xxv. 10, 11, when the door is shut and the Lord is come,) when they

will dearly repent it; and then, as it was with Esau when the blessing was gone, so it will be with them when their blessing is gone, repentance, and cries, and tears will be too late: for the gospel hath its justice and terrors as well as the law. This is all in the text, but there is no intimation that our day of grace is as short as Esau's hope of the blessing was.

_Object._ IV. Saul had but his time, which when he lost he was forsaken of God.

_Answ._ Saul's sin provoked God to reject him from being king of Israel, and to appoint another in his stead; but if Saul had repented he had been saved after that, though not restored to the crown: and it is true, that as God withdrew from him the spirit of government, so many before death, by the greatness of their sins, cause God to forsake them so far as to withhold those motions, and convictions, and fears, and disquietments, in sin, which sometimes they had, and to give them over to a "reprobate mind," to commit "all uncleanness with greediness," and glory in it as being "past feeling," Rom. i. 28; Eph. iv. 18, 19. If it be thus with you, you would be no better, you would not be recovered, you think sin is best for you, and hate all that would reform you.

_Object._ V. It is said, 2 Cor. vi. 2, "Behold, now is the accepted time, behold, now is the day of salvation." And Heb. iii. 7, 12, 13, "To-day if ye will hear his voice, harden not your hearts----lest any of you be hardened by the deceitfulness of sin."

_Answ._ This saith no more than that the present time is the best, yea, the only certain time; and we are not sure that the day of salvation will continue any longer, because death may cut us off: but if it do not, yet sin is a hardening thing, and the longer we sin the more it hardeneth! yea, God may withhold the motions of his Spirit, and leave us to ourselves, to the hardness of our hearts: and thus he doth by thousands of wicked persons, who are left in impenitency and hatred of the truth: but most certainly if those men repented they might be saved, and the very reason why they have not Christ and life is still because they will not consent.

_Direct._ VI. Understand by what help and strength it is that the obedience to the gospel must be performed: not merely by your own strength, but by the help of grace, and strength of Christ: if he have but made you willing, he will help you to perform the rest. You are not by this covenant to be a saviour and sanctifier to yourselves; but to consent that Christ be your Saviour, and the Holy Spirit your Sanctifier. You might else despair indeed if you were left to that which you are utterly unable to do. Though you must "work out your own salvation with fear and trembling, it is he that worketh in you to will and to do of his good pleasure," Phil. ii. 13.

_Direct._ VII. Understand well the difference between mortal sins and infirmities, that you may not think that every sin is a sign of death or gracelessness; but may know the difference between those sins which should make you think yourselves unjustified, and those sins which only call for particular humiliation, being such as the justified themselves commit. Though in the popish sense we take no sin to be venial, that is, which in itself is properly no sin, nor deserveth death according to the law of works; yet the distinction between mortal and venial sin, is of very great necessity: that is, between sins which prove a man in a state of death, or unjustified, and sins which consist with a state of grace and justification; between sins which the gospel pardoneth not, and those which it pardoneth, that is, all that stand with true repentance.[371] There are some sins which every one that repenteth of them, doth so forsake as to cease committing them; and there are some lesser sins, which they that repent of them do hate indeed, but yet frequently renew, as our defective degrees in the exercise of repentance itself, faith, love, trust, fear, obedience; our vain thoughts and words; some sinful passions, omissions of many duties of thought, affection, word, or deed towards God or man; some minutes of time overslip us; prayer and other duties have a sinful coldness or remissness in them, and such like. Many such sins are fitly called infirmities and venial, because they consist with life and are forgiven: it is of great use to the peace of our consciences to discern the difference between these two, for one sort require a conversion to another state, and the other require but a particular repentance, and where they are unknown, are forgiven without particular repentance, because our general repentance is virtually, though not actually, particular as to them. One sort are cause of judging ourselves ungodly; and the other sort are only cause of filial humiliation. Any one may see the great need of discerning the difference; but yet it is a matter of very great judgment doctrinally to distinguish them, much more actually to discern them in every instance in yourselves. The way is to know first, what is the condition of the new covenant, and of absolute necessity to salvation or justification; and then every sin that is inconsistent with that condition is mortal, and the rest that are consistent and do consist with it are venial, or but infirmities. As venial signifieth only that sort of sin which is pardonable, and may consist with true grace, so a venial sin may be in an unsanctified person materially, where it is not pardoned; that is, _e. g._ his wandering thought or passion, is a sin of that sort that in the godly is consistent with true grace: but as venial signifieth a sin that is pardoned, or pardonable, without a regeneration, or conversion into a state of life from a state of death, so venial sin is in no unregenerate, unjustified person, but is only the infirmities of the saints; and thus I here speak of it. In a word, that sin which actually consisteth with habitual repentance, and with the hatred of it, so far that you had rather be free from it than commit or keep it, and which consisteth with an unfeigned consent to the covenant, that God be your Father, Saviour, and Sanctifier, and with the love of God above all, is but an infirmity or venial sin. But to know from the nature of the sin, which those are, requireth a volume by itself to direct you only.

