Psalm 119:23

Verse 23. — Princes also did sit and speak against me: but thy servant did meditate in thy statutes.

This Psalm expresseth David’s affection to the word, as the result of all that experience which he had of the comfort and use of it. In the present verse there are two things, 1st, David’s trouble. 2ndly, His remedy.

1st, His trouble, “Princes did sit and speak against me.”

2ndly, The remedy that he used, “but thy servant did meditate in thy statutes.”

First, The evil wherewith he was exercised; there are several circumstances produced by way of aggravation of his trouble: —

1. Who, — “Princes also;” his trial came not only from the contempt and reproach of base people, spoken of in the former verse; but from princes also, by whom are meant Saul’s courtiers and councellors.

2. How, — “did sit;” not only when occasionally met together in private in their chambers, or at their tables; but when they sat in council, or when they sat together on the seat of judgment, they consulted to ruin him; or upon the throne (where nothing but just and holy should be expected) passed a judicial sentence against him.

3. What, — “did speak against me;” it was not reproach only that troubled him; but the powers of the world gave false sentence against him. To be spoken of as an evil doer, is a less temptation than to be condemned as a malefactor.

Secondly, His remedy; where observe, —

1. The title he gives himself, “but thy servant;” he speaketh modestly of himself in the third person; and fitly doth he say, “Thy servant.” We owe duty to a higher Master, when they decree anything contrary to God’s word.

2. His practice and exercise, “did meditate on thy statutes:” This is spoken for two reasons: —

(1.) That he was not discouraged by their opposition, but held to his duty; he was maligned for God’s word’s sake, and yet kept up his respect to the word of God, and never left meditating therein.

(2.) To short- the way of his relief and cure under this trouble, by exercising himself in the word, which, in the next verse he showeth, yielded him a double benefit, comfort, and counsel.

1st, It was of use to comfort him, and strengthen faith,

2iKlly. To direct him that he might keep within the bounds of true obedience; there being in the wurd of God both sweet promises, and a sure rule.

Observe from the evil wherewith he was exercised: — UocTUiN’K. — It is many times the lot of Gods people, that princes do sit and speak against them in councils, and upon the throne of judgment.

1. For consulting against them to their ruin. We have instances of a council gathered against Christ: “Then gathered the chief priests and the Pharisees a council, ;ind said, What do we? for this man doth may miracles’” (John xi. 47). They meet together, and plot the ruin of Christ and his kingdom; and they were those that were of chief authority in the place. Another instance: “For of a truth against thy holy child Jesus whom thou hast anointed, both Herod and Pontius Pilate, with the Gentiles and the people of Israel, were gathered together for to do whatsoever thy hand and thy counsel determined before to be done” (Acts iv. 27,28), There is their agreement to put Christ to death. In the Old Testament Pharaoh and his nobles: “Come on, KaTa<7o<pi’^uifiia, let us deal wisely with them, lest they multiply, and it come to pass, that when there falleth out any war, they join also unto our enemies, and tight against us, ai:J so get them uj) out of the land” (Exod. i. 10); and against Daniel, the princes of the Persian empire consult how to entrap him in the matter of his God, &c. (Dan. vi. 4 — f)).

2. For abusing the throne of judgment and civil courts of judicature, to the molestation of the saints. I shall cite but two places: “Shall the throne of ini(piity have fellowship with thee, which frameth mischief by a law?’ (Psalm xciv. 20). It is no strange, but yet no small temptation, that the oppression of God’s people is marked with a pretence and colour of law and public authority, and the mischief should proceed from thence where it ^llodd be remedied, namely, from the seat of justice; so Christ foretelleth they shall have enemies armed with ])ower and public authority: “Peware of men: for they will deliver you up to the councils, and they will scourge you in their synagogues; and ye shall be brought before governors and kings for my sake” (Matt. x. 17, 18). Not only subsordinate, but supreme governors may be drawn to condemn and oppress the godly. In so plain a case, more instances need not.

