the fulfilling of some general promise; as if we despaired of the resurrection, or the kingdom of Christ in glory. 3. When by misapplication we despair of that pardon and salvation to ourselves, which yet we believe shall be to others.

Yea, despair is sinful sometimes when it is not contrary to any promise or commanded hope: for if God have not revealed his will one way or other, it is no duty to expect the thing, and yet it is a sin to conclude positively that it will not be for then we shall say more than we know, or than God hath revealed. If hope be taken for the comfort that ariseth in us from the apprehension of a mere possibility, then indeed it is a duty to hope for that good which is possible only: but if hope be taken for a confident expectation, then both such hope, and also the contrary despair would be a sin. We may (so) 'non-sperare' but not 'desperare.' Possibles must be taken but for possibles, yet still for such.

He that despaireth but of some common mercy which he should not despair of, ' ratione materiæ' committeth a sin of the smaller sort: he that despaireth of a great mercy to others (though not promised), committeth a greater sin 'ratione materiæ:' (as if you despair of the conversion of a bad child, or the continuance of the Gospel to the kingdom, &c.) But he that despaireth of his own pardon and salvation, sinneth more perilously ratione materiæ.'

The despairing of pardon and salvation upon a despair of the truth of the Gospel, or sufficiency of Christ, is damnable, and a certain mark of a wretched infidel, if it be predominant. But to believe all the Gospel to be true, and desire Christ and life as best, and yet to despair upon too bad thoughts of one's self, or through some other mistake, this is a sin of infirmity, consistent with grace, (unless the despair be so total and prevalent, as to make the sinner settledly cast off a godly life, and give up himself to a life of wickedness.) The Scripture speaketh little of this humble sort of despair, and no where threateneth it as it doth infidelity.

The commonest despair (like Spira's) which cometh im

Judas perished not merely by despair; but he had no such repentance as renewed his soul, nor any love to God and holiness.

mediately from invincible predominant melancholy (though occasioned first by sin) is no otherwise sinful or dangerous, than the despair or the raving of a madman, or one in a doting fever is. It is the too humble despair, through personal misapplication, and particular mistakes, that I shall speak of in this place.

Direct. 1. Take heed of being ignorant of, or misunderstanding the three great general grounds of faith and hope; that is, 1. The infinite goodness of God, and his unmeasurable love and mercy. 2. The relation of Christ's office to all, and the sufficiency of his ransom and sacrifice for all. 3. The universality of the promise, or the act of oblivion, or deed of gift of free pardon and salvation to all on condition of penitent belief and acceptance, which is procured and given by Christ, and contained in the Gospel.' If you mistake so about any one of these, as not to believe or understand them, or if you do not well consider and improve them, no wonder if you be left under continual doubtings and liable to despair.

Direct. 11. Understand well the true nature of the condition of this universal promise; how much it consisteth in the will or acceptance of Christ and life as offered by the Gospel; or in our hearty consent to the baptismal covenant, that God be our God and Father, our Saviour and Sanctifier: and that in God's account the will is the man, and he is a true believer and hath part in Christ that is truly willing of him to the ends of his office: and that he hath right to all the benefits of the covenant of grace, who doth heartily consent to it.' This is true faith: this is the condition of pardon; and on these terms Christ and life are given. This is the infallible evidence of a state of grace. If you know not this, but look after something else as necessary which is separable from this, no wonder you are perplexed, and inclined to despair.

Direct. II. Understand the extent of this pardoning covenant as to the sins which it pardoneth: that it containeth the forgiveness of all sin without exception, to them that perform the condition of it (that is, to consenters). So that directly no sin is excepted but the nonperformance of the condition; but consequently, all sin is excepted and none at all forgiven by it, to them that do not

perform the condition.' Every conditional grant doth expressly except non-performance of the condition by the making of it to be the condition. He that saith, All sin is forgiven to them that believe and repent, and no other, doth plainly import, that not believing and not repenting are not forgiven, while they continue; nor any other sin to such. But to penitent believers or consenters, all sin is pardoned. Which made the ancients say, that all sin is washed away in baptism, supposing the person baptized to be a meet subject, and to have the condition of the covenant which is by baptism sealed and delivered to him.

