The Disabled Debtor Discharged, Part 9
There was a certaine Creditor, Text. which had two Debtors; the one ought five hundred pence and the other fifty, Verſe 41 &c.
In theſe words unto the end, we have conſiderable, A Narration to verſe 44. And the Morall or Application in the reſt.
In the Narration there's a Caſe related, that was betwixt a Creditor and his two Debtors, together with the Quaere, which is both made upon the Caſe, ver. 42. and Reſolved, ver. 43.
In relating of the Caſe, we have both the Creditor, and the Two Debtors deſcribed u to us. The Creditor we are firſt to ſpeake of, whoſe practiſe muſt be conſidered; and that either more Generally towards all; or more Particularly towards theſe two here mentioned.
Firſt in Generall, he was foreign Foenerator, an Uſurer: A difference is made betwixt Ʋſurie, and Faenorie. Pellican. Com. in Pro. 28.8. & Hugo Card. in Loc.Ʋſura dicitur quod ſupra ſortem datur ex pacto, Faenus quod liberè datur ſupra ſortem ſine pacto, yet oftentimes they are taken promiſcuouſly, both in one ſenſe; and ſo in this place.
The Latines make a diſtinction betwixt Ʋſuarius and Ʋſurarius. Ʋſuarius they call him, whom the Grecians name foreign, the man that taketh, receiveth, or enjoyeth the uſe of a thing. Ʋſurarius they call him, whom the Grecians name foreign, the man from whom the uſe or occupying of a thing is taken and received. So that in the native and proper ſignification of the word,Ʋſura vocabilum inhoneſtum non eſt; Abuſus reddidit inhoneſtum. Bulling. Decad. 3. Ser. 1. Uſury is but Ʋſus rei, the uſe of any thing: and an Uſurer is any man from whom, or by whom the uſe of any thing is had or enjoyed: In this ſenſe neither Uſury nor the Uſurer may be challenged as unlawfull; for the benefit and commodity of things conſiſteth in their uſe: and God hath ſo diſpoſed of men, that each one ſhould be commodious and beneficiall to another. Such an Uſurer duplicate page duplicate page was he my Text ſpeakes of. I haſten to ſome profitable Obſervation.
The Scripture is compared by David to a honey-combe, Pſal. 19 10. and Pliny obſerves, (what experience confirmes) of honey-combes, that the thinner and weaker honey runs out of them at firſt, but the beſt and thickeſt is ſquezed and preſſed out at laſt. In opening of Parables it is thus; the eaſier, and more vulgar obſervations ariſe from the letter, and drop of their owne accord, but the choyſeſt and moſt uſefull doctrines ariſe from the Myſticall ſenſe or Application, and like the thickeſt honey come out laſt, and that with more paines and labour.
Doct. From the letter we may eaſily gather thus much, That Borrowing and lending hath beene a practiſe very antient and of long ſtanding.
Iſrael had Lawes given them concerning it, Exod. 22.14. Levit. 25.37. Deut. 15.6, 8 & 23.19 & 24.10, 11.
It was enjoyned, 2 King. 4.3. Mat. 5.42. Luk 6.35.
It was practiſed, Exod. 12.35. Deut. 28.12. 2 Kings 6 5. Nehem. 5.4. Luke 6.34. & 11.5. Pſal. 37.26. & 112 5.
So that neither the practiſe, nor the lawfullneſſe is to be queſtioned.
Reaſ. Nor can the life and ſtate of man well ſubſiſt without it. Non omnis fert omnia tellus.All have not for all neceſſities and turnes. This Countrey muſt have ſupply from that: Meſek King of Moah was Lord of ſheepe; Hyram had ſtore of Timber; Ophir was famous for gold; Chittim for Ivorie; Baſan for Okes; Libanon for Cedars; and there muſt be a path from AEgypt to Aſhur. God is pleaſed ſo to diſpoſe, that one Countrey muſt ſtand in need of another; and ſo one neighbour of another, for the maintenance of good-fellowſhip and Chriſtian ſociety: That as in the body one member may not ſay to an other, I have not need of thee, ſo in the Church and Common-wealth one muſt want an others help.
Object. Rom. 13.8. Owe no man any thing but Love.
