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Twenty sermons formerly preached XVI ad aulam, III ad magistratum, I ad populum / and now first published by Robert Sanderson ...

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Twenty sermons formerly preached XVI ad aulam, III ad magistratum, I ad populum / and now first published by Robert Sanderson ...
Author
Sanderson, Robert, 1587-1663.
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London :: Printed by R. Norton, for Henry Seile ...,
1656.
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Sermons, English -- 17th century.
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http://name.umdl.umich.edu/A62137.0001.001
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"Twenty sermons formerly preached XVI ad aulam, III ad magistratum, I ad populum / and now first published by Robert Sanderson ..." In the digital collection Early English Books Online. https://name.umdl.umich.edu/A62137.0001.001. University of Michigan Library Digital Collections. Accessed April 27, 2025.

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[ A]

[ B] AD AULAM. The First Sermon. (Book 1)

[ C]

WHITE HALL, November 1631.

Eccles. 7.1.

A good Name is better then precious [ D] oyntment: and—

1. WHere the Author professeth himself a Preacher, it cannot be improper to stile the treatise a Sermon. This book is such; a Sermon: and, the Preacher being a King, a Royall Sermon. He took a very large, but withall a very barren Text. His Text the whole World, with a 1.1 all the [ E] pleasures, and profits, and honours, and endeavours, and businesses, and events, that are to be found under the Sun. From which so large a Text, after as exact a survey thereof taken, as unwearied diligence in searching, joyned with incomparable wisdom in judging could do,

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he could not yet with all his skill raise any more then this one bare [ A] and short conclusion; proposed in the very entrance of his Sermon, as the only doctrinal point to be insisted upon throughout: Vanity b 1.2 of Vanities, saith the Preacher, Vanity of Vanities, all is vanity. This he proveth all along by sundry instances, many in number, and va∣rious for the kinde, to make the induction perfect: that so having fully established the main Doctrine, (which he therefore often incul∣cateth in his passage along,) that all things in the world are but Vani∣ty, he might the more effectually enforce the main use which he intended to inferr from it, and reserveth (as good Orators use to do) for the close and epilogue of the whole Sermon; namely, that [ B] quitting the World and the Vanities thereof, men should betake them∣selves to that which alone is free from vanity, to wit, the fear and service of God, c 1.3 Heare the conclusion of the whole matter: feare God, and keep his Commandements: for this is the whole duty of man.

2. To the men of the world, whose affections are set upon the world, and who propose and promise to themselves much con∣tentment and happiness from the things of this world: as the main Doctrine it self is, so are most of the proofs and passages of the whole Sermon, very paradoxes. We may (not unfitly) therefore call this Book Solomons Paradoxes. Look no further then a few of the next following verses of this very Chapter. To prefer a 1.4 the house [ C] of mourning before the house of feasting; b 1.5 sorrow before laughter; c 1.6 rebukes before praises; d 1.7 the end of a thing when it shall be no more, before the beginning of it, when it is growing and coming on; a soft d 1.8 patient suffering spirit before a stout and haughty minde; and e 1.9 learning before riches, as the Preacher here doth: what are all these, and other like many, if we respect the f 1.10 common judge∣ment of the world, but so many Paradoxes?

The writings of Zeno, and Chrysippus▪ (if we had them extant) with the whole school of Stoicks, would not afford us Paradoxes more or greater, then this little Book of Solomon doth.
There are no less then two in [ D] this short verse. Wherein, quite oppositely to what value the world usually setteth upon them, Solomon out of the depth of that wisdom, wherewith God had filled his heart, preferreth a good name before precious Ointment; and the day of death before the day of ones birth. Paradoxes both: besides the common opinion: but g 1.11 most agreeable to truth and reason▪ both; as to him that shall duly examine them both, will clearly appear. It will finde us work enough at this time, to examine but the former only, in those words. A good Name is better then a precious ointment.

3. Wherein before I come to the pith of the matter; I can∣not [ E] but take notice of an Elegancy observable in the very ba••k and rind of the letters in the Hebrew Text, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉▪ The figure Paronomasia, as Rhetoricians call it; a neere affinity both in the letters and sound, between the words, whereby the two opposite

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[ A] Terms of the Comparison are expressed, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Name, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Ointment.

Such allusions and agnominations are no strangers in either of the holy tongues: but of frequent use both in the Old and New Testaments. Examples might be alledged many: As out of the Old Testament: Jer. 1.11, 12. Ose. 9.15. Amos 5.5. & 8.2. Ezek. 7.6. And out of the New many more 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Joh. 15.2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 2 Thess. 3.11. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Heb. 11.37. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. three together, as it were with a breath Rom. 1.29.31. But omitting the rest, I shall com∣mend unto you but two, but those very remarkable ones out [ B] of either Testament one. The one in Esay 24. where the Prophet expressing the variety of Gods inevitable judgements under three several appellations, a 1.12 The Feare, the Pit and the Snare; useth three several words, but agreeing much with one another in let∣ters and sound: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Pachadh, the Fear; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Pachath, the Pit: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Pach, the Snare. The other in Rom. 12. where the Apo∣stle exhorting men not to think of themselves too highly, but ac∣cording to sobriety, setteth it off with exquisite elegancy thus, b 1.13 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

[ C] 4. The more inconsiderate, (that I say not, uncharitable and unjust) they, that pass their censures very freely (as I have some∣times heard some doe, fondly and rashly enough) upon Preachers: when now and then in their popular Sermons they let fall the like elegancies, scattering here and there some flowers of elocution among. As if all use of Rhetorical ornaments did savour of an unsanctifi∣ed spirit; or were the ranke superfluities of a carnal wit; or did adulterate, corrupt, and flatten a 1.14 the sincere milke of the word. Or as if they that made use of such exornations, did b 1.15 preach them∣selves and their own wit, rather then Christ Iesus and his Cross: or [ D] else sought to make c 1.16 the Faith of their hearers to stand rather in the wisdom of men then in the power of God.

5. These are the common Objections, but they are soon an∣swered. I confess there may be a fault this way, and (in young men especially, before their judgements are grown to the just ripeness) many times there is: and so far the exceptions made here against, may be (in some degree) admitted.
a 1.17 Affectation in this, as in every other thing, is both tedious and ridiculous: and in this by so much more then in other things, by how much more the condition of the person, and the nature of the business, require a [ E] sober, serious, and grave deportment. Those Preachers therefore, by a little vanity in this world, take the readiest way to bring, both their own discretions into question, and the sacred word they handle into contempt, that play with words as children do with a feather. A too-too b 1.18 light-coloured habit, certainly suteth not well with the gravity of a Sermon. But, as it will not ill-become a sober grave

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matron (though she will never be light and garish, yet) to be all [ A] wayes decent in her attire; yea and sometimes also (upon fit oc∣casions) to put on her jewels, and other costlier ornaments: So nei∣ther is it blame-worthy, but rather a commendable thing in Preach∣ers of the Gospel, (though they ought to avoid by all means all fruitless ostentation of a froathy wit, yet) to endeavour at all times, so far as their gifts and leisure will permit, to express them∣selves in pertinent and proper forms of speech; yea and sometimes also (as occasion may require,c 1.19 and especially the disposition and temper of the hearers) to put their matter into a more accurate and elaborate dress, and to adorn their discourses with the choicer habi∣liments [ B] of Art.

