Serious Reflections During the Life and Surprising Adventures of Robinson Crusoe: With His Vision of the Angelick World

That we may see now whether this man’s honesty lies any deeper than his neighbour’s, turn the scale of his fortune a little. His father left him a good estate; but here come some relations, and they trump up a title to his lands, and serve ejectments upon his tenants, and so the man gets into trouble, hurry of business, and the law. The extravagant charges of the law sink him of all his ready money, and, his rents being stopped, the first breach he makes upon his honesty (that is, by his former rules), he goes to a friend to borrow money, tells him this matter will be over, he hopes, quickly, and he shall have his rents to receive, and then lie will pay him again; and really he intends to do so. But here comes a disappointment; the trial comes on, and he is cast, and his title to the estate proves defective; his father was cheated, and he not only loses the estate, but is called upon for the arrears of the rent he has received; and, in short, the man is undone, and has not a penny to buy bread or help himself, and, besides this, cannot pay the money he borrowed.

Now, turn to his neighbour the merchant, whom he had so loudly called knave for breaking in his trade; he by this time has made up with his creditors and got abroad again, and he meets him in the street in his dejected circumstances. “Well,” says the merchant, “ and why don’t you pay my cousin, your old neighbour, the money you borrowed of him?” – “Truly,” says he, “because I have lost all my estate, and can’t pay; nay, I have nothing to live on.” – “Well, but,” returns the merchant, “wan’t you a knave to borrow money, and now can’t pay it?” “Why, truly,” says the gentleman, “when I borrowed it I really designed to be honest, and did not question but I should have my estate again, and then I had been able also, and would have paid him to a penny, but it has proved otherwise; and though I would pay him if I had it, yet I am not able.” – “Well, but,” says the merchant again, “ did you not call me knave, though I lost my estate abroad by unavoidable disasters, as you have lost yours at home? Did you not upbraid me because I could not pay? I would have paid everybody, if I could, as well as you.” – “Why, truly,” says the gentleman, “I was a fool; I did not consider what it was to be brought to necessity; I ask your pardon.”

Now, let’s carry on this story. The merchant compounds with his creditors, and paying every one a just proportion as far as ‘twill go, gets himself discharged; and being bred to business, and industrious, falls into trade again, and raises himself to good circumstances, and at last a lucky voyage or some hit of trade sets him above the world again. The man, remembering his former debts, and retaining his principle of honesty, calls his old creditors together, and though he was formerly discharged from them all, voluntarily pays them the remainder of their debts. The gentleman being bred to no business, and his fortune desperate, goes abroad and gets into the army, and behaving himself well, is made an officer, and, still rising by his merit, becomes a great man; but in his new condition troubles not his head with his former debts in his native country, but settles in the court and favour of the prince under whom he has made his fortunes, and there sets up for the same honest man he did before.

I think I need not ask which of these two is the honest man, any more than which was the honest penitent, the Pharisee or the publican.

Honesty, like friendship, is tried in affliction; and he that cries out loudest against those who in the time of this trial are forced to give ground, would perhaps yield as far in the like shock of misfortune.

To be honest when peace and plenty flow upon our hands, is owing to the blessing of our parents; but to be honest when circumstances grow narrow, relations turbulent and quarrelsome, when poverty stares at us, and the world threatens, this blessing is from Heaven, and can only be supported from thence. God Almighty is very little beholding to them who will serve Him just as long as He feeds them. Twas a strong argument the devil used in that dialogue between Satan and his Maker about Job. “ Yes, he is a mighty good man, and a mighty just man, and well he may while you give him everything he wants: I would serve you myself, and be as true to you as Job, if you would be as kind and as bountiful to me as you are to him: but now, do but lay your finger on him; do but stop your hand a little, and cut him short; strip him a little, and make him like one of those poor fellows that now bow to him, and you will quickly see your good man be like other men; nay, the passion he will be in at his losses will make him curse you to your face.”

