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T H E By J O H N.B U N Y A N. 1680. Published two years after Pilgrim's Progress. |
CHAPTER VIII.
[BADMAN IS A BANKRUPT, AND GETS BY IT 'HATFULS OF MONEY.']
ISE. I will tell you; it was this, he had an art to break, and
get hatfuls of money by breaking.
ATTEN. But what do you mean by Mr. Badman's breaking? You speak mystically, do you
not?
WISE. No, no, I speak plainly. Or, if you will have it in plainer language, it is
this;—when Mr. Badman had swaggered and whored away most of his wife's portion, he
began to feel that he could not much longer stand upon his legs in this course of
life and keep up his trade and repute—such as he had—in the world, but by the new
engine of breaking. Wherefore upon a time he gives a great and sudden rush into several
men's debts, to the value of about four or five thousand pounds, driving at the same
time a very great trade, by selling many things for less than they cost him, to get
him custom, therewith to blind his creditors' eyes. His creditors therefore seeing
that he had a great employ, and dreaming that it must needs at length turn to a very
good account to them, trusted him freely without mistrust, and so did others too,
to the value of what was mentioned before. Well, when Mr. Badman had well feathered
his nest with other men's goods and money, after a little time he breaks. And by
and by it was noised abroad that Mr. Badman had shut up shop, was gone, and could
trade no longer. Now by that time his breaking was come to his creditors' ears, he
had by craft and knavery made so sure of what he had, that his creditors could not
touch a penny. Well, when he had done, he sends his mournful sugared letters to his
creditors, to let them understand what had happened unto him, and desired them not
to be severe with him, for he bore towards all men an honest mind, and would pay
so far as he was able. Now he sends his letters by a man confederate with him, who
could make both the worst and best of Mr. Badman's case; the best for Mr. Badman
and the worst for his creditors. So when he comes to them he both bemoans them and
condoles Mr. Badman's condition, telling of them that, without a speedy bringing
of things to a conclusion, Mr. Badman would be able to make them no satisfaction,
but at present he both could and would, and that to the utmost of his power, and
to that end he desired that they would come over to him. Well, his creditors appoint
him a time and come over, and he, meanwhile, authorizes another to treat with them,
but will not be seen himself, unless it was on a Sunday, lest they should snap him
with a writ. So his deputed friend treats with them about their concern with Mr.
Badman, first telling them of the great care that Mr. Badman took to satisfy them
and all men for whatsoever he owed, as far as in him lay, and how little he thought
a while since to be in this low condition. He pleaded also the greatness of his charge,
the greatness of taxes, the badness of the times, and the great losses that he had
by many of his customers; some of which died in his debt, others were run away, and
for many that were alive he never expected a farthing from them. Yet nevertheless
he would show himself an honest man, and would pay as far as he was able; and if
they were willing to come to terms, he would make a composition with them, for he
was not able to pay them all. The creditors asked what he would give? It was replied,
Half-a- crown in the pound. At this they began to huff, and he to renew his complaint
and entreaty, but the creditors would not hear, and so for that time their meeting
without success broke up. But after his creditors were in cool blood, and admitting
of second thoughts, and fearing lest delays should make them lose all, they admit
of a second debate, come together again, and, by many worlds and great ado, they
obtained five shillings in the pound. So the money was produced, releases and discharges
drawn, signed, and sealed, books crossed, and all things confirmed; and then Mr.
Badman can put his head out a doors again, and be a better man than when he shut
up shop, by several thousands of pounds.[43]
ATTEN. And did he do thus indeed?
WISE. Yes, once and again. I think he brake twice or thrice.
ATTEN. And did he do it before he had need to do it?
