Psalm 119:39

Verse 39. — Turn an-cvj my reproach which I fear: for thy jiuiijriicnts are good.

In these words you have, —

I. A request, “Take away my reproach.”

II. A reason to enforce it, “For thy judgments are good.”

First, for the request. “Turn away,” roll from upon me, so it signifies. He was clothed with reproach, now roll from me “my n’])roach,” some think he means God’s condenmatory sentence, which would turn to his reproach, or some remarkable rebuke from God, because of his sin. Rather, I think, the calumnies of his enemies; and he calls it “my reproach,” either as deserved by himself, or personally lighted upon him, the reproach which was like to be his lot and jjortion in the world, through the malice of his enemies: “the reproach which I fear,” that is, which I have cause to expect, and am sensible of the sad consequences of it.

Secondly, for the reason by which this is enforced, “for thy judgments are good.” There aie diiferent opinions about the formality of this argument. Some take the reason thus: Let me not suffer reproach for adhering to thy word, thy word which is so good. But David doth not speak here of suffering reproach for lighteousness’ sake, but such reproach as was likely to befal him because of his own infii-mities and failings. Reproaches for righteousness’ sake are to be “rejoiced in,” but he saith, this I “fear,” and therefore I suppose this doth not hit the reason; neither the other sense, “Why should I be looked upon as an evil doer as long as I keep thy law, and observe thy statutes? Others judge badly of me, but I appeal to thy good judgment. Others, by judgments, understand God’s dealings. Thou dost not deal with men according to their desert. Thy dispensations are kind and gracious. Rather thus: by “judgments” are meant the ways, statutes, and ordinances of God called judgments, because all our words, works, thoughts are to be judged according to the sentence of the word, now these, it is pity they should suffer in my reproach and ignominy. This is that I fear more than anything else that can happen to me. I think the reason will better run thus: Lord, there is in thy law, word, covenant, many promises to encourage thy people, and therefore rules to provide for the due honour and credit of thy people. Take it so.

I shall, with respect to the necessities of the people of God, insist a little upon the former clause, and observe this point, —

The reproaches are a usual, but yet a great and grievous affliction to the children of God. They are usual, for David saith, “my” reproach. Even this holy man could not escape it, the censures of his enemies; and they are ffrievoiis, for he saith, which I so “fear.”

1st, That they are usual. David often complains of it in this Psalm, and mentions it as one great evil to God: “Remove from me reproach and contempt; for I have kept thy testimonies” (verse 22). Again, “So shall I have wherewith to answer him that reproacheth me, for I trust in thy word” (verse 42). And again, “The proud have foiged a lie against me” (verse 69). God may let loose a barking Shimei upon a holy David; and therefore doth he so often complain of reproaches. So elsewhere: “For I have heard the slander of many” (Psalm xxxi. 13). Sundry sorts of persons made him their butt, upon which they spent and let fly the arrows of censure and reproach: “The abjects gathered themselves together against me, they did tear me, and ceased not” (Psalm XXXV. 15). “Tear me,” meaning in his name that was rent and torn in pieces with their reproaches: “the abjects gathered themselves,” &c. Base dust will many times be flying in the faces of the children of God Jeremiah tells us, “I heard the defaming of many;” and Job and other servants of God, yea, our Lord himself, was reviled; “he endured the contradiction of sinners;” many a bitter reproach, even of the highest crimes against either table; there were objected to him blasphemy and sedition, the highest crime against the first, and the highest crime against the second table; the Son of God, that was so meek, innocent, just, and did so much good in every place, yet he met with odious aspersions, therefore we cannot say that they are faulty because they are aspersed; since this hath been the portion of the most eminent godly persons; and after that we are told, they “whet their tongue like a sword, and bend their bows to shoot their arrows, even bitter words: that they may shoot in secret at the perfect” (Psalm lxiv. 3, 4). Perfection meets with envy; and envy vents itself by detraction; and when men cannot reach the height of others by a holy imitation, then by odious imputations, they seek to make them as vile, low, and base as themselves. Thus it is a usual affliction.

2ndly, It is a grievous affliction; for the man of God, that was after God’s own heart, he saith, the “reproach which I fear.” It is called persecution (Gal. iv. 29, compared with Gen xxi. 9) and you shall see it was “mocking” and “reproach.” The sourge of the tongue is one of the basest persecutions that the children of God are tried withal, and they are called “cruel mockings” (Heb. xi. 36). There is as much cruelty and as deep a wound many times made by the tongue of reproach as by the fist of wickedness.

