The Works of John Bunyan, vol 1 by John Bunyan (books to read to improve english .TXT) 📕

Third. I now come to show you what this fear doth in the soul.

Now, although this godly fear is not to last always with us, as I shall further show you anon, yet it greatly differs from that which is wholly ungodly of itself, both because of the author, and also of the effects of it. Of the author I have told you before; I now shall tell you what it doth.

1. This fear makes a man judge himself for sin, and to fall down before God with a broken mind under this judgment; the which is pleasing to God, because the sinner by so doing justifies God in his saying, and clears him in his judgment (Psa 51:1-4).

2. As this fear makes a man judge himself, and cast himself down at God’s foot, so it makes him condole and bewail his misery before him, which is also well-pleasing in his sight: “I have surely heard Ephraim bemoaning himself,” saying, “Thou hast chastised me, and I was chastised, as a bullock unaccustomed to the yoke,” &c. (Jer 31:18,19).

3. This fear makes a man lie at God’s foot, and puts his mouth in the dust, if so be there may be hope. This also is well-pleasing to God, because now is the sinner as nothing, and in his own eyes less than nothing, as to any good or desert: “He sitteth alone and keepeth silence,” because he hath now this yoke upon him; “he putteth his mouth in the dust, if so be there may be hope” (Lam 3:28,29).

4. This fear puts a man upon crying to God for mercy, and that in most humble manner; now he sensibly cries, now he dejectedly cries, now he feels and cries, now he smarts and criest out, “God be merciful to me a sinner” (Luke 18:13).

5. This fear makes a man that he cannot accept of that for support and succour which others that are destitute thereof will take up, and be contented with. This man must be washed by God himself, and cleansed from his sin by God himself (Psa 51).

6. Therefore this fear goes not away until the Spirit of God doth change his ministration as to this particular, in leaving off to work now by the law, as afore, and coming to the soul with the sweet word of promise of life and salvation by Jesus Christ. Thus far this fear is godly, that is, until Christ by the Spirit in the gospel is revealed and made over unto us, and no longer.

Thus far this fear is godly, and the reason why it is godly is because the groundwork of it is good. I told you before what this fear is; namely, it is the fear of damnation. Now the ground for this fear is good, as is manifest by these particulars. 1. The soul feareth damnation, and that rightly, because it is in its sins.

2. The soul feareth damnation rightly, because it hath not faith in Christ, but is at present under the law. 3. The soul feareth damnation rightly now, because by sin, the law, and for want of faith, the wrath of God abideth on it. But now, although thus far this fear of God is good and godly, yet after Christ by the Spirit in the word of the gospel is revealed to us, and we made to accept of him as so revealed and offered to us by a true and living faith; this fear, to wit, of damnation, is no longer good, but ungodly.

Nor doth the Spirit of God ever work it in us again. Now we do not receive the spirit of bondage again to fear, that is to say, to fear damnation, but we have received the spirit of adoption, whereby we cry, Father, Father. But I would not be mistaken, when I say, that this fear is no longer godly. I do not mean with reference to the essence and habit of it, for I believe it is the same in the seed which shall afterwards grow up to a higher degree, and into a more sweet and gospel current and manner of working, but I mean reference to this act of fearing damnation, I say it shall never by the Spirit be managed to that work; it shall never bring forth that fruit more. And my reasons are,

[Reasons why the Spirit of God cannot work this ungodly fear.]

1. Because that the soul by closing through the promise, by the Spirit, with Jesus Christ, is removed off of that foundation upon which it stood when it justly feared damnation. It hath received now forgiveness of sin, it is now no more under the law, but in Jesus Christ by faith; there is “therefore now no condemnation to it” (Acts 26:18; Rom 6:14, 8:1). The groundwork, therefore, being now taken away, the Spirit worketh that fear no more.

2. He cannot, after he hath come to the soul as a spirit of adoption, come again as a spirit of bondage to put the soul into his first fear; to wit, a fear of eternal damnation, because he cannot say and unsay, do and undo. As a spirit of adoption he told me that my sins were forgiven me, that I was included in the covenant of grace, that God was my Father through Christ, that I was under the promise of salvation, and that this calling and gift of God to me is permanent, and without repentance. And do you think, that after he hath told me this, and sealed up the truth of it to my precious soul, that he will come to me, and tell me that I am yet in my sins, under the curse of the law and the eternal wrath of God? No, no, the word of the gospel is not yea, yea; nay, nay. It is only yea, and amen; it is so, “as God is true” (2 Cor 1:17-20).

