A Christian Directory

§. 22. 4. The good or hurt of a near relation, of a dear friend, of a worthy person, is more to be regarded by me caeteris paribus than the good or hurt of a vile unworthy person, or a stranger: And therefore the Israelites might not take Usury of a poor brother, which yet they might do of an alien of another Land! The Laws of nature and Friendship may more oblige me to one than to another, though they were supposed equal in themselves: Therefore I am not bound to remit a debt or wrong to a Thief or deceiver or a vile person, when a nearer or a worthier person would be equally damnified by his benefit: And thus far, (if without any partial self-love a man can justly estimate himself) he may not only as he is ne•rest himself, but also for his real worth, prefer his own commodity before the commodity of a more unworthy and unserviceable person.

§. 22. 4. The good or hurt of a neer relation, of a dear friend, of a worthy person, is more to be regarded by me caeteris paribus than the good or hurt of a vile unworthy person, or a stranger: And therefore the Israelites might not take Usury of a poor brother, which yet they might do of an aliene of another Land! The Laws of nature and Friendship may more oblige me to one than to another, though they were supposed equal in themselves: Therefore I am not bound to remit a debt or wrong to a Thief or deceiver or a vile person, when a neerer or a worthier person would be equally damnified by his benefit: And thus far, (if without any partial self-love a man can justly estimate himself) he may not only as he is ne•rest himself, but also for his real worth, prefer his own commodity before the commodity of a more unworthy and unserviceable person.

§. 23. 5. Another mans Necessities are more regardable than our own superfluities; as his life is more regardable than our corporal delights. Therefore it is a great sin for any man to reduce another to extremity, and deprive him of necessaries for his life, merely to vindicate his own right in superfluities for the satisfaction of his concupiscence and sensual desires: If a poor man steal to save his own or his Children's lives, and the rich man vindicate his own, merely to live in greater fullness or gallantry in the World, he sinneth both the sin of sensuality and uncharitableness: (But how far for the common good he is bound to prosecute the Thief as criminal, is a case which depends on other circumstances) And this is the most common case, in which the forgiving of debts and damages is required in Scripture, viz. when the other is poor and we are rich, and his necessities require it as an act of Charity (And also the former case, when the hurt by our vindication is like to be greater than our benefit will countervail.)