperfections and Defects even in the Wiser and Better sort of Men which they do not as we think see in themselves The first of these Causes is more ordinary the second in those most often who really are of considerable ability These are more innocent Causes as not arguing so much of Self-Love in opposition to the good of others or to Charity as the other of Malice Hatred Revenge Pride Affectation of Superiority and thence secret Envy which are but too frequent Sect. IV. 4. The Fourth thing forbidden is false Judgment which although it may be more hurtful in effect yet it may be and often is more innocent in the principle or end than the former For a Man may often judg false and out of Charity and Duty too and with as sufficient reason as he could find or observe But yet a Man having first seen he may or ought to pass his Judgment ought to adhibit the greatest care that it be true This is a great instance of Justice which as every Man at all times is bound to so then especially when he undertakes to be a Judg. The most general Instances of rash and false Judgment concerning Persons Qualities and Actions and perhaps which comprehend all others are these 1. When we Judg imperfections defects faults of any kind or sort to be in Men when they are not 2. When we Judg those to be much greater imperfections than indeed they are compared with others we mistake in the quality The first again is First Either when we judg Imperfections to be in Men one or more when either there is none or not so many When we mistake in respect of the Number Secondly When we Judg more of that which is a greater Degree and a greater Constancy of these Imperfections which really are in the Persons to be in the Persons than there is we mistake in the Degree and in the Continuation or Duration And thus on the contrary also we often judg as rashly and falsly of our selves or any we favour or who are Friends to us We judg perfections and good qualities to be in our selves and them and more of these Perfections in number and them to be greater and more of each of them in Degree and Frequency or Constancy than indeed there is when all this is a mistake and oft a silly or wilful one and on the contrary judg ours and our Friends Imperfections and and their degrees of Intention and Frequency fewer and the Imperfections less than indeed they are and 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
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 by bringing into our Minds not only 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 multiply and magnifie what is Good and Deserving in him but to neglect conceal or lessen what is Bad and Defective And consequently by this unobserved prejudice they give false Judgments concerning them I know these Instances may proceed from a careful Veracity and Justice because Men commonly both praise and dispraise excessively and their Judgments may be true but
any bad Quality it may be you can contribute little to the preventing the like for the future or to his amendment or help it may be none at all if distant though thou would'st he is out of thy reach thou canst not let him know thy Judgment or he 'll not care for it if he do but in thy self thou mayst do much prevent the next time otherwise dispose thy self nor do nor be so any more mind thy own Faults or Infirmities Thou art without Comparison more than in thine own power to direct alter or change thy self than another Man is and yet thou art very busie about him and negligent of thy self Which is like as if one should be very sollicitous concerning another Travelling-mans way and diligently observe whether he went right or in a bad way it may be to direct him too if he went wrong it may be only to gratifie Curiosity or to laugh at him when he could not or would not come at him to direct him and in the mean time he never minded his own and so perchance falls into a Slough or Ditch or wanders into a wrong one Or as if thou shouldst be careful of another Mans Health or Legs or Eyes which it is little in thy power to use when they are never so perfect and neglect thy own which thou canst use at thy pleasure and it may be have more need of being looked after and are worse than thy Neighbours Or to use part of our Saviours own Comparison here to be peering into thy Neighbours Eye and taking notice of a Mote there when thy own Eye hath the same if not a Beam When as our Saviour also Himself intimates here if thou pulledst out thy own mote or beam first thou might'st use thy own sight to help thy Neighbour but if thou should'st pull out that of thy Neighbours it may be thou canst not assure he shall so well use his clearness 2. Another evil consequence of too great a Proneness and too frequent Judgment of others or it then is so is most what an Usurpation of anothers right or of that which for another to have would do most good a taking from another what is his due it is a piece of Injustice For generally those who give Judgment concerning others would oblige them both to judg as they judg and do so too to do accordingly They are apt to impose their Judgments and this by all the power they have and therefore will Inflict what evil lies in their power if they do not which may be at least ill-Ill-opinion disgrace or Ill-speaking-of even in the meanest Person They are seldom content themselves to pass their Judgment but they would have Persons of whom they judg to Judg as they do and do as they would have them or think fit they should and are Angry or Ill-pleased if they do not