The Prevention of Poverty, Chapter 16
CHAP. XVI.
THe eighth is the loss of his credit and good name, which he seldom or never scapes, which is not a light punishment, however he esteems it. The memorial of the just shall be blessed: but the name of the wicked shall rot, sayes Solomon, Prov. 10. 7. Yea the cruel, and unmerciful mans name stinks worse then a new opened grave, His evil actions have been so many and notorious, that (like Vitellius) as he waxeth daily more mighty, so he grows daily more odious, so that in a few yeers, his credit proves a banckrupt with all men; for as the Eagle by losing a feather at every flight, hath never an one left by that she is old; so it fares with him touching his credit; When he dyes, he alwayes goes away in a stink, as is usually reported of the devil.
Nor will this his infamy dye with him, for saith the Lord by his Prophet to such, I will bring an everlasting reproach upon you, and a perpetual shame that shall never be forgotten, Jer 23. 40. It hath been proverbially spoken of him that would suddenly be rich, he must have much greedins, much diligence, little credit, and less conscience, blame enough he cannot miss of. For as shame is the fruit of sin, Rom. 6. 21. and distrust the just gain of unfaithfulness; so it is the just judgement of God, that this cruel and hardhearted wretch should be marked as it were with the letter law, or Cains mark, to make him hateful. That as the fig-tree, because it had no fruit, was spoiled of his leaves: so thev who have made shipwrack of honesty, shall make shipwrack of credit too: that that which he seemeth to have, should be taken from him. His name shall go with a brand upon it, like Cain the murtherer, Simon the sorcerer, Judas the traytor. Thus Demas had for his title, Demas that imbraced this present world. Thus Esau was called Edom, which signifieth red, to keep his wickedness in remembrance, because he had sold his birth right for a mess of red pottage. And thus an extortioner shall not onelyonly be dishonest and hardhearted, but known to be so: like a rogue that is burned in the hand, or hath lost his ears; and he shall not be able to disguise himself so with the soberness of his countenance and smooth tongue, but as though his life were writ in his forehead, whereas he scarse thought he had been known to God, every one shall point at him as he goes in the street.
And not seldom, does some of his infamous actions stand upon reeord to posterity: for as Christ promised that Maries good work, should be spoken of to the worlds end; so he hath caused Judasses evil work, and Achans evil work, and Absaloms evil work, and Jeroboams evil work, to be spoken of to the worlds end too.
Yea sin and shame is so inseparable; and God is so severe in this case, that though a man hath repented him of the sin, yet some blemish sticks to his name, even as a scar still remaineth after the wound is healed. Matthew will ever be called, Matthew the publican, and Rahab, Rahab the harlot; Mary Magdalen will not longer be mentioned, then the devils which were cast out of her will be mentioned with her; and the like of others. How carefully then should we avoid those actions which may ever stain us?
But all this he values not, for like that wretched worldling in Horace, he cares not what the people say, so his baggs be full. He drowns the noise of the peoples curses, with the musick of his money; as the Italians in a great thunder, ringe their bells, & shoot off their Canons. Nor hath pride so great power over him as covetousness: He is not like Simon in Lucian, who having got a little wealth changed his name from Simon to Simonides, for that there were so many beggers of his kin, and set the house on fire wherin he was born, because no body should point at it.
Nevertheless, though he prefers gaine before an honest reputation; yet the word of God informs us, that gain got with an ill name is great loss; and certainly that man cannot be sparing in any thing that is commendable, who is prodigal of his reputation. But herein lies the difference, gracious and tender hearts are galled with that, which the carnally-minded slight, and make nothing of.
Secondly, they are not wise enough to know what a singular blessing it is to have a name spotless, a report unreprovable, and a fame for honesty and goodness, as it fared with Joseph, and Ruth, and David, and Samuel, and Ester, and Solomon, and our Saviour, and Cornelius, and those wortbies mentioned in the eleventh to the Hebrews, who all obtained a good report, which proceeds of the Lord, and is bestowed as a great blessing upon such as he will honor, Gen. 39. 21. Zeph. 3. 19, 20. Act. 10. 22. Rom. 16. 19. Ruth 2. and 3. Chapters; which makes wise Solomon say, that a good name is better then a good ointment; and to be chosen above great riches, Prov. 22. 1.
I know well, that this miserly muckworm (this sor did pinchgut, the very basest of creatures that look upwards) does keep up his credit with some base & ignoble persons, some blind Moales like himself, as being able to discern nothing but the barke or dregs of things. For they account of men, as we do of baggs of money, prize them best, that weigh heaviest; and measure out their love and respect by the Subsidy Book, for onelyonly by their wealth they value themselves, and onelyonly by their wealth (as Camels by their burthens) be they valued. If he have goods enough, he both thinks himself, and others think him good enough; they think he is best that hath most, and repute him most worthy that is most wealthy, and naught is he be needy; accounting poverty the greatest dishonesty. Yea as if credit and reputation were onelyonly intailed on the rich, credit grows just as fast as wealth here in the City, and in the country, reputation is measured by the Aker; and the words weigh according to the purse.
But others that are able to distinguish between good and evil, know, that either these are fools, or Solomon was not wise. Nor does he think himself more honorable, then wise and good men think him base. And certainly, if such muckworms were as odious to the rest as they are to me, they would appear in the street like Owls in the day time, with whom no honest man would converse. And why should I prefer him before a piece of copper, that prefers a piece of gold before his Maker?
God commanded in the old Law, that whatsoever did go with his breast upon the ground, should be abomination to us: how much more should we abominate the man who is indued with reason and a soul, that hath glued his heart and soul unto a piece of earth? But of this enough.