Direct. IV. Misunderstand not the excepted sin against the Holy Ghost; which is no other, than an aggravated non-performance and refusal of the condition of the covenant; viz. when infidels are so obstinate in their infidelity, that they will rather impute the miracles of the Holy Ghost to the devil, than they will be convinced by them that Christ is the true Messias or Saviour". This is the true nature of the sin against the Holy Ghost, of which I have written the third part of my "Treatise of infidelity." So that no one hath the sin against the Holy Ghost that confesseth that Jesus is the Christ and Saviour; or that confesseth the miracles done by Christ and his apostles were done by the Holy Ghost, or that confesseth the Gospel is true; or that doth not justify his sin and infidelity. He must be a professed infidel against confessed miracles that commits this sin. And yet many despair because they fear they have committed this sin, that never understood what it is, nor have any reason but bare fear, and some blasphemous temptations which they abhor, to make them imagine that this sin is theirs. But the truth is, in their fearing condition, if any other sin had been as terribly spoken of, they would have thought it was theirs.

Direct. v. Understand the time to which the condition of the Gospel doth extend, namely, to the end of our life on earth: the day of this grace hath no shorter end.' For the Gospel saith not, He that believeth this year or the next shall be saved: but absolutely without limitation to any

Though the troubles of some call for a larger discourse of this sin, yet having written a Treatise of it, I must not here be tedious in reciting what is there said already.

time short of death. He that believeth shall be saved: so that to doubt whether true repentance and faith will be accepted at any time before death, is but to be ignorant of the Gospel, or to doubt whether it be true. And therefore for a despairing soul to say, If I did repent, it is too late because the day of grace is past, is but to contradict the Gospel covenant itself, or to say he knows not what. God never refused a soul that truly repented and believed before death.

Obj. 1. But (they will say) do not some divines say that some men's day of grace is sooner past, and God hath forsaken them, and it is too late, because they came not in time?'

senses.

Answ. They that understand what they say, must say but this that this word the day of grace' hath divers 1. Properly by the day of grace is meant, the time in which according to the tenor of the Gospel, God will pardon and accept those that repent: and in this sense the time of life, is the time of grace: whenever a sinner repenteth and is converted, he is pardoned. 2. Sometimes by the 'day of grace' is meant the time in which the means of grace are continued to a nation or a person: and thus it is true, that the day of grace is quicklier past with some countries than others: that is, God sometimes taketh away the preachers of his Gospel from a people that reject them, and so by preaching offereth them his grace no more. But in this sense a man may easily know whether his day of grace be passed or no? that is, whether Bibles, and books, and Christians, and preachers, be all gone, or not? (And yet if they were, he that receiveth Christ before they are gone is safe.) No man in his wits can think this day of grace is passed with him while Christ is offered him, or while there is a Bible, or preacher, or Christian about him. 3. Sometimes by 'the day of grace,' is meant, the certain time which we are sure of as our own. And so it is only the present minute that is the time of grace: that is, we cannot beforehand be sure of another minute; but yet the next minute when it is come is as much the time of grace as the former was. 4. Sometimes by 'the day of grace' is meant the time in which God actually worketh and giveth grace; and that is no more than the day of our conversion. And in this sense to have the day of grace passed is a happiness and comfort,

6

that is, that the day is passed in which we were converted. 5. And sometimes by the day of grace' is meant that day in which God moveth the hearts of the impenitent more strongly towards conversion than formerly he did; and this is it that divines mean when they talk of the day of grace being passed with men before their death: that is, though such have never a day of effectual grace, yet their motions were stronger towards it, than hereafter they shall be, and they were fairer for conversion, than after when they are gone further from it. This is true, and this is all: and what is this to a soul that is willing to come in, and ignorantly questioneth whether he shall be accepted, because the day of grace is passed?

Obj. 11. But Christ, saith, If thou hadst known in this thy day.'

Answ. That was the day of the offers of grace by preaching: we grant the nations have but their day of enjoying the Gospel which they may shorten by sinning it away.

Obj. 111. But it is said of Esau that "afterward when he would have inherited the blessing he was rejected, for he found no place of repentance though he sought it carefully with tears." It seems then that repentance in this life may be too late.'

Answ. It is true that Esau's time for the blessing was passed as soon as Isaac had given it to Jacob. When he had sold his birthright it was too late to recal it, for the right was made over to his brother; and it was not repentance, and cries, and tears, that could recal the right he had sold, nor recal the words that Isaac had spoken: but this doth not prove that our day of grace doth not continue till death, or that any man repenting before his death shall be rejected as Esau's repentance was the apostle neither said nor meaneth any such thing. The sense of the words are only this much: Take heed lest there be any so profane among you, as to set so light by the blessings of the Gospel, even Christ and life eternal, as to part with them for a base lust or transitory thing, as Esau that set more by a morsel of meat than by his birthright: for let them be sure that the time will come (even the time mentioned by Christ, when the door is shut and the Lord is come,) when they