_Direct._ VIII. Understand how necessary a faithful minister of Christ is, in such cases of danger and difficulty, to be a guide to your consciences; and open your case truly to them, and place so much confidence in their judgment of your state as their office, and abilities, and faithfulness do require, and set not up your timorous, darkened, perplexed judgments above theirs, in cases where they are fitter to judge. Such a guide is necessary, both as appointed by Christ who is the author of his office, and in regard of the greatness, and danger, and difficulty of your case. Do you not feel that you are insufficient for yourselves, and that you have need of help? sure a soul that is tempted to despair may easily feel it. You are very proud, or blindly self-conceited, if you do not. And you may easily know that Christ that appointed them their office, requireth that they be both used and trusted in their office, as far as reason will allow. And where there is no office, yet ability and faithfulness deserve and require credit of themselves. Why else do you trust physicians and lawyers, and all artificers, in their several professions and arts, as far as they are reputed able and faithful? I know no man is to be believed as infallible as God is: but man is to be believed as man; and if you will use and trust your spiritual guide but so far as you use and trust your physician or lawyer, you will find the great benefit, if you choose aright.

_Direct._ IX. Remember when you have sinned, how sure, and sufficient, and ready a remedy you have before you, in Jesus Christ and the covenant of grace; and that it is God's design in the way of redemption, not to save any man as innocent, that none may glory, but to save men that were first in sin and misery, and fetch them as from the gates of hell, that love and mercy may be magnified on every one that is saved, and grace may abound more by the occasion of sin's abounding, Rom. v. 15, 20. Not that any should "continue in sin because grace hath abounded: God forbid," Rom. vi. 1. But that we may magnify that grace and mercy which hath abounded above our sins; and turn the remembrance of our greatest sins to the admiration of that great and wonderful mercy. To magnify mercy when we see the greatness of our sin, and to love much because much is forgiven,[372] this is to please God, and answer the very design and end of our redemption: but to magnify sin, and extenuate mercy, and to say, My sin is greater than can be forgiven, this is to please the devil, and to cross God's design in the work of our redemption. Is your disease so great that no other can cure it? It is the fitter for Christ to honour his office upon, and God to honour his love and mercy on. Do but "come to him that you may have life,"[373] and you shall find that no greatness of sin past, will cause him to refuse you; nor any infirmities which you are willing to be rid of, shall cause him to disown you, or cast you out. The prodigal is not so much as upbraided with his sins, but finds himself, before he is aware, in his father's arms, clothed with the best robes, the ring and shoes, and joyfully entertained with a feast.[374] Remember that there is enough in Christ and the promise, to pardon and heal all sins which thou art willing to forsake.