WISE. Need! What do you mean by need? There is no need at any time for a man to play
the knave. He did it of a wicked mind, to defraud and beguile his creditors. He had
wherewithal of his father, and also by his wife, to have lived upon, with lawful
labour, like an honest man. He had also, when he made this wicked break, though he
had been a profuse and prodigal spender, to have paid his creditors their own to
a farthing. But had he done so, he had not done like himself, like Mr. Badman; had
he, I say, dealt like an honest man, he had then gone out of Mr. Badman's road. He
did it therefore of a dishonest mind, and to a wicked end; to wit, that he might
have wherewithal, howsoever unlawfully gotten, to follow his cups and queans,[44] and to live in the
full swing of his lusts, even as he did before.
ATTEN. Why this was a mere cheat.
WISE. It was a cheat indeed. This way of breaking, it is nothing else but a more
neat way of thieving, of picking of pockets, of breaking open of shops, and of taking
from men what one has nothing to do with. But though it seem easy, it is hard to
learn; no man that has conscience to God or man, can ever be his crafts-master in
this hellish art.
ATTEN. O! Sir! What a wicked man was this!
WISE. A wicked man indeed. By this art he could tell how to make men send their goods
to his shop, and then be glad to take a penny for that which he had promised, before
it came thither, to give them a groat: I say, he could make them glad to take a crown
for a pound's worth, and a thousand for that for which he had promised before to
give them four thousand pounds.
ATTEN. This argueth that Mr. Badman had but little conscience.
WISE. This argued that Mr. Badman had no conscience at all; for conscience, the least
spark of a good conscience, cannot endure this.
ATTEN. Before we go any further in Mr. Badman's matters, let me desire you, if you
please, to give me an answer to these two questions. 1. What do you find in the Word
of God against such a practice as this of Mr. Badman's is? 2. What would you have
a man do that is in his creditor's debt, and can neither pay him what he owes him,
nor go on in a trade any longer?
WISE. I will answer you as well as I can. And first, to the first of your questions;
to wit, What I find in the Word of God against such a practice as this of Mr. Badman's
is.
The Word of God doth forbid this wickedness; and to make it the more odious in our
eyes, it joins it with theft and robbery. 'Thou shalt not,' says God, 'defraud thy
neighbour, neither rob him' (Lev 19:13). Thou shalt not defraud, that is, deceive
or beguile. Now thus to break, is to defraud, deceive and beguile; which is, as you
see, forbidden by the God of heaven: 'Thou shalt not defraud thy neighbour, neither
rob him.' It is a kind of theft and robbery, thus to defraud, and beguile. It is
a vilely robbing of his shop, and picking of his pocket; a thing odious to reason
and conscience, and contrary to the law of nature. It is a designed piece of wickedness,
and therefore a double sin. A man cannot do this great wickedness on a sudden, and
through a violent assault of Satan. He that will commit this sin, must have time
to deliberate, that by invention he may make it formidable, and that with lies and
high dissimulations. He that commits this wickedness, must first hatch it upon his
bed, beat his head about it, and lay his plot strong. So that to the completing of
such a wickedness, there must be adjoined many sins, and they too must go hand in
hand until it be completed. But what saith the scripture? 'Let no man go beyond and
defraud his brother in any matter: because that the Lord is the avenger of all such'
(1 Thess 4:6). But this kind of breaking is a going beyond my brother; this is a
compassing of him about, that I may catch him in my net; and as I said, an art to
rob my brother, and to pick his pocket, and that with his consent. Which doth not
therefore mitigate, but so much the more greaten, and make odious the offence. For
men that are thus wilily abused, cannot help themselves; they are taken in a deceitful
net. But God will here concern himself, he will be the avenger, he will be the avenger
of all such either here, or in another world.
And this, the apostle testifies again, where he saith, 'But he that doeth wrong,
shall receive for the wrong which he hath done; and there is no respect of persons'
(Col 3:25). That is, there is no man, be he what he will, if he will be guilty of
this sin, of going beyond, of beguiling of, and doing wrong to his brother, but God
will call him to an account for it, and will pay him with vengeance for it too; for
'there is no respect of persons.'
