ALl that is to be desired of a man , is this , that he be vertuous , godly , and truly religious : this because it is in it selfe most excellent , & most contrary to our nature , therfore the Scripture vseth many argumentes and reasons to perswade vs thereunto : as in this place , where the Wise man would stirre vs vp to the loue of Vertue , by settyng before our eyes two principall effectes and fruites , which we may receiue by it . The first of these is , A good name . The seconde is , Louing fauour : both which , as they do proceede from vertue and godlynes , so they do mainteyne and encrease one another : for , as a man findeth much fauour with those which do speake and report well of him , so those that wyll shew a man louing fauour , wil , or at the least ought to shew it in this , that they can willingly afforde him good report . Now , that both these are preferred to great Riches , both these are accompted better then Golde and much Siluer : and surely , who so euer is truely wyse , will make this accompt of them : who so euer doth rightly know to discerne what is good , he wil first and especially labour for them : for , a good name , doth commende vs to God , and to his holy Angels , in whose eyes those vertues , wherof a good name doth arise , are most acceptable : but Riches are not able to do this , no , the abundance of siluer , is often an occasion of sinne , whereby we are cast out of the fauour of God . Againe , where as riches ( especially if they be euilly gotten ) doe cause men many times to hate vs : this good name , and this louing fauour , doth win the hartes of many , yea , it doth sometimes cause our enemies to be at peace with vs . And this euer hath been , and euer wil be most certaine and true , whether we loke to prosperity or aduersity , whether we loke to the common callinges of this ciuill life , or the calling of the Church : for such is the corruption of mans nature , that naturally they do not loue the Magistrates that God hath placed ouer them , but when the Magistrate hath gotten a good report by the due execution of iustice , by his pitifull dealing with the poore , and by his fatherly fauour to all that be good ; then will his subiectes loue him , then will they imbrace him , then wyll they wyllyngly commit their matters into his handes , and then will they with faythfull and friendly hartes cleaue and sticke fast vnto him . To be short , that Lawyer hath most clyantes , that Phisitian hath most patientes , and that Merchant hath most customers , whose vertuous and godly dealing hath gotten them a good report . In the callinges of the Church this also is true : for , if any Preacher by the faythfull discharge of his duetie , and by his godly lyfe , haue once gotten the fauour and friendshyp of men , how gladly will men heare him , how quietly will they be ruled by him , in what simplicitie will they make their griefes knowen vnto him , and how carefull will they be to procure his good . That Schoolemaister also that hath the name of learning to teach , of discretion to rule , and of godlines to trayne vp his Scholers in the feare of God , he neuer wants Scholers , but the best men of all sides will flocke vnto him . Contrary wise , yf any of them be discredited through an euyll name , yf the Magistrate be accompted an oppressour , or a tyrant : yf the Lawyer be reported to deale deceitefully , yf the Minister be corrupted eyther in doctrine or in lyfe , yf the Scholemaister be once knowen to be vnsufficient in learning , vnwise in gouerning , prophane and of no religion , then wil all men be afrayde to haue any dealinges with them : those things are often found true in peace and prosperitie ; but in aduersitie , as in the time of warre , in the time of sicknes , and in the time of want and pouertie , they be found most true . Wil not all the poore commonly , in the time of warre seeke some ayde at the Magistrate , who in the time of peace did good vnto them : nay rather , will they not al with one consent come togeather to helpe and defende with all their might , and with life it selfe , seeing he hath vsed all good meanes to saue and defende their liues ? Contrariwise , how many Kinges , how many Captaynes , how many Magistrates , haue euen in their greatest needes been left and forsaken of their Subiectes and souldiers , because they haue too sharply and vnmercifully ruled them ? And which is more then this , the Subiectes haue procured the death of their Princes , the Souldiers haue layde violent handes vpon their Captaynes , and the Tenantes haue been the first that haue layde violent hands vpon their Land-lordes ; because no pittie , no compassion , no friendshyp , nor louyng fauour , hath been shewed vnto them . Agayne , if Magistrate , Minister , or Maister , or any other man , by exerciseing