THE PRAISE of a good Name The reproach of an ill Name. Wherein every one may see the fame that followeth laudable actions, and the infamy that cometh by the contrary. With certain pithy apothegues, very profitable for this age, by C.G.  
London: Imprinted by john Windet, for Thomas Gosson, 1594.   

To some of the best and most civil sort of the Inhabitants of S. edmond's Bury. Char. Gibbon wisheth all prosperous success.  
SCIPIO having a great sum of money sent him from a mighty and magnifical person, said, he had rather he could rule him that gave it, then receive his gift: his ingrateful acceptance of so great a present, had almost dismayed me to offer a piece of paper, but that I presume of you, as neighbours.  
That divine Plato saith, a man is not borne for his own benefit only, but for others: and S. Peter willeth e●ery one to minister the gift, as he hath received to others: I hope therefore you will not mislike him that doth manifest his good mea●ing unto you, but weigh a well-willer by his mind, as the wi●●●●●●s by her mite.  
There are many like the flood Tagus in Sp●●●e, which carry a show without substance, as that doth a gravel like gold, & yet are so self-conceited, that they contemn all other: whose judgements if they come to be tried in deed, are as far from sense, as the blind man was from sight, when he could not discern men from trees. Mark. 8.4. A man to perceive he is ignorant (saith Didymus) is a token of wisdom: then what shall we estimate these who think none wise but themselves, the more learned a man be, the more lowly he should bear himself saith Cicero, they should d●● well to remember S. Ambrose wor●es, no man may profit so much in hearing, but while he liveth, he shall have need to be taught.  
There be some that stand altogether upon Academical terms, who account no writers good but graduates: As all men ought to reverence schools of learning, so no scholar is to have honour for his degrees, but his learning. Yet we must not always tie God's gifts, to means: for he worketh, when, where, and how he pleaseth. To censure men by outward circumstances, when their actions are sincere: or to think the worse of their attempts, because they want fronted titles, are jests fit for jews: for when they could find no fault at Christ's doctrine, they sought to impair it, by his birth and bringing up: Whence cometh this wisdom and great works, is not this the Carpenter's son. Matth. 13.54. A poor craftesman instructed Apollo's, a very mighty and eloquent man. Act. 18.27. Yet he disdained not his counsel by his craft.  
Tully saith truly, Omnes eos contemnunt, de quibus male existimant. Let a work be never so perfect, a man's enemy will deprave it, he that envies the Actor, will never advance his action, be it never so virtuous: such men as these, are not to be meddled with: for as S. Chrysostome saith, they are sooner vanquished with silence, then with answers: for malice is sooner stirred, then stayed with words: and as for malice, it drinks the most part of his own poison, and therefore the Philosopher proveth the venom of a malicious man to be worse, then of the serpent: for the venom that serpents have, for the destruction of men, they keep it without their own peril: but malice, hurteth him most that doth retain it.  
There be others that like the jews, value men's works by their weakness, as they did the blindman's sayings by his sight: Thou art altogether bo●●●●●anes, dost thou teach 〈◊〉 john. 9.34. S. Gregory saith well, God spareth some here t● torment afterward, others he doth punish, which he will afterward spare: If thou hast not tasted of troubles, I say as Seneca did, I judge thee to be miserable, that never knewest misery. It is good for a man (saith jeremy) to bear the yoke in his youth. Lament. 3. Yet there is no reason that any common impediments should impair a credible action: for who will think the worse of a precious stone, because it is taken from an infectious toad, or of a bullion of gold, because it is digged out of the filthy ground, or of salomon's works because he was given to wantonness.  
There be others that take no pleasure, but in plodding for earthly muck, who esteem learning to be madness as Fe●us did Act. 26. it makes me remember a pretty merriment of a countryman, who looking upon an Ape in a Dutchman's shop, w●s mocked and mowed at, insomuch as he rebuked the Ape, and sad his parents had well brought him up: one which stood by, t●●d him it was no child but an Ape, good Lord (saith he) what ●e things the Dutch-folkes can make for money: these cynic andersons, are like the countryman: for I have heard some of them ●ay of good books, as he did by the Ape, what toys and devices 〈◊〉 invented for money, and in deed, do repute them to be nothing else, but the practices of idle wits, these drudge's do esteem more of a penny, than a good book, as Esop's cock did of a barley corn, better than a pearl, and therefore may be fitly resembled to the Poet's fiction: for their desires like Danaae, will be pleased with nothing but a shower of gold.  
There is an other sort of people that live like wenills by the malt, all upon the spoil, as delighting in nothing else, but such things as be incident to these common hackster's. Vain spending, ill speaking, idle living, unlawful gaming, with whom a good action is as much set by as a sheepekeeper amongst the Egyptians. Gen. 46.34. If the Romans would punish such as went in the streets without a badge of their occupation, how are they to be dealt with that have 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 compass of it: for they can hardly give account of their living.  
There be others that like Hanun, are ready to cross a man with unkindness for a good turn, as he did David with discourtesy for his goodwill. Ingratitude in these days is as common as a dish of snails amongst the Grecians, therefore true is that saying of Tacitus, an ill turn is sooner requited then a good: for thank is reputed a charge, but revengement an advantage. There be few such as Elisha living: for when he had received kindness 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 things well, if he doth all well, he cannot be unknd: it is a dishonest person (saith Plautus) that knows how to take a benefit, and not how to requite it; Is there any man that carries such a mind (saith Tully) that he will be unmindful of a good turn? For this cause the heathen men made a law to punish the unthankful persons with death, it was so odious in all ages.  
Neighbours and friends, I go not about to beard any man (especially such as be civil) for I am of this mind, he that offers me the least pleasure, shall find me ready to requite it, if displeasure without cause, ego illum flocci pendo. Have you not such amongst you, as make a comment of men's credits, that malign those that carry not their minds, that jest and iere at others miseries, that will talk what they please without controlment, that are of no account, and yet are countenanced. Are there not many whisperers and 〈…〉, that go between the bark 〈◊〉 tree, which do 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 love in a man's heart from his neighbour, more offendeth than he that pulls the meat out of the mouth of a hungry beggar: for like as the soul is more precious than the body, so is the food of the soul of more estimation than the nourishment of carrion.  
What greater grief can be to the godly then to see abjects to insult, and be most set by, or bad fellows to be secret informers and yet borne with: dwell not (saith Plato) where superfluous expenses do surmount thy revenues, nor where ill men be more made on then good men. Was there any thing more afflicted David's mind then to behold the favour and flourishing estate of the wicked more than others? I can speak somewhat by experience, the time was, when one being persecuted amongst you (as the best that fear God may fall) it was a world to see how the malice of the wicked wrought? disgrace him what y●● can, saith one, drive him out of town saith another, with many such impudent speeches, as ought not once to be conceived amongst Christians: for as one of the fathers saith, that which is sha●● 〈◊〉 to utter, is so to think: if the silly worm will turn again w●ich is trodden on, what cause hath this to speak that was thus spited.  
Alexander the Empero●●●earing that an old woman was ill entreated of one of his soldiers, he discharged him out of his service, and gave him in b●●dage unto the woman, that by his craft being a carpenter, he might get her living for amends: if all were so served that deserve it worse than the soldier, there would be less emulation, and better communication amongst men. But as Cato, inveighing against lewd people, said, it was in vain to talk to a belly that lacketh ears, so it is frivolous to inform these, whose tongues are like the poison of asps, whose ears are as deaf as the adders, whose hearts are less pitiful than Iewes. Yet this I will say, I never knew any man unkind and cruel to another, that hath not been met with the like in his life time, ut sementem feceris ita & meats. Boetius reports that one Busyris a giant, did always use to kill his gests: Hercules lodging in his house as a guest afterward killed him, little did Manasses think to have been fettered in iron chains, when h● afflicted many good men, or Paul to have been whipped and imprisoned, when he persecuted the Saints, or Samson to have been a laughingstock, when he was in full strength: therefore no man knows what hangs over his own head, but that he or his may become one day a prey or a proverb to his enemies, aswell as others.  
There is no garden that hath flowers, but hath weeds: nor any place that hath goodmen, but hath bad, there was one traitor among the twelve Apostles: there was Cham aswell as Sem in Noah's Ark. If ten righteous men could not be found in Sodom, which was a great City, you must not think much though there be some lewd people in Bury which is but a town: These and such as these, I utterly exempt out of this dedication, but for the best and most civil sort, as I were loath any way to offend them, so I thought good to bestow this treatise upon them in testimony thereof; desiring nothing but a friendly acceptance for my pains, and a good-word in recompense for my goodwill. So not omitting any necessary duty I commit you to the tuition of the Almighty.   

To the Reader.  
THere are no greater enemies to any forward enterprise then Envy and Ignorance: for as one of malice will not so the other of simpleness cannot, give learning her due. If such as these shoot their bolts at my book, I shall weigh their words as Seneca did, when he was railed on by the like: I have no reason (saith he) to be moved with those, which have their minds tainted with malice, their mouths unbridle o● modesty, their heads unripened in judgement, bu● 〈…〉 Lelius, Scipio, (laudable and learned men) should ●o report, than I had just cause to complain. Such as be public writers themselves, will speak well, others, if they be wise, will wish well, my desire is to please the better sort, as for the rest I respect not: whether it be for scornfulness to vouchsafe reading, or for sparingness to save money, or for idleness to bestow time, there was never so many books among so few Readers: for my part I am indifferent, if my labours be overlooked, they will imp●rt my good meaning, if they be not, they shall minister less misliking. Farewell.   


〈◊〉 good ●ame. 

Is set forth by the singularity: for it is more excellent than 

Any riches. Prou. 22.1.  
Precious ointments. Eccl. 7.3.  
Length of days. Eccl. 41.13.    
Consisteth in learned and laudable actions. included or compassed by 

Dexterity  
Activity  
Integrity  
Ability   or such like.  
Must be had in great regard for 

the effects that follow: it maketh 

the Name renowned  
the Memorial blessed   Pro. 10.  
the preventing of infamy and impiety that procure it. Deut. 28.37.    
May be blemished by 

Many presumptions of evil and yet innocent. Gen. 39.12.  
Means of flanderous and malicious reports. Nehem. 6.13.  
Occasion of ignominious and notorious crimes and acts.        

