THE Apostle having in the 12. chap. discoursed of divers Ethical Vertues; he comes in this 13th. to treat of some Politicals; particularly of O­bedience to Governors from v. 1. to 7th; and of common Justice to one another, from 7. to 11. In the former he presses Subjection by Arguments drawn from the Fountain and Streams of Government.

1. The Fountain thereof is Gods Ordinati­on, v. 1. No power but of God — The powers that be, are ordained of God. Whence he infers this corollary; Therefore they that [Page 2]resist Government, resist Gods Ordinance, and receive to themselves Judgment, ( [...]) not only of men, but of God, whose Ordinance [...]s violated by them, v. 2.

2. His second Argument is taken out of the Streams, the use and Benefits of Magistracy, which are (according to Gods Ordination) praise and encouragement of good works, and a terror only to those evils (our own, or others) which might hurt us: And there­fore it is said, He is a minister of God unto the for good, v. 3, 4.

From both these Arguments he infers a necessity of subordination ( [...]) v. 5. Wherefore we must needs be subject, and that not only for wrath (for fear of punish­ment by humane laws, whereby the vilest men are some way impelled or restrained) but for conscience sake, as genuine Christians who acknowledg this subjection necessary by Divine Precept, and therefore readily com­ply with such Magistratical commands, as they judg agreeable to the Will of God (us (que) ad aras) This practical judging according to the rule of Conscience (Gods holy word) is necessary for conscientious obedience; and a modest enquiry into the Reasons of Su­periors commands, doth no more derogate from the Dignity of the commanders, than examining Doctrines in matters of Faith, [Page 3]does from the Preachers of the word; which this very Apostle commands often, and com­mends in the Bereans as a noble industry.

He proceeds to shew, why men do, or ought to pay tribute, v. 6. For this cause pay you tribute also, for they are Gods Ministers. For this cause, namely, Conscience: Because Christ commands it, Matth. 22.21. And because they are Gods Ministers.

He subjoins another Reason, enforcing even natural conscience by common equity, if there were no Christianity in men; and that is, Attending continually upon this very thing, namely, the Ministry of God for your good (according to their afore-noted Constituti­on). Now, as express Law, and common Reason, require provision for the Ministers of Worship, to carry on their service, and main­tain their persons (they who attend on the Altar must live of the Altar); so the same Law and Reason requires support to the Ministers of Justice, whose publick Service, and honourable state, (necessary thereunto) cannot be maintained without an answerable common contribution.

He concludes this discourse of Magistrates, and passes over to the other branch, common Justice, with a general Exhortation, Render therefore to all their dues. v. 7. To the Ma­gistrates, their Tributes, Customs, Fear, Ho­nour; [Page 4]and to all others, their proprieties and due debts; be just to all; be behind-hand with no man; if you pay it not, it still re­mains due; right never rots; You are still debtors in equity, which I would not have you be (says God by the Apostle) Owe no­thing to any man but love.

In the Words there is mentioned a twofold debt; one that is incumbent only upon one party, and this is debt proper; the other is reciprocal, and incumbent on both, Love; (love one another) which is a debt metaphori­cal. 'Tis the proper debt (aes alienum) of which we intend now more fully to dis­course.

This in the present prohibition seems abso­lutely and universally forbidden; nothing; not to any man; Prince, or Subject, high or low. But if you look back to v. 7. (Ren­der to all their dues); That hints to us a limi­ted sense, in which I conceive it must be un­derstood: Not that to be in debt is absolute­ly and in it self unlawful; but such a wilful owing is forbidden, as detains anothers due without his free approbation and consent; that renders it not, when it is required of him.

Seeing therefore the matter admits of a distinction of lawful and unlawful owing; we shall treat of both, that the case of conscience [Page 5]may be more fully resolved. And first of lawful Debt.

1. Debt is lawful in it self, for it is one of the species or kinds of contract founded on mans dominion over his own proprieties; namely, that between Lender and Borrower, which may be thus defined.

A contract, wherein one that has full domi­nion of money, (or any other thing valuable by money) placeth it for a time in the hand and for the use of another, only for his profit. In which,

1. Full Dominion; It signifies a compleat right and propriety in a thing, or a sufficient trust committed by such a Proprietor; and both the Proprietor and Trustee must have an actual power and capacity prudently to dispose of it: Therefore Children under age or years of discretion; mad-men under di­stempers; men of weaker understanding, and in this matter apt to be imposed upon; feme Coverts in such things as are not com­mitted to their management; Guardians and Servants beyond their trust; Partners with­out consent; the trust or consent expressed, or reasonably presumed; have not full do­minion, and therefore are not capable of any contract in such matters; and therefore not of borrowing or lending in their own or others names.

2. Of money, or any thing valuable by it: For it may be Food, Raiment, Labour, a Horse, a House, or any other such goods, as can be rendred again, either in the individual (the very same) without damage, or in the kind of like value, or in equivalent Mo­ney.

3. For a time: Either determined by the contract (as a Day, Week, Year) or unde­termined; and so is determinable by the Will of the Lender: This distinguisheth it from gift, which altering the propriety, the former Owner does no more require it.

4. Into the hand, and for the use of another. Herein it differs from entrusting a man with a thing only to be kept for the Owners use, when he shall call for it: As when I put my Horse to Grass, or into a Livery-Stable, &c.

5. Lastly: Only for his profit: For if the Lender contract for profit (more or less) to himself, it ceases to be loan, and runs into some other species of contract. Indeed it still retains in our vulgar language (altho im­properly) the name of debt, borrowing or lending; whereby the true nature of lend­ing is but confusedly understood by the most, and thereby many needless disputes and scru­ples about Usury have been raised. Lending must be free say some; and so say I, or else it [Page 7]is not lending; for if it be otherwise, the contract is altered. As,

1. If to share of the profits, 'Tis not loan, but Partnership.

2. If to have compensation for damage: Neither is that loan, but hire. And therefore some do call their interest, (not improperly) damage money; because, tho there be not damnum ingruens (actual loss) yet there is lucrum cessans (ceasing of profit) by having ones money in anothers hand. Tho a man loses not what he has, yet he loses what he might have, were it in hisown hand to be u­sed and improved by him.

Now that this is lawful, consider, that mo­ney answers all things, Eccles. 10.19. that is, All that can be procured by it; and 'tis (on the same ground) as true reciprocally, that every thing answers money, which by its sale can procure it: So that my Horse is my mo­ney (so much as it is worth) and my mo­ney is my Horse (so much as will buy one): If therefore I let my horse to hire, I may his price as well: The Servant is said to be a mans mony, Exod. 21.21. that is, the pur­chase of his money; if therefore he that em­ploys my servant must pay me for it, why not for the employment of so much money as did buy him? But this is more plain. v. 19. [Page 8]Where the maimed person, besides for his healing, was to be satisfied for the loss of his time: He shall pay for the loss of his time; in Hebrew 'tis for his ceasing; i.e. from his work whereby he might have gained profit. So then Lucrum cessans, (gain ceasing) is to be compensated with money: The loss of my time is the loss of my money, which must be in equity paid for; but the absence of my money is the loss of my time, which should be employed about it.

The profit therefore of loan, (in its most proper sense) being only to the Borrower, 'tis the lenders gift of so much, as the profit of the loan comes to: If therefore (with due cirumstances considered) one can law­fully give his own, and another as lawfully receive the gift (gift and loan being in ef­fect the same): Then the contract of lend­ing and borrowing, and by consequence owing something, is in its own nature law­ful.

2. Debt is not only lawful in it self, but it is sometimes even necessary, at least honestly very expedient, in the way of ordinary Com­merce. As,

1. In merchandizing (which is buying and selling): This cannot sometimes be well performed without it; for we have not al­ways [Page 9]the convenience to pay, when we have the opportunity to buy: Now if every man, to avoid debt, were bound to forbear buying till he had sufficient money in hand; there would be little buying, and so the pri­zes of commodities unreasonably fall, or most of (if not all) the running cash of a Nation would be imbargo'd to the publick damage, as well as the private loss, by the dead-lying of so much useless money.

