2. The second case that I represent as dangerous, is the case of hypocrisy, diffimulation and falfhood ; and this is equal to the other. The false-hearted hypocrite is neither true to God nor man, but serves himself, and his own ends of God, of the world, of truth, of religion; and all these he subordinates to his own particular ends and purposes ; only he pretends otherwise, and to cover a bad design, he doth use soft words. But how restless must this man be in his own thoughts, when he comes to consider? For can he depend upon these, that these persons or things will do him any good at all, when he knoweth he hath abused the perfons, and misused the things ? no certainly, this man cannot think that either God or man will be true to him, and fo can have no confidence in either. For whofoever is himself false, perfidious, and base, he doth not know whom he may trust: for he doth not think there may be a better man than himself, and being sensible of his own internal baseness, that he doth not mean what he faith to others; he verily believes all others to be as he is ; and so finding himself unable to defend himself, he must be in fear of all the world. Therefore it is of neceffity, that a hypocrite be in no true state of fatisfaction, or felf-enjoyment. 3. The case of shameless apostacy, represented Heb. x. 26, 27, 28. For, if we fin wilfully after we have received the knowledge of the truth, there remaineth no more facrifice for fins, but a certain fearful looking for of judgment, &c. Where the fin is a wilful departure; and the finner doth despite to the spirit of grace, VOL. I, and G and he doth this knowingly, and confidering what he doth; the danger is, there is no hope of recovery, because he hath taken his choice, and contracted senselessness of mind; that he is in a condition without hope. For thus will men think with themselves; when these men come to confider, they cannot but think that God should do with them, as he finds cause to do, since they have done by God what they had a mind to do. Certainly, they who do worst by religion, shall fare the worst by irreligion. Ignorance and incapacity, on any terms whatsoever, hold no proportion in malignity, with this wicked aversation from God, and the ways of righteousness. The apostle puts the case, 2 Pet. ii. 12. Do but confider: what do men in such a case as this? If one of great acquaintance and converfe prove an enemy and become perfidious; men had rather trust a stranger than him; for it is the maxim of the world, (I confess it is not christian) never truft a reconciled friend. 4. When men take up with the world, and leave God out, give themselves up to take delight and fatisfaction in their worldly accommodations, and leave God out; this, though it be far short in malignity, of the other three, yet this hath in it the full fpirit of irreligion, and 'tis a high provocation of God; for it comes to this, God is little in their thoughts, God is far from their reins. For is it not very fit that we have a lively sense of God, of the benefits we re ceive from him? Now for a man to fit down in the world, and enjoy his affluence and abundance, and make no acknowledgment of God, this is down right irreligion: and this is, to make him, that is all in all to us, and better than all ; nothing at all to us, and lower than all; and thefe men cannot but think if ever they come to a strait, that this may be God's anfwer, what come you now to me for, in your neceffity? as it is said in Judges x. 14. Go and cry zinto the God which ye have chofen. Relieve yourfelves by these things you take delight in; you thought not at all of me; you thought yourselves sufficiently provided for, and wherefore come you now to me? go to the idols you have chosen, let them deliver you in the time of your tribulation. So here I have reprefented to you four defperate states. But, 5. There is the case of priviledge and exemption from outward punishment. A man that is an evil doer, and a conftant practiser of fin, hath cause to fear, if through his power, or the advantage of the times he is not in fear of any ones stroke; undoubtedly that man is more in danger in refpect of God, and these internal strokes of God difpoffeffing him of what he hath. This you must know, that it fometimes comes to pass, that the all-gracious God will not, (notwithstanding the high provocations of some irreligious persons) he will not difturb the outward peace, for such reasons as these; fometimes for his infinite patience, and no man knows the length of God's patience; fometimes he will forbear, for the fake of those that worship him. God hath special regard to the multitude of innocent, harmless creatures, such as are perfons of mean estates, but harmless; and children, yea, for the beasts themselves as in the case of Nineveh, Jonah iv, 11. Now in such cafes as these, that God will extend his patience, beyond what in reason we can imagine; and that he will specially gratify the number of his worshipers, and that he will suspend judgments in respect of harmless people, and children; then in this cafe, great finners have cause to fear God's dealing with them in private. For God hath ways to deal with men in private, by letting them fink down into darkness of mind, &c. And therefore if any man knows he is deeply obnoxious to God, and yet profpers in the world, he hath great cause to fear that he shall hear from God, by fecret rebukes, whereby he shall melt away and come to nothing. The 6th, And laft cafe is, the cafe of high fpiritual advantages, where there is powerful, and effectual means; but through a contracted hardness, they prove altogether inoperative, and without effect. and this was the condemnation of Capernaum, Corai zin and Bethfaida, Luke x. 13, 15. But of this I shall give you a further account, the next opportu nity. And thus have I represented to you, as the ways whereby these fecret rebukes of God are brought about; so alfo the eminent cafes of danger. DISCOURSE VII. The fecret BLASTING OF MEN. PSALM Xxxix. II. When thou with rebukes doft correct man for iniquity, thou makest his beauty to confume away like a mothi furely, every man is vanity. Selah... W THEN I took this scripture in hand, I thought on, and thought, at once, to have dispatched all: but well weighing and confidering the consequence and import of the matter of these words, (than which, nothing more in all the world, tends to the laying a folid foundation of confcience, and engaging of men in respect of the secret sense of their minds, to stand aright in the fight of God) I therefore cannot take my hands off; and though I have offered many things, yet some few more re main. : I have given you an account why I have explicated these words of those things that pass immediately between God, and the spirit of man, whereof bystanders know but little. They may difcern the effects, see men wither, and come to nothing; but the cause (which is in secret between God and them) they feel not, they know not. The last day, I gave you an account how the Hebrew words in |