The Praise of a good Name.  
EVery one by nature is desirous of a Name, and so desirous, that many rather than they will have it buried in oblivion, will pretermit no practices be they never so impious to procure it.  
In Heathen Histories it is reported of one that burned the Capitol of Rome, who being demanded why he did so? answered, because he would be spoken of.  
In the divine Scriptures it is recorded, that Nimrod and his company enterprised that presumptuous building of Babel to no ●ther end, but that they might get them a Name. Gen. 11.4.  
The practice of Polygamy, was used of many of 〈◊〉 forefathers, that they might have a large posterity, no doubt 〈◊〉 preserve ●heir Names.  
The Daughters of Lot, were loath their father's Na●● should ●erish: this was one cause to procure that incestuous a●● t●●e●erue his seed. Gen. 19.32▪  
The memorial of Names, hath of antiquity been had in ●uch reverent estimation, that our Ancestors provided political Laws to preserve their Names.  
By the old Law, none 〈…〉 to a stranger, but to s●●e ●f his own stock, to no other 〈◊〉, but to pres●rue their Names. Deut. 25. For this cause d● Boar, a 〈◊〉 of great wealth, take Ruth a poor woman to his wi●e, beca●●● he 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 brother's death. Gen. 38.  
By the same Law, none might 〈◊〉 his Inheritance but to some of his kindred, because it might stir up 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 parcel of land to a stranger: and for this cause was Naboth unwilling 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 been in all ages, and amongst all estates, that rather than they would have their Names extinct, they omitted nothing that might be a mean to maintain them.  
The Romans' (as Boetius maketh mention) had a Table of brass, in which the Names of famous and noble men were used to be written for a perpetual fame or memory, and if any of them afterward were convicted off felony, or any egregious offence, he was presently struck out of the Table, and that was called the death of prescription.  
Some for want of issue, build glorious habitations, and call their Lands by their Names. The Psalmist observed, that in his time. psal. 49.11. Absolom erected a pillar and called it by his own Name, because he had no son to keep it in remembrance, 2. Sam. 18.18.  
Some build or buy whole Cities and Towns, and call them by their Names. The Israelites did so. 1. Chro. 6.65. or by their children's Names as Cain did, who built a City and called it by his sons Name, because his vile act was an utter coinquination of his own Name. Gen. 4.17.  
What exceeding joy was there at the birth of Obed, the text saith, because the Name of the dead should be continued in Israel. Ruth. 4.14. hereof many are de●●rous of children, because by their offspring their Names are after a sort reduced from death.  
Many monarchs, Kings, Princes, and persons of renown, have sumptuous sepulchres, and costly Tombs upon their graves, pro memoria mortuorum: not so much for the royalty of their estates, as for a remembrance of their Names. jaacob set up a pillar upon his wives grave, and it is called the pillar of rahel's grave to this day.  
There be others that have sciniphes and Epigrams eng●●uen upon their Gravestones, for no other cause, but that their Names might be remembered when they are read.  
Then seeing there is none but is desirous of a Name, how blessed is he above other, that deserves a good Name: for Solomon saith, the memorial of the just shallbe blessed.  
A good Name is to be accounted a great blessing: for God promiseth to the godly, that he will exalt them in Praise, in Name, and in Glory. Deut. 26.19. Amongst many other blessings bestowed on Abraham, the Lord said, he would make his Name great. Gen. 12.2.  
A good Name, post funera vivit, it doth not only revive the dead, but rejoice the living by remembering, it addeth a commendation 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 himself, but a good Name or report is profitable to others: For there is nothing more excellent of an earthly blessing, than a good Name.  

A good Name is better than Riches▪  
WHat more estimable amongst 〈…〉 Riches? I have read of some, as Anaxagoras, 〈◊〉 having sent him from king Alexander thirty thousand talents of go●d, he refused it, returning 〈◊〉 swear, that it w●s for kings to use mon●y and not for Philosophers, and Constantinus a mighty monarch had riches so much in contempt, that he thought 〈◊〉 rich through by governing such as had th●●, though be possessed none. This iron age of ours affords not many so affected, but it is true that Tully saith, maxim admira●●ur cum qui pec●mia non monetur: for money is such a ●●●tall, as most 〈◊〉 des●re 〈◊〉 sure, and no man can w●●t without misery, absque pecunia mise●è vivitur saith Terence.  
Tantum quantum habes sis, a m●ns credit 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 scholar taketh many a scoff, that hath nothing but his books to boast on, the soldier is little set by, that hath nothing but his buckler to shield him.  
Quid non pecunia potest, silver answereth to all, saith the Preacher. Eccles. 10.19. and true it is: for by it all other wants whatsoever are supplied. Is not the fool thought wise if he hath wealth, and the wise foolish if he want it: who will reject an Ass, if he come laden with gold, when few will accept a man if he hath nothing but his wit. Do not riches oftentimes prefer men to honour, for that cause Laban's sons envied jacob, because he had got honour by their father's goods. Gen. 31.1. Do we not see that such as have been much renowned when they had riches, have lost their dignity when they decayed, who was more reputed of in prosperity than job, but when his goods were gone, he could say. job. 19.9. that he was spoiled of his honour.  
Therefore Riches are of great price and praise, they were one of the gifts God gave Solomon, yet he possessing as great plenty of silver as stones, could say, A good Name is to be chosen above great Riches, Prou. 22.1. A Philosopher yieldeth a pretty reason, Riches may be recovered when they are lost, but a good Name can never: for as Plautus saith, the infamy of a man is immortal, she liveth when you think her lost.   

A good Name is better than precious ointments.  
WHat more sovereign for many uses in Physic than ointments, daily experience approves it.  
In the time of the old law, ointments were so costly in compounding, so artificial in composing, so precious in account, that they were called holy ointments. Exod. 30.23. because they ●●serue for certain uses of the Tabernacle.  
It is said that Mary anointed the feet of Christ with a pound of ointment of spikenard very costly, the savour whereof filled the whole house.  
Queen Saba brought precious odours and ointments, for a present to king Solomon: for ointments are part of a king's treasure, therefore Solomon had men of purpose appointed to that office. 2. King, 20.13. and so had Hezekiah.  
Love is an excellent thing, yet the love of brethren is likened to the precious ointment that ran down Aaron's beard, as appeareth in the Psalms.  
The Church is greatly to be exalted, yet the Church resembleth her good Name to ointments, as appeareth in the Canticles.  
Ointments in respect of their necessity in use, efficacy, in operation, and odoriferous savours, are to be accounted very precious and profitable, Yet saith the Preacher, A good Name is better than a good ointment. Eccles. 7.3. and it standeth with reason: for ointments may preserve and pleasure such as live, but they cannot benefit a man when his body is dead.   

A good Name is better than long life.  
WHat more desired amongst men th●● length of days, 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 〈…〉 convert to 〈◊〉, and man made of earth must dissolve 〈…〉: for omni aetati mortem esse communem.  
And albeit the best Pipp●● 〈…〉 then the Crab, the sweetest flower, sooner 〈…〉 the 〈◊〉, and the better man shall sometime sooner die th●● 〈◊〉 desperate, Abel was cut off when cain was permitted 〈◊〉 live to his reproach.  
Yet commonly in the Scriptures, the benefit of a long life is accounted a great blessing: (so a man's deeds be aunswearable to his days, otherwise the more old, the more ●●ible Prou. 16.31. there is nothing more reproachful saith Seneca, than an old man, which hath none other argument to prove he hath lived long, but only his years:) for it is said of the godly, he shall go to his grave in a full age, as a rick of corn cometh in due season into the barn, job. 5.26.  
The Lord promised the people of jerusalem this blessing, there shall yet old men and old women dwell therein, and every man with his staff 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 years, Gen. 25.8.  
Isaac, he died, and was gathered unto his people being old and full of days, Gen. 35.29.  
David, he died in a good age, and full of days, 1. Chron. 29.28.  
job, he died being old and full of days, job. 42.17    
Now it is said concerning the wicked, that he shall not live out half his days, Psal. 55, 23. but shall be cut off before his time, job. 15.32. We have example in Saul, when he killed himself, and in judas when he hanged himself: the Lord layeth this as a judgement upon Ely, there shall not be an old man in his house, 1. Sam. 2.31.  
Yet a good Name is better than a long life, the Wiseman showeth a reason. A good life hath the days numbered, but a good Name endureth for ever. Eccles. 41.13. the common state of life, as David saith, is 70. or 80. years, but say (that none living ever saw) any should attain the age of Methushelah 979. years, yet his days are definite and determinable, but his Name remains memorable to all posterities.   

A good Name better than a Frend.  
WHat man can want the society and solace of a true friend: the Whale must have his fish to direct him, and man his friend to delight him.  
Without a friend to participate withal, there is nothing so delightful to the eye, so delectable to the ear, so joyful to the heart, that could procure us any pleasure.  
What more necessary than a friend, in wealth to accompany, in woe to comfort, in any estate to communicate with.  
David was often in danger of his life but for jonathan: Onesimus was a great friend to Paul in his distress: the wounded man had been dead but for the Samaritane.  
What is comparable to a true friend, if we search into all sects and sorts of people.  

Amongst the common sort.  
THeir love is more light then loyal, in crosses like the Marigold, which close with every cloud: in wealth like the Drone, which draweth from the be: in both like the P●lipe, which change with every object, such as gave Christ good entertainment at his coming to jerusalem, could cry Crucif●● to have him to the cross.   

Amongst neighbours.  
THeir friendship is more 〈◊〉 then faithful: if they be rich, they can hardly d●ell together. Lot could not away with Abraham, because their riches were so great. If rich and poor dwell together, than the 〈…〉 to the w●ll. Dives could not abide Lazarus because he was poor. If artificers and tradesmen dwell together, than they be 〈◊〉, according to the common saying, Figulus figulum odit.   

Amongst kinsfolks.  
THere goodwill is as commonly cold as kind, like the Colewort, which fleeth from the vine, though it be planted never so near: for the common proverb is verified, Many kinsfolks few friends: Saul could not abide David for all he married his daughter, nor Laban loved not jacob.   

Amongst Brothers.  
ALas it is lamentable, that those which be nighest in blood should be furthest from benevolence: some carry malice till opportunity may effect it, as Esau did toward jacob, because his father was living. Gen. 27.41. Some conspire death as joseph's brethren did against him, because his father loved him best: some commit murder, as Cayn did to Abel, because his sacrifice was better accepted of God. Gen. 4.4. such is the love of brethren, that it may well be true that Solomon saith, A friend is nearer than a brother. Prou. 18.   

