THE PRAISE of a good Name The reproch of an ill Name. Wherin euery one may see the fame that followeth laudable actions, and the infamy that cometh by the contrary. With certaine pithy apothegues, very profitable for this age, by C.G.

London: Imprinted by Iohn Windet, for Thomas Gosson, 1594.

To some of the best and most ciuill sort of the Inhabitants of S. Edmonds Bury. Char. Gibbon wisheth all prosperous successe.

SCIPIO hauing a great summe of money sent him from a mighty and mag­nificall person, saide, hee had rather hee could rule him that gaue it, then receiue his gift: his ingratefull acceptance of so great a present, had almost dismaide me to offer a peece of paper, but that I pre­sume of you, as neighbours.

That diuine Plato saith, a man is not borne for his owne be­nefite onely, but for others: and S. Peter willeth e [...]ery one to mi­nister the gift, as he hath receiued to others: I hope therefore you will not mislike him that doth manifest his good mea [...]ing vnto you, but weigh a well-willer by his mind, as the wi [...] [...]s by her myte.

There are many like the floud Tagus in Sp [...]e, which carry a show without substance, as that doth a grauell like gold, & yet are so selfe-conceited, that they contemne all other: whose iudgements if they come to be tried in deede, are as farre from sence, as the blind man was from sight, when he could not discerne men from trees. Mark. 8.4. A man to perceiue he is ignorant (saith Di­dymus) is a token of wisedome: then what shall we estimate these who thinke none wise but themselues, the more learned a man be, the more lowly he should beare himselfe saith Cicero, they should [Page] d [...] well to remember S. Ambrose wor [...]es, no man may profite so much in hearing, but while he liueth, he shall haue neede to be taught.

There bee some that stand altogether vppon Academicall tearmes, who accompt no writers good but graduates: As all men ought to reuerence schooles of learning, so no scholler is to haue honor for his degrees, but his learning. Yet we must not all­wayes tie Gods giftes, to meanes: for hee woorketh, when, where, and how he pleaseth. To censure men by outward circumstances, when their actions are sincere: or to thincke the worse of their attemptes, because they want fronted titles, are iestes fit for Iewes: for when they could find no fault at Christs doctrine, they sought to impaire it, by his birth and bringing vp: Whence cōmeth this wisedome and great workes, is not this the Carpen­ters sonne. Matth. 13.54. A poore craftes-man instructed Apollos, a very mighty and eloquent man. Act. 18.27. Yet hee disdained not his counsell by his crafte.

Tully saith truely, Omnes eos contemnunt, de quibus male existimant. Let a worke be neuer so perfect, a mans enemy will depraue it, he that enuies the Actor, will neuer aduaunce his action, be it neuer so vertuous: such men as these, are not to be medled with: for as S. Chrysostome saith, they are sooner van­quished with silence, then with aunsweares: for malice is sooner stirred, then staid with wordes: and as for malice, it drinkes the most part of his owne poyson, and therefore the Philosopher proo­ueth the venome of a malitious man to be woorse, then of the ser­pent: for the venome that serpents haue, for the destruction of men, they keepe it without their owne perill: but malice, hurteth him most that doth retaine it.

There be others that like the Iewes, value mens woorkes by their weaknes, as they did the blind-mans sayinges by his sight: [Page] Thou art altogether bo [...] [...]anes, doest thou teach [...] Iohn. 9.34. S. Gregory saith well, God spareth some heere t [...] torment afterward, others he doth punish, which hee will after­ward spare: If thou hast not tasted of troubles, I say as Seneca did, I iudge thee to be miserable, that neuer knewest misery. It is good for a man (saith Ieremy) to beare the yoake in his youth. Lament. 3. Yet there is no reason that any common impediments should impaire a credible action: for who wil thinke the woorse of a pretious stone, because it is taken from an infectious toade, or of a bullion of gold, because it is digged out of the filthy ground, or of Salomons workes because he was giuen to wantonnesse.

There be others that take no pleasure, but in ploddi [...] for earthly mucke, who esteeme learning to bee madnesse as Fe [...]us did Act. 26. it makes me remember a prety merryment of a coun­trey-man, who looking vpon an Ape in a Dutch-mans shop, w [...]s mockt and mowed at, insomuch as he rebuked the Ape, and sad his parentes had well brought him vp: one which stood by, t [...]d him it was no child but an Ape, good Lord (saith he) what [...]e thinges the Dutch-folkes can make for money: these cynic a [...]er­sons, are like the countreyman: for I haue heard some of them [...]ay of good bookes, as he did by the Ape, what toyes and deuises [...] inuented for money, and in deede, doe repute them to be nothin [...] els, but the practises of idle wittes, these dr [...]dges do esteeme more of a penny, then a good booke, as Esops cocke did of a barley corne, better then a pearle, and therefore may bee fitly resembled to the Poets fiction: for their desires like Danaae, will bee pleased with nothing but a shower of gold.

There is an other sort of people that liue like wenills by the malt, all vpon the spoyle, as delighting in nothing els, but such things as be incident to these common hacksters. Vaine spending, ill speaking, idle liuing, vnlawfull gaming, with whome a good [Page] action is as much set by as a sheepekeeper amongst the Egyptians. Gen. 46.34. If the Romanes would punish such as went in the streetes without a badge of their occupation, how are they to bee delt with that haue no faculties or honest trades to take to? If the Statute for vagabonds made in ann. 14. Eliz. were well looked to, many of these would come within the compasse of it: for they can hardly giue accompt of their liuing.

There be others that like Hanun, are ready to crosse a man with vnkindnesse for a good turne, as he did Dauid with discour­tesie for his good-will. Ingratitude in these dayes is as common as a dish of snailes amongst the Grecians, therefore true is that say­ing of Tacitus, an ill turne is sooner requited then a good: for thancke is reputed a charge, but reuengement an aduauntage. There be few such as Elisha liuing: for when hee had receyued kindnesse of the Shunanimite, he could not rest till he had requi­ted it. 2. King. 4. very sensible is that saying of Seneca, a good man doth all thinges well, if hee doth all well, hee cannot bee vn­knd: it is a dishonest person (saith Plautus) that knowes how to take a benefite, and not how to requite it; Is there any man that carries such a minde (saith Tully) that he will be vnmindfull of a good turne? For this cause the heathen men made a law to pu­nish the vnthankefull persons with death, it was so odious in all ages.

Neighbours and friendes, I goe not about to beard any man (especially such as be ciuill) for I am of this minde, he that offers me the least pleasure, shall find me ready to requite it, if displea­sure without cause, ego illum flocci pendo. Haue you not such amongst you, as make a comment of mens credites, that maligne those that carry not their mindes, that iest and iere at others mi­series, that will talke what they please without controlement, that are of no accompt, and yet are countenanced. Are there not ma­ny [Page] whisperers and [...], that goe betweene the barke [...] tree, which doe d [...] [...] and exasperate great men to take a­way all estimation an [...] [...]eing from good men, & make but a sport of it, and yet S. Hierome saith, he that diminisheth the loue in a mans hart from his neighbour, more offendeth then he that puls the meat out of the mouth of a hungry beggar: for like as the soul is more pretious then the body, so is the food of the soule of more estimation then the nourishment of carraine.

What greater griefe can be to the godly then to see abiectes to insult, and be most set by, or bad fellowes to be secrete informers and yet borne with: dwell not (saith Plato) where superfluous expences doe surmount thy reuenues, nor where ill men be more made on then good men. Was there any thing more afflicted Dauids minde then to behold the fauour and flourishing estate of the wicked more then others? I can speake somewhat by expe­rience, the time was, when one being persecuted amongst you (as the best that feare God may fall) it was a world to see how the ma­lice of the wicked wrought? disgrace him what y [...] can, saith one, driue him out of towne saith another, with many such impudent speeches, as ought not once to be conceiued amongst Christians: for as one of the fathers saith, that which is sha [...] [...] to vtter, is so to thincke: if the seely worme will turne ag [...]ine w [...]ich is trode on, what cause hath this to speake that was thus spited.

Alexander the Empero [...] [...]earing that an old woman was ill intreated of one of his so [...]ours, he discharged him out of his seruice, and gaue him in b [...]dage vnto the woman, that by his craft being a carpenter, he might get her liuing for amends: if all were so serued that deserue it woorse then the souldior, there would be lesse emulation, and better communication amongst men. But as Cato, inueighing against lewd people, said, it was in vaine to talke to a belly that lacketh eares, so it is friuolous to [Page] infourme these, whose tounges are like the poyson of aspes, whose eares are as deafe as the adders, whose hartes are lesse pittyfull then Iewes. Yet this I will say, I neuer knew any man vnkind and cruell to another, that hath not bene met with the like in his life time, vt sementem feceris ita & metes. Boetius reportes that one Busyris a giant, did alwayes vse to kill his gestes: Hercules lodging in his house as a guest afterward killed him, little did Manasses thincke to haue bene fettered in iron chaines, when h [...] afflicted many good men, or Paul to haue bene whipt and impr [...] soned, when he persecuted the Saintes, or Sampson to haue bene a laughing-stocke, when he was in full strength: therfore no man knowes what hangs ouer his owne head, but that he or his may be­come one day a pray or a prouerbe to his enemies, aswell as others.

There is no gardeine that hath flowers, but hath weedes: nor any place that hath good-men, but hath bad, there was one tray­tor among the twelue Apostles: there was Cham aswell as Sem in Noahs Arke. If tenne righteous men could not be found in Sodom, which was a great Citie, you must not thincke much though there be some lewde people in Bury which is but a towne: These and such as these, I vtterly exempt out of this dedication, but for the best and most ciuile sort, as I were loth any way to of­fend them, so I thought good to bestow this treatise vpon them in testimony thereof; desiring nothing but a frendly acceptance for my paynes, and a good-word in recompence for my good-will. So not omitting any necessary duety I com­mit you to the tuition of the Al­mighty.

To the Reader.

THere are no greater enemies to any forward enterprise then Enuy and Ignorance: for as one of malice will not so the other of simplenesse can­not, geue learning her due. If such as these shoote their boltes at my booke, I shall weigh their words as Seneca did, when he was rayled on by the like: I haue no reason (saith he) to be moued with those, which haue their mindes tainted with malice, their mouthes vnbrid [...] o [...] modestie, their heads vnripened in iudgement, bu [...] [...] Lelius, Scipio, (laudable and learned men) should [...]o report, then I had iust cause to complaine. Such as be publike wri­ters them selues, will speake well, others, if they bee wise, will wish well, my desire is to please the better sort, as for the rest I respect not: whether it bee for scornefulnesse to voutchsafe reading, or for sparingnesse to saue money, or for idlenesse to bestow time, there was neuer so many bookes among so few Readers: for my part I am indiffe­rent, if my labours be ouerlooked, they will imp [...]rt my good meaning, if they be not, they shall minister lesse mi­sliking. Farewell.

  • [...] good [...]ame.
    • Is set foorth by the singularitie: for it is more excellent then
      • Any riches. Prou. 22.1.
      • Precious ointments. Eccl. 7.3.
      • Length of dayes. Eccl. 41.13.
    • Consisteth in learned and laudable actions. included or compassed by
      • Dexteritie
      • Actiuitie
      • Integritie
      • Abilitie
      or such like.
    • Must bée had in great regard for
      • the effectes that follow: it maketh
        • the Name renowned
        • the Memoriall blessed
        Pro. 10.
      • the preuenting of infamy and impiety that procure it. Deut. 28.37.
    • May be ble­mished by
      • Many presumptions of euill and yet innocent. Gen. 39.12.
      • Meanes of flanderous and malicious reportes. Nehem. 6.13.
      • Occasion of ign [...]minious and notorious crimes and actes.

The Praise of a good Name.

EVery one by nature is desirous of a Name, and so desirous, that many ra­ther then they will haue it buried in obliuion, will pretermit no practises be they neuer so impious to procure it.