6. Provided, First that it be done seasonably, discreetly, and with judgement sparingly, and as it were a 1.20 offering it selfe fairely, and without enforcement. And secondly, that it be directed to the right end: Which is, not to gain glory or applause to the speaker (that is a base and unworthy end:) much less to poison the judge∣ments, or pervert the consciences of their hearers, by drawing them the more easily thereby into error or Sin (that is a cursed and per∣nicious end.) But either thereby the better to inform the under∣standing, or b 1.21 to worke upon the affections, or to quicken the at∣tention, or to succour the memories, or some other way to please [ C] their neighbour for his good unto edification. I may not dwell on a by-note: therefore in brief thus. If Preachers seek with wisdom to finde out pleasant words:c 1.22 besides the practice of the holy Prophets and Apostles to warrant them therein, they have our Preachers war∣rant also for it. Who, as he professeth d 1.23 else where the doing of it, so here he hath actually done it. Look but at the very out∣side, the shel of the letter, and you must grant, that the Preacher hath sound out pleasant words.

7.

But where he professeth that, he professeth another thing withall; without which pleasant words would be either to none, [ D] or to bad purpose. And that is, that the things that should be written should be upright, even words of Truth.
Search we there∣fore a little into the pith and kirnel of the matter; and see if he have performed that part also, as well as the other. A good name is better then a precious ointment, The Terms of the comparison are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; a Name, an Oyntment. The common attribute wherein they both agree is Goodness: The name good, the Oynt∣ment good. The difference is in the inequality of degree: Name and Oyntment both good; yet so, that of the two Goods, the good Name is better then the good Oyntment. A good Name I understand [ E] then to be, when a 1.24 the common voice of men, (either all, or most, or best,) doth from the approved evidence of a mans worthy carri∣age in the constant tenor of his life and conversation, give b 1.25 a fre∣quent and commendable testimony thereunto.

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[ A] 8. Then for the other Terme in the comparison: whereas we read it Ointment, the Greek calleth it a 1.26 Oyle.

Between which two though there be some b 1.27 difference, and accordingly as well in the Greek and Latine tongues as in the English, that difference is acknowledged by allowing them distinct names (c 1.28 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the Greek Vnguentum and Oleum in the Latine, as well as Oyntment and Oyle in our English:) yet the same Hebrew word comprehendeth both; and the words are very often promiscu∣ously and reciprocally used the one for the other in the Greek, La∣tine, and most other languages.
Because they agree much in the [ B] same qualities; and are much of like use: and the most ancient confections of Oyntments did consist for the most part of Oyle, with some addition of herbs, spices, or other ingredients. Yea and even yet, in the most precious and exquisite oyntments, (such as are either most aromatical for smell, or of most soveraign ope∣ration for medicine, (d 1.29 common oyle hath a very great part in the con∣fection and is therefore esteemed as the basis or foundation of all oyntments. But whether Oyle or Oyntment, the word seemeth to be here used (by a kinde of senecdoche) to signifie all the delights of the sons of men.
Because anciently, and in those Eastern countries [ C] especially, e 1.30 Oyles and Oyntments were much in use, and in great re∣quest, for pleasing f 1.31 the sences, for comforting the brain, for re∣freshing the spirits, for cheering the Countenance, for suppling the joynts, and for sundry other services tending to delight and chear∣fulness: Wherein they abounded even unto wantonness and luxury. Whose excess therein, as in all other manner of riotous and voluptuous living, was soon followed by the Greeks: and thence derived into Italy, and entertained once at Rome, quick∣ly over-spread the greatest part of the world, then under his Em∣pire, as appeareth by the frequent complaints, and other passa∣ges in the writings of the learned of those times. Not to speak [ D] of the great use of g 1.32 Oyls and Oyntments then, and ever since, in order to health, as well as pleasure.

9. The Epithite here given to Oyntments, is in some former translations Good; and so the Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 properly signifieth: but in our last rendred Precious. All to one effect, for good things are ever precious; and the better they are, the more preci∣ous. The meaning is, as if Solomon had said; A good name is bet∣ter then the most fragrant and odoriferous Oyntmements, which for their exquisite pleasantness are held in greatest price and estima∣tion.

[ E] 10.

The word Better, which decideth the whole controversie between the compared terms, and is the just importance of that which the Hebrews in their idiome (for want of the comparative degree) express by the preposition 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 prefixed; must here be un∣derstood agreeably to the subject matter, and without reference

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to Bonum jucundum.
Better; that is to say, more pleasant more con∣tentful: [ A] or as Solomon saith a 1.33 elsewhere; comparing a good name with gold and silver, Desiderabilius, more to be wished or desired then a precious oyntment; or Eligibilius, in the choise to be preferred before it.

11. From the words thus opened, the whole result is briefly this. A good name is a thing very worthy to be of every good man highly esteemed; and to be held much more valuable then riches, pleasures, honours, or whatsoever other outward things the men of this world can place their utmost felicity in. Wise Solomon hath elsewhere delivered his judgement as positively as may be in this [ B] matter, concerning one of these, and that a 1.34 the chiefest of all the rest in most mens account, the Worldlings Summum bonum, Riches, (Prov. 22.) b 1.35 A good name is rather to be chosen then great riches: and loving favour rather then silver and gold. And the wise son of Sirach also preferreth a good name before c 1.36 a thousand great treasures of gold. Observe the gradation; Before gold, Treasures of gold, great treasures of gold, thousands of great treasures of gold: ey and put life it selfe in to boot. Sirach 41. Compare we a little the most estee∣med delights of the sons of men, those oyntments that are most precious in their esteem, with a good name: and see if it do not in [ C] very many respects goe beyond them all.

12. If we should take an exact Inventory of all the particulars the World affords, which worldly men hunt after with such eager∣ness, that they not only spend all their strength and travel, but adventure their healths also and lives in the pursuit; nor so only, but for the obtaining whereof they truck away their precious souls too: we shall finde them all to come under one of these three styles, whereunto S. Iohn hath reduced them, summing them up as it were in the gross (1 Ioh. 2.) a 1.37 The lust of the flesh, the lust of the eyes, and the pride of life. (Haec tria pro trino numine mundus ha∣bet.) [ D] These are the things so much magnified and adored in the world; with one or other of these baits Satan tricketh up all his temptations, when he laieth wait for our souls; Riches, honours and pleasures.
And to each of these may the word Oyntment in the Text (either by way of Metaphor, or Metonymie of the adjunct) be very well extended. For Riches first, it appeareth that Oynt∣ments were of ancient time accounted, and are so taken notice of by Historians, as a special part of b 1.38 the royall treasure of Kings and Princes. And therefore are c 1.39 the spices and precious Oyntments reckoned amongst the things which Hezekiah shewed to the Baby∣lonish [ E] Embassadors, when with vain ostentation he desired they should see the royall wealth and magnificence of his treasures. Oynt∣ments also secondly, were the ensignes and symboles of the greatest honours: as being used in the solemn consecration and inauguration of men into the Kingly and Priestly dignities. Among the Heathens

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[ A] indeed in 〈◊〉〈◊〉 of the Hebrews (as many other of their rites came in upon that account,) but among the Hebrews, by speciall appointment from God himself. Insomuch as d 1.40 some interpre∣ters conceive it not improbable, that Solomon in this place might have respect to those Regall and Sacerdotall anointings.

