The Debt Book, Chapter 11
CHAP. 10. Directions how to get out of Debt, if wee be already intangled.
IT may be theſe directions, for auoiding Debt, come too late for many men, who hauehave hitherto erred, not conſidering the danger; and hauehave run conſtantly in a courſe of multiplying Debts, euer ſince they were of age and diſcretion to procure credite by giuing ſecurity. So that they may ſay of Debt, as the Strumpet Quartilla did of her virginity; Iunonē Petron. Satyr.meam iratam habeam, ſi vnquam me miminerim virginem fuiſſe; So let me hauehave the diſpleaſure of my Iuno, if euer I can remember my ſelfe a Virgin; The like may many a man ſay of this; Mammona meum iratum habeam; So let mee hauehave the diſpleaſure of my Mammon, if euer I can remember my ſelfe out of debt; but I was alwaies a borrower of little ſummes, when I could not ſpeed in greater.
To theſe now I ſay, that if they be ſo hardened with cuſtome of owing, that they hauehave ſetled a reſolution to liue and dye in debt: then indeed my counſell either of eſchewing debt, that they come not in, or of quitting themſelues, being in already, can do them little good. They will deſpiſe it as a barren and naked contemplation of a man without experience, who makes no difference between a meere Scholler, and a man wholly exerciſed in worldly affaires. Well, let them hold their courſe, if it will be no better, I leaue them to the Vſurer to bee braied in his morter; or to the office of Inſurance, to be ſtript of thouſands by the lumpe, while they are catching after ſcraps by the morſell.
There are others alſo, whoſe caſe falls not within the compaſſe of my aduiſe, ſuch I meane, as are either deſperate Bankrupts profeſſedly; or, indeed and in truth, being indebted for great ſummes, are little worth, and hauehave no poſſibility to pay. For, as the Pſylli of Lybia, who had power to cure the byting of Serpents, by ſucking the venome out of the wounds, could not helpe *Di… Rom. Hiſt. lib. 51Cleopatra, Queene of Aegypt, ſmitten with Aſpes, or with a poyſoned Needle, or Criſping-pin, becauſe the poyſon was diſperſed through all the veines, and had damped the vitall ſpirits, before they came: And, as Phyſitians vndertake not to worke a cure where the principall parts of the body are waſted away: ſo, where Debt hath run through eueryevery part, and hath ſearched eueryevery veine of a mans ſubſtance, and as a poyſon hath fretted in true calculation both goods & lands, it's paſt my skill to preſcribe any remedy, to get out, where there is no matter to work vponupon. I can onelyonly leaue ſuch to the mercy of God and men, as Phyſitians doe their Patients in deſperate diſeaſes. I addreſſe my ſelfe to thoſe, who hauing ſomthing left, are willing to improoue the remainder of their time and ſtate, in getting and keeping themſelues out of debt.
The firſt direction for comming out of Debt, is that which Salomon giues for getting out of ſuertiſhip, Prou. 6. 3, 4, 5. Submit thy ſelfe, and entreat thy neighbour, ſolicite the Creditour, vt diem ampliet, to hauehave patience with thee, and to grant ſome reſpit: ſolicite the Debtor, for which thou art engaged, Vt fidem liberet, to cleare his fidelity by keeping promiſe: ſolicite thy friends to enterpoſe themſelues, to mediate for thee, to put to their helping hand. GiueGive thy ſelfe no reſt, nor ſleepe to thine eyes, till thou be deliuered as a Roe from the hand of the Hunter, or as a Bird from the Snare of the Fowler. Delay breeds danger, put it not off. If we muſt doe thus when we are engaged for others, how much more when the debt is our owne?
All meanes muſt be vſed inſtantly, importunately, not to renue the bond from ſix moneths to ſix moneths, till many years be expired, that is a meditated continuance in the ſnare, and an addition to the debt: as if a man in fetters & chaines, ſhould entreat that one ten pound more, one todd more, one hundreth weight more might bee added to his Shackles, and laid vponupon him. But all meanes muſt bee vſed by ſubmiſſion, by compoſition, by helpe of friends, ſatisfaction muſt bee giuen to the vttermoſt that the ſtate will beare, before it bee cleane waſted, that it may manifeſtly appeare, that wee are truly willing not to delude the world, nor to raiſe our ſelues a fortune by defrauding others; but ſo farre as wee are able to giuegive contentment, and where power faileth, to craue remiſſion or reſpit, without further aggrauating the burden by intereſt. Nor muſt theſe ſerious endeauours bee deferred, but as the *Eſay 51. 14captiue haſteneth to bee looſed, that he dye not in the pit, and that his bread faile not, ſo muſt we quit our ſelues, that debt pine vsus not in the pit. Say not; He is my friend, he will ſpare me, I need not feare, he will vſe no extreamity; for, if he be a free lender, he will not bee a long lender, he deſerueth currant & ſpeedy paiment. If the Creditour be an Vſurer, then the debt is nothing mittigated, but doubled by continuance, though thou ſleepe thus indebted, yet thy conſuming diſeaſe ſleepeth not: this worme dyeth not till the debt be payed.