or executing the dueties of loue , haue won the hartes of the people , and gotten a good name , among them : then , in his sicknes they wyll pray for him , they will visite him , and they will beare with him a part of his griefe . Agayne , what can be more comfortable to a man , then this ? This wyll glad him at the hart , and this wyll turne his bed in all his sicknes : in pouertie also he is most & sonest holpen , which hath the best name , and hath obteyned through vertue , most fauour with men : for , good men do consider their owne cause in him ; therefore are most ready to helpe him : the euyl and vngodly men , although they bare him no great goodwill , yet they are forced to helpe him , partly , because his godly lyfe doth witnes vnto their soules , that he doth deserue to be holpen , & partly , because the Lord doth turne their hartes to fauour him . The Widowe therefore that came to Elisha for helpe , vsed this argument to perswade Elisha , O man of God , sayth she , my husbande is dead , and dyed in debt , but he feared God : therfore helpe , I pray thee , seeing the creditours are come : and immediately Elisha did helpe her . On the other side , yf a man be euilly reported of , yf he be a theefe , an adulterer , an athist , an idolalour , a riotous person , or a man of hard dealing ; if such a man be once brought to some low sayle , if he once fall into pouertie and neede , then the hartes of men are shut vp agaynst him , no man doth pittie him , & all men will see , and say , that his owne sinne is brought vppon him : and this hath the testimony of the Prophets , who did often threaten such kinde of punishment to vngodly men , so that no man shall say , Ah my father , or , ah my mother : but the whole should be glad of their departure . This did the heathen people see in some part , and therefore all of them did greatly desire a good name : and as euery one of them excelled in strength , and in corage , or in wit , or any kind of knowledge , so they did labour by that thing , to get some credite to themselues . And to conclude this poynt , though a man haue many good thinges in him , though a Magistrate doe feare God greately , though a Minister be excellent in many poyntes , though a Phisitian or Lawyer be skilfull in their profession , yet if they haue not a good name , they can doe lytle good with their gyftes . All this doth teach vs , that in deede it is true which Salomon sayth here , that a good name , is to be chosen aboue great Riches : and that louing fauour , is better then siluer and golde . Now the instructions that we may gather out of this place , be these two : The fiirst is , that we ought not to hurt our neighbour aboue all things in his good name : and therefore the Lord in his law ordeyned , that he which doth such a thing , should haue the same punishment which he purposed to bring vpon an other . Men would be loth to steale the goodes of any man from him ; and yet the good name of a man , is more worth then all the Riches in the world : therfore , if any man by raysing vp false reportes , do impaire his brothers credite , he doth hurt him more , and sinneth more grosly & greeuously , then if he had taken away his landes and his lyuinges , his corne or his cattle , or any other thyng that he hath : and though the things be false which he reporteth , he sinneth neuer the lesse , for after that time , euen good men will be more suspitious , and the wicked will not let it go out of their mindes : but if it be agaynst a Preacher , or a professour of the trueth , then it is a great sinne , because the very gospel of God is discredited thereby . The second instruction is this , That we must be carefull by all good meanes , to get and maynteyne our owne good name . For , if it be a sinne to discredite an other man ; then much more is it a sinne to discredite our selues . If we be charged to further the good name of our brother , then are we straightly commaunded to helpe forwarde our owne , as much as we be able : then it can not be without great sinne , that a man should cast off al care of his owne credite . The very heathen saw this to be a fault , & they did commonly say , That who so euer regardeth not the report of men , he is dissolute in deede , and hath in effect , lost the nature of man . And therefore we may well say , that he is without all hope of amendement , which is not brought to some remorse or sorow , which with a shamelesse face , can face out sinne , and which hath addars eares and will not heare , charme the charmer neuer so wysely : as then , a shamelesse face openeth a doore to all vngodlinesse , so due care of credite , causeth a man to be carefull of his wayes . Who so euer therefore will lyue godly , he must safely prouide for his good name . Seeing these thinges be so , it shal be