I might add, that this sin of wronging, of going beyond, and defrauding of my neighbour,
it is like that first prank that the devil played with our first parents, as the
altar that Uriah built of Ahaz, was taken from the fashion of that that stood at
Damascus, to be the very pattern of it. The serpent beguiled me, says Eve; Mr. Badman
beguiles his creditors. The serpent beguiled Eve with lying promises of gain; and
so did Mr. Badman beguile his creditors. The serpent said one thing and meant another,
when he beguiled Eve; and so did Mr. Badman when he beguiled his creditors.
That man therefore that doth thus deceive and beguile his neighbour, imitateth the
devil; he taketh his examples from him, and not from God, the Word, or good men;
and this did Mr. Badman.
And now to your second question; to wit, what I would have a man do that is in his
creditor's debt, and that can neither pay him, nor go on in a trade any longer?
Answ. First of all. If this be his case, and he knows it, let him not run one penny
further in his creditors' debt, for that cannot be done with good conscience. He
that knows he cannot pay, and yet will run into debt; does knowingly wrong and defraud
his neighbour, and falls under that sentence of the Word of God, 'The wicked borroweth,
and payeth not again' (Psa 37:21). Yea, worse, he borrows, though at the very same
time he knows that he cannot pay again. He doth also craftily take away what is his
neighbour's. That is therefore the first thing that I would propound to such; let
him not run any farther into his creditors' debt.
Secondly, After this, let him consider, how, and by what means he was brought into
such a condition that he could not pay his just debts. To wit, whether it was by
his own remissness in his calling, by living too high in diet or apparel, by lending
too lavishingly that which was none of his own, to his loss; or whether by the immediate
hand and judgment of God.
If by searching he finds that this is come upon him through remissness in his calling,
extravagancies in his family, or the like; let him labour for a sense of his sin
and wickedness, for he has sinned against the Lord. First, in his being slothful
in business, and in not providing, to wit, of his own, by the sweat of his brow,
or other honest ways, for those of his own house (Rom 12:11; 1 Tim 5:8). And, secondly,
in being lavishing in diet and apparel in the family, or in lending to others that
which was none of his own. This cannot be done with good conscience. It is both against
reason and nature, and therefore must be a sin against God. I say therefore, if thus
this debtor hath done, if ever he would live quietly in conscience, and comfortably
in his condition for the future, let him humble himself before God, and repent of
this his wickedness. For 'he that is slothful in his work, is brother to him that
is a great waster' (Prov 18:9). To be slothful and a waster too, is to be as it were
a double sinner.
But again, as this man should inquire into these things, so he should also into this,
How came I into this way of dealing in which I have now miscarried? Is it a way that
my parents brought me up in, put me apprentice to, or that by providence I was first
thrust into? Or is it a way into which I have twisted myself, as not being contented
with my first lot, that by God and my parents I was cast into? This ought duly to
be considered, and if upon search a man shall find that he is out of the place and
calling into which he was put by his parents, or the providence of God, and has miscarried
in a new way, that through pride and dislike of his first state he has chose rather
to embrace; his miscarriage is his sin, the fruit of his pride, and a token of the
judgment of God upon him for his leaving of his first state. And for this he ought,
as for the former, to be humble and penitent before the Lord,
But if by search, he finds that his poverty came by none of these; if by honest search,
he finds it so, and can say with good conscience, I went not out of my place and
state in which God by his providence had put me; but have abode with God in the calling
wherein I was called, and have wrought hard, and fared meanly, been civilly apparelled,
and have not directly nor indirectly made away with my creditors' goods; then has
his fall come upon him by the immediate hand of God, whether by visible or invisible
ways. For sometimes it comes by visible ways, to wit, by fire, by thieves, by loss
of cattle, or the wickedness of sinful dealers, &c. And sometimes by means invisible,
and then no man knows how; we only see things are going, but cannot see by what way
they go. Well, now suppose that a man, by an immediate hand of God, is brought to
a morsel of bread, what must he do now?
