4. We should never speak ill of any man beyond measure; be the cause never so just, the occasion never so necessary, we should yet nowise be immoderate therein, exceeding the bounds prescribed by truth, equity, and humanity. We should never speak worse of any man whatever than he certainly deserveth, according to the most favourable construction of his doings; never more than the cause absolutely requireth. We should rather be careful to fall short of what in rigorous truth might be said against him, than in the least to pass beyond it. The best cause had better seem to suffer a little by our reservedness in its defence, than any man be wronged by our aspersing him; for God, the patron of truth and right, is ever able to secure them without the succour of our unjust and uncharitable dealing. The contrary practice hath indeed within it a spice of slander, that is, of the worst iniquity.
5. We must never speak ill of any man out of bad principles, or for bad ends.
No sudden or rash anger should instigate us thereto. For, “Let all bitterness, and wrath, and anger, and clamour, and evil-speaking be put away from you, with all malice,” is the apostolical precept; they are all associates and kindred, which are to be cast away together. Such anger itself is culpable, as a work of the flesh, and therefore to be suppressed; and all its brood therefore is also to be smothered; the daughter of such a mother cannot be legitimate. “The wrath of man worketh not the righteousness of God.”
We must not speak ill out of inveterate hatred or ill-will. For this murderous, this viperous disposition should itself be rooted out of our hearts: whatever issueth from it cannot be otherwise than very bad; it must be a poisonous breath that exhaleth from that foul source.
We must not be provoked thereto by any revengeful disposition, or rancorous spleen, in regard to any injuries or discourtesies received. For, as we must not revenge ourselves, or render evil in any other way, so particularly not in this, which is commonly the special instance expressly prohibited. “Render not evil for evil,” saith St. Peter, “nor railing for railing; but contrariwise bless,” or speak well; and “Bless them,” saith the Lord, “which curse you;” “Bless,” saith St. Paul, “and curse not.”
We must not also do it out of contempt; for we are not to slight our brethren in our hearts. No man really, considering what he is, whence he came, how he is related, what he is capable of, can be despicable. Extreme naughtiness is indeed contemptible; but the unhappy person that is engaged therein is rather to be pitied than despised. However, charity bindeth us to stifle contemptuous motions of heart, and not to vent them in vilifying expression. Particularly, it is a barbarous practice, out of contempt to reproach persons for natural imperfections, for meanness of condition, for unlucky disasters, for any involuntary defects; this being indeed to reproach mankind, unto which such things are incident; to reproach Providence, from the disposal whereof they do proceed. “Whoso mocketh the poor, despiseth his Maker,” saith the wise man; and the same may be said of him that reproachfully mocketh him that is dull in parts, deformed in body, weak in health or strength, defective in any such way.
Likewise we must not speak ill out of envy; because others do excel us in any good quality, or exceed us in fortune. To harbour this base and ugly disposition in our minds is unworthy of a man (who should delight in all good springing up anywhere, and befalling any man, naturally allied unto him); it is most unworthy of a Christian, who should tender his brother’s good as his own, and rejoice with those that rejoice. From thence to be drawn to cast reproach upon any man, is horrible and heinous wickedness.
Neither should we ever use reproach as a means of compassing any design we do affect or aim at; ’tis an unwarrantable engine of raising us to wealth, dignity, or repute. To grow by the diminution, to rise by the depression, to shine by the eclipse of others, to build a fortune upon the ruins of our neighbour’s reputation, is that which no honourable mind can affect, no honest man will endeavour. Our own wit, courage, and industry, managed with God’s assistance and blessing, are sufficient, and only lawful instruments of prosecuting honest enterprises; we need not, we must not instead of them employ our neighbour’s disgrace; no worldly good is worth purchasing at such a rate, no project worth achieving by such foul ways.
Neither should we out of malignity, to cherish or gratify ill humour, use this practice. It is observable of some persons, that not out of any formed displeasure, grudge, or particular disaffection, nor out of any particular design, but merely out of a κακοηθεια, an ill disposition, springing up from nature, or contracted by use, they are apt to carp at any action, and with sharp reproach to bite any man that comes in their way, thereby feeding and soothing that evil inclination. But as this inhuman and currish humour should be corrected, and extirpated from our hearts; so should the issues thereof at our mouths be stopped; the bespattering our neighbour’s good name should never afford any satisfaction or delight unto us.
Nor out of wantonness should we speak ill, for our divertisement or sport. For our neighbour’s reputation is too great and precious a thing to be played with, or offered up to sport; we are very foolish in so disvaluing it, very naughty in so misusing it. Our wits are very barren, our brains are ill furnished with store of knowledge, if we can find no other matter of conversation.