To confirm it by reasons: reproach must needs be grievous because it is against nature, and against grace.

1. It is against nature, contempt is a heavy thing to bear, and as honour is more grateful to some persons, so reproach is more grievous than many ordinary crosses. Many would lose their goods cheerfully, yet are grieved with the loss of their names. According to the cooftitution and frame of men’s spirits so they are afffected, some with shame more than with fear. There seems to be excellency and gallantry in sufierings, which are honourable, and many can bear that, but the best spirits are deeply affected with shame, and disgraceful punishment is more dreadful than a painful one. Jesus Christ, that had all the innocent affections of human nature, and upon occasion showed them, he took notice of mockings and reproaches: “All they that see me laugh me to scorn: they shoot out the lip, they shake the head “(Psalm xxii. 7). A good name is more precious to some than life. And possibly that may be the reason why these two are coupled together: ‘’ A good name is better than precious ointment; and the day of death, than the day of one’s birth” (Eccl. vii. 1). The coupling of these two sentences together seems to intunate this, that men had rather die, than lose their names. If a man die, his memory may be fragrant, he may leave his name behind him; but it is more hateful to have their names and credit mangled, than their fiesh with sharp swords. Now, it is gi’ievous to nature, there is somewhat of corruption in it. Now God knows how to strike in the right vein. The godly are not so mortified to their credit in the world many times when they are mortified to other interests. And thercfoi-e God would try them in this way, and exercise them, that he may humble them, and fit them more for his own use. All that I have spoken is but to show, it is a thing grievous to nature.

2. It must needs be grievous because grace concurs. As the flood was the more violent, and did overspread the world, when not only the mouth of the great deep was opened below, but the windows of Heaven above, then the floods did swell, and overspread the whole world. I bring it to this piu’pose, when the windows of Heaven are opened above, when grace looks upon it as an affliction as well as nature, then the afflictions must needs be the more grievous. Now, certainly, grace concurs to the sense of our affliction, for next to a good conscience there is not a greater blessing than a good name holily got. You may observe, usually he that is prodigal of his credit, certainly will not be very tender of his conscience. Grace teacheth us to value a good name, partly because it is God’s gift, a blessing adopted and taken into the covenant, as other suchlike blessings are. Promises are frequent; especially in the Old Testament, where Heaven is sparingly mentioned. A good name is promised as the reward of the righteous; “the name of the wicked shall rot.” It is threatened as a punishment of the wicked. For a good name is a shadow of eternity. AVhen a man dies, his name he leaves behind him, which is a pledge of our living after death. Therefore the Old Testament abovmds with promises of this kind, he leaves a good name behind him, as spices when broken and dissolved leave an excellent scent.

And partly, too, because grace gives us a right judgment of things. Now it is represented in Scripture as better than riches (Prov. xxii. 1). It is better as in other respects,so in this, it is a motive more pure and sublime than wealth, and in the operations of it, it comes next to grace. A dreggy soul is for that which is more base, but grace teacheth us to value things. So, “A good name is better than precious ointment” (Eccl. vii. 1). Aromatical ointments are things of great use and esteem among the Jews, they are counted a chief part of their treasures: and so a good name is better than precious ointment, that is, it is better than other riches, for this was a great part of their riches. And partly too, another reason why grace teacheth us to prize it because of the great inconveniences which attend the loss of a good name, and the misrepresentation of the people of God to the world. The glory of God is much interested in the credit of his servants. When they pollute and shame themselves, the Lord is polluted in them: “Will ye pollute me among my people r” (Ezek. xiii. 19.) And, “Ye have polluted my name” (Jer. xxxiv. 16). Christ, that will hereafter be admired in his samts, will now be glorified in them. The shame of our miscarriages, real or supposed, redounds to God and religion itself; and therefore when people are possessed and filled with prejudices against religious persons, they are possessed and filled with prejudices against the will of God, and the unquestionable interests of Christ Jesus: and the world that hates God, Christ, and religion, will presently say, these are your professors, and this is your profession. Therefore, since the credit of religion lieth much in it, grace teacheth us to value it. Besides too, their safety lies in it, for by defaming the worshippers of Christ they make way for greater persecutions, and Satan is usually first a liar, and then a murderer (John viii. 44), and when their slanders abound, troubles will not long be kept out. As heretofore they invested the primitive Christians with bears’ skins and then baited them as bears: so they represent them to the world, as a vile and infamous sort of men, and then the persecution is the better countenanced. First, they smite with the tongue, and then with the fist of w ickedness; and therefore their safety lies very much in this. And as their safety, so grace teacheth us to value it upon other accounts, their usefulness. Nature desires a good name, but it is for their own conveniences: but the children of God if they desire a good name, it is to honour God; and that is the difference between vain-glory or a desire of the good opinion of others. If it terminate in self-respects, it is vain-glory, but if the heart be pure and right in order to God, then it comes from grace. A blemished instrument, will be of little use. Most would refuse to take their meat from a leprous hand. It is Satan’s policy when he cannot discourage instruments from the work of God, then he seeks to blemish them and blast them. The Apostle tells us, that those which are called to public office.