2. In things absolutely necessary for life, (as Food. Raiment, and House-room) if present necessity require them forthwith to be had, and we have a reasonable prospect of a fu­ture capacity to pay for them, what can (in this case) be done but going on score (which is debt), or borrowing of money for the present occasion? A Friend in his Journey may come and occasion our lend­ing three loaves at midnight, Luke 11.5.

3. In small bargains, when we cannot change money, or in such places where money is scarce, and men are forced to barter: Putting to account (which is debt) is ne­cessary, till time convenient for stating and ballancing the accounts.

4. In great bargains, and setling Estates; which cannot be parcelled out just equal to ones cash, or to pay every debt at the same time: In such cases, we contract a debt to [Page 10]secure the title, which we honestly pay after by degrees out of the profits of the bargain or land, as they will arise; which if it should not be, it would ruin mens trade or Estates.

And therefore, seeing the Scripture is gi­ven for mens good, it cannot be supposed to forbid that which is so necessary and conve­nient for them.

3. Nay, rather the Scripture gives counte­nance hereunto, and that in divers Particu­lars. As,

1. The Scripture commands us to lend. Deut. 15.7. &c. If there be a poor man, one of thy brethren (i. e. a Jew) thou shalt not harden thy heart, nor shut thy hand from thy poor brother, v. 8. But thou shalt open thy hand wide unto him, and shalt surely lend him sufficient for his need. Oh but the Year of release is drawing near, and I shall lose my money: He'l not pay me till then, and then he will be quit, (as v. 12.) To prevent this sort of reasoning, 'tis added, v. 9. Beware, that there be not a thought in thy wick­ed heart, saying, the year of release is at hand, and thine eye be evil against him, and thou gi­vest him nought, and he cry to the Lord — and it be sin unto thee. v. 10. Thou shalt surely give him, and thine heart shall not be grieved [Page 11]when thou givest him, &c.

Here we may note, That lending is com­manded; that giving (the profit of a loan) and lending is the same; that not only the matter (without excuse) but the manner (without grudging or grieving) is required; and therefore the contrary will be sin to him that does it.

As Moses thus taught his Disciples, so does our Saviour teach his, Luke 6.35, 36. Sinners lend to sinners to receive as much again; hut love ye your enemies; do good and lend, ho­ping for nothing again. Nothing? What not the Principal? Yea, doubtless the lent Princi­pal might be looked for again, or else it were an absolute gift, and not lending; but the nothing here signifies nothing of the profits of the loan, or else it were the usurious con­tract, and not the merciful lending here re­quired. Make it not your only motive to lend (as sinners do) hoping to receive as much again: That is, the like kindness up­on occasion at another time, when they are able to lend and you need to borrow; but in a Christian Benignity, and in obedience to the command, with expectation only of Gods future reward, and your reward shall be great; And in a Conformity to the Commander and Rewarder, and ye shall be the children of the highest, for he is kind unto the unthankful, [Page 12]and to the evil; be ye therefore merciful as your father is merciful.

The scope of this, and that which goes before, is (not to contemn your propriety, as of no value; not to satisfie the Rapaci­ous, who would soon borrow all that you have; nor to maintain the idle or Riotous, who would willingly spend upon others la­bours, but) to relieve Gods poor, or such as are made poor by Gods Providence, without their notorious fault; then (tho thy perso­nal enemies) thou shalt help them: If his necessities be great, that he hunger or thirst, give him meat and drink for his present suste­nance in life; if not altogether so great, then exercise thy Gospel-spirit of kindness and Mercy, by lending, as his need requires, others known needs considered, and thy A­bility with Christian Prudence will allow.

Hitherto also refer that moderation in ta­king security required, Deut. 24.10, 11. Where they are forbidden to enter into the Debtors house for the pledg, but were to stand without and receive it at his hand. Thus the Scripture (you see) commands lending.

2. The Scripture that commands lending, commends the Lender, Psal. 37.26. Of the Righteous Man 'tis said, He is merciful and lendeth, and his seed is blessed: And in 112.5. A good man sheweth favour, and lendeth; he [Page 13]will guide his affairs with discretion. That is, 'Tis the Character of a righteous and good man, that he is merciful and ready to shew favour; this he exercises and manifests in lending; only as in all his affairs, so especial­ly in this matter, he uses his discretion. This place compared with Matth. 5.42. From him that would borrow of thee, turn thou not away; will help to explain it: He is ever-merciful, tho he does not ever lend; He is always good, and therefore in hardness of heart never turneth away from the Borrower; but yet tho his heart be open, his discretion may sometimes hold his hand, or direct it to other objects; with discretion or judgment he sheweth favour to the distressed.

Now since lending and borrowing are such reciprocal relatives, as never to be separated; the one (with due circumstances) being commanded and commended, the other cannot be absolutely disapproved, but is at least allowed if true need require. Yea,

3. The usurious contract, which has been more questioned, and is called (tho impro­perly) lending, (as is before noted) was permitted to be made with a stranger, Deut. 23.20. Unto a stranger thou mayest lend upon usury, but unto thy brother thou shalt not lend up­on usury. The reason of this restriction as to a brother, was (I conceive) especially, [Page 14]that the Jews might be preserved in their inheritances, the better to distinguish Tribes and Families, whereby the Genealogy of the Messiah might be cleared; and therefore di­vers of the Judicial Laws looked this way, amongst which this may be reckoned as one. But had usury been in it self unjust, or un­lawful, then to have taken it of a stranger had crossed other laws, such as forbad to vex or oppress the stranger, Exod. 22.21, 23, 29. Yea, in point of Justice and chari­ty, the same required to a stranger, as to a Brother, Levit. 19 33, 34. If a stranger so­journ with you in your land, ye shall not vex him, but the stranger that dwelleth with you, shall be unto you as one born among you, and thou shalt love him as thy self. A stranger poor, and faln to decay, was to be relieved, that he may live with thee, Chap. 25.35. As to matter of justice, whether distributive, or commuta­tive, there was to be one manner of Law to both Stranger, and home-born, Lev. 24.16, 22. and Numb. 15.15, 16. Yea the curse was denounced against him that perverted the Judgment of the stranger, Deut. 27.19. Had usury been against common equity, and a thing in it self unjust, it must doubtless have proved a great scandal to the Gentiles, and a prejudice against the Jewish Religion; yea dishonour to the God of Israel as partial, as [Page 15]securing by law the interest of his people, and exposing others to unrighteous dealings. A farther evidence of its being a judicial law, which condemns it, and peculiar to that Common-Wealth, may be this; That we find it no where faulted in the New Te­stament; yea, 'tis not improbable, that our Saviours Parable of the Talents, gives allow­ance thereunto, that I might have received my own with usury. He seems to intimate not only a common custom but a common right, in that he mentions it without re­buke; 'twas otherwise in the Parable of the unjust steward: Where tho he commends his Wisdom, yet he notes his injustice.

Therefore such places (in the Old Te­stament) as seem to speak against Usury, are to be understood either of that which was cruel and biting (as the word imports) or received of the poor, contrary to Exod. 22.25. which seems to be a moral law; or against the afore-mentioned, express judicial law, not to take of a brother. And indeed this seems to be that grievous scandal intimated, Jer. 15.10. I have neither lent upon usury, nor taken upon usury, and yet the people curse me. Some Jews, 'tis likely, in his time as well as in Ne­hemiahs, did oppress in this kind; so as the poor afflicted cried out upon it, and upon all persons that had any thing to do there­with, [Page 16]as well the payers, as the receivers thereof.