I answer: His surest way is still to think, that this is the fruit of some sin, though
possibly not sin in the management of his calling, yet of some other sin. 'God casteth
away the substance of the wicked' (Prov 10:3). Therefore let him still humble himself
before his God, because his hand is upon him, and say, What sin is this, for which
this hand of God is upon me? (1 Peter 5:6). And let him be diligent to find it out,
for some sin is the cause of this judgment; for God 'doth not afflict willingly nor
grieve the children of men' (Lam 3:33). Either the heart is too much set upon the
world, or religion is too much neglected in thy family, or something. There is a
snake in the grass, a worm in the gourd; some sin in thy bosom, for the sake of which
God doth thus deal with thee.
Thirdly, This thus done, let that man again consider thus with himself: perhaps God
is now changing of my condition and state in the world; he has let me live in fashion,
in fulness, and abundance of worldly glory; and I did not to his glory improve, as
I should, that his good dispensation to me. But when I lived in full and fat pasture,
I did there lift up the heel (Deut 32:15). Therefore he will now turn me into hard
commons, that with leanness, and hunger, and meanness, and want, I may spend the
rest of my days. But let him do this without murmuring and repining; let him do it
in a godly manner, submitting himself to the judgment of God. 'Let the rich rejoice
in that he is made low' (James 1:9,10).
This is duty, and it may be privilege to those that are under this hand of God. And
for thy encouragement to this hard work, for this is a hard work, consider of these
four things. 1. This is right lying down under God's hand, and the way to be exalted
in God's time. When God would have Job embrace the dunghill, he embraces it, and
says, 'The Lord gave, and the Lord hath taken away, blessed be the name of the Lord'
(Job 1:21). 2. Consider, that there are blessings also that attend a low condition,
more than all the world are aware of.[45] A poor condition has preventing mercy attending
of it. The poor, because they are poor, are not capable of sinning against God as
the rich man does (Psa 49:6). 3. The poor can more clearly see himself preserved
by the providence of God than the rich, for he trusteth in the abundance of his riches.
4. It may be God has made thee poor, because he would make thee rich. 'Hearken, my
beloved brethren, hath not God chosen the poor of this world, rich in faith, and
heirs of the kingdom which God hath promised to them that love him?' (James 2:5).
I am persuaded if men upon whom this hand of God is, would thus quietly lie down
and humble themselves under it, they would find more peace, yea more blessing of
God attending them in it, than the most of men are aware of. But this is a hard chapter,
and therefore I do not expect that many should either read it with pleasure, or desire
to take my counsel.
Having thus spoken to the broken man, with reference to his own self, I will now
speak to him as he stands related to his creditors. In the next place therefore,
let him fall upon the most honest way of dealing with his creditors, and that I think
must be this:
First, Let him timely make them acquainted with his condition, and also do to them
these three things. 1. Let him heartily and unfeignedly ask them forgiveness for
the wrong that he has done them. 2. Let him proffer them ALL, and the whole ALL that
ever he has in the world; let him hide nothing, let him strip himself to his raiment
for them; let him not keep a ring, a spoon, or anything from them. 3. If none of
these two will satisfy them, let him proffer them his body, to be at their dispose,
to wit, either to abide imprisonment at their pleasure, or to be at their service,
till by labour and travel he hath made them such amends as they in reason think fit,
only reserving something for the succour of his poor and distressed family out of
his labour, which in reason, and conscience, and nature, he is bound also to take
care of. Thus shall he make them what amends he is able, for the wrong that he hath
done them in wasting and spending of their estates.
By thus doing, he submits himself to God's rod, commits himself to the dispose of
his providence; yea, by thus doing, he casteth the lot of his present and future
condition into the lap[46] of his creditors, and leaves the whole dispose
thereof to the Lord, even as he shall order and incline their hearts to do with him
(Prov 16:33). And let that be either to forgive him, or to take that which he hath
for satisfaction, or to lay his body under affliction, this way or that, according
to law; can he, I say, thus leave the whole dispose to God, let the issue be what
it will, that man shall have peace in his mind afterward. And the comforts of that
state, which will be comforts that attend equity, justice, and duty, will be more
unto him, because more according to godliness, than can be the comforts that are
the fruits of injustice, fraudulency, and deceit. Besides, this is the way to engage
God to favour him by the sentence of his creditors; for HE can entreat them to use
him kindly, and he will do it when his ways are pleasing in his sight (Jer 15:10,11).
