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

3. The Spirit of God, after it has come to me as a spirit of adoption, can come to me no more as a spirit of bondage, to put me in fear, that is, with my first fears; because, by that faith that he, even he himself, hath wrought in me, to believe and call God “Father, Father,” I am united to Christ, and stand no more upon mine own legs, in mine own sins, or performances; but in his glorious righteousness before him, and before his Father; but he will not cast away a member of his body, of his flesh, and of his bones; nor will he, that the Spirit of God should come as a spirit of bondage to put him into a grounded fear of damnation, that standeth complete before God in the righteousness of Christ; for that is an apparent contradiction.[13]

Quest. But may it not come again as a spirit of bondage, to put me into my first fears for my good?

Answ. The text saith the contrary; for we “have not received the spirit of bondage again to fear.” Nor is God put to it for want of wisdom, to say and unsay, do and undo, or else he cannot do good.

When we are sons, and have received the adoption of children, he doth not use to send the spirit after that to tell us we are slaves and heirs of damnation, also that we are without Christ, without the promise, without grace, and without God in the world; and yet this he must do if it comes to us after we have received him as a spirit of adoption, and put us, as a spirit of bondage, in fear as before.

[This ungodly fear wrought by the spirit of the devil.]

Quest. But by what spirit is it then that I am brought again into fears, even into the fears of damnation, and so into bondage?

Answ. By the spirit of the devil, who always labours to frustrate the faith, and hope, and comfort of the godly.

Quest. How doth that appear?

Answ. 1. By the groundlessness of such fears. 2. By the unseasonableness of them. 3. By the effects of them.

1. By the groundlessness of such fears. The ground is removed; for a grounded fear of damnation is this—I am yet in my sins, in a state of nature, under the law, without faith, and so under the wrath of God. This, I say, is the ground of the fear of damnation, the true ground to fear it; but now the man that we are talking of, is one that hath the ground of this fear taken away by the testimony and seal of the spirit of adoption. He is called, justified, and has, for the truth of this his condition, received the evidence of the spirit of adoption, and hath been thereby enabled to call God “Father, Father.” Now he that hath received this, has the ground of the fear of damnation taken from him; therefore his fear, I say, being without ground, is false, and so no work of the Spirit of God.

2. By the unseasonableness of them. This spirit always comes too late. It comes after the spirit of adoption is come. Satan is always for being too soon or too late. If he would have men believe they are children, he would have them believe it while they are slaves, slaves to him and their lusts. If he would have them believe they are slaves, it is when they are sons, and have received the spirit of adoption, and the testimony, by that, of their sonship before.

And this evil is rooted even in his nature—“He is a liar, and the father of it”; and his lies are not known to saints more than in this, that he labours always to contradict the work and order of the Spirit of truth (John 8).

3. It also appears by the effects of such fears. For there is a great deal of difference betwixt the natural effects of these fears which are wrought indeed by the spirit of bondage, and those which are wrought by the spirit of the devil afterwards. The one, to wit, the fears that are wrought by the spirit of bondage, causeth us to confess the truth, to wit, that we are Christless, graceless, faithless, and so at present; that is, while he is so working in a sinful and damnable case; but the other, to wit, the spirit of the devil, when he comes, which is after the spirit of adoption is come, he causeth us to make a lie; that is, to say we are Christless, graceless, and faithless. Now this, I say, is wholly, and in all part of it, a lie, and HE is the father of it.

Besides, the direct tendency of the fear that the Spirit of God, as a spirit of bondage, worketh in the soul, is to cause us to come repenting home to God by Jesus Christ, but these latter fears tend directly to make a man, he having first denied the work of God, as he will, if he falleth in with them, to run quite away from God, and from his grace to him in Christ, as will evidently appear if thou givest but a plain and honest answer to these questions following.

[This fear driveth a man from God.]

Quest. 1. Do not these fears make thee question whether there was ever a work of grace wrought in thy soul? Answ. Yes, verily, that they do. Quest. 2. Do not these fears make thee question whether ever thy first fears were wrought by the Holy Spirit of God? Answ.

Yes, verily, that they do. Quest. 3. Do not these fears make thee question whether ever thou hast had, indeed, any true comfort from the Word and Spirit of God? Answ. Yes, verily, that they do. Quest.