profitable to consider how this good name may be gotten , and preserued . And agayne , if we be discredited , what vse and profite we must make of it . For the first , it is certayne , that seeing fame and honest report be good thinges , and therefore they must needes arise and spring of those thinges that are good ; as of vertue , godlynes , & good religion . Now , whereas here Turkes , and such vngodly men haue great fauour amongst the people , and be well reported of , this in deede is no good name , because it ariseth not of goodnesse , it is only a vaine applause of the simple people : Nay , it is the great and fierce wrath of God vpon them , though they neyther see nor perceiue that , when they be well spoken off for their euyll deedes : for , by this meanes , they be hardoned in their sinne , by this meanes they be hindered and holden from repentance : then the which , there is not a greater punishment vnder the Sunne : Such a name then is not to be desired , nay , we ought rather to pray agaynst such a name . And if we wil be famous and of good report , then let vs take heede that we seeke it by goodnesse and vertue , and then it wil be a good name in deede . But let vs weigh these thinges more particulerly , and let vs know , that the first step vnto a good name , is the carefull and continuall auoydance of euil , both outward & inward : in outward and grosse euilles , we must first beware of all euill generall : which thing if we be not careful to do , then wil our good name be soone impayred . Secondly , we must narowly looke vnto some special sinnes , whereunto our nature is most inclinable and subiect : for , as one dead Flie corrupteth one whole boxe of oyntment , though it be most precious : so , some one sinne , doth often cracke the credite of a man , though otherwyse he hath been well reported off . And if it behoueth all men thus nearely to looke to their wayes , then much more it is needefull , that euery chylde of God should do so : for , the worlde through the hatred it beareth to them , dealeth with them as it doth with Witches & Phisitions : the Witch though she fayle in twentie thinges , yet if she do some one thing aright , though it be but small , the worlde loueth and commendeth her for a good and a wyse woman : but the Phisitian , though he worke fiue hundred cures , yet yf through the waywardnes of his patient , or for the punishment of his patientes sinnes , he fayle but in one , that one fayle , doth more turne to his discredite , then his manifolde , goodly , and notable cures , do get him prayse : in this maner doth the worlde deale with men . If a worldly man haue but an outward gyft of strength , of speach , of comelinesse , he shal be greatly praysed , & compted a goodly man , though he swimme and flow ouer in all maner of vices . But let the childe of God be truely zelous in true religion , let him be honest & holy in conuersation , yet if there be but some one infirmitie in him ; or , if he haue through weaknesse fallen once into some one sinne , that one infirmitie against which he striueth , that one sinne for the which he is greeued , shall drowne all the graces of God in him , be they neuer so great , and the worlde will accompt him a most wicked man . Seeing then that this is the enmitie of the world against Gods people , how warily ought they to walke in so crooked and so froward a generation : and hereof they must be so much the more carefull , because the wicked by such slippes and infirmities , will not onely take occasion to discredite them , but euen to speake euill of al their profession , yea , and to blaspheme the glorious worde of God , and his eternall trueth . Then , if we be carefull of our owne good name , if we haue any zeale of God his glory , if we haue any care of the worlde , if we haue any loue of the sainctes , then let vs carefully shun all and euery infirmitie whereby Gods name is dishonored , his glorious Gospel blasphemed , his children greeued , and we our selues discredited amongst the wicked . And thus much for the open and outward sinne .

As open and outwarde sinne , committed in the sight of man , hath alwayes the punishment of an ill name ioyned with it : so also secret sinnes , which are hidden as it were , in the darke corners of our hartes , do bryng vs out of fauour and credite with God , and when we are out of credite with him , then doth he further make our sinnes knowen vnto men , for our further discredite : For , nothing is so hidden , which shall not be brought to light , and nothing so secret , which shal not be discouered , euen in the sight of the worlde . And that we may be the further perswaded of this , let vs all know of a suretie , that the Lord hath many meanes to bryng such thynges to light . For , he can make the fieldes to haue eyes to see our