And here they would take away their Liberty of judging in their own Affairs in acting according to their own Judgment they would deprive them of making use of their own Examination and Prudence and then of determining themselves But is not this every Mans Right in respect of private Persons Is it not better the Judgment and Determination of a Man 's own Actions for Example should rest in himself It is true I may give my Judgment when desired or asked or where the defect of Ignorance or Infirmity is manifest out of Friendship but then with deferrence to the Persons own Judgment and Determination at last And this not carelesly and as being displeased because he follows not me but with an acknowledgment of his Right and an Acquiescence therein Every Man is a Prince and supream Moderatour to himself under God in abundance of his Actions most of his External such as Domestick ones and Personal especially and of his Internal as his willing designing Intentions Opinions and Judgments and it is most for the Publick or Universal good it should be so And Men should be left to the exercise and use of their own Prudence and Liberty in many things though they should not so well use it altogether as they might The one may be a greater good than the other an evil Besides It is most likely every Person should best know the Circumstances of his own especially more private Actions and consequently what 's fittest to be done or not done Or if any did better know sometimes and were better and more virtuous to direct yet How should it be known when And who would not pretend to it So that there would be nothing but Confusion and every one would be every ones Lord and Master And yet I dare say it is to be observ'd a most frequent piece of Injustice and Tyranny and running through all sorts of Men and lodged even in the Beggars brest Men are not content Men should be Judges in any of their own affairs even Private and Personal but they will be judging directing reproving urging and forcing as much as they can them to be and do as they would have them lording and domineering over others not seasonably modestly and friendly advising only This gratifies and increaseth Pride in us also and this is that in part which the Apostle reproves in Rom. 14.4 Who art thou that judgest another Man's servant Why wouldst thou be Govenrour of another Man and needs have and force him compel him to judg and do as thou judgest or else would'st hate him despised and blame him in words too I suppose if he did not when-as in this case he is only subject to God Sect. II. II. The evil Consequences of too much Proneness to judg on the worst side I speak as to the effect only though the Principle be not bad is 1. That it leads a Man to false Judgments and to judg Persons worse than they are 2. That it consequently disposeth a Man to Contemn Undervalue nay Hate a Person more than he deserves Whence 3. It begets Suspicions and belief in others that this his Judgment comes from the worst principles of Self-love Hatred Revenge Pride Envy Contempt c. when it really may not be so Whence 4. It disposeth and gives occasion and is but too often an effectual temptation both in those whom he thus judgeth and others to contempt hatred and revenge toward him and that by observing and marking making known and publishing his Faults and Infirmities too which really are so which otherwise they neither would nor should have done nay by adding thereto increasing their number and greatness and judging him worse than he is as the former had done by his Neighbour whence further hatred and contempt reciprocally from them to him and more than he deserves too hence again it may be Hatred and Revenge stirred up in him again against them So that now behold what a crowd and heap of Mischief there is on all hands instead of mutual Charity and Beneficence Part of this is the Motive our Saviour Himself here subjoyns to His Command 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-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-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 that which is here principally intended this mainly advis'd against by our Saviour as also judging on the worst side suspecting accusing condemning Persons out of the foresaid Principles As appears by the reason subjoyned both in this and the next Verse Judg not is here taken in the sense in which that you be not judged is But by
that is meant suspected accused condemned by others principally out of the former Principles For if it were meant of the Judgment of the good side the avoiding of that would be no motive not to judg because it would not seem an evil to the Person judging I say principally moreover I have mentioned the defect of being too prone in general to pass Judgment though it may happen on the good side and so to declare ones Judgment and to judg rashly or falsly though still on the good side on this occasion as belonging to our Judgments to suggest unto you that they might be occasionally forbidden too and are Defects Infirmities All the forementioned Particulars if they can be supposed to proceed not from these bad Principles but from good viz. Charity though imprudent and mistaken though they may be immediately hurtful and do mischief yet they are not vicious faulty wicked But more of this when we come to the Causes of these forbidden Judgings here especially of rash and false ones CHAP. III. Sect. I. BUt what Judgments are here not forbidden though they may be apt to be mistaken for those which are And