Amongst parents and children.  
IT is horrible to express the unnatural practices of such, whom nature hath appropriated so near: was not Senacherib slain by his own children: and did not Nero murder Agrippina his own mother.   

Between man and wife.  
THis of all other is the nearest conjunction, and yet a man is crossed with a collop of his own flesh. What a torment was jobs wife to him in his trouble, was not Ahab brought to confusion by Iezebels counsel, did not Delilah seek Sampsons' destruction when he satisfied her desire.  
I know there be many (else God forbidden) that perform all the duties of love and nature within the former described kinds, but they are used and executed, not by those which are enemies but Friends: for a friend saith Solomon loveth at all times. Prou. 17.17. and without love there is none so near engraffed by nature but live dissevered and at discord by enmity, therefore a friend is most to be preferred.  
What is he will do so much as one friend for an other. Some brothers are very natural. joseph did kindly nourish his brothers in their age, which would cruelly have killed him in his youth. Gen. 50.21. and judah did offer to stay in a strange country as a pledge for his brother Benjamin, and was in great danger of displeasure. Gen. 44.23. Yet one friend hath done more for another than this. I have read of Damon and Pythias, how the one being condemned to die, and craving some liberty to see his country before his death, the other stayed behind as a surety for his safe return, and to receive his punishment if the other broke promise.  
Some children are very dutiful, yet they will sometime do as much for their friend as their father. jonathan loved Saul well, yet he loved his friend David as his own soul, though his father could not abide him. A friend will sometime do more for a man then his own child. Was not Hushai David's friend true to him when Absalon his son was a traitor to him.  
A man loves his child well: yet he had rather sometime have his children injuried then his friends. Lot had rather have his daughters deflowered then his friends abused. Gen. 19.8.  
Some women love their husbands so entirely, that they had rather die then depart with them. Admetus' having a disease running upon him which could not be cured without the death of an other, could find none that would gladly die for his sake but his wife Alcesti Artemisia did drink the ashes of her husband after his death, because she would have her own body 〈◊〉 be her husband's grave. In the country called Getica, the we●●n desire to die on their husbands bodies and to be buried with th●●, and because their custom is to marry many women, there is great striving which shall have the preferment and pr●●se herein. Yet one friend hath done for another as much as this. I have read of Orestes and Pylades, how Orestes was con●e●●ed to die, and the judge not knowing one from another, Pylades said his name was Orestes to save his fre●●●s life. Tanta est vis amicitiae, that as Tully saith, a true friend is tanquam alter idem.  
Quod difficile dulce, as a 〈◊〉 rare to find, so it is a great treasure to attain one, as no doubt a true friend is the 〈◊〉 of earthly joy. Yet a good Name is f●r better than the best friend: for the best friends of all will forsake us when we die, but a good Name will remain after death: Post fatum fama triumphant.  
Since a good Name is more excellent than any thing: We must not look to get it by sinister, but by singular means, not by vile, but by virtuous actions, not by vain, but by valiant attempts. 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 Magistrate.  
THey will thus commend him. He was in the common wealth like joseph, provident in foreseeing, in giving judgement like Samuel: just without bribes, in cases of counsel like Solomon, prudent in advising, amongst his inferiors like Saul, little in his own sight: He stood not upon the countenance, but accomplishment of his office: he was full of piety, much pitiful, nothing partial, he was obeyed more for love then fear, his blessed death bewrayed his godly life, and our bad deserts were means to abridge his days.   

If he be a good Minister.  
THey will report of him, He was a good Physician? for he not only fed our souls with many good sermons, but he refreshed our bodies with many good meals, he was beloved and honoured of all, not so much for his title, as integrity. He was right Paul's successor: for he was plain in his habit without pride, painful in his calling without repining. A pastor for dividing the word, A pattern for direction of life, He might boldly reprove us for our sins, because he lived blameless in our sights.   

If he be a virtuous rich man.  
THey will thus describe him, He was not only rich by reason of his wealth, but well doing: his house was an Inn for the stranger, an hospital for the poor, a repast for his neighbours: his purse was prostrate for every good purpose: he imitated job for integrity, Abraham for hospitality, Moses for humility: he was loving to his equals, lowly to his inferiors, liberal to all men: We might well forbeere many misers that be about us, but we have a great miss of such a man to live amongst us.  
If he be any other of what practice, profession, faculty or function so ever, he must expect like commendation according to his conversation, observing the dignities, degrees, gifts, and graces of every one: for as the Cedar tree is further seen than 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 lamp which is further seen upon a tower, then in a trench.  
I will (for brevity) omit millions of worthy men whose Names are famosed by their apparent works and writings, and because (as Cicero saith) the acts and not the same should first be considered, I refer you to their actions, to judge the worthiness of the Authors.  
If I should enter into authentical examples, how many have left renowned Names to the world, as it is recorded in the word, it were too prolixious, and peerless, because they be very perspicuous, yet I will infer a few as an introduction to the rest.  
It is written of 

joshua, that he was 〈◊〉 through all the world. Josh. 6.27.  
Samuel, that he 〈…〉 and ne'er. 1. Sam. ●. 26.  
David, that his Name was m●●e gr●●●, 〈◊〉 unto the Name of the great 〈…〉 2. Sam. 7.9.  
Solomon, that he 〈…〉 1. King 10.  
job, th●● there was 〈◊〉 like him i● the earth. job. 2.3.    
If I should 〈…〉 of such as 〈…〉 worthy Names in this 〈…〉 them. Yet amongst many (〈…〉 then any, resp●●●●●g 〈◊〉 ●●bility of the sex) what a rare report hath our Souer●●●●● Lady Queen Elizabeth deserved? Whose patience in 〈◊〉 crosses, whose piety in mainetayning the Gospel, whose providence in foreseeing for her Countries, whose pity dispersed to all her subjects, hath made her Name so renowned, that it is not only carried into the South for Saba to wonder at, but into most parts of the world, for all to admire at.  
Her fame maketh foreigners to stand in fear of her: her Majesty maketh the Pagans to be amazed at her: her Regiment maketh all nations to marvel at her. Blessed is she that hath so many blessings: happy are we that have so rare a Phoenix: Accursed be they that wish ill to such a creature. As she hath deserved an admirable Name by her life: Sic tandiu laudabitur dum memoria rerum Anglorum manebit.  
If a good Name gotten by laudable means doth magnify a man: an ill Name proceeding of misdemeanour, must needs infamize him. For as the same tallow which doth cherish the light, doth extinguish it, if it be turned downward: so the same mouth which doth praise one, doth deprave him if his actions be odious: as for example, if an ill man die, what will they say of him?   

If he be an ungodly Governor.  
They will thus report: The Town hath a happy turn by his death: for it had no d●●●●te by his life: he did convert the public commodity privately into his own coffers: he was ready to hang a man like Haman, for bowing of a knee or moving a cap: he stood so much upon his Magistracy, that he clean forgot himself to be a man. In his Office he would many ways be corrupted, sometime for fear of offending others, as Pilate was, who condemned Christ for fe●re to displease Cesar: sometime with love he bore to his friends, like Herod, who to please the love of a damsel, condemned john Baptist to death: sometime with hatred, like the chief Priests, 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 means of jezabel.   

If he be a lewd Minister.  
What will they say: The Church hath been rather troubled then taught by him, he was called by the Name of the Rephaims, but he might well be counted in the number of the Zamzummins: he was a dumb dog that could not bark, a blind watchman that could not see, a wandering good●, that could not direct: he played the Fox under the shadow of a Pharisee: he was no pastor but a powler, no Paul but a Saul, no pillar of the Church for his virtue, but a pillar for his advantage: Happy is he if he died well: for wretched are they that have a worse.   

