Jonathan Edwards Selected Shor
Another thing I would beg the dear children of God more fully to consider of, is, how far, and upon what grounds, the rules of the Holy Scriptures will truly justify their passing censures upon other professing Christians, as hypocrites, and ignorant of real religion. We all know that there is a judging and censuring of some sort or other, that the Scripture very often and very strictly forbids. I desire that those rules of Scripture may be looked into, and thoroughly weighed; and that it may be considered whether our taking it upon us to discern the state of other and to pass sentence upon them as wicked men, though professing Christians, and of a good visible conversation—be not really forbidden by Christ in the New Testament. If it be, then doubtless the disciples of Christ ought to avoid this practice, however sufficient they may think themselves for it, or however needful, or of good tendency, they may think it. It is plain that the sort of judgment which God claims as his prerogative, whatever that be, is forbidden. We know that a certain judging of the hearts of the children of men, is often spoken of as the great prerogative of God, and which belongs only to him; as in 1 Kings viii. 39. "Forgive, and do, and give unto every man according to his ways, whose heart thou knowest; for thou, even thou only, knowest the hearts of all the children of men." And if we examine, we shall find that the judging of hearts which is spoken of as God's prerogative, relates not only to the aims and dispositions of men's hearts in particular actions, but chiefly to the state of their hearts as the professors of religion, and with regard to that profession. This will appear very manifest by looking over the following scriptures; 1 Chron. xxviii. 9. Psal. vii. 9, 10, 11. Psal. xxvi. Throughout. Prov. xvi. 2. and xvii. 3. and xxi. 2. Job ii. 23, 24, 25. Rev. ii. 22, 23. That sort of judging which is God's proper business, is forbidden, as Rom. xiv. 4.
"Who art thou that judgest another man's servant? To his own master he standeth or falleth." "There is one lawgiver that is able to save or destroy; who are thou that judgest another?" 2 Cor. iv. 3, 4. "But with me it is a very small thing, that I should be judged of you, or of man's judgment; yea I judge not mine own self; but he that judgeth me is the Lord."
Again, whatsoever kind of judging is the proper work and business of the day of judgment, is what we are forbidden, as in 1 Cor. iv. 5. "Therefore judge nothing before the time, until the Lord come; who both will bring to light the hidden things of darkness, and will make manifest the counsels of the heart; and then shall every man have praise of God." But to distinguish hypocrites, that have the form of godliness and the visible conversation of godly men, from true saints; or, to separate the sheep from the goats, is the proper business of the day of judgment; yea, it is represented as the main business and end of that day. They therefore do greatly err who take it upon them positively to determine who are sincere, and who are not-to draw the dividing line between true saints and hypocrites, and to separate between sheep and goats, setting the one on the right hand and the other on the left—and to distinguish and gather out the tares from amongst the wheat. Many of the servants of the owner of the field are very ready to think themselves sufficient for this, and are forward to offer their service to this end; but their Lord says, "May, lest while ye gather up the tares, ye root up also the wheat with them. Let both grow together until the harvest;" and in the time of the harvest I will take care to see a thorough separation made; as Matt. xiii. 28, 29, 30. Agreeably to that forementioned prohibition of the apostle, 1 Cor. iv. 5. "Judge nothing before the time." In this parable, by the servants who have the care of the fruit of the field, is doubtless meant the same with the servants who have the care of the fruit of the vineyard, Luke xx. And who are elsewhere represented as servants of the Lord of the harvest, appointed as labourers in his harvest. These we know are ministers of the gospel. Now is that parable in the 13th of Matthew fulfilled: "While men sleep," (during a long sleepy, dead time in the church,) "the enemy has sowed tares;" now is the time "when the blade is sprung up," and religion is reviving; and now some of the servants who have the care of the field say, "Let us go and gather up the tares."—I know there is a great aptness in men who suppose they have had some experience of the power of religion, to think themselves sufficient to discern and determine the state of others by a little conversation with them; and experience has taught me that this is an error. I once did not imagine that the heart of man had been so unsearchable as it is.
I am less charitable, and less uncharitable than once I was. I find more things in wicked men that may counterfeit, and make a fair show of, piety; and more ways that the remaining corruption of the godly may make them appear like carnal men, formalists, and dead hypocrites, than once I knew of. The longer I live, the less I wonder that God challenges it as his prerogative to try the hearts of the children of men, and directs that this business should be let alone till harvest. I desire to adore the wisdom of God, and his goodness to me and my fellow-creatures, that he has not committed this great business into the hands of such a poor, weak, and dim-sighted creature—one of so much blindness, pride, partiality, prejudice, and deceitfulness of heart—but has committed it into the hands of one infinitely fitter for it, and has made it his prerogative.