in general these two viz. 1. Not an observing or judging out of Charity a sincere and unmixed Charity For sometimes surely we may exercise our Charity both in good and bad Judgments The principal thing here forbidden is passing our Judgment out of bad Principles such as are Ultimate Selfishness Malice Hatred Pride Envy c. But then the contrary cannot be forbidden to pass Judgment out of a good one and the only good one viz. Charity or Good-will unless all Principles of a Mans actions were forbidden Sect. II. Nor Secondly Is it ever forbidden to a Person when there are more good effects of his doing this than of his omission Nay then contrary-wise he is commanded to do it The first respects our Principles or End The second our Prudence or the Effect The first of these may be without the second viz. A Man may give his Judgment and Opinion concerning Persons and Actions out of Charity and very good Intentions of doing the most good unlimitedly in general whether it be particularly applied to our selves or others or both and yet as far as we see the effects of it may be bad A Man may both inwardly and outwardly commend and discommend Persons unseasonably with a very good meaning through want of Information And so the second may be without the first too that is There may be very good effects and consequences of a Mans passing and pronouncing his Judgment when the principle may be bad enough A Man may approve or condemn what is truly good or bad in others and consequently dispose himself and others to an imitation of the one and an eschewing of the other especially if he be a Person of some esteem and yet he may do the first out of fear or flattery or because it is like some-what in himself not because it is a quality or thing really profitable to the World and therefore would have it more propagated And the second out of Envy Hatred c. not because it is a thing mischievous and hurtful to the Person himself to others or displeasing to God Almighty In summ whensoever it doth appear to any Man that it would be worse if he did not pass his Judgment that there would be worse consequences thereof than if he did any where to others as well as himself considering himself but as any other Person just in the same Circumstances and to do it for this very reason and cause this common Good this I say is not here prohibited Sect. III. Thirdly But more particularly therefore in the first place it is not universally prohibited here to pass Judgment In the Cases and Circumstances I have formerly mentioned and innumerable more if we descend to particulars it is not It is much permitted nay enjoyned to Governours somewhat less to private Persons Laudable it is in Men to have regard to and observe the qualities and actions generally of those that are their Superiors to compare their own with and see their defect and to be excited to Amendment and Imitation To look at and to judg their own faults in others if thereby they find themselves disposed to see them more clearly in themselves and to be put in mind of them Laudable it is to observe good qualities in others that we may rejoyce in them and be glad to see any thing good in the World and be able to encourage it by a discreet Observation and Commendation thereof Consequently we are not commanded to be negligent and utterly careless of what other Men care or do For this is contrary to the former generals of Charity and Prudence we should then be prohibited both those out of Prudence and Charity to our Neighbour both good and bad Men and to our selves too we are obliged to take notice of them what they are and do to encourage and help or to rejoyce in what is good to check hinder and prevent what is bad and mischievous in the World by our pity and just endeavours We are not surely to say with Cain Am I my Brothers keeper Yes we are all so that is we should be so We are not like Brutes to live only within our own Skins to care for no Body but our selves and inhumanly to say What care we what others do We 'll look after our selves let them be good or bad we matter not we think it best always to mind our selves we see Men busie themselves too much about others matters In the first of which thou art bad and wicked being only selfish in the other mistaken and imprudent Thou art always to have regard to the common good in all thou art and dost and therefore when thou appliest thy self to mind thy self and to do good to thy self it must always be to fit thy self to do most good in general it must have that for the end Thou art also often and thy own prudence must determine for it may be too often to step out and see what others do and are and concern thy self charitably and prudently for thy Neighbours and to please and serve God consequently there is a time when this is best Besides indeed thou mindest thy own self to best purpose and effect when thou disposest thy self to be of this charitable and prudent Temper which may sometimes be best done by use and exercise Sect. IV. Fourthly Nor in the next place is it prohibited universally to pass Judgment on the worst side to Accuse or Condemn for it is permitted to the Overseers of others Manners and Instructors and Teachers of good Manners and to Friends whose care and industry for the good of those whom they thus judg it will excite to those that would free themselves from too partial an admiration of Persons to those who have a mind and design to be more accurately good in things of more great and publick Concernment