Now if this lending for advantage be not unlawful, then much less is the lending out of love and bounty; and by consequence its necessary correlate, the answerable borrow­ing out of need can no wise be blamed, tho perhaps the occasion of the need may be so.

4. The Apostle himself, who gives the pro­hibition in the Text, puts himself in debt by being surety for Onesimus, Philem. 8. If he hath wrong'd thee, or oweth thee ought, put that on mine account. To put it on his account, was to make him debtor for it until the account should be stated and discharged.

5. Gods People have been bid to borrow; as of the Egyptians, Ex. 2.3. — 11.2. In this tho there were something extraordinary, God intending to give them all that was lent; Yet in that he did not bid them (as he might) privily, or by what means soever, to get the possession of those Jewels, and take all they could lay hands on; but only plainly and fairly to borrow them, they (not knowing the Counsels of God) intending, probably, to restore them again; it shews the borrow­ing in it self, and on special occasions, to be neither dishonest nor dishonourable. So the Woman in 2 Kings 4.3. Was bid to borrow [Page 17]Vessels, when the Oyl was to be multiplyed, beyond all those she had in the House: Go borrow thee vessels abroad of all thy neighbours, even empty vessels; Borrow not a few.

6. Gods People have been borrowers with­out blame; as the Woman last mentioned; the Israelites of the Egyptians, Exod. 12.35. So the Prophets Sons, concerning the Axe; Alas, master, for it was borrowed, 2 Kings 6.5. So of the poor Jews, Nehem. 5.4. There were also that said, We have borrowed money for the Kings Tribute, and that upon our lands and vineyards. They were fain to mort­gage their Estates, which was deplorable, not culpable, their misery but not their sin.

7. Yea borrowing may be and ordinarily is with design of mutual compensation, and so is a part of brotherly kindness, and good neighbourhood. 'Tis scarce possible for any person or family, to be always provided for every occasion; mutual supply is therefore necessary, and is one of the ends of cohabi­tation: Therefore better is a neighbour that is near, than a brother that is far off, Prov. 27.10. The condition of a person is often such, as needs not a gift, tho a present supply; in such case borrowing is the most expedite way; which implies a confidence in our neighbours good will, with a purpose to do [Page 18]him the like kindness on occasion: And in­deed there is often acknowledged a kind­ness in a will to be beholding, as well as to ob­lige.

These things considered will, I think, suf­ficiently evince, that all kind of borrowing or owing is not unlawful, or forbidden in the Text. At most, the thing is in it self but indifferent, and may be circumstantiated to be a laudable good.

And thus much of lawful, and allowable owing, yea, sometimes eligible, as a good ne­cessary, or convenient thing.

2. Besides this, there is an evil owing warned against here in this Scripture, Owe nothing to any man. This should be avoided for that which makes it blameable, and doth too often accompany debts, namely, the e­vils of sin, and of sorrow.

1. Sin is frequently the cause and Compa­nion of debt, where the Debtors are careless treacherous, proud, or presumptuous.

1. The careless Debtor is he, who runs in­to debt from a heedless inconsideration of the woful consequences; he is herein guilty of a double vice, prodigal Imprudence. Such owing is a wretched disregard of ones Estate and an ill husbanding the Talents where with God has been pleased to entrust him [Page 19]yea, a taking those of others into his hands, when he cannot give a good account of his own. This is found in such foolish and vain per­sons as do either,

1. Not consider the bounds of their Estates, to compare them prudently with their Ex­pences; but are sottishly profuse to satisfie a humour or fancy, ne're thinking whether their stock is able decently to afford it.

2. Run into groundless suretyship: I say, groundless; for in this it must be said (as was of debt) there is a good and an evil surety­ship.

To make this appear, we must consider the nature of the thing; suretyship is an En­gagement or Contract, that another shall pay his debt, or we will pay it for him; or it is an assuming the debt, at least, the haz­zard upon our selves. And this is either,

1. Well-grounded; as when we duly weigh all circumstances of our selves, and the person for whom we compound. And as to both,

1. The Motive or Obligation, which may encline us to do it: Such are drawn either from near Relation, or equal friendliness in time past shewn, or with good reason expect­ed for the future; or else for some eminent publick good.

2. The ability and fidelity of the person for whom we are bound; as also our own ability well to bear the burden in case it should fall upon us.

Now these things well considered, there may be sometime reason for us to give to the party, for whom bound, so much as the debt comes to, if need should require; or the hazzard may reasonably be thought so little, that we need not in a sober Judgment fear it should fall upon us. Of the former sort are suretyships for a Father, a Brother, or one that has done us a great, real, and e­qually valuable kindness; as also Bonds for Apprentices nearly related to us; or for such a one entring into a profitable office, where the Trust requires a Security: Of the latter, are Bonds of Recognizance, to appear, or be of the behaviour, for a Person that is not like to break it, or start aside, and so make a for­feiture; especially if it be of publick con­cern, that the Person for whom bound, should retain his liberty. These and such like suretyships are not only allowable, but may be sometimes a necessary duty; especially in some constitutions of Government, where such securities are frequently required.

And therefore 'tis unnatural and unchristi­an to make vows and praeengagements, to a Wife, or the like, never to be bound for any [Page 21]man (as some have done): And it were but just, that such a one should be excluded the help of all mankind, if he should fall under such a necessity, as should require a surety: and truly neither Faith nor Reason can as­sure any man to the contrary: He that will have friends, must be friendly, Prov. 18.24. And thus much for Suretyship as well ground­ed.

2. But there is also a groundless suretyship, which is often represented in Scripture as very blameable, and this under Three Cha­racters.

1. For a friend (or at least one so called by way of excuse) out of a foolish good na­ture, without weighing circumstances.

'Tis commonly done by such silly persons as are easily coaxed and imposed upon; or such Prodigals, as are apt to run themselves into a necessity of the like kindness: Or last­ly and most usually, by drunken companions, when their liquor has laid their discretions asleep. We commonly see that fudling fellows have their several humors in their cups: some ate maudlins and weep: some are Hectors, swagger and quarrel; and some are monstrous loving and kind; now these of the latter sort are the foolish men, that usual­ly do involve themselves by suretyship. I [Page 22]make bold to call them foolish, because the Scripture does so too: A man void of under­standing striketh hands, and becometh a sure­ty in the presence of his friend, Prov. 17.18. He is taken as a silly bird in a snare, from which he is advised to get out as soon, and as well as he can, Prov. 6.1, &c. If thou be surety — thou art snared, thou art taken with the words of thy mouth. Do this now, my son, and deliver thy self when thou art come into the hand of thy friend; go, humble thy self, and make sure of thy friend. Give not sleep to thine eyes, nor slumber to thine eyelids. De­liver thy self as a roe — and as a bird from the hand of the fowler. The name of Love and Friendship is the fair bait that allures this heedless bird into the dangerous snare; the appearance of pleasant and green pasture, that leads the inconsiderate Roe into the de­structive toils: I say the meer name and ap­pearance, for there is no true love or friend­ship, but of good men, from good Principles, and upon good grounds; in all other, cour­tesie is much craft; and design manages most of the kindness of the world.

2. For a stranger, where there is neither natural tye, nor sufficient acquaintance in those things that are necessary to be known in this affair: Of such a one 'tis said, He shall smart for it; or (as in the original) be [Page 23]sore broken, Prov. 11.15. Like the breaking of a bone, which not only disables, but ex­treamly pains.

'Tis not unusual to hear men lament, that their Estates are broken by others debts, or which they never did eat or drink; and that it should not so much have troubled them had it been their own The sense and re­membrance of their folly adds to their mi­sery. Thus they think of themselves. Be­sides which, the Holy Ghost shews, how o­thers ought to think of them; namely, That they are people no ways to be trusted. Take his garment, that is surety for a stranger, and take a pledg of him for a strange woman, Pro. 20.16. The same words are repeated, ch. 27.13. Not as an oversight of the Pen­man, but as a thing well to be remembred. The meaning is, they that are given to Sure­tyship, and Whoredom, are no more to be trusted than the wretched Gamesters, who to day are full of Cash, and to morrow Bank­rupt; so uncertain are their estates, that they cannot be valued, and they may soon undo themselves, and others with them.

