John Bunyan :: On Temptations to Loose Living

ON TEMPTATIONS TO LOOSE LIVING

Now, let not any, from what hath been said, take courage to live loose lives, under a supposition that once in Christ, and ever in Christ, and the covenant cannot be broken, nor the relation of Father and child dissolved; for they that do so, it is evident, have not known what it is to receive the spirit of adoption. It is the spirit of the devil in his own hue that suggesteth this unto them, and that prevaileth with them to do so. Shall we do evil that good may come? shall we sin that grace may abound? or shall we be base in life because God by grace hath secured us from wrath to come? God forbid; these conclusions betoken one void of the fear of God indeed, and of the spirit of adoption too. For what son is he, that because the father cannot break the relation, nor suffer sin to do it—that is, betwixt the Father and him—that will therefore say, I will live altogether after my own lusts, I will labour to be a continual grief to my Father?

Considerations to prevent such temptations.

Yet lest the devil (for some are “not ignorant of his devices”), should get an advantage against some of the sons, to draw them away from the filial fear of their Father, let me here, to prevent such temptations, present such with these following considerations.

• First. Though God cannot, will not, dissolve the relation which the spirit of adoption hath made betwixt the Father and the Son, for any sins that such do commit, yet he can, and often doth, take away from them the comfort of their adoption, not suffering children while sinning to have the sweet and comfortable sense thereof on their hearts. He can tell how to let snares be round about them, and sudden fear trouble them. He can tell how to send darkness that they may not see, and to let abundance of waters cover them (Job 22:10-11).
  
  

• Second. God can tell how to hide his face from them, and so to afflict them with that dispensation, that it shall not be in the power of all the world to comfort them. “When he hideth his face, who then can behold him?” (Job 23:8-9; Job 34:29).
  
  

• Third. God can tell how to make thee again to possess the sins that he long since hath pardoned, and that in such wise that things shall be bitter to thy soul. “Thou writest bitter things against me,” says Job, “and makest me to possess the iniquities of my youth.” By this also he once made David groan and pray against it as an insupportable affliction (Job 13:26; Psa 25:7).
  
  

• Fourth. God can lay thee in the dungeon in chains, and roll a stone upon thee, he can make thy feet fast in the stocks, and make thee a gazing-stock to men and angels (Lam 3:7; Lam 3:53; Lam 3:55; Job 13:27; Nah 3:6).
  
  

• Fifth. God can tell how to cause to cease the sweet operations and blessed influences of his grace in thy soul, and to make those gospel showers that formerly thou hast enjoyed to become now to thee nothing but powder and dust (Psa 51; Deu 28:24).
  
  

• Sixth. God can tell how to fight against thee “with the sword of his mouth,” and to make thee a butt for his arrows; and this is a dispensation most dreadful (Rev 2:16; Job 6:4; Psa 38:2-5).
  
  

• Seventh. God can tell how so to bow thee down with guilt and distress that thou shalt in no wise be able to lift up thy head (Psa 40:12).
  
  

• Eighth. God can tell how to break thy bones, and to make thee by reason of that to live in continual anguish of spirit: yea, he can send a fire into thy bones that shall burn, and none shall quench it (Psa 51:8; Lam 3:4, Lam 1:13; Psa 102:3; Job 30:30).
  
  

• Ninth. God can tell how to lay thee aside, and make no use of thee as to any work for him in thy generation. He can throw thee aside “as a broken vessel” (Psa 31:12; Eze 44:10-13).
  
  

• Tenth. God can tell how to kill thee, and to take thee away from the earth for thy sins (1Co 11:29-32).
  
  

• Eleventh. God can tell how to plague thee in thy death, with great plagues, and of long continuance (Psa 78:45; Deu 28).
  
