Object. Then a man is bound to err and believe an untruth.
Answ. No: you are not bound to believe that it is certainly true, that such a man is better than he is; because you have no evidence of its certain truth. But you are bound to believe it a thing probable or verisimile, likely to be true, by an opinion or fallible human faith; and this is not a falsehood; for that is likely and probable to you, which hath the more probable evidence, and more for it than against it: so that the thing which you are to believe immediately is this proposition, There is more evidence to me to prove it likely that this man is sincere than contrary: and consequently you believe this, and believe not the contrary, because the contrary hath no evidence. But you are not to take it as a certain thing, that the contrary hath no latent reality.
Quest. II. How far may I judge ill of one by outward appearances, as by the countenance, gestures, and other uncertain but suspicious signs?
Answ. There are some signs which are not so much as probable, but a little suspicious, and which men are very ordinarily mistaken by: as those that will judge of a man at the first look by his face; and those that will judge a studious, serious person (a lawyer, a judge, or a divine) to be morose or proud, because they are not complimental, but of few words; or because they have not patience to waste precious hours in hearing an empty vessel sound, an ignorant, self-conceited person talk foolishly. Such censures are but the effects of injudiciousness, unrighteousness, and rash haste. There are other signs which make it probable to a wise and charitable person, that the man is bad (e. g. proud, or covetous, or a hypocrite). If with these, there are as great sins to make the contrary probable, we must rather incline to the better than the worse. But if not, we may fear the worst of that person, but not conclude it as a certainty; and therefore we may not in public censures, proceed upon such uncertainties, nor venture to divulge them; but only use them to help us for due caution, and pity, and prayer, and endeavour for such a one's recovery and help.
Quest. III. How far may I censure upon the report of others?
Answ. According to the degree of the credibility of the persons, and evidence of the narrative; not simply in themselves, but as compared with all that is to be heard on the contrary part; else you are partial and unjust.
Quest. IV. Doth not the fifth command oblige me in honour to parents and princes, to judge them to be better than their lives declare them to be?
Answ. You are gradually to honour them more than others, and therefore to be more afraid of dishonouring them, and must not sit in judgment on them, to believe any harm of them, which evidence doth not compel you to believe. But you are not to judge any sin the less, because it is theirs; nor to judge contrary to evidence, nor to call evil good, nor to be wilfully blind, nor to flatter any in their sin.
Quest. V. Whom must we judge for sincere and sanctified christians?
Answ. 1. All those that profess to be such, whom you cannot disprove. 2. But as there are several degrees of evidence and probability, so must there be several degrees of your good opinion of others. Of some who give you the highest probability, you may have the strongest confidence short of certainty: of others you may have less; and of some you may have much more fear than hope. 3. And yet in matters of church rights and public communion, your fears will not allow you to use them as no christians; for their profession of faith and repentance is certain; and as long as your fears of their hypocrisy or unsoundness are but uncertain, it must not (on that account) prevail to deprive another of his right.