9. The thinking of another, in a manner that is contrary to love, is that _judging_ which is here condemned. And this may be of various kinds. For, first, we may think another to blame when he is not. We may lay to his charge (at least in our own mind) the things of which he is not guilty: the words which he has never spoke, or the actions which he has never done. Or we may think his _manner_ of acting was wrong, altho’ in reality it was not. And even where nothing can justly be blamed, either in the thing itself, or in the manner of doing it, we may suppose, his _intention_ was not good, and so condemn him on that ground; at the same time that he who searches the heart, sees his simplicity and godly sincerity.
10. But we may not only fall into the sin of _judging_, by condemning the innocent, but also, secondly, by condemning the guilty, in a higher degree than he deserves. This species of judging is likewise an offence against justice as well as mercy: and yet such an offence as nothing can secure us from, but the strongest and tenderest affection. Without this, we readily suppose one who is acknowledged to be in fault, to be more in fault than he really is. We undervalue whatever good is found in him. Nay, we are not easily induced to believe, that any thing good can remain in him, in whom we have found any thing that is evil.
11. All this shews a manifest want of that love, which οὑ λογίζεται κακόν· _thinketh no evil_: which never draws an unjust or unkind conclusion, from any premisses whatsoever. Love will not infer, from a person’s falling once into an act of open sin, that he is accustomed so to do, that he is habitually guilty of it. And if he was habitually guilty once, love does not conclude, he is so still: much less, that if he is now guilty of this, therefore he is guilty of other sins also. These evil reasonings all pertain to that sinful _judging_, which our Lord here guards us against: and which we are in the highest degree concerned to avoid, if we love either God or our own souls.
12. But supposing we do not condemn the innocent, neither the guilty any farther than they deserve: still we may not be altogether clear of the snare. For there is a third sort of sinful _judging_, which is the condemning any person at all where there is not a sufficient evidence. And be the facts we suppose ever so true, yet that does not acquit us. For they ought not to have been supposed but proved, and till they were, we ought to have formed no judgment. I say, till they were: for neither are we excused, altho’ the facts admit of ever so strong proof, unless that proof be produced before we pass sentence, and compared with the evidence on the other side. Nor can we be excused, if ever we pass a full sentence, before the accused has spoken for himself. Even a Jew might teach us this, as a mere lesson of justice abstracted from mercy and brotherly love. _Doth our law_, says _Nicodemus, judge any man before it hear him and know what he doth? John_ xvii. 51. Yea, a Heathen could reply, when the chief of the Jewish nation desired to have judgment against his prisoner, _It is not the manner of the Romans to_ judge _any man, before he that is accused have the accusers face to face, and have licence to answer for himself, concerning the crime laid against him_.
13. Indeed we could not easily fall into sinful _judging_, were we only to observe that rule, which [116]another of those Heathen _Romans_ affirms to have been the measure of his own practice. “I am so far, says he, from lightly believing every man’s, or any man’s evidence against another, that I do not easily or immediately believe a man’s evidence against himself. I always allow him second thoughts, and many times council too.” Go thou who art called a Christian, and do likewise, lest the Heathen rise and condemn thee in that day.
14. But how rarely should we condemn or judge one another, at least, how soon would that evil be remedied, were we to walk by that clear and express rule, which our Lord himself has taught us? _If thy brother shall trespass against thee_, (or if thou hear, or believe that he hath) _go and tell him of his fault, between him and thee alone_. This is the first step thou art to take. _But if he will not hear, take with thee one or two more, that in the mouth of two or three witnesses, every word may be established._ This is the second step. _If he neglect to hear them, tell it unto the church_; either to the overseers thereof, or to the whole congregation. Thou hast then done thy part. Then think of it no more, but commend the whole to God.