But above all, thirdly, Oyntments were the special emblems and expressi∣ons of mirth and jollity: and therefore were used in entertain∣ments and at feasts. Testimonies hereof from the writings of Poets and Historians both Greek and Latine, in great abundance, be∣sides that, I finde them ready e 1.41 collected by sundry learned men, [ B] are of themselves obvious every where. But finding store enough also in the holy scriptures, I need not recite any other.
There we read f 1.42 of the Oyle of joy, and g 1.43 the Oyle of gladness. When thou fastest, saith our Saviour, do not by an affected sullennesse and sadnesse make ostentation of thy fasting, as hypocrites do: but h 1.44 unge caput &c. make semblance rather, by anointing thy head, and washing thy face, as if thou wert going to a feast, that so thou maist be out of the reach of all temptation to vain glory that way, whilst thou dost not appear to men to fast. When David recordeth in Psalm 23. how bountifully God had dealt with him, and shew∣ed him his goodness plenteously, he setteth it forth in this manner; [ C] i 1.45 Thou hast prepared a table before me, thou hast anointed my head with Oyle, and my cup runneth over. To omit other places, hitherto ten∣deth that ironical speech of our Preacher to the epicure chap. 9. k 1.46 Goe thy way, eat thy bread with joy, and drink thy drink with a merry heart. Let thy garments be alwayes white (another signe of rejoycing that,) and let thy head lack no oyntment. Riches, Honours, Pleasures! you see Oyntment hath somewhat to do with them all, and so the word may well comprehend them all.

13. Now then to enter into the Comparison: first, all these Oyntments (even the most precious of them) are equally common to [ D] the Good and Bad. The worst of men may have as large a share in them, as the best: the most notorious vicious liver, as the most emi∣nently vertuous person.

For though they be in truth secretly disposed by the most wise and just hand of a divine providence: yet to the outward appearance (and farther our eye will not pierce,) the dis∣pensation of them seemeth to come from chance rather then justice, and fortune rather then merit. This the Preacher took into his consideration, and complaineth of it chap. 9. as one of the great evils and vanities among those that are done under the sun, that a 1.47 all (outward) things come alike to all, and that there is one event to the [ E] righteous and to the wicked: and thence inferreth, that no man can know (so as to pronounce thereof with any certainty) whether he be in the love or hatred of God, by all that is before him. If in re∣spect of these outward things there be any difference between the Good and the Bad; the advantage is rather on the worse side, bad

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men oftentimes having a larger portion thereof, then good men [ A] have. Why the holy and wise God, the first cause of all things that happen, suffereth it so to be as to particulars; that is counsel to us, and we may not search into those secrets: only we are assured in the general, that he doth it for just and gracious ends best known to himself. But as to second causes, we see evidently rea∣son enough to satisfie us, why it should be likely to fall out thus rather then otherwise; if but in this: that wicked men, what worldly ends they propose to themselves they pursue to the utmost, not boggling at any thing that they think may conduce to the ob∣taining of the same, be it right or wrong; whereas godly and ver∣tuous [ B] men make conscience both of End and Means, and will neither pitch upon any unworthy end, nor adventure upon any un∣lawful means.
Hath it not been always seen, and still is, and ever will be (more or less) to the worlds end, That extorting Vsurers oppressing Landlords, unconscionable Traders, corrupt Magistrates, and griping Officers, have gotten together the greatest wealth, and most abounded in riches? That obsequious Flatterers, tempori∣sing Sycophants, perfidious Traytors, bold and insolent intruders, bribing and simoniacal chafferers, have climbed up the highest rounds of Civil and Ecclesiastical preferments? That men of base [ C] and unmanly condition, rather to be called beasts then men, if not Monsters rather then either of both, (such as some of the old Assy∣rian and Persian Monarchy, and after them some of the Romane Em∣perours were) have surfeited of pleasures to the full, and wallowed in all manner of luxury and sensuality? Worthless and wicked men may swim up to the chin in rivers of oyle, and have their heads and beards, ey and the very skirts of their garments too, be∣drencht in great abundance with the choysest of these outward Oynt∣ments.

14. But a Good Name, is Peculium bonorum. Gracious and [ D] vertuous men have a more special interest, a kinde of peculiarity in it: as being (in the ordinary course of Gods providence) the pro∣per effect, and (by his good blessing) for the most part the most certain temporal reward of Vertue and Piety. a 1.48 Si quae virtus, si qua laus, saith the Apostle Phil. 2. If there be any vertue, if there be any praise: As if there could be no praise, where there is no vertue; no more then there can be a b 1.49 shadow, where there is no body to cast it. It was c 1.50 by faith (and the fruits of faith) that the Elders obtained a good report. The projectors of the Tower of Babel aymed by that building to get themselves d 1.51 a name; and e 1.52 they [ E] did: but the name was e 1.53 Babel, a name of Confusion; little com∣fort or honour to them. Many men are ambitious of a great name; and sometimes they h 1.54 get it too: as he that set Diana's Temple on fire, i 1.55 only to be talked of. But a great name is one thing, and a good name another. Greatness may get a man a great name; but

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[ A] goodness only a good name. You that are great men, if you be not good withall; do what you can for the preservation of your name and memory, use all your best wit and art, spend the most costly per∣fumes and precious ointments you have about it: when you have done your utmost endeavours, we may justly put that rebuke upon you, which the Disciples did unjustly upon the good woman in the Gos∣pel, f 1.56 Quorsum perditio haec? whereto serveth this wast? Oleum & operam: you shall not be able, after all this expence of oyle and toyle, to preserve your names from stench and putrifaction. It is nothing but godliness and righteousness that can do that. g 1.57 The memorial of the just, when Envy and Calumny have done their worst [ B] to blast it, shall yet be blessed: but the name of the wicked, when Hypocrisie and Flattery have done their best to prevent it, shall not notwithstanding. A good name then is therefore first more excellent, then any precious oyntment (either in the letter or metaphor) because less Common.

15. Compare secondly, the delights and comforts, and con∣tents of both: and see the issue. Oyles and Oyntments do give ex∣ceeding great delight to the senses; so as scarce any one kinde of thing more: which perhaps might be some cause, why Solomon [ C] should here make choice of them, rather then any other things, whereby to express outward and sensual pleasures. And this they do by three distinct qualities: whereby they ••ffect three distinct senses. The Qualities are; Laevor, Nitor, Odor: The Senses affe∣cted therewith, Feeling, Seeing, Smelling. The first Quality is Lae∣vor; a kinde of gentle softness, and smoothness, and supple glib∣biness: wherewith the touch is much delighted. Upon which qua∣lity David the father, and Solomon the son, do both reflect in those proverbial speeches of theirs: where speaking, the one of flatte∣ring dissemblers, saith a 1.58 Molliti super oleum, Their words are softer [ D] then Oyle Psal. 55. the other of the whorish woman, saith b 1.59 Her lips drop like a hony-combe; and her mouth is smoother then Oyle, Prov. 5. The second Quality of Oyls and Oyntments is Nitor, a kinde of bright∣ness and varnish, which they cast upon other bodies, making them loook fresh and glister: which quality taketh the eye, and affect∣eth the sight••. As colours laid in Oyle have a gracefull verdure and lustre beyond those that are not so laid. Of which quality the Psalmist maketh special mention Psal. 104. where describing the manifold works of God, among other things he saith that God bringeth food out of the earth, as namely wine to make glad the [ E] heart of man, c 1.60 and Oyle to make him a cheerful countenance, or (as our last translation hath it, somewhat neerer the letter, but to the same sense,) to make his face to shine. Their third Quality is Odor; the sweet fragrancy which they send forth round about them to a good distance: which maketh them wondrous pleasant to the Smell. The Poets therefore sometimes call Oyntments and Perfumes

