1. We should never in severe terms inveigh against any man without reasonable warrant, or presuming upon a good call and commission thereto. As every man should not assume to himself the power of administering justice (of trying, sentencing, and punishing offenders), so must not every man take upon him to speak against those who seem to do ill; which is a sort of punishment, including the infliction of smart and damage upon the persons concerned. Every man hath indeed a commission, in due place and season, with discretion and moderation to admonish his neighbour offending; but otherwise to speak ill of him, no private man hath just right or authority, and therefore, in presuming to do it, he is disorderly and irregular, trespassing beyond his bounds, usurping an undue power to himself. 2. We should never speak ill of any man without apparent just cause. It must be just; we must not reproach men for things innocent or indifferent; for not concurring in disputable opinions with us, for not complying with our humour, for not serving our interest, for not doing anything to which they are not obliged, or for using their liberty in any case: it must be at least some considerable fault, which we can so much as tax. It must also be clear and certain, notorious and palpable; for to speak ill upon slender conjectures, or doubtful suspicions, is full of iniquity. "[Greek], "They rail at things which they know not," is part of those wicked men's character, whom St. Jude doth so severely reprehend. If, indeed, these conditions being wanting, we presume to reproach any man, we do therein no less than slander him; which to do is unlawful in any case, is in truth a most diabolical and detestable crime. To impose odious names and characters on any person, which he deserveth not, or without ground of truth, is to play the devil; and hell itself scarce will own a fouler practice. 3. We should not cast reproach upon any man without some necessary reason. In charity (that charity which "covereth all sins," which "covereth a multitude of sins") we are bound to connive at the defects, and to conceal the faults of our brethren; to extenuate and excuse them, when apparent, so far as we may in truth and equity. We must not therefore ever produce them to light, or prosecute them with severity, except very needful occasion urgeth--such as is the glory and service of God, the maintenance of truth, the vindication of innocence, the preservation of public justice and peace; the amendment of our neighbour himself, or securing others from contagion. Barring such reasons (really being, not affectedly pretended), we are bound not so much as to disclose, as to touch our neighbour's faults; much more, not to blaze them about, not to exaggerate them by vehement invectives.