This is very insightful and we can all learn much from it. It comes from Upon Our Lord's Sermon on the Mount: Discourse 10. I have posted roughly the first half of the sermon.
"Judge not, that ye be not judged. For with what judgment ye judge, ye shall be judged; and with what measure ye mete, it shall be measured to you again. And why beholdest thou the mote that is in thy brother's eye, but considerest not the beam that is in thine own eye? Or how wilt thou say to thy brother, Let me pull out the mote out of thine eye; and, behold, a beam is in thine own eye? Thou hypocrite, first cast out the beam out of thine own eye; and then thou shalt see clearly to cast out the mote out of thy brother's eye.
"Give not that which is holy unto the dogs, neither cast ye your pearls before swine; lest they trample them under their feet, and turn again and rend you.
"Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you. For everyone that asketh, receiveth; and he that seeketh, findeth; and to him that knocketh, it shall be opened. Or what man is there of you, who, if his son ask bread, will give him a stone? Or if he ask a fish, will give him a serpent? If ye, then, being evil, know how to give good gifts unto your children, how much more shall your Father which is in heaven give good gifts to them that ask him? Therefore all things whatever ye would that men should do to you, do ye even so to them; for this is the law and the prophets." Matt. 7:1-12.
1. Our blessed Lord, having now finished his main design, having first delivered the sum of true religion, carefully guarded against those glosses of men whereby they would make the Word of God of none effect; and having, next, laid down rules touching that right intention which we are to preserve in all our outward actions, now proceeds to point out the main hindrances of this religion, and concludes all with a suitable application.
2. In the fifth chapter, our great Teacher has fully described inward religion in its various branches. He has there laid before us those dispositions of soul which constitute real Christianity; the tempers contained in that "holiness, without which no man shall see the Lord;" the affections which, when flowing from their proper fountain, from a living faith in God through Christ Jesus, are intrinsically and essentially good, and acceptable to God. In the sixth he hath shown how all our actions likewise, even those that are indifferent in their own nature, may be made holy, and good, and acceptable to God, by a pure and holy intention. Whatever is done without this he declares is of no value with God: Whereas, whatever outward works are thus consecrated to God are, in his sight, of great price.
3. In the former part of this chapter, he points out the most common and most fatal hindrances of this holiness: In the latter, he exhorts us by various motives, to break through all, and secure that prize of our high calling.
4. The first hindrance he cautions us against is judging. "Judge not, that ye be not judged." Judge not others, that ye be not judged of the Lord, that ye bring not vengeance on your own heads. "For with what judgment ye judge, ye shall be judged; and with what measure ye mete, it shall be measured to you again:" -- A plain and equitable rule, whereby God permits you to determine for yourselves in what manner he shall deal with you in the judgment of the great day.
5. There is no station of life, nor any period of time, from the hour of our first repenting and believing the gospel till we are made perfect in love, wherein this caution is not needful for every child of God. For occasions of judging can never be wanting. And the temptations to it are innumerable; many whereof are so artfully disguised that we fall into the sin before we suspect any danger. And unspeakable are the mischiefs produced hereby, -- always to him that judges another, thus wounding his own soul, and exposing himself to the righteous judgment of God; -- and frequently to those who are judged, whose hands hang down, who are weakened and hindered in their course, if not wholly turned out of the way, and caused to turn back even to perdition. Yea, how often when this "root of bitterness springs up," are "many defiled thereby;" by reason whereof the way of truth itself is evil spoken of, and that worthy name blasphemed whereby we are called!
6. Yet it does not appear that our Lord designed this caution only, or chiefly, for the children of God; but rather for the children of the world, for the men who know not God. These cannot but hear of those who are not of the world; who follow after the religion above described; who endeavor to be humble, serious, gentle, merciful, and pure in heart; who earnestly desire such measures of these holy tempers as they have not yet attained, and wait for them in doing all good to all men, and patiently suffering evil. Whoever go but thus far cannot be hid, no more than "a city set upon a hill." And why do not those who 'see" their "good works glorify their Father which is in heaven?" What excuse have they for not treading in their steps? -- for not imitating their example and being followers of them, as they are also of Christ? Why, in order to provide an excuse for themselves, they condemn those whom they ought to imitate. They spend their time in finding out their neighbor's faults, instead of amending their own. They are so busied about others going out of the way, that themselves never come into it at all; at least, never get forward, never go beyond a poor dead form of godliness without the power.