Reſp. By that Prohibition, Borrowing is not ſimply forbidden: The Apoſtle rather admoniſheth to pay ſuch debts as are owing, q.d. Endeavour to come out of pecuniarie debts; but for the debt of love, ſtill owe that, and be ever paying it; for that is ſuch a debt (ſaith S. Chryſoſtome) ut ſemper reddatur & ſemper debeatur, it is alwaies pay'd and yet ever owing.
Object. But borrowing is a fruit of ſin.
Reſp. True; ſo was labouring unto ſweat: and yet now ſuch an ordinance is on it, as that he who labours not, ſhall not eat, 2. Theſſ. 3.10.
Vſe. This firſt makes againſt Anabaptiſticall Community: they would have no borrowing nor lending,Si duo de noſtris tollas pronomina rebus, Praelia ceſſarent, pax ſine lite ſoret. no mine nor thine, all things muſt be like the waters of a common river, where a man may take what he pleaſeth, and leave what he lifteth. And then (ſay they) there will be Peace.
But the Statute of Meum and Tuum was enacted by God himſelfe. If we looke as farre as we can, even into Adams time, (the firſt man of all the world,) there we ſhall find that he had no ſooner begotten two ſonnes, Cain and Abell, but even then out of the great common field of the world began Terriers (as it were) to be made,Gen 4.3, 4. and mens parts to be ſhared and ſeverall'd out to their proper uſe. For howſoever it was ſaid of wicked Cain, that he brought an Oblation to the Lord of the fruit of the ground, (in generall) as if all had lyen common to him; yet of holy Abell it was ſaid, that he brought unto God of the firſt fruits of his ſheepe, ſhewing that even from the beginning it was Gods good Will that there ſhould be a diſtinction of each mans part, that none might invade the poſſeſſion of an other.
An this is ſet downe to be a Law perpetuall, Exod. Chap. 20. ver. 15. Thou ſhalt not ſteale. Were all things left in common unto all, there could be no ſtealing; and ſo no need of any ſuch precept.
This Statute was after wards by Chriſt in the Goſpell revived, and ſet downe in plaine termes, Mat. 20.14, 15. where it is ſaid. Take that which is thine owne: and Is it not lawfull to doe with mine owne what I liſt?
God is a God of Order and not of Confuſion; and thinks it better that every one ſhould know his owne, and have it bounded out, then Chaos like to lay all upon a heap confuſedly. No common purſe will he have to be, (as is amongſt Theeves:) nor common prey as it is amongſt Wolves and beaſts of the Forreſt.
Yea he hath thought it fit, not only to eſtabliſh a Propriety, but alſo to eſtabliſh an Inequality. And as in beſtowing of ſpirituall graces every one had his proper gift of God.Mat. 25.15. but not all alike (for one had five Talents, another two, another one) ſo is it in conferring of Temporall bleſſings: the heads of ſome he annoints with the oyle of gladneſſe above their fellowes; and that the muſick of mankind might not be marred,Cytharedus ridetur Chordâ qui ſemper, &c. Horat. ſome muſt be for Trebles, ſome for Meanes, and ſome for Baſes, as well as either; no Harmonie conſiſts of Unions (ſaith Ariſtotle) nor any verſe of one foot; ſome muſt be poore, and ſome rich; ſome muſt be to borrow as well as ſome to lend; how could that Chriſtian grace of the Righteous mans lending ſhine,Pſal. 37.26. if either all things were common, or all mens eſtates equall? How could theſe ſacred Lawes of ſweeteſt pittie and compaſſion ſtand, if the charitable commercement of giving or lending to the poore, who beg or borrow by communitie or equality wanted matter whereon to work?
Vſe 2 Secondly, Let Borrowers and Lenders, Creditors and Debtors know their liberty, and not abuſe it.
It is lawfull to borrow, and a practiſe almoſt as antient as the world; yet let no man needleſſely become a borrower, nor deale unjuſtly with thoſe that lend him, when his neceſſity hath cauſed him to be beholding to his neighbour.