In Heathen Histories it is reported of one that burnt the Capitoll of Rome, who béeing dem [...]nded why hée did so? [...]unsweared, because he would be spoken of.

In the diuine Scriptures it is recorded, that Nimrod and hys [...]ompany enterprised that presumptuous bui [...]g of Babel to no [...]ther end, but that they might get them a Name. Gen. 11.4.

The practise of Polygamy, was vsed of many of [...] fore-fa­ [...]hers, that they might haue a large posterity, no doubt [...] preserue [...]heir Names.

The Daughters of Lot, were loath their fathers Na [...] should [...]erish: this was one cause to procure that incest [...] a [...] t [...] [...]e­ [...]erue his seede. Gen. 19.32▪

The memoriall of Names, hath of antiquitie beene had in [...]uch reuerent estimation, that our Auncesters prouided poli­ [...]call Lawes to preserue their Names.

By the old Law, none [...] to a stranger, but to s [...]e [...]f his own stocke, to no other [...], but to pres [...]rue their Names. Deut. 25. For this cause d [...] Boar, a [...] of great wealth, take Ruth a poore woman to his wi [...]e, beca [...] hée was her next kins­man. And for this cause was Onan cut off, because he would not [...]oo the office of a kinsman to Tamar after his brothers death. Gen. 38.

By the same Law, none might [...] his Inheritance but to some of hys kindred, because it might stir vp the Name of the dead, Ruth. 4.5. It was this that made Naomi and Ruth, come out of Bethelem, because they might not sell their parcell of land to a straunger: and for this cause was Naboth vnwilling to part from his Vineyard (though it was requested by a king) because it was his Inheritance 1. King. 21.

So common a principle of experience hath it beene in all ages, and amongst all estates, that rather then they would haue their Names extinct, they omitted nothing that might be a meane to maintaine them.

The Romaines (as Boetius maketh mention) had a Table of brasse, in which the Names of famous and noble men were vsed to be written for a perpetuall fame or memory, and if any of them af­terward were conuicted off fellony, or any egregious offence, hée was presently strooke out of the Table, and that was called the death of prescription.

Some for want of issue, builde glorious habitations, and call their Landes by their Names. The Psalmist obserued, that in his time. psal. 49.11. Absolom erected a pillar and called it by his owne Name, because he had no sonne to kéepe it in remembrance, 2. Sam. 18.18.

Some build or buy whole Citties and Townes, and call them by their Names. The Israelites did so. 1. Chro. 6.65. or by their childrens Names as Caine did, who built a Citty and called it by his sonnes Name, because his vile act was an vtter coinquination of his owne Name. Gen. 4.17.

What excéeding ioy was there at the birth of Obed, the text saith, because the Name of the dead should bee continued in Israell. Ruth. 4.14. héereof many are de [...]rous of children, because by their ofspring their Names are after a sort reduced from death.

Many Monarches, Kinges, Princes, and persons of renowne, haue sumptuous Sepulchers, and costly Tombes vppon their graues, pro memoria mortuorum: not so much for the royalty of their estates, as for a remembraunce of their Names. Iaacob set vp a pillar vppon his wiues graue, and it is called the pillar of [Page 3] Rahels graue to this day.

There be others that haue [...]i [...]phes and Epigrams eng [...] ­uen vpon their Graue-stones, for no other cause, but that theyr Names might be remembred when they are read.

Then séeing there is none but is desirous of a Name, how bles­sed is hée aboue other, that deserues a good Name: for Salomon saith, the memoriall of the iust shalbe blessed.

A good Name is to be accounted a great blessing: for God pro­miseth to the godly, that he will exalt them in Prayse, in Name, and in Glory. Deut. 26.19. Amongst many other blessings be­stowed on Abraham, the Lord saide, hee would make his Name great. Gen. 12.2.

A good Name, post funera viuit, it doth not onely reuiue the dead, but reioyce the liuing by remembring, it addeth a comm [...]n­dation to the deceased, and a consolation to his successors: S. Au­gustine saith, if a man lead a good and honest l [...]e, it is profitable to himselfe, but a good Name or report is profitable to others: For there is nothing more excellent of an earthly blessing, then a good Name.

A good Name is better then Riches▪

WHat more estimable amongst [...] Riches? I haue read of some, as Anaxagoras, [...] hauing sent him from king Alexander thirty thousand tallents of go [...]d, he refused it, returning [...] sweare, that it w [...]s for kinges to vse mon [...]y and not for Philosophers, and Constantinus a mighty monarche had riches so much in contempt, that hee thought [...] rich [...]h [...]ough by gouerning such as had th [...], though be possessed none. This i­ron age of ours affoordes not many so affected, but it is true that Tully saith, maxime admira [...]ur cum qui pec [...]mia non mone­tur: for mony is such a [...]tall, as most [...] des [...]re [...] sure, and no man can w [...]t without misery, absque pecunia mi­se [...]è viuitur saith Terence.

Tantum quantum habes sis, a m [...]ns credite is according to [Page 4] his wealth: doth not experience teach this, that the gentleman carrieth many a give that hath nothing but his birth to brag on, the scholler taketh many a skoffe, that hath nothing but his bookes to boast on, the souldier is little set by, that hath nothing but his buckler to shield him.

Quid non pecunia potest, siluer aunsweareth to all, saith the Preacher. Eccles. 10.19. and true it is: for by it all other wants whatsoeuer are supplied. Is not the foole thought wise if hee hath wealth, and the wise foolish if he want it: who will reiect an Asse, if he come laden with gold, when few will accept a man if hee hath nothing but his wit. Doo not riches oftentimes preferre men to honour, for that cause Labans sonnes enuied Iacob, because hée had got honor by their fathers goods. Gen. 31.1. Doo we not sée that such as haue béene much renowned when they had riches, haue lost theyr dignity when they decayed, who was more repu­ted of in prosperity then Iob, but when his goods were gone, hee could say. Iob. 19.9. that he was spoyled of his honour.

Therefore Riches are of great price and praise, they were one of the giftes God gaue Salomon, yet he possessing as great plen­ty of siluer as stones, could say, A good Name is to be chosen a­boue great Riches, Prou. 22.1. A Philosopher yéeldeth a pretie reason, Riches may bee recouered when they are lost, but a good Name can neuer: for as Plautus saith, the infamy of a man is im­mortall, shée liueth when you thincke her lost.

A good Name is better then pretious ointments.

WHat more soueraigne for many vses in Phisicke then ointments, dayly experience approoues it.

In the time of the old law, ointmentes were so costly in compounding, so artificiall in composing, so precious in accompt, that they were called holy ointments. Exod. 30.23. because they [...]serue for certaine vses of the Tabernacle.

It is said that Mary annointed the féete of Christ with a pound [Page 5] of ointment of spikenard very costly, the sauour whereof filled the whole house.

Quéene Saba brought pretious odours and oyntmentes, for a present to king Salomon: for ointments are part of a kings trea­sure, therefore Salomon had men of purpose appointed to that of­fice. 2. King, 20.13. and so had Hezekiah.

Loue is an excellent thing, yet the loue of brethren is likened to the pretious ointment that ranne downe Aarons beard, as appée­reth in the Psalmes.

The Church is greatly to be exalted, yet the Church resem­bleth her good Name to ointments, as appéereth in the Canticles.

Ointments in respect of their necessitie in vse, efficacie, in ope­ration, and odoriferous sauours, are to bee accompted very pre­tious and profitable, Yet saith the Preacher, A good Name is better then a good ointment. Eccles. 7.3. and it standeth wyth reason: for oyntments may preserue and pleasure such as liue, but they cannot benefite a man when his body is dead.

A good Name is better then long life.

WHat more desired amongst men th [...] length of dayes, vita incundissima, a [...] all he hath to prolong his life, a [...] app [...] by the disea­sed wom [...]n, which sp [...]nt all thi [...] [...] [...] ­tions, Mark. 5.26.

And certes although the [...] ashes, Ice congealed of [...] conuert to [...], and man made of earth must dissolue [...]: for omni aetati mortem esse communem.

And albeit the best Pipp [...] [...] then the Crab, the swéetest flower, sooner [...] the [...], and the better man shall sometime sooner die th [...] [...] desp [...]rate, Abel was cut off when Cayn was permitted [...] liue to his reproach.

Yet commonly in the S [...]riptures, the benefite of a long life is accompted a great blessing: (so a mans déedes be aunswearable to his dayes, otherwise the more old, the more [...]ible Prou. 16.31. [Page 6] there is nothing more reprochfull saith Seneca, then an old man, which hath none other argument to prooue he hath liued long, but onely his yeares:) for it is saide of the godly, hee shall goe to his graue in a full age, as a ricke of corne commeth in due season into the barne, Iob. 5.26.

The Lord promised the people of Ierusalem this blessing, there shall yet olde men and olde wemen dwell therein, and euery man with his staffe in his hand for very age Zach. 8.4.

It is said of

  • Abraham, he died in a good age, an old man, and of great yeares, Gen. 25.8.
  • Isaack, hee died, and was gathered vnto his people being old and full of dayes, Gen. 35.29.
  • Dauid, hee died in a good age, and full of dayes, 1. Chron. 29.28.
  • Iob, he died being old and full of dayes, Iob. 42.17

Now it is said concerning the wicked, that he shall not liue out halfe his dayes, Psal. 55, 23. but shall bée cut off before his tyme, Iob. 15.32. We haue example in Saul, when hee killed himselfe, and in Iudas when he hanged himselfe: the Lord layeth this as a iudgement vpon Ely, there shall not bee an old man in his house, 1. Sam. 2.31.

Yet a good Name is better then a long life, the Wiseman she­weth a reason. A good life hath the dayes nombred, but a good Name endureth for euer. Eccles. 41.13. the common state of life, as Dauid saith, is 70. or 80. yeares, but say (that none liuing euer saw) any should attaine the age of Methushelah 979. yéers, yet his dayes are definite and determinable, but his Name re­maynes memorable to all posterities.

A good Name better then a Frend.

WHat man can want the societie and solace of a true frend: the Whale must haue his fish to direct him, and man his frend to delight him.

Without a frend to participate withall, there is nothing so delightfull to the eye, so delectable to the eare, so ioyfull to the hart, that could procure vs any pleasure.

What more necessary then a frend, in wealth to accompany, in wo to comfort, in any estate to communicate with.

Dauid was often in daunger of his life but for Ionathan: O­nesimus was a great frend to Paul in his distresse: the wounded man had béene dead but for the Samaritane.

What is comparable to a true frend, if we search into all sectes and sortes of people.

Amongst the common sort.

THeir loue is more light then loyall, in crosses like the Mari­gold, which close with euery cloud: in wealth like ye Drone, which draweth from the Bée: in both like the P [...]lipe, which chaunge with euery obiect, such as gaue Christ good entertaine­ment at his comming to Ierusalem, could cry Crucif [...] to haue him to the crosse.

Amongst neighbours.

THeir frendship is more [...] then faithfull: if they bée rich, they can hardly d [...]ell together. Lot could not away with Abraham, because their riches were so great. If rich and poore dwell together, then the [...] to the w [...]ll. Diues could not abide Lazarus because he was poore. If artificers and tradesmen dwell together, then they be [...], according to the common saying, Figulus figulum odit.

Amongst kinsfolkes.

THere goodwill is as commonly cold as kinde, like the Cole­wort, which fléeth from the vine, though it bee planted neuer so néere: for the common prouerbe is verified, Many kinsfolkes few frendes: Saul could not abide Dauid for all he married his daughter, nor Laban loued not Iacob.

Amongst Brothers.