When a man's ways please the Lord, he maketh even his enemies to be at peace with
him (Prov 16:7). And surely, for a man to seek to make restitution for wrongs done
to the utmost of his power, by what he is, has, and enjoys in this world, is the
best way, in that capacity, and with reference to that thing, that a man can at this
time be found active in.
But he that doth otherwise, abides in his sin, refuses to be disposed of by the providence
of God, chooseth an high estate, though not attained in God's way; when God's will
is that he should descend into a low one. Yea, he desperately saith in his heart
and actions, I will be mine own chooser, and that in mine own way, whatever happens
or follows thereupon.
ATTEN. You have said well, in my mind. But suppose now that Mr. Badman was here,
could he not object as to what you have said, saying, Go and teach your brethren,
that are professors, this lesson, for they as I am are guilty of breaking; yea, I
am apt to think, of that which you call my knavish way of breaking, to wit, of breaking
before they have need to break. But if not so, yet they are guilty of neglect in
their calling, of living higher, both in fare and apparel, than their trade or income
will maintain. Besides that they do break all the world very well knows, and that
they have the art to plead for a composition, is very well known to men; and that
is usual with them to hide their linen, their plate, their jewels, and it is to be
thought, sometimes money and goods besides, is as common as four eggs a penny.[47] and thus they beguile men, debauch their consciences, sin against their
profession, and make, it is to be feared, their lusts in all this, and the fulfilling
of them their end. I say, if Mr. Badman was here to object thus unto you, what would
be your reply?
WISE. What? Why I would say, I hope no good man, no man of good conscience, no man
that either feareth God, regardeth the credit of religion, the peace of God's people,
or the salvation of his own soul, will do thus. Professors such, perhaps, there may
be, and who upon earth can help it? Jades there be of all colours. If men will profess,
and make their profession a stalking-horse to beguile their neighbours of their estates,
as Mr. Badman himself did, when he beguiled her that now is with sorrow his wife,
who can help it? The churches of old were pestered with such, and therefore no marvel
if these perilous difficult times be so. But mark how the apostle words it: 'Nay,
ye do wrong, and defraud, and that your brethren. Know ye not that the unrighteous
shall not inherit the kingdom of God? Be not deceived, neither fornicators, nor idolators,
nor adulterers, nor effeminate, nor abusers of themselves with mankind, nor thieves,
nor covetous, nor drunkards, nor revilers, nor extortioners, shall inherit the kingdom
of God' (1 Cor 6:8- 10; 2 Tim 3:1-5).
None of these shall be saved in this state, nor shall profession deliver them from
the censure of the godly, when they shall be manifest such to be. But their profession
we cannot help. How can we help it, if men should ascribe to themselves the title
of holy ones, godly ones, zealous ones, self-denying ones, or any other such glorious
title? and while they thus call themselves, they should be the veriest rogues for
all evil, sin, and villainy imaginable, who could help it? True, they are a scandal
to religion, a grief to the honest-hearted, an offence to the world, and a stumbling-stone
to the weak, and these offences have come, do come, and will come, do what all the
world can; but woe be to them through whom they come (Matt 18:6-8). Let such professors
therefore be disowned by all true Christians, and let them be reckoned among those
base men of the world, which, by such actions, they most resemble. They are Mr. Badman's
kindred. For they are a shame to religion, I say, these slithy,[48] rob-shop, pick-pocket
men, they are a shame to religion, and religious men should be ashamed of them. God
puts such an one among the fools of the world, therefore let not Christians put them
among those that are wise for heaven. 'As the partridge sitteth on eggs, and hatcheth
them not, so he that getteth riches, and not by right, shall leave them in the midst
of his days, and at his end shall be a fool' (Jer 17:11). And the man under consideration
is one of these, and therefore must look to fall by this judgment.
