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Here is a step-by-step recipe I have seen work successfully over and over again throughout the course of my life. I share this amazing recipe today so that when you identify these lifegiving ingredients at work in your life, you will know what you may are stirring up:

1. Prepare your heart to speak words of life.

Psalm 45:1 “My tongue is the pen of a ready writer.” A writer carefully weighs his words. There is thoughtfulness and discretion. It takes work to write well, and it takes work to speak well.  Having the right meditations is the key, “Finally, brethren, whatever things are true, whatever things are noble, whatever things are just, whatever things are pure, whatever things are lovely, whatever things are of good report, if there is any virtue and if there is anything praiseworthy—meditate on these things” (Phil 4:8).

2.  Speak the Word of God.

Psalm 119:172: “My tongue shall speak of Your word, For all Your commandments are righteousness.”

3.  Speak with intentionality for edification.

Ephesians 4:29: “Let no corrupt word proceed out of your mouth, but what is good for necessary edification, that it may impart grace to the hearers.”

4.  Impart grace to your hearers.

Ephesians 4:29: “Let no corrupt word proceed out of your mouth, but what is good for necessary edification, that it may impart grace to the hearers.”

5.  Cover over the transgressions of others in your speech.

Proverbs 10:12: “Love covers all offenses.”

6.  Speak wisdom.

Psalm 37:30: “The mouth of the righteous speaks wisdom, And his tongue talks of justice.”

7.  Speak for the health of the other person.

Proverbs 12:18: “But the tongue of the wise promotes health.”

8.  Talk of the praises of the Lord.

Psalm 35:28: “And my tongue shall speak of Your righteousness And of Your praise all the day long.”

Psalm 71:24: “My tongue also shall talk of Your righteousness all the day long.”

9.  Speak with laughter.

Psalm 126:2: “Then our mouth was filled with laughter, And our tongue with singing. Then they said among the nations, “The LORD has done great things for them.”

10. Speak the truth in love.

Proverbs 12:19: “The truthful lip shall be established forever.”

11. Guard your tongue.

Proverbs 21:23: “Whoever guards his mouth and tongue Keeps his soul from troubles.”

12.  Speak words of encouragement to the weary.

Isaiah 50:4: “The Lord GOD has given Me The tongue of the learned, That I should know how to speak a word in season to him who is weary. He awakens Me morning by morning, He awakens My ear To hear as the learned.”

13.  Fill your heart with kindness.

Proverbs 31:26: “She opens her mouth with wisdom, and on her tongue is the law of kindness.”

14.  When there is a problem, talk with your neighbor not about him.

15. Stop evil speaking in its tracks.

Proverbs 26:22: “Without wood a fire goes out; without gossip a quarrel dies down.”

16. Remember how much you were forgiven.

Matthew 18:21-35: “Should you not also have had compassion on your fellow servant, just as I had pity on you.”

It is an abiding inner awareness of the gospel that teaches us how to feel and think and speak words of grace. His grace towards us teaches us to have grace towards others. How could we take the place of the devil as the accuser of the brethren when we have been forgiven so much? How could we think ourselves better than our brothers, when we know that the enormity of our sins required the killing of the perfect Lamb of God in our place? So, it turns out that the gospel itself is the greatest antidote for the poisons of gossip and slander and evil speaking. As we embrace and apply the gospel, our accusations fall to the ground, and the captive is set free. The same way we were set free – by a work of grace.

Be encouraged. I have seen first hand how following this recipe brings the blessing of God down on the heads of those who use it. I have seen some of the most hardened lives softened by this recipe. It makes for satisfied hearts, joyful homes, and happy churches.

The first thing that we need to recognize is that reading those types of websites will change our views, even when we approach them with open eyes recognizing that “the first one to plead his case seems right, until his neighbor examines him (Prov. 18:17).  The fact are that “words of a talebearer are like tasty trifles, and they go down into the inmost body” (Prov. 18:8; 26:22). As soon as we hear about a website related to some Christian leader, our response is to desire to go see the website – a desire to taste the tasty trifle. Romans 7:7-8 tells us that as soon as Paul knew what covetousness was he started to covet, and as soon as we hear that there is a slanderous website, each of us will desire to look for that website.