Some become borrowers through their Riot in waſtfull ſpending upon their luſts: Lucullus ſhall not outgo them in Building, nor Cleopatra in Feaſting, nor the Aſſyrian King go beyond them in the newneſſe of their pleaſures: and wanting Fewell of their owne to maintaine the wildfire of their exceſſe, they preſently flie to the Sanctuary of Borrowing, where many times they find every ſtick like Moſes Rod turned into a Serpent, and ſo with Iehoram too late they find themſelves there wounded unto death,Gen. 7.10.2 King. 9 15.16. where they thought to have found ſome eaſe and remedy of their wounds.
As the good huſwife therefore, Pro. 31.16. before ſhe bought a field, did firſt conſider it. And the good husband in the Parable, before he built a Tower did firſt ſit downe and count whether he had ſufficient to performe it; ſo let Borrowers ſit downe and ſee what ability they have to pay before they go in debt: Remembring that wittie Apothegme of a wiſe and worthy Counſellor of State; who ſaid, that he had rather eate his meat out of wooden diſhes, and pay ſilver for them, then out of ſilver diſhes and make wooden payments.
Debere verecundum eſt, Lib. de Tob. c. 21.non reddere verecundius (ſaith S. Ambroſe) There is a kind of baſendeſſe in borrowing, for the Borrower (ſaith Salomon) is a ſervant to the Lender; Pro. 22.7. Deut. 15.6.and why ſhould a man bring himſelfe into ſervitude and need not? But there is a higher degree of baſeneſſe, in not paying what is borrowed, ſuch are branded by God himſelfe for wicked men, Pſal. 37.21.
And yet there are ſome, who have broken hearts with their broken eſtates; they would pay if they were able; and it is a great griefe to them that they are not able to pay; like as it was to that ſonne of the Prophets, who going forth in the company of Eliſha to enlarge their borders, as he was felling of a tree for building, on the bankes of Iordan, it happened that his Axe head which he had borrowed of a neighbour, flew of into the river, with which loſſe he was ſo grieved, that he runs unto Sliſha, and acquaints him with it, implores his help, crying out, Alas Maſter it was but borrowed, q.d. Had it been mine owne my griefe had beene the leſſe, but through my ſides my neighbour receives a blow, I am not able to returne what I borrowed of him, which is the greateſt cauſe of this my griefe. Into the wounds of ſuch, Charity will powre the oyle of Comfort, and tell them, that God accepts of Votall reſtitution for Totall. Yet let them reſolve to pay what is owing if ever God enable them:2 King. 4. Antiq. lib 9. as did that Prophets widow left in debt, (whom Ioſephus with divers others (as S. Hierom, Oecolampadius, Lyra, &c.) thinks was the wife of Obadiah, who did and maintained a 100. Prophets in the time of Ieſabels perſecution, by which meanes he was brought behind hand:) who having out of one …arre of oyle a miraculous encreaſe, did firſt ſell ſo much a would pay the debt owing by Gods ſpeciall command, and then ſhe and her children did live on the remainder. Whilſt ſhe had nothing it was no ſin to owe, but when ſhe had wherewith to diſcharge her Creditors, ſhe could not have beene guiltleſſe, if ſhe had not payed before ſhe had ſtored up. And thus much from the letter of the Parable we thought good to obſerve.
S. Hierom condemneth their perverſeneſſe, who (as he ſaith) Capere nituntur veritatem, & concludere terrenis ſenſibus, non recordantes quod debeamus de litera aſcendere ad ſpiritum, de terrenis ad coeleſtia: From the letter we muſt aſcend to the ſpirit, and from things earthly to heavenly. Otherwiſe in our earthly Expoſitions we captivate the truth, and keep it priſoner in the Judgement of that Father.
Having (with Ionathan) dipt the end of our Rod into the thinneſt of the honey,1 Sam. 14.27. which drops out of this waxen combe, and taſted of it by the way; we now come to the ſpiritual and more noble ſenſe, on which as the beſt and thickeſt honey wee meane to feed. And ſo
Doct. God is this Creditor, he truſts us with his goods, what we have we have from him to uſe.
Mat. 18.23. & 25. 14-31. Luke 16.5. & 19.12-14. 2 Tim. 6.17.