abstain from Judging viz. With what Judgment ye judg ye shall be judged and with what measure ye mete it shall be measured to you again That is If you judg Men otherwise than you ought they 'll do so by you again they 'll pay you in your own Coyn Men do not use to be behind with one another in these requitals I conceive That ye be not judged is meant of Men and so in the next Verse Ye shall be judged and not of God For God will not judg Men otherwise than is Right and as ought to be and therefore not as Men who judg one another otherwise than they ought By the way this Reason of our Saviours was an Adage or Wise-saying among the Jews So in the Jerusalem Targum or Chaldee Paraphrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 With the same measure a Man measures shall it be measured to him again whether good or bad Gen. 38.24 And again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Measure for measure So they feign Judah to have spoken to himself when Thamar his Daughter being condemned by him to be burnt for playing the Harlot she produced the Signet Bracelets and Staff which he had given her and bid him discern whose those were as a punishment for him who had fraudulently asked his Father Jacob the same question concerning Josephs Coat whom he with his Brethren had thrown into the Pit and made his Father believe he was torn with wild Beasts This by the bye Sect. III. III. The ill-Consequences of rash Judgment especially of Censure are 1. That it disposeth useth and habituateth a Man thereto both in his Judgment concerning Persons and every where else 2. It renders a Mans Testimony very inconsiderable For who will much heed what that Man judgeth who is known to judg any-how without any regard to Reason for what he judgeth and consequently any sign of truth It is time ill spent to give such inconsiderate and rash slight precipitate Persons but the hearing only 3. It gives occasion to Men of Anger Wrath Hatred Contempt they always suspecting such unreasonable Judgments to come from worse Principles than meer Vanity and Wilfulness viz. from Malice or Envy against them at least concluding and truly that there wanted the Care and Love to their Neighbours they should have had For Men so well affected one to another will rarely judg without Reason to each others disadvantage Besides what ever the Principle be the very ill effect will make Men ordinarily angry enough Sect. IV. IV. The ill Consequences of false Judgment are 1. A Man 's own Discredit and Disreputation for carelessness prejudice inability and weakness to judg right and true whence also a Man invalidates his Testimony and Witness and even then when he may judg well and true He that more often judgeth false than true gives reason to any Man never to believe him meerly upon the account of his Testimony and therefore not even then when he may judg true For it is more probable considering meerly the Persons Testimony that he that hath more often judged falsly than truly before doth judg amiss now 2. The distribution of the Good or Evil that are in ones power reward or punishment those of private Men I mean such as are Praise or Dispraise charity of Alms or Chastisement good or bad Word taking or commending to any Employment or Office gainful or creditable or refusing or discommending I say the distribution of these to ill purpose viz. Good things to the Bad or less deserving and neglectful or Bad to the Good and Well-deserving Sect. V. V. The ill Consequences or mischievous Effects of too much proneness or rashness in declaring ones Judgment unseasonably or doing it when it ought not Are 1. It renders a Man contemptible or some-what distastful Either because he hath not Discretion to distinguish between times and to discern when it is seasonable and of good effect and when not and it is better to refrain to hold ones tongue Or because he cannot govern himself he cannot contain his inclinations whether from meer Talkativeness and Busie-bodiness or from some other worse Principle he is Impotent Or lastly Because he will not but out of hatred Revenge Wrath or Envy or Flattery or the like he chuseth to do it and readily takes all such occasions of mischieving another by possessing others with an ill or mean Opinion and by stirring up the same passions and affections in them against the Person which were in himself 2. Drawing others from their own Affairs or Business whether it be the Persons concerned in the Judgment or others Such Tatlers are like idle Persons who will not work themselves not mind their own Business nor let others mind theirs But with their stories concerning others wantonly divert them or concerning themselves fright them or accuse them and force them to neglect their work to answer them defend themselves or get them away 3. Therefore mutual suspicion distrust hatred animosities slightings envyings contempts or foolish esteem vain trust if the Judgment be on the Advantageous side too great and too general one of another Nothing more ordinary than for Men upon the Whisper or Report of some ill quality action imperfection or infirmity of another to conceive presently to bad an opinion in general of him and too be too wrathfully contemptuously or enviously in general affected towards him And it were far better generally that Men were ignorant of one anothers faults and defects than upon the occasion of their discovery to be so uncharitable and unjust as they usually are Besides these hasty Tatlers give no time for a Persons Amendment usually if he hath been faulty once But this effect is