But there is one class of kind thoughts which must be dwelt upon apart. I allude to kind interpretations. The habit of not judging others is one which it is very difficult to acquire, and which is generally not acquired till very late on in the spiritual life. It men have ever indulged in judging others, the very sight of an action almost indeliberately suggests an internal commentary upon it. It has be-come so natural to them to judge, however little their own duties or responsibilities are connected with what they are judging, that the actions of others present themselves to the mind as in the attitude of asking a verdict from it. All our fellow-men, who come within the reach of our knowledge, and for the most retired of us the circle is a wide one, are prisoners at the bar; and if we are unjust, ignorant, and capricious judges, it must be granted to us that we are indefatigable ones. Now all this is simple ruin to our souls. At any risk, at the cost of life, there must be an end of this, or it will end in everlasting banishment from God. The decree of the last judgment is absolute. It is this—the measure which we have meted to others. Our present humour in judging others reveals to us what our sentence would be if we died now. Are we content to abide that issue? But, as it is impossible all at once to stop judging, and as it is also impossible to go on judging uncharitably, we must pass through the intermediate stage of kind interpretations. Few men have passed beyond this to a habit of perfect charity, which has blessedly stripped them of their judicial ermine and their deeply-rooted judicial habits of mind. We ought therefore to cultivate most sedulously the habit of kind interpretations.

Men’s actions are very difficult to judge. Their real character depends in a great measure on the motives which prompt them, and those motives are invisible to us. Appearances are often against what we afterwards discover to have been deeds of virtue. Moreover a line of conduct is, in its look at least, very little like a logical process. It is complicated with all manner of inconsistencies, and often deformed by what is in reality a hidden consistency. Nobody can judge men but God, and we can hardly obtain a higher or more reverent view of God than that which rep-resents Him to us as judging men with perfect knowledge, unperplexed certainty, and undisturbed compassion. Now kind interpretations are imitations of the merciful ingenuity of the Creator finding excuses for His creatures. It is almost a day of revelation to us, when theology enables us to perceive that God is so merciful precisely because He is so wise; and from this truth it is an easy inference, that kindness is our best wisdom, because it is an image of the wisdom of God. This is the idea of kind interpretations, and this is the use which we must make of them. The habit of judging is so nearly incurable, and its cure is such an almost interminable process, that we must concentrate ourselves for a long while on keeping it in check, and this check is to be found in kind interpretations. We must come to esteem very lightly our sharp eye for evil, on which perhaps we once prided ourselves as cleverness. It has been to us a fountain of sarcasm; and how seldom since Adam was created has a sarcasm fallen short of being a sin? We must look at our talent for analysis of character as a dreadful possibility of huge uncharitableness. We should have been much better without it from the first. It is the hardest talent of all to manage, because it is so difficult to make any glory for God out of it. We are sure to continue to say clever things, so long as we continue to indulge in this analysis; and clever things are equally sure to be sharp and acid. Sight is a great blessing, but there are times and places in which it is far more blessed not to see. It would be comparatively easy for us to be holy, if only we could always see the characters of our neighbours either in soft shade or with the kindly deceits of moonlight upon them. Of course we are not to grow blind to evil; for thus we should speedily become unreal. But we must grow to something higher, and something truer, than a quickness in detecting evil.
-p. 25-27.

Good stuff.

See signature.

Now kind interpretations are imitations of the merciful ingenuity of the Creator finding excuses for His creatures.

Would this be another way of saying we should give others the benefit of the doubt?

So yes, giving benefit of doubt is part of interpreting others kindly. I think there's more to it than that, though. We also must learn to judge when we are compelled to draw conclusions about other people's character, and when we are not. We must learn to seek what is good, and that especially includes seeking the good in other people-- rather than trying to uncover the bad. We should spend more time seeking to excuse than to condemn.

If they would add a little common kindness to their uncommon graces, they would convert ten where they now only abate the prejudices of one.

Bishop Williamson always pronounced it "nitheness".  Indeed, niceness can often be motivated by human respect, where someone might be nice so that others won't dislike them rather than out of consideration for others and charity.  Charity does not equate with niceness.  Sometimes charity requires being harsh or direct or blunt ... and hurting someone's feelings.

Our Lord’s words in the Gospels should be our models. If we may reverently say it, when we consider of what a sententious and proverbial character His words were, it is remarkable how little of epigram, or sharpness, there is in them. Of course the words of the Eternal Word are all of them heavenly mysteries, each one with the light and seal of His Divinity upon it. At the same time they are also examples to us.
-p. 39

A kind-worded man is a genial man; and geniality is power. Nothing sets wrong right so soon as geniality. There are a thousand things to be reformed, and no reformation succeeds unless it be genial. No one was ever corrected by a sarcasm; crushed perhaps, if the sarcasm was clever enough,—but drawn never to God, never. Men want to advocate changes, it may be in politics, or in science, or in philosophy, or in literature, or perhaps in the working of the Church. They give lectures, they write books, they start reviews, they found schools to propagate their views, they coalesce in associations, they collect money, they move reforms in public meetings, and all to further their peculiar ideas. They are unsuccessful. From being unsuccessful themselves they become unsympathetic with others. From this comes narrowness of mind. Their very talents are deteriorated. The next step is to be snappish, then bitter, then eccentric, then rude. After that, they abuse people for not taking their advice; and, last of all, their impotence, like that of all angry prophets, ends in the shrillness of a scream. Why they scream is not so obvious. Perhaps for their own relief. It is the phrenzy of the disregarded sibyl. All this comes of their not being genial. Without geniality no solid reform was ever made yet. But if there are a thousand things to reform in the world, there are tens of thousands of people to convert. Satire will not convert men. Hell threatened very kindly is more persuasive than a biting truth about a man’s false position. The fact is, geniality is the best controversy. The genial man is the only successful man. Nothing can be done for God without geniality. More plans fail for the want of that than for the want of anything else. A genial man is both an apostle and an evangelist; an apostle, because he brings men to Christ; an evangelist, because he portrays Christ to men.
-p.42-43.