4. Dost thou not find intermixed with these fears plain assertions that thy first comforts were either from thy fancy, or from the devil, and a fruit of his delusions? Answ. Yes, verily, that I do.

Quest. 5. Do not these fears weaken thy heart in prayer? Answ.

Yes, that they do. Quest. 6. Do not these fears keep thee back from laying hold of the promise of salvation by Jesus Christ? Answ.

Yes; for I think if I were deceived before, if I were comforted by a spirit of delusion before, why may it not be so again? so I am afraid to take hold of the promise. Quest. 7. Do not these fears tend to the hardening of thy heart, and to the making of thee desperate? Answ. Yes, verily, that they do. Quest. 8. Do not these fears hinder thee from profiting in hearing or reading of the Word?

Answ. Yes, verily, for still whatever I hear or read, I think nothing that is good belongs to me. Quest. 9. Do not these fears tend to the stirring up of blasphemies in thy heart against God?

Answ. Yes, to the almost distracting of me. Quest. 10. Do not these fears make thee sometimes think, that it is in vain for thee to wait upon the Lord any longer? Answ. Yes, verily; and I have many times almost come to this conclusion, that I will read, pray, hear, company with God’s people, or the like, no longer.

Well, poor Christian, I am glad that thou hast so plainly answered me; but, prithee, look back upon thy answer. How much of God dost thou think is in these things? how much of his Spirit, and the grace of his Word? Just none at all; for it cannot be that these things can be the true and natural effects of the workings of the Spirit of God: no, not as a spirit of bondage. These are not his doings.

Dost thou not see the very paw of the devil in them; yea, in every one of thy ten confessions? Is there not palpably high wickedness in every one of the effects of this fear? I conclude, then, as I began, that the fear that the spirit of God, as a spirit of bondage, worketh, is good and godly, not only because of the author, but also because of the ground and effects; but yet it can last no longer as such, as producing the aforesaid conclusion, than till the Spirit, as the spirit of adoption, comes; because that then the soul is manifestly taken out of the state and condition into which it had brought itself by nature and sin, and is put into Christ, and so by him into a state of life and blessedness by grace.

Therefore, if first fears come again into thy soul, after that the spirit of adoption hath been with thee, know they come not from the Spirit of God, but apparently from the spirit of the devil, for they are a lie in themselves, and their effects are sinful and devilish.

Object. But I had also such wickedness as those in my heart at my first awakening, and therefore, by your argument, neither should that be but from the devil.

Answ. So far forth as such wickedness was in thy heart, so far did the devil and thine own heart seek to drive thee to despair, and drown thee there; but thou hast forgot the question; the question is not whether then thou wast troubled with such iniquities, but whether thy fears of damnation at that time were not just and good, because grounded upon thy present condition, which was, for that thou wast out of Christ, in thy sins, and under the curse of the law; and whether now, since the spirit of adoption is come unto thee, and hath thee, and hath done that for thee as hath been mentioned; I say, whether thou oughtest for anything whatsoever to give way to the same fear, from the same ground of damnation; it is evident thou oughtest not, because the ground, the cause, is removed.

Object. But since I was sealed to the day of redemption, I have grievously sinned against God, have not I, therefore, cause to fear, as before? may not, therefore, the spirit of bondage be sent again to put me in fear, as at first? Sin was the first cause, and I have sinned now.

Answ. No, by no means; for we have not received the spirit of bondage again to fear; that is, God hath not given it us, “for God hath not given us the spirit of fear; but of power, and of love, and of a sound mind” (2 Tim 1:7). If, therefore, our first fears come upon us again, after that we have received at God’s hands the spirit of love, of power, and of a sound mind, it is to be refused, though we have grievously sinned against our God. This is manifest from 1 Samuel 12:20; “Fear not; ye have done all this wickedness.”

That is, not with that fear which would have made them fly from God, as concluding that they were not now his people. And the reason is, because sin cannot dissolve the covenant into which the sons of God, by his grace, are taken. “If his children forsake my law, and walk not in my judgments; if they break my statutes, and keep not my commandments; then will I visit their transgressions with the rod, and their iniquity with stripes. Nevertheless, my lovingkindness will I not utterly