3. Custom in these follies renders them worse. There are some wary men, that at a certain time may be caught; but there are others, who make a common practice of it. Of being one of these the Scripture cautions, [Page 24]Prov. 22.26, 27. Be not thou one of them that strike hands, or of them that are sureties for debts. If thou hast nothing to pay, why should he take away thy bed from under thee? What reason have men to run such hazzards as not to have a bed left to lye upon?

And thus much of the careless debtor so far as concerns himself: But here something may properly be added concerning the Cre­ditors of such Debtors. Know therefore, if their debt be their sin, men had need take care how they become partakers thereof. Lay hands (says the Apostle) suddenly on no man, neither be thou partaker of other mens sins. Keep thy self pure, 1 Tim. 5.22. He cautions Timothy of partiality and rashness in ordain­ing men to the Ministry; they perhaps un­furnished with due qualifications, thrust themselves forward, and unwarrantably de­sire to be admitted into the sacred office; this presumption is their sin; but take thou heed that by thy allowance, and concurrence, thou draw not some of the guilt upon thy self. So may I say in the present case: Lend not, give not credit, receive not into Bonds, rashly and inconsiderately, one who may inconsiderately desire, or rashly yield to be a debtor; lest thou partake in his sin, and contribute thy helping hand to his ruin; keep thy self pure in this respect; have nothing [Page 25]to do in this matter: As Jeremiah was nei­ther lender nor borrower in oppressive usury, so be thou neither lender nor borrower in foolish and careless debt. He that puts his bot­tle to his neighbours mouth, is guilty of his drunkenness; woe unto him, saith the Prophet, Hab. 2 15. He that giveth to an idle Begger nourisheth the idleness more than the man; so he that lends to a careless prodigal cherish­eth his prodigality more than him. If you put a sword into a madmans hand, he may kill himself, but his blood will be required at your hands who gave him the opportu­nity. O remember you are your brothers keeper, as to his Estate, as well as his life. I have heard it said concerning some persons, That they deserved hanging for lending mo­ney, because of the publick damage that ac­crued thereby; whether these severe Judges were out in their politicks, or in their infor­mations, we need not now farther enquire; however thus far in the general I am of their minds, That a lender may divers ways be ac­cessary to all the mischiefs that follow there­upon; nor will the importunity of the bor­rower, nor the love, kindness, and respects pretended by the lender, solve the matter: But if the loan or credit given, be with design to serve ones own turn, 'tis an egregious cheat, the bubling of a cully, and notorious [Page 26]villany covered over with curtesie.

I have the rather enlarged on this subject, because the lenders have commonly more of their heads about them, than the witless bor­rowers, and therefore are more obliged to think what they do: Which if men would conscientiously consider, it might stop the gap on that side of the hedg, and prevent a great deal of mischief that comes by careless borrowing.

2. Another sinful debtor is the treacherous debtor, who contracts debts with design to make his own advantage of others loss, or extream hazzard. Such are the gentiler sort of beggars, who being too proud or ashamed to ask an alms, call it borrowing of what they never intend to pay: This if it be known or supposed by the lender, may pass with him only as a proud beggary, and accord­ingly repayment is not expected by him. But worse is that of some Gentlemen, who having their Estates entailed, do draw in, or awe in their tenants or inferior neighbours, to lend, or be bound for them in such sums as their annual income for life, compared with the rate of their expences, is never like to satisfie. Such also are some traders, who drive their trades only or chiefly upon Cre­dit, without a true discovery of their con­ditions to the Creditor, that so if he lend or [Page 27]trust, he may do it out of friendship, and not a mistake: This tho it end not always in a loss, yet is always a great hazzard to the re­al owner, without his consent. Worse a­gain than these are they who contract as many debts as they can, with design to break and compound, or run away. Of the same rank are those that embezzle what they are entrusted with; or such as take to their own use whatever they can lay hand of, and then pretend borrowing, when they are dis­covered.

All these may be truly accounted thieves and robbers, rather than debtors, altho per­haps civil laws take not hold of them as such; for 'tis getting possession of anothers goods without the knowing consent of the true ow­ner; and this is no other than theft in the Court of Conscience, tho the Courts of Judicature may call it only a cheat. But if men have no conscience to be awakened by these considerations, let them think of one Motive from their worldly interest, and that is, That they that defraud others, may expect some time or other to be defrauded themselves: for if you have not been faithful in that which is an other mans, who shall give you that which is your own? Luke 16.12.

3. Another sinful Debtor is the proud bor­rower, who would seem to be richer than he [Page 28]is, only to live high, and make a bustle in the world. Such scorn their own condition, where­in Gods Providence has put them, and are dis­content with him for his allowance. But this wicked pompous way of living, by the just judgment of God, and the righteous sentence of humane laws, commonly (even in this world) ends in misery; when the ruffler in his youth, shall in, or before his age, lye and rot in a Goal, and his bones (as 'tis called) make dice to the disgrace of his name and memory.

4. The last I shall at present mention is the presumptuous, and covetous borrower: I put them both together, because they are usually conjoined: These are such as have stronger fancies than judgments: Vehement inclinations without due consideration of possible & not altogether improbable events. These without sufficient reason promise to themselves mountains of advantage, and therefore stretch their credits to the utmost to satisfie their rapacious desire, or gratifie their humour. Such are the high adventu­rers either in trade or game, far above what their stock will bear in case of a disappoint­ment.

These do highly tempt and provoke God; and it is very usual in his holy Providence to cross such confidences, and blast their great [Page 29]projects and designs; and to make them see (tho oftentimes too late) their egregious folly; their folly at least (if there be no knavery in the bottom) in their all-coveting and all-losing.

Now all these kinds of debt (careless, trea­cherous, proud, presumptuous, and covetous) are sin, and the cause of sin.

1. Sin, either as they tempt God, or wrong men, when there is not care or intention to pay. The wicked borroweth and payeth not a­gain Ps. 37.21. The Providence of God indeed, does by losses extraordinary, sometimes dis­able an honest man; but then he always wills and endeavours; and if after enabled, does actually make full satisfaction.

2. The cause of sin; for debts are often the occasion of lying, boasting, breach of pro­mise, &c. And sometimes grievous oppres­sion of the poor; the tears of Widows and Orphans that have been wronged, will rise up in judgment against some of those deb­tors.

And thus much for the sin of debt, for which it should be conscientiously avoided.

2. The sorrow of debt is another evil for which we should studiously avoid it, and carefully endeavour to owe nothing to any man. The sorrow is commonly on the ac­count [Page 30]of disgrace and disturbance.

1. Disgrace: 'Tis a base thing to be a needless debtor: Sometimes it is a kind of theft (as is before noted) and this is a sin that carries shame along with it. The thief is ashamed when he is found, Jer. 2.26. So are such debtors when their broken condition is discovered

Sometimes if it be not theft, borrowing is a beggary, which is also shameful to an ingenuous mind. 'Tis but begging the profits of the loan at least; and if they intend not to pay, 'tis begging the loan it self. Ma­ny such gentlemen-beggers there are, and some of them are impudent; but tho they put off modesty, they cannot long keep off shame; when men shall baulk and be as shy of them, as themselves are of their Credi­tors.