ALas it is lamentable, that those which bée nighest in bloud should bée furthest from beneuolence: some carry malice till oportunity may effect it, as Esau did toward Iacob, because his father was liuing. Gen. 27.41. Some conspire death as Iosephs brethren did against him, because his father loued him best: some commit murder, as Cayn did to Abel, because his sacrifice was better accepted of God. Gen. 4.4. such is the loue of brethren, that it may well be true that Salomon saith, A frend is neerer then a brother. Prou. 18.

Amongst parents and children.

IT is horrible to expresse the vnnaturall practises of such, whome nature hath appropriated so néere: was not Senacherib slayne by his owne children: and did not Nero murther Agrippina his owne mother.

Betwene man and wife.

THis of all other is the néerest coniunction, and yet a man is crost with a collop of his owne flesh. What a torment was Iobs wife to him in his trouble, was not Ahab brought to confu­sion by Iezebels counsell, did not Delilah séeke Sampsons destru­ction when he satisfied her desire.

I know there be many (els God forbid) that perfourme all the dueties of loue and nature within the former described kindes, but they are vsed and executed, not by those which are enemies but Frendes: for a frend saith Salomon loueth at all times. Prou. 17.17. and without loue there is none so néere ingraffed by nature but liue disseuered and at discord by enmity, therefore a frend is most to be preferred.

What is hée will doe so much as one frend for an other. Some brothers are very naturall. Ioseph did kindly nourish his brothers [Page 9] in their age, which would cruelly haue killed him in his youth. Gen. 50.21. and Iudah did offer to stay in a strange countrey as a pledge for his brother Beniamin, and was in great daunger of displeasure. Gen. 44.23. Yet one frend hath done more for ano­ther then this. I haue read of Damon and Pithias, how the one béeing condemned to die, and crauing some liberty to sée his coun­trie before his death, the other staid behind as a suertie for his safe returne, and to receiue his punishment if the other broke promise.

Some children are very duetifull, yet they will sometime doo as much for their frend as their father. Ionathan loued Saul well, yet he loued his frend Dauid as his owne soule, though his father could not abide him. A frend wil sometime do more for a man then his owne child. Was not Hushai Dauids frend true to him when Absalon his sonne was a traytor to him.

A man loues his child well: yet hée had rather sometyme haue his children iniuried then his frendes. Lot had rather haue his daughters defloured then his frendes abused. Gen. 19.8.

Some wemen loue their husbandes so intierly, that they had rather die then depart with them. Admetus hauing a disease running vpon him which could not be cured without the death of an other, could find none that would gladly dye for his sake but his wife Alcesti Arthemisia did drincke the ashes of hir husband after his death, because shée would haue her owne body [...] bee her husbands graue. In the country called Getica, the we [...]n desire to die on their husbandes bodies and to bée buried with th [...], and because their custome is to marry many wemen, there is great striuing which shal haue the preferment and pr [...]se herein. Yet one frend hath done for another as much as this. I haue read of Ore­stes and Pylades, how Orestes was con [...]e [...]ed to dye, and the Iudge not knowing one from another, Pylades sayd his name was Orestes to saue his fre [...]s life. Tanta est vis amicitiae, that as Tully saith, a true frend is tanquam alter idem.

Quod difficile dulce, as a [...] rare to find, so it is a great treasure to attaine one, as no doubt a true frend is the [...] of earthly ioy. Yet a good Name is f [...]r better then the best frend: for the best frendes of all will forsake vs when we dye, but a good [Page 10] Name will remaine after death: Post fatum fama triumphat.

Sithence a good Name is more excellent then any thing: Wée must not looke to get it by sinister, but by singular meanes, not by vile, but by vertuous actions, not by vayne, but by valiant at­temptes. The Philosopher saith well. Nec vero clarorum viro­rum post mortem honores permanerent, si nihil eorum ipso­rum animi efficerent, quò diutius memoriam sui teneremus: for it is the commendable actions of a man in his life that makes his Name renowned and memorable after death. As for example, if a good man die what will the people report of him.

If he be a godly Maiestrate.

THey will thus commend him. He was in the common wealth like Ioseph, prouident in foreséeing, in geuing iudgement like Samuel: iust without bribes, in cases of counsell like Salomon, prudent in aduising, amongst his inferiours like Saul, little in hys owne sight: Hée stood not vpon the countenance, but accomplish­ment of his office: he was full of piety, much pitifull, nothing par­ciall, he was obeyed more for loue then feare, his blessed death be­wrayed his godly life, and our bad desertes were meanes to abridge his dayes.

If he be a good Minister.

THey will report of him, He was a good Phisition? for hée not onely fed our soules with many good sermons, but hee refre­shed our bodies with many good meales, hee was beloued and ho­noured of all, not so much for his title, as integrity. He was right Pauls successor: for hee was plaine in his habite without pride, painefull in his calling without repyning. A pastor for deuiding the woord, A patterne for direction of life, He might boldly reproue vs for our sinnes, because he liued blamelesse in our sightes.

If he be a vertuous rich man.

THey will thus describe him, He was not onely rich by reason of his wealth, but well doing: his house was an Inne for the straunger, an hospitall for the poore, a repast for his neighbours: his purse was prostrate for euery good purpose: hee imitated Iob for integrity, Abraham for hospitality, Moses for humility: hée was louing to his equals, lowly to his inferiors, liberall to all [Page 11] men: We might well forbeere many misers that be about vs, but we haue a great misse of such a man to liue amongst vs.

If he be any other of what practise, profession, faculty or fun­ction so euer, he must expect like commendation according to his conuersation, obseruing the dignities, degrées, giftes, and graces of euery one: for as the Cedar trée is further séene then the shrub, so the higher a man be in place, the greater is his report: the more noble the more notorious is the Name, like a lampe which is fur­ther séene vpon a tower, then in a trenche.

I will (for breuity) omit millions of woorthy men whose Names are famosed by their apparant workes and writings, and because (as Cicero saith) the actes and not the same should first be considered, I referre you to their actions, to iudge the worthinesse of the Authors.

If I should enter into authenticall examples, how many haue left renowned Names to the world, as it is recorded in the word, it were too prolixious, and néedelesse, because they be very perspi­cuous, yet I will infer a few as an introduction to the rest.

It is written of

  • Ioshua, that hée was [...] through all the world. Iosh. 6.27.
  • Samuel, that he [...] and n [...]e. 1. Sam. [...].26.
  • Dauid, that his Name was m [...]e gr [...], [...] vnto the Name of the great [...] 2. Sam. 7.9.
  • Salomon, that he [...] 1. King 10.
  • Iob, th [...] there was [...] like hym i [...] the earth. Iob. 2.3.

If I should [...] of such as [...] worthy Names in this [...] them. Yet amon [...] many ( [...] then any, resp [...]g [...] [...] ­bility of the sexe) what a rare report hath our Souer [...] Lady Queene Elizabeth deserued? Whose patience in [...] [Page 12] crosses, whose piety in mainetayning the Gospell, whose proui­dence in foreséeing for her Countries, whose pitty dispersed to all her subiectes, hath made her Name so renowned, that it is not one­ly carryed into the South for Saba to woonder at, but into most partes of the world, for all to admire at.

Her fame maketh forrayners to stand in feare of her: her Ma­iesty maketh the Pagans to be amazed at her: her Regiment ma­keth all nations to maruaile at her. Blessed is she that hath so ma­ny blessinges: happy are we that haue so rare a Phenix: Accursed be they that wish ill to such a creature. As shée hath deserued an admirable Name by her life: Sic tandiu laudabitur dum me­moria rerum Anglorum manebit.

If a good Name gotten by laudable meanes doth magnifie a man: an ill Name procéeding of misdemeanor, must néedes infa­mize him. For as the same tallow which doth cherrish the light, doth extinguish it, if it be turned downeward: so the same mouth which dooth praise one, dooth depraue him if his actions bee o­dious: as for example, if an ill man die, what will they say of him?

If he be an vngodly Gouernour.

They will thus report: The Towne hath a happy turne by his death: for it had no d [...]te by his life: he did conuert the pub­like commodity priuately into his owne coffers: he was ready to hang a man like Haman, for bowing of a knée or moouing a cap: he stood so much vpon his Magistracy, that hee cleane forgot him­selfe to be a man. In his Office he would many wayes be corrup­ted, sometime for feare of offending others, as Pilate was, who condempned Christ for fe [...]re to d [...]please Cesar: sometime with loue he bare to his fréendes, like Herod, who to please the loue of a damsell, condemned Iohn Baptist to death: sometime with ha­tred, like the chiefe Priestes, who of malice condemned Paul to be smitten as stoned without [...]: sometime with gold and pre­sent [...]s, like the children of the Prophet Samuel: sometime with letters, as the Elders and Nobles of Izreel w [...]re by the meanes of Iezabel.

If he be a lewd Minister.

What will they say: The Church hath béene rather troubled then taught by him, he was called by the Name of the Rephaims, but he might well be counted in the nomber of the Zamzummins: he was a dumb dog that could not barke, a blinde watchman that could not sée, a wandring good [...], that could not direct: he played the Fox vnder the shadow of a Pharisee: he was no pastor but a pow­ler, no Paul but a Saul, no pillar of the Church for his vertue, but a piller for his aduauntage: Happy is he if he died well: for wret­ched are they that haue a worse.

If he be a wicked wealthy man.

They will set him foorth after this sort: The Country is well rid of a catterpiller: for hée was a great incroacher of commons, a gréeuous inhancer of Rentes, ap [...]tte [...]e of oppression to all men: his buildinges were more sumptuous then his beneuolence: for he cherrished the poore with his meate, as the catt doeth the mise: he was in ability like the rich man that inlarged his houses, in libera­lity like Nabal in refreshing Dauids souldiours, in charity like Diues in relieuing Lazarus, in his diet like Diogines for his grosse féeding, he euer had aboundance, yet liued like a beggar: but now he is become a banckerout: for the world striueth for his mucke, the wormes for his flesh, wheresoeuer his soule be.

If he be any other, of what calling or condition so [...], hée shalbe sure to haue like same according to his s [...]tes, such proper­ties such report, euery man at his death shalbe spoken of after his desartes. Some will speake of experience: many, of spight: most, of report: all, as they be affected or informed. Besides, we are to consider the callings and countenaunce of men: for as the higher obiect is furthest in sight: so the more high, the more haynous, the more mighty the more miserable is the fall, and as the whiter lawne hath the déeper mole, so the more holy man, the more hor­rible is his offence.

I will discend into a few examples of the ign [...]ny of an euill Name, that their terrible [...] might de [...]erre o [...]hers fr [...] the like.

For cruelty, what a Name hath Pharaoh and Herod left be­hinde [Page 14] them? if but in this one, in willing all the male Hebrewes to be slaine by the Midwiues at their birthes: the other in com­maunding al the male children to be slaine in Bethelem from two yeares old and vnder.

For treachery, what a Name hath Absalom and Iudas deser­ued; one for working treason against his owne father; the other for betraying his owne maister?

For vnnaturall dealing, what a Name hath Cain and Sane­cheribs children left in record, one in killing his owne brother, the other in murdering their owne father.

He that saith, The memoriall of the iust is blessed, dooth adde this: The Name of the wicked shall rot. Prou. 10.6. as we haue experience by these which are expressed: for as rotten fruite doth cast a stinking sauour when it is applied to the nosthrils: so a lewd man doth make his Name very lothsome, when his oppro­brious actions are called to memory.

We commonly say, that he which hath lost his Name is halfe hanged: and certes, to haue no Name or an ill Name, is to be ac­compted a great crosse: the Lord imposeth this as a punishment vpon the wicked, His Name shalbe put out from vnder heauen. Deut. 9.14. and 28.20. as hee did by Amalek: and shalbe no more remembred. Iob. 24.20.

Some carry a Name throughout the word, an other through­out a Realme, some within a Countie, many within a towne, most within a stréete: but to haue no Name, not so much as in a stréete, as it is the least report, so it is the greater reproche: there­fore Iob speaking of the wicked, sayth, His remembraunce shall perish from the earth, and he shall haue no Name in the street. Iob. 18.17.

