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 endeavour 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 neighbour’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 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 gulph! 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, altho’ it is frequently joined therewith. Evil-speaking, is the relating any thing 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 any thing contrary to tender affection.