Reaſon. Man hath not of his own, God is abſolute Lord of all, 1 Chron. 29.11, 12. Pſal. 24.1. Both the houſe, and Furniture in it are his; and he layes claime to all, Iſa. 66.1. Pſal. 50.10. Hag. 2.8. Hoſ 2.2. His claime is ſufficient evidence (were there no other) that all is his. For he pretends no falſe Titles being Truth it ſelfe.
Mans need is great and that daily, he cannot ſubſiſt, if his wants be not howerly ſupplied: the naturall lamp of our life will out, if there be not a new ſupply of oyle, 1 Cor. 15.31. Now no other is able to ſupply it, but God alone, who hath all; therefore we are taught every day to ſeek bread at his hands; Mat. 6.11.
God would not that his Riches ſhould lie dead, His will is that they ſhould be employed for his gaine and advantage, as Mat. 25.14. Luke 19.13, 14.
Uſe. 1 Learne hence, to magnifie God in reſpect of his Riches; we highly extoll the happineſſe of ſuch or ſuch a man, who drives a ſtock of thouſands, and hath much abroad in other mens hands; but know we well, that all the rich men in the world are no way able to compare with God, neither in Lands, nor in Cattell, nor in Money, nor in Debts owing him: This will appeare if we conſider
Firſt, how many daily ſpend of Gods ſtocke and ſtore; Neither Man nor Beaſt, (for the uſe of Man) but daily receive from his hand, and ſeek to be further truſted, Pſal. 104.27. It would undo the richeſt man that ever was, to have ſo many in his debt at once.
Secondly, think how prodigall and expenſive men are, in ſpending on Gods ſtock; How prodigall of his Mercy, Patience, Goodneſſe, &c. Rom. 2.4, 5. How laviſh are men of the Time lent, of health, wealth, &c. Luke 15. Look but on the life of ſome one ſinner, and judge of the reſt, Hoſ. 12.1. Ier. 20.7.
Thirdly, conſider we with our ſelves how long God hath forborne and been out of purſe. When he lends, he lends but for a day, and limits all his mercies to that time, Pſal. 2.7. Deut. 26.16, 18. Ier. 1.10. Pſal. 95.7. Heb. 3.7. Mat. 6.11. But he forbeares forty daies, Ionah 3.4. yea three yeares, Luke 13.7. yea forty yeares, Acts 13.18. A hundred and twenty yeares, Gen. 15.16. Three thouſand yeares, Acts 14.16. yea almoſt theſe ſix thouſand yeares (ever ſince man was upon the face of the earth) hath God forborne, and been out of purſe. How could this be, were not this Creditor as he is elſewhere called. Luk. 16.1. A very rick man.
Laſtly, add to all Gods Bounty and liberality, which is renewed to us daily; He is as willing ſtill to lend us, as if we had paied him in all, and owed him not a groat, Pſal. 104.30.Hierom. & 68.19. Semper largitor, ſemper donator, every day, every minute carries with it a ſucceſſive renovation of his gratious kindneſſe.
Uſe. 2 Such are to be reprooved as deny this Creditor, aſcribing what they have to be due either unto falſe gods; as Hoſ. 2.5. or to themſelves moſt falſly, Dan. 4.30. Pſal. 124. Shall I take my bread and my meat (ſaid churliſh Nabal, 1 Sam. 15.11.) Plena deceptionis ſunt verba, (as one ſaith) This word Mine deceiveth Towne and Countrey; my Houſe, and my Land, my money, my Farme, my Church; they are meere cheating words, they defraud the poore of their parts, and delude the eyes of the Poſſeſſor. Of all we may ſay as he of the hatchet, Alas Maſter it was but borrowed. How comes it then to paſſe that we acknowledge not the Lener,Superbia eſt & delictun maximum, uti datis tanquam innatis, & in acceptis beneficijs gloriam uſurpare beneficij. Lib. de diligendo Deo. or aſcribe unto our ſelves what is his due? to uſe datis tanquam innatis, theſe things that are added to us as if they had been bred in us, argues horrible Pride and Rebellion againſt God, as ſaith S. Bernard.