An ill Name is so odious, that Moses made a law for the slaun­derer, that he should pay one hundred sickels for bringing vp an ill Name of a mayde. Deut. 22.19.

An ill Name (whose consistence is in contemptible actions) doth cause reproach and shame, which bee so burdenous to flesh and bloud, that Dauid in diuers places of his Psalmes, doth not onely desire to haue rebuke and shame taken from him, but also be pra­yeth [Page 15] for no worser plague to light vppon his ennemies. Fill their faces with shame. Psal. 83. Socrates could say, it was better to die honestly then to liue shamefully, it is such an abhorrency in na­ture, and no meruaile: for it is an argument of Gods indignation: after the Lord (by the mouth of the Prophet) had reuealed all the Iudgements he would afflict Ierusalem with, hee doth aggrauate the punishment by this Epiphonema. So thou shalt bee as a re­proach and shame. Ezek. 5.15.

An ill Name doth not onely disparage and impeach the Agent, but such as be allied to him; not onely the party, but his progeni­tors, and such as belong or be any way deriued from his linage.

The reprochfull déedes of the child doth somewhat impaire the Name of his parents: the Wiseman saith, an euill nurtured son is the dishonour of the father, Eccl. 22.3. Therefore it is writ­ten in Leuiticus, that if a priestes daughter fall to play the whore, she poluteth her father, Leuit. 21.9. The ill report of Eli his sonnes was some disgrace to himselfe.

The infamous actes of the father must néedes be some blemish to the child, that fruite can hardly flourish on the trée which is rot­ten at the roote, that pestiferous act of Cain was a discountenance to all that came of his loynes.

It is no paradoxe (the more is the pitty) to sée the fault of the father cast as an obloquy in the téeth of the child, and the parentes to be often twitted and vpbrayded for the escapes of their children.

There is many a blasted braunch that comes of an auncient house, that supposeth his ill Name may be famozed by the renow­ned factes of his forefathers, and to couer his impiety by his peti­grée: but such are vainely seduced. What auayles (sayth S. Chri­sostome) noble linage to him which is with villanous manners reproched. Salust hath a sensible saying to that effect, The more honorable the life of the Auncestors is after estéemed, the more re­prochfull is the vice of the linage that succéede them. It hath bene an old saying, that it is a good stocke where there is neither whore or thiefe spring out of it, and yet (such is the efficacy of iniquity) that some flagitious crime is many times a stayne to a whole stocke, some that are co [...]cted of egregious and capitall offences, [Page 16] are a taynting to the whole progeny, as rebels, traytors, and such like. The sonne of Syrach sayth, that if children be proud with haughtinesse and foolishnes, they defile the nobility of theyr kindred. Eccl. 22.9. It makes me call to minde that prety aun­sweare of Iphicrates that valiant captaine, who béeing imbraided by his base birth, béeing but a Shoomakers sonne) by Hermodius a noble man borne, yet of bad behauiour, gaue him this glike, my bloud taketh beginning in mée, and thine her farewell at thée: no­ting thereby that a poore stocke is no reproch to him which is with good manners adorned, when gentry may bee disparaged by some obscene action in the generation.

It is not the Name, but the quallities, not dignity or discent, but the disposition and good demeanor, that makes any renowned and famous.

S. Ierome sayth, the chiefest nobility before God is to excell in all vertue. Chrisost. sayth, he is honourable which disdayneth to doo seruice to sinne. Seneca sayth, he that will estéeme a man true­ly, must behold him naked laying aside possessions, authority, and other fables of fortune, and sée what hee hath beside of himselfe. One aduising Bias to conuay away all his goods and treasure bée­fore the ennemies sacked the Towne, Sic ago saith hée: nam om­nia mea mecum porto: estéeming hys inwarde gyftes to be his goods, and all the rest to be but ludibria fortunae, which are most fortunate to fooles, fortuna fauet fatuis.

Necessary obiections.

It may be obiected, that there was neuer Chrisolite so pure, but that it would stayne, or fruite so faire, but that would infect: or Iron so bright, but that it would rust; or man so rare, but may do amisse: For in many thinges we sinne all. Insomuch as none can be accompted so absolutely good, but may leaue behind him as well an euill Name, which procéedeth of his infirmity, as a good Name which followeth his conformity, as for example.

Though Abraham was the Father of the faithfull, yet he was a Forger of lies.

Though Noah was the Preacher of righteousnes, yet he was impeached with dronkennesse.

Though Dauid was famo [...] for his piety and exploites, yet he was defamed for his adultery and homicide.

It may also be alleadged on the part of the reprobate, that there is no soyle so barren, but may yéeld some corne: no trie so bare, but may affoord some fruite: nor any man so bad, but may leaue some matter woorth the memoriall.

Though Pharaoh was a wicked rebellour, yet he prouided for the Priestes in the time of famine.

Though Saul was a notable Idolatour, yet hee put away the Sorcerers and Southsayers out of his land.

Though Iudas deceiued hys maister by treason, yet hee might winne many soules with his preaching.

These obiections are friuolous: for it is our vsuall manner of phrase, to reuolue a mans fault in reuealing of his fame.

If he be a godly man, he is set foorth with his defectes thus: hée was a graue man for gouernement, but very hasty: or thus, he was a learned man in the pulpit, but somewhat insolent: or thus, he was very wise, but too too wanton. Dauid is praysed with hys impedimentes in the 1. King. 15.5. It is written of him that he did that which was right in the sight of the Lord, and turned from no­thing that he commaunded him all the dayes of his life: hetherto he is commended, but it followes, Saue only in the matter of Vriah the Hittite, héere appeares his imperfection.

If he bee a lewd-man, hee is commonly phrased out thus, hee would once a yeare feast the poore, but all the yeare after oppresse them, or thus, he erected a braue b [...]ding to the eye, but the stones in the wall may cry for violence: or thus, he was a proper man to sight, but we may sée his ouersight: Experience offereth plenti [...]ull examples of such persons.

So that now we are to consider the difference betwéene the re­formed and dissolute man.

The godly sometime shall not differ from the wicked in fa [...]g but in rising: for we sée that Dauid committed murther as well as Cain: and Paul idolatry, as w [...]ll as Saul.

The godly shall sometime adde s [...]e to sinne with the wicked, as Dauid did in homicide after adultery, and insec [...]ity after h [...]th [Page 18] till Nathan reprooued hym. And as Peter did in forswearing hys Master after many denyals: yet we must not ballance a bad man with the better: for one sinne of weakenesse with repentance, the other of malice with perseuerance.

The wicked haue their liues as full of spots as the Leopard, so the best haue their blemishes: but what then? who will compare Noah with notorious dronkards: or Dauid with common adul­terers: or Peter with common periurers: or some poore sinner with euery prophane offendour: or him that takes but one trip in his life, with those which allwayes tread awry?

Though the rose be cancker-eaten, it is not to bee cast away, though lawne haue a little stayne, it is not to bee déemed starcke naught: no more must the best man, although he hath a fault, be straight accompted infamous: for as the brightnesse of the Sunne doth blemish the light of the Moone, so the fame of his good actions doth obscure the folly of his escapes. The Apostle calleth Lot, iust Lot, though he committed incest: and Noah, the eight Preacher of righteousnesse, though he sinned in ebriety: because most of their actions were good and commendable.

A good obseruation.

Respice finem, it is wisedome to be sparing of speech. and not to be too censoriall of any man, eyther in primordio, or medio, but to prayse the ende, remembring this pithy period of Pliny, one day deemeth another, but the last geueth iudgment of all that is past. To obtrect him rashly, whom we may haue cause to com­mend, or to exalt another vaynely, where wee may haue cause to recant. infipientis, non sapientis est, I take it to be a point of folly.

Many a good man may haue a bad beginning, and yet haue an excellent end, so had Paul, at the first he was a gréeuous persecu­ter, afterward became a glorious Apostle, so was Manasses: at first he was a monstrous Idolater, afterward béecame a miracu­lous conuert.

Many a godly man may haue a good entrance at the first, but a great fall afterwarde, and yet prooue laudable at the last: so had Dauid, at the first, who more godly, afterward who more grace­lesse in that matter of Vriah? so had Peter, at the first, who more [Page 19] ready to follow Christ? afterward hee fors [...]re him: yet in the ende theyr penitency excéeded their impiety.

Many an euill man may haue a good beginning and yet c [...]me to a shamefull ende: so had Amaziah: for in the beginning of his raigne he carryed an externall shew of sanctity, afterward he be­came an Idolater and adored the Idols of the Idumeans: so had Rehoboam: for during thrée yeares hee did well, afterward hee fell to all wickednesse: so had Iudas: for at the first he was chosen for an Apostle, in the end he was conuicted of treason.

So that it is distance of time that doth distinguish the déedes of men, and the end of theyr dayes that geueth iust p [...]e of reports. Plato calleth him happy that may attayne in his last age so wise­dome and good life.

Comparatiue considerations.

Is a good Name so excellent, that it is better then any riches, more pretious then costly oyntmentes, more estim [...]ble then length of dayes, more durable then the best frendes? then let vs e [...]er in­to this comparatiue consideration.

What is he that will leaue any paynes vndertaken that may make to his enriching? Suauis est odor lucri, the scholler will imploy his arte, the souldior his armes, the marchant will crosse the seas, the Lawyer will tosse his books, the tradesm [...]n be [...]peth his trauell, and most men their time to get earthly treasure.

What is he that would not séeke all the best oyntmentes [...] they neuer so pretious, all the best salues bee they neuer so so [...]e­raigne, both of them, be they neuer so déere, to [...] g [...]d, if hée were in daunger?

What is he that were at the point of death, that [...] not geue all his mucke, vse all the meanes, su [...]r any misery to prolong his life? we read of Asa and Ahazariah, how in their [...] sought onely to Phisitions, [...], the other to witches, and forsooke God, because [...] [...]th to dye.

What is he that hath [...]ther h [...]manity or [...], that [...] not doo much for an vnfayned fre [...]? a man [...], yet he wil not let to giue th [...] to do his [...] pretious, yet he [...] it for hi [...] frendes sake, as [Page 20] appéeres in Damon and Pithias.

Then if riches, oyntmentes, life, and frendes are so pretious, who would not practise all the wayes, apply all the best meanes, and aduenture all he hath to purchase that which is farre better then any of them, A good Name?

How to get a good Name.

It is an easie matter to get a Name, to bee spoken of. Tray­tors, rebels, and most malefactors are not without a Name, as Absalom and Iudas for treason: Corah, Dathan, and Abiram for rebellion: Achitophel, Simon Magus, and many other for theyr pestiferous Actions. We haue had lamentable experience of the disloyall practises of too many within this lande, whose Names are not yet forgotten, though the Crowes haue deuoured theyr carkasses. But as their déedes were detestable, so their memoriall doth not turne to theyr prayse but reproach.

There be many that thincke it a credite to kill a man, a matter of commendation to carrouse well, a braue grace to blaspheme, a great glory to boast of theyr beastlinesse: but as they take all their pride in impiety, so they shall be spoken of, but how? not to theyr glory, but disgrace: not to theyr credite, but shame, as the Lord threatned the people in Hoseas time, that (for their iniquity) hee would chaunge their glory into shame. Hosea. 4.7.

But to get a good Name as it is hard, so it is honourable: as it is rare, so it is renowned: as it is most pretious, so it is most wor­thy of prayse.

Thinges of great price are not got without much payne: the scholler must turne many leaues ere he become learned, the soul­dier must suffer many conflictes ere he returne conqueror, and hée that will haue a good Name must vse all industrious meanes to at­tayne it, vt tales nos esse putamus, vt iure laudemur.

There is no man (sayth the Heathen man) in whome there is not this desire, rather to be praysed then ill spoken of. Then let vs practise such thinges as deserue prayse: for as Tully sayth, vera gloria radices agit atque etiam propagatur.