If he be a wicked wealthy man.  
They will set him forth after this sort: The Country is well rid of a caterpillar: for he was a great incroacher of commons, a grievous inhancer of Rents, ap●tte●●e of oppression to all men: his buildings were more sumptuous than his benevolence: for he cherrished the poor with his meat, as the cat doth the mice: he was in ability like the rich man that enlarged his houses, in liberality like Nabal in refreshing David's soldiers, in charity like Dives in relieving Lazarus, in his diet like Diogenes for his gross feeding, he ever had abundance, yet lived like a beggar: but now he is become a banckerout: for the world striveth for his muck, the worms for his flesh, wheresoever his soul be.  
If he be any other, of what calling or condition so 〈◊〉, he shallbe sure to have like same according to his s●●tes, such properties such report, every man at his death shallbe spoken of after his deserts. Some will speak of experience: many, of spite: most, of report: all, as they be affected or informed. Besides, we are to consider the callings and countenance of men: for as the higher object is furthest in sight: so the more high, the more heinous, the more mighty the more miserable is the fall, and as the whiter lawn hath the deeper mole, so the more holy man, the more horrible is his offence.  
I will descend into a few examples of the ignominy of an evil Name, that their terrible 〈◊〉 might de●erre o●hers fr●●● the like.  
For cruelty, what a Name hath Pharaoh and Herod left behind them? if but in this one, in willing all the male Hebrews to be slain by the Midwives at their births: the other in commanding all the male children to be slain in Bethelem from two years old and under.  
For treachery, what a Name hath Absalon and judas deserved; one for working treason against his own father; the other for betraying his own master?  
For unnatural dealing, what a Name hath Cain and Sanecheribs' children left in record, one in killing his own brother, the other in murdering their own father.  
He that saith, The memorial of the just is blessed, doth add this: The Name of the wicked shall rot. Prou. 10.6. as we have experience by these which are expressed: for as rotten fruit doth cast a stinking savour when it is applied to the nostrils: so a lewd man doth make his Name very loathsome, when his opprobrious actions are called to memory.  
We commonly say, that he which hath lost his Name is half hanged: and certes, to have no Name or an ill Name, is to be accounted a great cross: the Lord imposeth this as a punishment upon the wicked, His Name shallbe put out from under heaven. Deut. 9.14. and 28.20. as he did by Amalek: and shallbe no more remembered. job. 24.20.  
Some carry a Name throughout the word, an other throughout a Realm, some within a County, many within a town, most within a street: but to have no Name, not so much as in a street, as it is the least report, so it is the greater reproach: therefore job speaking of the wicked, saith, His remembrance shall perish from the earth, and he shall have no Name in the street. job. 18.17.  
An ill Name is so odious, that Moses made a law for the slanderer, that he should pay one hundred sickels for bringing up an ill Name of a maid. Deut. 22.19.  
An ill Name (whose consistence is in contemptible actions) doth cause reproach and shame, which be so burdenous to flesh and blood, that David in divers places of his Psalms, doth not only desire to have rebuke and shame taken from him, but also be prayeth for no worse plague to light upon his enemies. Fill their faces with shame. Psal. 83. Socrates could say, it was better to die honestly then to live shamefully, it is such an abhorrency in nature, and no marvel: for it is an argument of God's indignation: after the Lord (by the mouth of the Prophet) had revealed all the judgements he would afflict jerusalem with, he doth aggravate the punishment by this Epiphonema. So thou shalt be as a reproach and shame. Ezek. 5.15.  
An ill Name doth not only disparaged and impeach the Agent, but such as be allied to him; not only the party, but his progenitors, and such as belong or be any way derived from his lineage.  
The reproachful deeds of the child doth somewhat impair the Name of his parents: the Wiseman saith, an evil nurtured son is the dishonour of the father, Eccl. 22.3. Therefore it is written in Leviticus, that if a priests daughter fall to play the whore, she polluteth her father, Leuit. 21.9. The ill report of Eli his sons was some disgrace to himself.  
The infamous acts of the father must needs be some blemish to the child, that fruit can hardly flourish on the tree which is rotten at the root, that pestiferous act of Cain was a discountenance to all that came of his loins.  
It is no paradox (the more is the pity) to see the fault of the father cast as an obloquy in the teeth of the child, and the parents to be often twitted and upbraided for the escapes of their children.  
There is many a blasted branch that comes of an ancient house, that supposeth his ill Name may be famozed by the renowned facts of his forefathers, and to cover his impiety by his pedigree: but such are vainly seduced. What avails (saith S. Chrisostome) noble lineage to him which is with villainous manners reproached. Sallust hath a sensible saying to that effect, The more honourable the life of the Ancestors is after esteemed, the more reproachful is the vice of the lineage that succeed them. It hath been an old saying, that it is a good stock where there is neither whore or thief spring out of it, and yet (such is the efficacy of iniquity) that some flagitious crime is many times a stain to a whole stock, some that are co●●●cted of egregious and capital offences, are a tainting to the whole progeny, as rebels, traitors, and such like. The son of Syrach saith, that if children be proud with haughtiness and foolishness, they defile the nobility of their kindred. Eccl. 22.9. It makes me call to mind that pretty answer of Iphicrates that valiant captain, who being imbraided by his base birth, being but a shoemakers son) by Hermodius a noble man borne, yet of bad behaviour, gave him this glike, my blood taketh beginning in me, and thine her farewell at thee: noting thereby that a poor stock is no reproach to him which is with good manners adorned, when gentry may be disparaged by some obscene action in the generation.  
It is not the Name, but the qualities, not dignity or descent, but the disposition and good demeanour, that makes any renowned and famous.  
S. Jerome saith, the chiefest nobility before God is to excel in all virtue. Chrisost. saith, he is honourable which disdaineth to do service to sin. Seneca saith, he that will esteem a man truly, must behold him naked laying aside possessions, authority, and other fables of fortune, and see what he hath beside of himself. One advising Bias to convey away all his goods and treasure before the enemies sacked the Town, Sic ago saith he: nam omnia mea mecum porto: esteeming his inward gifts to be his goods, and all the rest to be but ludibria fortunae, which are most fortunate to fools, fortuna favet fatuis.    

Necessary objections.  
It may be objected, that there was never chrysolite so pure, but that it would stain, or fruit so fair, but that would infect: or Iron so bright, but that it would rust; or man so rare, but may do amiss: For in many things we sin all. Insomuch as none can be accounted so absolutely good, but may leave behind him as well an evil Name, which proceedeth of his infirmity, as a good Name which followeth his conformity, as for example.  
Though Abraham was the Father of the faithful, yet he was a Forger of lies.  
Though Noah was the Preacher of righteousness, yet he was impeached with drunkenness.  
Though David was famo●● for his piety and exploits, yet he was defamed for his adultery and homicide.  
It may also be alleged on the part of the reprobate, that there is no soil so barren, but may yield some corn: no try so bare, but may afford some fruit: nor any man so bad, but may leave some matter worth the memorial.  
Though Pharaoh was a wicked rebellour, yet he provided for the Priests in the time of famine.  
Though Saul was a notable idolater, yet he put away the Sorcerers and Soothsayers out of his land.  
Though judas deceived his master by treason, yet he might win many souls with his preaching.  
These objections are frivolous: for it is our usual manner of phrase, to revolve a man's fault in revealing of his fame.  
If he be a godly man, he is set forth with his defects thus: he was a grave man for government, 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. David is praised with his impediments 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 commanded him all the days of his life: hitherto he is commended, but it follows, Save only in the matter of Vriah the Hittite, here appears his imperfection.  
If he be a lewd-man, he is commonly phrased out thus, he would once a year feast the poor, but all the year after oppress them, or thus, he erected a brave 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 see his oversight: Experience offereth plentiful examples of such persons.  
So that now we are to consider the difference between the reformed and dissolute man.  
The godly sometime shall not differ from the wicked in fa●●●●g but in rising: for we see that David committed murder as well as Cain: and Paul idolatry, as w●ll as Saul.  
The godly shall sometime add s●●●e to sin with the wicked, as David did in homicide after adultery, and insecurity after h●th till Nathan reproved him. And as Peter did in forswearing his Master after many denials: yet we must not balance a bad man with the better: for one sin of weakness with repentance, the other of malice with perseverance.  
The wicked have their lives as full of spots as the Leopard, so the best have their blemishes: but what then? who will compare Noah with notorious drunkards: or David with common adulterers: or Peter with common perjurers: or some poor sinner with every profane offender: or him that takes but one trip in his life, with those which always tread awry?  
Though the rose be cancker-eaten, it is not to be cast away, though lawn have a little stain, it is not to be deemed stark nought: no more must the best man, although he hath a fault, be strait accounted infamous: for as the brightness of the Sun doth blemish the light of the Moon, so the fame of his good actions doth obscure the folly of his escapes. The Apostle calleth Lot, just Lot, though he committed incest: and Noah, the eight Preacher of righteousness, though he sinned in ebriety: because most of their actions were good and commendable.   

A good observation.  
Respice finem, it is wisdom to be sparing of speech. and not to be too censoriall of any man, either in primordio, or medio, but to praise the end, remembering this pithy period of Pliny, one day deemeth another, but the last giveth judgement of all that is past. To obtrect him rashly, whom we may have cause to commend, or to exalt another vainly, where we may have cause to recant. infipientis, non sapientis est, I take it to be a point of folly.  
Many a good man may have a bad beginning, and yet have an excellent end, so had Paul, at the first he was a grievous persecuter, afterward became a glorious Apostle, so was Manasses: at first he was a monstrous Idolater, afterward became a miraculous convert.  
Many a godly man may have a good entrance at the first, but a great fall afterward, and yet prove laudable at the last: so had David, at the first, who more godly, afterward who more graceless in that matter of Vriah? so had Peter, at the first, who more ready to follow Christ? afterward he forswore him: yet in the end their penitency exceeded their impiety.  
Many an evil man may have a good beginning and yet c●me to a shameful end: so had Amaziah: for in the beginning of his reign he carried an external show of sanctity, afterward he became an Idolater and adored the Idols of the Idumeans: so had Rehoboam: for during three years he did well, afterward he fell to all wickedness: so had judas: for at the first he was chosen for an Apostle, in the end he was convicted of treason.  
So that it is distance of time that doth distinguish the deeds of men, and the end of their days that giveth just p●●●e of reports. Plato calleth him happy that may attain in his last age so wisdom and good life.   

Comparative considerations.  
Is a good Name so excellent, that it is better than any riches, more precious than costly ointments, more estimable than length of days, more durable than the best friends? then let us e●●er into this comparative consideration.  
What is he that will leave any pains undertaken that may make to his enriching? suavis est odor lucri, the scholar will employ his art, the soldier his arms, the merchant will cross the seas, the Lawyer will toss his books, the tradesm●n be ●●●peth his travel, and most men their time to get earthly treasure.  
What is he that would not seek all the best ointments 〈◊〉 they never so precious, all the best salves be they never so so●eraigne, both of them, be they never so dear, to 〈◊〉 g●d, if he were in danger?  
What is he that were at the point of death, that 〈◊〉 not give all his muck, use all the means, su●●●r any misery to prolong his life? we read of Asa and Ahazariah, how in their 〈…〉 sought only to Physicians, 〈…〉, the other to witches, and forsook God, because 〈…〉 ●●th to die.  
What is he that hath ●●ther humanity or 〈◊〉, that 〈◊〉 not do much for an unfeigned fre●●? a man 〈…〉, yet he will not let to give th●● to do his 〈…〉 precious, yet he 〈…〉 it for hi● friends sake, as appears in Damon and Pythias.  
Then if riches, ointments, life, and friends are so precious, who would not practise all the ways, apply all the best means, and adventure all he hath to purchase that which is far better than any of them, A good Name?   