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d 1.61 Odoers in the abstract: as if they were nothing else but smell. To [ A] this quality do referr those reciprocal speeches in the Canticles: Of the Spouse to her well-beloved in the first Chapter, e 1.62 Because of the savour of thy good Oyntments, therefore doe the virgins love thee; And of him again to her, in the fourth Chapter, f 1.63 How faire is thy love, my sister, my spouse? how much better is thy love then wine? and the smell of thine Oyntments then all spices? When Mary powred out her costly spikenard on Christs feet, the story telleth us, that g 1.64 all the house was filled with the odour of the Oyntment. Joh. 12.

16. Oyntments then are good and pleasant. But as Aristotle sometimes pronounced of the Rhodian and Lesbian wine, when he [ B] had tasted of both; that a 1.65 the Rhodian was good too, but the Les∣bian was the pleasanter: so it may as reasonably be pronounced in the present contest, that though the precious Oyntment, be good and pleasant in his kinde, yet the good Name for goodness and plea∣santness is far beyond it. For whereas the precious Oyntment, though it have in it much variety of pleasure in regard of the three now-mentioned qualities: yet can it bring all that delight no farther then to the outward senses of Touch, Sight, and Smell: As for that passage in Psal. 109. b 1.66 It shall enter like Oyle into his bones: it is perhaps rather to be understood as an hyperbolical expression; then [ C] to be taken as exactly true in rigore loquendi. But as for a good Name, that pierceth farther then either bones or marrow: it ente∣reth into the inner man, and bringeth rejoycing to the very heart and soule. c 1.67 A good report maketh the bones fat, saith Solomon: and that, I weene, is another-gates matter, then to make the face to shine. This for material Oyle. Then for those other outward things, which for some respects (I told you) might be also comprehend∣ed under the name of Oyntments, Riches, Honours, and worldly Pleasures: alas d 1.68 how poore and sorry comforts are they to a man that hath forfeited his good Name; that liveth in no credit nor re∣putation: [ D] that groaneth under the contempt, and reproach, and infamy of every honest, or but sober man. Whereas he that by godly and vertuous actions, by doing justice, and exercising mercy, and ordering himself and his affiairs discreetly, holdeth up his good Name and reputation: hath that yet to e 1.69 comfort himself withall, and to fill his bones as with marrow and fatness; though encompassed otherwise with many outward f 1.70 wants and calamities. Without which, even life it selfe would be unpleasant, I say not to a perfect Christian only, but even to every ingenuous morall man. The wor∣thier sort of men among the Heathens, would have chosen rather [ E] to have dyed the most cruel deaths, then to have lived infamous un∣der shame and disgrace. And do not those words of S. Paul (1 Cor. 9.) shew, that he was not much otherwise minded, g 1.71 It were better for me to die, then that any man should make my glorying void. Thus a good Name is better then any precious Oyntment (take

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[ A] it as you will, properly, or tropically,) because it yieldeth more solid content and satisfaction to him that enjoyeth it, then the other doth.

17. Compare them thirdly, in those performances whereunto they enable us. Oyls and Oyntments, by a certain penetrative facul∣ty that they have, being well chafed in, do a 1.72 supple the joynts and b 1.73 strengthen the sinews very much, and thereby greatly enable the body for action, making it more nimble and vigorous, then otherwise it would be. Whence it was, that among the Greeks, and from their example among the Romans, and in other Nations, those that were to exercise armes, or other feats of activity in their so∣lemn [ B] games, especially c 1.74 wrestlers, did usually by frictions and anointings, prepare and fit their bodies for those athletique perfor∣mances, to do them with more agility and less weariness.

Inso∣as Chrysostome and other Greek Fathers almost every where use the words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, not onely when they speak of those preparatory advantages, (such as are prayer, fasting, medita∣tion of Christs sufferings or of the joyes of heaven, and the like) wherewith Christians may fortifie and secure themselves, when they are to enter the combate with their spiritual enemies; but more generally to signifie any preparing or fitting of a person for [ C] any manner of action whatsoever.

18. But how much more excellent then is a good Name? which is of such mighty consequence & advantage for the expediting of any honest enterprise that we take in hand, either in our Christian course or civil life in this world? It is an old saying, taken up indeed in re∣lation to another matter somewhat distant from that we are now treating of; but it holdeth no less true in this, then in that other respect: Duo cum faciunt idem, non est idem. Let two men speak a 1.75 the same words, give the same advice, pursue the same business, drive at the same design; with equal right, equal means, equal dili∣gence, [ D] every other thing equall: yet commonly the success is strange∣ly different, if the one be well thought of, and the other labour of an ill name. So singular an advantage is it, for the crowning of our endeavours with good success, to be in a good name. If there be a good opinion held of us, and our names once up, whether we deserve it or no,: whatsoever we do is well taken; whatsoever we propose is readily entertained; our counsels, yea, and rebukes too, carry waight and authority with them. By which means we are enabled (if we have but grace to make that good use thereof,) to do b 1.76 the more good, to bring the more glory to God, to give better counte∣nance [ E] to his truth, and to good causes and things. Whereas on the other side, c 1.77 if we be in an ill name (whether we deserve it or no) all our speeches and actions are ill-interpreted; no man regard∣eth much what we say or do; our proposals are suspected; our coun∣sels and rebukes, though wholsome and just, scorned and kickt at:

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so as those men we speak for, that side we adhere to, those causes [ A] we defend, those businesses we manage, shall lye under some pre∣judice, and be like to speed the worse, for the evil opinion that is held of us. We know well it should be otherwise: Non quis, sed quid. As the Magistrate that exerciseth publick judgment, should lay aside all respect of the person, and look at the cause onely: so should we all in our private judgings of other mens speeches and acti∣ons, look barely upon the truth of what they say, and the goodness of what they do, and accordingly esteem of both; neither better nor worse, more or less, for whatsoever fore-conceits we may have of the person. Otherwise how can we avoid the charge of having [ B] d 1.78 the faith of our Lord Iesus Christ the Lord of glory with respect of per∣sons? But yet since e 1.79 men are corrupt, and will be partiall this way, do we what we can; and that the world and the affairs there∣of are so much steered by f 1.80 Opinion: it will be a point of godly wisdome in us, so far to make use of this common corruption, as not to disadvantage our selves for want of a good Name and good Opinion, for the doing of that good (whilst we live here among men subject to such frailties,) which we should set our desires, and bend our endeavours to do. And so a good name is better then a good ointment, in that it enableth us to better and worthier perform∣ances. [ C]