I have read of one Thales Mileſius, who communicating an admirable Invention of his, concerning the motion of the Heavens to one Maudrita a Philoſopher, asked no other reward of him, but in the diſcovery of it he would acknowledge him to be the Author and Inventor, and no way aſcribe it to himſelfe. This is that which God requires of us, that in receiving of his Bleſſings we acknowledge him the Lender. He keeps nothing to himſelfe but his Honour; (as Ioſephs Maſter kept nothing from him but his wife; and Pharaoh nothing but his Throne) yet in this glory of his, we are too forward to be ſharers.
Object. But the earth God hath given to the children of men, Pſal. 115.16.
Reſp. To uſe he hath; but the right and propriety of all things he ſtill keepeth unto himſelfe.
In which reſpect S. Chryſoſtome findeth great fault with the Wills and Teſtaments of great Perſonages in his time, by which they be queath Lands, Lordſhips,Chryſ. Hom. 2. ad Pop. Antioch and Inheritances in their owne Name and Right; as if thoſe things were abſolutely in their owne power; wherein (ſaith he) they uſurp upon Gods Prerogative. Omnes uſum & fructum habemus, dominium nemo.
Uſe. 3 Laſtly, in all our wants and needs, from hence we have direction to whom to go a borrowing.
In things of this life we count it a great happineſſe,Benignus exactor eſt & non egens & qui non creſcit ex redditis, ſed in ſe creſcere faciat redditores: quia quod ei redditur, reddenti additur. Aug. Epiſt. 45. ad Arment. & Paulinam. Luk 11.7. to have a friend, who will lend us at our need; and we can tell how to improve it as occaſion ſerves: O that we were as wiſe to make uſe of this Friend and Creditor, none like him: For,
Firſt, hee is a Bountifull Creditor and no needy one; better provided then any other: Hee hath for our need and alwaies is at home. If he ſee we want, and that which we deſire is convenient for us to have, he will not ſay with him in the Proverbs, Goe and come againe to morrow. Nor with him in the Parable, Trouble me not now, the doore is ſhut, I am in bed, and my children are with me, I cannot riſe to give thee But he will ſupply our wants to the full, and ſatisfie our deſires ſpeedily.
Secondly, he ſtands not upon any great ſecurity, he is willing to take our words, our promiſes for the payment, Gen. 28.20. 1 Sam. 1.11. Mat. 18.26, 27. OnelyOnly he expects that we ſhould be juſt of our words that we may be againe truſted, Eccleſ. 5.4.
Laſtly, and though we borrow of him to day, yet if we ſtand in need of him to morrow (as queſtionleſſe we ſhall) and deſire to be further truſted, he will be willing to pleaſure us; eſpecially when he ſees we employ thoſe Talents well wherwith he hath hath betruſted us. The further deſcription of this Creditor in his Carriage towards theſe his Debtors, we ſhall ſpeake of in its proper place. Now of the Creditors.
They are deſcribed to us by their Number and Condition: Their Number, [Two] not as if God had no more; but under theſe all mankind are compriſed; So then obſerve
Doct. 2 Sinners are indebted Perſons.
Thus our Saviour teacheth us to account of ſinners, Mat. 6.12. Now what is there called Debt, is Luk. 11.4. called Sinne. So Luke 13.2. having uſed the word foreign, he uſeth the word foreign, Debters. And Mat. 18.24. A ſinner is there compared to a Debtor that owes then thouſand Talents.
The like reſemblance we have in other places, as Pſal. 51.1. Blot out all my Tranſgreſſions (ſaith David) In forgiving ſin, there is a wiping out of the ſcore, or croſſing of a Debt-book as it were, and Pſal. 32.2. the phraſe of not imputing ſin doth imply as much.
Now in two reſpects are Sinners Debtors. Firſt, as they are ſervants of God; in reſpect of that abſolute authority he hath over them; as he is their Soveraigne Lord, and as they have received Talents to imploy, ſo they ſtand bound to his Mercy and owe Obedience, Exod. 20.1. Mat. 25.
Secondly, as they are Sinners againſt God, and have tranſgreſſed that righteous Law of his, and are liable to the penaltie thereof, viz. the curſe which is as the Condition of the Bond, Deut, 27.26 Gal. 3.12. In regard whereof the Law is called foreign, Coloſ. 2.14. An hand writing againſt us For to this Obligation or Bond every mans conſcience hath ſet to the hand and Seale, Rom. 2.15 And muſt one day acknowledge it, as Iſrael did, Deut. 27.26. And thus we ſtand indebted to Gods Iustice.