more certain when that which is reported concerning any one particularly respects him to whom it is told As when it is said I believe he is so or so ill affected towards you or hath done this or that against you to your prejudice For Men here are presently more Passionate and sooner inflam'd as being in their own case they are more sensible and fond of their own good and this too much and beyond Reason what ought to be otherwise the Effect would not be bad There are few who have so much Charity and Humility as to acknowledg their fault or infirmity when truly and out of good intent or at least with no bad one it hath been observed spoken of and mention'd by another or heartily to forgive when it hath falsly foolishly or maliciously been done It is better therefore generally and these things are but so to be taken to give Persons no such occasions of anger hatred contempt and envy by especially the declaration of a Mans Judgment or of what he knows of others to their disadvantage but to be very sparing in so doing and in general never to do it out of any worse Principle than a general Charity to Men and consequently love to what is just and right out of
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 nor 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 at all 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 another 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 Farticulars 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 Falshood 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
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 proueness 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 Shape is likewise the Cause of such an Opinion concerning God p. 76 c. § XI The third 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 are 1. The usage of a Mans self thereto 2. The rendring a Man's Testimony inconsiderable 3. It is occasion to Men of Hatred Contempt Anger c. p. 125. § IV. The ill Consequences of false Judgment are 1. A Man 's own Discredit 2. The ill distribution of the Good or
and in many other Circumstances which every ones private prudence must determine Much less still is the contrary commanded or indulged viz. To judg that good and laudable which is bad and to be condemned to judg falsly on the best and favourable side for to judg falsly is ever forbidden and to judg according to Truth when we do judg is always commanded and enjoyned We are not neither to think well of all Persons and all in Persons to praise speak well of all things We may and ought when Charity and Prudence are the reasons of our using our Judgments to think of things as they are to think that bad or faulty which is so as near as we can be informed and to say so too as it follows in the next particular Sect. V. Fifthly Nor in the next place is it here universally forbidden to declare and make known our Judgments and that on the worst side But there are many Circumstances in which it is of much better effect so to do Sometimes to reprove always with Charity and Discretion to be sure the Guilty or Faulty and to let him know our Opinion concerning any Actions or Temper or Quality in him may be of excellent use and be a means to amend the Persons and to prevent the like for the future Sometimes to admonish others lest they imitate or do the like we may make known our Judgment to them especially when the faulty Person is Incorrigible or to prevent some fraud or hurt or mischief that otherwise might be done by one to another We are not always to hold our Tongue nor conceal all signs of our Opinions be Meal-mouth'd for fear of displeasure or the like causes which as it may be in the effect very mischievous so it proceeds usually from Treachery or Cowardize Much less still is it commanded or permitted here to signifie a contrary Judgment to what we really have in our Breasts to speak or otherwise so to behave our selves as if we thought well of approved and liked that which we do not To do this out of the self-end of preventing any evil or procuring any good from a Person is called Flattery We are not to say That evil is good or darkness light We are not either for fear or favour to Commend and Praise what in our Judgment and Conscience we condemn But when we think our selves obliged to declare and make known our Opinion and Judgment concerning any Person or Actions it must always be with Truth although it be to disapprove or condemn But then to be sure let this be always done with a sincere inward Charity and all the just signs of it and of freedom from any Self-design and especially that which is in such a case most ordinary and suspected viz. from Pride and Imperiousness and therefore with Modesty with great Discretion and Prudence that is a discerning and fore-seeing when it may and when it may not be of good use and effect to do or not do it Of which hereafter under another Head Here is to be noted that as these Actions of Judgment are not prohibited so not all Inclinations thereto CHAP. IV. We proceed to the Fourth General Head viz. Sect. I. TO Instance in some of the Causes of these prohibited Judgments here those especially which are more Proper Immediate Frequent and most in our own power to prevent We must run them over again And First Of too much Proneness to judg in general the Causes some of them may be 1. Too much Idleness By which I mean not a Man's doing nothing for that cannot be every Body is always employ'd his Thoughts are always taken up about somewhat but a Man 's not having any destined or