19. Compare them fourthly, in their Extensions: and that both for Place, and Time. For place first. That Quality of the three before mentioned, which specially setteth a value upon Oynt∣ments advancing their price and esteem more eminently then any o∣ther consideration, is their smell: those being ever held most preci∣ous and of greatest delicacy, that excell that way. And herein is the excellency of the choisest Aromatical Oyntments, that they do not only please the sense, if they be held neere to the Organ; but they do also disperse the fragancy of their scent round about them [ D] to a great distance. Of the sweetest herbs and flowers the smell is not much perceived, unless they be held somewhat neer to the nostrill: But the smell of a precious oyntment will instantly diffuse it self into every corner, though of a very spacious room; as you heard but now of the a 1.81 spiknard powred on our Saviours feet, Ioh. 12. But see how in that very thing, wherein the excellency of precious Oynt∣ments consisteth, a good Name still goeth beyond it. It is more diffusive, and spreadeth farther. Of King Vzziah, so long as he did well and prospered, it is said, that b 1.82 his name spread far abroad 2 Chron. 26. And the Prophet saith of the people of Israel, in re∣spect [ E] of her first comely estate, before such time as she trusted in her own beauty, and plaied the harlot, that c 1.83 her name went forth among the Heathen for her beauty, Ezek. 16.

20. Besides, a good Name, as it reacheth farther, so it lasteth longer then the most precious Oyntments: and so it excelleth it in

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[ A] the extension of Time, as well as of Place. As for Riches, Pleasures, Honours, and whatsoever other delights of mortall men, who know∣eth not of what short continuance they are? They many times a 1.84 take them wings, and fly away from us, leaving us behinde to grieve for the loss. If it happen they stay with us to the last (as seldome they do;) yet then is the parting uncomfortable: we can neither secure them from the spoile of others; nor can they secure us from the wrath of God. However, part we must: if they leave not us whilst we live, sure enough we shall leave them when we dye. It may be when we are dead, some pious friend or other may bestow up∣on our carkases the cost of b 1.85 embalming with spices, odours, and [ B] oyntments: as we see the custome was of old, both amongst the hea∣thens, and the people of God. And those precious Oyntments may perhaps preserve our dead bodies some few moneths longer from putrifaction, then otherwise they would have endured. But at length, howsoever the worme and the grave will prevail: and we shall turne sooner or later; first to dirt, and then to dust. And here is the utmost extention, continuance, and period of the most precious Oyntments (literal, or metaphorical) the world can afford.

21. But a good Name is a thing farr more durable. It seldom [ C] leaveth us, (unless through some fault or neglect in our selves) but continueth with us all our life long. At the houre of death al∣so it standeth by us, and giveth some * 1.86 sweetning unto the bitterness of those last pangs; when our consciences do not suggest to our expiring thoughts any thing to the contrary, but that we shall dye desired, and that those that live by us and survive us, will account our gain by that change to be their loss. Yea, and it remaineth after death, precious in the memories, and mouths, and ears, of those that either knew us, or had heard of us. Surely no oyntments are so powerfull to preserve our bodily ashes from corruption, as a good [ D] Name and report is to preserve our piety and vertue from oblivion. a 1.87 Their bodies are buried in peace, but their name liveth for evermore. Eccles. 44. And upon this account expresly it is, that the same Ecclesiasticus elsewhere (as you heard before) preferreth b 1.88 a good Name, not only before the greatest riches, because it will out-last a thousand great treasures of gold; but even before life it self, yea be∣fore a good life (at least in this, though in other respects it be below it, as but an appurtenance thereunto,) that whereas c 1.89 a good life hath but a few days, a good Name possibly may endure for ever.

22. Now lay all together that hath been said, that a good [ E] Name is a more peculiar blessing; That it bringeth more solid con∣tent; That it enableth us more and to more worthy performances; That it is of greater extension both for place and time, reaching far∣ther and lasting longer, then the most precious Oyntments, either literally or metaphorically understood: and then judge, if what So∣lomon hath here delivered in the Text, how great a Paradox soever

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it may sound in the ears of a worldling, be not yet a most cer∣tain [ A] and clear Truth; viz. That a good name is better then a precious oyntment; and therefore in all reason to be preferred by every un∣derstanding man before Pleasures, Riches, Honours, or whatsoever other outward delights of worldly men.

23. But it is needful you should be here admonished, (lest what hath been hitherto said should be in any part either mistaken, or misapplyed,) that all this while I have spoken but of material oynt∣ments, and such other contentments, as the outward things of this world can afford. The preheminence of a good name thus farr just, beware you make not unjust by over-stretching. For there is be∣sides [ B] all these a spiritual Oyntment also; an inward anointing, the anointing of the inner man, the soule and Conscience with a 1.90 the oyle of the spirit, the saving graces and sweet comforts of the Holy Ghost; that oyle of gladness, wherewith the blessed son of God was anointed above his fellows and without measure, and whereof all the faithful and elect children of God are in their measure his fel∣low partakers. b 1.91 Ye have an unction from the holy one, saith S. Iohn: and again, c 1.92 The anointing which ye have received of him abideth in you. This is a singular and right precious oyntment indeed: infinite∣ly more to be preferred before a good name, then a good name is to be preferred before other common and outward Oyntments. The [ C] inseparable adjunct and evidence whereof is that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which we usually call a good Conscience. God forbid any man should so far tender his d 1.93 good name, as for the preservation of it to make shipwrack of the other. e 1.94 Duae sunt res, Conscientia & Fama &c. saith S. Augustine. Two things there are, saith he, whereof every man should be specially chary, and tender his Conscience, and his Credit. But that, of his Conscience, must be his first care: this, of his Name and Credit, must be content to come in the second place. Let him first be sure to guard his Conscience well: and then may he have a due regard of his good name also. Let it be his first care [ D] to secure all within, by making peace with God and in his own brest: that done, (but not before) let him look abroad if he will, and cast about as well as he can, to strengthen his Reputation with and before the world.

24. A very preposterous course the mean while is that, which those men take, that begin at the wrong end; making their Consci∣ences wait upon their Credit. Alass, that notwithstanding the clear evidence both of Scripture and Reason to the contrary, after so ma∣ny sharpe reprehensions by the Minister, so many straight prohi∣bitions by the Magistrate, there should yet be found among our [ E] Gentry, so many spirits of that desperate unchristian resolution; as, upon the slightest provoking word that but toucheth upon their reputation, to be ready either to challenge, or to accept tho duell: Either of which to doe, must needs leave a deep sting in the

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[ A] Conscience (if yet it be penetrable and not quite seared up;) since thereby they expose themselves to the greatest hazard, if not ine∣vitable necessity, of wilfull murther either of themselves or their brethren! 2. Alas, that there should still be found amongst our Clergy-men that formerly being perswaded that our Church-Ceremo∣nies and Service were unlawfull, and having (during such their perswasion) preached against them openly before their Congre∣gations as unlawfull, but have been since convinced in their judge∣ments of the Lawfulness thereof, should yet with-hold their con∣formity thereunto, and chuse rather, not only to expose themselves [ B] to such mischiefs and inconveniences as that refusal may bring up∣on them, but to seem also a 1.95 to persist in their former error (to the great scandal of their people, and cheating their own Conscien∣ces,) then by acknowledging that they have erred, adventure the loss of that great reputation they had by their former opposition gained amongst their credulous followers; 3. Alas that there should still be found among our People, men who being conscious to them∣selves of some secret wrongs done to their brethren in their worldly estate by oppression, fraud, or other false dealing; do yet hold off from making them just restitution or other meet compensation for the [ C] same: and so become really cruel to their own consciences, whil'st they are so fondly tender over their reputations with others, as rather to continue still dishonest in retaining, then acknowledge their former dishonesty in obtaining, those ill-gotten parcels.