Besides, there are many odious and infa­mous vices, that bring men to an indigent and borrowing condition; unfaithfulness may forfeit a gainful trust; idleness may waste a fair estate, and profuse prodigality, Riot, Whoredome, Gaming. &c. may soon absorp and devour great Revenues. Now when men by these or such like crimes do come to want and borrow; their former wickedness more than their present want will [Page 31]be taken notice of, and pointed at by the most: See (say they) this man, that was once in a prosperous condition, and so might still have continued, had he been wise or ho­nest; see what his ungodly courses have brought him to. On this account (I con­ceive) were those Words of the unjust steward, Luke 16.3. I cannot dig, to beg I am ashamed. I cannot dig, as not used to hard la­bout; to beg, ashamed, lest men should up­braid me with my former state, and scorn and laugh at my folly. This kind of Pover­ty (of all others) is that which verifies the saying of the Poet,

2. Disturbance of mind and great incum­brance of thoughts, how to save repute, and discharge obligation; It is so usually in all men, for that debt hath in men the resem­blance of guilt; the guilty conscience (for instance of a murderer) dogs and haunts him wherever he goes, is always afraid of vengeance, Every one that sinds me, shall slay me (says Cain,) Gen. 4.14. presents to his imagination, frightful specters, and eve­ry man he meets as an avenger of blood. Very much like this are the debtors thoughts [Page 32]embroil'd; he fancies every one that knocks at door a Creditor; every stranger he meets a bailiff; and if his cloak hitch accidentally in a Tenter-hook, he presently is ready to cry out (as the story goes) At whose suit? Yea sin and debt are so near a kin, that the Holy Ghost (according to the Syrian Idio­tism) expresses one by the other, Matth. 6.12. And forgive us our debts, as we forgive our debtors, which Luke records thus, ch. 11.4. Forgive us our sins, for we also forgive every one that is indebted to us. Thus in express words sin is called debt. Sometimes in Pa­rables, as that Matth. 18.24. &c. Where God is set forth as a great King, calling his Servants to account; the great sinner as one that ought him ten thousand talents; the de­sert of sin, by being bound and sold, v. 25. Repentance, by falling down, worshipping and prayer, v. 26. Pardon, by loosing and forgi­ving him the debt, v. 26. Thus it is to the generality of men a trouble like the consci­ence guilty of sin. But more especially is it grievous and perplexing to ingenuous per­sons who have any honesty and modesty in them; they are vexed and ashamed to think that they should live to any others hindrance or damage; but whether it trouble them or no, 'tis a lamentable case, and to be debtors is used in Scripture as an expression of a mi­serable [Page 33]and distressed condition; thus Davids poor followers are set forth as a sort of out­law'd persons, 1 Sam. 22.2. Every one that was in distress, and every one that was in debt. They are (not sui juris) scarce Freemen: The borrower is servant to the lender, Prov. 22.7. To be servant is not eligible Estate; But says the Apostle, If thou mayest be made free, use it rather, 1 Cor. 7.21. Add to this, that the Blessing and the Curse are set forth (as by other opposites, so) by lending and borrowing; the Blessing, Thou shalt lend to many nations, and thou shalt not borrow, Deut. 15.6. and chap. 28.12. Whereas the curse is, He shall lend to thee, and thou shalt not lend to him; he shall he the head, and thou shalt be the tail, ch. 28.44. Who is this He? Why 'tis the stranger that is within thee, v. 43. Who shall get above thee very high, and thou shalt come down very low. See also the poor Womans complaint, a poor Widow of a godly Minister, 2 Kings 4.1. A woman of the wives of the Sons of the Prophets cried to Elisha, saying, Thy servant my husband is dead, and thou knowest that thy servant did fear the Lord; and the creditor is come to take unto him my two sons to be bondmen. A lamentable case, unto which God sees fit sometimes to leave his people: Such another complaint we have of the poor Jews, Neh. 5.1. &c. [Page 34]There was a great cry of the people, and of their wives. What's the matter? Alas, they were in debt; they were fain to borrow, to take up corn (on score) that they might live, their families were so great, and their means so small; we, our sons and our daughters are ma­ny, v 2. And for this to mortgage their Lands and Vineyards, v. 3. Yea, some bor­rowed mony to pay the Kings Tribute, and that upon their lands and vineyards, v. 4. Yea, more than that, They hereby brought their sons and daughters into bondage, nor was it in their power to redeem them, v. 5.

What we here read is Scripture, 'tis no more than is confirmed by daily experience; and those that have lain under the burden of debts do know, that this discourse is not a bare fancy, or rhetorical harrangue.

And thus I have endeavoured to shew, in what sense, and for what reasons the Apo­stle advises, or rather commands in the name of Christ, to owe nothing to any man. He ad­vises that no man should in discretion, and commands that no man should in duty run himself into those perplexities, or continue under those troubles which by Gods Pro­vidence and mans Prudence, may ordinarily be avoided.

'Tis not to be doubted, but most men are of opinion, 'Tis better to be out of debt than to [Page 35]lye groaning under it. All the Question is, How shall this be accomplished?

I shall offer a little Advice; first, to those that are in debt, and then to those that are out of it.

1. Those that are in debt should endea­vour with the first opportunity to get out of it, and pay what you owe. Go, sell the oil and pay thy debt, in that, 2 Kings 4.7. If you have wherewithal to discharge the debt, be just and do it; and contrive forthwith how with the best convenience: Satisfie not your self with Wishes, Desires, and Hopes, that you shall one day be out of debt, but see what at present you can do towards it. If you have real, or personal estate, sell it, or settle it so as (a humble necessary livelyhood deducted) something considerable may go towards satisfaction of your Creditors, and (as lies in your power) to make amends for all their damages; the equity is the same with that Exod. 22.14. If a man borrow ought of his neighbour, and it be hurt — he shall surely make it good. If damage comes, the borrower is to bear it; for if it be through your default, or the Providence of God be against you, why should another suffer for it? You must if you will be just and at ease, retrench your expences, lower [Page 36]your top-sail; tuck up your affairs closer a­bout you; and be content not to make so much shew in the world. I know (durum est descendere) 'tis hard to come down; but the difficulty is not insuperable: If your heart be (as it ought) honest and humble, and compliant with the humbling circum­stances you are under; you will say with him (in Plutarchs Morals) carebo domo, ca­rebo famulitio, ne debeam. I'le be without house, or servant, that I may be free of debt. And (as he goes on) Parinde facit, ac si Hydropicus, dicat medico; Ego gracilis fi­am ac Inanis; nam nihil refert, quam gracilis sim, modo sanus. As an Hydropic man says to his Physician, Let me be made lean and slender, no matter how slender, so I be sound. Really Friends, it is far more eligible to live in a low and free condition, than to make a vain ostentation in the world, with inward gripes and twinges, arising from dishonesty or debt. Dishonesty will sting Conscience, unless men by Divine Judgment are hardned to destruction; and (it there be nothing of that in the case) yet the debt it self breeds so many anxious and disturbing thoughts to a considering mind, that he can have small comfort in what he does possess, or use, so long as debt, in any sense (yea, tho it be but the usurious contract) lies upon him.

Experto credas,

But if you presently cannot make any kind of satisfaction; humble your self both to God and man; beg of God pardon of sin that brings you into calamity, and beg of man a reasonable forbearance, His fellow servant fell down at his feet, and besought him, saying, have patience, and I will pay thee all, Matth. 18.29. And withall apply your self to more than ordinary industry, or willingly serve your Creditor to give him satisfaction. Pay what you can, and as fast as you can; and if you cannot as you would, both God, and good men, will accept that will for the deed. To such the pledg must be restored; and 'tis the character of a good man so to do, Ez. 18.7. Remission of debts has been to men sometimes a duty, and if ever, surely 'tis towards such ingenuous debtors. The use be sure in such cases is forbidden, Lev. 26.35, &c. If thy brother be waxen poor, and fallen in decay with thee — take thou no usury of him, nor increase; but fear thy God, that thy brother may live with thee. And sometimes also the Principal must be parted with. When Nehemiah pleaded for the poor Jews in this respect, their Creditors held their peace and found nothing to answer, Neh. [Page 38]5.8. He would have them restore their se­curities, Restore I pray you to them, even this day (forthwith) their lands, vineyards, o­liveyards, and houses, which have been mortgaged to you: This I take to be the re­mission of their Principal, Also the hundredth part of the money, corn, wine, and oil, that ye exact of them, v. 11. This is also the interest (the monthly Interest, as some think) which had been taken of them in their distressed condition, to be paid back again; or (as some will have it) what was required as a Tax for the Governours of Provinces: Be it one or other, it was in strictness a debt, which was now to be remitted. Then said they, we will restore them, and will require no­thing of them, v. 12. To give or forgive to Gods poor, is to lend to the Lord, Prov. 19.27. Who will become a surer, and a better Pay-master. And this may be as truly called the Lords Release, as that judicial one, in Deut. 15.2.

