we may say a dog has a mind), but because it troubleth his stomach. But now, when his sickness 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." (2 Pet. ii. 22.) Thus, I say, being hot for heaven by virtue only of the sense and fear of the torments of hell, as their sense of hell and fear of damnation chill and cool, so their desires 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.
2. Another reason is, they have slavish fears that do even master them: I speak now of the fears that they have of men; "for the fear of man bringeth a snare." (Prov. xxix. 25.) 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 the wrath to come, they return again to their former course.
4. Guilt, and to meditate terror, are grievous to them. They like not to see their misery before they come into it; though perhaps the sight of it at first, if they loved that sight, might make them fly whither the righteous run 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
