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 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.

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 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.

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. 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.

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.

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 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.

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 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?

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 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 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.

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 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.

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, 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 〈…〉 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, 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.

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

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 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.

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. 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.