So how should we respond?  Our response should not be of the flesh, but of the spirit. We should accept that the case will sound persuasive, because it is impossible to examine the neighbor and we have a responsibility to examine the neighbor if we are listening to what they have to say about someone.  If we are truly trying to judge whether we should follow the teachings of some writer or speaker, we should first be like Bereans and examine what they say in the light of Scripture. This is not to discount the consideration of the fruit that they produce, since we are called to judge the fruit, but it is for us to be realistic about our ability to judge that fruit.  The gospel has always been divisive and someone who is accurately preaching the Word will offend people who do not desire to follow God’s Word.  The fact that a speaker has offended says nothing about the validity of the offense.

When we think of anonymous websites in particular, we should always recognize that the writer is hiding himself. He is figuratively walking in the darkness.

This is the message which we have heard from Him and declare to you, that God is light and in Him is no darkness at all. If we say that we have fellowship with Him, and walk in darkness, we lie and do not practice the truth. But if we walk in the light as He is in the light, we have fellowship with one another, and the blood of Jesus Christ His Son cleanses us from all sin (1 John 1:5-7).

Why would they post it anonymously? For the same reason that the robber puts on a ski mask to rob a store, so that people do not know who they are, so that people cannot examine them. When someone develops an anonymous website, they are stealing the reputation of someone else, so of course they desire no one to know who they are. If you would not consider buying a TV from a man wearing a ski mask that is selling it from the back of his car, then why would you buy information from someone masking himself on the Internet? These issues were dealt with many years ago in television, radio, and newspapers. They each require everyone to identify themselves and where they are from, but Christians, unfortunately, are accepting looser standards on the Internet.

Instead of following the tendencies of our flesh to find pleasant the bread eaten in secret which is prepared by the foolish woman whose guests are in the depths of hell (Proverbs 9:18), we should follow Paul’s exhortation:

Finally, brethren, whatever things are true, whatever things are noble, whatever things are just, whatever things are pure, whatever things are lovely, whatever things are of good report, if there is any virtue and if there is anything praiseworthy—meditate on these things (Phil 4:8).

- by Dan Horn

Recently, an older man came to me with a quandary. It seems he was frustrated that people, from time to time, came to him with gripes about other people in the church. He did not understand why they would come to him. He did not want to talk about these things, and did not want these things to be brought to him.

But they were. And, from the sound of it, more than a little regularly.

Why is it that gossips always seem to go to the same person? How do they know who to go to and who to leave alone? Is there some kind of vibration that a person gives off when they are willing listeners to this sort of thing?

The answer is, “Yes! Absolutely!” The person who listens to gossip demonstrates their willingness by… listening. It really is that simple. Now, that’s not to say that the listener never protests, or protests that they really don’t want to hear it or discuss it. In fact, those who listen to gossip are very likely to say a thing like that. After all, they need something to salve their conscience.

What they don’t do is the one thing necessary to drive away the gossip. And that one necessary thing is to give one good old-fashioned dirty look.

The north wind driveth away rain: so doth an angry countenance a backbiting tongue. Proverbs 25:23

When a gossip approaches you with some “news” about a friend, it should sound something like this… “What are you trying to say? Are you talking about my friend? If you have a problem with my friend, then you have a problem with me. In fact, let’s go talk to him about it right now.”

And suddenly, almost surreally, the gossips avoid you.

— From Dave Mallinak back in September 10, 2007. Dave Mallinak pastors the Berean Baptist Church of Ogden, Utah.

I. The Problem of the tongue in churches:

A. Those who do not control their tongues have power to DISMANTLE churches

Prov 11:11 Through the blessing of the upright a city is exalted, but by the mouth of the wicked it is destroyed.

Jam 3:6 The tongue also is a fire, a world of evil among the parts of the body. It corrupts the whole person, sets the whole course of his life on fire, and is itself set on fire by hell.

Prov 11:9 With his mouth the godless destroys his neighbor, but through knowledge the righteous escape.

Prov 12:18 Reckless words pierce like a sword, but the tongue of the wise brings healing. 19 Truthful lips endure forever, but a lying tongue lasts only a moment.

1. A LOOSE TONGUE alienates and divides friends and family

1 Cor 1:10 I appeal to you, brothers, in the name of our Lord Jesus Christ, that all of you agree with one another so that there may be no divisions among you and that you may be perfectly united in mind and thought.

2 Cor 12:20 For I am afraid that when I come I may not find you as I want you to be, and you may not find me as you want me to be. I fear that there may be quarreling, jealousy, outbursts of anger, factions, slander, gossip [psithuristes], arrogance and disorder.

