may live still; therefore it is more hateful to have our names and credit mangled, than be pierced with a sharp sword.

2. Upon a spiritual account it is a grievous affliction. It is not barely for their own sake, because their innocency is taxed; but for God's sake, whose glory is concerned in the honour of his servants, and whose truth is struck at through their sides. This is grievous to grace. Why? Next to a good conscience, there is not a greater blessing than a good name; and, certainly, he that is prodigal of his credit, will not be very tender of his conscience; and therefore the children of God upon gracious reasons stand upon their name, it is the next thing to conscience they have to keep. Grace values a good name, partly because it is God's gift; it is a blessing adopted and taken into the covenant, as well as other blessings. It is one of the promises of God, he will hide us as "in a pavilion from the strife of tongues" (Psalm xxxi. 20). This is frequent in the Old Testament, where Heaven is but sparingly mentioned, a good name is often mentioned; partly, because it is a shadow of eternity; when a man dies, his name lives, which is a pledge of our living with God after death: as spices when broken and dissolved leave an excellent scent, so he leaves his name behind him; and partly, because it is put above riches: "A good name is rather to be chosen than great riches" (Prov. xxii. 1). It is better, more pure and sublime than wealth, and more worthy our esteem. They are low and dreggy spirits, whose hearts run after wealth; the greatest spirits run out upon fame and honour: so "A good name is better than precious ointment" (Eccles. vii. 1). Aromatical ointments were things of great use and esteem among the Jews, and counted the chief part of their treasures; now a good name is better than precious ointment; and partly because of the great inconveniencies which follow the loss of name. The glory of God is much interested in the credit of his servants. The credit of religion depends much upon the credit of the persons that profess it. When godly men are evil spoken of, the way of truth suffers; and when we are polluted, God is polluted: "They profaned my holy Name, when they said to them, These are the people of the Lord, and are gone forth out of his land" (Ezek. xxxvi. 20), that is, by their scandals. The offences are charged upon us, but in effect they prove the disgrace of Christ. Christ, that hereafter will be admired of his saints, will now be glorified and honoured in them. The shame of those things charged upon us, redounds to God and religion till we be clear. And as the honour of God is concerned in it, so again their safety lies in it. Observe it, Satan is first a liar, then a murderer. First men are smitten with the tongue of slander, and afterwards with the fist of wickedness: the showers of slander are but presages and beginnings of grievous storms of persecution; wicked men take more liberty when the children of God are imprisoned as criminals: therefore it is their usual practice, first to blast the repute of religious persons, then to prosecute them as offenders. Possibly this may be the meaning of that, "Their throat is an open sepulchre, they flatter with their tongue (Psalm v. 9); that is, the slanders of the wicked are a preparation to death, as an open sepulchre is prepared to swallow and take in the dead carcass. I expound it thus, because we find the phrase used in this sense, the force and power of the Babylonian is called an open sepulchre" (Jer. v. 16), they are all mighty men (that is) you can expect nothing but death from the force and puissance of their assaults. So here, their reproach is not only a burying-place for our names, but our persons; for first, men

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slander, then molest the children of God. When the Arian emperor raged against the orthodox Christians, and the bishops and pastors of the churches were suppressed everywhere, they durst not meddle with Polonus out of a reverence of the unspottedness of his fame; and therefore a good report is a great security and protection against violence. And then they desire a good name, to honour God with it. A blemished instrument is little worth. Who would take meat from a leprous hand? It is Satan's policy when he cannot discourage instruments from the work of God, then to blemish and blast them. Therefore those that have anything to do for God in the world, should be tender of their credit, especially those that are called to public office, that they may carry on their work with more success. Therefore one of the qualifications of a minister: "He must have a good report of them that are without, lest he fall into reproach, and the snare of the Devil" (1 Tim. iii. 7). I suppose it is taken there appellatively, lest he fall into the snare of the slanderer; I will not absolutely determine. Men set snares for you, and they watch for your halting. Thus grace presseth a good name, because of the consequences of it.

USE I.-Here is advice to persons reproached; acknowledge God in the affliction, though it be great and grievous. God hath an aim in all things that befall you. The general aim of all afflictions, it is to try, purge, and make white, Dan. xi. 35. or as it is in Deut. viii. 16 "To humble thee, prove thee, and do thee good at the latter end;" your enemies, they may intend harm, but God means good; you should receive good by this, as by every affliction. Plutarch, in his excellent discourse, how a man should profit by his enemies, brings in a comparison of one Jason, that had an impostume, which was let out by the wounds an enemy gave him; so, many times our impostumes, and the corrupt matter that is within us, is let out by the gashes and wounds which those that meant harm to us give to our name and credit.

First, God doth it to "humble" thee. Carnal men shoot at rovers, but many times we find the soul is pricked in the quick; when they shoot their arrows of detraction and slanders, it may revive guilt, and put us upon serious humiliation before God. There are many sins to which this affliction is very proper.