wickednesse , he can make the woodes to haue eares to heare our vngodly counselles : yea , he can cause the walles of our bedchambers , to beare witnesse against vs of our sinnes committed vpon our beddes : if this will not serue , he can go further , and cause our friendes to fall out with vs , and the men of our counsell to bewray our wickednesse , and though we had not any such purpose , when we make him priuie to our deuises , yet in displeasure , the Lord doth cause him all at once to breake out the matter : yea , rather then thou shouldest beare no reproch for thy secret sinnes , the Lord will cause thine owne mouth to testifie agaynst thee , and thine owne wordes shall get thee discredite : For , eyther vnawares thou shalt bewray thy selfe , or , in thy sleepe by dreames , thou shalt make the thing knowen , or , in thy sicknesse thou shalt raue of it , or in some fransie , thou shalt vomit it out , or els the torment of thy euyll conscience shal be so sharpe , that euen to thine owne shame and confusion , thou shalt confesse thy fault . Last of all , when thou thinkest or deuisest euyll agaynst thy neighbour , though it be neuer so secretly , yet besides all the former , the Lord hath an other meanes , whereby he will bring thee to discredite for it ; and this is a very vehement suspition , raysed vp in the hart of him , of whom thou deemest this euyll ▪ for , as it often commeth to passe , that good motions which aryse secretly in the minde , for the good of others , do cause that other men do thinke wel of thee , though they did neuer heare of them : so doubtlesse doth it come to passe in euyl motions . Thou deuisest euyll agaynst another , he in some strange maner hath a hart burning , and ielowsie ouer thee . Thou thinkest hardly of another man , & he also is hardly perswaded of thee : Thus the lord doth cause thee to be discredited in the hartes of others , as thou meanest euil against others in thy hart . True it is , that the partie may sinne , and doe very ill , if he suspect without iust cause : and in as much as he doth thus suspect , through an immoderate loue of himselfe : yet , the worke of the Lord is here somtime to be considered , who seeing the cause to be iust , doth stirre vp such suspitions in his minde . Then , to returne to our purpose ; If we wyll auoyde an euyll name , then we must auoyde all euyll surmises and deuises agaynst others : and this the Scripture doth also forbid vs . For , Eccle. 7. the Wyse man , from the mounth of God , doth forbid vs , to thinke yll of the King in our bed chambers , because that byrdes , and other dumme creatures , shall disclose the thing , rather then it shal be kept close . This then must make vs afrayde to do euyll , or imagine ill on our bed , or to declare our deepe counselles , euen vnto them that lie in our bosomes : and this , as it is a good meanes to prouide for a good name , so it is a speciall rule of all godlynesse , when we be afrayde , not of open sinnes alone , but euen of the secrete cogitations of the hart . Thus we haue heard the first step that leadeth to a good name . The second remayneth to be declared , and that is , a godly ielowsie ouer a mans owne doinges , that they may not breede suspition of euill . For it doth often come to passe , that albeit a man doe not that , which is simply euill : yet he may iustly be suspected , and suffer some blemysh in his good name : and for this cause doth the Apostle charge vs , To procure honest things in the sight of God and man . For this cause he commaundeth vs , that If there be any thing honest , or , If there be any thing of good report , that we must folow , and that we must imbrace . It is not enough therefore , that men do say , I did thinke no euyll , I meane no harme . For if through want of care , or of discretion , thou haue ventured vpon the occasion , thou hast geuen great matter of euill speaches , to thy great discredite . If then we will auoyde this euill name , we must auoyde all thinges that bryng it : For , when men wyll care lytle to giue occasion , then the Lord doth cause an euyll report to be layde vpon them , that those which in deede are desperate , may suffer iust discredite , and they that be otherwise , may be reclaimed from the same . And surely , such is the crookednesse of mans nature , that yf the Lord should not take this course , euen his chyldren woulde fall into many sinnes : therefore it is most requisite , that men be mindfullto auoyde occasions , and so much the rather , because , as it is commonly sayd , Eyther God or the Deuil stand at thy elbow to worke vpon thee . Let vs see this in some example of our common lyfe . Thou art a night goer , walking abrode at inconuenient times ; at that time some thing is stolen , and thou art burthened & charged with it . Agayne , thou