2. Soiling a leader’s reputation with SLANDER will destroy the trust he needs to lead

Lev 19:16 “‘Do not go about spreading slander among your people. “‘Do not do anything that endangers your neighbor’s life. I am the LORD.

3. GRUMBLING against leadership decisions is rooted in and fosters a lack of submission

Num 14:36 So the men Moses had sent to explore the land, who returned and made the whole community grumble against him by spreading a bad report about it–

Phil 2:14 Do everything without complaining or arguing, 15 so that you may become blameless and pure, children of God without fault in a crooked and depraved generation, in which you shine like stars in the universe

B. Churches whose members TAKE CONTROL OF their tongue THRIVE

Prov 12:18 Reckless words pierce like a sword, but the tongue of the wise brings healing. Prov 15:4 The tongue that brings healing is a tree of life, but a deceitful tongue crushes the spirit.

Ephesians 4:29 Do not let any unwholesome talk come out of your mouths, but only what is helpful for building others up according to their needs, that it may benefit those who listen.

Read the whole article.

Are you on this track? Reb Bradley offers important counsel on how to make your way back to honor.

I. The Problem

A. Sheep sometimes lose trust in their shepherd

Puritans called this loss of trust “disaffection”

B. Disaffected people are unable to follow the leadership of one they do not trust

C. They cease to feed from his hand 1. They dry up spiritually 2. They fall away from Christ 3. They leave the church

Common statements made by disaffected sheep:

“I’m not being fed here anymore.”

“I’m bored with the teaching.”

“I’m not challenged enough.”

“I’m spiritually dry.”

“The teaching has changed from what it used to be.”

“I’m not excited to come each Sunday like I used to. I don’t leave each week seeing Jesus.”

“There’s just nothing here for me anymore. I don’t sense the Spirit here.”

“I don’t trust the pastor.”

“I don’t understand why others are blessed by him.”

“Others might be blessed by him, but they wouldn’t be if they knew what I know.”

II. Various reasons sheep will stop feeding from their shepherd, including disaffection:

A. His teaching has begun to lack substance, because he is failing in sermon preparation or is secretly living in sin

B. The pastor is not a great expositor and the sheep lack the discipline or lose motivation to glean carefully for food

C. He is a fine expositor, but his knowledge and vocabulary grow beyond his audience

D. That which initially drew the individuals to the shepherd’s teaching is still there, but they have gotten used to his style and have become bored with it.

E. The shepherd varies his teaching styles and the sheep lose interest when the series or style changes

F. A sheep is failing in some area of his personal life and has lost his appetite for good food.

G. The sheep is seriously disaffected – he no longer trusts the shepherd, so begins critiquing the spiritual meals provided — which results in malnourishment and spiritual weakness

Read the whole article.

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I heard this somewhere: “The difference between a buzzard and a gossiper is that the buzzard waits till the victim is dead.”

Tit. 2 Directions against Backbiting, Slandering, and Evil Speaking.

Direct. I. Maintain the life of brotherly love. Love your neighbour as yourself.

Direct. II. Watch narrowly lest interest or passion should prevail upon you. For where these prevail, the tongue is set on fire of hell, and will set on fire the course of nature, James 2. Selfishness and passion will not only prompt you to speak evil, but also to justify it, and think you do well; yea, and to be angry with those that will not hearken to you and believe you.

Direct. III. Especially involve not yourselves in any faction, religious or secular. I do not mean that you should not imitate the best, and hold most intimate communion with them; but that you abhor unlawful divisions and sidings; and when error, or uncharitableness, or carnal interest hath broken the church into pieces where you live, and one is of Paul, and another of Apollos, and another of Cephas, one of this party, and another of that, take heed of espousing the interest of any party, as it stands cross to the interest of the whole. It would have been hardly credible, if sad experience had not proved it, how commonly and heinously almost every sect of Christians do sin in this point against each other and how far the interest of their sect, which they account the interest of Christ, will prevail with multitudes even of zealous people, to belie, speak evil, backbite, and reproach those that are against their opinion and their party! Yea, how easily will they proceed beyond reproaches, to bloody persecutions!