that they should be very careful of their credit, that they may promote their work, for he puts down this as one of their qualifications: “He nmst have a good report of them that are without, lest he fall into reproach, and the snare of the Devil” (1 Tim. iii. 7). Interpreters differ a little, how AiajSoXov, which we translate Devil, is to be interpreted. Either it signifies “Devil,” or “slanderer;” both senses are good; lest he fall into the snare of the Devil, or the snare of the slanderer. The Devil hath his spies that watch over us, and they have set their snares, and watch for your halting, that so the service may be blemished, and the Gospel obstructed and hindered. Well then, grace prizeth a good name because of the consequences; and because the Lord’s honour and our safety and service is concerned in it.

Use I. — First, Here is advice to the person reproached. Oh, Christians! acknowledge God in the affliction, if this be your lot and portion. David goes to God to stop it there, it is best stopped with God: “• Turn away my reproach.” It is a great and grievous affliction, but in all things God hath an aim. Look, what is said of afflictions in general, may be applied to this particular of reproaches. Now, what is God’s aim and end in afflictions? In general, to try, purge, and make white (Dan. xi. 35), or as it is Deut. viii. 16: “To humble thee, and prove thee, and do thee good at the latter end.” Let us take that method, here is God’s end.

1st, To “humble” thee. Carnal men may shoot at I’overs, but many times we find ovirselves pricked at heart. Slanders may revive the sense of guilt. They may intend harm, but you should receive good by this as by every affliction. Plutarch, in his excellent treatise of profiting by a man’s enemies, illustrates it by this comparison of Jason who had an imposthume let out by the dart of his enemy: “They may fling darts at random, and intend harm, but you shovdd get good by it.” Surely there is some special cause when the Lord permits this, when volleys of reproaches shall follow one after another; therefore he sutlers others to judge you, to awaken you to self-judging; mind this and you will be no losers by reproaches. Well, enter into your own hearts, search them thoroughly, see what it is God aims at, whether there be any way of wickedness in you that hitherto you have not discovered, and when you come to see this sink of sin, then jour enemies do but help to humble you. Many times the voice of a slanderer may do that which the voice of a preacher cannot do. And the truth is, there is such a wantoimess, such a presumptuous headiness in the professors of religion, that the word cannot reclaim them, they are so radicated in certain sins, and therefore God will follow j’ou with sharp reproaches of his enemies, and doth at this time, to call you to a more serious judging j’ourselves, to see your factious headiness which certainly doth predominate among God’s professing people.

There are many sins to which this sharp kind of affliction is proper; and therefore God gives out this grievous dispensation to lay open his people to bitter reproaches and slanders. I will tell you some of the sins. My business is not now to state what is the great sin that God is judging among his people, but to help every one in particular to look to ourselves, for that I do not conceive to be so fit to be spoken here.

1. Pride. There is a twofold pride, pride in mind, which is called self-conceit, and pride in affections, which is called vain-glory. Now there is no such effectual cvu’e as reproaches for either of these.