A professor! and practice such villainies as these! such a one is not worthy to bear
that name any longer. We may say to such as the prophet spake to their like, to wit,
to the rebellious that were in the house of Israel: 'Go ye, serve ye every one his
idols' (Eze 20:39). If ye will not hearken to the law and testament of God, to lead
your lives hereafter: 'but pollute God's holy name no more with your gifts, and with
your idols.'
Go, professors, go; leave off profession, unless you will lead your lives according
to your profession. Better never profess, than to make profession a stalking-horse
to sin, deceit, to the devil, and hell. The ground and rules of religion allow not
any such thing: 'receive us,' says the apostle, 'we have wronged no man, we have
corrupted no man, we have defrauded no man' (2 Cor 7:2). Intimating that those that
are guilty of wronging, corrupting, or defrauding of any, should not be admitted
to the fellowship of saints, no, nor into the common catalogue of brethren with them.
Nor can men with all their rhetoric, and eloquent speaking, prove themselves fit
for the kingdom of heaven, or men of good conscience on earth. O that godly plea
of Samuel: 'Behold here I am,' says he, 'witness against me, before the Lord, and
before his anointed, whose ox have I taken? or whose ass have I taken? or whom have
I defrauded? whom have I oppressed?' &c. (1 Sam 12:3). This was to do like a
man of good conscience indeed (Matt 10:19). And in this his appeal, he was so justified
in the consciences of the whole congregation, that they could not but with one voice,
as with one mouth, break out jointly, and say, 'Thou hast not defrauded us, nor oppressed
us' (Matt 10:4).
A professor, and defraud, away with him! A professor should not owe any man anything
but love. A professor should provide things, not of other men's but of his own, of
his own honest getting, and that not only in the sight of God, but of all men; that
he may adorn the doctrine of God our Saviour in all things.
ATTEN. But suppose God should blow upon a professor in his estate and calling, and
he should be run out before he is aware, must he be accounted to be like Mr. Badman,
and lie under the same reproach as he?
WISE. No: if he hath dutifully done what he could to avoid it. It is possible for
a ship to sink at sea, notwithstanding the most faithful endeavour of the most skilful
pilot under heaven. And thus, as I suppose, it was with the prophet, that left his
wife in debt, to the hazarding the slavery of her children by the creditors (2 Kings
4:1,2). He was no profuse man, nor one that was given to defraud, for the text says
he feared God; yet, as I said, he was run out more than she could pay.
If God would blow upon a man, who can help it? (Hagg 1:9). And he will do so sometimes,
because he will change dispensations with me, and because he will try their graces.
Yea, also, because he will overthrow the wicked with his judgments; and all these
things are seen in Job. But then the consideration of this should bid men have a
care that they be honest, lest this comes upon them for their sin. It should also
bid them beware of launching further into the world, than in an honest way, by ordinary
means, they can godlily make their retreat; for the further in the greater fall.
It should also teach them to beg of God his blessing upon their endeavours, their
honest and lawful endeavours. And it should put them upon a diligent looking to their
steps, that if in their going they should hear the ice crack, they may timely go
back again. These things considered, and duly put in practice, if God will blow upon
a man, then let him be content, and with Job embrace the dunghill. Let him give unto
all their dues, and not fight against the providence of God, but humble himself rather
under his mighty hand, which comes to strip him naked and bare: for he that doth
otherwise fights against God; and declares that he is a stranger to that of Paul;
'I know both how to be abased, and I know how to abound; everywhere and in all things
I am instructed both to be full and to be hungry, both to abound and to suffer need'
(Phil 4:12).
ATTEN. But Mr. Badman would not, I believe, have put this difference betwixt things
feigned and those that fall of necessity.
WISE. If he will not, God will, conscience will: and that not thine own only, but
the consciences of all those that have seen the way, and that have known the truth
of the condition of such a one.
ATTEN. Well: let us at this time leave this matter, and return again to Mr. Badman.
WISE. With all my heart will I proceed to give you a relation of what is yet behind
of his life, in order to our discourse of his death.
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