The worst wretch that is, dooth wish to bee well thought on, though he neglect the meanes to manifest it. Then if wée will ob­tayne [Page 21] glory and a good Name, let vs follow that n [...]table saying of Socrates, who teacheth this to be a direct and [...] course: Si quis ageret, vt qualis haberi vellet, talis esset, [...]ry one should labour to be indéede, that which he loues to be accomp­ted, and that is commendable.

He that will haue a good Name, must stretch his talent on the tayneters, and make his giftes glister like gold in the eyes of o­ther: for the greatest prayse consisteth not in possessing, but disp [...]n­sing them.

If thou hast béene trayned vp in good litterature, let thy profite appéere to others: for as Plato sayth, we are not onely borne for our selues, but partly our country, partly our frends clayme an in­terest in our natiuity: and we haue examples of many who haue consumed the whole course of their liues in the distribution of their learning. Diomedes wrote six thousand bookes concerning Grammer, as Plutarch reportes. Origen wrote seauen thousand bookes of many matters. S. Augustine wrote so many bookes, that no man is able eyther to read them or come by them, as Tritenhe­mius beléeueth: many heathen men haue bene so affected that way that some thought all theyr time lost that was not spent in lear­ning as Scipio did, others would rather starue then leaue their study, as Chrysippus did.

If thou hast wealth in aboundant measure, let thy saciety sup­ply an others misery. Lend mony and corne to thy distressed neigh­bours, as Nehemiah did when the people were oppressed: giue halfe thy goods to the poore as Zacheus did, entertayne straungers as Lot did, Liue vprightly as Iob did.

Geue to the mainetenance of schooles of learning, be a furthe­rance to the forward Ministers of the worde, erect Hospitals and Almeshouses for the reliefe of the impotent, Resist not auctority, persist in the trueth.

It were too long to dilate all the meanes that may pertayne to the purchase of a good Name, considering it is got by euery lauda­ble act, by perfection in any good profession, whether he be learned or lay man, martiall or mechanicall, artist or artificer, hauing this distinction. 1. that the more exce [...]nt the practise is, the more fa­mous [Page 22] is the report: multo maiora sunt opera animi quàm cor­poris saith Cicero, the giftes of the minde are farre more excellent then the actions of the body: caedant arma togae: although the valorous souldier is highly to be aduaunced: yet the Poet sayth, he must geue place to learning, and good reason: for without expe­rience and learning the best Souldier shall haue bad successe. For this cause, Alexander that valiant warriour would neuer goe in­to the field without Calisthenes a learned Philosopher. 2. That as there be many exquisite practitioners in this age, so he that doth more excell, is most to be exalted aboue others. Euery dunsiuall must not haue equiualent commendation with a Doctor, though both haue learning. Euery coward must not haue equall prayse with a Captaine, though both can fight, nor euery bungler must not haue the like report as a good woorkeman, though both can worke: but he that is most rare in perfection, should bee more re­nowned in Name. Dauid had many valiant men of warre, and did deuide them into nombers according to their déedes and digni­ties, yet some were more honourable then other: for it is sayd of Benaiah that hee had the Name amonge the thrée woorthies. 2. Sam. 23.22. 3. That the more singularitie any hath in sundry giftes, the more illustrate is his glory. Dauid deserues to be digni­fied for many thinges: being a king for regiment: being a prophet for predication: béeing a warriour for prowesse: béeing a man of small stature, for his miraculous killing of the monstrous Phili­stine. There are many amongst vs that are worthy to be memo­rized for many thinges (séeing naturall and litterall giftes were neuer more resplendent in any age) but because it were méeter for Mercurius to imblazon their actions then Battillus, I will omit them.

What a good Name and Fame is:

There are some that thinke many thinges to be famous, which in the owne nature are but ignoble and nothing woorth. The Sy­rians do take it for a prayse to eat their parents when they be dead, rather then wormes should: the Iewes to marry in theyr owne Tribe, the Tryualles to kill their father when he is three score yeares old and bren him, the wemen of Getica to be interred with [Page 23] their husbandes.

There are some that suppose a good Name dependes onely vpon outward dignities, titles and termes of honor and renowne, with­out vertuous actions: the Philosopher dooth refute this: honour commeth not to vertue by dignities, but it commeth [...] by vertue of them that vse the dignitie. The very [...] of honor doth confirme it. Honor (saith Aristotle) is a reuerence geuen to an other for a testimony of his vertue. Therefore Catullus a vertuous man in Rome, séeing Nonius a very viti [...] man sytting in great dignity in his iuditiall seate, called him a swelling full of corruption, because he knew his inward habite of the minde [...] oppugnant to his outward honor he had amongst men.

There are some that thinke to purchase a same by setting forth fayre buildinges. Ornanda est dignitas domo, non ex domo di­gnitas tota quaerenda est, saith Tully: for, It is not the glori­ous shew of the house, but the godly actions of the [...] that makes him renowned. If he be an ill man, wh [...] s [...]h Salomon? The house of the wicked shalbe destroyed: Prou. 14.11. then what shall become of all his glory?

There are some that thinke they are famous onely for [...]ti [...]ity sake, because they issue from nobles or gentils. High [...] euer béene estéemed. 1. Samu. 18.18. but yet if any degenerate from his progenitors, his birth cannot beautifie his base condi­tions: it is not the grafting of a Crab vppon a Pippin stocke [...] make it prooue a good apple, this is more fully refelled in the former part of this booke.

There are some that thincke they are famous onely to bee accompted wealthy: the Rich man was of this mind, in Luk. 12.19. They boast themselues (saith Dauid) in the multitude of their Riches. Psal. 49.6. They gather goods and hope to leaue them to theyr children to mainetaine their Name: but what saith Iob to wicked worldlinges: he shall neither haue Sonne nor Neph [...] amongst his people, nor any posterity in his dwellings. Iob▪ [...]8 19. so that shalbe verified which the Psal [...]i [...]t s [...]h, He sh [...]ll [...]ue his Riches for others. Psal. 49. &c. and shall h [...]e no Name at all. Iob. 18.17.

A Poet saith, that Fame is nothing but a great swelling and filling of mens eares. This may be true, for (as Boetius sayth) many haue often had great fame by the false opinion of the people, as Herode had when the people gaue a shout, saying, the voyce of God and not of man. Act. 12.

I take this to be a more perfect definition. Fame is a know­ledge of mens actions and déedes, aswell farre off as nigh.

The word Fame, as it is simply a substantiue, is aswell indif­ferent and incident to bad men for their misdemeanor, as to good men for their merites: but if Fame be taken in the better part, the adiunct good must bée connexed withall, and so it is called a good Fame: yet this adiunct is not alwayes vsuall, but the Fame is sometime setfoorth by the effectes, as in this place, Queene Saba hearing the Fame (good is left out) of Salomon (but it followes by the effect) concerning the name of the Lord. 1. King. 10.1. came to prooue him with hard questions.

Fame is a certaine kinde of knowledge, but not alwayes pro­perly of experience, but commonly vppon reporte, as may bée ga­thered out of the 1. King. 10. therefore if we heare one praysed and well reported, wée must not altogether beléeue our eares but our eyes, as Saba did, who trauayled of purpose to trie the truth of the report she heard of Salomon: for a foole beleeueth all thinges. Pro. 14.15. and it standeth with reason. First, because there may be more or lesse reported then is true. Lo (saith Saba) the one halfe was not told me: for thou hast more prosperity & wise­dome then I heard by report, or as it is in the 2. Chro. 9.6. thou exceedest the fame that I heard. Secondly, to confirme our Iudgements: for as Boetius saith, I doe not thinke the fauour or prayse of the people woorthy to be remembred, that commeth not by wise and iust Iudgement.

What should be meant by a good Name I can hardly appre­hend, vnlesse it be by a Metonymy, the Name put for the man or the actions of man: as the Name of Moses and the Prophets are put for theyr writinges in Luk. 16.29. for we cannot properly say that a Name is ill, béecause in the beginning the first Name A­dam, was giuen by God: therefore a good Name importeth as [Page 25] much as prayse and reporte, which arise by reason of the valiant and vertuous actions of men.

It is recorded of

  • Mordecai, that his reporte went through all the kinges prouinces. Nehe. 9.4.
  • Demetrius, that he had good report of all men 3. Epist. Ioh. vers. 12.
  • Many of our forefathers, that they ob [...]yn [...]d a good report. Heb. 11.39.

All these good Reports were grounded, and did grow of the pre­cedent and laudable déedes of the Actors: and because reportes are such as doe commonly touch the Names and credites of men, the scripture willeth vs to practise such thinges as bée of good reporte. Paul willeth the Philippians to thincke of those thinges that be of good report Phil. 4.8. and the same Apostle himselfe was appro­ued by good report and ill report. 2. Cor. 6.8. So that here is to be considered these thrée thinges. First, that a wi [...]man must not measure his good Name and Fame altogether by the rumor of the people, but by the trueth of his conscience, least if he appéere other­wise then he is in déede, he be easely depriued of his glory by his ef­fectes and déedes. Who but the Scribes and Pharisees were exal­ted for a time? but when their déedes came to be tried by the touch­stone, then they prooued painted sepulchers, to theyr shame. One falling into a Tyrantes hand, tooke vpon him the Name of a Phi­losopher (more for vaineglory then vertue) the tyrant tolde hym if he were a Philosopher, hée would patiently suffer iniuries and ill spéeches, and therefore would try him: and in déede did vrge hym to the vttermost, and so farre, as the Philosopher was vexed, and said he was not well dealt withall, because he was a Philosopher, the Tyrant gaue him this aunsweare: I had taken thee for a Phi­losopher, if thou hadst held thy peace. Noting hereby, what a [...]ine thinge it is to appeare to be otherwise then we prooue to be. I hate such men (saith Pacuuius) which in their actes be f [...]les, [...] wordes Philosophers. Secondly, that no man [...] [...]al­ly insult of his owne actions, as the Scribes [...] did. Laus proprio sordescit in ore, saith the [...] Let an other man [Page 26] praise thee and not thy owne mouth, saith Salomon. Pro. 27.2. For be the act neuer so excellent, a mans owne praise doth but im­paire it. Laudet fucatas qui vult extrudere merces, men vse to praise their reffuse ware, when they put it away. If it be good, the thing néedes no praise: the perfect Chorall néedes no colouring. Thirdly, that he which is so famous and renowned, must not for­get himselfe, but obserue one wise pointe of Plato, that hée bée not proud when he is praysed: and an other point of Tully, that he set not too light by that which men déeme of him: for that is a point of folly. The Philosopher which was led but by the light of nature could say thus: if thou béest faire, thanke nature: if thou béest no­ble of bloud, thancke thy parentes: if thou béest riche thancke for­tune: if vertuous, praise God: and certes if we haue an eye to him that geueth all good giftes, we shall haue no cause to glory, if wée thincke vpon God.

How daungerous it is to kepe a good Name.

SVch thinges as bée pretious cannot bée kept with­out great perill. Abraham feared Sara, because she was faire, Genes. 12.11. For true it is that Theophrastus saith, that which many desire, one can hardly kepe safe, beauty is a great blissing, but a good Name is farre better: for one flourisheth, when the other fadeth, therefore there is the more circumspection requir [...]: the Poet saith, non minor est virtus quàm quaerere, parta tueri. the Philosopher saith, to get wealth is the gifte of fortune: but to kepe it, is a point of wisedome: then what is it to kéepe a good Name, which is farre better then wealth? Common experience doth teach vs this, that a good Name is like a merchants wealth, gotten in many yeares, but lost in a moment.