He that thinketh he doth God service by killing Christ or his disciples, will think that he doth him service by calling him a deceiver, and one that hath a devil, a blasphemer, and an enemy to Caesar, and calling his disciples pestilent fellows and movers of sedition among the people, and accounting them as the filth and offscouring of the world. That zeal which murdered and destroyed many hundred thousand of the Waldenses and Albigenses, and thirty thousand or forty thousand in one French massacre, and two hundred thousand in one Irish massacre, [See note above.] and which kindled the Marian bonfires in England, made the powder mine, and burnt the city of London, and keepeth up the Inquisition, I say, that zeal will certainly think it a service to the church, (that is, their sect,) to write the most odious lies and slanders of Luther, Zuinglius, Calvin, Beza, and any such excellent servants of the Lord. So full of horrid, impudent lies are the writings of (not one but) many sects against those that were their chief opposers, that I still admonish all posterity, to see good evidence for it, before they believe the hard sayings of any factious historian or divine, against those that are against his party. It is only men of eminent conscience, and candor, and veracity, and impartiality, who are to be believed in their bad report of others, except where notoriety or very good evidence doth command belief above their own authority and veracity. A siding factious zeal, which is hotter for any sect or party, than for the common Christianity and catholic church, is always a railing, a lying, and a slandering zeal, and is notably described, James 3, as “earthly, sensual, and devilish,” causing “envy, strife, and confusion, and every evil work.”

Direct. IV. Observe well the commonness of this sin of backbiting, that it may make you the more afraid of falling into that which so few do escape. I will not say, among high and low, rich and poor, court and country, how common is this sin; but among men professing the greatest zeal and strictness in religion, how few make conscience of it! Mark in all companies that you come into, how common it is to take liberty to say what they think of all men; yea, to report what they hear, though they dare not say that they believe it! And how commonly the relating of other men’s faults, and telling what this man or that man is, or did, or said, is part of the chat to waste the hour in! And if it be but true, they think they sin not: nay, nor if they did but hear that it is true. For my part I must profess, that my conscience having brought me to a custom of rebuking such backbiters, I am ordinarily censured for it, either as one that loveth contradiction, or one that dependeth sin and wickedness, by taking part with wicked men; all because I would stop the course of this common vice of evil speaking and backbiting where men have no call. And I must thankfully profess, that among all other sins in the world, the sins of selfishness, pride, and back-biting, I have been most brought to hate and fear, by the observation of the commonness of them, even in persons seeming godly: nothing hath fixed an apprehension of their odiousness so deeply in me, nor engaged my heart against them above all other sins so much, as this lamentable experience of their prevalence in the world, among the more religious, and not only in the profane.

Direct. V. Take not the honesty of the person as a sufficient cause to hear or believe a bad report of others. It is lamentable to hear how far men, otherwise honest, do too often here offend. Suspect evil speakers, and be not over-credulous of them. Charity thinketh not evil, nor easily and hastily believeth it. Liars are more used to evil speaking, than men of truth and credit are. It is no wrong to the best, that you believe him not when he backbiteth without good evidence.

Direct. VI. Rebuke backbiters, and encourage them not by hearkening to their tales. Prov. 25:23, “The north wind driveth away rain, so doth an angry countenance a backbiting tongue.” It may be they think themselves religious persons, and will take it for an injury to be driven away with an angry countenance: but God himself, who loveth his servants better than we, is more offended at their sin; and that which offendeth him, must offend us. We must not hurt their souls, and displease God, by drawing upon us the guilt of their sins, for fear of displeasing them. Tell them how God doth hate backbiting, and advise them if they know any hurt by others, to go to them privately, and tell them of it in a way that tendeth to their repentance.

Direct. VII. Make mention often of the good which is in others; (except it be unseasonable, and will seem to be a promoting of their sin): God’s gifts in every man deserve commendations; and we have allowance to mention men’s virtues oftener than to mention their vices. Indeed when a bad man is praised in order to the disparagement of the good, or to honour some wicked cause or action against truth and godliness, we must not concur in such malicious praises; but otherwise we must commend that which is truly commendable in all. And this custom will have a double benefit against backbiting: it will use your own tongues to a contrary course, and it will rebuke the evil tongues of others, and be an example to them of more charitable language.

Direct. VIII. Understand yourselves, and speak often to others, of the sinfulness of evil-speaking and backbiting. Show them the scriptures which condemn it, and the intrinsical malignity which is in it: as here followeth.

