"2. If it be made to such as have power to redress the fault, by the most discreet and gentle means, before it break out any further. So it is said. Gen. xxxvii. 2, Joseph ' brought unto his father their evil report;' that is, their infamous carriage, which caused evil report of them ; which is set down, not to note his ill-will, but his good affection and godliness.
3. If the complainer seeketh nothing but the amendment of the party ; otherwise, to vent and divulge the fault, to make the party less respected, or to his hurt, is not love, but closer malice ; for true zeal is not for destruction, but for edification.
4. If he grieve that he hath cause to complain, and pray for his conversion ; for then it is more likely that all is done in love. Many times the grief is personated, and when whisperers have a mind to wound to the quick, they will say, I am sorry to hear such a thing, loth to speak of it. But this is like the archer that draweth back his hand that the arrow may fly with the more force. But when we pray to God, there is the greater presumption of sincerity, because we explicitly make him a party, and do what we do as in his sight and presence.
Secondly, Backbiting is a more public speaking evil of our absent brother, to the impairing of his credit. Now, this may be done two ways : —
1. With respect to the good things found in him.
2. With respect to tlie evil supposed to be committed by him.
1. With respect to the good things found in him. There are four degrees in this : —
[1.] The first and highest is, when we deny those good things which we know to be in another. This is not only to wrong our neighbour, but to rob God of his own praise ; for he expecteth to be glorified for all those gifts and graces which he hath scattered among the sons of men, not only actively by persons themselves, but objectively by the beholders. As for instance, if God hath made any a new. creature, ho is to be ' to the praise of his glorious grace,' not only actively, but ob- jectively, Eph. i. 12 ; though the man in whom this work was wrought be silent, yet the work should speak for itself, that is, give occasion to beholders to praise God. Now to deny this work, is not only to wrong the party, but wrong God. Thus Job's friends counted him a hypo- crite, when upright; and the people of God are often traduced as ' di.sserablers, when yet true,' 2 Cor. vi. 8. Jesus Clirist himself was
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counted a wine-bibber, because of his free and social course of life ; for he affected not a monkish austerity. This is tlie highest degree, when men plainly deny those gifts and graces which are conspicuous in others.
[2.] When they do not deny, but lessen, the gifts and graces of others. To extenuate and clip another's due praise is envy, but in honour to prefer them above ourselves is charity and humility : Phil, ii. 3, ' In lowliness of mind let each esteem others better tlian himself.' Humility is content to sit in the lowest place : Rom. xii. 10, ' In honour preferring one another.' Some say this is not to be understood of that opinion we have of others, but the respect we jjut upon them. We are to honour others, noil sententia mentis, sed actionibus et ojiciis ; that is meant of offices of love and outward respect, but not of the sentiments of the mind. Certainly it is just that we should contemn no man, but give every one all agreeable honour and respect. But that a rich man should judge a poor man to be in place and estate before him ; a learned man, an ignorant man more knowing ; a godly man, a wicked more holy, is impossible and sometimes inconvenient. Therefore they understand it of condescending to mutual offices of love and respect, or, rather detracting from ourselves than others. But though this exposition might fit the latter place, yet not the former. ' Esteeming others better than ourselves,' must relate to the opinions and sentiments of our minds : therefore the meaning is, We should carry all things with tliat quietness and humility as if every one had a better opinion of others' wisdom and godliness than his own. And this is reasonable enough for every one that is acquainted with himself. Humility will teach him to think meanly of himself or any- thing that is his ; and his charity will prompt him to give others all that possibly can belong to them, without any retrenchment or defalcation.
[3.] When we own the good done by them, but deprave it by supposing a sinister intention. Thus Satan could not deny but that Job served God, but (Job i. 9) 'Doth Job serve God for nought?' It is usual to count the servants of God hypocrites and self-seekers, and accordingly to persecute them. If one be poor, it is discontent, melancholy, or some fleshly ends set him on work. If mean and simple, it is their folly and ignorance makes them so scrupulous and precise. If ministers be zealous for God, they must do something for their calling ; if great men, they only mind their own interest and advantage. Where the action is fair, we are not competent judges of the intention of the heart.