_Direct._ X. Take heed of being so blind or proud in thy humility, as to think that thou canst be more willing to be a servant of Christ, than he is to be thy Saviour, or more willing to have grace, than God is to give it thee, or more willing to come home to Christ, than he is to receive and welcome thee. Either thou art willing or unwilling to have Christ and grace, to be sanctified and freed from sin; if thou be willing, Christ and his grace shall certainly be thine: indeed if thou wouldst have pardon without holiness, this cannot be, nor is there any promise of it; but if thou wouldst have Christ to be thy Saviour and King, and his Spirit to be thy Sanctifier, and hadst rather be perfect in love and holiness than to have all the riches of the world, then art thou in sincerity that which thou wouldst be in perfection: understand that God accounteth thee to be what thou truly desirest to be. The great work of grace lieth in the renewing of the will; if the will be sound, the man is sound. I mean not the conquered, uneffectual velleity of the wicked, that wish they could be free from pride, sensuality, gluttony, drunkenness, lust, and covetousness, without losing any of their beloved honour, wealth, or pleasure; that is, when they think on it as the way to hell they like not their sin, but wish they were rid of it, but when they think of it as pleasing their fleshly minds, they love it more, and will not leave it, because this is the prevailing thought and will. So Judas was unwilling to sell his Lord, as it was the betraying of the innocent, and the way to hell, but he was more willing as it was the way to get his hire. So Herod was unwilling to kill John Baptist, as it was the murder of a prophet; but his willingness was the greater, as it was the pleasing of his damsel, and the freeing himself from a troublesome reprover. But if thy willingness to have Christ and perfect holiness be more than thy unwillingness, and more than thy willingness to keep thy sin, and enjoy the honour, wealth, and pleasures of the world, then thou hast an undoubted sign of uprightness, and that love to grace, and desire after it, which nothing but grace itself doth give. And if thou art thus willing, it is great wrong to Christ to doubt of his willingness. For, 1. He is a greater lover of holiness than thou art; and therefore cannot come behind thee, in being willing of thy holiness. 2. He is more merciful to thee, than thou art to thyself: his love and mercy are beyond thy measure. 3. He hath begun to thee, and fully showed his willingness first. He died to prepare thee a full remedy; he hath drawn up the covenant; he hath therein expressed his own consent, and entreateth thine; he is the first in consenting, and is a suitor to thee. Never sinner did yet begin to him in the world. Never any was willing of the match before him: his general offer of mercy, and covenant tendered to all, doth show his willingness before they can show theirs by their acceptance. Never man overwent him in willingness, and was more willing than he. Take this sinner, as God's infallible truth. If the match break between Christ and thee, and thou be lost, it shall not be through his refusal, but through thine: and it cannot break any other way, no, not by the craft or force of all the devils in hell, but either because Christ is unwilling, or because thou art unwilling; and on Christ's part it shall never break. And therefore if thou be willing the match is made; and there is no danger but lest thy heart draw back. If thou art not willing, why complainest thou for want of that which thou wouldst not love? If thou art willing, the covenant is then made, for Christ is more willing, and was willing first.

_Direct._ XI. Write out those sentences that contain the sense and substance of the gospel, and often read them. Write them on thy very chamber walls, and set them still before thine eyes;[375] and try whether they agree with the words of him that tempteth thee to despair: such as these which I here transcribe for thee. John iii. 16, "God so loved the world that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life."--Ver. 19, "This is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil."--1 John v. 10-12, "He that believeth on the Son of God hath the witness in himself: he that believeth not God hath made him a liar, because he believeth not the record that God gave of his Son: and this is the record, that God hath given to us eternal life, and this life is in his Son: he that hath the Son hath life; and he that hath not the Son of God hath not life."--John i. 11, 12, "He came unto his own, but his own received him not: but to as many as received him, to them gave he power to become the sons of God, to them that believe on his name."--Rev. xxii. 17, "Let him that is athirst come; and whosoever will, let him take the water of life freely."--John v. 40, "And ye will not come unto me, that ye may have life."--John vi. 37, "All that the Father giveth me, shall come to me; and him that cometh to me I will in no wise cast out."--John vii. 37, "If any man thirst, let him come to me and drink."--Luke xiv. 17, "Come, for all things are now ready." And read oft Luke xv.

