2.

"For with what judgment ye judge," saith He, "ye shall be judged." ¹

That is, "it is not the other," saith Christ, "that thou condemnest, but thyself, and thou art making the judgment-seat dreadful to thyself, and the account strict." As then in the forgiveness of our sins the beginnings are from us, so also in this judgment, it is by ourselves that the measures of our condemnation are laid down. You see, we ought not to upbraid nor trample upon them, but to admonish; not to revile, but to advise; not to assail with pride, but to correct with tenderness. For not him, but thyself, dost thou give over to extreme vengeance, by not sparing him, when it may be needful to give sentence on his offenses.

Seest thou, how these two commandments are both easy, and fraught with great blessings to the obedient, even as of evils on the other hand, to the regardless? For both he that forgives his neighbor, hath freed himself first of the two from the grounds of complaint, and that without any labor; and he that with tenderness and indulgence inquires into other men's offenses, great is the allowance ² of pardon, which he hath by his judgment laid up beforehand for himself.

"What then!" say you: "if one commit fornication, may I not say that fornication is a bad thing, nor at all correct him that is playing the wanton?" Nay, correct him, but not as a foe, nor as an adversary exacting a penalty, but as a physician providing medicines. For neither did Christ say, "stay not him that is sinning," but "judge not;" that is, be not bitter in pronouncing sentence.

And besides, it is not of great things (as I have already observed), nor of things prohibited, that this is said, but of those which are not even counted offenses. Wherefore He said also.

"Why beholdest thou the mote that is in thy brother's eye?" ³

Yea, for many now do this; if they see but a monk wearing an unnecessary garment, they produce against him the law of our Lord, ⁴ while they themselves are extorting without end, and defrauding men every day. If they see him but partaking rather largely of food, they become bitter accusers, while they themselves are daily drinking to excess and surfeiting: not knowing, that besides their own sins, they do hereby gather up for themselves a greater flame, and deprive themselves of every plea. For on this point, that thine own doings must be strictly inquired into, thou thyself hast first made the law, by thus sentencing those of thy neighbor. Account it not then to be a grievous thing, if thou art also thyself to undergo the same kind of trial.

"Thou hypocrite, first cast out the beam out of thine own eye." ⁵

Here His will is to signify the great wrath, which He hath against them that do such things. For so, wheresoever He would indicate that the sin is great, and the punishment and wrath in store for it grievous, He begins with a reproach. ⁶ As then unto him that was exacting the hundred pence, He said in His deep displeasure, "Thou wicked servant, I forgave thee all that debt;" ⁷ even so here also, "Thou hypocrite." For not of protecting care comes such a judgment, but of ill will to man; and while a man puts forward a mask of benevolence, he is doing a work of the utmost wickedness, causing reproaches without ground, and accusations, to cleave unto his neighbors, and usurping a teacher's rank, when he is not worthy to be so much as a disciple. On account of this He called him "hypocrite." For thou, who in other men's doings art so bitter, as to see even the little things; how hast thou become so remiss in thine own, as that even the great things are hurried over by thee?

"First cast out the beam out of thine own eye."

Seest thou, that He forbids not judging, but commands to cast out first the beam from thine eye, and then to set right the doings of the rest of the world? For indeed each one knows his own things better than those of others; and sees the greater rather than the less; and loves himself more than his neighbor. Wherefore, if thou doest it out of guardian care, I bid thee care for thyself first, in whose case the sin is both more certain and greater. But if thou neglect thyself, it is quite evident that neither dost thou judge thy brother in care for him, but in hatred, and wishing to expose him. For what if he ought to be judged? it should be by one who commits no such sin, not by thee.

Thus, because He had introduced great and high doctrines of self denial, lest any man should say, it is easy so to practise it in words; He willing to signify His entire confidence, and that He was not chargeable with any of the things that had been mentioned, but had duly fulfilled all, spake this parable. And that, because He too was afterwards to judge, saying, "Woe unto you, Scribes and Pharisees, hypocrites." ⁸ Yet was not he chargeable with what hath been mentioned; for neither did He pull out a mote, nor had He a beam on His eyes, but being clean from all these, He so corrected the faults of all. "For it is not at all meet," saith He, "to judge others, when one is chargeable with the same things." And why marvel at His establishing this law, when even the very thief knew it upon the cross, saying to the other thief, "Dost not thou fear God, seeing we are in the same condemnation;" ⁹ expressing the same sentiments with Christ?

But thou, so far from casting out thine own beam, dost not even see it, but another's mote thou not only seest, but also judgest, and essayest to cast it out; as if any one seized with a grievous dropsy, or indeed with any other incurable disease, were to neglect this, and find fault with another who was neglecting a slight swelling. And if it be an evil not to see one's own sins, it is a twofold and threefold evil to be even sitting in judgment on others, while men themselves, as if past feeling, are bearing about beams in their own eyes: since no beam is so heavy as sin.

His injunction therefore in these words is as follows, that he who is chargeable with countless evil deeds, should not be a bitter censor of other men's offenses, and especially when these are trifling. He is not overthrowing reproof nor correction, but forbidding men to neglect their own faults, and exult over those of other men.

For indeed this was a cause of men's going unto great vice, bringing in a twofold wickedness. For he, whose practice it had been to slight his own faults, great as they were, and to search bitterly into those of others, being slight and of no account, was spoiling himself two ways: first, by thinking lightly of his own faults; next, by incurring enmities and feuds with all men, and training himself every day to extreme fierceness, and want of feeling for others.