3. The state therefore of the sinner being changed, and that, too, by the Spirit’s changing his dispensation, leaving off to be now as a spirit of bondage to put us in fear, and coming to our heart as the spirit of adoption to make us cry, Father, Father, he cannot go back to his first work again; for if so, then he must gratify, yea, and also ratify, that profane and popish doctrine, forgiven to-day, unforgiven tomorrow—a child of God to-day, a child of hell tomorrow; but what saith the Scriptures? “Now therefore ye are no more strangers and foreigners, but fellow-citizens with the saints, and of the household of God; and are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner stone; in whom all the building fitly framed together groweth unto an holy temple in the Lord; in whom ye also are builded together for an habitation of God through the Spirit” (Eph 2:19-22).

Object. But this is contrary to my experience. Why, Christian, what is thy experience? Why, I was at first, as you have said, possessed with a fear of damnation, and so under the power of the spirit of bondage. Well said, and how was it then? Why, after some time of continuance in these fears, I had the spirit of adoption sent to me to seal up to my soul the forgiveness of sins, and so he did; and was also helped by the same Spirit, as you have said, to call God Father, Father. Well said, and what after that? Why, after that I fell into as great fears as ever I was in before.[12]

Answ. All this may be granted, and yet nevertheless what I have said will abide a truth; for I have not said that after the spirit of adoption is come, a Christian shall not again be in as great fears, for he may have worse than he had at first; but I say, that after the spirit of adoption is come, the spirit of bondage, as such, is sent of God no more, to put us into those fears. For, mark, for we “have not received the spirit of bondage again to fear.” Let the word be true, whatever thy experience is. Dost thou not understand me?

After the Spirit of God has told me, and also helped me to believe it, that the Lord for Christ’s sake hath forgiven mine iniquities: he tells me no more that they are not forgiven. After the Spirit of God has helped me, by Christ, to call God my Father, he tells me no more that the devil is my father. After he hath told me that I am not under the law, but under grace, he tells me no more that I am not under grace, but under the law, and bound over by it, for my sins, to the wrath and judgment of God; but this is the fear that the Spirit, as a spirit of bondage, worketh in the soul at first.

Quest. Can you give me further reason yet to convict me of the truth of what you say?

Answ. Yes.

1. Because as the Spirit cannot give himself the lie, so he cannot overthrow his own order of working, nor yet contradict that testimony that his servants, by his inspiration, hath given of his order of working with them. But he must do the first, if he saith to us—and that after we have received his own testimony, that we are under grace—that yet we are under sin, the law, and wrath.

And he must do the second, if—after he hath gone through the first work on us as a spirit of bondage, to the second as a spirit of adoption—he should overthrow as a spirit of bondage again what before he had built as a spirit of adoption.

And the third must therefore needs follow, that is, he overthroweth the testimony of his servants; for they have said, that now we receive the spirit of bondage again to fear no more; that is, after that we by the Holy Ghost are enabled to call God Father, Father.

2. This is evident also, because the covenant in which now the soul is interested abideth, and is everlasting, not upon the supposition of my obedience, but upon the unchangeable purpose of God, and the efficacy of the obedience of Christ, whose blood also hath confirmed it. It is “ordered in all things, and sure,” said David; and this, said he, “is all my salvation” (2 Sam 23:5). The covenant then is everlasting in itself, being established upon so good a foundation, and therefore standeth in itself everlastingly bent for the good of them that are involved in it. Hear the tenor of the covenant, and God’s attesting of the truth thereof—“This is the covenant that I will make with the house of Israel, after those days, saith the Lord; I will put my laws into their mind, and write them in their hearts; and I will be to them a God, and they shall be to me a people; and they shall not teach every man his neighbour, and every man his brother, saying, Know the Lord; for all shall know me, from the least to the greatest; for I will be merciful to their unrighteousness, and their sins and their iniquities I will remember no more” (Heb 8:10-12). Now if God will do thus unto those that he hath comprised in his everlasting covenant