(L) To speak of the pride in mind, self-conceit. We are very apt to be puffed up for our doing and suffering for God (poor empty bladders are soon puffed up), and think ourselves somebody, if there be but a little self-denial; as Peter said, ‘’Master, wehaxe left all and followed thee” (Maikx. 28); he was conceited of what he had lef“t for Christ. What had he left? a net, a fisher’s-boat, it was a great “all” indeed. We are easily puffed up if we suffer a little for God, and the Lord entrencheth us in our worldly conveniences; for self-conceit may grow out of self-denial: too often we find it so. Pride is a sin that grows out of mortification of other sins, it lives in us while we live in the body, therefore it is called “pride of life ’ (I John ii. 16). And some compare it to a shirt, that garment is last put off; it is the most inwaid and nearest to the soul; and out of the conquest of other sins there ariseth pride. Now, if we have been too self-conceited, the Lord will humble us, either by permitting us to fall into such scandals as may remember us of our frailty, and what unworthy, weak creatures we are in ourselves, sometimes by taking off the restraints of his grace, and of his Spirit, and permitting us to fall. Austin is bold in saying, “It is profitable for proud men to fall sometimes into open sin, that they may know and understand themselves.” He speaks it upon the occasion of Peter, when he was boasting of his own strength: “Although all shall be offended, yet will not I;” how foully did he fall! Ay, but at other times God useth a more merciful dispensation, for he doth not let his people fall into those grievous falls, but upon great provocation. But usually, at other times, he lets loose the tongues of virulent men to lessen us in our own opinion, and in the opinion of the world. Now, how innocent soever we be of the crimes charged upon us; yet in all these cases we must look upward and inward. Upward, this is not without God, he is at the end of causes, he could blast these tongues, and stay and stop them at his pleasure, the Lord can keep us “from the strife of tongues” (Psalm xxxi. 20). But now, when he permits this, his hand must be owned, look upward: “I will bear the indignation of the Lord becuse I have sinned against him” (Mic. vii. 9). At such a time God spits in the faces of his people, and puts us to shame; and therefore we should look upward, and see the hand of God in all this. And look inward, there you will see such a sink of shi as deserves this and much more, and therefore a sense of our sinfulness in other things should make us more submissive to the Lord’s correcting hand; we must see the hand of God, for if we do not look to that we will be drawn to sin, into reviling for reviling, and exasperation for exasperation. Many times our graces do as much hurt as our sins. Self-conceit the Lord will mortify one way or other.

(2.) For vain-glory, the other sort of pride, valuing esteem too much, and our credit in the world, and pleasing ourselves in the opinion others have of us. We would usurp God’s throne, and reign in the hearts of men, therefore we are so touchy. Having set a high value upon ourselves, we are troubled when others will not come up to our price. Pride is one of the oldest enemies that ever God had: it was born in Heaven in the breasts of the fallen angels, but God tumbled them presently out of Heaven, as soon as pride got into the heart. Now, when his children harbour it, the Lord hath a quairel with them, and therefore, for giving entertainment to pride, he will lay us low enough: “Lest I should be exalted above measure — there was given to me a thorn in the flesh, the m(pssenger of Satan to buffet me” (2 Cor. xii. 7). There is a great deal of do, what this thorn in the flesh is. Some will have it to be some trouble or sickness. Most

VOL. I. 2 c probably so, but it takes in many afflicted evils, for (verse 10) he mentioneth “reproaches,” Paul was too apt to be proud. The Lord made him an eminent instrument, by his .faith he had abundance of revelations. But God will prick the bladder, he doth it with thorns, and he calls it his infirmities, necessities, reproaches. Infirmity, by that I mean some reigning sickness. But reproaches was one ingredient. Now, lest we should be putfed uji by vain conceit, the Lord humbles us with infirmities, necessities, reproaches.

2. Another sin for which God humbles us is careless walking. When we are negligent and do not take notice of the carnality that grows upon us, and the fieshly frame and temper of heart which breaks out into our lives, the Lord suffers others to reproach, then they gather up our filth, that we may see what cause we have to take our ways to heart. Every man that would live strictly had need either of faithful friends, or watchful enemies; either faithful friends to admonish him; or watchful enemies to censui’e him. They show us the spots in our garments that are to be washed off. Many times a friend is bUnded with love, and grows as partial to us as we are to ourselves, will suffer sin upon us and not to tell us of it; then the Lord sets spies upon us to watch for our halting ( Jer. XX. 10), and therefore we need go to God and pray, “Lord lead me in a plain path because of mine enemies” (Psam xxvii. 1 1 ). They lie in wait and seek to take us tripping in ought they can. We can no more be without watchful enemies, than without faithful friends. How ignorant should a man be of himself if others did not put him in mind sometimes of his failings? Therefore God makes use of virulent persons in the world, as a rod to wash the dust out of our garments.

3. To humble us for our censuring. For if we have not been so tender of others’ credit, the Lord makes us to see the bitterness of the affliction in our own case, by giving us the like measure that we have meeted unto others (Matt. vii. 1,2); that is, we shall find others as hardly think of us, as we have of them. Good thoughts and speeches of other men are the best preservative of our own good names. God will take care of them that are careful not to judge and censure. And therefore it is no great matter whether the report be true or false, but a Christian is to examine, have we not drawn it upon ourselves by slandering others? For God usually payeth us home in our own coin. He that is much given to censuring, seldom or never escapes great censures himself. It is said in the Psalms, “Let his own words grieve him,’’ that is, “fall upon him.”’ How do our own words fall upon us? Why, the Lord punisheth us for our censuring of others. Oh, then humble thyself before God for the reproaches thou hast cast upon others: “Take no heed unto all words that are spoken; lest thou hear thy servant curse thee” (Eccl. vii. 21), that is, speaking evil against thee. Hard sayings and speeches of others against us, may put us in mind of God’s just hand, of measuring to us as we have measured unto others, and therefore we should be the more patient if they wrong us, it is but in the like kind that we have wronged others. God will humble us for our censuring which is so natural and rife, especially with younger, weak, and more unmortified persons.