_Direct._ XII. Distinguish between sin seen and felt, and sin reigning unto death; that you may not be so blinded as to think your sin greatest or your condition worst, when your sight and feeling of it are greatest. To see and feel your sin and misery is at least the ordinary preparation for recovery. To be dead is to be past feeling.[376] They that are most forsaken of God are most willing of their present condition, and most love their sin, and hate holiness and all that would reform them, and if they have power, will persecute them as enemies.

_Direct._ XIII. Think not that the troublesome strivings and temptations which weary you are the worst condition, or a sign of the victory of sin. It is rather a sign that you are not yet forsaken of God, while he beareth witness in you against sin, and is yet following you with his dissuasives. Paul saith, Gal. v. 17, "For the flesh lusteth against the Spirit, and the Spirit against the flesh; and these are contrary the one to the other; so that ye cannot do the things that ye would." Read Rom. vii. from 14 to the end.

_Direct._ XIV. Understand the difference between weak grace and no grace; that you may not think every want of grace is a sign of total gracelessness. When you have opened in your complaints a long catalogue of weaknesses, consider whether yet there be not a true desire to be better, and some degree of life with all these?

_Direct._ XV. Think well of the excellency of the least degree of special grace; that it is a seed of glory; the beginning of life eternal; the divine nature, and the image of God, and of greater worth than all the learning, wealth, and honour in the world. And be not unthankful for so great a mercy, because you have not more.

_Direct._ XVI. Make conscience of observing the grace and mercy received, as well as the wants remaining and the sins committed, and of the thankful remembrance and mention of mercy, as much as the humble mention of sin. Think as oft of mercy as of sin: talk of it as much to others; and mention it to God as much in prayer: this is your plain duty: if you will not do it, your wilful unthankfulness for what you have received, may well leave you in distress without the comfort of it.

_Direct._ XVII. Let your thoughts of God's goodness bear some proportion with your thoughts of his knowledge and his power. And then you will not be so apt to entertain false suspicions of it, and think of him as a man-hater, like the devil, nor to run away from him, that is the infinite, most attractive good.

_Direct._ XVIII. Record the particular kindnesses to thyself, by which God hath testified his particular love to thee; that they may stand as near and constant witnesses of his mercy and readiness to do thee good, against thy excessive fearfulness and despair.

_Direct._ XIX. Think how few there are in the world so likely for mercy as thyself. Look not only on a few that are better than thyself; but think how five parts of the world are open infidels and heathens; and of the sixth part that are christians, how few are reformed from popish and barbarous ignorance and superstition: and among protestants how small is the number of them that are less in love with sin than thyself! I know that many wicked men abuse this comparison to presumption, but I know also that a christian may and must use it against despair, and not think of God and the Redeemer as if he would save so few as are next to none at all.

_Direct._ XX. Remember that God commandeth faith and hope, and forbiddeth unbelief and despair,[377] and that it is your sin: and will you sin more when you have sinned so much already? What if you see no other reason why you should hope, and why you should not despair, but God's command? Is not that enough? I charge you in the name of God obey him and despair not. Sin not wilfully thus against him, Psal. cxlvi. 5; xxxi. 24; Rom. viii. 24; xv. 4, 13; Col. i. 23; 1 Thess. v. 8; Heb. iii. 6; vi. 11, 18, 19; Tit. i. 2. Hope is your duty; and dare you plead against duty? Despair is your sin, and will you justify it? Yea, consider what a deal of comfort is in this; for if there were no hope of your salvation, God would never have made it your duty to hope, nor forbidden you to despair. He doth not bid the devils nor the damned hope as he doth you; he forbiddeth not them to despair as he doth you: there is cause for this; he would have done it, if your condition were as hopeless as theirs is.

_Direct._ XXI. If God forbid you to despair, it is certainly the devil that biddeth it. And will you knowingly obey the devil? What if the devil persuade you to it openly with his own mouth? would you not know that it is bad which such an enemy draweth you to? Methinks this should be a very great comfort to you, to think that it is the devil that persuadeth you to despair? For that proveth that you should not despair; and that proveth that your case is not desperate but hopeful.