  

• Twelfth. What shall I say? God can tell how to let Satan loose upon thee; when thou liest a dying he can license him then to assault thee with great temptations, he can tell how to make thee possess the guilt of all thy unkindness towards him, and that when thou, as I said, art going out of the world, he can cause that thy life shall be in continual doubt before thee, and not suffer thee to take any comfort day nor night; yea, he can drive thee even to a madness with his chastisements for thy folly, and yet all shall be done by him to thee, as a father chastiseth his son (Deut 28:65-67).
  
  

• Thirteenth. Further, God can tell how to tumble thee from off thy deathbed in a cloud, he can let thee die in the dark; when thou art dying thou shalt not know whither thou art going, to wit, whether to heaven or to hell. Yea, he can tell how to let thee seem to come short of life, both in thine own eyes, and also in the eyes of them that behold thee. “Let us therefore fear,” says the apostle,—though not with slavish, yet with filial fear—“lest a promise being left us of entering into his rest, any of you should seem to come short of it”(Heb 4:1).
  
  

Now all this, and much more, can God do to his as a father by his rod and fatherly rebukes; ah, who know but those that are under them, what terrors, fears, distresses, and amazements God can bring his people into; he can put them into a furnace, a fire, and no tongue can tell what, so unsearchable and fearful are his fatherly chastisements, and yet never give them the spirit of bondage again to fear. Therefore, if thou art a son, take heed of sin, lest all these things overtake thee, and come upon thee.

Objection.

• But I have sinned, and am under this high and mighty hand of God.

Answer.

• Then thou knowest what I say is true, but yet take heed of hearkening unto such temptations as would make thee believe thou art out of Christ, under the law, and in a state of damnation; and take heed also, that thou dost not conclude that the author of these fears is the Spirit of God come to thee again as a spirit of bondage, to put thee into such fears, lest unawares to thyself thou dost defy the devil, dishonour thy Father, overthrow good doctrine, and bring thyself into a double temptation.

Objection.

• But if God deals thus with a man, how can he otherwise think but that he is a reprobate, a graceless, Christless, and faithless one?

Answer.

• Nay, but why dost thou tempt the Lord thy God? Why dost thou sin and provoke the eyes of his glory? Why “doth a living man complain, a man for the punishment of his sins?” (Lam 3:39). He doth not willingly afflict nor grieve the children of men; but if thou sinnest, though God should save thy soul, as he will if thou art an adopted son of God, yet he will make thee know that sin is sin, and his rod that he will chastise thee with, if need be, shall be made of scorpions; read the whole book of the Lamentations; read Job’s and David’s complaints; yea, read what happened to his Son, his well-beloved, and that when he did but stand in the room of sinners, being in himself altogether innocent, and then consider, O thou sinning child of God, if it is any injustice in God, yea, if it be not necessary, that thou shouldest be chastised for thy sin. But then, I say, when the hand of God is upon thee, how grievous soever it be, take heed, and beware that thou give not way to thy first fears, lest, as I said before, thou addest to thine affliction; and to help thee here, let me give you a few instances of the carriages of some of the saints under some of the most heavy afflictions that they have met with for sin.

Carriages of some of the saints under heavy afflictions for sin.

• First. Job was in great affliction and that, as he confessed, for sin, insomuch that he said God had set him for his mark to shoot at, and that he ran upon him like a giant, that he took him by the neck and shook him to pieces, and counted him for his enemy; that he hid his face from him, and that he could not tell where to find him; yet he counted not all this as a sign of a damnable state, but as a trial, and chastisement, and said, when he was in the hottest of the battle, “when he hath tried me I shall come forth as gold.” And again, when he was pressed upon by the tempter to think that God would kill him, he answers with greatest confidence, “Though he slay me, yet will I trust in him” (Job 7:20; Job 13:15; Job 14:12; Job 14:16; Job 19:11; Job 23:8-10).
  
  

• Second. David complained that God had broken his bones, that he had set his face against his sins, and had taken from him the joy of his salvation: yet even at this time he saith, “O God, thou God of my salvation” (Psa 51:8-9; Psa 51:12; Psa 51:14).
  