The fairest blossome is soonest blasted with the winde, the for­wardest spring soonest bitten with the frost, and the best Name is soonest blemished by the malignāt. He that is famous and in better fauour aboue others, shalbe sure to haue many meanes wrought to deface him [...] the Starre Hesperus doth follow the Sunne, [Page 27] and the flies the hony: so dooth en [...] and ill tongues such as be in honor and reputation. I néede not goe farre for examples, because we sée it dayly with our eyes: yet because it shall appeare to be no new practise, I will repeat some examples out of the Scriptures. Tobiah and Sanballat much enuying the credite of Nehemiah that godly man, they hired one of purpose to prouo [...] [...] to [...], for no other cause, but that they might haue an ill reporte [...] him, to reproach him. Nehe. 6.13. Daniel was the [...] fauour with king Darius, and was in great estimation [...] m [...] ­ny: which the Rulers and Gouernours perceyuing, it so [...] spited them, that (although they could finde no iust occa [...]n [...] him. Dan. 8.4.) they sought all possible meanes to disgra [...] [...], yea and to destroy him.

So many wayes as malice may worke, so many [...] may be vsed to reproach and impeach a good Name.

Haue we not had experience of some vicious [...], that haue yéelded their vessels to villany to one, and haue [...] their [...] ­thin [...]sse vpon an other? Now by the reason of the d [...]s [...]r [...]t [...] a [...]th [...] ­rity geuen to Magistrates for putatiue fathers, the [...] hath béene brought in question and disgrace, and yet without cause of desart; and when he hath receyued either criminall or corporall punishment, and hath procéeded in his purgation in Co [...]rtes for criminall causes, the wretched wemen afterward haue [...] the contrary without coaction, that either they were perswaded or hired to nominate and accuse the innocent, thereby to excuse and cléere the Actor from ignominy: or that they did it of pollicy to name such a one as was well able by his liuing to satisfie the law, or at least might beare them out with lesse rebuke then the offen­dour. It is no maruaile Salomon said, I haue found one man of a thousand: but a woman amongst them all I haue not found, Eccles. 7.30. For what will not a wicked woman in her malice imagine? How impudently did Putiphars wife forge lyes of Io­seph, because he would not lye with her? Gen. 39.12. How bold­ly did the harlot lay the death of her childe to an other, when shée had ouerlayne it her selfe? 1. King. 3.19. A whoare makes no con­science of a lye, an oathe, or any thing so incredible to [...] [Page 28] horrible to heare: the reason is because (as the Prophet Ieremy) saith. Iere. 3.3. shee hath a forehead that will not be ashamed.

It is as daungerous to trauaile through a wilde forrest with­out fire, as to kéepe a good Name without foresight. Let a man but frequent his friendes house vppon neighbourhood or necessary occasions, or be but conuersant with a woman vpon some honest intent: you shall haue some or other that (measuring others by their owne motions, and censuring others of suspicion by their owne disposition) wilbe ready to rayse an ill reporte to hinder hys good Name: which being once bruted, will not be beaten downe in hast, because most are ready and reioyce to heare leasinges. I confesse as there be too few men like Ioseph, to resist the flatte­ring assaultes of the flesh when they are allured: so there bée not many wemen that can truely say as Bilia did, whome S. Hierom maketh mention on. Duellius her husband had a stinking breath, who being [...]rayded for it by one that fell out with him: he rebu­ked his wife because shée did not tell him of it, that hée might haue found some remedy for it. She said, she would haue told him, but that shee thought euery mans breath smelled so: yet God defend (how few good soeuer there bee) any should bee rashly reproached, where there is no pretence of ill.

Therefore I would wish euery one to avoyde the very occa­sion of euill, if it be possible. Venien [...] occurrite morbo, to pre­uent the worst. S. Augustine would neuer dwell with his sister in one house, for he would say, it was inough to sée a woman, worse to speake with her, and woorst of all to touch her. Cato the elder banished Gaius Manlius out of the Senate house, because hee kis­sed but his owne wife in his daughters presence. King Hiero con­demned the Poet Epicharmus, because he vsed vncleanely wordes in a great somme of money. Lycurgus made a law that the we­men of Lacedemonia should couer their faces when they went a­broad, because they might neither looke, nor be looked vpon. Au­gustus Ca [...]sar commaunded no wemen should come to sée the wrastlers, because they did vse to wrastle naked: all these I re­hearse to note how necessary it is to auoide the occasion of euill for feare of inconuenience: now if the occasion bée so daungerous, [Page 29] the very action of euill must néedes be detestable and hurtfull to the Name: for although some may commit some odious crime, and may haue it concealed for his credite, or not spoken of for hys cal­ling, or not regarded for hys countenaunce, or bolstered out by fréendship: (for the common prouerbe is true, A mans matter is ended, as he is frended, and Some may better steale a horse, then an other looke on. Modestinus could say in [...] tyme of Transgressors, that some were gréeuously punished, others scarce touched. For this cause Anaxagoras likened the lawes of [...] to Cobwebs, which do tie little flies fast, but breake with the great.) Yet as one kernell of Colloquintida will make the best br [...]h ve­ry bitter, and one deade flye will putrifie a boxe of ointment [...] euill action will disgrace many good. I will vse one exa [...] [...]nstéed of many: so long as Vzziah sought the Lord, hee pr [...]ted, and was so valiant, that it is saide, his Name spredd farre a [...]road: but that one acte of his in vsurping the Priestes Office, [...] defame all his former, and so much diminished his Name, that he which be­fore liued as a king in his pallace at Hierusalem, did dwell as a Le­par in an house apart. 2, Chro. 26.

Although a good Name may bée recouered agayne in time: for Tempus edax rerum: Yet it wilbe long ere it bée worne out of mens mouthes and memories: Yea and when the best is done, as it is hard to cure a wound so well, but that a skarre will appeare in the skinne, so you shall as hardly recouer the other, but it wilbe a blot to the Name.

A generall application.

COnsidering the excellency of a good Name surpasseth all other terrestriall blessinges, there is specially to bee obserued two thinges?

  • 1. In the Speakers.
  • 2. In the Hearers.

THe Speakers must take héede how they vse their tongues, Nature hath lent vs two eares and but one tongue, that wée might not vtter all we heare: this tongue is reared and hedged in with a double fence, to the end we might speake without offence.

The tongue is ianua vitae & necis: it is no small vertue to bridle the tongue saith Cato: Salomon saith, Hee that hath a naughty tongue, shall fall into euill. Prou. 17.5. S. Iames saith that mans religion is in vaine, which refraineth not his tongue. S. Peter saith, If any man long after life and to see good dayes, let him refraine his tongue from euill. Esop béeing bid to buy the best and worst meat in the market, brought home nothing but tongues: noting thereby, that the tonge was good and euill as it is vsed. The Psalmist kept silence euen from speaking good things, much more ought we from euill. If wée must giue accompt for e­uery idle word, much more for lewd and lying spéeches. There­fore you must take héede how you blemish the Name of your bro­ther, either by carrying of Tales, Thou shalt not go about with tales. Leuit. 19.16. or by raysing flaunders, He that inuenteth slaunder, is a foole. Prou. 10.18. Tales and slaunderous spée­ches sayth Dauid, are as the sharpe arrowes of a mighty man. Psal. 120. For as a strong man shooteth far and doth much harme with a sharpe arrow, so a slanderer defameth farre and doth much mischiefe with his viperous tongue.

Tales and slaunders are by the Psalmograph likened to the coales of Iuniper. psal. 120. Pliny writing of the nature thereof, saith, that those coales doo yéeld the greatest heat, so a lewd tongue doth procure the gretest hurt. S. Iames likeneth the tongue to fire: we all know how great a thing a little fire will kindle, and so it is with the slanderer, one sparke of ill spéech may cause a flame of de­fame amongst many: for as Cicero saith nothing fléeth more swift­ly then an ill word, nothing goeth sooner foorth, nothing is sooner ta­ken, nor broder spread: it was this ye made Dauid complaine, Thou makest vs a reproach amongst our neighbours &c. concluding thus for the voice of the slaunderers. Psal. 44. Tales and slan­ders well impeach the best Name: for the most part are apte to be­léeue that is ill, say [...]h Ouid, and therefore sayth Salomon, The [Page] wordes of a Talebearer are as flatteringes, and they go down into the bowels of the belly, Prou. 18.8. doe wee not sée many times amongest vs, that if an ill spéech or tale bee vttered and bru­ted (though but by one base person of no reputation) how ready a multitude will beléeue it? these are they that cause such idle expence of money, and debate amongest fréendes, for who can abide to bée euill spoken of? therefore saith the wiseman, Without a tale bea­rer strife ceaseth. Prou. 26.20.

Qualis vir, talis oratio. A good man is discerned from a wic­ked by his talke: for the godly man of loue will couer some offence, but the wicked of malice will exclaime without cause. Hereof saith the Scripture, A righteous man hateth lying woordes, but the wicked cause slaunder and shame. Pro. 13.5.

A caueat for Talebearers, Backbyters and Slaunderers.

THese men, or rather monsters amongst men, should consider two thinges. First, in their neighbour. Secondly, in them­selues.

In their neighbour, they are to weigh the woorth of a good Name: which they shall the better performe, if they reason wyth themselues by way of comparison, thus: If it be a gréefe to a man to haue a wound in his body, what is it to haue a mayne in hys Name? for arte may cure the one, but nothing will recouer the other. If it be a gréefe for a man to loose all his goods, which he hath béene long in gathering together, what is it to loose his Name which he hath laboured for all his life? For one may be restored in time, the other is stayned for euer.

In themselues, they must weigh the reward of their wicked­nesse: they are abhorred both of God and Man. God detesteth such kind of men, as appéereth by many pregnant places in his woord. Him that priuily slaundereth his neighbour, will I destroy. Psal. 101.5. the backbyter shall not be established vpon earth Psalm. 140.11. he that speaketh lyes shall perish. Prou. 19.9. The Lord punished Ely and his posterity, because hys sonnes ran into a slaunder, and he stayd them not. 1. Sam. 3.13. he punished [Page] the two Iudges for slaundering Susanna: the leprosse was layd vpon Gehazi, because he made a lye: and Ananias and Sapphira were punished with present death, because they made an horrible lye. Act. 5.

A godly man doth balke backbiters, slaunderers and such like. The iust man saith Salomon cannot away with a lye: much lesse with him that vseth it: he sayes in an other place, that a busie bo­dy is hated. Prou. 14.17. the Philosophers could not abide them: therefore Pithagoras willeth vs not to receiue a swallow into our houses, meaning bablers, clatterers and such like companions. The Cretians were neuer accompted on, because they were com­mon lyers. Moses made a law to punish the slaunderer with losse of mony, for the misdemeanor of his mouth. Deuter. 22. Now to the second point.

For Hearers.