_Direct._ XXII. Think whither it tendeth: to despair is to give up all hopes of your salvation; and when you have no hope you will use no means; for to what purpose should a man seek for that which he hath no hopes to find? And so when this weight is taken off, all the wheels stand still. The meaning of the devil hath two parts: the first is, Do not hear, nor read, nor pray, nor seek advice, nor talk any more about it with good people, for there is no hope. And the next part is, either make away thyself, or else sin boldly and take the pleasure of sin while thou mayst; for there is no hope of any better. And dost thou think that either of these is from God? Or is it for thy good? What is the meaning of all, but cast away thy soul? While thou hopest, thou wilt seek, and use some means; but to cast away hope is to cast away all. And hast thou so far lost self-love as to be thyself the doer of such a deed?

_Direct._ XXIII. Think what a wrong thou dost to the Father, the Saviour, and the Sanctifier of souls, to think so poorly and despairingly of his grace, as if it were not able to prevail against thy sin; and to obscure thus the glory of his redemption; and to believe the devil in his slandering, extenuating, and dishonouring that in God, which he will have most glorified by sinners!

_Direct._ XXIV. Bethink thee what one person thou canst name in all the world, that ever perished or was rejected, that was willing in this life to be saved and sanctified by Christ, and had rather have Christ and perfect holiness than the treasures or pleasures of the world. Name me any one such person if thou canst: but I am sure thou canst not: and dost thou fear that which never was done to any one; or think that Christ will begin with thee?

_Direct._ XXV. Up, man, and be doing, and resolve in despite of the devil that thou wilt wait on God in the use of means, and cast thyself on Christ, and if thou perish thou wilt perish there. Do this, and thou shalt never perish. Thou canst not do worse than despair and give up all; nor canst thou please the devil more, nor displease God more, nor wrong Christ and the Spirit more. Thou art certain that thou canst lose nothing by trusting thy soul on Christ, and hoping in him, and patiently using his means; do but this, and hope shall save thee, when Satan by despair would damn thee.

_Direct._ XXVI. Understand in what time and order it is that Christ giveth his grace and saveth his people from their sins; that he doth it not all at once, but by degrees, and taketh all the time of this present life to do it in. As able as your Physician is, he will not finish the cure till your life be finished. The next life is the state of absolute perfection; all things are imperfect here: despair not therefore of all that you have not yet attained; your sin may be more mortified yet, and your grace yet more strengthened. If it be done before you come to judgment it is well for you: do your part in daily diligence: do you plant and water, and he will give the increase. Read more of this before, part ii. against Melancholy.

FOOTNOTES:

[323] See Plutarch of Tranquillity of Mind.

[324] 1 Pet. ii. 21-24; Isa. liii.

[325] Solus Amor facit hominem bonum vel malum. Paul Scaliger. Thes. p. 721.

[326] Nuptial love maketh mankind; friendly love perfecteth it (much more divine love); but wanton love corrupteth and embaseth it. Lord Bacon, Essay 10.

[327] Bias, in Laertio: Ita amandum quasi odio simus habituri: plurimos enim esse malos. Quam tamen sententiam Cicero in Lælio sapiente dicit plane indignum. Amicos sequere quos non pudeat elegisse. Idem ibid.

[328] See before, chap. iv. part vii.

[329] Read Mr. Burroughs's excellent treatise called "The Jewel of Contentment;" and that excellent tract of a heathen, Plutarch de "Tranquillitate Animi."

[330] Mentem nullis imaginibus depictam habeat: nam si corde mundus et ab universis imaginibus liber esse cupit, nil penitus cum amore possidere, nulli homini per voluntarium affectum singulari familiaritate, nullius ipsi, adhærere debet. Omnis namque familiaritas aut conversatio pure propter Dei amorem non inita, variis imaginibus inficit et perturbat hominum mentes, cum non ex Deo, sed ex carne originem ducat. Quisquis in virum spiritualem et divinum proficere cupit, is, carnali vitâ penitus renunciata, Deo soli amore adhæreat eundemque interiori homine suo peculiariter possideat, quo habito mox omnis multiplicitas, omnes imagines, omnis inordinatus erga creaturas amor fortiter ab eo profligabuntur; Deo quippe per amorem intus possesso protinus ab universis homo imaginibus liberatur. Deus spiritus est, cujus imaginem nemo proprie exprimere aut effigiare potest. Thaulerus flor. p. 79, 80.