set-purposed-Employment which one should always chuse as that in which he can best serve God and the World do most good in his Generation A neither designing nor purposing to pursue always or at least but when any extraordinary occasion happens any particular nor his General calling as is usually distinguished neither that which he with some others employ themselves about nor that which all Men should such as Reflection upon ones own Actions the end design the event or effect of them the having respect to the pleasing of God and doing good some way or other to our Neighbour to the Publick and the performance of some general Duties to God and our Neighbour which all are constantly obliged to perform Men's not having I say constantly such designed purposed and set-employment gives their Mind leave le ts them at liberty to wander about any where to be employed about any thing that shall from any cause be thrust upon them or shall occur Now this is far more usually others Persons and Actions than themselves partly because they are far more the object of our External Senses which affect Men generally more strongly and frequently than any thing from within themselves and then what we have proposed or objected to us we naturally and laudably are prone to be judging somewhat or other concerning them or appertaining to them But Men that have any set constant Calling to employ themselves in and besides perform their general Duties to God their Neighbour and themselves are not so much at leasure to mind and attend to what others are and do and consequently to judg Just for Example as Idle wandring Beggars who as we say are never out of their way and have no certainly designed Place or Business turn to every By-House to see who dwells there They look upon observe talk to or talk of every Passenger they meet when the Man that hath some designed Affair or Business with certain time and place in his Journey hardly observes or minds or but very little and passingly the Company upon the Rode nor any way diverts or stops himself Such was the fault of the younger Widdows which Saint Paul bids Timothy to advise They learnt to be Idle wandring about from House to House and then They were Tatlers and Busiebodies speaking things which they ought not 1 Tim. 5.13 This is a privative Cause Sect. II. Secondly The Love of Activity meerly ultimately to no better end but only to please themselves therein Themselves are too little a Sphere there is more variety of things to be observed and judged in all others who they know than only in themselves whence they do it with greater life and vigour Men think it a dull thing and that 's their only reason to mind principally themselves and things appertaining to them and it may be the same things too for the most part to live in a round not always but so much 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
constancy which men commonly do all in a clutter together confusedly There have been Men known who have not only once but often appeared very mean and defective especially in some Circumstances as in Publick in Conversation after Action in haste or with expedition and yet have at that time been much more valuable but could not shew it and generally in other Circumstances of Life they have much exceeded those who have appeared much better at certain times It most often requires a pretty long Conversation especially to more slow Observers and Reasoners to know and pass a general Judgment truly concerning a Person That which is usually signified by the Proverb Of eating a Bushel of Salt with a Man before one chuseth him for a Friend This is the reason ordinarily to give no unuseful Instance that Men are often judged in general better or worse than they are by their Discourses and Looks If a Person hath wrote a Book in which there hath appeared somewhat considerable of Piety or Vertue or Judgment or Wit or other Good quality he is generally thought more such in more things and more constantly than he is whereas there is set down his Thoughts and Inclinations which are more rare whence also greater expectations from him in his Discourse Conversation Employment than are reasonable and sometimes upon their observed failure greater contempt and under-valuing of him sometimes as when the Judger follows common Opinion and Testimony as most do an undue admiration and approbation of all he saith and doth The like on the contrary when Men for some too light or satyrical or obscure Speech or Book are judged more careless trivial ill-natured or confused in more things and more constantly than indeed they are All which seems much like as if Men should from one handsom or crooked-finger of a Person judg confidently concerning the Beauty or Deformity of his whole Body Sect. X. 2. More particularly an Opinion or Judgment too universal and unlimted that all other Men are like our selves Which as it is true sometimes so it is often false This comes from actual Ignorance or non-attention of this Rule 's not being Universal and that other signs of Mens Qualities and Tempers are to be adhibited and made use of and that there is great variety in Men. So oft-times we judg such an Action to proceed from such a Reason or such a Principle or such a Temper in a Man suppose from Self-interest ultimately Pride or Covetousness because it doth so in our selves or at least we are strongly inclined thereto never taking any other account of any other Circumstances such as his former Temper manner of Life Actions in the like case c. which might give