The Debt of Righteouſneſſe and Obedience is truly and properly called a Debt, being a payment of what before we have received.
The Debt of Puniſhment is ſo called figuratively and improperly.
Firſt, for that it doth ariſe after the manner of a Debt, upon the non-payment of what is due, and breach of Covenants; ſo becauſe we have not rendered to the Lord that which is his due; and which we in the Covenant of works (Doe this and Live) have covenanted with him for, we are his Debters.
Secondly, for that it brings a man into the ſtate of a Debter: It makes a man to hide his head for ſhame (as Adam did) and to ſlie the preſence of God (as Cain did) yea live in feare of an Arreſt, Heb. 2.15. And at laſt brings him to Jayle, where he is clapt up and not releaſed till the utmoſt farthing be paid.
And thus both in reſpect of the Antecedent, Righteouſneſſe, which we ſhould have paid, but did not; and in reſpect of the Conſequent, Puniſhment, which is due for non-payment of what was owing. Sin is a Debt, and Sinners Debters.
Vſe. How then are ſinners miſtaken concerning their eſtate and condition. They will tell you, they owe no man a groat, they are out of debt, &c. when alas they owe a debt farre worſe then money, nor are any other ſo great debters as themſelves.
For firſt, a day is ſet for the payment of other debts; till the day be come we feare no arreſt, they cannot be exacted: But the ſinner goes in danger every hower; God may arreſt him whenſoever it pleaſeth him, as he often doth and hath done, when men thinke themſelves moſt ſafe, 1 Sam. 15.32. Dan. 5.4.—30. Iob 21.13.
Secondly, other debts make us liable but to a bodily arreſt onelyonly, the Conſcience may be free; but the debt of ſin doth endanger both Body and Soule too: All that a man hath is to be ſold, not our Goods onelyonly, but our Two Sonnes, Body and ſoule muſt goe to pay the Creditor▪ Mat. 18.16.
Thirdly, other debts may be forgotten, and ſo not required; but the debt of ſin cannot be forgotten of the Lord, Amos 8.7. he keepeth a Debt-booke wherein all is written, with the day and place. &c. Iſa. 65.6. Caines debt is as freſh in Gods mind, as if it were but yeſterday.
Fourthly, from other Debtors there may be ſome protection, either Place or Perſon may keepe us from arreſt: but there is no protection againſt the Lords Attachments. Angels nor Men cannot ſave us, Iob 10.7. The hornes of the Altar cannot protect us, 1 King 2.28.31. Nor can Mountaines and Rocks conceale us Revel 6.16.
Fifthly, there may be a flying away from other Debtors, and a hiding our ſelves from mans Attachments; but flying here will not ſave us, Pſal. 139.7. Whether ſhall I fly from thy preſence? Chryſoſt. Hom. 1. de paenttent. Ionae.which words, S. Chryſoſtome applying unto Ionah when he fled away from God, asking him why he fled when he heard David ſay thus, anſwers himſelfe, Tale eſt peccatam, quod ad multam ignorantiam redigat animam, ſuch a thing is ſin that it brings the ſoule to a great deale of ignorance.
Sixthly, in Mans priſon ſome favour may be ſhewed, good uſage obtained; but in the priſon wherein ſin doth caſt us, there is no eaſe, but continuall torture and torment, a dreadfull dungeon it is of utter darkneſſe, Mat. 21.13. All the dungeons in the world are not to be compared to that priſon which God doth caſt his debters into; a hollow Cave and Chaos of confuſion.
Seventhly, thou maiſt have a friend which may undertake for other debts when thou art in Priſon, and compound for part, or uſe ſome other meanes for liberty; but being caſt into this priſon there is no ſuch hope; amongſt the Celeſtiall company thou canſt not find one comforter; not one amongſt your ſelves can help another. If Children ſhould call on Parents, yet there they will not, cannot pittie them, they can have no ſuch compaſſion. Or Parents make petition to Children, Ibi clamabit piloſus as piloſum, anus ad alium, daemon ad daemonem, Percute, dilacera, interſic, evelociter, ſpolia detrahe, citò praedare, infer prunas, & ebullientibus impone lebetibus. Bern. in quodam Serm.O our bowells and our blood, bone of our bone, fleſh of our fleſh, ſpeake for your poore tormented Parents, &c. they will not, they cannot help; words will be but ſpent in vaine, out of this Pit is no pittie, one Brand calls on another, and on Divell to another, that is all.