‘Tis true the devil was mistaken in the man, but the argument had a great deal of probability in it, and the moral may be drawn, both from the argument and from the consequences:

That ‘tis an easy thing to maintain the character of honesty and uprightness when a man has no business to be employed in, and no want to press him.

That when exigencies and distresses pinch a man, then is the time to prove the honesty of his principle.

The prosperous honest man can only by boasting tell the world he is honest, but the distressed and ruined honest man hears other people tell him he is honest.

In this case, therefore, since allowance must be made for human infirmities, we are to distinguish between an accident and a practice. I am not pleading to encourage any man to make no scruple of trespassing upon his honesty in time of necessity; but I cannot condemn every man for a knave who by unusual pressures, straits, difficulties, or other temptation, has been left to slip and do an ill action, as we call it, which perhaps this person would never have stooped to if the exigence had not been too great for his resolution. The Scripture says of David, “ He was a man after God’s own heart; “ and yet we have several things recorded of him, which, according to the modern way of censuring people in this age, would have given him the character of a very ill man. But I conceive the testimony of David’s uprightness, given us so authentically from the Scripture, is given from this very rule, that the inclination of his heart and the general bent of his practice were to serve and obey his great Sovereign Benefactor, however human frailty, backed with extremities of circumstances or powerful temptations, might betray him to commit actions which he would not otherwise have done. The falling into a crime will not denominate a man dishonest; for humanum est errare. The character of a man ought to be taken from the general tenor of his behaviour, and from his allowed practice. David took the shew-bread from the priests, which it was not lawful for him to eat. David knew that God, who commanded the shew-bread should not be eaten, had, however, commanded him by the law of Nature not to be starved, and therefore, pressed by his hunger, he ventures upon the commandment. And the Scripture is very remarkable in expressing it, “David, when he was an hungry.” And the occasion for which our blessed Lord Himself quoted this text is very remarkable, viz., to prove that things otherwise unlawful may be made lawful by necessity. – Matt, xii. 4.

Another time, David in his passion resolves the destruction of Nabal and all his family, which, without doubt, was a great sin; and the principle which he went upon, to wit, revenge for his churlish and saucy answer to him, was still a greater sin; but the temptation, backed by the strength of his passion, had the better of him at that time; and this upright, honest man had murdered Nabal and all his house if God had not prevented him.

Many instances of like nature the Scripture has left upon record, giving testimony to the character of good men, from the general practice and bent of their hearts, without leaving any reproach upon them for particular failings, though those sins have been extraordinary provoking, and in their circumstances scandalous enough.

If any man would be so weak as from hence to draw encouragement to allow himself in easy trespasses upon his honesty, on the pretence of necessities, let him go on with me to the further end of this observation, and find room for it if he can.

If ever the honest man I speak of, by whatsoever exigence or weakness, thus slips from the principle of his integrity, he never fails to express his own dislike of it; he acknowledges upon all occasions, both to God and to man, his having been overcome, and been prevailed upon to do what he does not approve of; he is too much ashamed of his own infirmity to pretend to vindicate the action, and he certainly is restored to the first regulation of his principles as soon as the temptation is over. No man is fonder to accuse him than he is to accuse himself, and he has always upon him the sincere marks of a penitent.

Tis plain from hence that the principle of the man’s integrity is not destroyed, however he may have fallen, though seven times a day; and I must, while I live, reckon him for an honest man.

Nor am I going about to suppose that the extremities and exigencies which have pressed men of the best principles to do what at another time they would not do, make those actions become less sinful, either in their own nature or circumstances. The guilt of a crime with respect to its being a crime, viz., an offence against God, is not removed by the circumstances of necessity. It is without doubt a sin for me to steal another man’s food, though it was to supply starving nature; for how do I know whether he whose food I steal may not be in as much danger of starving for want of it as I? And if not, ‘tis taking to my own use what I have no right to, and taking it by force or fraud; and the question is not as to the right or wrong, whether I have a necessity to eat this man’s bread or no, but whether it be his or my own? If it be his, and not my own, I cannot do it without a manifest contempt of God’s law, and breaking the eighth article of it, “Thou shalt not steal.” Thus, as to God, the crime is evident, let the necessity be what it will.