vsest to deale too familiarly and lightly with a Mayde , she is gotten with chylde , and the fault is layde on thee : hereof thou hast giuen suspition , because thou hast bin a night goer , and such a one as hast dealt wantonly with the Mayde , albeit thou be free from the very fact . Now , yf thou be the chylde of God , and yf thou be guyded by his good spirit , then will he teach thee to take profite by this false report , and to say thus with thy selfe : Lord , thou knowest that I am cleare from this very acte , yet it was my sinne to giue any such occasion , whereby men might suspect me ; this sinne , O Lorde , I am guyly of , and I know , thou , for this sinne hast afflicted me iustly , yet deare father , I see thy mercie in this , that whereas in deede , I haue committed many sinnes , thou hast passed ouer them , and taken this , whereof I am not so much guyltie : so that now mercifull father , I do rather suffer for righteousnesse , then for my transgression and my sinne : yea , holy father , I do beholde thy tender mercy in this towardes me , that by this euyll report , thou goest about to stay me from the sinne , and to preuent me , that I may neuer fall into the same : wherefore , seeing it hath bin thy good pleasure to deale thus with me : beholde Lord , I do repent me of my former sinnes , and promyse before thee , euen in thy feare , neyther to do this , nor the like sinne hereafter . See heere , I beseech you , the good profite which a good chylde of God , through Gods spirite , will take of this slanderous reproch , after he hath receiued some godly sorow , for geuing the occasion of that report . But beholde the contrarie worke of Satan in the hart of vnbeleeuers , for he will soone teach them their lesson , and cause them to say thus : What , doth the churle accuse me without a cause , doth he father such a villanous acte vpon me , who neuer deserued it at his handes ? surely he shal not say so for nought , I will make his saying true , and wil do the thing in deede . Consider then this , you that feare the Lord , and see in how tickelysh state they do stande , which haue geuen occasion , and in what great danger they be to be brought to , to commit the same , or lyke sinne afterwarde . Therefore , yf any man wil be sure to keepe his good name , then must he keepe him selfe from all such occasions , as in any wyse might impayre or hinder it . And this much for this second step , whereby we ryse to a good name .

Thus we haue heard of two degrees towarde a good name , in the auoyding of euil , and the occasions thereof . And these in deede , haue a great force to stay an euil name : but surely , they be not able to buylde vp a good name , & credite among men . To these therefore there must be added a third thing , which hath most speciall force to this purpose , and that is , that we be plentifull in good workes . This doth our sauiour charge vs to be carefull of , when he sayth , Let your lyght so shyne before men , that they may see your good workes . Many men repine at the good report of an other man , and they be greatly greeued , because they them selues be not in the lyke , or some greater credite : But alas , they shoulde rather be greeued at them selues , because the fault is in them : For , they regarde not to doe good , they are carelesse of good workes , and therefore the Lord is carelesse of them and their credite . Well then , he that wyl be commended , must do the thynges that be commendable ; he must doe good workes , yea , he must do good , and pursue it : yet we must know , that it is not one good worke , nor two , nor three , that can gayne vs a good name in deede : but it is required of vs , that we be Riche in well doing , and continually geuen to euery good worke . For as pretious oyntment ( whereunto a good name is lykoned ) is made of many and most excellent simples : so a good name cannot be gotten , but by many and most excellent vertues . Now when we feele our selues affected to good , and to all maner of goodnesse , then are we warely to see to two thynges . First , that all our workes be done with a simple and sinceere affection : secondly , that they be done with good discretion . For when a thyng is done vndiscreetely , and without aduice , it looseth the grace and beautie of the deede : and therefore , though the thing be good , yet no great prayse doth come of it , because it was not done with good discretion : likewise , when men do things with sinister affections , and to some other ende , then to the glorie of God , they do commonly loose the price of their doinges : and hereof it commeth to passe , that many men , which do good workes to merite by them , or to win the fauour of their superiours , or to be of good report amongst the people , or to some such other ende : when I say , men