[331] Stoici dicunt severos esse sapientes, quod neque ipsi loquantur ad voluptatem, neque ab aliis ad voluptatem dicta admittant. Esse autem et alios severos, qui ad rationem acris vini severi dicantur; quo ad medicamenta, potius quam ad propinationem, utuntur. Laert. in Zenone.

[332] Prov. xix. 10, "Delight is not seemly for a fool."

[333] Siquis est quem flentem mori deceat, riderededecuit viventem; cum instare, semperque supra verticem videret, unde mors flendum sciret. Risum illum haud dubie fletus hic non longo sejunctus spatio sequebatur. Petrarch. dial. 119. li. 2.

[334] See my Sermon at Paul's called "Right Rejoicing." And here before, chap. iii. dir. xiii.

[335] Doth any man doubt that if there were taken out of men's minds, vain opinions, flattering hopes, false valuations, imaginations, &c. but it would leave the minds of a number of men, poor shrunken things, full of melancholy and indisposition, and uncomfortable to themselves? Lord Bacon's Essay, of Lies.

[336] Of hatred to men I shall speak anon.

[337] Malunt nescire, quia jam oderunt. Tertul. Apologet. c. 1.

[338] Pene omnis sermo divinus habet æmulos suos: quot genera præceptorum sunt, tot adversariorum: si largitatem esse in omnibus jubet Dominus, avarus irascitur: si parsimoniam exigit, prodigus execratur: sermones sacros, improbi, hostes suos dicunt. Salvian. li. 4. ad Eccles. Cath. Non ego tibi inimicus, sed tu veritati. Hieron. in Gal. v.

[339] Duo maxime contraria sunt consilio. Ira et festinatio. Bias in Laert.

[340] Read Seneca de Ira, and be ashamed to come short of a heathen.

[341] Proprium est magnitudinis veræ non sentire se esse permissum. Qui non irascitur, inconcussus injuria persistit: qui irascitur motus est. Senec. de Ira, lib. 3. c. 5.

[342] Unicuique pertinacius contendenti justam habere causam permitte, tacendoque contumaci cede: sic uterque quieti et imperturbati permanebitis. Thauler. flor. pag. 84.

[343] 2 Cor. v. 19, 20; Luke xiv. 17; Matt. xxii. 8.

[344] Omnia Christe tui superant tormenta ferendo. Tollere quæ nequeunt, hæc tollerare queunt. His vita caruisse frui est: posuisse potiri. Et superâsse pati est: et superesse mori. Ad tribunal æternum judicis provocatio salvet est: solet is perperam judicata rescindere. Petrarch. dial. 66. lib. 2.

[345] Job xiii. 25; Psal. i. 5, 6; lxviii. 2; lxxiii. 20; Job xx. 8. Victor Uticens. saith of Augustine, that he died of fear. Nunc illud eloquentiæ, quod ubertim per omnes campos ecclesiæ decurrebat, ipso metu siccatum est flamen: when Gensericus besieged Hippo.

[346] Valentinianus jussus ab Imperatore Juliano immolare idolis, aut militia excedere, sponte discessit. nec mora qui pro nomine Christi amiserat tribunatum, in locum persecutoris sui accepit imperium. Paul. Diaconus, l. 1. p. 1.

[347] When Socrates' wife, lamenting him, said, Injustè morieris: he answered, An tu juste malles? Laert. in Socrat.

[348] The seven brethren that suffered in Africa under Hunnericus, Incedebant cum fiducia ad supplicium quasi ad epulas, decantantes, Gloria Deo in excelsis, &c. Votiva nobis hæc est dies, et omni solennitate festivior. Ecce nunc tempus acceptabile, ecce nunc dies est salutis, quando pro fide nunc domini dei nostri perferimus præparatum supplicium, ne amittamus acquisitæ fidei intumentum. Sed et populi publica voce clamabant: Ne timeatis populi Dei, neque formidetis minas atque terrores præsentium tribulationum, sed moriamur pro Christo, ut ipse mortuus est, redimens nos pretioso sanguine salutari. Victor. Uticens. p. 368. In Paulo quinque gloriationes observavi. Gloriatur in imbecillitate, in cruce Christi, in bona conscientia; in afflictionibus, in spe vitæ æternæ. Bucholtzer.