Direct. IX. Make conscience of just reproof and exhorting sinners to their faces. Go tell them of it privately and lovingly, and it will have better effects, and bring you more comfort, and cure the sin of backbiting.

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Here is a step-by-step recipe I have seen work successfully over and over again throughout the course of my life. This Sunday I am preaching on the positive ways to avoid the sin of gossip through the inner work of the Holy Spirit and the enjoyment of its fruit. But I share this dangerous recipe today so that when you identify these poisonous ingredients in your life, you will know what you may be inadvertently stirring up.

1)    Be a whisperer.

Proverbs 16:28: “A perverse man sows strife, And a whisperer separates the best of friends.”

2)    Allow your tongue and the tongues of your family members to run unbridled.

James 3:5-8: “Even so the tongue is a little member and boasts great things. See how great a forest a little fire kindles! And the tongue is a fire, a world of iniquity. The tongue is so set among our members that it defiles the whole body, and sets on fire the course of nature; and it is set on fire by hell. For every kind of beast and bird, of reptile and creature of the sea, is tamed and has been tamed by mankind. But no man can tame the tongue. It is an unruly evil, full of deadly poison.”

3)    Hold others to a higher standard than yourself.

Proverbs 11:9: ”The hypocrite with his mouth destroys his neighbor.”

4)    Assume the worst of others.

Psalm 41:7: “All who hate me whisper together about me; they imagine the worst for me.”

5)    Listen to rumors against others.

Proverbs 17:4: ”An evildoer gives heed to false lips; A liar listens eagerly to a spiteful tongue.”

6)    Repeat every rumor you hear.

Proverbs 17:9: ”He who covers a transgression seeks love, But he who repeats a matter separates friends.”

7)    Forget that you were forgiven much and demand that you are treated perfectly.

Matthew 18:27-28: “Then the master of that servant was moved with compassion, released him, and forgave him the debt.But that servant went out and found one of his fellow servants who owed him a hundred denarii; and he laid hands on him and took him by the throat, saying, ‘Pay me what you owe!’”

Be warned though. Following this recipe always calls the judgment of God down on the heads of those who use it. And tragically I have seen some of the sweetest people’s lives destroyed by this poison being stirred up in their homes, and some of the happiest churches crippled and even destroyed by it.

Psalm 101:5: “Whoever slanders his neighbor secretly I will destroy. Whoever has a haughty look and an arrogant heart I will not endure.”

©iStockphoto.com/fabervisum

Have you ever wondered how to handle all the cases of gossip, backbiting, whispering, etc.? Here’s a few directives from Richard Baxter. Tomorrow, I plan to post another series from Baxter. 

Question I. May I not speak evil of that which is evil? And call every one truly as he is?

Answer. You must not speak a known falsehood of any man under pretense 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 neighbor’s honour, and many other ways offend.

Question 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?

Answer. 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.

Question III. May I not speak that which honest, religious, credible persons do report?

Answer. 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?

Question IV. May I believe the bad report of an honest, credible person?

Answer. 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 defense. 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.

Question 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?

Answer. 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.

Question VI. What if it be one whose honour and credit countenanceth an ill cause, and his dishonour would disable him to do hurt?

Answer. You may not belie the devil, nor wrong the worst man that is, though under pretense 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 villainy and slander is committed upon this plausible pretense; and that there is scarce a more common cloak for the most inhuman lies and calumnies.

Question VII. May I not lawfully make a true narration of such matters of fact, as are criminal and dishonorable to offenders? Else no man may write a true history to posterity of men’s crimes.

Answer. When you have a just call to do it, you may; but not at your own pleasure. Historians may take much more liberty to speak the truth of the dead, than you may of the living: though no untruth must be spoken of either: yet the honour of princes and magistrates while they are alive is needful to their government, and therefore must be maintained, ofttimes by the concealment of their faults: and so proportionably the honour of other men is needful to a life of love, and peace, and just society; but when they are dead, they are not subjects capable of a right to any such honour as must be maintained by such silencing of the truth, to the injury of posterity: and posterity hath usually a right to historical truth, that good examples may draw them to imitation, and bad examples may warn them to take heed of sin. God will have the name of the wicked to rot; and the faults of a Noah, Lot, David, Solomon, Peter, &c. shall be recorded. Yet nothing unprofitable to posterity may be recorded of the dead, though it be true; nor the faults of men unnecessarily divulged; much less may the dead be slandered or abused.