Qui non eſt hodie: cras minus aptus erit; The longer in debt, the leſſe able to diſcharge it: the burden will encreaſe howerly, and thy ability will be deminiſhed by the very edacity of debt. Follow then the Prophets counſell; GiueGive no ſleepe to Prou. 6. 4.thine eies, nor to thine eye-lids any ſlumber, till thou bee deliuered as a Deere out of the ſnare. I cannot but interpret the counſell of Salomon, as an intimation of deliuerance, if it bee followed. I take it for a rule, that obedience to holy authenticall counſells and precepts, is alwaies an aſſurance of good ſucceſſe to him that practiſeth the ſame, which hath made me importunate in vrging expedition. All things I know muſt hauehave a time, and inueterate diſeaſes are not cured in a moment, onelyonly bee impatient till thou finde the meanes, and reſtleſſe in the way of getting out of debt: which way I will …eat out as a ſecond remedie.
That contraries are cured by contraries is often true, and certainly in this: Egreſſus malitiae, virtutis operatur ingreſſum, Ambroſe; The out going of wickedneſſe works an entrance vntounto goodneſſe. If a man came in debt by intemperance, he muſt come out by ſobriety; if by ryot and voluptuouſneſſe, hee muſt binde himſelfe to a ſtricter and ſeuerer courſe. Legimus quoſdam (ſaies Hierome) morbo articulari & podagrae humoribus laborantes, proſcriptione bonorum ad ſimplicem menſam & pauperes cibos redactos conualuiſſe: Wee hauehave read of ſome, who being ſicke of the Gout through abundance of humours, did recouer their health, being forced to a poore and ſlender dyet by confiſcation of their goods. As extrauagant humours are cured by a ſparing dyet, which came by ryotouſneſs; ſo all other ſuperfluities are tempered by moderation. Hee therefore that ran in debt by any exceſſe, muſt come out by order, and a diſcreet method of circumſpect mediocrity. If a man came in debt by ouer-purchaſing, he muſt be content to ſell; if by ouer-trading, hee muſt not ouerlay himſelfe with that burden, vnderunder which he hath ſunke already; if by ſumptuouſneſſe in apparell, if by curioſities in building: theſe ſuperfluous expences vponupon our luſts muſt be cut off, Men muſt not imitate *Athenaeus lib. 6. ca. 8.the magnificence of Lucullus without the wealth of Lucullus; no, nor yet of Salomon, he liued in a golden, we in an iron age. Finally, if a man came in debt by idleneſſe, and ſloath, and vnprofitableneſſe; hee muſt ſtruggle out by a contrary courſe of diligence and induſtrie, and employment in well doing. A neceſſity lieth vponupon him ſo to doe: for every man is bound to eate his own bread which he can neuer doe, that paies not his debts truly, but liues and ſpends vponupon another mans ſtocke and ſubſtance, taking the iniury vponupon himſelfe, but leauing the iuſtice and merciemercy to another.
But alas, may ſome man ſay (in preiudice of this aduice) how little can one mans induſtrie and frugality auaile, in the remouing and ouercomming of great and conſuming debts? theſe are aboue the power and reach of a man alreadie ſunke and decaied in his eſtate. To this I anſwer; Firſt, that the diligence and forecaſt of ſome one man may be of great efficacie in it ſelfe, for the accompliſhment of great matters, if God bee with him; *Gen. 30. 27. 30.as of Iacob in the ſeruice of Laban, whom God bleſſed for his ſake, and encreaſed his little into a multitude. So *Gen. 40. to Chap. 48.of Ioſeph in Pharaohs. Alſo the diligence and prudent frugality of one may bee of conſequence in the example to many; as *Ruth chap. 2. & 3.Booz may be a patterne in this kind to all poſterity: how did he follow the buſineſſe himſelfe? How were his eies on the Seruants, on the Reapers? euen on the gleaners? hee doth euen lodge in the mideſt of his husbandry.
Secondly I anſwer, that diligence, thriftineſſe, temperance after a rude and vnruly courſe, are not ſo much to be conſidered in themſelues, as in the bleſſing of God annexed vntounto them, which can as well draw men out of debt, as adorne them with riches. If *Luk. 15. 22.the prodigall be neuer ſo needy, yet if the father will receiue him vponupon his ſubmiſſion, the ragges will quickly bee changed into roabes. This changing alſo of the former miſdemeanors into a ſtate of reformation; of diſſoluteneſſe and luxury, into diligence and ſobriety, is an euidence and an exerciſe of true repentance; without which, no releaſe nor deliuerance from the iudgments of God, which hauehave ceazed vponupon vsus, can be expected. Whereas vponupon repentance and amendment, which implies an intire change of the minde, and of the manners, and a liuely accommodating of our will to the worke, and of our beſt endeauours to the accompliſhment of our iuſt deſires: deliverance in due time may be expected, as well from this of debt, as from any other iudgment of God. His hand that laid it on, can take it off againe, if he be ſought vntounto by feruent praier and ſupplication, which I willingly propound as the next remedie and ſpeciall helpe againſt debt.