25. But leaving all these to the judgement of God and their own hearts, and to ruminate on that sad Text (Luk. 16.) a 1.96 that which is highly esteemed amongst men, is abomination in the sight of God; For thee Christian brother who ever thou art, that shalt at any time be in a strait between two evils, shaken with doubtings and distractions, what to do, when thy Conscience and thy Credit lie both at stake together:

thou hast a ready resolution from [ D] the old Maxime, E malis minimum. As the Merchant in a storm throweth his dear commodities into the sea to save himself▪
so do thou resolve to b 1.97 redeem thy Conscience howsoever, and at any rate; whatsoever betide thy Credit. I forbid thee not, to be tender of thy good name; (it is an honest care) but I charge thee up∣on thy soule, to be more tender of thy Conscience.

26. This admonition premised; I shall now with your pati∣ence proceed to some Inferences, from what hath been delivered concerning the excellency of a good name, and what a precious thing it is. But the more precious it is, the more grievous first is their [ E] sin, that seek to rob others of it. We read in Pliny, that there were some Oyntments in the shops in his time, made of such a 1.98 costly ingredients (so great was the ryot of those times,) that b 1.99 every pound weight was sold at 400. Romane pence, which by computati∣on (allowing to the Romane penny seven pence halfepenny of our

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coyne) commeth to above twenty two pound English: which was [ A] a very great rate, especially considering the time wherein he lived, about fifteen hundred years agoe. We would all think, that man had done a very foule robbery, that should have broken a shop, and carried thence any considerable quantity of such costly ware. And must we not then adjudge him a far worse thief, that injuriously taketh away a mans good Name from him; which we have heard to be in many respects far more precious, then the most precious Oyntments can be? But Murther is a Felony of a higher degree then Theft. Sometimes we pitty Theeves: but we detest Murtherers. Yet neither Theeves nor Murtherers are more cruel and injurious, [ B] than Slanderers and Backbiters, and Talebearers, and Whisperers, and false Accusers are. Those bereave a man but of his Livelihood, or at most of his Life: but these c 1.100 take that from him which is justly d 1.101 more deare to him then either Life or Livelihood.

27. It were to be wished that all malicious and envious persons would lay this to heart, who seek to raise their own fame upon the ruine of their brothers: whose daily endeavour it is, and daily practise, to raise scandalous reports of others, and to cast foule a∣spersions upon them without cause, to make their Names unsavoury, and thereby to render their persons odious, among such as will be [ C] ready to spread the report farther (and it is great odds they will do it with some a 1.102 addition of their own too,) or otherwise make ill use of it, to their prejudice. But since such mischievous per∣sons will not, or cannot, learn to do better, having been long accustomed to do ill; no more then a Leopard can change his spots, or a Blackamore his skin: it will concern us very much, not to suffer our selves to become receivers to these Theeves, or abetters to these Murderers, by setting our ears wide open to their detractions; but rather to suspect him as an impe of Satan, that delighteth in Satans office, in being an accuser of his brethren.

b 1.10328. Secondly, how distant are they from Solomons judgement, [ D] that value any outward thing in the world, (it may be some little sordid a 1.104 gain, or some petite slippery preferment, or some poor fruitless pleasure) at a higher rate then they doe their good Name: which Solomon here so much preferreth before them all? 1. The Covetous worldling, so he may but lade himself fast enough with thick clay, b 1.105 what careth he what men say or think of him? Call him Churle, Miser, Caytiff, Wretch, or what else they think good: c at mihi plaudo domi. Tush, saith he, let them say on: the fox fareth best when he is curst. If this man be a wise man, (as him∣self [ E] thinketh none wiser;) sure then Solomon was not so wise a man as he is taken for, to say as he doth Prov. 22. d 1.106 A good Name is rather to be chosen then great riches &c. 2. The ambitious man, that panteth after preferment; what regardeth he, though all the world should taxe him of flattery, of bribery, of calumny, of treachery,

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[ A] of perjury: so he can but climbe up to the step at which he aimed, and from which he knoweth not how soon he may be justled off by another as ambitious as himself? 3. The luxurious wanton, the prodigal gamster, the glutton, drunkard, or other voluptuous beast in any kinde, when once imboldned in his wayes, sitteth him down in the seate of the scorner: laugheth at all mankinde that will not e 1.107 run with him to the same excess of riot; resolveth (against whatso∣ever dislikes sober men bewray of his exorbitancies) to take his own pleasure howsoever, and then let others take theirs; bestow∣eth a nick-name (or perhaps a rime or two) upon those that cen∣sure [ B] him: and then, as if he had stabb'd them dead, and the day were his, he insulteth like a conqueror, and thinketh he hath now quit himself sufficiently for the loss of his reputation.

29. Quid facias illi?

Without more then the ordinary mer∣cy of God, in awakening their consciences by some immediate work of his own; desperate is the condition of all these men. Shame is the most powerfull a 1.108 curbe, to restrain men from such vicious excesses as are of evil report: and Reproof seasonably, lovingly and discreetly tendered, the most proper instrument, to worke Shame in those that have done amiss. What hope is there then, (as to humane endeavours and the use of ordinary means) to reclaim [ C] such men from the pursuit of their vicious lusts; as are once grown retch-less of their good Names? sith they grow also there∣withall shameless in sin, and harden their foreheads against all re∣proof. b 1.109 Ego illum perditum duco, cui quidem periit pud••r. He is but a lost man, that hath lost all c 1.110 shame: there being then no∣thing left to keep him back from rushing headlong into all man∣ner of wickedness. d 1.111 And he that being often reproved hardeneth his neck, must needs be destroyed without remedy: in as much as that which is the last and likeliest remedy to preserve him from destruction, (to wit reproof) hath by his wilful neglect (in not ma∣king [ D] use of it) proved ineffectual to him.

30. Thirdly, the valuableness of a good Name in the judgement of so wise a person as Solomon was, may sufficiently informe us of the weakness of that Plea, which is so often taken up for our own justification, and to put-by the wholsome admonitions of our friends, when we are dealt withall for the reforming or forbearing some things in our practice; which if they be not evil, yet are a 1.112 ill-coloured, look suspiciously, and carry in their faces some resem∣blance and b 1.113 appearance of evil, and for which we heare not well. It is an c 1.114 c 1.115 usual Plea with us in such cases: That, d 1.116 so long as we [ E] stand clear in our own Consciences, and are sure our hearts are honest, we are not to regard the speeches and censures of men. There is a time indeed, and there are cases, wherein such a Plea will hold good. When men shall goe about by proposing disgraces to fright us out of any part of that duty that by vertue of our (generall or

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particular) calling lieth upon us; or shall endeavour to e 1.117 put out our [ A] names as evil from amongst men, for having done but that which was our bounden duty to do: in such like cases we may seasonably f 1.118 com∣fort our selves in our own innocency; flie for refuge, against the in∣juries of tongues into our own consciences, as into a Castle; there re∣pose our selves with security; dis-regarding the reproaches of evil men, and professing with St Paul, that g 1.119 with us it is a very small matter to be judged of them, or of mans judgment.

