92SermonsofJonathanEdwards
construction on the words and actions of others. And when they are obliged, against their inclination, to think evil of another, it will be no pleasure to declare it, but they will be backward to speak of it to any, and will do so only when a sense of duty leads them to it.
Raving thus shown the nature of censoriousness, I pass, as proposed, II. To show how a censorious spirit is contrary to the spirit of charity, or Christian love. And,
1. It is contrary to love to our neighbor. — And this appears by three things.
First, wesee that persons are very backward to judge evil of themselves. They are very ready to think well of their own qualifications; and so they are forward to think the best of their own state. If there be anything in them that resembles grace, they are exceeding apt to think that their state is good; and so they are ready to think well of their own words and deeds, and very backward to think evil of themselves in any of these respects. And the reason is, that they have a great love to themselves. And, therefore, if they loved their neighbor as themselves, love would have the same tendency with respect to him.
Second, we see that persons are very backward to judge evil of those they love. Thus we see it is in men toward those that are their personal friends, and thus it is in parents toward their children. They are very ready to think well of them, and to think the best of their qualifications, whether natural or moral. They are much more backward than others to take up evil reports of them, and slow to believe what is said against them. They are forward to put the most favorable constructions on their actions. And the reason is, because they love them.
Third, we see, also, that it is universally the case, that where hatred and ill-will toward others most prevail, there a censorious spirit does