In thoſe things which are meerly ciuill, and are tranſacted by dexterity in mannaging worldly affaires, it is a hard thing to make men beleeue (ſo that induſtry and skil be vſed) that prayer is of any great conſequence for good or bad euents. This makes the Day-labourer, the Artificer, the Husbandman (for moſt part) fall down-right to his worke, without any ſet▪ inuocation of God, more then perhaps a Pater noſter inhaſt, or ſome other word of courſe, without in tention of the ſpirit. As they deale in other things, ſo likewiſe in this of debt; they are ſenſible of the burden, and capable of all politike directions, tending to their eaſe; but how praier and debt ſhould hauehave any relation, or the one giuegive furtherance to the remouing of the other, they are not willing to conceiue. And hence it is, that being perplexed in this labyrinth of debt, they caſt away their confidence, nor ſeeking any iſſue or helpe by praier; yet *Phil. 4. 6.Paul hath taught in all things to make our requeſts knowne to God by praier and ſupplication. If in all things, why not in debt? *2. Chro. 6. 29. 30.Salomon hath taught vsus; that, When a man ſhall ſee his owne plague, and his owne diſeaſe, and ſhall make his moane accordingly, God ſhall heare him in heauen. Now they, who are for other things in a kinde of ſtupidity, yet acknowledge debt to bee their plague and vndoing: Why then vſe they not the remedy preſcribed by the wiſeſt? *Pſal. 50. 15.God himſelfe encouraging to call vponupon him in the day of trouble, and they eſteeming this to be the vlcer of all their trouble? If the houſe cannot be builded, if the Citie cannot be guarded without the Lord; if nothing can be done by early riſing and late reſting, but onelyonly ſo far as God puts to his helping hand, working in vsus and for vsus: why then is not hee entreated for his aſſiſtance, in this difficulty of debt, as well as in other things? When Amaziah 2. Chr. 25. 9asked the man of God, who forbad him to take the Ephraimits into the battle againſt the Edomits, becauſe God was not with them, what then ſhould become of the hundreth talents, which he had giuen them for their helpe? cannot God, ſaid the Prophet, giuegive thee more then this? So ſay I to him that trembles at the inundation of debt vponupon him; Cannot God, if he were ſought vntounto, giuegive an iſſue out of this? Cannot God, if the ſtumbling blocke of thine iniquity, (which makes the ſeparation, and hinders good things from thee) were remoued, giuegive euen more then this? If it bee replied; That God worketh men out of debt, by meanes, which thou haſt neither in thy power, nor in thy view. To this I ſay, that prayer it ſelfe is a means, wherby all other helps & practiſes receiue their force, vertue, & ſucceſſe, wch hauehave failed hitherto for want of this. Faithfull praier puts a man vponupon the cheerefull vſe of ſubordinate meanes, and binds to ſuch pertinent courſes, and ſerious endeauours, as are moſt likely to remoue, or at leaſt to mitigate this languiſhing conſumption of our eſtate. All our policies without this are but, Arena ſine calce, Sand without Lime. They will not hold together when wee hauehave moſt need of them, but like vntempered morter, will fall aſunder. Let earneſt praier be ioyned with frugality, skill, and diligence, and payment ſo far as our ability will extend; and then expect with comfort the end that God will giuegive.
Suppoſe when all is done that is directed or deuiſed, that we cannot for all this ſatisfie the Creditour; yet this ſhewes a mans repentance for his former indiſcretion, and his true deſire to make ſatisfaction, when hee ſeriouſly ſets himſelfe to make ſuch payment as to him is any way poſſible: which though it come ſhort of contenting the Creditour, may notwithſtanding ſerue to pacifie the cōſcience of the Debtor, which will bee ſurely clamorous where iuſtice is not done to a mans power, by yeelding eueryevery man his owne.
I know ſome cruell Lenders will bee bitter & violent in exacting, which makes the clamours great of oppreſſed Borrowers, Nehem. 5. yea, ſeceſſions of the poore, and ſeparations from the rich, as appeares in the *Liuius D…c. 1. lib. 2.Roman ſtory, but no cry is ſo intollerable, as of a tender conſcience, if debts and duties be not faithfully performed. Let vsus therefore not remaine indebted any thing to any man, but pay eueryevery man his due, not out of conſtraint onelyonly, but euen for conſcience ſake.
I end with Aquinas his words vponupon this place, It a plené omnibus omnia debita perſoluatis, vt nihil remaneat quod ſoluere debeatis; Pay all your debts ſo fully vntounto all, that (ſo farre as is poſſible) nothing reſt behind which ought to be paid; the debt of louelove onelyonly excepted, which followes in the next place. Hitherto of civill and mixt debts.