This our advice to debtors, does not on­ly concern those debtors that are so by their own actual borrowing; but others also who are very loath to come under the rule; Such are Sureties, the Heirs of Debtors and Corporations.

1. Sureties, who are generally loath to [Page]pay other mens debts: They that are frank and forward enough to be obliged, are backward enough when it comes to bear: But consider, You have made the debt your own, and you must see it paid with the same conscience, as if your self had been the borrower; for else the lender may be a loser through your default: Therefore Give not sleep to thine eyes, nor slumber to thine eye­lids, till thou hast made sure of thy friend, in that Pro. 6.4. Prevail with him if possible to discharge the obligation; and rather help him with a part, than lye under the incum­brance of the whole.

2. Heirs or Executors of Debtors, are (as to this affair) of two sorts,

1. Such as have Estates left them encum­bred with manifest and acknowledged debt. Those should not shift off matters with short inventories or other unrighteous devi­ces; nor so much as dream of a fair Estate, by looking on the sum total of what is left; but account on nothing more than what is free: The whole should be honestly divided between himself and the Creditors; to whom their shares do as truly belong, as what is left for himself; and therefore should be as­signed and set out to them, with the first con­venience.

2. Such as succeed in Estates by entail, who thereby account themselves free, and reckon (contrary to the old, and true say­ing, before mentioned, and never too often to be remembred, Right never rots) that the debt died, and was extinguished with the Ancestor. Thus perhaps the Lawyer will tell them, according to the Municipal Laws of a Land; but the Divine in point of con­science has somewhat more to say, accord­ing to the Law of God; which reaches not only to persons, but in many cases to families and posterities.

The Children of Israel had a charge not to meddle with the Posterity of Esau; because I have given Mount Seir to Esau for a possession, Deut. 2.5. Distress not the Moabites, v. 9. Not the Amonites, v. 19. Because I have gi­ven it unto the Children of Lot for a possession. It was not the present Edomites, Moabites, or Amonites, that they were to have respect unto, so much as Gods Covenant Blessing on their Ancestors many Ages before. So in the matter of the Gibeonites, Joshua and the Israelites made a Covenant with them, not on­ly with those persons that came with a de­ceiful show of a far Country, but their po­sterity, Josh. 9. The breach of this was a­venged 430 years after in the days of Da­vid, 2 Sam. 21.1. There was a famine in the [Page 41]days of David three years — and the Lord answered, It is for Saul and his bloody house, be­cause he slew the Gibeonites. The bloody house of Saul, slew the covenanted house of Gibeon.

Now to apply this to the present purpose; Altho we have not now such Divine Entails of Lands, or places of abode, so express upon particular Families as formerly; yet under the Gospel, Godliness has also the pro­mises of this life, and believers children are under the merciful Covenant: And there­fore I am apt to think, That a Godly Ance­stor, tho he cannot convey Grace to his Po­sterity; yet in his Time and Generation by his actual Faith, he obtains a blessing for them. To how many Generations this Blessing shall extend, I know not; but of this I am sure, the Edomites for whom God now took care, were near 600 Years, from Isaac their last known Godly Predecessor; which I thus compute; Jacob who was born with Esau, lived 147 Years; after Jacobs death Israel was in Egypt 400 Year; to this add the 40 Years in the Wilderness, before this charge concerning the Edomites; the sum is 587 Years: And the Moabites and Ammonites were a Generation farther off from Lot. The promises of Temporal Blessings are re­corded in these Scriptures; The generation [Page 42]of the upright shall be blessed, wealth and riches shall he in his house. Psal. 112.2, 3. The just man walketh in his integrity; his children are blessed after him, Pro. 20.7. And divers more of the same import: From which I am apt to infer, that (tho Dominion and Propriety as to men, are not founded in Grace; yet) some Families are under Gods special, Providential care, even as to things of this life, on the account of the Covenant of Grace, closed with by some one, or more of their Godly Ancestors.

Now if it come into competition, whether thy Family shall be upheld by vertue of thy Ancestors Entail; or this Family by ver­tue of the Covenant Blessing; and if thou invade their Propriety, and snatch the Stones out of their house to repair the breaches of thine own; I believe God will otherwise provide for them in a competency; when you for oppressing the poor, and crushing the needy, shall be taken away with hooks, and your posterity with fish-hooks, Amos 4.1, 2.

But be they thus in Covenant with God or not; the Divine will farther tell you; that if for fear or through flattery, or by concealment of the Entail, or by any other indirect course, a Debt or Suretyship is con­tracted to another Families hurt or hazzard; the case passes from persons to families, espe­cially [Page 43]where for the Families sake the Payment is denied; and the children of the other Family to many Generations, will by their complaints through indigence stir up a righ­teous Judg to avenge their injury: What you thus keep back by fraud, crieth, and the cries of the oppressed will enter into the ears of the Lord of Sabaoth; James 5.4. A curse will be entailed by God, that will hold stron­ger than mans entails; that will more surely destroy Families, than these will preserve: See at large the curse of those that requite evil for good a cheating trick for helping at a need) and shewing no mercy, Psal. 109. from 5. to 17. I know this will seem harsh Doctrine to some Heirs, who have gotten the possession of their Revenues; and many excuses they will make for the holding fast what they have gotten into their hands.

Oh says one, I am my Grandfathers heir, and not my Fathers: But how come the Title to you from your Grandfather, but through the loins of your Father?

Yea, but men need not have trusted my Fa­ther, seeing the Estate was entailed, which they might well think, tho they never saw it. It may be so; and if any knowing it, would chuse to run the risque, they may blame themselves; And yet there might be covert enough to conceal a fraud: Did the Credi­tor [Page 44]for 100. l. know how many Hundreds or Thousands, your Father owed to other men? If not, he might innocently think, that so considerable a Revenue might easily pay so small a debt as this, and charitably think too, that your Aucestor would honest­ly do it, and not leave it unsatisfied, till by death the entail should become of force: Perhaps he little thought, that your Fathers taking the Bench, should make him drop be­tween the stools. No, no, until there be a publick Registry of all Debts, Mortgages and Entails, (a thing to be wished for, ra­ther than hoped) this plea will not in Con­science satisfie the case.

O but (says another) if I should satisfie all my Fathers Creditors, I should have no­thing left for my self: So said the Jay, if e­very Bird claim his Feather; I shall be left naked: Be it so; and then your case is as o­ther poor mens Children are; lower your topsail, and apply your self (as they do) to industry for a livelyhood.

But I am higher bred. I pray consider at whose charges?

'Twas not (it seems) your Fathers mo­ney, but other mens in his hand, that thus set you forth.

But (yet again) why should I suffer fot my Fathers folly?

By as much Reason as you should flourish by your Grandfather, or great-Grandfathers Wisdom: And by much better reason, than that the Creditors Children should fuffer for indiscretions or prodigalities of those who to them are nothing of kin.