do things to this ende , the Lord punisheth them with the contrary : and in steade of deseruing glory , he powreth confusion vpon them : in steade of honour , he geueth contempt : and in steade of riches , beggarie . And albeit men may pretende the glory of God , and face out their wickednesse with a fresh colour , yet the Lord will bring their wickednesse to lyght . And truely it is marueylous to see , how the Lord layeth folly vpon such men , so that although that in their wysedome , they thinke to bleare the eyes of all men , yet the simple sort doth beholde their foolysh shyftes , to their discredite : therefore when thou hast done well , and yet art ill reported off , do not straight way storme agaynst him which hath raysed vp this report on the : neyther do thou ouer hastely cleare thy selfe ; but rather before the Lord examine thine owne hart , and see with what affection thou hast done it . And if we finde wickednesse in our hartes , then let vs be humbled before the Lord , and know , that he hath caused vs to be thus euill spoken off : first , to correct , and secondly to try vs . For , when the Lord doth see vs , lyke Scribes and Pharisees seeking rewardes , then he doth punish vs , with the losse of our labour , and with shame among men , to see if thereby he can bring vs to the fight of sinne , which before , we neither woulde , nor could see . And agayne , when we haue thus done , he doth trie vs , whether there be any goodnesse in our harts , which may moue vs to continue in well doing , notwithstandyng we be euyll spoken off . Heere then we see what fruite we must make of such reportes , namely , they must first bring vs to a sight and feelyng of our sinnes : and secondly , they must cause vs with great vprightnesse to continue in well doing . True it is , that a man may be accused , to haue had this or that purpose in his doinges , although he haue done the thinges in the simplicitie of his hart : but when a man through examination doth finde his hart vpright , then he receyueth great comfort by it , then he may commend him selfe vnto the Lord , and his cause into his handes , for the Lorde maynteyneth good tongues and hartes : but he will cut out the tongue that speaketh lyes . He will cause the ryghteousnesse of the ryghteous to shyne as the noone day , and as the Sunne after a cloude : but the wicked shal be couered with their owne confusion , as with a cloake . This shall the godly see , and reioyce therein : but the mouth of the wicked shal be stopped . Thus we haue runne through these thynges , whereby a good name may be gotten : and not only that , but wherby a man may be preserued in a good name , and credite : and therfore surely more to be regarded and obserued of vs . For , first of all we see what force the good credite of the reformed Churches hath to perswade men to imbrace trueth , and how soone men wil be moued to continue stedfast , when they see the steadfast continuance of good men in all godlynesse . Agayne , we know what great offence is geuen to the weake , when whole churches , or some perticuler persons , do not stande in credite , nor maynteyne by goodnes their good name , which they had gotten by great vertues . The very heathen did see this , and therefore they say , it was as great a prayse to keepe prayse , as to get it : yea , and when they saw what great inconuenience it would aryse , when men did not satisfie the expectation of the people , they thought much better neuer to haue any good report among men , then to loose it after it had bin gotten : therefore , to shut vp this whole matter in one word ; if any man , if any household , if any towne , if any countrey , be carefull to haue an honest report amongst men , then they must eschew euyll and doe good , then must they seeke peace , and pursue it : and if once hauing gotten a good name , they would gladly keepe it , then they must vse the same meanes . &c. so shall they haue it both of God and man . Now , because men do suffer much discredite , and are very yll reported of amongst men , it shal be good to consider what profite and vse we may make of such reproches , and euill reportes ; and this we shall do the better , if we consider and know , vpon what groundes these reproches do arise . First therefore we must learne , that men may be ill reported of , eyther for euill , or well doing . When men therefore are euill spoken of , they must trie first whether it be for euil , or good : and , if it be for euill , then must they go a degree further , to finde whether it be for some euill worke which they haue committed , or for some occasion which they haue giuen : When a man is euill reported of for some euil deede he hath done , that euyll deene of his is eyther manifestly knowen , or els vnknowen . And sure it is a thyng most common