2ndly, The Lord doth it as to humble us, so to “try “’ us.

1. The first thing he will try in you by such a grievous affliction, and such volleys of reproaches is your faith when all the world is set to condenm you. What faith? — (1.) Our faith in the great day of accounts, there is one great object of faith, and when the world is set to condenui us, our faith is tried, to see if we can rest with the vindication we shall have in the day of our Lord: so much you may see, “But with me it is a very small thing that I should be judged of you, or of man’s judgment. Therefore judge nothing before the time, until the Lord come, who will bring to light “the hidden things of darkness; and then shall every man have praise of God” (1 Cor, iv. 3 — 5). Every man that deserves it, and is qualified for it shall have praise with God. ‘EXdxKTTov, it was a very small thing to be judged of man’s day, because he expected God’s day for the clearing of all things here in the world. Sin and error often get the major vote. ToUite impios, was the cry of the rabble against Christians. If there was any trouble, it was for the Christian’s sake, take away the ungodly, meaning the Christians, because they denied the Heathen gods. Now, what was their comfort? the day of the manifestation of all things. So, when we are looked upon as the pests of mankind, yet when we can comfort ourselves, there will come a day of the manifestation of the sons of God, that is enough, the great day of judgment is as hand, so this will set all things right again.

(2.) To try our faith in more particular promises. The Lord hath promised to provide for the health and credit of his people: so far he hath promised for their safety, and their daily bread, for their maintenance, and any earthly blessing that is good for us. Now, the Lord will see if we can trust him with our credit, as well as for other things: “So shall I have wherewith to answer him that reproacheth me: for I trust in thy word” (Psalm cxix. 42). I say the Lord hath in his covenant undertaken to preserve a Christian in all his interests and concernments, so far as shall be for his glory and our good, and so far we receive it. And a Christian, when he gives up himself to God, gives up everything he hath to God, in a way of consecration to God’s use. God is the guardian of my body and soul, I give up my estate, and life, that he may watch over me night and day, and I give up my name and credit: “Thou shalt keep them secretly in a pavilion from the strife of tongues” (Psalm xxxi. 20); that the Lord may take a charge of our names as well as our persons and estates. Now the Lord requires a trust in us according to the extent of the covenant (that is to say) a waiting, a confidence, that our lives are not in man’s power, that he can turn the hearts of men, and give jou favour in their eyes, when it is for his glory and your good: “Rest in the Lord and wait paitently for him: commit thy way unto the Lord, trust also in him, and he shall bring it to pass” (Psalm xxxvii. 5, 7). There is the trust that is required. O, many times we seem to lose our estimation amongst men, and to be hurried under calumnies and reproaches, but it will not be long. Your person and cause may be obscured, it may have a winter’s night of trouble, but a morning of resurrection both of persons and name will come, it will be brought forth as the noon-day, the Lord is able to do this, the integrity of your hearts will be made known, and you will be absolved by God. Our Lord Jesus was a pattern to us of this. Christ, when foul crimes were laid to his charge by his slanderers, they had charged him with compliance with Satan, with blasphemy and sedition, what doth he do? the Apostle will tell you: “He committed himself to hmi that judgeth righteously” (1 Peter ii. 23). There is the faith of Christ, and therefore God will try this faith, whether we can with confidence and willingness deliver over ourselves to the will of our heavenly Father and righteous judge, whether we can resign up ourselves to him, to be disgraced or honoured as he shall think lit; when we commit and submit, perfectly resign up ourselves to the will of God in confidence of his righteousness and faithfulness in Christ, then we behave ourselves as Christians.

