But, on the contrary, we ought to say: “Do you insult? Insult still: for you are nobody:” whereas to those who do not insult this should be said: “Who are you that you insult not?— you have surpassed human nature.” This is nobility, this is generosity, to speak nothing ungenerous, though a man may deserve to have it spoken to him. Tell me now, how many are there who are not worthy to be put to death? Nevertheless, the judge does not this in his own person, but interrogates them; and not this either, in his own person.
But if it is not to be suffered, that the judge, sitting in judgment, should (in his own person) speak with a criminal, but he does all by the intervention of a third person, much more is it our duty not to insult our equals in rank; for all the advantage we shall get of them will be, not so much to have disgraced them, as to be made to learn that we have disgraced ourselves. Well then, in the case of the wicked, this is why we must not insult (even them); in the case of the good there is another reason also because they do not deserve it: and for a third, because it is not right to be abusive.
But as things are, see what comes of it; the person abused is a man, and the person abusing is a man, and the spectators men. What then? Must the beasts come between them and settle matters? For only this is left. For when both the wrong-doers and those who delight in the wrong-doing are men, the part of reconciler is left for the beasts: for just as when the masters quarrel in a house, there is nothing left but for the servants to reconcile them—even if this be not the result, for the nature of the thing demands this—just so is it here.— Are you abusive?
Well may you be so, for you are not even human. Insolence seemed to be a high-born thing; it seemed to belong to the great; whereas it belongs rather to slaves; but to give good words belongs to free men. For as to do ill is the part of those, so to suffer ill is the part of these.— Just as if some slave should steal the master's property, some old hag,— such a thing as that is the abusive man. And like as some detestable thief and runaway, with studied purpose stealing in, looks all around him, wishing to filch something: so does this man, even as he, look narrowly at all on every side, studying how to throw out some (reproach).
Or perhaps we may set him forth by a different sort of example. Just as if one should steal filthy vessels out of a house, and bring them out in the presence of all men, the things purloined do not so disgrace the persons robbed, as they disgrace the thief himself: just so this man, by bringing out his words in the presence of all men, casts disgrace not on others but on himself by the words, in giving vent to this language, and be-fouling both his tongue and his mind. For it is all one, when we quarrel with bad men, as if one for the sake of striking a man who is immersed in putrefying filth should defile himself by plunging his hands into the nastiness.
Therefore, reflecting on these things, let us flee the mischief thence accruing, and keep a clean tongue, that being clear from all abusiveness, we may be enabled with strictness to pass through the life present, and to attain unto the good things promised to those that love Him, through the grace and mercy of our Lord Jesus Christ, with Whom to the Father and the Holy Ghost together be glory, might, honor, now and ever, world without end. Amen.
Source: Homilies on Acts (New Advent)