amongst men , to suffer discredite for open and grosse sinnes , yet very fewe doe rightly profite by it : For , some are shamelesse , and care not what men say of them , and therefore in deede are vnfitte to receyue any profite by suche reportes : therefore after the most sharpe and seueere censure of the Churche , they must be committed to the handes of the Magistrate , to be punished in the purse and the body : and yet surely , suche are their whoryshe faces , that there is small hope of amendement in them . For , it doth often come to passe , that they which wyll not profite by the Churche , can not receyue profite by the Magistrate . Therefore after all this , they must be left to the Lorde to worke , yf it be his wyll , by some extraordinarie meanes vpon their hartes , which are exceedyngly hardoned . Other some there be , who being put to open shame , are sorowful in deede : but this sorow is , because they susteine open shame , rather then for this , that they haue sinned agaynst the Lorde . These are in some degree better then the former , and yet they come not so far as they ought to do : For the deuill hauing bewitched them , doth perswade them , that it is no such matter as men would make it , and that as a wonder lasteth but nine dayes , so this shame shal be of no longer continuance . Thus they are letted , so that the shame can not sinke into their hartes , there to worke godly sorrowe , which may bryng foorth vnfeygned repentance . This is dayly seene in Theeues and Whores , and suche lyke malefactours , who though they make large promises of amendement , yet the punishment being passed , they fall into their former filthinesse agayne : but some thynke , that they do dissemble , and deale deceitefully : but I thinke , that they thinke as they speake , and that they speake with sorow and griefe . For , will a Theefe purpose to steale agayne , when he is to be hanged ? Will a childe purpose to play the wanton , when he is a beating ? no doubtlesse : but in the one , there is chyldishnesse to speake without aduice ; in the other , is seruilenesse , to be mooued with nothyng but present feare . I graunt in deede , that there is hipocrasie in them : yet that grosse hipocrasie , whereby men labour to deceyue others , is not in them : but that most close and most dangerous hipocrasie , whereby the deuill hath beguyled their owne hartes through his subtiltie . This witcherie of the deuill , I say , is the cause why many promysing amendement , doe not performe the same . Thus we see how men doe misse of that profite , which ought to be reaped of open shame . We therefore are to take a better course , and to labour , that as our faces do blushe before men , so our soules may be confounded before the Lord : that being throughly humbled vnder his hande by godly sorow , it may please him in mercie , to rayse vs vp . Now , if we doubt whether our sorow be sounde or no , let vs try it by these two rules . First , whether we can with contented myndes , take the punishment as a correction from the Lord , and yet mourne and be greeued for the sinne : and yet in such maner , as geuing place to Gods iustice in punishyng , we can labour for mercie in the forgiuenesse of sinnes . Secondly , eyther when we could keepe the sinne close , we can yet with Dauid , freely confesse , and say , Agaynst thee O Lord , haue I sinned . This if we can do , it is a sure argument that our sorow is godly , and that we haue profited well by that reproch which our sinne did bryng vppon vs . As the sinne is sometyme so euident , that it can not be couered : so agayne , the sinne in deede may be committed , and yet eyther not knowen , nor suspected , or els probable by suspitions : when the sinne is in this case , the Lorde may cause a man that hath so sinned , to be accused , or euyll spoken of for that sinne . Heere the partie offendyng , must first learne to deale wysely , and in suche maner , as the sinne may be kept close styll , yf it may be done without any other sinne . But yf an othe of the Lorde be required , then yf we giue God the glory , though it be with our owne shame , and confesse the fault . Secondly , that for the profite that must be made of such reportes , we must learne with thankefull hartes to receyue this mercifull chastisement of the Lorde , and acknowledge it to his prayse , for he might haue punished vs for those sinnes , which were manifest , yet he hath passed ouer them : he might haue made these knowen , but he spared our name and our credite : therefore , for a seconde fruite , this mercie of the Lorde , must leade vs to repentaunce , and to an earnest sorow for all our sinnes . For it were too too grosse , that we shoulde continue in sinne , because we can not be conuicted of sinne : For if the Lorde did not myslyke thy sinne , why