An account of Temporary.

Hope. How do they seek to stifle them?

Chr. 1. They think that those fears are wrought by the devil, though indeed, they are wrought by God; and thinking so, they resist them, as things that directly tend to their overthrow. 2. They also think that these fears tend to the spoiling of their faith, when, alas, for them! poor men that they are, they have none at all; and therefore they hardened their hearts against them. They presume they ought not to fear, and therefore, in despite of them, wax presumptuously confident. 4. They see that those fears tend to take away from them their pitiful old self-holiness, (p) and therefore they resist them with all their might.

Hope. I know something of this myself; before I knew myself, it was so with me. (q)

Chr. Well, we will leave at this time, our neighbour Ignorance by himself, and fall upon another profitable question.

Chr. Well then, did you know, about ten years ago, one Temporary, in your parts, who was a forward man in religion then.

Hope. Know him! yes: he dwelt in Graceless, a town about two miles off Honesty, and he dwelt next door to one Turnback.

(p) Pitiful and self-holiness, Mind this phrase. Far was it from the heart of good Mr. Bunyan to decry real personal holiness. I suppose he was never charged with it, if he was, it must be by such who strive to exalt their own holiness, more than Christ's righteousness: if so, it is pitiful indeed. It is nothing but self-holiness or the holiness of the old man of sin; for true holiness springs from the helief of the truth, and love to the truth. All beside this, only tends to self-confidence and self-applause.

(q) It is good to call to mind one's own ignorance when in our natural estate, to excite humility of heart, and thankfulness to God, who made us to differ, and to excite pity towards those who are walking in nature's pride, selt righteousness, and self-confidence.

Hopeful describes the conduct of an apostate.

Chr. Right, he dwelt under the same roof with him. Well that man was much awakened once: I believe that then he had some sight of his sins, and of the wages that were due thereto.

Hope. I am of your mind, (for my house not being above three miles from him) he would oftentimes come to me, and that with many tears. Truly I pitied the man, and was not altogether without hope of him; but one may see, it is not every one that cries, Lord, Lord.

Chr. He told me once, that he was resolved to go on pilgrimage, as we go now; but all on a sudden, he grew acquainted with one Saveself, (r) and then he became a stranger to me.

Hope. Now since we are talking about him, let usa little enquire into the reason of the sudden backsliding of him and such others.

Chr. It may be very profitable, but do you begin. Hope. Well then, there are in my judgment four reasons for it: 1. Though the consciences of such men are awakened, yet their minds are not changed, therefore, when the power of guilt weareth away, that which provoketh them to be religious ceaseth: wherefore they naturally return to their old course again; even as we see the dog that is sick of what is eaten, so long as sickness prevails, he vomits and casts up all not that he doth this of a free mind, (if we say that a dog has a mind,) but because it troubleth his stomach; but now when his sickness

(r) Saveself. This generation greatly abounds among us. Those who are under this spirit, are strangers to themselves, to the truths of God's law, and the promises of his gospel; and so consequently are strangers to those who know themselves to be totally lost, are dead to every hope of saving themselves, and look only to, and glory only in, the finished salvation of Jesus, "Two cannot walk together, except they be agreed." Amos iii. 3.

A description of the state of Backsliders.

is over, and so his stomach eased, his desires being not at all alienated from his vomit, he turns him about, and licks up all; and so it is true which is written, "The dog is turned to his own vomit again." Thus, I say, being hot for Heaven by virtue only of the sense and fear of the torments of Hell; as that sense of Hell, and fear of damnation chills and cools, so their desire for Heaven and salvation cool also. So then it comes to pass, that when their guilt and fear is gone, their desires for Heaven and happiness die, and they return to their course again. (s)

Another reason is, they have slavish fears that do over-master them: I speak now of the fears that they have of men: "For the fear of men bringeth a snare."* So then, though they seem to be hot for Heaven, so long as the flames of Hell are about their ears; yet when that terror is a little over, they betake themselves to second thoughts, namely that it is good to be wise, and not to run (for they know not what) the hazard of losing all, or at least of bringing themselves into unavoidable and unnecessary troubles; and so they fall in with the world again. 3. The shame that attends religion lies also as a block in their way: they are proud and haughty, and religion in their eye is low and contemptible: therefore, when they have lost their sense of Hell and wrath to come, they return again to their former course. 4. Guilt, and to meditate terror,

* Prov. xxix. 2.