1. It seems to be a proper cure for the sin of pride; be it pride in the mind, which is self-conceit; or pride in the affections, which is called vainglory; all sorts of pride, there is no such effectual remedy as this. Possibly we have been too self-conceited, then God giveth us to such scandals that may show us what we are. Many times our very graces do us hurt, as well as our sins; and we may be puffed up with what we have received. So for vain-glory, when we are apt too much to please ourselves in the opinions others have of us, which is an evil the people of God are liable to. This pride God will cure by reproach. Pride is one of the oldest enemies ever God had; it was born in Heaven in the breast of the fallen angels, for which they are laid low; and when his children harbour it, God hath a quarrel against it. When Paul was puffed up, when the bladder was swollen, God sent him a thorn in the flesh, the messenger of Satan to buffet him, lest he should be exalted above measure (2 Cor. xii. 7). Possibly it was some eminent affliction; but when he expresseth it afterwards, he mentioneth reproaches: "Therefore I take pleasure in infirmities," (that is sickness) nay, I will rejoice" in reproaches" (verse x).

2. For carnal walking. When we are negligent, and do not take notice

of the fleshliness and folly we are guilty of, and allow in our hearts, that breaks out into our actions. God suffers others to reproach us, and gather up our failings, that we may see what cause we have to take our ways to heart. Every man that would live strictly, had need of faithful friends, or watchful enemies: of faithful friends to admonish him, or watchful enemies to censure him. God makes use of watchful enemies to show us the spots in our garments that are to be washed off. Many times a friend is blinded with love, and grows as partial to us as ourselves; therefore God sets spies for us to watch for our halting: "I heard the defaming of many: Report, say they, and we will report it: all my familiars watched for my halting" (Jer. xx. 10). They lie in wait to take us tripping; and God sees it needful that we should have enemies as well as friends; how ignorant else should a man be of himself! Therefore God useth them as a rod to brush the dust from our clothes.

3. The third sin God would humble us for, is censuring. If we have not been so tender of the credit of others, God will make us taste the bitterness of affliction ourselves, and recompense the like measure into our bosoms: "Judge not, that ye be not judged: for with what judgment ye judge, ye shall be judged: and with what measure ye mete, it shall be measured to you again" (Matt. vii. 1, 2). We shall find others to judge as hardly of us, as we do of them. Good thoughts and speeches of others, are the best preservative of our own name; and therefore when reproach falls upon you, it is not enough you should not slight it, though you know the report to be false; but a Christian is to examine himself, Have we not drawn it upon ourselves by slandering others, or talking intemperately of others? And doth not God pay us home in our own coin?' He that is much given to censuring, seldom or never escapes severe censuring from others. It is said, 'Let his own words grieve him;' your own words will fall upon you; therefore humble thyself before God for the reproaches thou hast cast upon others. Thus the Lord ordereth it with good advice to humble us, and that for pride, careless walking, and for censuring others.

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Secondly, It is to try thee. (1.) To try your faith in the great day of accounts. Can you comfort yourselves in the solemn vindication of the day of judgment, and in God's approbation then? "He is approved whom the Lord commendeth" (2 Cor. x. 18). Men cannot defend thee, if God condemn thee; they cannot condemn thee if God acquit thee; and therefore canst thou stand to God's judgment? In a race it is not what the standers-by say, but what he that is the judge of the games will determine. We are all in a race, and it is not what men say of us, but what God saith, who is judge of all: "It is a very small thing that I should be judged of man's judgment: but he that judgeth me is the Lord" (1 Cor. iv. 3,4). In the original it is "man's day," and so in the margin. We shall never be resolute for God, until we come to this, to count it a very small thing to be judged of man's judgment. Now is man's day, but God hath his day hereafter. So, to try our faith in particular promises: "So shall I have wherewith to answer him that reproacheth me: for I trust in thy word" (Psalm cxix. 42). A Christian, when he gives up himself to God, he gives up everything he hath to God; not only gives his soul to God to keep, but that God may take charge of his person, estate, and good name. Now God requires a trust according to the extent of the covenant, a waiting and confidence in his power. He can turn the hearts of men, and give them favour in their eyes: "He shall bring

forth thy righteousness as the light, and thy judgment as the noon-day" (Psalm xxxvii. 6).

(2.) As to try our faith, so our patience. We should prevent reproach as much as we can but then we must bear it when we cannot avoid it. They reproach, but I pray' (Psalm cix. 4); that was David's exercise and revenge; he took that advantage to pray for them; God will try how we can bear the injuries of men. The grace of patience must be tried as well as other graces. We read that Shimei went railing upon David to the peril of his life; saith David, "It may be God hath bid him curse." A mad dog that bites another, makes him as mad as himself; so usually the injuries and reproaches of others foster up our revenge, and then there is no difference between us and them: they sin, and we sin. Revenge and injury differ only in order: injury is first, and revenge is next. Saith Lactantius, "If it be evil in another, for thee to imitate him, to be as mad as they, break out in passion and virulency, it is more evil in thyself, because thou sinnest twice: against a rule, and against an example; therefore God tries whether we will be passionate or patient." The patience of his servants is mightily discovered by reproaches: "Being reviled, we bless being persecuted, we suffer it: being defamed, we entreat" (1 Cor. iv. 12, 13). There must be a season to try every grace; and therefore now God trieth us whether we can with a meek, humble submission yield up ourselves; or whether we are exasperated and drawn into bitterness of passion, yea or nay.