Come, come; do not overwean; all other Families were not made to support yours; they have as direct a line, and as large a Pe­digree to Adam and Noah as yours: blow off the froth of airy titles; and then if there be no liquor in the bottom, none you can have; possession is no point of Law in the Court of Conscience: And therefore, as ere you hope to have Gods blessing upon your Person, Estate and Posterity; or as you think this blessing any thing worth the ha­ving, be just: Consider all circumstances of equity; And to your utmost give all men due satisfaction.

Families (you see before) as well as per­sons (and the same may be said of Cities or other publick fisques) may be the subjects of sin, and the objects of the curse: and in­deed as to all, that rule holds, Non tollitur peccatum, nisi restituatur oblatum. No true repentance or pardon, without restitution: And therefore,

3. Corporations are herein also concern­ed.

Some, perhaps, may doubt, how bodies po­litick, that (properly, and as such) have no souls, can be subjects of sin, and objects of punishment: But let such consider, That tho the polity has no soul or conscience, yet the persons that manage it, have, and in them may be sin; so have the persons that are concerned in its welfare and to them may be punishment.

As for such bodies, I am fully of the mind of a Reverend Divine of this Church, in a Sermon upon 1 Thes. 14.6. That no man go beyond, or defrand his brother in any matter, because that the Lord is the avenger of all such, (preached before the Magistracy of our great City, and after printed). That all un­righteousness of bodies politick will be ac­counted for in this world; for that in the o­ther world, there will be none such to be judged: So that the injustice of Magistrates in their publick administrations to which the people are supposed to concur, does not only contract personal guilt, but also a guilt and punishment upon the community: Thus all Isuael suffered for Sauls destroying the Gi­beonites, which ('tis said) he sought in his zeal to the children of Israel and Judah, 2 Sam. 21.2. besides what account Saul gave of it in his particular judgment: And 'tis observable, this affliction was in Davids [Page 47]days, after that Saul was dead: Whence we may learn, that the iniquity stuck to them for whose sake it was done: And that sooner or later, be sure judgment will awake, where sin is unrepented of, and unpardo­ned: Especially may this be expected when the cries of mournful Widows, Orphans, and other distressed persons, who want what is unjustly taken or detained from them, shall ascend and sound loud in the ears of the Almighty: And then shall not the judg of all the earth do right? The Holy Spirit directs Solomon to tell us, that he will, Eccles. 3.16, 17. I saw under the Sun, the place of judg­ment, that wickedness was there, and the place of righteousness that iniquity was there: I said in heart, God shall judg the righteous and the wick­ed; and there is a time there for every purpose, and for every work. There, even under the Sun, where the wickedness is committed; a time, as well as an eternity, wherein God will glorifie his Justice: I could give many other Instances of this nature, but let this suffice for the present.

And thus much for those that are in debt, or stand obliged in Conscience to make sa­tisfaction: Let them do it forthwith to the utmost, and willingly owe nothing to any man.

2. To those that are out of debt, this [Page 48]Scripture and the Explication thereof speaks aloud to warn them, that by all honest means, and what in them lies they endea­vour to keep themselves still free thereof: If indeed God by his Holy and Wise Provi­dence brings you low, and that without a­ny manifest fault or folly of your own; all men are bound to pity and assist you; as if a man be dropt overboard, the next man must heave out a halter, and every hand must help to draw him in; and in reference to God, you your self should humbly submit, couch under the burden, and with Holy Job, bless his Holy name.

But if it falls within the verge of humane prudence to prevent; set to your utmost en­deavours; 'tis your duty and wisdom so to do.

And this I conceive (in an ordinary way) may be done (after humble supplications to the Almighty for pardon and peace, in and through Christ Jesus) by a serious endea­vour to mortifie some particular unruly lusts which commonly do impoverish and em­broil; and then to practice their contrary Graces: Such special lusts are sodomitical sins, excessive Covetousness, and vain Confi­dence.

1. The Sodomitical sins, are pride, Idleness, [Page 49]and fulness of bread; which will of them­selves destroy us, tho God withhold his fire from Heaven, or any immediate severity towards us.

1. Pride is a Prodigal and spending lust; it many ways shews it self, as in Houses, Habits, Entertainments, Retinues, costly Houses, and Coaches, &c. above ones state or condition: Also in expensive Recreations, high wagering and gaming, keeping high company, who are much above our quality: Thus the Toad swells before the Oxe till he burst: Also the proud Prodigal in his hu­mour is monstrous large and profuse in his gifts, that he may seem bountiful as well as able, without any respect to reason; and this not to any fit objects of charity; but com­monly, and especially to idle Parasites, and Hangbys, that blow up his empty swelling self-conceit.

Now to maintain this impertinence and folly, they find themselves often obliged to keep up their port and state by borrowing, mortgaging, and sometimes intangling o­thers by suretyship, until the debts at long run, do (like a heavy load) at last fall up­on them, and quite break their backs: But even then their pride and vanity cannot leave them; for such a one still retaining the bragging humour when there is nothing [Page 50]else left to work on, will boast even in a Goal what he has formerly been, what the wor­ship of his Family, what his worthy Ance­stors, before they left their Estates to be spent by a fool.

Thus acts the proud, foppish, and self-un­doing Prodigal.

Whereas on the contrary, the humble Christian, prudently considers his own cir­cumstances, lives within his compass; sets up no more sail than his hull will safely bear; regards not the contumely of those imperti­nents, who account him covetous on no o­ther ground, than that he likes not, nor imi­tates their extravagance. He indeed expends and gives only upon just occasions, and that in due measure; yet he thereby does a great deal of real good while he lives, and commonly at death leaves his Estate rather improved, than impaired.

2. Idleness neither gets any thing, nor saves what is gotten to his hand: Through idleness of the hand, the house droppeth through, Eccles. 10.18. And he becometh poor that dealeth with a slack hand, Prov. 10.4. Idle­ness begets penury, and that soon begets debt: It would of it self eat out an Estate, if it did not (as it commonly does) expose men to a multitude of temptations and lusts which are expensive: This ruinous idleness [Page 51]shews it self divers ways; as, either in a lazy temper of the mind, loath to consider or take any care; whether in Youth to get skill in an honest useful and profitable calling or after, to keep good accounts, to conrive and look after business; or else in an imper­tinent business; a vain wandring of the desire, Eccies. 6.9. Like those idle wanderers from house to house, and not only idle, but tatlers also, and busie-bodies, 1 Tim. 5.13. Such are very active, and make much ado in doing nothing, because nothing to their purpose or concern; such skipping Grass-hoppers will be in want, when the industrious Bee is provided for.

Or lastly, in a lumpish self-pleasing temper when one would rather let all fly, than trou­ble himself about any business.

Add the connection of this to pride, which is often a cause of idleness, and inclines too many to think it scorn for him that has any thing, to do any thing.

But be you (my Friends) as conscienti­ous Christians (after the chief things that concern Gods Glory, and your own salva­tion) honestly industrious in your stations and callings, to provide things honest in the sight of all men.

While you are young, fit your selves for business; and when you are Elder, do it to [Page 52]effect. Go thorow-stitch with your work, and the diligent hand, by the ordinary Provi­dence of God, will make you rich, at least to such a competence as shall free you from such incumbring care and trouble, as debt and penury do involve men in; keep your shops, and your shops shall keep you; yea, thus you shall rather have to give to those that want, than borrow of, and be trouble­some, or burthensome to those that have.

3. Fulness of bread, Gluttony, Drunken­ness, Carnality, Lechery, and such like ful­some lusts, are very wastful to Estates. These bring to poverty and want; as har­lotry, for Instance; By means of a whorish woman a man is brought to a piece of bread, Prov. 6.26. So sensual appetite, with vain and expensive pleasure; he that loveth plea­sure shall be a poor man; and he that loveth wine and oil, shall not be rich, Prov. 21.17. To live high, and indulge appetite, will bring men low; and what then? To beg they may think is below them, or perhaps they may fear 'twill be to little purpose; they may think likely, they shall rather be up­braided than relieved: borrowing comes next, and if that will not do, then to stealing, and so to hanging: You see the place where borrowing naturally stands, even between begging and stealing, and near neighbour to [Page 53]the Gallows: Flee therefore from all fleshly lusts; abstain from tipling and idle compa­ny-keeping, which wasts both time and mo­ney, and ruins many a trading man that is in a hopeful way; be always and certain in the way, that business, and the profits that attends it, may know where to find you: Inure your selves to temperance and sobriety with redemption of time; so (besides keep­ing a good conscience) you may save many a shilling, that others impertinently spend, and yet want no comfort of this life, that is honestly good for you.

