3. But even where the consciences of such men are occasionally awakened, proceeds Hopeful, in his so searching discovery of Temporaries, yet their minds are not changed. There you are pretty near the business, replied his fellow; for the bottom of all is, for want of a change of their mind and will. Now, one would have been afraid and ashamed for one moment to suspect that Temporary's mind was not completely changed, so "forward" was he at first in his religion. But, no: forward before all his neighbours as Temporary was, to begin with, yet all the time his mind was not really changed. His forwardness did not properly spring out of his true mind at all, but only out of his momentarily awakened conscience and his momentarily excited heart. A sinner with a truly changed mind is never forward. His mind is so changed that forwardness in anything is utterly alien to it, and especially all forwardness in the profession of religion. The change that had taken place in Temporary, whatever was the seat of it, only led him to bully men like Christian and Hopeful, who would not go fast enough for him. "Come," said Pliable, in the beginning of the book, "come on and let us mend our pace." "I cannot go so fast as I would," humbly replied Christian, "because of this burden on my back." It is a common observation among mountaineers that he who takes the hill at the greatest spurt is the last climber to come to the top, and that many who so ostentatiously make spurts at the bottom of the hill never come within sight of the top at all. And this is one of the constant dangers that wait on all revivals, religious retreats, conferences, and even communion seasons. Our hot fits, the hotter they are, are only the more likely, unless we take the greatest care, to cast us down into all the more deadly a chill. It is this danger that our Lord points out so plainly in His parable of apostasy. The same is he, says our Lord, that heareth the word, and anon with joy receiveth it; yet hath he not root in himself, but dureth for a while. In Hopeful's words, his mind and will were never changed with all his joy, only his passing moods and his momentary emotions.
Multitudes of men who are as forward at first as Pliable and Temporary were turn out at last to have no root in themselves; but here and there you will discover a man who is all root together.
There are some men whose whole mind and heart and will, whose whole inward man, has gone to root. All the strength and all the fatness of their religious life retreat into its root. They have no leaves at all, and they have too little fruit as yet; but you should see their roots. Only, no eye but the eye of God can see sorrow for sin--secret and sore humiliation on account of secret sin--the incessant agony that goes on within between the flesh and the spirit, between sin and grace, between very hell and heaven itself.
To know your own evil hearts, my brethren, say to you on that subject what any Temporary will, is the very root of the whole matter to you. Whatever Dr. Newman's mistakes as to outward churches may have been, he was a master of the human heart, the most difficult of all matters to master. Listen, then, to what he says on the matter now in hand. "Now, unless we have some just idea of our hearts and of sin, we can have no right idea of a Moral Governor, a Saviour, or a Sanctifier; that is, in professing to believe in them we shall be using words without attaching any distinct meaning to them. Thus self-knowledge is at the root of all real religious knowledge; and it is vain,--it is worse than vain,--it is a deceit and a mischief, to think to understand the Christian doctrines as a matter of course, merely by being taught by books, or by attending sermons, or by any outward means, however excellent, taken by themselves. For it is in proportion as we search our hearts and understand our own nature that we understand what is meant by an Infinite Governor and Judge; it is in proportion as we comprehend the nature of disobedience and our actual sinfulness that we feel what is the blessing of the removal of sin, redemption, pardon, sanctification, which otherwise are mere words. God speaks to us primarily in our hearts. Self-
knowledge is the key to the precepts and doctrines of Scripture.
The very utmost that any outward notices of religion can do is to startle us and make us turn inward and search our hearts; and then, when we have experienced what it is to read ourselves, we shall profit by the doctrine of the Church and the Bible." My brethren, the temper in which you receive that passage, and receive it from its author, may be safely taken by you as a sure presage whether you are to turn out a Temporary and a Castaway or no.
Now, to conclude with a word of admission, and, bound up with it, a word of encouragement. After all that has been said, I fully admit that we are all Temporaries to begin with. We all cool down from our first heat in religion. We all halt from our first spurt. We all turn back from faith and from duty and from privilege through our fear of men, or through our corrupt love of ourselves, or through our coarse-minded love of this present world. Only, those who are appointed to perseverance, and through that to eternal life, always kindle again; they are kindled again, and they love the return of their lost warmth. They recover themselves and address themselves again and again to the race that is still set before them. They prove themselves not to be of those who draw back unto perdition, but of those that believe to the saving of the soul. Now, if you have only too good ground to suspect that you are but a temporary believer, what are you to do to make your sure escape out of that perilous state? What, but to keep on believing?
You must cry constantly, Lord, I believe, help Thou mine unbelief!
When at any time you are under any temptation or corruption, and you feel that your faith and your love are letting slip their hold of Christ and of eternal life, then knot your weak heart all the faster to the throne of grace, to the cross of Christ, and to the gate of heaven. Give up all your mind and heart, and all that is within you, to the one thing needful. Labour night and day in your own heart at believing on Christ, at loving your neighbour, and at discovering, denying, and crucifying yourself. It will all pay you in the long run. For if you do all these things, and persistently do them, then, though you are at this moment all but dead to all divine things, and all but a reprobate, it will be found at last that all the time your name was written among the elect in heaven.
The perseverance of the saints, the "five points" notwithstanding, is not a foregone conclusion. The final perseverance of the ripest and surest saint is all made up of ever-new beginnings in repentance, in faith, in love, and in obedience. Begin, then, every new day to repent anew, to return anew, to believe and to love anew. And if all your New-Year repentances and returnings and reformations are all already proved to be but temporary--even if they lie all around you already a bitter mockery of all your professions--still, begin again. Begin to-night, and begin again to-morrow morning. Spend all the remainder of your days on earth beginning. And, ere ever you are aware, the final perseverance of another predestinated saint will be found accomplished in you.