us sufficient reason to believe and judg the contrary The same Action may proceed from several Principles Ends and Purposes And very different and contrary Actions especially in divers Persons may proceed and full often do from one and the same general Principle and due End So Men are apt to judge other Mens inclinations like their own and that some things please others as much as themselves and other things are distastful tedious and burthensome because they are so to themselves So many judg that the Gratification of many inordinate Appetites or Lusts in us are extraordinarily pleasant to all Men say they what they will and Virtue and Religion is a dry sapless thing to all Men nothing of Pleasure or Delight to all those that profess it but that it is taken up or pretended to for some other particular Ends and that they would be otherwise if they dared and would be glad to be rid of the burthen or freed from the confinement thereof and that therefore they are Hypocrites And from the same cause are frequent false Judgments on the Good side and Persons and Actions are often judged better than they are which is the better extream In so much that very oft very Good-minded Men cannot believe that Men are so wicked as they are that they are so Selfish Unjust Fraudulent and Deceitful Perjurious Filthy and Sensual Impious and Atheistical as indeed they are and so are as often cozened in their dealing with them and oft-times give their Commendation and their Charity where they are not deserved This is so general a Cause of Errour in our Judgments concerning Persons that we extend it to God Himself and it takes place very frequently in our judgments concerning God Himself So Men judg Him not so much to love Holiness to hate or disapprove of Sin and Vice and consequently that He will not so much take care to reward the one or severely to punish the other No He 'll be Kind and Merciful and let them alone and Indulge them to take their pleasure as they will or at least He will not be so hard to Torment or Punish them for what 's past and all this because they are so disposed themselves and they for their parts are very indifferent to Virtue or Vice and would let Men alone to please themselves therein they see no great reason why they should trouble themselves or others there-about Like those wicked Persons Psal 50.21 These things hast thou done and I kept silence Thou thoughtest that I was altogether such a one as thy self but I will reprove thee and set them in order before thine eyes Thus some Men think God Envious as it were and if not delighted yet content with His Creatures misery for His own Pleasure ultimately They think Him Arbitrary and Pleasing Himself ultimately in the exercise of His Power and this because they themselves are so or at least inclin'd to be so And one yet further Reason of this is Men's ultimate Self-love whereby they are inclin'd to and do actually judg many things in themselves good Qualities and Perfections which are not and consequently attribute them to God whom all Men naturally judg to possess all Perfection Which is true supposing the Perfection doth not necessarily infer or involve some Imperfection A thing which is of great use to be taken notice of The same hath been one reason of some Men's the Heathens at least Idololatrical making Images and corporeal Representations of God in Humane shape viz. They have judged God in this respect in Form and Shape like themselves and this out of Self-love together with a natural Proneness to conjoyn things which use to be in our Perceptions and Judgments conjoyned Such as is a rational Soul and Spirit joyned with a Body of Humane shape for which cause among others Angels and Cherubims are so pictured This is observed by Cicero in the Person of Velleius the Epecurean Lib. 1. de natura Deorum Quod vero sine corpore ullo vult Plato Deum esse ut Graeci dicunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id quale esse possit intelligi non potest careat enim sensu careat prudentia careat voluptate necesse est quae omnia Deorum notione comprehendimus i. e. Plato's Opinion That
that is Good in our selves Sect. VII And thus we have run through some of the most considerable mischievous Effects and Consequences of these prohibited Judgments by our Saviour the avoiding of all which ought to be so many Motives to the practising of this Negative Duty Nor ought the contrary good Effects of abstaining therefrom to do less viz. The minding our own Affairs the employing our selves about our own Business the keeping at Home and applying our selves to our own proper Works and Callings the more accurate care of our own Principles and Prudence Hearts and Actions which we can best know and direct mind and make use of and not only minding our own Affairs but permitting others to mind theirs and to be Masters of their own Principles and Actions to examine judg and determine themselves we only interposing our friendly Advice and neighbourly Counsel when asked or desired or when we see our Neighbour fails in his Prudence or Power in a matter of more considerable moment to him than our time is to our selves or others then indeed not to be too intent to our own Business and through Surliness or Carelessness of our Neighbours concern to refuse or not to mind but to knock off a little from our own Business and lend a helping-hand like as all Men are so good natur'd as to leave their Shops and Trades or Employments a while to quench a Fire in another Man's House though there should be no