  

• Third. Heman complained that his soul was full of troubles, that God had laid him in the lowest pit, that he had put his acquaintance far from him, and was casting off his soul, and had hid his face from him. That he was afflicted from his youth up, and ready to die with trouble: he saith, moreover, that the fierce wrath of God went over him, that his terrors had cut him off; yea, that by reason of them he was distracted; and yet, even before he maketh any of these complaints, he takes fast hold of God as his, saying, “O Lord God of my salvation” (Psa 88).
  
  

• Fourth. The church in the Lamentations complains that the Lord had afflicted her for her transgressions, and that in the day of his fierce anger; also that he had trodden under foot her mighty men, and that he had called the heathen against her; she says, that he had covered her with a cloud in his anger, that he was an enemy, and that he had hung a chain upon her; she adds, moreover, that he had shut out her prayer, broken her teeth with gravel stones, and covered her with ashes, and in conclusion, that he had utterly rejected her. But what doth she do under all this trial? doth she give up her faith and hope, and return to that fear that begot the first bondage? No: “The Lord is my portion, saith my soul, therefore will I hope in him;” yea, she adds, “O Lord, thou hast pleaded the causes of my soul, thou hast redeemed my life” (Lam 1:5; Lam 2:1-2; Lam 2:5; Lam 3:7-8; Lam 3:16; Lam 5:22; Lam 3:24; Lam 3:31; Lam 3:58).
  
  

These things show, that God’s people even after they have received the spirit of adoption, have fell foully into sin, and have been bitterly chastised for it; and also, that when the rod was most smart upon them, they made great conscience of giving way to their first fears wherewith they were made afraid by the Spirit as it wrought as a spirit of bondage; for indeed there is no such thing as the coming of the spirit of bondage to put us in fear the second time, as such, that is, after he is come as the spirit of adoption to the soul.

I conclude then, that that fear that is wrought by the spirit of bondage is good and godly, because the ground for it is sound; and I also conclude, that he comes to the soul as a spirit of bondage but once, and that once is before he comes as a spirit of adoption: and if therefore the same fear doth again take hold of thy heart, that is, if after thou hast received the spirit of adoption thou fearest again the damnation of thy soul, that thou art out of Christ and under the law, that fear is bad and of the devil, and ought by no means to be admitted by thee.

How the devil worketh these fears.

Question.

• But since it is as you say, how doth the devil, after the spirit of adoption is come, work the child of God into those fears of being out of Christ, not forgiven, and so an heir of damnation again?

Answer:

• 1. By giving the lie, and by prevailing with us to give it too, to the work of grace wrought in our hearts, and to the testimony of the Holy Spirit of adoption.
  
  

• Or, 2. By abusing of our ignorance of the everlasting love of God to his in Christ, and the duration of the covenant of grace.
  
  

• Or, 3. By abusing some scripture that seems to look that way, but doth not.
  
  

• Or, 4. By abusing our senses and reason.
  
  

• Or, 5. By strengthening of our unbelief.
  
  

• Or, 6. By overshadowing of our judgment with horrid darkness.
  
  

• Or, 7. By giving of us counterfeit representations of God.
  
  

• Or, 8. By stirring up, and setting in a rage, our inward corruptions.
  
  

• Or, 9. By pouring into our hearts abundance of horrid blasphemies.
  
  

• Or, 10. By putting of wrong constructions on the rod, and chastising hand of God.
  
  

• Or, 11. By charging upon us, that our ill behaviours under the rod, and chastising hand of God, is a sign that we indeed have no grace, but are downright graceless reprobates.

By these things and other like these, Satan, I say, Satan bringeth the child of God, not only to the borders, but even into the bowels of the fears of damnation, after it hath received a blessed testimony of eternal life, and that by the Holy Spirit of adoption.

The people of God should fear his rod.

Question.

Answer.