Laſtly, if thou art not freed out of the hands of other Creditors, by friends or other meanes, yet death will free thee. But it is not ſo here, the debt which ſin caſts thee into is moſt called for, and moſt terrible after death: aſſoone as thy ſoule departs from thy body, it goes to the Priſon of Hell, and within a while, both Body and Soule muſt be arraigned at Gods dreadfull barre, whoſe Juſtice will be ſo exact, and infinite, that every particular ſin with the aggravations thereof ſhall be put into the Plea, and prooved againſt thee: upon which a Sentence ſhall paſſe, and the execution of fearfull damnation both of Body and Soule ſhall be ſerved on thee. Thus you ſee, of all debt the debt of ſin is the worſt, and amongſt all debtors none like to ſinners.
What madneſſe is it to ſeeme to be ſo much troubled with other debts, and yet this never thought on, or not to purpoſe? To an honeſt mind it is a Griefe and Shame, to owe more then they can pay; little honeſty have men, no more to regard this debt owing to the Almighty. Debt breakes many a mans ſleepe, I never knew that ſleepe paid any debt. O the ſecurity of ſinners! who owing ſo great a debt can ſleepe ſo quietly.
Auguſtus hearing that the goods of a Merchant who died much in debt were ſet forth to ſale, he ſent to buy his pillow; ſaying, that he thought it had ſome rare vertue in it to get one aſleepe, ſeeing he that owed ſo much could ſleepe on it ſo quietly. As for theſe who are ſo deepe in arrerages with God, and in ſuch danger by reaſon of their debt, and yet ſleepe ſecurely, God keepe me from their Bed and Pillow. That ſleepe of theirs is but Porkepoſe playing before a tempeſt.
Uſe. 2 Let ſinners be more wiſe, and hearken to the counſell which Salomon gives, Pro. 6.1.—6. There is none on earth, but is much in debt to God as you have heard. Eve took up ſin at firſt upon her owne bare word, by Loane, Adam by his unadviſed conſent ſubſcribed to the Bond: Ʋſura crevit poſteritati, the Burthen of their Intereſt lies on all their poſterity, we inherit our Parents goods and ſo are liable to our Parents debts; and he had need to be well ſtockt that can pay that ſum.
But beſides that debt, O the innumerable actuall Tranſgreſſions committed by us! they are more then the haires are upon our heads, and the leaſt is more then we are able to diſcharge, (as we ſhall hereafter ſee.)
It was Davids reſolution not to goe up unto his Bed, Pſal 132.4.nor give any ſleepe unto his eyes, till he had found out a place for the Lord: Let it be the reſolution of thy heart not to give any reſt unto thy eyes, till thou haſt gotten thy Quietus eſt from the God of Heaven.
Take the advice given us by our bl…ſſed Saviour, Mat. 5. ver. 22. And ſpeedily while we are in the way follow it;Zach. 5.3▪ 4. many Writs are already ſent out by God againſt ſinners; againſt the houſe of the Lyer, Swearer, &c. And his Bayliffes are abroad to arreſt us, Sickneſſe, Death, Judgement, &c. theſe lie in waite for us in every corner: yea they have already beene at our houſes, and made demand; beene upon our grounds and ſtreined: and will a man run into arrerage with his Prince, when the Sheriffes and Bailiffes are ſent to drive away his Cattle and impound them? To diſturbe his wife, children, ſervants, and attach his Perſon? Should a man in this caſe fall to ſporting, gaming, drinking and never care for compounding and ſtaying of the matter, would we not think him frantick? yet this is the caſe of many of us; wee are deeply run into arrerage with the Almighty; He hath ſent out his Sergeants and Bailiffes which ſtraine our goods, and attach our Perſons:Plato in dialogo contra mortem. 1 Cor. 11. From one is taken his Sight, from another his Hearing, from a third his Tast, from a fourth his Friend, Child, &c. yea many amongſt you are weake and ſick. &c. ſaith the Apoſtle, yet we ſeek not to ſtay the matter and compound the buſineſſe with the Lord.