Reasons of it, on God’s part, and on the part of the persecutors.

p’irst. On God’s part, he permitteth it, —

1. To show that he can carry on his work, though authority be against him; and that his people do not subsist by outward force, but the goodness of his providence, and so have the sole glory of their preservation. When the Christian religion came first abroad in the world, “not many noble, nor many mighty were called;” the jjowers of the worM were uiaiust it, and yet it held up tlit; head, and was dispersed far and near. Falshoods need some outward interests to back them, and the sujjports of a secular arm; but God’s interest doth many times stand alone, though God doth now and then make “Kings nursing-fathers, and cpieens nursing-mothers,” according to his promise (I.>a. lxix. 23). Often times the church is destitute of all worldly pnps:” And the renuiant of Jacob shall be in the mi(lpt of many people as a dew from the Lord, as the showers upon the gra.’is, that tarrieth not for man, nor waiteth for the sons of men*’ (Mic. V. 7). Yea, the poler of the world is against it, and yet it subsists. Tims it was in the primitive times, there were only a handful of contcmpli-

8EHM0N XXIV. VERSE XXIII. 199

ble people that professed the Gospel; yet it got ground daily, not by the force of arras, or the power of the long sword, but by God“s secret blessing. Ambrose giveth the reason why God suffered it to be so, Jlf’e vide, retur authoritate trax’tsse a/iguos, el veritatis lud’io non pompa; gratia prevaleret .• lest this new religion should seem to be planted with power, rather than by its own evidence; and the authorit)^ of men should sway more with the world than the truth of God. There is a wonderful increase, without any human concurrence, as the Lord saith: “The remant of his people shall be as a dew from the Lord, that tarrieth not for man, nor waiteth for the sons of men.” Without man’s consent or concurrence. So that God alone hath the glory of their preservation.

2. That the patience of his people may be put to the utmost probation. When they are exercised with all kind of trials, not only the hatred of the vulgar, but the opposition of the magistrate, carried on under a form of legal procedure. In the primitive times sometimes the Christians were exposed to the hatred and fury of the people, Lapidibus nos incadit itiimicum vulgus. At other times exposed to the injuries of laws, and persecutions carried on by authority against them. There was an uproar at Ephesus against the Christians (Acts xix.) and there seemed to be a formal process at Jerusalem (Acts iv). This latter temptation seemeth to be more sore and grievous, because God’s ordinance, which is magistracy, is wrested to give countenance to malicious designs, and because it cuts off all means of human help, and so patience hath ipyov teKhov, “its perfect “work” (James i. 4). There are some glory in suffering the rage and evil word of the vulgar, for they are supposed not to make the wisest choice; but when men of wisdom and power, and such as are clothed with the majesty of God’s ordinance, are set against us, then is patience put to the utmost proof; and whether we regard God or man most, and who is the object of our fear, those that have power of life and death temporal, or him that hath power of life and death eternal.

3. That his people may be weaned from fleshly dependencies, and doting ’ upon civil powers, and so be driven to depend upon him alone: “Shall the throne of iniquity have fellowship with thee, which establish mischief by a law? they gather themselves together against the soul of the righteous, and condemn the innocent blood. But the Lord is my defence, and my God is the rock of my refuge” (Psalm xciv. 20 — 22). There would not be such use of faith and dependence upon God, if our danger were not great. It is harder to trust in God with means, than without means. We are beaten out when outward helps fail, otherwise we are apt to neglect God, then a world of mischief ensueth. When the emperor of the Romans began to favour the Christians, poison was said to be poured into the church; and in the sunshine of worldly countenance, like green timber they began to warp and cleave asunder; and what religion got in breadth, it lost in strength and vigour. God’s people never live up to the beauty and majesty of their principles so much, as when they are forced immediately to live upon God, and depend upon him for their safety.

4. That their testimony and witness-bearing to God’s truths, may be the more public and authentic in the view of the world. This testimony is either to them for their conviction and conversion: “And this Gospel of the kingdom shall be preached in all the world, for a witness unto all nations” (Matt. xxiv. 14); or against them: “And ye shall be brought before governors and kings for my sake, for a testimony against them and the Gentiles” (Mark x. l’^). It is for a testimony, and that shonkl comfort them in all their sufferings: ‘* Verily I say unto yon, wheresoever this Gospel shall be preached throughout the whole world, this also that she hath done shall be spoken of for a mecnorial of her” (Mark xiv. 9). The testimony is more alid, as being conllrmed by their courage in troubles; they are principles that they will suffer for; which, as it is a warning to the professors of religion, that they should own no principles in a time of peace but what they would confirm by their avowed testimony in the extremity of trials; so also it should convince their enemies in case they be put upon this exercise. It is needful that every truth should have a sealed totimony; that is, we should not only vent opinions, but be willing to suffer for them if God should cull us out so to do. God lialh been ever tei;der of imposing upon the world without sufficient evidence; and therefore would not have hi.s pcojde stand upon their lives and temporal concernments, that thereby they may give greater satisfaction to the world conceniing the weight of those truths which they do profess.