But when we are considering human nature subjected, by the consequences of Adam’s transgression, to frailty and infirmity, and regarding things from man to man, the exigencies and extremities of straitened circumstances seem to me to be most prevailing arguments why the denomination of a man’s general character ought not by his fellow-mor-tals (subject to the same infirmities) to be gathered from his mistakes, his errors, or failings; no, not from his being guilty of any extraordinary sin, but from the manner and method of his behaviour. Does he go on to commit frauds, and make a practice of his sin? Is it a distress? Is it a storm of affliction and poverty has driven him upon the lee-shore of temptation? Or is the sin the port he steered for? A ship may by stress of weather be driven upon sands and dangerous places, and the skill of the pilot not be blamable; but he that runs against the wind, and without any necessity, upon a shelf which he sees before him, must do it on purpose to destroy the vessel, and ruin the voyage.

In short, if no man can be called honest but he who is never overcome to fall into any breach of this rectitude of life, none but he who is sufficiently fortified against all possibility of being tempted by prospects, or driven by distress, to make any trespass upon his integrity – woe be unto me that write, and to most that read! where shall we find the honest man?

The Scripture is particularly expressive of this in the words, “The righteous man falleth seven times a day, and riseth again.” Why, this is very strange; if a man come to commit seven crimes in a day, that is, many, for the meaning is indefinite, can this be an honest man? What says the world of him? Hang him; he is a knave, a rascal, a dishonest fellow. This is the judgment of men; but in the judgment of Scripture this may be a righteous man.

The main design of this head, and the proper application of it, is to tell us we ought not to be too hasty to brand our brother for his sins, his infirmities, or misfortunes, since he that is dishonest in your eyes, by a casual or other crime which he commits, may rise from that disaster by a sincere repentance, and be to-morrow an honester man than thyself in the eyes of his Maker.

But here I am assaulted with another censorious honest man. Here you talk of falling to-day, and rising again to morrow; sinning and repenting; why, here is a fellow has cheated me of £500, and he comes canting to me of his repentance, tells me he hopes God has forgiven him, and it would be hard for me to call to remembrance what God has wiped out; he is heartily sorry for the fault, and the like, and begs my pardon, that is, begs my estate indeed. For what is all this to my money? Let him pay me, and I will forgive him too. God may forgive him the sin, but that’s nothing to my debt.

Why, truly, in answer to this in part, you are in the right if the man be able to make you any satisfaction, and does not do it; for I question not, but every trespass of this nature requires restitution as well as repentance; restitution as far as the possible power of the party extends; and if the last be not found, the first is not likely to be sincere.

But if the man either is not able to make you any restitution at all, or does make you restitution to the utmost of his capacity, and then comes and says as before, then the poor man is in the right, and you in the wrong; for I make no question likewise to affirm, and could prove it by unanswerable arguments, he may be an honest man who cannot pay his debts, but he cannot be an honest man who can, and does not.

Innumerable accidents reduce men from plentiful fortunes to mean and low circumstances; some procured by their own vices and intemperance; some by infirmities, ignorance, and mere want of judgment to manage their affairs; some by the frauds and cheats of other men; some by mere casualty and unavoidable accidents, wherein the sovereignty of Providence shows us, that the race is not to the swift, or the battle to the strong, or riches to men of understanding.

First, some by vices and intemperance are reduced to poverty and distress. Our honest man cannot fall in the misfortunes of this class, because there the very poverty is a sin, being produced from a sinful cause. As it is far from being allowed as an excuse to a murderer to say he was in drink, because it is excusing a crime with a crime, so for a man to ruin his fortunes, as the prodigal in the Gospel, with riotous living, all the effects are wicked and dishonest, as they partake of the dishonesty of the cause from whence they proceed; for he cannot be an honest man who wants wherewith to pay his debts after having spent what should have discharged them in luxury and debauches.