(3.) God win try our faith in the eternal recorapences, whether we do so believe the glory of Heaven, the glory which shall be revealed in us in the other world, that we can be contented to be humbled, and prepared for it by the reproaches of the present world: “Blessed are ye, when men shall revile you, and persecute you, and shall say all manner of evil against you falsely, for my sake.” Why? “Rejoice, and be exceeding glad: for great is your reward in Heaven”’ (Matt. v. 11, 12). Oh, it is enough, we shall have glory hereafter. Your time is now to be tried with dishonour, reproach, contempt, but hereafter to be honoured. And the heirs of promise are described to be those, “who by patient continuance in well-doing, seek for glory and honour and immortality, eternal life.” A Christian is not destitute of natural affections, he prizeth honour, but he prizeth it at the lowest rate; he looks for the glory, honour, and immortality that is in the other world, not in the fleshly, vain respects of this world, and therefore now we are tried whether it be enough to us that we shall have glory hereafter, and here we are willing to take what the world will afford us. Thus God will try our faith.

2. God will try our mortification and deadness to worldly credit. The heart is never sincere with God until it be so. Hypocrites are proud, self-conceited; they must be honoured among men. Now this is such an evil spirit that Christ makes it incapable of faith, for “How can ye believe than seek for honour one of another?” (John v. 44.) When we must have glory one from another, else our hearts are exceedingly troubled. Oh, it shows we are not so dead, at least as we ought to be to credit in the world, to have the glory that comes from God only; his image is implanted in us; the testimony of his love to our souls; all clear between God and our souls, and he is not upright whose peace and tranquillity of spirit doth depend upon man“s speeches and judgment rather than Gods: “For not he that commendeth himself is approved, but whom the Lord commendeth” (2 Cor. x. 18). Men cannot defend thee if God will condemn thee, they cannot condemn thee if God acquits thee. They that run a race regard not what the standers-by say, but the Agonothela, the great judge of the sports, he that was to give them the garland, what he would determine and decide in the case; so it is in your running, working, and striving, no matter what the world saith; their applause will not shelter you from God’s judgment, nor their condemnations nor reproach will not expose you to God’s wrath. Look to the judge of all things, and we should be content with that, he is ajjjjroved whom the Lord approves: “For our rejoicing is this, the testimony of our conscience”’ (2 Cor. i. 12). What is the great matter of joy to him? The good word of men? No, he hath studied to approve himself to God, therefore should not be ti’oubled over much. Peace of conscience is better than the applause of the world; certainly a man is not fit to have so divine a plant grow in his soul till he comes to live to his privilege. He lives not to opinion, but lives to Gods approbation.

3. Another thing God will try is our patience, We should prelent reproaches as much as we can, but by a holy conversation may bear them when we cannot avoid tlicm.” For my love, they are my adversaries:

but I give myself unto prayer” (Psalm cix. 4). That was David’s exercise, the revenge he took upon them, to pray to God for them. The Lord will try whether we have this meek humble patience. When Shimei went about railing to the peril of his Ufe, “Come out, come out, thou bloody man, and thou man of Belial” (2 Sam. xvi. 7), and reproached hmi for being treacherous to the house of Saul, and Abishai would have taken away his head: No, saith David, “let him alone,” God hath bid him curse. A mad dog that biteth another makes him as mad as himself. Now it should not be so with Christians; if they bark or bite at us, yet we should possess our souls with patience. It is a time of reproach and rebuke, a time wherein God will humble his people; therefore we should expostulate the case with the Lord, and humble ourselves before him, and see what is the matter; God hath disposed this by his providence. We would revenge ourselves of those that reproach us it it were in our jiower; but David had meekness and patience that would not permit it. God will discover the patience of his servants; say the apostles: “Being reviled, we bless: being persecuted, we suffer it: we are made as the tilth of the earth, and are the ofF-scouring of all things unto this day” (1 Cor. iv. 12, 13); the word is, the sweepings of the city, that are fit to be carried out of the city, to be swept away, unfit to live among men in civil societies. Christians, there must be a season for the trial of our graces. Now, God makes this season for the trial of patience. Such a time as this discovers the strength of grace.

4. Another thing God would have to be tried is our uprightness; whether we can hold on our way “through honour and dishonour, evil report and good report,” as the Apostle speaks (2 Cor. vi. 8). Still approve ourselves faithful servants of Christ. If you search into the records of time, you shall find many have been discouraged in Christianity because of reproaches that have been cast upon them, for the D&vil works much upon stomach and spleen. When TvntuUian was reproached by certain priests at Rome, he turned Montanist. Now, God will try our uprightness. Look, as the moon shines and holds on her course though the dogs bark; so we should hold on ovu- course. Let men talk their pleasure, yet we should abide faithful with God: “Remove from me reproach and contempt, for I have kept thy testimonies” (Psalm cxix. 22). David was not unsettled by contempt and reproach, but still kept God’s testimonies, and adhered to his ways. Some can be religious no longer than they can be so with honour; when reproaches come, when their secular interests are in danger, then they fall off, questioning the ways of God, and unsettling their hearts, that is, to take a revenge upon God himself. Hypocrites take pet, like servants that run away when their master strikes them; but a good servant will take a buffet patiently, and go about his work still; so, when the Lord buffets us by wicked men, still we must follow our work, and go on with God.