Secondly, On the persecutors’ part, or the persons molesting; so the causes are; —

1. Their ignorance and blind zeal: “They shall put you out of their synagogues: yea, the time cometh, that whosoever killeth you, will think that they do God good service” (John xvi. 2). They think it to be an acceptable service to God to molest and trouble those that are indeed his people. Those princes that sat and spake against David, were not Pagans and men of another religion, but of Israel; and it is often the lot of God’s people to be persecuted not only by Pagans and opi-nly profane men, but even by men that profess the true religion, pseudo-Christians (Rev. xiv. 13); those that pretend they are for God and his cause, and seem to be carried on with a great zeal, and do not oppose truth as truth, but their quarrel is coloured by specious pretences.

2. Their prejudices lightly taken up against the people of Gud. Satan is first a liar and then a murderer:” Ye are of your father the Delil, and the lusts of your father ye will do: he was a murderer from the beginning, and abode not in the truth, because there is no truth in him: when lie speaketh a lie, he spcaketh of his own, for he is a liar, and the father of it’’ (John viii. 44). By lies he bringeth about his bloody design. Christ was first called a Samaritan, and one that had a devil; and then they did persecute him as such a one. And as was observed before, as Christians of old were coxered with the skins of wild beasts, that dogs and lions might tear them the more speedily; so by odious imjuitations (Jod’s jieople are brought into distaste with the world, and then molested and troubled, represented as a company of hypocrites and unjust dealers; and under that cloak, true religion is undermined. Now in the persecutor this is fatilty, because they lightly take up every false suggestion, and so Christians arc condemned cui ri’iy <pliftiii; as Justin Martlr complained, because of the common reproach, without any distinct in«juiry into their way and practice,,’<)liinl audirr tjiiatl tiiiilitiiin dannuiri’ mm />(ps unt.

3. Their erroneous principle in civil jmlicy, that Christ’s king<lonj and the freedom of his worshii)pers, are not consistent with civil interests. ‘haleler hath been the matter, worldly ruh-rs have been jealous of Christ’B interest and kingdom, as if it could not consist with pul)lic safety, and the civil interests of that state and nation where it is admitted; and buggcbtions of this kind do easily prevail with them. “It is not for the king’s profit to suffer them” (Esther iii. 8): and, “If we let him alone, all men will believe on him, and the Romans shall come and take away both our place and nation” (John xi. 47). Reason of state is an ancient plea against the interest of religion. In the Roman empire, though the Chri-tians were inconsiderable as to any public charge, yet they had a jealous eye upon them; Justin Martyr showeth the reason of it, oti jia(nltlav bvofialoniv, because they were often speaking of a kingdom, though they meant it of the kingdom of Heaven, and were far enough from all rebellion.

Use I. — It informeth us that we should not measure the verity of religion by the greatness of those that are with it or against it. This was one of the Pharisees’ arguments: “Have any of the rulers believed on him? but this people that knoweth not the law, are accursed” (John vii. 48). Alas! men of authority and great place may be often against God’s interest. “Have not the faith of our Lord Jesus Christ, the Lord of glory, with respect to persons” (James ii. I). Mark that title that is given to Christ, “the Lord of glory;” he is able to put glory enough upon his worshippers, though they have nothing of outward pomp and splendour, and “not many mighty are called” (1 Cor. i. 26). Many will say they have none of quality to join with them, none but ignorant people. If a man had judged so in the first times, when the Gospel came iirst abroad in the world, would not Christianity itself have seemed a very contemptible thing? Therefore a simple, plain-hearted love to Christ and his truth, whether powers be averse or friendly, is that which is requied of us.

