Life and Death of Mr. Badman, John Bunyan [popular ebook readers TXT] 📗

&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. 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? and let him be diligent to find it out, for some sin is the cause of this Judgment; for God doth not willingly afflict nor grieve the children of men. Either the heart is too much set upon the world, or Religion is too much neglected in thy Family, or some thing. 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. {100a} But when I lived in full and fat pasture, I did there lift up the heel: 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 murmering, and repining; let him do it in a godly manner, submitting himself to the Judgment of God. Let the rich rejoyce in that he is made low. {100b}

This is duty, and it may be priviledg 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. {100c}

1. This is right lying down under Gods hand, and the way to be exalted in Gods time: when God would have Job embrace the Dunghill, he embraces it, and says, The Lord giveth, and the Lord hath taken away, blessed be the name of the Lord. {100d}

2. Consider, That there are blessings also that attend a low condition, more than all the world are aware of. 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.

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. {100e}

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 a Kingdom which God hath promised to them that love him? {100f}

I am perswaded, if men upon whom this hand of God is, would thus quietly lye 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 an 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 {101a} 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 any thing from them.

3. If none of these two will satisfie them, let him proffer them his Body, to be at their dispose, to wit, either to abide imprisonment 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 Gods 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 of his Creditors, and leaves the whole dispose thereof to the Lord, {101b} even as he shall order and incline their hearts to do with him. 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: When a mans ways please the Lord, his enemies shall be at peace with him; {102a} 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, chuseth an high Estate, though not attained in Gods way; when Gods 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, {102b} of living higher, both in Fare and Apparrel, than their Trade or Income will maintain. Besides, that they do break, all the world very well knowes, and that they have the art to plead for a composition, is very well known to men; and that it is usual with them, to hide their Linnen, their Plate, their Jewels, and (‘tis to be thought, sometimes Money and Goods besides,) is as common as four eggs a penny. And thus they beguile men, debauch their consciences, sin against their Profession, and make, ‘tis 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 Gods 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. {103a} 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 do wrong and defraud, and that your Brethren: Know you not, that the unrighteous shall not inherit the Kingdom of God? Be not deceived, neither Fornicator, nor Idolaters, 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. {103b}

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 veryest Rogues for all evil, sin, and villany 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 wo be to them through whom they come; {103c} let such professors therefore 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. Badmans Kindred.

For {103d} they are a shame to Religion, I say these slithy, 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 dayes, and at his end shall be a fool. {103e} And the man under consideration is one of these, and therefore must look to fall by this Judgment.

A professor! and practice such villianies as these! such an 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. Goe ye, serve every man his Idols:- If ye will not hearken to the Law and Testament of God, to lead your lives thereafter: but pollute Gods holy name no more with your Gifts, and with your Idols. {104a}

Goe professors, Goe; 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. {104b} Intimating, that those that are guilty