THe Hearers must regard how they listen too, and beléeue re­portes: for wée commonly say, the receiuer is as ill as the thiefe: if there were not so many to geue eare to lyes and beléeue them, there would not bée so many to deuise tales and tell them. Therefore the Psalmist doth not onely condemne him which rai­seth, but him which receyueth a false report against his neighbour Psal. 15.3. For this cause S. Barnard doubted whether it were a greater sin to inuent, or listen to a slander: therfore such as receiue reportes and ill spéeches by heare say, must remember many thinges. First, that if Saba would not beléeue a true report of Sa­lomon till shee had tried out the trueth, much lesse ought any to beléeue a false report of their neighbours too rashly. Secondly, that there be some that take all their pleasure to depraue others, and do nothing but inuent lies & lewd spéeches. Thou geuest thy mouth to euill, and with thy tongue thou forgest deceit, thou sittest and speakest against thy brother, and slanderest thy mothers sonne. Psal. 50.19.20. Hee that will not let to slaunder his mo­thers sonne, so néere bound by nature, what wil he do to his neigh­bour? These for the most part are the offscummes of a Country: The abiectes (saith Dauid) assembled themselues against mee, [Page 33] they tare me and ceased not. Psal. 35.15. His meaning is, that the very reffuse people did most rayle vppon him: and true it is, when Alewormes are quaffing on their tipling bench, then mens credites goe to wracke with theyr cuppes, and as Sampson when hys eyes were out, did not care on whose head the house might fall, or as the Drone will hinder the Bée of her winges, when he hath lost his owne: so do they séeke to blemish their betters, when themselues are of no accompt or estimation. Thirdly, there bée some that repine at their neighbours good Names, and therefore vse all meanes to detract it, as appéeres by Tobiah and Sanballat against Nehemiah, and the Rulers and Gouernors against Da­niel: the examples at large are a little before: When such as these can no way woorke their will, they wish the death of the godly, that so their Name might pearish. Mine enemies speake euill of me (saith Dauid) saying, when shal he die, & his Name perish. Psal. 41.5. Saul would haue slayne him because the people ascribed the greater Name to him, in that Dauid had slaine tenne thousand, and Saul but a thousand. 2. Sam. 18.8. the people of Iudah would haue destroyed Ieremy, that his Name might be no more in memory. Ierem. 11.19. Fourthly, you must reproue such lewd detractors, and no way bewray any credulity, not so much as by a fauourable countenance: for as the Northwind dri­ueth away rayne, so doeth an angry countenaunce, the slaunde­ring tongue, Prouerb. 25.23. and if no approbation may be ge­uen by any outward apparance, much lesse must you adhibite any credite to such detractors: for that is an argument of impiety: hereof saith the Wiseman, The wicked geue heede to false lips, and a lier harkeneth to the naughty tongue. Prou. 17.4. Fiftly, It is the point of a wiseman to consider all circumstances seriou­sly, that touch the Name of his neighbour, and not to be too cre­dulous: for such commonly as bée light of beléefe, are so in theyr liues: Therefore sayth Salomon, the foolish will beleeue euery thing. pro. 14.15. It is the part of a Christian to doe as he would be done to: then, if you would bée loth to haue an other heare euill of your selfe and sooth him, the like doe for an other. If the Apostle willeth that one should not speake euill of an other, he will not al­low [Page 34] one to heare euill of an other, but that the rule of charity should be obserued in both. Sixtly, it is the part of a wicked man when he heareth his neighbour ill reported of, to dispearce it to o­thers whisperingly, when he should charitably informe him. Da­uid complayned of this, Al they that hate me, whisper together against me. Psal. 41.7. Of such kinde of whisperers we haue too many at this day: for by this meanes, a man shall haue a rumor and crime raised of him, and yet neuer come to know either accu­sor or author of it: Veritas non quaerit angulos, it is the rather to be suspected to be a vile enuious inuention, The Apostle Paul condemneth whisperers and inuenters of euill, as appéereth in the Rom. 1.29. Seauenthly, you must beware how you beléeue a Tale or ill report, though there appéere great presumptions: all­though there can bée no smoke without a fire, yet there may bée most smoke when there is least fire: Omne simile non est idem. Violent presumptions may induce much, as appéereth by Salo­mon in handling of two harlots: 1. king. 3.27. but as his wise­dome was extraordinary: so I take it to be an acte rather of ad­miration then imitation. God forbid that euery ordinary presump­tion should be of credite to conuince. The two Iudges deuised a suspicious matter against Susanna: yet their gréeuous punish­ment in the end doth discouer their egregious impiety in the acte, and her innocency from offence. Putifars wife could pull away Iosephs garments, and tell a very suspitious tale against him: (as the wicked care not in their malice what they imagine) but if you read the story, it will appéere her tales were false, and she in al the fault. Eightly, you must not altogether credite spéeches, though there appéere some proofe: for false witnesse of malice may be suborned for mony, and men in their malice care not what wea­pon they vse, so they may massacre. Our Sauiour Christ without subornation of witnesses could neuer haue bene condemned by his aduersaries. The Libertines and the rest of that Synagogue could find no coulor of cause to stone Steuen, but by suborned witnesses. The Elders and Nobles could neuer haue condemned Naboth but for two wicked suborned witnesses. 1. king. 21.13. Therefore you must haue a respect to the reputation of the persons, and beléeue [Page 45] not euery bare and beggarly testimony. Ninthly, you must not peremptorily alwayes beléeue euery matter though sentence bée passed: there be many reasons for it: May not right by might bée ouermastered, as many poore men are oppressed when they are in suite with their superiors, or buckle any way with their betters? May not the Poets words be verified in some Iudges? Sic volo, sic iubeo, stat pro ratione voluntas. Wee haue a Law, and by our Law ought he to die. Iohn 19.7. May they not be corrup­ted of malice, because they cannot effect their owne mindes, as the two Iudges were against Susanna, because they might not haue their filthy desires on her. May they not be blinded with bribes to peruert Iudgement, as Ioel and Abiah were? 1. Sam. 8.3. May they not be carried with letters to deale iniuriously, as the Elders and Nobles of Izreel were by a letter sent from Iezebel? 1. king. 21.11. May they not deale partially either for feare of offending their frendes, as Pilot delt with Christ to please Cesar, Iohn. 19 12.13. or for loue of their frendes, as Herod delt with Iohn Bap­tist for Herodias daughters sake? We haue many good Iudges at this day (God continue and increase them) but I am the more ample in this matter, because we may not onely sée what corrup­tion hath béene in all ages and estates of persons, but that we may perceiue how we may be deceiued in censuring him that hath recei­ued sentence.

For Scoffers, Scorners, Mockers, and such like monsters.

IT is a straunge thing to note the iniquity of these times, if a man fall into some crosse (as the best hath his procliuity to pra­uity) how ready the light and lewd people are to reproch him. Iob complained of this: Thou hast made me a by-word of the peo­ple, and I am as a tabret before them, and now I am their song and their talke. Iob 17. When his owne frendes and kinsfolkes came to visite him, they did nothing but vexe him. If a man were derided onely by his ennemies (yet Periander willeth to hide our misfortune, that our ennemies reioyce not) his might the better beare it: but oftentimes such as professe great frendship and be fa­miliar [Page 46] with him, will abuse hym behynde hys backe. Dauid had experience hereof, for he saith, Mine enemy did not defame me, for I could haue borne it, but it was thou O man, euen my companion, my guide and my familiar. Psal. 55.13. Yea my familiar frend, whome I trusted, which did eate of my bread, hath lifted vp the heele against me. Psalm. 41.9. Iob and Da­uid were godly men: yet they were subiect to the burthen of ob­loquy. As the troubles of the righteous are many, so they are most spighted and afflicted when they fall: many prophane persons shalbe countenaunced and supported in their faultes, be they neuer so criminall, as the children of Ely were, when the more reformed man shalbe persecuted, and reproached in his fall, bee it neuer so light: but if so rare men as these, were mocked, their inferiours must not thincke much, although mocking and derision will pene­trate the most patient man. It is so repugnant from nature, that many more regard it, then Gods glory, as Zedekiah did. Iere. 38.19. It is so importable, that it is tearmed persecuting in the Galathians: When Sara was mocked by Hagar: it is so intolle­rable, that the Children were deuoured by beares for mocking Elisha. Good God, where is this vnity of brethren, and concord of Christians become, when in stéede of loue they vse laughter, moc­king in stéede of mourning, despising in stéede of pitying, exclama­tion in stéede of consolation? When Abraham the most religious man in the land had sinned (whereof might haue ensued many e­uils) Abimelech did not twit him either by his religion, or cast him in the téeth with his lying: but he was so farre from deriding him, as he pittied him, and so far from hurting him, that he be­stowed many presents vpon him: this heathen king will condemne many Christians at this day. When the Iewes brought the A­dulteresse woman before our Sauiour Christ, he was so far from vpbrayding her for her fault: that he reproued them for reioycinge in her fall: He bode him that was frée from sinne, to throw the first stone, and her to depart and sinne no more. Tristitia dissol­uit cor, saith S. Augustine: trouble strikes a terror into the mind of a good man, and is sorrow inough of it selfe, without this mise­rable torment of mocking: and therefore we ought to comfort and [Page 47] not crosse such as be corrigible in their fall, but to be fellow-fée­ling members in their afflictions: Paul willeth the Romaines to wéepe with those that wéepe, and Iob sayth, Did not I weepe with him that is in trouble? Iob. 30.25. What if thy brother offend of infirmity? is hée the first, or like to bée the last? or art thou thy selfe frée, or maist thou not fall? consider thy owne case, and thou shalt haue small reason to bee rigorous to an other. If we sinne all in many thinges, Iam. 3.2. art not thou culpable in some thinge? then rather take warning by an other, then won­der at him. Is his sinne made notorious by the malice of enemies, and thine concealed by the meanes of frendes, or had in suspition or spéech by many violent presumptions? Si non castè, tamen cautè: or hast thou not someway deserued reproach by thy life, though it be not brought to light? howsoeuer it be, say the best of thy brother without scoffing or scorning, least he from whome no­thing is hid, doth bewray thy sinnes to thy shame. There are dif­ference of misdoers: some are but touched, others taineted wyth notorious crimes (although taineting is not common to euery transgressor) many sinnes are priuate, others more publike: yet we ought to haue this respect, that we measure some not accor­ding to the quality of his offence, but the disposition of the offen­dor: therefore saith Iude, Haue compassion of some puttinge difference Iud. 22. and because the penitent ought to be pitied S. Paul willeth the Galathians to restore such as haue fallen by oc­casion into a fault, and least any should insult and reioyce at hys fall, he put in this memento by the way, as a perfect reason drawn from humane imperfection, Least thy selfe be tempted. Gal. 6.1. What should moue thée to deride thy brother when he falleth? Doest thou take him for an abiect? then I accompt thée a repro­bate: for the best that euer were (being but men) haue fallen: Search throughout the whole course of Scriptures, and how ma­ny shall you finde, that were euer so high for theyr calling, so holy for their conuersation, so renowned in Name: that haue not offen­ded either priuately or publikely. If thy brother rise by repentance, as his predecessors haue done, why shouldest thou thinke hys fall more infamous then theirs, or his soule lesse pretious then thine, [Page 48] séeing whome God crosseth here, he crowneth in heauen? What should make thée disdayne the company of thy brother when hée falleth? Is it thy integrity? If thou standest, remember Pauls counsell to the Corinthians: Take heede thou doest not fall: yet thy contempt cannot excuse, but rather accuse thée of euill: for those which did say, Stand apart come not neere mee, I am ho­lier then thou, Esay 65.5. they were no better then hypocrites, and so maist thou bée: but say thou art as cléere from sinne as Christ, yet take ensample by thy Sauiour: for he disdained not the company of Publicans and Sinners, which in those dayes the Iewes accompted the very ofscummes of the earth.

A very speciall Note.