2. It reproveth those who are soon discouraged even with the reproach which base people cast upon the ways of God. David stood both in the one temptation and in the other, the reproach and contempt of the vulgar, and also when princes sat and spake against him. But to these we may say “If thou hast run with the footmen, and they have wearied thee: then how canst thou contend with horses’?” (Jer. xii. 5.) If we be such tender milk-sops that we cannot suffer a disgraceful word from the basest of the people, what shall we do when we meet with other manner of conflicts and oppositions in tile further progress of our duty to God? If we are tired out with the disgrace and affronts of these mean ones, and cannot put up a scornful word at their hands without disorder, what shall we do when we are to contest for God’s interest with those great and masterly ones that are armed with power and authority, and it may be the advantage of laws against us? Scommata nostra fcrre non poles quomodo feres Persaruni tela? (said the Antiochians to Julian in another case.) God’s servants do often receive discouragement from the people, and from authority; but the goodness of their cause, and the favour of God, make them joyfully persevere.

3. It teacheth us what to do when this is not our case. I have treated (as this Scripture hath led me) of the oppositions of princes and worldly powers against the people of God; it may be you may judge it unseasonable; but how soon it may be seasonable, you cannot tell, considering the spirit of enmity against the power of godliness. Blessed be God that it is not so seasonable now. But what use shall we now make of it?

1st, To bless God when he giveth religious rulers, and such as are well-affected to religion. It is a fulfilling of his promise: “And kings ehall be thy nursing-fathers, and queens thy nursing-mothers” (Isa. xlix

23). God’s interest in the world is usually weak, and his people like little children had need to be nursed up by the countenance and defence of worldly potentates. Now, when they discharge their duty, and do afford patronage and protection, it should be acknowledged to Gods glory, in whose hands their hearts are; and the rather by us, because of the iron yoke that was upon us, and those hard task-masters under which we formerly groaned. We have our own discontents, as well as former ages: but because all things are not as we could wish them, shall we be thankful for none? The liberty of religion is such a blessing as we cannot enough acknowledge and doth sutticiently countervail other inconveniences: Oh, therefore let us not sour our spirits into an unthankful frame, by dwelling too much upon our discontents and private dissatisfactions; it is a mercy that the sword of authority is not drawn against religion. When God meaneth good or evil to a nation, he usually dispcnseth it by its magistrates: if good, then he puts Tisdom and grace into the hearts of those that govern, or government into the hands of those that are wise and gracious. When he meaneth evil, he sendeth them evil magistrates: “The Egyptians will I give over into the hands of a cruel lord, and a tierce king shall rule over them” (Isa. xix. 4). But when good governors, it is a mercy, and a presage of good.

‘indly. To pity those whose case it is that princes sit and speak against them, as it is of many of the people of God now in the world. W’iien we suffer not by immediate and direct passion, we should sutler by way of fellow-feeling and compassion. It is charged as a great crime, that those that were at ease in Sion, were “not grieved for the affliction of Joseph”’ (Amos vi. 6), compared with the first verse. It may be used proverbially, as the butler forgat Joseph when he was well at court; and his brethren did eat bread, and little regarded the afflictions of his soul when cast into the pit. But I suppose them literally, because the half tribe of Manasseh was carried captive by Tiglath Pilesar, that they did not sympathize with them, pr(pj)trr rovfract’ionon Josrjth, for the breach made upon Joseph. God layeth affliction upon some of his people to try the sympathies of others, as on Protestants in Poland, the emperor’s dominions, Savoy, some parts of France, and elsewhere.

3rdly, To be the more strict and holy, and improve this good day of the church’s peace. They that are not holy in a time of peace, will not be holy and constant in a time of trouble. When the churches had rest, they walked in the fear of the Lord, and in the comforts of the Holy fJhost” (Acts ix. 33). When we are not called to j)assive obedience and suffering, our active obedience should be the more cheerfully perfomcd. Now where is it so? our fathers suffered more willingly for Christ, than we speak of him. Our inward peace and comfort will cost us more in getting, and therefore we should be more in service. Oh, let us not abuse this rest we have, to the neglect of God, or to vain contentions, as green timber warpeth and breaketh in the sunshine. The contentions of the pastors (saith Eusebius) did usher in the truth, which was Dioclesiiurs persecution.