How to get a good Name.  
It is an easy matter to get a Name, to be spoken of. Traitors, rebels, and most malefactors are not without a Name, as Absalon and judas for treason: Corah, Dathan, and Abiram for rebellion: Achitophel, Simon Magus, and many other for their pestiferous Actions. We have had lamentable experience of the disloyal practices of too many within this land, whose Names are not yet forgotten, though the Crows have devoured their carcases. But as their deeds were detestable, so their memorial doth not turn to their praise but reproach.  
There be many that think it a credit to kill a man, a matter of commendation to carouse well, a brave grace to blaspheme, a great glory to boast of their beastliness: but as they take all their pride in impiety, so they shall be spoken of, but how? not to their glory, but disgrace: not to their credit, but shame, as the Lord threatened the people in Hoseas time, that (for their iniquity) he would change 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 precious, so it is most worthy of praise.  
Things of great price are not got without much pain: the scholar must turn many leaves ere he become learned, the soldier must suffer many conflicts ere he return conqueror, and he that will have a good Name must use all industrious means to attain it, ut tales nos esse putamus, ut iure laudemur.  
There is no man (saith the Heathen man) in whom there is not this desire, rather to be praised then ill spoken of. Then let us practise such things as deserve praise: for as Tully saith, vera gloria radices agit atque etiam propagatur.  
The worst wretch that is, doth wish to be well thought on, though he neglect the means to manifest it. Then if we will obtain glory and a good Name, let us follow that notable saying of Socrates, who teacheth this to be a direct and 〈◊〉 course: Si quis ageret, ut qualis haberi vellet, talis esset, ●●●ry one should labour to be indeed, that which he loves to be accounted, and that is commendable.  
He that will have a good Name, must stretch his talon on the tayneters, and make his gifts glister like gold in the eyes of other: for the greatest praise consisteth not in possessing, but dispensing them.  
If thou hast been trained up in good literature, let thy profit appear to others: for as Plato saith, we are not only borne for ourselves, but partly our country, partly our friends claim an interest in our nativity: and we have examples of many who have consumed the whole course of their lives in the distribution of their learning. Diomedes wrote six thousand books concerning Grammar, as Plutarch reports. Origen wrote seven thousand books of many matters. S. Augustine wrote so many books, that no man is able either to read them or come by them, as Tritenhemius believeth: many heathen men have been so affected that way that some thought all their time lost that was not spent in learning as Scipio did, others would rather starve than leave their study, as Chrysippus did.  
If thou hast wealth in abundant measure, let thy satiety supply an others misery. Lend money and corn to thy distressed neighbours, as Nehemiah did when the people were oppressed: give half thy goods to the poor as Zacheus did, entertain strangers as Lot did, Live uprightly as job did.  
give to the maintenance of schools of learning, be a furtherance to the forward Ministers of the word, erect Hospitals and Almshouses for the relief of the impotent, Resist not authority, persist in the truth.  
It were too long to dilate all the means that may pertain to the purchase of a good Name, considering it is got by every laudable act, by perfection in any good profession, whether he be learned or lay man, martial or mechanical, artist or artificer, having this distinction. 1. that the more exce●●●nt the practice is, the more famous is the report: multo maiora sunt opera animi quàm corporis saith Cicero, the gifts of the mind are far more excellent than the actions of the body: caedant arma togae: although the valorous soldier is highly to be advanced: yet the Poet saith, he must give place to learning, and good reason: for without experience and learning the best Soldier shall have bad success. For this cause, Alexander that valiant warrior would never go into the field without Calisthenes a learned Philosopher. 2. That as there be many exquisite practitioners in this age, so he that doth more excel, is most to be exalted above others. Every dunsivall must not have equivalent commendation with a Doctor, though both have learning. Every coward must not have equal praise with a Captain, though both can fight, nor every bungler must not have the like report as a good workman, though both can work: but he that is most rare in perfection, should be more renowned in Name. David had many valiant men of war, and did divide them into numbers according to their deeds and dignities, yet some were more honourable than other: for it is said of Benaiah that he had the Name among the three worthies. 2. Sam. 23.22. 3. That the more singularity any hath in sundry gifts, the more illustrate is his glory. David deserves to be dignified for many things: being a king for regiment: being a prophet for predication: being a warrior for prowess: being a man of small stature, for his miraculous kill of the monstrous Philistine. There are many amongst us that are worthy to be memorised for many things (seeing natural and literal gifts were never more resplendent in any age) but because it were meeter for Mercurius to emblazon their actions than Battillus, I will omit them.   

What a good Name and Fame is:  
There are some that think many things to be famous, which in the own nature are but ignoble and nothing worth. The Syrians do take it for a praise to eat their parents when they be dead, rather than worms should: the jews to marry in their own Tribe, the Tryvalles to kill their father when he is three score years old and burn him, the women of Getica to be interred with their husbands.  
There are some that suppose a good Name depends only upon outward dignities, titles and terms of honour and renown, without virtuous actions: the Philosopher doth refute this: honour cometh not to virtue by dignities, but it cometh 〈…〉 by virtue of them that use the dignity. The very 〈◊〉 of honour doth confirm it. Honour (saith Aristotle) is a reverence given to an other for a testimony of his virtue. Therefore Catullus a virtuous man in Rome, seeing Nonius a very viti●●● man sitting in great dignity in his judicial seat, called him a swelling full of corruption, because he knew his inward habit of the mind 〈◊〉 oppugnant to his outward honour he had amongst men.  
There are some that think to purchase a same by setting forth fair buildings. Ornanda est dignitas domo, non ex domo dignitas tota quaerenda est, saith Tully: for, It is not the glorious show of the house, but the godly actions of the 〈◊〉 that makes him renowned. If he be an ill man, wh●● s●●●h Solomon? The house of the wicked shallbe destroyed: Prou. 14.11. then what shall become of all his glory?  
There are some that think they are famous only for ●●ti●ity sake, because they issue from nobles or gentiles. High 〈…〉 ever been esteemed. 1. Samu. 18.18. but yet if any degenerate from his progenitors, his birth cannot beautify his base conditions: it is not the grafting of a Crab upon a Pippin stock 〈◊〉 make it prove a good apple, this is more fully refelled in the former part of this book.  
There are some that think they are famous only to be accounted wealthy: the Rich man was of this mind, in Luk. 12.19. They boast themselves (saith David) in the multitude of their Riches. Psal. 49.6. They gather goods and hope to leave them to their children to maintain their Name: but what saith job to wicked worldlings: he shall neither have Son nor Neph●● amongst his people, nor any posterity in his dwellings. job▪ ●8 19 so that shallbe verified which the Psalmist s●●●h, He sh●ll ●●ue his Riches for others. Psal. 49. etc. and shall h●●e no Name at all. job. 18.17.  
A Poet saith, that Fame is nothing but a great swelling and filling of men's ears. This may be true, for (as Boetius saith) many have often had great fame by the false opinion of the people, as Herode had when the people gave a shout, saying, the voice of God and not of man. Act. 12.  
I take this to be a more perfect definition. Fame is a knowledge of men's actions and deeds, aswell far off as nigh.  
The word Fame, as it is simply a substantive, is aswell indifferent and incident to bad men for their misdemeanour, as to good men for their merits: but if Fame be taken in the better part, the adjunct good must be connexed withal, and so it is called a good Fame: yet this adjunct is not always usual, but the Fame is sometime set foorth by the effects, as in this place, Queen Saba hearing the Fame (good is left out) of Solomon (but it follows by the effect) concerning the name of the Lord. 1. King. 10.1. came to prove him with hard questions.  
Fame is a certain kind of knowledge, but not always properly of experience, but commonly upon report, as may be gathered out of the 1. King. 10. therefore if we hear one praised and well reported, we must not altogether believe our ears but our eyes, as Saba did, who travailed of purpose to try the truth of the report she heard of Solomon: for a fool believeth all things. Pro. 14.15. and it standeth with reason. First, because there may be more or less reported than is true. Lo (saith Saba) the one half was not told me: for thou hast more prosperity & wisdom than I heard by report, or as it is in the 2. Chro. 9.6. thou exceedest the fame that I heard. Secondly, to confirm our judgements: for as Boetius saith, I do not think the favour or praise of the people worthy to be remembered, that cometh not by wise and just judgement.  
What should be meant by a good Name I can hardly apprehend, unless 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 their writings in Luk. 16.29. for we cannot properly say that a Name is ill, because in the beginning the first Name Adam, was given by God: therefore a good Name importeth as much as praise and report, which arise by reason of the valiant and virtuous actions of men.  
It is recorded of 

Mordecai, that his report went through all the kings provinces. Nehe. 9.4.  
Demetrius, that he had good report of all men 3. Epist. joh. 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 deeds of the Actors: and because reports are such as do commonly touch the Names and credits of men, the scripture willeth us to practise such things as be of good report. Paul willeth the Philippians to think of those things that be of good report Phil. 4.8. and the same Apostle himself was approved by good report and ill report. 2. Cor. 6.8. So that here is to be considered these three things. First, that a wi●●man must not measure his good Name and Fame altogether by the rumour of the people, but by the truth of his conscience, lest if he appear otherwise then he is in deed, he be easily deprived of his glory by his effects and deeds. Who but the Scribes and Pharisees were exalted for a time? but when their deeds came to be tried by the touchstone, than they proved painted sepulchres, to their shame. One falling into a tyrants hand, took upon him the Name of a Philosopher (more for vainglory then virtue) the tyrant told him if he were a Philosopher, he would patiently suffer injuries and ill speeches, and therefore would try him: and in deed did urge him to the uttermost, and so far, as the Philosopher was vexed, and said he was not well dealt withal, because he was a Philosopher, the Tyrant gave him this answer: I had taken thee for a Philosopher, if thou hadst held thy peace. Noting hereby, what a ●●ine thing it is to appear to be otherwise then we prove to be. I hate such men (saith Pacwius) which in their acts be f●●les, 〈…〉 words Philosophers. Secondly, that no man 〈…〉 ●ally insult of his own actions, as the Scribes 〈…〉 did. Laus proprio sordescit in ore, saith the 〈…〉 Let an other man praise thee and not thy own mouth, saith Solomon. Pro. 27.2. For be the act never so excellent, a man's own praise doth but impair it. Laudet fucatas qui vult extrudere merces, men use to praise their refuse ware, when they put it away. If it be good, the thing needs no praise: the perfect Choral needs no colouring. Thirdly, that he which is so famous and renowned, must not forget himself, but observe one wise point of Plato, that he be not proud when he is praised: and an other point of Tully, that he set not too light by that which men deem 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 be'st fair, thank nature: if thou be'st noble of blood, thank thy parents: if thou be'st rich thank fortune: if virtuous, praise God: and certes if we have an eye to him that giveth all good gifts, we shall have no cause to glory, if we think upon God.   