• Yes, and the more they are rightly afraid of them, the less and the seldomer will they come under them; for it is want of fear that brings us into sin, and it is sin that brings us into these afflictions. But I would not have them fear with the fear of slaves; for that will add no strength against sin; but I would have them fear with the reverential fear of sons, and that is the way to depart from evil.

Question.

• How is that?

Answer.

• Why, having before received the spirit of adoption; still to believe that he is our father, and so to fear with the fear of children, not as slaves fear a tyrant. I would therefore have them to look upon his rod, rebukes, chidings, and chastisements, and also upon the wrath wherewith he doth inflict, to be but the dispensations of their Father. This believed, maintains, or at least helps to maintain, in the heart, a son-like bowing under the rod. It also maintains in the soul a son-like confession of sin, and a justifying of God under all the rebukes that he grieveth us with. It also engageth us to come to him, to claim and lay hold of former mercies, to expect more, and to hope a good end shall be made of all God’s present dispensations towards us (Mic 7:9; Lam 1:18; Psa 77:10-12; Lam 3:31-34).^[14]

Now God would have us thus fear his rod, because he is resolved to chastise us therewith, if so be we sin against him, as I have already showed; for although God’s bowels turn within him, even while he is threatening his people, yet if we sin, he will lay on the rod so hard as to make us cry, “Woe unto us that we have sinned” (Lam 5:16); and therefore, as I said, we should be afraid of his judgments, yet only as afore is provided as of the rod, wrath, and judgment of a Father.

Five considerations to move to child-like fear.

Question.

• But have you yet any other considerations to move us to fear God with child-like fear?

Answer.

• I will in this place give you five:
  
  

• 1. Consider that God thinks meet to have it so, and he is wiser in heart than thou; he knows best how to secure his people from sin, and to that end hath given them law and commandments to read, that they may learn to fear him as a Father (Job 37:24; Ecc 3:14; Deu 17:18-19).
  
  

• 2. Consider he is mighty in power; if he touch but with a fatherly touch, man nor angel cannot bear it; yea, Christ makes use of that argument, he “hath power to cast into hell; Fear him” (Luke 12:4-5).
  
  

• 3. Consider that he is everywhere; thou canst not be out of his sight or presence; nor out of the reach of his hand. “Fear ye not me? saith the Lord.” “Can any hide himself in secret places that I shall not see him? saith the Lord. Do not I fill heaven and earth? saith the Lord” (Jer 5:22; Jer 23:24).
  
  

• 4. Consider that he is holy, and cannot look with liking upon the sins of his own people. Therefore, says Peter, be “as obedient children, not fashioning yourselves according to the former lusts in your ignorance, but as he which hath called you is holy, so be ye holy in all manner of conversation, because it is written, Be ye holy, for I am holy. And if ye call on the Father, who without respect of persons judgeth according to every man’s work, pass the time of your sojourning here in fear.”
  
  

• 5. Consider that he is good, and has been good to thee, good in that he hath singled thee out from others, and saved thee from their death and hell, though thou perhaps wast worse in thy life than those that he left when he laid hold on thee.
  
  

O this should engage thy heart to fear the Lord all the days of thy life. They “shall fear the Lord, and his goodness in the latter days” (Hos 3:5). And now for the present, I have done with that fear, I mean as to its first workings, to wit, to put me in fear of damnation, and shall come, in the next place, to treat of the grace of fear more immediately intended in the text.

[14] Effectual grace in the soul is accompanied by doubts and fears, owing to the remains of indwelling corruption; hence arises a continual warfare. Believer, how needful is it ever to retain your confidence and assurance of your Lord’s love to you! Rely on his faithfulness, persevere steadfastly in the way of duty, looking to Jesus, and living upon his fulness.—Mason. How does all this reasoning remind us of Bunyan’s own experience, recorded in his Grace Abounding; he was not ignorant of Satan’s devices.—Ed.