Ithly, Here is caution, and a word of counsel to the princes of the nations, or the heads of the jjeople, that now are met together, and sit in council; Oh, do not sit and speak against such as are (Jods people; that is, do not decree anything against them. Some would have the magistrate to do nothing in religion; but that would leave things at a strange loose and disorder; certainly you should at least provide for the liberties of God’s people, that they should” lead a tjuiet and peaceable life in all

SEKMON XXIV. — VEKSE XXIII. ^03

power Ind mali/e. And again, the great security of magistrates heth in in oath ot fealty, which only receiveth value from religion; therefore the ma’Srate is concerned in what religion is professed in a nation, as well as TtHngs cii But now whilst you interpose in religion, be sure you do not con? adict or undermine God’s interest; and be not courted by any pie- ^ossessions of your own, or the crafty insinuations of others, to oppress ryoui entence and suffrage, those that fear God in the land, and do niake conscience of their wap. The magistrates interposmg in religion, Tto me an unquestionable d’uty, and yet to be managed with great caution: - Be wise now therefore, O ye kings, and be instructed ye judges oi the eafth’’ Psa“m ii. 10). What by natural prejudices against the s net and mo e seveie ways of godliness/what by private whis^ers and subtile dis- les nien may be tempted to oppose Chrisfs kingdom, cause, and peo-Se the efore they should be wary, as they would be faithful in their p aces and love their own souls, to go upon sure, clear grounds. lou are Tpromote Christ’s service, otherwise you wil be answerable for youv ledect and yet you are to take heed, lest whilst you think you do God Beivice you subvert not his interest, and so you be answerable for your m staS To deal more particularly, would be a diversion; I only intend “:i a warning and to sU you ‘the necessity of consu tmg with those who are best able to judge in the case where your duty lieth.

S^o,Klb%avid-i remedy: “But thy servent did meditate m thy

‘^ ‘SocTKiKE-The best way to ease the heart from trouble that doth arise iVom the opposition of men of power and place, is by serious consult-

‘’’^^:^^^^m not bear a large prosecution, I shall open the
force of this clause in three propositions.,. e

r A holy divertisement is the best way to ease the trouble of our thou<^hts. Certainly it is not good altogether to pore upon our sorrows; a dke Sim. is a prudent course. David did not merely sit down and bemoan the calamity of his condition, and so sink under the burden, bu “rneth to the word. As husbandmen when their ground is overflowed by waters, make ditches and water-furrows to carry it away; so when our mil ds and thoughts are overwhelmed with trouble it is good to divert them to some other matter. But every diversion will “ot become saints t must be a holy diversion:” In the 71^^^-^,°^;“^^^^;^^^^^^^^ me thv comforts delight my soul” (Psalm xciv. 19). Ihe case was the Tare 7ith that of the ‘text, when the throne of miquity frameth mischief by a la V as you shall see here, when he had many perplexed thoughts lut the’ abui of power against himself. But f et ^.^^^.-^ - diversion •? Would every diversion suit his purpose? IS o, Ihj conifots’ of God’s allowance, of God’s providing, comforts proper to saints Wcked nVen in trouble run to their pot and pipe, and games and .ports and merry company, and so defeat the providence rather than imspoits, ana nei ) 1 y servant, must have Gods comforts,

rrisewhe’^^ n troubled about the power of the

wicked r’i went into the sanctuary of God: then understood I their

SKUMt)NS ON I’SAI.M CXIX.

end’’ (Psalm lxxiii. 17). He goeth to divort his mind by the use of God’s ordinances, and so conic to be settled against the temptation.

2. Among all sorts of holy divertisements, none is of such use as God’g word. There is matter enough to take up our thoughts, and allay our cares and fears, and to swallow up our sorrows and griefs, to direct us in all straits. In brief, there is comfort there, and counsel there.