How dangerous it is to keep a good Name.  
Such things as be precious cannot be kept without great peril. Abraham feared Sara, because she was fair, Genes. 12.11. For true it is that Theophrastus saith, that which many desire, one can hardly keep safe, beauty is a great blessing, but a good Name is far 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 gift of fortune: but to keep it, is a point of wisdom: then what is it to keep a good Name, which is far better than wealth? Common experience doth teach us this, that a good Name is like a merchant's wealth, gotten in many years, but lost in a moment.  
The fairest blossom is soon blasted with the wind, the forwardest spring soon bitten with the frost, and the best Name is soon blemished by the malignant. He that is famous and in better favour above others, shallbe sure to have many means wrought to deface him 〈◊〉 the Star Hesperus doth follow the Sun, and the flies the honey: so doth en●● and ill tongues such as be in honour and reputation. I need not go far for examples, because we see it daily with our eyes: yet because it shall appear to be no new practice, I will repeat some examples out of the Scriptures. Tobiah and Sanballat much envying the credit of Nehemiah that godly man, they hired one of purpose to prouo●● 〈◊〉 to 〈◊〉, for no other cause, but that they might have an ill report 〈◊〉 him, to reproach him. Nehe. 6.13. Daniel was the 〈…〉 favour with king Darius, and was in great estimation 〈◊〉 m●ny: which the Rulers and Governors perceiving, it so 〈◊〉 spited them, that (although they could find no just occa●●●n 〈◊〉 him. Dan. 8.4.) they sought all possible means to disgra●● 〈◊〉, yea and to destroy him.  
So many ways as malice may work, so many 〈◊〉 may be used to reproach and impeach a good Name.  
Have we not had experience of some vicious 〈◊〉, that have yielded their vessels to villainy to one, and have 〈◊〉 their ●●●thin●sse upon an other? Now by the reason of the d●s●r●t●●● authority given to Magistrates for putative fathers, the 〈…〉 hath been brought in question and disgrace, and yet without cause of desert; and when he hath received either criminal or corporal punishment, and hath proceeded in his purgation in Courts for criminal causes, the wretched women afterward have 〈◊〉 the contrary without coaction, that either they were persuaded or hired to nominate and accuse the innocent, thereby to excuse and clear the Actor from ignominy: or that they did it of policy to name such a one as was well able by his living to satisfy the law, or at least might bear them out with less rebuke than the offender. It is no marvel Solomon said, I have found one man of a thousand: but a woman amongst them all I have not found, Eccles. 7.30. For what will not a wicked woman in her malice imagine? How impudently did Putiphars' wife forge lies of joseph, because he would not lie with her? Gen. 39.12. How boldly did the harlot lay the death of her child to an other, when she had overlay it herself? 1. King. 3.19. A whoare makes no conscience of a lie, an oath, or any thing so incredible to 〈…〉 horrible to hear: the reason is because (as the Prophet jeremy) saith. jere. 3.3. she hath a forehead that will not be ashamed.  
It is as dangerous to travail through a wild forest without fire, as to keep a good Name without foresight. Let a man but frequent his friends house upon neighbourhood or necessary occasions, or be but conversant with a woman upon some honest intent: you shall have some or other that (measuring others by their own motions, and censuring others of suspicion by their own disposition) willbe ready to raise an ill report to hinder his good Name: which being once bruited, will not be beaten down in haste, because most are ready and rejoice to hear leasings. I confess as there be too few men like joseph, to resist the flattering assaults of the flesh when they are alured: so there be not many women that can truly say as Bilia did, whom 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 she did not tell him of it, that he might have found some remedy for it. She said, she would have told him, but that she thought every man's breath smelled so: yet God defend (how few good soever there be) any should be rashly reproached, where there is no pretence of ill.  
Therefore I would wish every one to avoid the very occasion of evil, if it be possible. Venien●● occurrite morbo, to prevent the worst. S. Augustine would never dwell with his sister in one house, for he would say, it was enough to see a woman, worse to speak with her, and worst of all to touch her. Cato the elder banished Gaius Manlius out of the Senate house, because he kissed but his own wife in his daughter's presence. King Hiero condemned the Poet Epicharmus, because he used uncleanely words in a great sum of money. Lycurgus' made a law that the women of Lacedemonia should cover their faces when they went abroad, because they might neither look, nor be looked upon. Augustus Ca●sar commanded no women should come to see the wrestlers, because they did use to wrestle naked: all these I rehearse to note how necessary it is to avoid the occasion of evil for fear of inconvenience: now if the occasion be so dangerous, the very action of evil must needs be detestable and hurtful to the Name: for although some may commit some odious crime, and may have it concealed for his credit, or not spoken of for his calling, or not regarded for his countenance, or bolstered out by friendship: (for the common proverb is true, A man's matter is ended, as he is friended, and Some may better steal a horse, than an other look on. Modestinus could say in 〈◊〉 time of Transgressor's, that some were grievously punished, others scarce touched. For this cause Anaxagoras likened the laws of 〈◊〉 to Cobwebs, which do tie little flies fast, but break with the great.) Yet as one kernel of coloquintida will make the best br●●h very bitter, and one dead fly will putrefy a box of ointment 〈…〉 evil action will disgrace many good. I will use one exa●●●●●nstéed of many: so long as Vzziah sought the Lord, he pr●●●●ted, and was so valiant, that it is said, his Name spread far abroad: but that one act of his in usurping the priests Office, 〈◊〉 defame all his former, and so much diminished his Name, that he which before lived as a king in his palace at Jerusalem, did dwell as a Leper in an house apart. 2, Chro. 26.  
Although a good Name may be recovered again in time: for Tempus edax rerum: Yet it willbe long ere it be worn out of men's mouths and memories: Yea and when the best is done, as it is hard to cure a wound so well, but that a scar will appear in the skin, so you shall as hardly recover the other, but it willbe a blot to the Name.   

A general application.  
COnsidering the excellency of a good Name surpasseth all other terrestrial blessings, there is specially to be observed two things?  

1. In the Speakers.  
2. In the Hearers.   
THe Speakers must take heed how they use their tongues, Nature hath lent us two ears and but one tongue, that we might not utter all we hear: this tongue is reared and hedged in with a double fence, to the end we might speak without offence.  
The tongue is ianua vitae & necis: it is no small virtue to bridle the tongue saith Cato: Solomon saith, He that hath a naughty tongue, shall fall into evil. Prou. 17.5. S. james saith that man's religion is in vain, which refraineth not his tongue. S. Peter saith, If any man long after life and to see good days, let him refrain his tongue from evil. Aesop being bid to buy the best and worst meat in the market, brought home nothing but tongues: noting thereby, that the tongue was good and evil as it is used. The Psalmist kept silence even from speaking good things, much more ought we from evil. If we must give account for every idle word, much more for lewd and lying speeches. Therefore you must take heed how you blemish the Name of your brother, either by carrying of Tales, Thou shalt not go about with tales. Levit. 19.16. or by raising flanders, He that inventeth slander, is a fool. Prou. 10.18. Tales and slanderous speeches saith David, are as the sharp arrows of a mighty man. Psal. 120. For as a strong man shooteth far and doth much harm with a sharp arrow, so a slanderer defameth far and doth much mischief with his viperous tongue.  
Tales and slanders are by the Psalmograph likened to the coals of juniper. psal. 120. Pliny writing of the nature thereof, saith, that those coals do yield the greatest heat, so a lewd tongue doth procure the greatest hurt. S. james 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 spark of ill speech may cause a flame of defame amongst many: for as Cicero saith nothing fleeth more swiftly than an ill word, nothing goeth sooner forth, nothing is sooner taken, nor brother spread: it was this the made David complain, Thou makest us a reproach amongst our neighbours etc. concluding thus for the voice of the slanderers. Psal. 44. Tales and slanders well impeach the best Name: for the most part are apt to believe that is ill, saith Ovid, and therefore saith Solomon, The words of a Talebearer are as flatterings, and they go down into the bowels of the belly, Prou. 18.8. do we not see many times amongst us, that if an ill speech or tale be uttered and bruited (though but by one base person of no reputation) how ready a multitude will believe it? these are they that cause such idle expense of money, and debate amongst friends, for who can abide to be evil 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 talk: for the godly man of love will cover some offence, but the wicked of malice will exclaim without cause. Hereof saith the Scripture, A righteous man hateth lying words, but the wicked cause slander and shame. Pro. 13.5.   

A caveat for Talebearers, backbiters and Slanderers.  
THese men, or rather monsters amongst men, should consider two things. First, in their neighbour. Secondly, in themselves.  
In their neighbour, they are to weigh the worth of a good Name: which they shall the better perform, if they reason with themselves by way of comparison, thus: If it be a grief to a man to have a wound in his body, what is it to have a main in his Name? for art may cure the one, but nothing will recover the other. If it be a grief for a man to lose all his goods, which he hath been long in gathering together, what is it to lose his Name which he hath laboured for all his life? For one may be restored in time, the other is stained for ever.  
In themselves, they must weigh the reward of their wickedness: they are abhorred both of God and man.. God detesteth such kind of men, as appeareth by many pregnant places in his word. Him that privily slandereth his neighbour, will I destroy. Psal. 101.5. the backbiter shall not be established upon earth Psalm. 140.11. he that speaketh lies shall perish. Prou. 19.9. The Lord punished Ely and his posterity, because his sons ran into a slander, and he stayed them not. 1. Sam. 3.13. he punished the two judges for slandering Susanna: the leprosse was laid upon Gehazi, because he made a lie: and Ananias and Sapphira were punished with present death, because they made an horrible lie. Act. 5.  
A godly man doth baulk backbiters, slanderers and such like. The just man saith Solomon cannot away with a lie: much less with him that useth it: he says in an other place, that a busy body is hated. Prou. 14.17. the Philosophers could not abide them: therefore Pythagoras willeth us not to receive a swallow into our houses, meaning babblers, clatterers and such like companions. The Cretians were never accounted on, because they were common liars. Moses made a law to punish the slanderer with loss of money, for the misdemeanour of his mouth. Deuter. 22. Now to the second point.  