How grievous was the ſin of Belſhazer, who notwithſtanding thoſe many Provocations of cruelty and Oppreſſion, Iſa. 14 6. Idolatry and Superſtition, Ier. 51.44, 52. Enchantment and Divination, Dan. 2.3. Iſa. 47.9. Sacriledge and Prophanation of the veſſells of the Temple, Dan. 5. ver. 3.23. having at the very inſtant enemies without, Cyrus and Darius beſeeging him; and Traytors whithin, Gadata and Gobryas ready to attach him: yet in all this dang…r truſting to the high walls and ſtrong fence of Euphrates, would make a Feaſt for his Princes, and inſult againſt God and his Iſrael; cauſing the golden and ſilver veſſels which his Father Nebuchadnezzar had taken from the Temple, to be brought, that he, his Princes, and Concubines might drink therein; and that not for any neceſſity, but in a drunken veine; and to fillfull his meaſure, reſted not here, but praiſed the gods of ſilver, gold, and braſſe, giving them the honour of that plenty and victory; when immediately the palme of a hand appeared, and writes his ſentence, which the ſame night was executed on him, and he ſlaine. God is highly provoked when being under the execution we remaine void of his feare, Ier. 5.3, 4. The child that relents not under the rod, we thinke to be in a manner paſt grace: when the arreſt is ſerved on us, if we then think not of paying our debts, or compounding with God betimes, we may be thought deſperate.
Uſe. 3 Laſtly, this makes for the defence of thoſe who are watchfull over their waies, notwithſtanding the frumps and ſcornes of the world; what need you (ſay they) be ſo preciſe and ſcrupulous, why keep you out of ſuch, or ſuch a company? &c. Great need there is: Sin is a debt, and ſinners are indebted perſons. It is not good to run into unneceſſary debts, nor ſtrike hands with ſuch, leaſt before we be aware we enſnare our ſelves.
When a man comes into the City, (ſaith an Antient) he ſees a number of goodly things which doe allure him, and ſet his deſires on fire, but if he be wiſe he will conſider what his meanes are, and ability is; and be content to forbeare rather then to run into debt for them: ſo is it with a wiſe Chriſtian; blame him not for it; conſider of ſin as a debt, yea as a forfeiture of the ſoule, and the caſe is anſwered.
As all mankind in Generall by theſe two may be underſtood, ſo the righteous in Speciall (as may be thought) for that theſe were ſuch whoſe debt was pardoned: now none but the righteous have their ſins remitted, and thus it acquaints us with their Condition before Converſion and Remiſſion, and may affoord us this Obſervation,
Doct. That the very Elect before Converſion are alike indebted which the wicked world. As great debters they are, and grievous ſinners as thoſe who remaine uncalled.
Epheſ. 2.3. T…t. 3.3. Coloſ. 3.6. 1 Cor. 6.9, 11. Rom. 3.9.
Reaſon. They have the ſame Corruption of nature in them that others have; All have ſinned, and are deprived of the glory of God, Rom. 3.22.
And they have the ſame occaſions and provocations to ſin from the Divell and the world that others have.
Vſe. Which ſhould teach them, firſt, to walke humbly, ſeeing they have beene as bad as any other; when they ſee other run into riot and exceſſe, they ſhould with Pharaohs Butler call their owne ſins to remembrance.
2. To walke the more watchfully, ſeeing wee carry a nature about with us, that hath beene ſo diſobedient unto God; counting it enough that we have heretofore followed the luſts of the world, reſolving to ſpend that little time remaining in a more carefull Obedience unto Gods Will, ceaſing from ſin, 1 Pet. 4.1, 2▪3.
3. To carry our ſelves more meekely towards all; deſpairing of the Converſion of none, but patiently waiting; proving if at any time God will give them Repentance and bring them out of the ſnares of the Divell, 2 Tim. 2.25.
Come we now to the Condition of theſe Two Debters, and firſt as it was Ʋnlike.