Secondly, some by ignorance and want of judgment to manage their affairs are brought to poverty and distress. These may be honest men, notwith standing their weakness, for I won’t undertake that none of our honest men shall be fools. ‘Tis true the good man is the wise man as to the main part of wisdom, which is included in his piety; but many a religious man, who would not do any wrong wilfully to his neighbour, is obliged at last to injure both his own family and other people’s for want of discretion to guide him in his affairs, and to judge for himself; and therefore I dare not tax all our fools with being knaves, nor will I say but such a man may be honest. Some will say that such a man should not venture into business which he is not able to manage, and therefore ‘twas the vice of his understanding, and, like the case in the first article, is excusing a fault with a fault.

I cannot allow this, for if I am asked why a fool ventures into trade, I answer, because he is a fool, not because he is a knave.

If fools could their own ignorance discern,They’d be no longer fools, because they’d learn.

If you would convince a man that he wants discretion, you must give him discretion to be convinced; till then he cannot know he has it not, because he has it not. No man is answerable either to God or man for that which he never was master of. The most proper expression that ever I met with in this nature, was of a certain idiot or natural which a gentleman of my acquaintance kept in his family, who being on his deathbed, was observed to be very pensive and much concerned about dying. The gentleman sent a minister to him, who, as well as he could to his understanding, discoursed with him about death and judgment to come. The poor creature, who was hardly ever able to give a rational answer to a question before, after hearing him very attentively, broke out into tears with this expression – that he hoped God would not require anything of him that He had not given him judgment to understand. Whatever it may be as to the soul, I am positive, in the case of human affairs, no man is answerable to man for any more than his discretion. Events are not in our power; a man may be nicely honest in life, though he may be weak enough in judgment.

Thirdly, some are ruined, and are yet merely passive, being either defrauded and cheated by knaves, or plundered and rifled by thieves, or by immediate casualties, as fire, enemies, storms, floods, and the like; these are things which neither touch the man’s honesty nor his discretion. Thus Job was, by God’s permission and the agency of the devil, reduced in a moment from a plentiful estate to be as naked as he came out of his mother’s womb. I would fain ask those who say no man can be an honest man if he does not pay his debts, who paid Job’s debts if he owed any, and where was his dishonesty if he did not pay them? I still readily grant that he cannot be an honest man who does not pay his debts if he can; but if otherwise, then the words ought to be altered, and they should say, he cannot be an honest man who borrows any money, or buys anything upon his credit; and this cannot be true.

But since I have led myself into the argument, I cannot but make a small digression concerning people who fail in trade. I conceive the greatest error of such is their terror about breaking, by which they are tempted while their credit is good, though their bottom be naught, to push farther in, expecting, or at least hoping, by the profits of some happy voyage, or some lucky hit, as they call it, to retrieve their circumstances, and stand their ground.

I must confess I cannot vindicate the honesty of this; for he who, knowing his circumstances to be once naught, and his bottom worn out, ought not in justice to enter into any man’s debt, for then he trades on their risk, not on his own, and yet trades for his own profits, not theirs. This is not fair, because he deceives the creditor, who ventures his estate on that bottom which he supposes to be good, and the other knows it not. Nay, though he really pays this creditor, he is not honest; for, in conscience, his former creditors had a right to all his effects in proportion to their debts; and if he really pays one all, and the rest but a share, ‘tis a wrong to the whole.

I would therefore advise all tradesmen who find their circumstances declining, as soon, at least, as they first discern themselves to be incapable of paying their debts, if not while yet they can pay every one all, make a full stop, and call all people together; if there is enough to pay them all, let them have it; if not let them have their just shares of it. By this means you will certainly have God’s blessing, and the character of an honest man left to begin again with; and creditors are often prevailed with, in consideration of such a generous honesty, to throw back something to put such a man in a posture to live again, or by further voluntary credit and friendship to uphold him. This is much better also with respect to interest, as well as honesty, than to run on to all extremities, till the burden falls too heavy either for debtor or creditor to bear. This would prevent many of the extremities, which, I say, puts the honesty of a man to so extraordinary a trial.