HE that wilbe strickt in reproouing, must not be stayned in his liuing: for Tully saith, it is the property of a foole to spie faults in other and forget his owne. He that doth register others escapes, should not be rechlesse himselfe: and to twit one by that which ei­ther he or his haue bene toucht withall, is a méere point of impu­dency. With what force canst thou vtter in disgrace of thy peni­tent brother: There goes a drunkard, when many can tell thée, thou hast beene ouertaken with drinke? With what boldnesse canst thou say: There iets a proud person, when thy gate, gesture and gouernement, are great presumptions of pride? With what credite maist thou report, There goes an Adulterer, when thou thy selfe art accompted an incontinent liuer? With what coun­tenance canst thou say, There goes an Vsurer (which takes but tenne in the hundred for mony) when thou takest after thirty in the hundred in thy trade? With what shame maist thou publish, There goes a blasphemer, when thou thy selfe hast béene tou­ched with hereticall blasphemy? I speake not to the mainetenance of any obstinate and vncorrigible sinner, but to crosse these cauil­ling spirites, which spend their mouthes in spighte against others, when their owne woorkes may accuse them of vanity in their wordes. The Apostle doth not exclude them, when hee reprooueth him that speakes against stealing, & yet playes the thiefe? Ro. 2.21. [Page] It is not inuaighing spéech can varnish a vitious man, nor a hi [...] looke can couer a dishonest life, nor a brasen face can hide a bad fact: but he that respecteth no person but his piety, no titles but integri­ty, no excuse but simplicity, will not onely reueale such as be euill, but reuenge it here or in the world to come. Some will obiect, they haue not fallen into the like offence their brother haue: what then? hath he sinned by incontinency? you by couetousnes: he in pride? you by oppression: hée by bribing? you by blaspheming: hée one way? you an other: yet ye be both liable to a like verdite: for hée that sayes the one shall not come in heauen, will not suffer the o­ther to inherite without repentance. Gal. 5.20. &c. Some are crossed with losse of their goods, as Iob was: many with vntoward children, as Eli was: and with death of their children, as the wo­man of Sarepta was: others with diseases of body, as Naomi was with leprosie, some with losse of their Name, as Cain was, who liued to his reproach: although God doth not infli [...]t these in like manner and measure to all, yet sithence few or [...] are frée from these afflictions, one ought not to applaud in an others mise­ry: For he that reioyceth at destruction, shall not go vnpuni­shed. saith Salomon Prou. 17.5. Euery one should square his spéech by the rule of charity, & waigh his desartes in the ballance of equity, & then he shall find, that if his owne faults were branded [...]n his forehead, he shall hardly escape without a blemish on his face, if he pull not his hat somewhat low ouer his browes. Sibi quis (que) proximus, euery man can looke forward to his neighbours faults, but hath not an eye to his owne, such as these can straine a gnatt but swallow a camell, stomble at a straw, but leape ouer a blocke like hypocriticall Iewes, who could tith minte, but ouer [...]ip great matters. If some of them did examine and compare their owne actions with others, they might say as Iudah did of Tamar, She is more righteous then I. Gen. 28. and many of them may offer sacrifice euery day with Iob for their vitious and volupt [...] ch [...] ­dren: they may heare many ill reportes of them, as Eli [...] of his sonnes, but they can suffer th [...]m to procéede [...]n without punish­ment, when an other shalbe persecuted in the l [...]st trip of his life.

The Conclusion.

LEast he that hath a good Name should be too glorious, or he that hath an ill Name, should be too much disgraced, I thought good to ad this conclusiue caueat by the way. A good Name although it be excellent, yet it is earthly: though it be memorable, yet it is momentany: though it be committed to Rolles of record by Chronologiers, or engrauen in brasse as they vse in some countrey, yet both the Actors wry­tinges and all will weare away in time: the Philosopher could say Quàm multos clarissimos suis temporibus viros scripto­rum inops deleuet obliuio? Such as be experienced by age can tell, how many men that in their time were noble and famous, be now cleane forgotten and out of memory. Whereby we may sée the fraile fruition of euery temporary thing, which is soone decided with the circle of time, so that no perpetuity in this life can be pre­sumed of the most pretious thing. A good Name: therfore we must not labour or looke to eternize our Names vpon earth, but rather couet and craue that we may be in the nomber of those whose Names are written in heauen: for as the Lord sayth in the Pro­phet Esay, that is an euerlasting Name which shall not be put out Esay 56.5. and albeit many shall haue their Names blemished in this life, blessed are they if they be not blotted out of the boke of life.

The Marchant will barter his reffuse ware with hys best, the Vintner will draw his decayed wine with his better. If thy bro­ther of infirmity fall, actiones cum fama expendito, thou art to consider not onely the offence which procured il report, but by how many other actions he is worthy praise, and so ballāce one against an other, for this course is commonly vsed in the Scriptures. You shall find Abrahams folly to be recorded aswel as his faith, Noahs ebriety aswell as his integrity, Salomons wantonnesse aswel as his wisdome, Pauls persecuting aswell as his preaching, Peters periury aswell as his penitency: yet their eu [...]ll factes be not applied to their infamy but infirmity, neither be their Names extingui­shed but eternized.

If Princes, Patriarkes, Prophets and Apostles haue their faultes, meruaile not so much at their inferiors if they fall: and therefore as we terme not that trée to be ill, which is many times blasted, so it beareth good fruite to the end: so we must not take that man to be infamous, which many times falleth, so he riseth by repentance to his death.

Certaine pithy and profitable Apothegues, directing men to thriue, not so much by their goods as gouernement.

WHen the Lambe is by the Lyon, there is no feare of the Wolfe. He that is shrouded vnder his superior, is in lesse daunger of displeasure: for he shalbe sometime spared, when others are spighted, many waies pittied when others are oppressed. Ioseph could neuer be in [...]et, vntill he had got in fauour vnder Pharaoh.

2 The spundge wil be full of water and not s [...]ne: If thou hast satis, insult not, least thou be plagued with non putaram: for we are here in this world among men, as in a wildernesse among beastes, not so ready to turne any away as to be torne. He that hath Cressus wealth, had néede haue Argus eyes.

3 The leaking vessell will hold no lyquor, nor the riotous man any liuing: for whole mines will not mainetaine a prodigall mind. It is better to spare with a care of increasing, then to spende without cause in consuming. The Prodigall sonne by hys great ryot came to ruine.

4 That lampe is best that kéepeth light longest. He that will come to preferment, must keepe hys patrimony: for wée sée the course of the world, that riches bring many to renowne, when po­uerty maketh any of no accompt. Naboth would in no wise depart from his inheritance.

5 Seneca saith, if thou wilt liue after [...] be poore: if after thy [...]. True it is, the [...] of Alexander are not fit for Codrus, it is good to be frugall in our [Page 52] fare: for he that loueth banqueting, shall soonest die a beggar. Christ was content with broyled fish, then order your diet by him that died for you.

6 The shéepe yéeldeth her fléece to defend vs from cold, not to inflate vs with pride. Let euery one cut his coat according to hys cloth: for the end of brauery is beggary. Adams loynes were but clad with leather: then let your new fashions take patterne of your first father.

7 Our forefathers vsed no other drincke but water from the creation vntill the inundation of the world. Vse wine more for weakenesse then wantonnesse: for it is not made to confound the wits, but to comfort the memory, not to inflame the liuer, but to refresh the hart. Timothy by taking of a little wine preserued his health.

8 One demaunded of Diogenes when it was best to marry: for a young man (quoth he) it is too soone, for an old man ouerlate: His aunsweare is good: for to marry, it is too soone without main­tenance, and to tarry, it is a sinne without chastity. Hée that will please his eye for loue, must not impaire his estate for liuing. Iaa­cob had gathered liuinge vnder Laban, before hee married hys daughters.

9 Demea in Terence sayth, I haue married a wife: what misery haue I séene therein? Haue respect to your choyce, least your marriage bréed your misery. It is a gréefe to a good man, to be troubled with a scold, like Socrates, when hée would bée quiet: or with a deuill like Iob, when he is in distresse: or with a whore like Sampson, when he bewrayes his secretes.

10 Eschew the company of Curtisans: for their bodies are made of Adamant to draw their eyes of Easiliske to blinde their wordes of Syrens to inchaunt: as Salomons wisedome was first tried by whores, so his ouerthrow was at last wroght by whores.

11 He that hath béene singed in the flame will take héede of the fire: he that will be sure must hate suertyship, an honest denial may satisfie an hurtfull demaund, yet thou art bound to benefite thy brother, so thy duety be vsed with discretion. Syrach saith, an honest man is suerty for his neighbour.

12 Lend to thy better for a benefite, but to the poore for a blessing: she one borrowes to encrease hys wealth: the other to supply his want. In all thy actions be circumspect: for simple dea­ling is soonest vndone without foresight. Trust not woordes: for Laban deceiued Iaacob with faire wordes, but take a pledge: for Tamar would not trust Iudah for a trifle without a pledge: or els take some specialty: for Gabael had the handwriting of Raphael when he receiued mony.

13 Shake not thy head when thou shouldst stretch foorth thy hand to the poore, like churles who commonly giue anod, when they meane to giue nothing: the poore are the Altars to lay the sa­crifice of our goods. Cornelius almes came into remembrance be­fore God.

14 The spanyell neuer fawneth but he wage his taile. Ma­ny can pleasantly personate with faire spéech, O my good freend &c. and shake one by the fifte. But as the liquorice lease l [...]eth most dry when it is most moist: so these doo meane most deceipte, when they séeme most merry. Cain was very kind in spéech when he ment to kill Abel.

15 He that toucheth pitch shalbe defiled: Conuerse with the godly, so it may be for thy good: for the wicked being sociable with them, spéede the better for their sakes: Laban prospered the better for Iaacob, and Putiphar for Ioseph: when Dauid directed the bandes, Saul had good successe in his battailes.

16 The highest Towers are most subiect to tempestes, a cottage with contentment is better then a pallace wyth controle­ment: wisedome consisteth not in wealth, but in contempt of the world, nor wealth in aboundance, but in content of the minde. Diogenes did better estéeme of his tub, then Alexander of all his treasure.

17 Timely prickes the trée that will prooue a g [...]d thorne. Take thy ease according to thy estate, if thou béest poore, put thy paines to Gods prouidence: for his blessing maketh riche. Iacob carried nothing ouer Iordan but his staffe, but he retourned rich. Ioseph was an abiect of his brethren, but he became a gouernour in Egypt.

18 Let thy neighbour be thy war of man and not the law: for he that will contend for euery trifle, shall make the Lawyer rich with his siluer, and himselfe poore by his suites. Abraham had ra­ther resigne his right, then be at variance with Lot.

19 Vse some exercise more to prolong thy health, then to pro­cure thy hinderance: avoid play, for it is a priuy thiefe to thy thrift. Thereof procéedes for the most part losse of time with treasure, cause of care with cursing, breach of credite amongst men, and ble­mish of conscience before God. Salomon saith, Hee that loueth pastime shalbe poore.

20 Let the Cooke be thy Phisition, and the garden thy Apo­thecary: for he that will to phisicke for euery infirmity, shalbe sure to haue his body neuer without maladies, and hys purse euer without mony. Yet we must not neglect the meanes for the main­tenance of health. If Asa had depended most vpon God, he should not haue béene reprooued for séeking to Phisitions.

21 Store is no sore, plenty ought to bee dainety, make no wast of that which an other doth want: for there is nothing may séeme at any time so impure, but at sometime may bee thought precious. Alexander thought the puddle most pleasant in hys thirst, and the Prodigall sonne thought the swines huskes m [...]st dainety in his hunger.

22 The bird will nurrish her broode till they can flye, so m [...]st parents their children, till they be able to shifte. A good Science is farre better then an Inheritance: he that hath no wealth to leaue them, may do little if he teach them not some trade to liue on. Phi­tarch reportes that Solon made a law in Athens, that the childe should not be bound to succour his father, of whome he had recey­ued no manner of doctrine to liue by.

23 The little hare hath his shadow, and the simplest man his soule. Let not the better contemne the baser. Call not the hus­bandman clowne: for tillage is of most antiquity, or the sheapherd d [...]lt: for shéepekéeping was most vsuall wyth our auncesters. Noah was a husbandman and yet a Patriarke, Dauid a sheape­heard, and yet a Prince.

24 Auoyde idlenesse as the nurse of all euill. Antonine the [Page] Emperor [...] theyr [...] that there was nothing [...] then such to [...] deuour the weale publike, which with their labor nothing increa­sed it. The Romanes durst neuer goe abroad without a badge of their occupation.

25 It is good to beare alowsayle in a high winde, in prosperi­ty be not proud. It is best to cast a strong ancre in a great storme, in pouerty be not impatient, it is better to liue here in misery then to die without mercy. Whatsoeuer you ayme at, haue an eye to the end: then you shalbe sure, though you liue wyth gréefe, you shall die with glory, and be saued by grace.

FINIS.

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