31. But where we may do more; we are not not to think it * 1.120 enough to satisfie our own consciences: but we are to endeavour as much as in us lieth, to stop the mouths, or at leastwise to manifest our upright∣ness [ B] a 1.121 to the consciences of others. What else meant St Peter to ex∣hort Christians that they should b 1.122 have their conversation honest among the Gentiles? Or St Paul so frequently and earnestly to fall upon the point of Scandal? or to be so careful in his own person, to c 1.123 provide things honest, not onely in the sight of God, but in the sight of men also? or to stir up others to good things by arguments drawn as well from praise as vertue, from fame as conscience? as you shall finde them mixtly thrown together in the heap, (Phil. 4.) d 1.124 Finally bre∣thren, saith he, whatsoever things are true, (that's taken from Con∣science;) whatsoever things are honest (that from Fame:) whatsoever [ C] things are just, whatsoever things are pure, (those from Conscience again; (whatsoever things are lovely, whatsoever things are of good re∣port, (those again from Fame:) think on these things, &c. To say then, as sometimes we do, when we are told that such or such do∣ings will be little to our credit; That other men are not to be e 1.125 judges of our Consciences, but we f 1.126 stand or fall to our own master, and if we do otherwise then well, it is we (not they) that must answer for it, &c. I say, these are no good answers. If men were of St Augustins minde, in his book De bono viduitatis (if that book be his) they would not give them the hearing, Non audiendi [ D] sunt, &c. It is confessed even by Heathens, that, for a man wholly to dis-regard what estimation others have of him, is g 1.127 not only arrogancy and cruelty, but stupidity too.

Lastly, sith a good name is a thing so precious; it should be the great care of every one of us (next the care of our souls) to keep that unstained: that so we a 1.128 may be blameless as well as harmless, car∣rying our selves as the sons of God without rebuke, though we live in the midst of never so crooked, perverse and untoward a generation. Scan∣dalous behaviour will render our names unsavory, b 1.129 as dead flies cause the ointment of the Apothecary to send forth a stinking savour. Apo∣thecaries [ E] we see are very choice over their precious confections, there∣fore, to preserve them from taint and putrefaction. Shall not a Christian be as wise and chary in his generation, as a shop-keeper in his; to keep the ointment of his good name from c 1.130 stench and rottenness, which is so incomparably more precious, then the others are? Tru∣ly

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[ A] I see not why every honest godly man, should not strive as ear∣nestly, and with as good hope, to have every mans good word, as he should to live in peace with every man. You well know, what the Apostle saith for that d 1.131 (Rom. 12.) If it be possible, so much as in you lieth, have peace with all men. That is not solely in our own power, nay it is a thing scarce possible, (else the If were needless:) so is this too. But yet somewhat we may do towards it, and possibly by our good endeavours obtain it in a competent measure, (else the exhor∣tation were bootless:) and so we may do in this too.

33. To excite our care the more hereunto; (although the [ B] excellency of the thing it self, whereof we have spoken so much al∣ready, might alone suffice, if it were seriously considered:) yet consider farther. First, That the preservation of our good names is a duty, which by the Law of Nature, and the Law of Charity (and whatsoever belongeth to either of these is of the very Law of God) we are obliged unto. God hath ingrafted in our nature, as a spur to vertuous and laudable actions, an a 1.132 appetency of praise and glory: and expecteth that we should make use of it accordingly, so far as it may be servient to those ends for which he gave it, and so as it be withal subservient to his glory that gave it. And the law of Charity, bind∣ing [ C] us to b 1.133 honour all men, and to preserve the just reputation of our meanest neighbour; must consequently bind us to do our selves right in the point of honour: for as much as we also, as men, are in∣cluded in that generality.

Yea, and that à fortiori too; in as much as the duty of Charity to be performed to our selves, is to be the rule and measure of that Charity which we owe to our neighbour: and it is not supposable, that he that hath little care of his own, should be meetly tender of his brothers reputation.

34. Consider secondly, (as but now I touched) that it is partly in our own power, what other men shall speak and think of us. Not that we are Lords either of their tongues or thoughts, (for men gene∣rally, [ D] and wicked men especially, challenge a property in these two things, as absolute Lords within themselves: a 1.134 Our tongues are our own, say they; and Thought is free.) But that we may, if we be∣have our selves with godly discretion, win good report, even from those that in their hearts wish no good to us; or at least put such a muzzle upon their tongues, that whereas they would with all their hearts b 1.135 speak evil of us as of evil doers, they shall not dare for shame to accuse our good conversation in Christ. For c 1.136 who is he that will harm you, saith St Peter, if ye be followers of that which is good? as if he had said, Men that have any shame left in them, will not lightly of∣fer [ E] to do you any harme, or to say any harme by you, unless by some miscariage or other of your own you give them the advan∣tage. The old saying, that every man is Fortunae suae faber, and so d 1.137 Famae too; is not altogether without truth and reason. For sel∣dome doth a man miscarry in the success of his affairs in the world, or

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labour of an ill name: but where himself by some sinful infirmity or [ A] negligence, some rashness, credulity, indiscretion, or other oversight, hath made a way open for it. This I note the rather, because it falleth out not seldome to be the fate or fault of very good men, biassed too much by selfe love and partiality, to impute such cros∣ses and disgraces as they sometimes meet withall, wholy to the inju∣ries of wicked men; which, if they would search narrowly at home, they might perhaps finde reason enough sometimes to impute (at least in part) unto themselves. When, by busie intermedling where they need not; by their heat, violence, and intemperance of spirit in setting on those things they would fain have done, or opposing those [ B] things they would faine hinder; by their too much stiffeness or pe∣remptoriness either way concerning the use of indifferent things, with∣out due consideration of times, places, persons, and other circum∣stances; by partaking with those they think well of so far as to the justifying of their very errors and exorbitances, and denying on the other side to such as are not of their own way such faire and just re∣spects, as to men of their condition are in common civility due; or by some other like partialities and excesses, they provoke oppositi∣on against themselves, their persons, and good names: from such men especially as do but wait an opportunity, and would greedily apprehend any occasion, to do them some displeasure or disgrace. [ C]

35. That it may be otherwise, and better with you, Beloved, ponder well I beseech you, what our Solomon wrote long since, Prov. 19. a 1.138 The foolishness of man perverteth his way, and his heart fretteth against the Lord; or, which cometh to one, against such per∣sons as the Lord is pleased to make use of as his rods wherewith to give him due correction. Neither cast off this care of your good names, by any pretensions of impossibility: which is another To∣pique of Sophistry wherewith Satan teacheth us to cheat our selves. It is indeed, and I confess it, something a hard thing, and not sim∣ply 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to have every mans good word: but I may not yield [ D] it impossible. b 1.139 Demetrius hath good report of all men, and of the truth it self, saith S. Iohn. Do you what in you lyeth towards it, and if then men will yet be unjust, and speak evil of you undeser∣vedly, you have your comforts in God and in Christ; and some comfort also in the testimony of your own hearts, that you have faith∣fully done what was to be done on your part to prevent it, and by walking honestly and wisely to c 1.140 cut off occasion from them that seek occasion. But so far as you have been wanting to your selves in do∣ing your part; so much you take off, both from d 1.141 their blame, and from your own comfort. It concerneth you to have a great care [ E] of preserving your good names, because by your care you may do much in it.