7. It is to these more especially that our Lord says, "Why beholdest thou the mote that is in thy brother's eye;" -- the infirmities, the mistakes, the imprudence, the weakness of the children of God; -- "but considerest not the beam that is in thine own eye?" Thou considerest not the damnable impenitence, the satanic pride, the accursed self-will, the idolatrous love of the world, which are in thyself, and which make thy whole life an abomination to the Lord. Above all, with what supine carelessness and indifference art thou dancing over the mouth of hell! And "how then," with what grace, with what decency or modesty, "wilt thou say to thy brother, Let me pull out the mote out of thine eye;" -- the excess of zeal for God, the extreme of self-denial, the too great disengagement from worldly cares and employments, the desire to be day and night in prayer, or hearing the words of eternal life? -- "And behold a beam is in thine own eye!" Not a mote, like one of these. "Thou hypocrite!" who pretendest to care for others, and hast no care for thy own soul; who makest a show of zeal for the cause of God, when in truth thou neither lovest nor fearest him! "First cast out the beam out of thine own eye:" Cast out the beam of impenitence! Know thyself! See and feel thyself a sinner! Feel that thy inward parts are very wickedness, that thou art altogether corrupt and abominable, and that the wrath of God abideth on thee! Cast out the beam of pride; abhor thyself; sink down as in dust and ashes; be more and more little, and mean, and base, and vile in thine own eyes! Cast out the beam of self-will! Learn what that meaneth, "If any man will come after me, let him renounce himself." Deny thyself, and take up thy cross daily. Let thy whole soul cry out, "I came down from heaven," -- for so thou didst, thou never-dying spirit, whether thou knowest it or no, -- "not to do my own will, but the will of him that sent me." Cast out the beam of love of the world! Love not the world, neither the things of the world. Be thou crucified unto the world, and the world crucified unto thee. Only use the world, but enjoy God. Seek all thy happiness in him! Above all, cast out the grand beam, that supine carelessness and indifference! Deeply consider, that "one thing is needful;" the one thing which thou hast scarce ever thought of. Know and feel, that thou art a poor, vile, guilty worm, quivering over the great gulf! What art thou? A sinner born to die; a leaf driven before the wind; a vapour ready to vanish away, just appearing, and then scattered into air, to be no more seen! See this! "And then shalt thou see clearly to cast out the mote out of thy brother's eye." Then, if thou hast leisure from the concerns of thy own soul, thou shalt know how to correct thy brother also.
8. But what is properly the meaning of this word, "Judge not?" What is the judging which is here forbidden? It is not the same as evil-speaking, although it is frequently joined therewith. Evil-speaking is the relating anything that is evil concerning an absent person; whereas judging may indifferently refer either to the absent or the present. Neither does it necessarily imply the speaking at all, but only the thinking evil of another. Not that all kind of thinking evil of others is that judging which our Lord condemns. If I see one commit robbery or murder, or hear him blaspheme the name of God, I cannot refrain from thinking ill of the robber or murderer. Yet this is not evil judging: There is no sin in this, nor anything contrary to tender affection.
9. The thinking of another in a manner that is contrary to love is that judging which is here condemned; and this maybe 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, although 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 to 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 anything good can remain in him in whom we have found anything that is evil.
11. All this shows a manifest want of that love which _ou logizetai kakon,_ -- thinketh no evil; which never draws an unjust or unkind conclusion from any premises whatever. 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 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; although 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 doeth?" (John 7:51.) 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 another [Seneca] 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 I thoughts, and many times counsel 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.