_Tit. 1. Cases of Conscience about Backbiting and Evil-speaking._
_Quest._ I. May I not speak evil of that which is evil? and call every one truly as he is?
_Answ._ You must not speak a known falsehood of any man under pretence of charity or speaking well. But you are not to speak all the evil of every man which is true: as opening the faults of the king or your parents, though never so truly, is a sin against the fifth commandment, "Honour thy father and mother:" so if you do it without a call, you sin against your neighbour's honour, and many other ways offend.
_Quest._ II. Is it not sinful silence, and a consenting to or countenancing of the sins of others, to say nothing against them, as tender of their honour?
_Answ._ It is sinful to be silent when you have a call to speak: if you forbear to admonish the offender in love between him and you, when you have opportunity and just cause, it is sinful to be silent then. But to silence backbiting is no sin. If you must be guilty of every man's sin that you talk not against behind his back, your whole discourse must be nothing but backbiting.
_Quest._ III. May I not speak that which honest, religious, credible persons do report?
_Answ._ Not without both sufficient evidence and a sufficient call. You must not judge of the action by the person, but of the person by the action. Nor must you imitate any man in evil-doing. If a good man abuse you, are you willing that all men follow him and abuse you more?
_Quest._ IV. May I believe the bad report of an honest, credible person?
_Answ._ You must first consider whether you may hear it, or meddle with it: for if it be a case that you have nothing to do with, you may not set your judgment to it, either to believe it, or to disbelieve it. And if it be a thing that you are called to judge of, yet every honest man's word is not presently to be believed: you must first know whether it be a thing that he saw, or is certain of himself, or a thing which he only taketh upon report; and what his evidence and proof is; and whether he be not engaged by interest, passion, or any difference of opinion; or be not engaged in some contrary faction, where the interest of a party or cause is his temptation; or whether he be not used to rash reports and uncharitable speeches; and what concurrence of testimonies there is, and what is said on the other side; especially what the person accused saith in his own defence. If it be so heinous a crime in public judgment, to pass sentence before both parties are heard, and to condemn a man before he speak for himself; it cannot be justifiable in private judgment. Would you be willing yourselves that all should be believed of you, which is spoken by any honest man? And how uncertain are we of other men's honesty, that we should on that account think ill of others!
_Quest._ V. May I not speak evil of them that are enemies to God, to religion and godliness, and are open persecutors of it; or are enemies to the king or church?
_Answ._ You may on all meet occasions speak evil of the sin; and of the persons when you have a just call; but not at your own pleasure.
_Quest._ VI. What if it be one whose honour and credit countenanceth an ill cause, and his dishonour would disable him to do hurt?
_Answ._ You may not belie the devil, nor wrong the worst man that is, though under pretence of doing good; God needeth not malice, nor calumnies, nor injustice to his glory: it is an ill cause that cannot be maintained without such means as these. And when the matter is true, you must have a call to speak it, and you must speak it justly, without unrighteous aggravations, or hiding the better part, which should make the case and person better understood. There is a time and due manner, in which that man's crimes and just dishonour may be published, whose false reputation injureth the truth. But yet I must say, that a great deal of villany and slander is committed upon this plausible pretence; and that there is scarce a more common cloak for the most inhuman lies and calumnies.
_Quest._ VII. May I not lawfully make a true narration of such matters of fact, as are criminal and dishonourable to offenders? Else no man may write a true history to posterity of men's crimes.