Such is the language we are prohibited to use. To which purpose we may observe that whereas, in our conversation and commerce with men, there do frequently often occur occasions to speak of men and to men words apparently disadvantageous to them, expressing our dissent in opinion from them, or a dislike in us of their proceedings, we may do this in different ways and terms; some of them gentle and moderate, signifying no ill mind or disaffection towards them; others harsh and sharp, arguing height of disdain, disgust, or despite, whereby we bid them defiance, and show that we mean to exasperate them. Thus, telling a man that we differ in judgment from him, or conceive him not to be in the right, and calling him a liar, a deceiver, a fool, saying that he doeth amiss, taketh a wrong course, transgresseth the rule, and calling him dishonest, unjust, wicked, to omit more odious and provoking names, unbecoming this place, and not deserving our notice, are several ways of expressing the same things whereof the latter, in relating passages concerning our neighbour, or in debating cases with him, is prohibited: for thus the words reproaching, reviling, railing, cursing, and the like do signify, and thus our Lord Himself doth explain them in His divine sermon, wherein he doth enact this law: "Whosoever," saith He, "shall say to his brother, Raca" (that is, vain man, or liar), "shall be in danger of the council; but whosoever shall say, Thou fool, shall be in danger of hell-fire;" that is, he rendereth himself liable to a strict account, and to severe condemnation before God, who useth contemptuous and contumelious expressions towards his neighbour, in proportion to the malignity of such expressions. The reason of things also doth help to explain those words, and to show why they are prohibited because those harsh terms are needless, mild words serving as well to express the same things: because they are commonly unjust, loading men with greater defect or blame than they can be proved to deserve, or their actions do import; for every man that speaketh falsehood is not therefore a liar, every man that erreth is not thence a fool, every man that doeth amiss is not consequently dishonest or wicked; the secret intentions and habitual dispositions of men not being always to be collected from their outward actions; because they are uncharitable, signifying that we entertain the worst opinions of men, and make the worst construction of their doings, and are disposed to show them no favour or kindness: because, also, they produce mischievous effects, such as spring from the worst passions raised by them.