An honest principle would certainly dictate to the man, if it were consulted with, that when he knows he is not able to pay, it is not lawful for him to borrow. Taking credit is a promise of payment: a promise of payment is tacitly understood, and he cannot be honest who promises what he knows he cannot perform, as I shall note more at large on another head. But if the man be paid, yet it was not an honest act; ‘twas deceiving the man, and making him run a greater risk than he knew of, and such a risk as he would not have run had he known your circumstances and bottom as you do; so that here is deceit upon deceit.

This I know is a disputed point, and a thing which a great many practise who pass for very honest men in the world, but I like it not the better for that; I am very positive, that he who takes my goods on the foot of his credit, when, if he should die the next day, he knows his estate will not pay me five shillings in the pound, though he should not die, but does pay me at the time appointed, is as much guilty of a fraud as if he actually robbed my house. Credit is a received opinion of a man’s honesty and ability, his willingness to pay, and his having wherewith to pay; and he who wants either of these, his credit is lame. Men won’t sell their goods to a litigious, quarrelsome man, though he be never so rich, nor to a needy man, though he be never so honest. Now if all the world believe that I am honest and able, and I know that I am not the last, I cannot be the first if I take their goods upon credit; ‘tis vain to pretend men trade upon the general risk of men’s appearance, and the credit of common fame, and all men have an equal hazard. I say no; men may venture their estates in the hands of a flourishing bankrupt, and he by virtue of his yet unshaken credit is trusted; but he cannot be honest that takes this credit, because he knows his circumstances are quite otherwise than they are supposed to be, that the man is deceived, and he is privy to the deceit.

This digression is not so remote from the purpose as I expected when I began it: the honesty that I am speaking of chiefly respects matters of commerce, of which credit and payment of debt are the most considerable branches.

There is another article in trade, which many very honest men have made familiar to themselves, which yet, I think, is in no case to be defended, and that is relating to counterfeit money. Custom, before the old money was suppressed in England, had prevailed so far upon honesty, that I have seen some men put all their brass money among their running cash, to be told over in every sum they paid, in order to have somebody or other take it; I have heard many people own they made no scruple of it, but I could never find them give one good reason to justify the honesty of it.

First, they say it comes for money, and it ought to go so: to which I answer, that is just as good a reason as this: A has cheated me, and therefore I may cheat B. If I have received a sum of money for good, and knowing not that any of it is otherwise offer it in payment to another, this is just and honest; but if, on this other man’s telling it over, he returns me a piece of brass or counterfeit money which I change again, and afterwards, knowing this to be such, offer the same piece to another, I know no worse fraud in its degree in the world, and I doubt not to prove it so beyond contradiction.

If the first person did not take this piece of money, it was because, being both watchful and skilful, he could discover it; and if I offer it to another, ‘tis with an expectation that he, being either less watchful or less skilful, shall overlook it, and so I shall make an advantage of my neighbour’s ignorance, or want of care.

I’ll put some parallel cases to this, to illustrate it. Suppose a blind man comes into a shop to buy goods of me, and giving me a guinea to change, I shall give him the remainder in bad money, would not everybody say ‘twas a barbarous thing? Why, the other is all one, for if the person be ignorant of money, he is blind as to the point in hand; and nothing can be more unfair than to take the advantage.

Suppose, again, a young boy or a servant newly entered in trade is sent to buy goods, and by his master’s order he asks for such a commodity; and you, presuming upon the rawness of the messenger, deliver a sort of a meaner quality, and take the full price of him; would you grudge to be used scurvily for such a trick? Why, no less or better is offering brass for silver, presuming only the want of care or skill in the receiver shall pass it unobserved.