(3.) God tries our uprightness. Many are turned out of the way by reproaches. The Devil works much upon stomach and spleen. Tertullian being reproached by the priests of Rome, in revenge turns Montanist. Now God tries us, to see whether we will hold on our course. The moon shines, and holds on its course, though the dogs bark. So a child of God should hold on his way, though men talk their fill. In the text, though proud men reproached and contemned David, yet all this did not unsettle him. Some men can be religious no longer than when they are counted to be religious; but when their secular interest is in danger, they fall off. Thus when men injure them, they do as it were take a revenge upon God himself. Those carnal men that fall off from God, are like pettish servants that run away from their master when he strikes them; a good servant will take a buffet patiently, and go about his master's work; and if we were seasoned as we should be for God, we would pass through "evil report and good report" (2 Cor. vi. 8); and still keep our integrity.

Thirdly, God ordereth this grievous and sharp affliction to do you good, or to better you. Reproach is like soap, which seems to defile the clothes, - but it cleanseth them. There is nothing so bad, but we may make some good use of it: a Christian may gain some advantage by it. Dung seems to stain the grass, but it makes the ground fruitful, and to rise up at Spring with a fresh verdure. Reproaches are a necessary help to a godly conversation, to make us walk with more care; and therefore this is another piece of holy revenge we should take upon them, to make us walk more strictly, and more watchfully, the more they slander us, and speak of us as evil doers; the way is not to contend for esteem so much, as to stop their mouths by a good apology. Passionate returns will but increase sin; but a holy conversation will silence them.

USE II. To them that either devise or receive reproaches; both are very sinful.

First, To you that devise them, that speak reproachfully of others. Consider,

1. You hazard the repute of your own sincerity "If any man among you seem to be religious, and bridleth not his tongue, but deceiveth his own heart, this man's religion is vain" (James i. 26). Hypocrites, and men that put themselves into a garb of religion, and are all for censuring, take a mighty freedom this way; these men bewray the rottenness of their hearts. Those that are so much abroad, are seldom at home: they do not inquire and look into their own hearts. Alas! in our own sight we should be the worst of men; the children of God do ever thus speak of themselves, as the "least" of saints, the "greatest" of sinners, more brutish than any men, of sinners whereof I am chief. Why? Because we can know others only by guess and imagination; but they can speak of themselves out of inward feeling; therefore we should have a deeper sense of our own condition. But now a man that is much in judging and reproving others, is seldom within: for if he did but consider himself, if he had but an account of his own failings, he would not be so apt to blemish others. It is a cheap zeal to let fly at the miscarriages and sins of others, and to allow our own. Consider, thou hast enough to observe already in thyself.

2. You rob them of the most precious treasure. He that robs thee of thy name, is the worst kind of thief: "A good name is rather to be chosen than great riches" (Prov. xxii. 1). A man that is taken pilfering another man's goods, he is ashamed when he is found; so should a censurer; you rob him of a more excellent treasure.

3. You offend God, and draw public hatred. It is the Devil's work to be the accuser of the brethren (Rev. xii. 10). The Devil doth not commit adultery, doth not break the Sabbath, nor dishonour parents; these are not laws given to him. If the Devil will bear false witness, he is an accuser of the brethren; it is the Devil's proper sin, and therefore slanderer and devil have one name Diabolus.

Objection. But must we in no case speak evil of another? or may we not speak of another's sin in no case?

Solution. It is a very hard matter to speak any evil of another without sin; for if it be without cause, then it is downright slander, and is against truth: if it be for a light and small cause, then it is against charity: if it be for things indifferent, or for lesser failings, indiscretions, or weaknesses, still it is against charity: "Speak not evil one of another, brethren" (James iv. 11). It is worse in brethren. Many take liberty to traduce God's choice servants that are in difference. For a soldier to speak evil of soldiers, or a scholar of scholars, is worse than for those that hate these functions: so for you, Christians, to speak evil one of another, you gratify the triumphs of Hell, and bring a reproach upon the ways of Christ. In things doubtful, judge the best; in things hidden and secret, we can take no cognizance; when the fact is open, we do not know the aim nor the intent of the heart. It is the Devil's work to judge thus, "Doth Job serve God for nought?" when he could not traduce his action. If the practice be open and public, we do not know what alleviating circumstances it may bear, what grievous temptations they had, or whether they have repented, yea or nay. The Devil is called a slanderer, because he doth accuse the saints. It is too true many times what he accuseth them of; ay, but he accuseth them when they are pardoned; he rakes up the filth God hath covered; he accuseth the brethren after repentance, after they are acquitted by the Lord's