For Hearers.  
THe Hearers must regard how they listen too, and believe reports: for we commonly say, the receiver is as ill as the thief: if there were not so many to give ear to lies and believe them, there would not be so many to devise tales and tell them. Therefore the Psalmist doth not only condemn him which raiseth, but him which receiveth a false report against his neighbour Psal. 15.3. For this cause S. Barnard doubted whether it were a greater sin to invent, or listen to a slander: therefore such as receive reports and ill speeches by hear say, must remember many things. First, that if Saba would not believe a true report of Solomon till she had tried out the truth, much less ought any to believe a false report of their neighbours too rashly. Secondly, that there be some that take all their pleasure to deprave others, and do nothing but invent lies & lewd speeches. Thou givest thy mouth to evil, and with thy tongue thou forgest deceit, thou sittest and speakest against thy brother, and slanderest thy mother's son. Psal. 50.19.20. He that will not let to slander his mother's son, so near bound by nature, what will he do to his neighbour? These for the most part are the offscummes of a Country: The abjects (saith David) assembled themselves against me, they tore me and ceased not. Psal. 35.15. His meaning is, that the very refuse people did most rail upon him: and true it is, when Alewormes are quaffing on their tippling bench, than men's credits go to wrack with their cups, and as Samson when his eyes were out, did not care on whose head the house might fall, or as the Drone will hinder the be of her wings, when he hath lost his own: so do they seek to blemish their betters, when themselves are of no account or estimation. Thirdly, there be some that repine at their neighbours good Names, and therefore use all means to detract it, as appears by Tobiah and Sanballat against Nehemiah, and the Rulers and Governors against Daniel: the examples at large are a little before: When such as these can no way work their will, they wish the death of the godly, that so their Name might perish. Mine enemies speak evil of me (saith David) saying, when shall he die, & his Name perish. Psal. 41.5. Saul would have slain him because the people ascribed the greater Name to him, in that David had slain ten thousand, and Saul but a thousand. 2. Sam. 18.8. the people of judah would have destroyed jeremy, that his Name might be no more in memory. jerem. 11.19. Fourthly, you must reprove such lewd detractors, and no way bewray any credulity, not so much as by a favourable countenance: for as the north-wind driveth away rain, so doth an angry countenance, the slandering tongue, Proverb. 25.23. and if no approbation may be given by any outward appearance, much less must you adhibite any credit to such detractors: for that is an argument of impiety: hereof saith the Wiseman, The wicked give heed to false lips, and a liar hearkeneth 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 be light of belief, are so in their lives: Therefore saith Solomon, the foolish will believe every thing. pro. 14.15. It is the part of a Christian to do as he would be done to: then, if you would be loath to have an other hear evil of yourself and soothe him, the like do for an other. If the Apostle willeth that one should not speak evil of an other, he will not allow one to hear evil of an other, but that the rule of charity should be observed 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 inform him. David complained of this, All they that hate me, whisper together against me. Psal. 41.7. Of such kind of whisperers we have too many at this day: for by this means, a man shall have a rumour and crime raised of him, and yet never come to know either accusor or author of it: Veritas non quaerit angulos, it is the rather to be suspected to be a vile envious invention, The Apostle Paul condemneth whisperers and inventors of evil, as appeareth in the Rom. 1.29. seven, you must beware how you believe a Tale or ill report, though there appear great presumptions: although there can be no smoke without a fire, yet there may be most smoke when there is least fire: Omne simile non est idem. Violent presumptions may induce much, as appeareth by Solomon in handling of two harlots: 1. king. 3.27. but as his wisdom was extraordinary: so I take it to be an act rather of admiration than imitation. God forbidden that every ordinary presumption should be of credit to convince. The two judges devised a suspicious matter against Susanna: yet their grievous punishment in the end doth discover their egregious impiety in the act, and her innocency from offence. Putifars wife could pull away joseph's garments, and tell a very suspicious tale against him: (as the wicked care not in their malice what they imagine) but if you read the story, it will appear her tales were false, and she in all the fault. Eightly, you must not altogether credit speeches, though there appear some proof: for false witness of malice may be suborned for money, and men in their malice care not what weapon they use, so they may massacre. Our Saviour Christ without subornation of witnesses could never have been condemned by his adversaries. The Libertines and the rest of that Synagogue could find no colour of cause to stone Steven, but by suborned witnesses. The Elders and Nobles could never have condemned Naboth but for two wicked suborned witnesses. 1. king. 21.13. Therefore you must have a respect to the reputation of the persons, and believe not every bare and beggarly testimony. Ninthly, you must not peremptorily always believe every matter though sentence be passed: there be many reasons for it: May not right by might be overmastered, as many poor men are oppressed when they are in suit with their superiors, or buckle any way with their betters? May not the Poet's words be verified in some judges? Sic volo, sic jubeo, stat pro ratione voluntas. We have a Law, and by our Law ought he to die. john 19.7. May they not be corrupted of malice, because they cannot effect their own minds, as the two judges were against Susanna, because they might not have their filthy desires on her. May they not be blinded with bribes to pervert judgement, as joel and Abiah were? 1. Sam. 8.3. May they not be carried with letters to deal injuriously, as the Elders and Nobles of Izreel were by a letter sent from jezebel? 1. king. 21.11. May they not deal partially either for fear of offending their friends, as Pilot dealt with Christ to please Cesar, john. 19 12.13. or for love of their friends, as Herod dealt with john Baptist for Herodias daughters sake? We have many good judges at this day (God continue and increase them) but I am the more ample in this matter, because we may not only see what corruption hath been in all ages and estates of persons, but that we may perceive how we may be deceived in censuring him that hath received sentence.   

For Scoffers, Scorners, Mockers, and such like monsters.  
IT is a strange thing to note the iniquity of these times, if a man fall into some cross (as the best hath his proclivity to pravity) how ready the light and lewd people are to reproach him. job complained of this: Thou hast made me a byword of the people, and I am as a tabret before them, and now I am their song and their talk. job 17. When his own friends and kinsfolks came to visit him, they did nothing but vex him. If a man were derided only by his enemies (yet Periander willeth to hide our misfortune, that our enemies rejoice not) his might the better bear it: but oftentimes such as profess great friendship and be familiar with him, will abuse him behind his back. David had experience hereof, for he saith, Mine enemy did not defame me, for I could have borne it, but it was thou O man, even my companion, my guide and my familiar. Psal. 55.13. Yea my familiar friend, whom I trusted, which did eat of my bread, hath lifted up the heel against me. Psalm. 41.9. job and David were godly men: yet they were subject to the burden of obloquy. As the troubles of the righteous are many, so they are most spited and afflicted when they fall: many profane persons shallbe countenanced and supported in their faults, be they never so criminal, as the children of Ely were, when the more reformed man shallbe persecuted, and reproached in his fall, be it never so light: but if so rare men as these, were mocked, their inferiors must not think much, although mocking and derision will penetrate the most patiented man. It is so repugnant from nature, that many more regard it, than God's glory, as Zedekiah did. jere. 38.19. It is so importable, that it is termed persecuting in the Galathians: When Sara was mocked by Hagar: it is so intolerable, that the Children were devoured by bears for mocking Elisha. Good God, where is this unity of brethren, and concord of Christians become, when in steed of love they use laughter, mocking in steed of mourning, despising in steed of pitying, exclamation in steed of consolation? When Abraham the most religious man in the land had sinned (whereof might have ensued many evils) Abimelech did not twit him either by his religion, or cast him in the teeth with his lying: but he was so far from deriding him, as he pitied him, and so far from hurting him, that he bestowed many presents upon him: this heathen king will condemn many Christians at this day. When the jews brought the Adulteress woman before our Saviour Christ, he was so far from upbraiding her for her fault: that he reproved them for rejoicing in her fall: He bided him that was free from sin, to throw the first stone, and her to departed and sin no more. Tristitia dissoluit cor, saith S. Augustine: trouble strikes a terror into the mind of a good man, and is sorrow enough of itself, without this miserable torment of mocking: and therefore we ought to comfort and not cross such as be corrigible in their fall, but to be fellow-féeling members in their afflictions: Paul willeth the Romans' to weep with those that weep, and job saith, Did not I weep with him that is in trouble? job. 30.25. What if thy brother offend of infirmity? is he the first, or like to be the last? or art thou thyself free, or mayst thou not fall? consider thy own case, and thou shalt have small reason to be rigorous to an other. If we sin all in many things, jam. 3.2. art not thou culpable in some thing? then rather take warning by an other, then wonder at him. Is his sin made notorious by the malice of enemies, and thine concealed by the means of friends, or had in suspicion or speech by many violent presumptions? Si non castè, tamen cautè: or hast thou not someway deserved reproach by thy life, though it be not brought to light? howsoever it be, say the best of thy brother without scoffing or scorning, lest he from whom nothing is hid, doth bewray thy sins to thy shame. There are difference of misdoers: some are but touched, others taineted with notorious crimes (although taineting is not common to every transgressor) many sins are private, others more public: yet we ought to have this respect, that we measure some not according to the quality of his offence, but the disposition of the offendor: therefore saith Jude, Have compassion of some putting difference jud. 22. and because the penitent aught to be pitied S. Paul willeth the Galathians to restore such as have fallen by occasion into a fault, and lest any should insult and rejoice at his fall, he put in this memento by the way, as a perfect reason drawn from human imperfection, Lest thyself be tempted. Gal. 6.1. What should move thee to deride thy brother when he falleth? Dost thou take him for an abject? then I account thee a reprobate: for the best that ever were (being but men) have fallen: Search throughout the whole course of Scriptures, and how many shall you find, that were ever so high for their calling, so holy for their conversation, so renowned in Name: that have not offended either privately or publicly. If thy brother rise by repentance, as his predecessors have done, why shouldest thou think his fall more infamous than theirs, or his soul less precious than thine, seeing whom God crosseth here, he crowneth in heaven? What should make thee disdain the company of thy brother when he falleth? Is it thy integrity? If thou standest, remember Paul's counsel to the Corinthians: Take heed thou dost not fall: yet thy contempt cannot excuse, but rather accuse thee of evil: for those which did say, Stand apart come not near me, I am holier than thou, Esay 65.5. they were no better than hypocrites, and so mayst thou be: but say thou art as clear from sin as Christ, yet take ensample by thy Saviour: for he disdained not the company of Publicans and Sinners, which in those days the jews accounted the very ofscummes of the earth.    