(s) A true description of the state of some professors. Here see the reason why so many saints as they are called, fall away. From hence, some take occasion to deny the scripture soul-comforting doctrine, of the certain perseverance of God's saints unto eternal glory. So they display the pride of their own hearts, their ignorance of God's word, while they make God's promises of no effect, and the gospel of his grace, only-much ado about nothing.

The manner of their going back.

are grievious to them: they look not to see their misery before they come into it, though perhaps the sight of it first, if they loved that sight, might make them flee whither the righteous flee and are safe; but because they do, as I hinted before, even shun the thoughts of guilt and terror, therefore, when once they are rid of their awakenings about the terrors and wrath of God, they harden their hearts gladly, and choose such ways as will harden them more and more.

Chr. You are pretty near the business; for the bottom of all is, for want of a change in their mind and will. (t) And, therefore, they are but like the felon that standeth before the judge: he shakes and trembles, and seems to repent most heartily; but the bottom of all is, the fear of the halter; not that he hath any detestation of the offence, as is evident; because, let but this man have his liberty, and he will be a thief, and so a rogue still whereas, if his mind was changed, he would be otherwise.

Hope. Now I have shewed you the reason of their going back, do you show me the manner thereof.

Chr. So I will willingly. 1. They draw off their thoughts, all that they may, from the remembrance of God, death, and judgment to come.

2.

(t) Now when we read of the dog turning to his own vomit, and the sow that was washed to her wallowing in the mire. 2 Pet. ii. 22. it gives us an idea, that persons may receive somewhat of the doctrines of the gospel, so as to set their stomachs against, and cause them to loathe, their former filthy ways, and like the dog to cast them off; and, like the swine, be washed from their former filthy courses. But what then? There is only an outward change in conduct, without an internal change of heart; they are the same old creatures, unclean creatures, dogs and swine still; therefore they manifest it, by acting as such. They are like the ass in the lion's skin in the fable, and soon display what they naturally are.

The manner of their going back continued.

Then they cast off by degrees private duties, as closet prayer, curbing their lusts, watching, sorrow for sin, &c. 3. Then they shun the company of lively and warm Christians. 4. After that, they grow cold to public duty, as hearing, reading, godly conference, and the like. 5. Then they begin to pick holes, as we say, in the coats of some of the godly, and that devilishly, that they may have a seeming colour to throw religion (for the sake of some infirmities they have espied in them) behind their backs. (u) 6. Then they begin to adhere to, and associate themselves with, carnal, loose, and wanton men. 7. Then they give way to carnal and wanton discourses in secret; and glad are they if they can see such things in any that are counted honest, that they may the more boldly do it through their example. 8. After this, they begin to play with little sins openly. 9. And then, being hardened, they shew themselves as they are. Thus, being launched again into the guilt of misery, unless a miracle of grace prevent it, they everlastingly perish in their own deceivings. (x)

(u) When a professor, instead of humbling and bemoaning himself for his own miscarriages, shews a busy and captious spirit, is quick-sighted in observing, and severe in censuring the blemishes and faults in others, it is a bad sign. A gracious heart finds enough to do at home, and though it cannot but mourn for what it sees amiss abroad, will, from what it feels within, learn compassion and tenderness; will hope the best, and make all due allowances for the power of temptation, and the weakness of human nature.

(x) See how gradually, step by step, apostates go back. It begins in the unbelief of the heart, and ends in open sins in the life. Why is the love of this world so forbidden? why is covetousness called idolatory? Because, whatever draws away the heart from God, and prevents enjoying close fellowship with him, naturally tends to apostacy from him. Look well to your hearts and affections. Daily learn to obey that command," Keep thy heart with all diligence, for out of it are the issues of life." Prov. iv. 23.