against those who never did harm or offend us, against our
relations, our friends, our benefactors, in respect of whom there is
no ground or temptation of evil-speaking; but even against the most
unworthy and wicked persons, against those who most differ in
opinion and practice from us, against those who never did oblige us,
yea, those who have most disobliged us, even against our most bitter
and spiteful enemies. There is no exception or excuse to be
admitted from the quality, state, relation, or demeanour of men; the
duty (according to the proper sense, or due qualifications and
limits of the act) doth extend to all men: for, "Speak evil of no
man."

As for the act, it may be inquired what the word [Greek] (to
blaspheme) doth import. I answer, that it is to vent words
concerning any person which do signify in us ill-opinion, or
contempt, anger, hatred, enmity conceived in our minds towards him;
which are apt in him to kindle wrath, and breed ill-blood towards
us; which tend to beget in others that hear ill-conceit or ill-will
towards him; which are much destructive of his reputation,
prejudicial to his interests, productive of damage or mischief to
him. It is otherwise in Scripture termed [Greek], to rail or
revile, (to use bitter and ignominious language); [Greek], to speak
contumeliously; [Greek], to bring railing accusation (or reproachful
censure); [Greek], to use obloquy, or detraction; [Greek], to curse,
that is, to speak words importing that we do wish ill to a person.

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