A very special Note.  
HE that willbe strict in reproving, must not be stained in his living: for Tully saith, it is the property of a fool to spy faults in other and forget his own. He that doth register others escapes, should not be reckless himself: and to twit one by that which either he or his have been touched withal, is a mere point of impudence. With what force canst thou utter in disgrace of thy penitent brother: There goes a drunkard, when many can tell thee, thou hast been overtaken with drink? With what boldness canst thou say: There jets a proud person, when thy gate, gesture and government, are great presumptions of pride? With what credit mayst thou report, There goes an Adulterer, when thou thyself art accounted an incontinent liver? With what countenance canst thou say, There goes an Usurer (which takes but ten in the hundred for money) when thou takest after thirty in the hundred in thy trade? With what shame mayst thou publish, There goes a blasphemer, when thou thyself hast been touched with heretical blasphemy? I speak not to the maintenance of any obstinate and uncorrigible sinner, but to cross these cavilling spirits, which spend their mouths in spirit against others, when their own works may accuse them of vanity in their words. The Apostle doth not exclude them, when he reproveth him that speaks against stealing, & yet plays the thief? Ro. 2.21. It is not invaighing speech can varnish a vicious man, nor a hi●● look can cover a dishonest life, nor a brazen 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 only reveal such as be evil, but revenge it here or in the world to come. Some will object, they have not fallen into the like offence their brother have: what then? hath he sinned by incontinency? you by covetousness: he in pride? you by oppression: he by bribing? you by blaspheming: he one way? you an other: yet ye be both liable to a like verdict: for he that says the one shall not come in heaven, will not suffer the other to inherit without repentance. Gal. 5.20. etc. Some are crossed with loss of their goods, as job was: many with untoward 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 leprosy, some with loss of their Name, as Cain was, who lived to his reproach: although God doth not inflict these in like manner and measure to all, yet since few or 〈◊〉 are free from these afflictions, one ought not to applaud in an others misery: For he that rejoiceth at destruction, shall not go unpunished. saith Solomon Prou. 17.5. Every one should square his speech by the rule of charity, & weigh his deserts in the balance of equity, & then he shall find, that if his own faults were branded ●n his forehead, he shall hardly escape without a blemish on his face, if he pull not his hat somewhat low over his brows. Sibi quisque proximus, every man can look forward to his neighbour's faults, but hath not an eye to his own, such as these can strain a gnatt but swallow a camel, stumble at a straw, but leap over a block like hypocritical jews, who could tith mint, but ouer●●ip great matters. If some of them did examine and compare their own actions with others, they might say as judah did of Tamar, She is more righteous than I Gen. 28. and many of them may offer sacrifice every day with job for their vicious and volupt●●●● children: they may hear many ill reports of them, as Eli 〈◊〉 of his sons, but they can suffer th●m to proceed ●n without punishment, when an other shallbe persecuted in the l●●st trip of his life.   

The Conclusion.  
Lest 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 add this conclusive caveat 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 Rolls of record by Chronologiers, or engraven in brass as they use in some country, yet both the Actors writings and all will wear away in time: the Philosopher could say Quàm multos clarissimos suis temporibus viros scriptorum inops deleuet oblivio? Such as be experienced by age can tell, how many men that in their time were noble and famous, be now clean forgotten and out of memory. Whereby we may see the frail fruition of every temporary thing, which is soon decided with the circle of time, so that no perpetuity in this life can be presumed of the most precious thing. A good Name: therefore we must not labour or look to eternize our Names upon earth, but rather covet and crave that we may be in the number of those whose Names are written in heaven: for as the Lord saith in the Prophet Esay, that is an everlasting Name which shall not be put out Esay 56.5. and albeit many shall have their Names blemished in this life, blessed are they if they be not blotted out of the book of life.  
The Merchant will barter his refuse ware with his 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 only the offence which procured ill report, but by how many other actions he is worthy praise, and so balance one against an other, for this course is commonly used in the Scriptures. You shall find Abraham's folly to be recorded aswell as his faith, Noah's ebriety aswell as his integrity, salomon's wantonness aswell as his wisdom, Paul's persecuting aswell as his preaching, Peter's perjury aswell as his penitency: yet their evil facts be not applied to their infamy but infirmity, neither be their Names extinguished but eternised.  
If Princes, patriarchs, Prophets and Apostles have their faults, marvel not so much at their inferiors if they fall: and therefore as we term not that tree to be ill, which is many times blasted, so it beareth good fruit 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.    

Certain pithy and profitable Apothegues, directing men to thrive, not so much by their goods as government.  
WHen the Lamb is by the Lion, there is no fear of the Wolf. He that is shrouded under his superior, is in less danger of displeasure: for he shallbe sometime spared, when others are spited, many ways pitied when others are oppressed. joseph could never be in ●●●et, until he had got in favour under Pharaoh.  
2 The spundge will be full of water and not s●●ne: If thou hast satis, insult not, lest thou be plagued with non putaram: for we are here in this world among men, as in a wilderness among beasts, not so ready to turn any away as to be torn. He that hath Croesus' wealth, had need have Argus eyes.  
3 The leaking vessel will hold no liquor, nor the riotous man any living: for whole mines will not maintain a prodigal mind. It is better to spare with a care of increasing, then to spend without cause in consuming. The Prodigal son by his great riot came to ruin.  
4 That lamp is best that keepeth light longest. He that will come to preferment, must keep his patrimony: for we see the course of the world, that riches bring many to renown, when poverty maketh any of no account. Naboth would in no wise depart from his inheritance.  
5 Seneca saith, if thou wilt live after 〈…〉 be poor: if after thy 〈…〉. True it is, the 〈◊〉 of Alexander are not fit for Codrus, it is good to be frugal in our fare: for he that loveth banqueting, shall soon die a beggar. Christ was content with broiled fish, than order your diet by him that died for you.  
6 The sheep yieldeth her fleece to defend us from cold, not to inflate us with pride. Let every one cut his coat according to his cloth: for the end of bravery is beggary. Adam's loins were but clad with leather: then let your new fashions take pattern of your first father.  
7 Our forefathers used no other drink but water from the creation until the inundation of the world. Use wine more for weakness then wantonness: for it is not made to confound the wits, but to comfort the memory, not to inflame the liver, but to refresh the heart. Timothy by taking of a little wine preserved his health.  
8 One demanded of Diogenes when it was best to marry: for a young man (quoth he) it is too soon, for an old man overlate: His answer is good: for to marry, it is too soon without maintenance, and to tarry, it is a sin without chastity. He that will please his eye for love, must not impair his estate for living. jaacob had gathered living under Laban, before he married his daughters.  
9 Demea in Terence saith, I have married a wife: what misery have I seen therein? Have respect to your choice, lest your marriage breed your misery. It is a grief to a good man, to be troubled with a scold, like Socrates, when he would be quiet: or with a devil like job, when he is in distress: or with a whore like Samson, when he bewrays his secrets.  
10 Eschew the company of Courtesans: for their bodies are made of Adamant to draw their eyes of Easiliske to blind their words of Sirens to enchant: as salomon's wisdom was first tried by whores, so his overthrow was at last wrought by whores.  
11 He that hath been singed in the flame will take heed of the fire: he that will be sure must hate suertyship, an honest denial may satisfy an hurtful demand, yet thou art bound to benefit thy brother, so thy duty be used with discretion. Syrach saith, an honest man is surety for his neighbour.  
12 Lend to thy better for a benefit, but to the poor for a blessing: she one borrows to increase his wealth: the other to supply his want. In all thy actions be circumspect: for simple dealing is soon undone without foresight. Trust not words: for Laban deceived jaacob with fair words, but take a pledge: for Tamar would not trust judah for a trifle without a pledge: or else take some specialty: for Gabael had the handwriting of Raphael when he received money.  
13 Shake not thy head when thou shouldst stretch forth thy hand to the poor, like churls who commonly give anod, when they mean to give nothing: the poor are the Altars to lay the sacrifice of our goods. Cornelius' alms came into remembrance before God.  
14 The spaniel never fawneth but he wage his tail. Many can pleasantly personate with fair speech, O my good friend etc. and shake one by the fift. But as the liquorice lease l●●eth most dry when it is most moist: so these do mean most deceit, when they seem most merry. Cain was very kind in speech when he meant to kill Abel.  
15 He that toucheth pitch shallbe defiled: Converse with the godly, so it may be for thy good: for the wicked being sociable with them, speed the better for their sakes: Laban prospered the better for jaacob, and Putiphar for joseph: when David directed the bands, Saul had good success in his battles.  
16 The highest Towers are most subject to tempests, a cottage with contentment is better than a palace with controlment: wisdom consisteth not in wealth, but in contempt of the world, nor wealth in abundance, but in content of the mind. Diogenes did better esteem of his tub, than Alexander of all his treasure.  
17 Timely pricks the tree that will prove a g●●d thorn. Take thy ease according to thy estate, if thou be'st poor, put thy pains to God's providence: for his blessing maketh rich. jacob carried nothing over jordan but his staff, but he returned rich. joseph was an abject of his brethren, but he became a governor in Egypt.  
18 Let thy neighbour be thy war of man and not the law: for he that will contend for every trifle, shall make the Lawyer rich with his silver, and himself poor by his suits. Abraham had rather resign his right, then be at variance with Lot.  
19 Use some exercise more to prolong thy health, then to procure thy hindrance: avoid play, for it is a privy thief to thy thrift. Thereof proceeds for the most part loss of time with treasure, cause of care with cursing, breach of credit amongst men, and blemish of conscience before God. Solomon saith, He that loveth pastime shallbe poor.  
20 Let the Cook be thy Physician, and the garden thy Apothecary: for he that will to physic for every infirmity, shallbe sure to have his body never without maladies, and his purse ever without money. Yet we must not neglect the means for the maintenance of health. If Asa had depended most upon God, he should not have been reproved for seeking to Physicians.  
21 Store is no sore, plenty ought to be dainty, make no waist of that which an other doth want: for there is nothing may seem at any time so impure, but at sometime may be thought precious. Alexander thought the puddle most pleasant in his thirst, and the Prodigal son thought the swine's husks m●st dainty in his hunger.  
22 The bird will nourish her brood till they can fly, so m●st parents their children, till they be able to shift. A good Science is far better than an Inheritance: he that hath no wealth to leave them, may do little if he teach them not some trade to live on. Phitarch reports that Solon made a law in Athens, that the child should not be bound to secure his father, of whom he had received no manner of doctrine to live by.  
23 The little hare hath his shadow, and the simplest man his soul. Let not the better contemn the base. Call not the husbandman clown: for tillage is of most antiquity, or the shepherd d●lt: for shéepekéeping was most usual with our ancestors. Noah was a husbandman and yet a Patriarch, David a sheapeheard, and yet a Prince.  
24 Avoid idleness as the nurse of all evil. Antonine the Emperor 〈…〉 their 〈…〉 that there was nothing 〈…〉 then such to 〈…〉 devour the weal public, which with their labour nothing increased it. The Romans durst never go abroad without a badge of their occupation.  
25 It is good to bear alowsayle in a high wind, in prosperity be not proud. It is best to cast a strong ancre in a great storm, in poverty be not impatient, it is better to live here in misery then to die without mercy. Whatsoever you aim at, have an eye to the end: than you shallbe sure, though you live with grief, you shall die with glory, and be saved by grace.  
FINIS.