The True Christians T est, Part 2 · Meditation 26
MEDITAT. XXVI. Of Debters.
SIN is properly a Debt; but to be in Debt, is not properly a Sin: If it were, what Conſolation could be adminiſtred to them that were born in Debt, and continue therein ſore againſt their Wills; to them that are engaged therein meerly by the Providence of God, or reduc'd thereunto by the Injuſtice or Oppreſſion of men. But yet to be much in Debt, and that inextricable, is a very great Calamity, and eſpecially burdenſome to a juſt and ingenious mind; and yet more eſpecially, if contracted by any fault or folly of his own. For if to loſe Eſtates, and lay down Life it ſelf upon a Publick or Charitable Account, be accounted Generous and Virtuous; to run into Debt upon ſuch Account, ought not ſure to be eſteemed ſcandalous.
Solomon ſomewhere tells us, That the Borrower is Servant to the Lender. And indeed if there were no more in it, but this loſs of Liberty, it would make that condition troubleſome and uneaſie: But alas it is attended with many other miſchiefs and dangers, which do ſtill inhance the Calamity. The Precept therefore, of owing no man any thing, Rom. 13. 8. is given us in much mercy, and God does therein conſult our eaſe, ſafety and quiet; as by commanding us to be chaſte and temperate, and righteous, he does conſult our health and credit. There are two Commands in the Text, To owe no man any thing, and to love all men always. The former ſeems a very hard Commandment to the Poor, and it is almoſt impoſſible for them to perform it: (Juvet idem qui jubet!) The latter is ſeldom (I doubt) performed by the Rich; whoſe Riches, for the moſt part, make them proud, diſdainful, oppreſſive and covetous. The performance of the former ſeems to depend upon the performance of the latter: For how is it poſſible that the Poor ſhould be out of Debt, if the Rich be not kind and charitable? But if all men did love their Neighbors as themſelves, then it were eaſie to conceive that no man need ow any thing to any. What then, Does God command men Impoſſibilities? Does he with-hold Straw, and yet command his Servants to make Brick? Does he ſend men naked into the world, and leave them deſtitute of all things, even of ſtrength it ſelf, and yet charge them neither to beg nor borrow, but to ſtarve? No, this cannot be; we muſt therefore relax the ſeeming ſeverity of this Command, by ſome favourable interpretation, and ſay, We muſt not wilfully and needleſly contract Debts, nor careleſly and unjuſtly continue in them. It is neither true nor charitable arguing, to conclude, That any Man is unjuſt, becauſe he is inſufficient; no more than it was in the Egyptian Tyrant, who concluded the poor People were idle, becauſe they did not give in the wonted Tale of Bricks, when the Straw was deny'd them. As there may be great Charity, where there is but a Mite, or poſſibly nothing at all given; ſo there may be true Righteouſneſs, where nothing is paid. And it becomes us to imitate the gracious Nature of God, who accepteth men for Charitable, In whom he findeth a willing mind, according to what they have, and not according to what they have not, 2 Cor. 8. 12. And for Righteous, According to what they can do, and not according to what they cannot. The conſideration of the great Debt, which we all, even the moſt ſolvent of the Sons of Men, owe to the Almighty God, ſhould make us favourable both in puniſhing and cenſuring thoſe that are indebted to us; and our Short-ſightedneſs and Fallibility ſhould make us take heed we do not prove our ſelves uncharitable, whil'ſt we ſo liberally condemn other People for unrighteous.
But yet there is a contracting of, and continuing in Debt, which is very unrighteous, and a Symptom of a Worldly Mind. Such is that, when men by Riotous, Idle, or Extravagant Living, ſpend their own Eſtates, and reduce themſelves to a neceſſity of being beholden to other mens. If it be Unskilfulneſs, Unadviſedneſs, Weakneſs or Overſight, it is uneaſie to be born, and ſomewhat ſhameful to be imputed: But I dare not ſay it is wicked, becauſe I do not know that any man is bound in Conſcience to be unſurprizably and indefeatably cunning in the management of any Secular Affairs, no, though his Education have been in it.
Such is that, when men ſee the Languiſhings of their Trades or Eſtates, and that they are no longer able to bear the weight of their Expences, and yet will rather chuſe to ſupply thoſe Expences out of other mens Eſtates, than they will retrench them. Nay, for ought I know, Charity it ſelf (commonly ſo call'd) may be to blame here; for paying to another man what is his, ought to take place of giving away ones one.
Such is that much more, when men make other mens Eſtates maintain their Luſts, their unneceſſary Pomp and Grandeur of Living, their unwieldly Purchaſes or Portions, or any thing ſuperfluous.
Such is that, when men either unneceſſarily delay to pay their Debts, if they be demanded; or do not make ſatisfaction to their Ability for any Loſs really ſuſtained, if it be required by the Creditor, which, according to the Reverend Biſhop Juel, is the onelyonly allowable Interest.
Such is that, when men caſt about, and ſeek ways to defeat the Creditor; or will ſo much as make uſe of any Trick or Nicety in Law, to avoid the payment of a juſt and honeſt Debt. Nay, ſuch is that, when men could wiſh with themſelves, that they could by any plauſible means defeat him. Nay if they do not with as much chearfulneſs, if their Circumſtances do capacitate them, pay what they have borrow'd, as they borrow'd what they needed, they cannot eſcape the blemiſh of Covetouſneſs, Injuſtice, or a predominant Love of the World.