[349] Idololatria tam altas in mundo egit radices, ut non possit extirpari: ideo optimum est confiteri et pati. Bucholtzer. Victor. Uticensis saith, that Gensericus commanded that when Masculinus came to die, if he were fearful, they should execute him, that he might die with shame, but if he were constant, they should forbear, lest he should have the honour of a glorious martyrdom. And so his boldness saved his life. Et si martyrem invidus hostis noluit facere confessorem, tamen non potuit violare.

[350] Anacharsis (in Laertio) percontanti quædam esset securissima navis: ea inquit, quæ in portum venerit: in heaven we shall be quiet from all these tumults.

[351] Ingenii philosophici est ex inimicorum odio decerpere aliquid quod vertat in suum bonum. Paul. Scalig. p. 728.

[352] Extinctus amabiter idem.

[353] Heb. x. 31, 26, 27, 29; xii. 29.

[354] Qui propter timorem reticet veritatem, veritatis proditor est. Hincmar. Rhemens. Dialog. de Statu. Eccl.

[355] See Isa. vii. 4; xxxv. 4; xli. 10, 13; xlii. 2, 8; liv. 4; Jer. v. 22.

[356] Plus dicam: tanto est melius juste etiam damnari quam in juste absolvi, quanto est pejus impunitum crimen quam punitum: in hoc enim celeri juncta justitia est: malo magno bonum ingens: in illo autem scelus el impunitas, quæ nescio, an scelere ipso pejor fit. Plutarch. dial. 66. li. 2.

[357] See after, part iii. c. 29. tit. 3. and c. 30.

[358] Even sorrow that profiteth not, may testify a just affection. It is said by Laertius, that when Solon was reproved for mourning for his son, with a Nihil proficis; he answered, At propter hoc ipsum illachrymor, quia nihil proficio.

[359] That very old book of Hermes, called "Pastor," notably showeth how much grief and heaviness is an enemy to christianity and the Spirit of God.

[360] Pittaci sententia fuit, prudentiam virorum esse prius-quam adversa contingant, providere ne veniant: fortium vero, cum illa contigerint, æquo animo ferre. Laert. in Pittac.

[361] Acts viii. 8.

[362] Libenter feras quod necesse est: dolor patientia vincitur. Martin. Dumiens. de Morib. Tristitiam sin potes, ne admiseris: sin minus: ne ostenderis. Id. ib.

[363] See Mr. Fenner's book of Wilful Impenitency.

[364] Even Anaxagoras, a philosopher, could say to one that asked him, Nullane tibi patriæ cura est? Mihi quidem patriæ cura est, et quidem summa: digitum in cœlum intendens. Laert. p. 85.

[365] See more of the cure of doubting, ch. 25. part ii.

[366] John iii. 3, 5; Heb. xii. 14; Matt. xviii. 3; Luke xiii. 3; Rom. viii. 7, 9, 13; 2 Cor. v. 17; Gal. v. 24.

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

[368] John i. 11, 12; iii. 16, 18; Rev. xxii. 17; 1 John v. 11, 12; John v. 40; Luke xix. 27.

[369] 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.

[370] It seemeth to be Isaac's repentance which Esau found no place for. But if it be spoken of the unacceptableness of his own repentance, when it was too late, it signifieth not that any man's is too late in this life as to salvation.

[371] De quâ vide Tract. Rob. Baronii of Mortal and Venial Sin.

[372] Luke vii. 47.

[373] John v. 40.

[374] Luke xv. 20, 22, 23.

[375] Deut. vi. 6-8; xi. 18-20.

[376] Eph. iv. 19.

[377] Psal. xxxiii. 18; xlii. 5; xliii. 5; cxlvii. 11; lxxi. 14.