The profit of money saved, may be gues­sed by the Table of Interest, which I will suppose is less than may be made thereby, or prudent trading men would never give it.

Now 1 l. in 30 Years, by compound Inte­rest at 6 p. cent. comes to above 79 l. 10 s. Suppose therefore at the Age of 20 Years, thou hast spent 20 s. at some Game, idle caress, or needless entertainment; and at the Age of 50 for an occasion thou wantest 50 l. for which thou must go about sorrow­ing and borrowing, to see how and where thou mayest get it. How much better now had it been, that thou hadst saved the 1 l. [...] ­tously spent, and improved it as thou mightst have done? For then thou would now have [Page 54]had the 50 l. for thy need (without borrow­ing) and near 30 l. of ready cash lest in thy Pocket, and so in Proportion 1 s. gives near 4 l. and 1 d. gives 6 s. 7 d.

I have instanced in this computation, to shew how many do foolishly waste in their Youth, what might do them good service, and save them much trouble in their age: But if men must once in their life be pro­fuse, they were better deser it till their age, and then (if they have no more wit) yet their damage will be less: And thus much for the Sodomitical expensive sins. Add to them,

2. Covetousness, which does (as in the Fable) often crave much, and lose all: Some designing to get an Estate to them­selves by a great trade, have run in debt be­yond their stock, and as far as their credit would stretch: But then some Providence crossing them, they have failed themselves, and ruined many others with them; or as a wag expressed it in his news from the Ex­change, This Week the Merchants are like nine pins. one is struck, and he tumbles down 5 or 6 more: This mostly happens when deceitfully mens weakness is concealed from those that give them credit: Whereas if in­deed mens Estates were truly known, and others will please to trust them on the ac­count [Page 55]of presumed honesty and industry, and not on a mistaken conceit of their ability; such Creditors run their own risque, and cannot blame the debtor, if things (with­out his default) answer not their expectati­on; here they are as party adventurers; whereby they may help up honest young Beginners, and conveniently advantage themselves by the others care and labour: If thus men trade upon other mens stocks, much good may be done to the debtors, and no harm is in appearance to ensue, but what the Creditors are prepared for.

Others there be (as I am told, for I am no Trader) that tho they depend not much on others stocks, yet they over-trade their own; that so venture their all, as to reap little profit, even by considerable returns; fraight and custom must be presently paid, and they are out of Cash; then are they forced to borrow of Bankers at unreasona­ble rates; and suddenly sell their goods at under-rates to make them satisfaction: Be­sides, these high Traders, are often forced (as 'tis said) to draw moneys, when the Exchange is to their loss: But I shall med­dle no farther in these things which I do not well understand. Only thus far I do, that it is best to deal within compass; safer to under-trade, than over, that you be never [Page 53]put to distress. Crave not greater matters than in an ordinary way may be easily at­tained; make not more hast than good speed to be rich; and be content with moderate gains, according to that clear portion which God has given you.

And if you make conscience of running any man into hazzards for your advantage, your small profits will be more comfortable to you, than greater, with so much per­plexing care, as usually does accompany men over-reaching themselves, and the un­just endangering of other mens Estates.

3. This of covetousness is usually follow­ed with a vain confidence, and projects: I knew one of 600 per annum, not given to any known vicc; yet spent his all, in this way, so as he left not enough to bury him af­ter a mean fashion, to pay for Grave Clothes, and 10 s. for 6 Foot of Earth, wherein to lay his Corps.

How many fine fancies have such men, and how strong are their conceits, that all shall succeed as they would have it, to their great imaginary advantage; when alas, all their Fabrick (like the childrens Towers of Cards) as soon puffed down by an unex­pected Providence, and then they may see their vanity, which before they would not think of. Therefore let me advise you to [Page 57]take heed of building Castles in the Air; presuming on any success, but what in a so­ber and religious dependance on Gods Pro­vidence, you may with good reason expect. Always make experiments in little, and ne­ver adventure farther in any thing, than if disappointed, you may in likelihood safely retreat.

Thus you may live comfortably, and freely, without the aforementioned disgrace­ful troubles; parvo vivitur bene, a little will serve turn to live well, if men will be so wise as to cut their suit according to their cloth.

And thus much of owing nothing to any man. It follows, But to love one another; this is a mutual and metaphorical debt, which is of a far more comfortable and creditable nature.

There are other Metaphorical debts of which we read in Scripture; some of these we shall briefly mention, as tending to ex­plain this debt of love. One is of Gods being indebted to men, upon a certain supposition, to him that worketh is the reward, not recko­ned of graae, but of debt, Rom. 4.4. But this condition is never fulfilled, no works of man can oblige God, or make him any thing a debtor to us; so that we are always his debtors, but he is never ours.

Another Metaphorical Debt is that which is claimed by corrupt nature, which yet is not due, and must not be paid; tyrannical lusts exact severely, and hold many persons in great slavery to them; but we are informed of our liberty in this respect, We are debtors not to the flesh, to live after the flesh, Rom. 8.12. Also in respect of another such like debt; namely, to ceremonious observances: Every man that is circumcised is a debtor to do the whole law, Gal. 5.3. But from this Jesus Christ, our great Surety and Lawgiver hath made us free. We read also of a debt of obligation by oath; Whosoever shall swear by the Gold of the Temple, he is a debtor, Matth. 23.16. Oaths, if they are regularly sworn by one that is more sacred than the Gold, e­ven by the God of the Temple, must be ac­knowledged a debt to be conscientiously dis­charged: The obligation also lies firm in a debt of gratitude, which we must readily and cheerfully answer as we can get opportunity. It pleased them of Macedonia — to make contribution to the poor Saints at Jerusalem; it pleased them verily, and their debtors they are, Rom. 15.26, 27. The Gentiles were Debtors to the Jews for their Spirituals, and they were well pleased to express their gratitude, by imparting of their temporals: From all these Metaphoricals, you may see the im­port [Page 59]of the Phrase is a necessity of performance; debt must be paid: So it is in the foregoing proper debt; and so it is in this figurative one that follows, the mutual debt of love, which the Apostle recommends to us instead of that other before at large handled.

Only the Obligation in this latter rendes it like the former: But in all other things it is extreamly different.

When a certain Roman Knight died much in debt, and his goods were after exposed to sale, Caesar Augustus (saith Macrobius) sends to buy his pillow; for said he, it must have some extraordinary vertue in it, that a man so much in debt could ever sleep thereon: Anxious cares drive away sleep, and proper debt begets those anxieties; but the debt of love is quite of another nature; that will never break sleep, or cast reproach upon us, that may well consist with good hus­bandry, comfort and repute: It has some strange properties to be considered, as the more we acknowledg of this debt, the more we shall find owing to us; and therefore it has in it self a counterballance. The paying hereof does nothing diminish our ability; but it is like that loan, 1 Sam. 2.20. Sa­muel, who was asked of God, was received from him, returned to him, and yet still en­joyed by his Parents; so is this love, which [Page 60]tho it passes reciprocally from one to another, yet there is no love lost: Yea, which is yet more, the payment hereof does nothing diminish the debt, for we still owe as much as we have paid: And this not only (as o­ther debts) amongst mortals here below: But in the Heavenly Habitations, the Blessed Saints and Angels are ever loving, and ever owing love unto Eternity.