3rdly, The Lord doth it to do you good, to make you better. Reproaches are like soap that seems to defile the linen, but it cleanseth it. There i; nothing so bad but we may make a good use of it, and a Christian may gain some advantage by it. Or, as dung, which seems to stain the grass, but it makes the ground fruitful, and the grass springs up with a fresher verdure; so reproaches are a necessary help to make us more humble, heavenly; to make us walk with a holy awe. This holy revenge we should take upon our enemies to make us more strict and watchful.

The way is, not to contend iov esteem, but to grow better, more seriutis; more faithful in our Uves, for this is the way (ptouv, (1 Peter ii. 15), to muzzle the mouths of adversaries, as the mouth of a dog, or wild beast is. Passionate returns do but increase sin, but a holy conversation will silence all, and therefore you should confute cahminies, you bind up their mouths thereby. In short, an innocent, meek, unblamable, profitable life, will certainly have its due esteem in the consciences of men, do what men can. Therefore, do you go on, and be you the more strict, and then these reproaches will do you good. This is the first use, advice to us what to do in case we be reproached.

Use II. — To those that either devise, or receive the reproach: both are very favilty and sinful.

1. First, you that devise reproaches.

(1.) You hazard the repute of your own sincerity: “If a man among you seem to be religious and bridleth not his tongue, this man’s religion is vain” (James i. 2b”). Such men as are seldom at home, seldom look to the state of their own hearts. Alas! if they w ere acquainted with themselves, or their own failings; they would see themselves the worst people in the world. Paul can see himself worse than Judas: “I am the chief of sinners;” because he hath a greater feeling of his own case. Now he that is much in judging is seldom within. If a man had a catalogue of his own faults, he would not be so ready to blast others, but say, “I am the chief of sinners.” Hypocrites have nothing in them but empty shows and appearances. It is a cheap zeal to let fly (and yet this is the religion of a great many) at the miscarriages and faults of others. No, you should rather study your own.

(2.) You rob them of a most precious treasure. For if that of Solomon be true, “A good name is rather to be chosen than great riches” (Prov. xxii. 1), they are the worst thieves that rob a man of his good name. A thief that pilfers and steals anything from you, he is ashamed when found; and should not you be ashamed, that rob a man of a more excellent treasure?

(3.) You offend God, and draw public hatred upon yourselves. For censurers are always looked upon as the pests of the world. It is the Devil’s business, his proper work (Rev. xii. 10). He is called the accuser of the brethren. The Devil doth not commit adultery, break the Sabbath, dishonour parents, but he will slander, and accuse, and speak evil. The other are not commandments suited to his nature, but this is a commandment that may suit with angelic nature. We are not to accuse another AvrongfuUy.

Objection. — But niust we in no case, you will say, speak evil of others? I answer, —

1st, Be sure that it be not a downright slander. Now it is hard to avoid that. If the evil you speak of be without cause, then it is against truth: if it be for a light and slender cause, then it is against charity: if it be for things indifferent, or for lesser failings, the indiscretions, antl weaknesses of Christians, all this is against that charity that should pass, especially between the disciples of Christ: “Speak not evil one of another, brethren” (James iv. 11). It is worse in Christians always to be whispering, and speaking evil one of another; yovi gratify the triumphs of Hell. In tilings doubtful, you should judge the best; in things hidden and secret, we cannot take cognizance of them, and we know not their aims and intents of the heart, that is God’s work (1 Cor. iv. 5), and it is the Devil’s work, if, when the practice be good and fair, to suspect them of hypocrisy. Besides, too, if there be some grievous fault, you do not know what were their temptations, how it may be alleviated by the temptation, still you must consider yourselves lest you also be tempted (Gal. vi. 1), and you do not know whether they have repented of it. The Devil is a slanderer. Why *? He doth accuse the children of God of what they are guilty of, and they give him too much cause to accuse them. A.y, but after repentance, after they are justified by God, and quitted by the grace of God, so he is a slanderer. So, after they have repented your insisting on those faults, it is a great evil.