(I.) Comfort, whilst the word teacheth us to look off from men to God, from providence to the ccjvenant, from things temporal to things eternal, from men to God: as Moses feared not the wrath of the king, when he “saw him who is invisible” (Ileb. xi.27,) and “If thou seest the oppression of the poor, and ^iolent perverting of judgment and justice in a province, marlel not at the matter; for he that is higher than the highest, regardeth; and there be higher than they” (Eccl. v. 8). There is a higher judge that sitteth in Heaven; and if he pass sentence for us when they pass sentence against us, we need to be the less troubled: if he give us the pardon of sins, and the testimony of a good conscience, it is no matter what men say against us: “Blessed is the man that maketh the Lord his trust, and respecteth not the proud, nor such as turn aside to lies” (Psalm xl. 4). Is not God able to bear you out in his work? From providence to the covenant, providence is a very riddle, we shall not know what to make of it, till we gather principles of faith from the covenant: “He hath said, I will never leave thee nor forsake thee” (Heb. xiii. 5). God over-rules all for good: “We know that all things work together for good to them that love God, to them that are the called according to his purpose” (Rom. viii. 28). From things temporal to eternal: “For our light afiliction that is but for a moment, worketh for us a far more exceeding and eternal weight of glory, while we look not at the things w Inch are seen, but at the things which are not seen: for the things w hich are seen are temporal; but the things which are not seen, are eternal” (2 Cor. iv. 17, 18). “Fori reckon that the sufferings of this present time are not worthy to be compared to the glory that shall be revealed in us” (Rom. viii. 18). A feather or a Btraw against a talent, a man would be ashamed to compare them together. (2.) For counsel. A Christian should not be troubled so much about what he should suffer, as what he should do, that he may do nothing unseemly to his calling and hojjes, but be kept blameless” to the heavenly kingdom. Now the word of God will teach him how to carry himself iii dangers, to pray for persecutors (fire is not (juenched with tire, nor evil overcome with evil;) how to koej) ourselves from unlawful shifts and means, how to avoid revenge, lying. Haltering, yielding aijainst conscience, or waxing weary of well-doing; that we may not fight against Satan or his instruments by their own weapons, for so we shall be easily overcome. The wicked shall not be so wise to contrive the mischief, as a saint instructed by the word is, how to carry himself under if: “Through thy commandments thou hast made me wiser than my enemies” (Psalm cxi.x. 98). Malice and policy shall not teach them to persecute, as God’s word to carry yourselves in the trouble.

3. The word nmsf not be slightly read, but oin- hearts must be exercised in the meditation of it. A cursory reading tlolh not wurk upon us so much as scrioiis thoughts. In all studies, meditation is both the mother and nurse of knowledge and so it is of godliness; without which, we do but know truths by rote, and hearsay, and talk one afier another like parrots; but when a truth is chafed into the heart by deep inculcatile thoughts, then it worketh wilh us, and we feel the power of it. Musing maketh the fire burn, ponderous thoughts are the bellows that blow it up. Eggs come to be quickened by sitting abrood upon them. In a sanctified heart the seeds of comfort by meditation come to maturity; by constant meditation our affections are quickened: this turneth the promises into marrow: “My soul shall be satisfied as with marrow and fatness, when I meditate on thee in the night-watches” (Psahn lxiii. 5, 6). It giveth more than a vanishing taste which hypocrites have.

Use I. — In all your troubles learn this method, to cure them by gracious means, prayer or meditation. By meditation on the word of God, that will tell you that we are born to trouble, and therefore we should no more think strange to see God’s children molested here, than to see a shower of rain fall after a sun-shine, or that the night should succeed the day: “Beloved, think it not strange concerning the fiery trial which is to try you, as though some strange thing happened unto you” (1 Peter iv. 12). It were strange if otherwise: as if a man were told that his journey lay through a rough, stony country, and should pass over a smooth carpet-way. Our way-mark is many tribulations: “^^’e must through much tribulation enter into the kingdom of God” (Acts xiv. 22). God had one son without sin, none without the cross.

II. — That afflictions, though in themselves they are legal punishments, fruits of sin, yet by the grace of God they are medicinal to his people: “When we are judged, we are chastened of the Lord, that we should not be condemned with the world” (1 Cor. xi. 32).

in. We never advance more in Christianity, than under the cross:

“They verily, for a few days, chastened us after their own pleasure, but he for our profit, that we might be partakers of his holiness” (Heb. xii. 10). “It is good for me that I have been afflicted, that I might learn thy statutes” (Psalm cxix. 71).

IV. Rather undergo the greatest calamities, than commit the smallest sin: “Choosing rather to suffer affliction with the people of God, than to enjoy the pleasm-es of sin for a season” (Heb. xi. 25).

V. That all crosses are nothing to desertions of God, and terrors of conscience: “The spirit of a man will sustain his infirmities: but a wounded spirit who can bear’?” (Prov. xviii. 14.)

VI. That a meek suffering conduceth much to God’s glory: “If ye be reproached for the name of Christ, happy are ye: for the Spirit of glory and of God resteth upon you: on their part he is evil spoken of, but on your part he is glorified” (1 Peter iv. 14): whilst you do nothing unworthy of his presence in you, and the truth you profess.