shoulde he rayse suche a report on thee ? Why shoulde he saue thy good name , yf he were not minded to shew thee mercy ? And yf he woulde not haue thee , with all thy hart to repent thee of all thy sinnes , why doth he whippe thy naked conscience for sinne ? Therefore if by this louing kindnesse , we be not ledde vnto repentance , verely it wyl be a sinne that shal not escape vnpunished . Thus we haue heard , how an euyll name doth arise of sinne committed , and what profite must be taken hereof . Now let vs further consider , how a man must profite by an euyll name , not when he hath deserued it by some sinne , but when he hath onely fayled in this , that he hath geuen occasion to be suspected of any euyll . This occasion is of two sort : First , when eyther good dueties are eyther altogeather omitted , or done with a grudging minde , or as it were of constraynt . This report must teach thee , that although thou be not so euyll as men woulde make thee , yet thou art not so good , as thou oughtest to be . Therefore by this thou must learne to be more carefull of doing good , so to do it with greater and better corage : for the Lord loueth a chearefull giuer . The seconde occasion is inwarde , which although no man can finde out , yet the Lord for thy good , doth cause me to speake euyll of thee for it . This inwarde occasion is , when thy hart hath eyther giuen some full consent to do euyll , or at least hath much wandered in thinking of it . Heere the Lord doth take the time , and suffereth men to report of thee , that thou hast done that , which in deede thou hast not done ; yet in thy hart thou hast taken pleasure in it . Then the way to profite by this , is , to confesse the goodnesse of the Lord , who will not haue thee to fall into such sinne , as myght deserue discredite . For , such is the nature of man , that yf an euyll thought do long tary in the minde , it wil be hardly restrayned , before it come to the outwarde acte . Agayne , by this report thus raysed on vs , we must take occasion to call backe our selues , yf we haue consented to euyll , and with griefe to be sorowfull for it : or , yf we haue not as yet consented , we must labour to represse the heate of our affections , and quench them by the moysture of the worde . And thus muche shal be sufficient for those reportes , which aryse of some iust groundes and occasions . The last poynt to be handled in this whole case is , to see what vse must be made of those reportes , which be altogeather false , and haue neyther grounde nor good beginning . For , it may come to passe , that when a man hath auoyded euyll , and done good : when he hath shunned the occasion of euyll , and done all good with a chearefull hart , yet he may be very yll reported of , and his good name hyndered . Now if this doth befall any man , he must know , that it is the Lorde his doing , and that the Lorde doth it , eyther to correct sinne , or els to preuent it : the Lorde I say , doth by this meanes , sometyme correct sinne , eyther in the same kynde , or in some other . In the same kynde he dealeth thus : he suffereth thee to be compted an adulterer , yet thou doest now lyue chastly , and hatest that filthy sinne . But , then he seeth that thou hast eyther been an adulterer , and hast not repented at all : Or , yf thou hast sodaynely repented , yet now thou beginnest to fayle , and to coole in the hatred of that sinne . Agayne , yf after examination , thou finde thy selfe cleere in that sinne : yet knowe , that the Lorde , by that report , doth correcte some sinne quite contrarie vnto it : as , yf thou shouldest be accused , because thou louest not thy wyfe , whereas in deede thou louest her too well . Or els otherwyse : He causeth thee to be counted an adulterer , that thou mightest be brought to see thy couetous hart : and to say all in one worde , we shall neuer make true vse of reportes , vntill we haue bin brought to see , and repent of some perticular sinne , which either we saw not before , or els had not throughly repented of . Furthermore , it may come to passe , that we hauing done all good dueties , auoyded all euyll , and examined our repentance , euen for perticular sinnes , yet shall we be euyll spoken of amongst men : Here we must know , that the Lord by reportes , doth forewarne vs of euyll to come . We are reported to be of the Family of loue : hereby we are warned to take heede , that we fall not into the sinne : And so foorth of other reportes , when any such reportes are caried about of vs , we must be made so much the more warie , that we fall not into that sinne : and according to the Apostles rule , We must labour to finish the course of our saluation in feare . Which , that we may do , the Lord graunt for his Christes sake , to whom be prayse for euer in the Churche . Amen .