36. Consider thirdly, that a good name is far easier kept then recovered. Men that have had losses in sundry kinds, have in time

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[ A] had some reparations. Sampsons locks were shorne off, but grew again: Iobs goods and cattel driven, but restored again: the wi∣dows childe dead, but revived again: the sheep and the goat in the parable lost, but found again. But a 1.142 the good name once lost, the loss is little better then b 1.143 desperate. He had need be a good gam∣ster they say, (and to have very good fortune too,) that is to play an after-game of reputation. The shipwrack of a good Name, though in most and the most considerable respects it be incomparably less, yet in this one circumstance it is in some sort even greater, then the shipwrack of a good Conscience. The loss there may be recovered [ B] again by Repentance, which is c 1.144 tabula secunda post naufragium: as in Act. 27. d 1.145 some on boards, and some on broken pieces of the ship, got all safe to land. But when our good names are shipwrackt, all is so shattered in pieces, that it will be hard to finde so much as a board or plank to bring us ashore. And the Reason of the difference is manifest: which is this. When we have made shipwrack of our Consciences, we fall into the hands of God: whose mercies are great, and his compassions fail not; and who, if we timely and un∣fainedly repent, is both able and willing to restore us. But when we make shipwrack of our good names, we fall into the hands of men: whose bowels are narrow, their tenderest mercies cruel, [ C] and their charity too weak and faint, to raise up our credit again after it is once ruined. I have some times in my private thoughts likened a flaw in the Conscience, and a flaw in the good name, to the breaking of a bone in the body, and the breaking of a Chrystal glass or China dish at the table. In the mischance there is no comparison: a man had better break twenty glasses or Dishes at his table, then one bone in his body. And so a man had better receive twenty wounds in his good name, then but a single raze in his conscience. But yet here the recovery is easier then there. A broken bone may be set again, and every splinter put in his due place: [ D] and if it be skilfully handled in the setting, and duly tended after, it may in short time knit as firm again as ever it was, yea and (as it is said) firmer then ever, so as it will break any where else sooner then there. But as for the shivers of a broken glass or earthen dish, no art can piece them so as they shall be either sightly or service∣able: they will not abide the file nor the hammer, neither soader, nor glue, nor other cement will fasten them handsomly together. The application is obvious to every understanding, and therefore I shall spare it. If Simon be once a leper, the name will stick by him, when the disease hath left him. Let him be cleansed from his le∣prosie [ E] never so perfectly, yet he will be called and known by the name of e 1.146 Simon the Leper to his dying day. Envious and malici∣ous persons apprehend the truth hereof but too well: one of whose Aphorismes it is, (and they practise accordingly) Calumniare fortiter, aliquid adhaerebit: f 1.147 Come and let us smite with the tongue; and be

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sure to smite deep enough: and then, though the grief may be cu∣red, [ A] and perhaps the skin grow over again; 'tis odds but he will carry some mark or print of it to his grave. It should make us ve∣ry careful to preserve names from foul aspersions; because the stains will not easily (if at all) be scoured off again.

37. But how may that be effectually done, may some say? Absolutely to secure our selves from false aspersions, truly it is not in our power: and therefore I can prescribe no course to prevent it. If malice or envy be minded to throw them on, there is no help for it but patience. But so far as dependeth upon our selves, and the likeliest way withall to counter-work the uncharitableness of [ B] others, (to give you a very general answer) is: By a 1.148 eschewing evil and doing good; by walking warily and circumspectly; by living b 1.149 soberly, righteously and Godly in this present world. Praise is the reward of vertue c 1.150 as you heard: and the foundation of a good name, is a good life. If any man desire yet more particular directions, as namely what kinds of actions are especially to be practised, and what kinds especially to be shunned in order to this end, I shall commend unto his consideration these five Rules following; which I shall but briefly point at, the time not suffering me to insist.

38. First, Let him look well to his particular calling, and the [ C] duties that belong to him in it; bestirring himself with all diligence and faithfulness, and carrying himself uprightly and conscionably therein, and be sure to keep himself within the proper bounds thereof. This Rule is given us 1 Thes. 4. a 1.151 That you study to be quiet, and to do your own business; Why so? That ye may walk honestly towards them that are without.

39. Secondly, Let him carry himself lowly, dutifully, and re∣spectfully to all his superiours and betters: to Magistrates, to Ministers, to his Parents, to his Masters, to the aged, and to all others agree∣ably to their respective conditions and relations. And this Rule we [ D] have, as in other places, so in 1 Pet. 2. b 1.152 Honour all men, be subject (even to your froward) masters, submit to the King as supreme, and to governours sent of him, &c. Why? For so is the will of God, that with well doing you may put to silence the ignorance of foolish men.

40. Thirdly, Let him be wise, charitable and moderate (with all brotherly condescension) in the exercise of his Christian liberty, and the use of indifferent things. Not standing alwayes upon the utmost of what he may, or what he may not do; but yielding much from his own liberty for his brothers sake: considering as well, what (as the case presently standeth) is expedient for him to do in relation to [ E] others, as what is simply and in it self lawful to be done. St Paul giveth us the Rule (Rom. 14.) c 1.153 If thy brother be grieved with thy meat, now walkest thou not charitably, &c. Let not your good be evil spoken of.

41. Fourthly, Let him be milde, gentle, a lover and maintainer

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[ A] of peace and concord: not violent, or boysterous, or peremptory either in his opinions or courses: but readier to compose, then to kindle quarrels; and to qualifie, then to exasperate differences. This Rule we have (Phil. 2.) d 1.154 Do all things without murmurings and di∣sputings. And why so? That you may be blameless, and harmless, and without rebuke.

42. Fifthly, Let him be liberal and merciful, e 1.155 willing to com∣municate the good things that God hath lent him for the comfort and supply of those that stand in need. This Rule I gather out of Psal. 112. f 1.156 The righteous shall be had in an everlasting remembrance. He hath dispersed abroad, he hath given to the poor: His righteousness [ B] shall endure for ever: his horn also shall be exalted with honour.

43. Whoso observeth these directions, his memory shall (if God see it good for him) be like the remembrance of good Iosiah in Ecclesiasticus; a 1.157 like the composition of the perfume made by the art of the Apothecary: sweet as honey (in the mouths of all that speak of him) and as musick at a banquet of wine (in the ears of all that hear of him.) Or if it be the good pleasure of God, for the trial of his faith and exercise of his patience, to suffer men to b 1.158 revile him and to speak all manner of evil against him falsely in this world: it shall be abundant∣ly [ C] recompensed him in the encrease of his reward in heaven, at the last great day, when every man (whose name shall be found written in the boook of life) c 1.159 shall have praise of God, and of his holy Angels, and of all good men.

Notes

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