2ndly, Speak not of him, but to him. When men are absent it is not fit they should be judged, for then they are not able to make a defence, then it is backbiting. When you thus speak of them, you exchange a duty for a sin: admonition for reproach. It is an unquestionable duty to admonish one another; but it is an unquestionable sin to speak evil of one another.

3rdly, If of him, it should be done with tenderness and grief. When they are incoi’rigible, when they are like to pervert others, and dishonour the Gospel, or for the manifest glory of God. Oh, if we would but lay restraints upon ourselves in this kind, and never speak of others, but when manifestly the glory of God calls for it; and then it should be with grief: “Of whom I have told you often, and now tell you even weeping” (Phil. iii. 1 8), saith the Apostle. There are a crew of heretics, it is supposed he means the Gnostics, filthy and impure persons, that had debauched the Gospel to a licentious life, yet the Apostle speaks of them weeping; and therefore we should be very tender of speaking of them. Not out of idleness and for want of other talk, that is tattle, forbidden in many places of Scripture. Not out of hatred and revenge, for that is malice; there may be malice where the thing you speak is truth. Not to please others, that is flattery. But if ever you speak of them (and it should be with these cautions), out of zeal for the glory of God, and the good of the church. If men did consider what restraints are laid upon them, they would not so easily fall upon censuring, reproaching, and speaking evil of others. Thus to those that devise slanders and reproaches.

2. Secondly, To those that receive them. He is a slanderer that wrongs his neighbour’s credit, by upholding an evil report against a man. It is hard to say which is worse, railing or receiving. A citizen of Sion is described to be one that taketh not up “a reproach against his neighbour” (Psalm XV. 3); and you shall see on the contrary, “A wicked doer gi•eth heed to false lips: and a liar giveth ear to a naughty tongue’’ (Prov. xvii. 4). He is a liar that receives a lie when brought to him as well as he .that brought it. If you love the lie, though you do not devise it, the Lord will curse all them that love lies as if you did imagine them. All that are acquainted with the matter are accountable to God; you are responsible for your ear, as they for their tongue. It is good to have a healing tongue, to heal that which others wound: “The tongue of the wise is health”’ (Prov. xii. 18); it is healing, and therefore we should labour to show forth this Christian meekness: as not to devise slander against others, so not to cherish them, and uphold them against others. Use III. — If this be a usual and grievous evil, it puts us upon seeking comforts against reproaches. Now what are the comforts we should seek against reproaches ‘?

1. The witness of a good conscience, for then this will he matter of great joy and great peace to you: “For our rejoicing is this, the testimony of our conscience,” &.c. (2 Cor. i. 12). If men reproach you, yet let not your hearts reproach you (Job xxvii. 6). The heart hath a reproaching, condemning power. Conscience is registrar, witness, and judge; and that which troubles om- quiet is these heart-smitings, and heart-reproaches. Let any other man in the world be your enemy rather than your own conscience be an enemy Certainly, where conscience is a friend, if you be innocent, you need not care for the reproaches of others. If they speak against you as favdty, they do but speak against another, whom the slanderer takes to be thee; and in time you will out-wrestle the rejjroach. Look, as the hair will grow again as long as the roots remam: so, though the razor of censure and reproach brings on baldness, the hah- will grow again.

2. Another comfort against reproaches is the approbation of God; that should satisfy against all the censures of the world. You have the greatest, best, and wisest on your side, if you have God on your side. The world decries those that profess strictness in God’s ways as hypocrites; but you are hypocrites indeed that are troubled at this; if you value man’s approbation rather than God’s; no, you shall be of that temper: “Who shall lay anything to the charge of God’s elect! It is God that justitieth”’ (Rom. viii. 33, 34). If the Lord will acquit you, no matter what men say. The world’s filth may be God’s jewels. Many times a contempt doth but manifest God’s esteem, and give us a further sense of it; they cannot impose upon God; they cannot burden your cause before the Lord; and therefore if the Lord hath covered your filth, it is no matter though they rake in it: “Blessed is the man whose sin is covered,” &c. (Psalm xxxii. 1). The Lord will not ask their opinion, their vote and suffrage, whether he shall condenm or accpiit you; but he will go according to the laws of his own covenant, and therefore the approbation of God should be enough to you.

3. The consideration of those promises, that do concern the vindicating our name from contempt. God is wont to scatter the reproaches oi’ his servants as the sun gets from within the cloud, to bring forth their righteousness as the noon-day.

4. Heaven will make amends for all the dishonour that men put upon you. Though the proud scoi’n you, yet if you keep God’s statutes, and go on waiting upon him for eternal life, great will be your glory in Heaven.