Question VIII. What if it be one that hath been oft admonished in vain? May not the faults of such a one be mentioned behind his back?

Answer. I confess such a one (the case being proved, and he being notoriously impenitent) hath made a much greater forfeiture of his honour than other men; and no man can save that man’s honour who will cast it away himself. But yet it is not every one that committeth a sin after admonition, who is here to be understood; but such as are impenitent in some mortal or ruling sin: for some may sin oft in a small and controverted point, for want of ability to discern the truth; and some may live in daily infirmities, (as the best men do,) which they condemn themselves for, and desire to be delivered from. And even the most impenitent man’s sins must not be meddled with by every one at his pleasure, but only when you have just cause.

Question IX. What if it be one whom I cannot speak to face to face?

Answer. You must let him alone, till you have just cause to speak of him.

Question X. When hath a man a just cause and call to open another’s faults?

Answer. Negatively: 1. Not to fill up the time with other idle chat, or table talk. 2. Not to second any man, how good soever, who backbiteth others; no, though he pretend to do it to make the sin more odious, or to exercise godly sorrow for other men’s sin. 3. Not whenever interest, passion, faction, or company seemeth to require it. But, affirmatively, 1. When we may speak it to his face in love and privacy, in due manner and circumstances, as is most hopeful to conduce to his amendment. 2. When, after due admonition, we take two or three, and after that tell the church (in a case that requireth it). 3. When we have a sufficient cause to accuse him to the magistrate. 4. When the magistrate or the pastors of the church, reprove or punish him. 5. When it is necessary to the preservation of another: as if I see my friend in danger of marrying with a wicked person, or taking a false servant, or trading and bargaining with one that is like to overreach him, or going among cheaters, or going to hear or converse with a dangerous heretic or seducer; I must open the faults of those that they are in danger of, so far as their safety and my charity require. 6. When it is any treason or conspiracy against the king or commonwealth; where my concealment may be an injury to the king, or damage or danger to the kingdom. 7. When the person himself doth, by his self-justification, force me to it. 8. When his reputation is so built upon the injury of others, and slanders of the just, that the justifying of him is the condemning of the innocent, we may then indirectly condemn him, by vindicating the just; as if it be in a case of contention between two, if we cannot justify the right without dishonour to the injurious, there is no remedy but he must bear his blame. 9. When a man’s notorious wickedness hath set him up as a spectacle of warning and lamentation, so that his crimes cannot be hid, and he hath forfeited his reputation, we must give others warning by his fall as an excommunicate person, or malefactor at the gallows, &c. 10. When we have just occasion to make a bare narrative of some public matters of fact; as of the sentence of a judge, or punishment of offenders, &c. 11. When the crime is so heinous, as that all good persons are obliged to join to make it odious, as Phinehas was to execute judgment. As in cases of open rebellion, treason, blasphemy, atheism, idolatry, murders, perjury, cruelty; such as the French massacre, the Irish far greater massacre, the murdering of kings, the powder-plot, the burning of London, &c. [Note: The reader will recognise that Baxter's imperfect knowledge of history does not detract from his argument.] Crimes notorious should not go about in the mouths or ears of men, but with just detestation. 12. When any person’s false reputation is a seducement to men’s souls, and made by himself or others the instruments of God’s dishonour, and the injury of church or state, or others, though we may do no unjust thing to blast his reputation, we may tell the truth so far as justice, or mercy, or piety requireth it.

Question XI. What if I hear flatterers applauding wicked men, and speaking well of them, and extenuating their crimes, and praising them for evil doing?

Answer. You must on all just occasions speak evil of sin; but when that is enough, you need not meddle with the sinner; no, not though other men applaud him, and you know it be false; for you are not bound to contradict every falsehood which you hear. But if in any of the twelve forementioned cases you have a call to do it, (as for the preservation of the hearers from a snare thereby; as if men commend a traitor or a wicked man to draw another to like his way,) in such cases you may contradict the false report.

Question XII. Are we bound to reprove every back-biter, in this age when honest people are grown to make little conscience of it, but think it their duty to divulge men’s faults?

Answer. Most of all, that you may stop the stream of this common sin, ordinarily whenever we can do it without doing greater hurt, we should rebuke the tongue that reporteth evil of other men causelessly behind their backs; for our silence is their encouragement in sin.