danger to themselves or to give a Lift to their Neighbours Horse or Ass But otherwise not to be busie in meddling or tyrannical in imposing on other Men in their own Affairs and usurping their Right Moreover the securing of our selves from a disadvantageous false Judgment and an unreasonable contempt undervaluing nay it may be hatred of Persons to which that disposeth us However from a being suspected guilty of the worst of Principles of our Judgments and consequently from giving occasion and temptation to others of dislike Hatred Contempt Anger or Revenge against us and that by an unreasonable severity in their judging of us observing and proclaiming of our Faults and Infirmities nay and more and greater than we were ever so unhappy as to be guilty of or overtaken with which otherwise they would have taken no notice of conceal'd neighbourly or excused And then securing our selves from reciprocal Anger and Wrath in our selves against their so unjust and ill principled Judgments to which notwithstanding we our selves gave a needless occasion whence all manner of Mischief and mutual Injuries Thy securing therefore of the Innocencie and Peace mutual Good-will and Beneficence of each other Again the prevention of foolish blind unreasonable precipitate and rash Judgments The preservation of the credit of our Testimony and putting our selves thereby in a capacity of sometimes to the ease and conveniency of our Neighbours determining or assisting to determine the Controversies or Differences between them The preservation at least of the Credit and Opinion of our unprejudiced Charity and care of our Neighbours Credit and Reputation of the want of which we give but too just Suspicion by our rash and inconsiderate Judgments when on the worst side Further still the prevention of Discredit and Disreputation to our selves for our Carelesness Inability or Weakness to judg or for our wilful prejudices by our false Judgments when we were able to judg better that is truly nay when it is a thing always one of the most in our Power of any thing in the World For who cannot judg and say that he knows not if he be Ignorant and hath no probability more on one than t'other side or that it appears and seems to him indeed more probable In which he needs never to be mistaken although the thing may prove contrary to what appeared to him Further The securing us from the Breach of the material part at least of the Ninth Commandment viz. Of bearing false Witness against our Neighbour Moreover principally the Just and Beneficial disposing of our Kindnesses and Favours and the with-holding them according to the degrees of each ones Merit or Demerit the prudent and profitable dispensing our Praise or Dispraise Good or Bad word Recommendation or Refusal Charity or Chastisement Not to squander away foolishly nay to ill purpose what Good is in our power to bestow and to with-hold it as unseasonably when it would be to good Effect laid out Further still the prevention of our own being slighted or contemned for want of Discretion or Self-government in the use of our Tongue and Conversation for unprofitable or hurtful Talkativeness and Busie-bodiness and of being grudged at for worse Principles suspected or real of our unseasonable and lavish Declaration of our Judgments But more considerable much is the prevention of mutual Animosities Grudges Ill-will Discords Contentions Strifes between Men usually arising from the suspicion or certain knowledg of one anothers ill words actions affections and dispositions to and concerning each other Which if they had been concealed and not too hastily been told or discovered might have been repented of and the Persons of another mind and so no need of giving warning thereof to the Persons concern'd and Charity and Peace had been still preserv'd and maintain'd The Humility and Forgiveness of the World is too little to bear the knowledg of Mens few faults and miscarriages one to another and therefore they had not need be multiplied The prevention therefore of all the mischiefs of Tale-bearing Yet further the not drawing of others from their better Employments by disturbing them with false untrue or at least useless and trivial judgments and Reports concerning them which although they are easily neglected passed over and slighted by those that are wiser and better and well provided in the World yet they very sensibly touch and much affect those who are not so of whose Good we ought as good Neighbours and Christians to be justly tender Finally and above all the prevention of the Increase and Improvement in our selves by using our selves to the wicked Principles of Judging so often named of those hellish wicked and base Dispositions in us to name them now and no more those of Hatred Malice Revenge Pride Envy Contempt Anger and Wrath Flattery which if we have any degree of wise Self-love we shall more endeavour to secure our selves from than from the most loathsome tormenting and killing Diseases of our Bodies The prevention consequently of exposing our selves to the Hatred and Contempt of others but too justly deserved and of the loss of all the benefits of mutual Good-will Friendship and kind and loving Conversation And lastly The rendring our Example effectual that if there be any thing Good in us it might not be at all lost and do no Good nay our good Example be turned into a bad one by Mens unjust but by us occasioned and provoked bad Interpretations of what we are and do All these things and many more which might be observed of