and nimble parts, by disorderly living. They might have been much more in both, had they been fober; had they not spoiled themselves by mif-government, Ecclef. vii. 17. It is apparent that some men that never knew the getting of a penny, as they had not wit to get an estate, so they have not had the prudence to enjoy, fo as to keep an eftate; but have wafted it fafter than others got it. Now in these cafes no body can say that God was severe ; but these men were mad, and played the fool. Let not us therefore afcribe that to God, that is properly confequent upon mens own excefs, temerity and rafhnefs.

2. Some iniquities are the moral causes of evil; for this there are feveral inftances. Herod taking God's glory to himself, was the moral cause of his dying of the loufy disease, Acts xii. 23. Because he did arrogate and affume to himfelf that that was proper to God, God would not fuffer him to go

out of the world with the common honour of mankind. The Ifraelites calf-worfhip, (the firft inftanceof idolatry we read of) or worshipping God by a falfe medium, (which is idolatry, whatsoever the Papifts fay) was the true moral caufe of the slaughter of fo many of them. Sennacherib blafphemes God, and the host are all found dead corpses that night, 2 Kings xix. 35. The cafe of Corah, Dathan and Abiram: God created a new thing in the world the earth opens her mouth, and swallows them up alive, Numb. xiv. Nebuchadnezzar vaunting himfelf of his majesty and his glory, prefently is made. lefs than a man, finks into melancholy, and by his

Own

own conceit, was difpoffeffed of his kingdom, and eat grafs with the ox, &c. Dan. iv. 24. if that be the explanation. Ananias and Sapphira, lying to the Holy Ghoft, are fmitten dead, one after another, Acts v. whereas they did a brave act, fold their eftate, and brought a moiety, which if they had brought it as a moiety, had been well enough; but bringing half, as if that were all, they were flain (for lying to the Holy Ghoft) by the word of St. Peter's mouth. Here is fin the moral caufe, that is, the matter of the provocation, the procuring caufe of punishment.

3. Some evils are the proper remedies of certain fins; as scarcenefs, and famine, of fulness of bread, and excess throwing fome men out of place and power, the remedy to cure oppreffion and wrongdoing. The ftraitened condition of fome men that are lavish, prodigal and expenfive; the low eftate of fome that are proud and conceited; this keeps them within fome measure and bounds. This is the 3d cafe; fome evils the proper remedies of certain fins.

4. Punishments are requifite to maintain God's honour in the world. God would be forgotten to be the governor of the world: he would not be thought to be concerned, if he should wholly neglect to punish, Eccl. viii. 11. Because sentence against an evil work is not executed speedily, therefore the hearts of the fons of men are fully fet in them to do evil. Therefore are open fins controuled, and fecret fins are punished, left God should be denied to be the fearcher of hearts. God might be forgotten to be the fu

preme moderator and governor of the world, if the world fhould not hear of him, when there be high exorbitancies.

5. The variety of things, and changeable conditions are as requifite to maintain virtue and holinefs among mankind, as the winds, which occafion ftorms and tempefts, which put the air and fea into motion; and fo keep them from fstench and putrefaction. In nature, we do obferve that all things are continued, and preserved in their purity, by motion. And where there is not motion, there is putrefaction. Now fince the world rational is as fubject to corrupt as the world natural is, therefore it is fitting the world of mankind should be put upon motion and activity; as it is requifite for the world natural to be put upon motion, by the winds fanning the air, and putting the fea into motion, and thereby preferving them. This I obferve, a great many scriptures impute creatures degeneracy to their living at eafe, Amos vi, 1. Jer. xlviii. 11. Zech. i. 15. And I am fore difpleafed with the heathen that are at cafe, &c. So Luke xii. 19. and I will fay to my foul, foul, thou haft much goods laid up for many years, take thy eafe, eat, drink, and be merry. Upon this account the leffer evils, fuch as are the evils of fmart, are preventive of the greater evils; fuch as are rancor, malignity, and naughtinefs of mind; and this tends to prefervation. And here is the account of God's punishment; not that he loves punishment; but as becoming a governor, and maintaining right, and for the good of his creatures.

And

And thus have I given you a just account of what is in these words intimated and supposed, that fin is the procuring cause of punishment ;. and that God doth regularly and ufually controul and punish finners. A word of inference.

1.It is good service to mankind to restrain evils and hinder them James iv. 1. This the magiftrate may de this the preacher of righteousness, it is proper for him to do; this, the holy liver, by his good example, doth conftantly do. The great evils that do infect and disturb the world, they have their being and foundation, in fin: and therefore whofoever prevents iniquity and fin, he doth the work of a Saviour in the world, and a preferver. The world would be another thing, were it not for the iniquity that prevails in it.

2. Then let us not forfake our own mercy, but favourourselves, not expose ourselves to ruin, by causelefs and unprofitable commiffion of fin. Here I would take up St. Peter's counfel, and it's excellent good in this cafe. Matt. xvi. 22. Be it far from thee, &c. Do not yourselves fo great harm, for that that will not profit : do not do yourselves mifchief upon so easy an account. Every thing of fin is irrational and unprofitable, and a man offers violence to himself when he doth it, and doth himself wrong. Therefore, favour yourselves, do not do yourselves wrong, upon terms fo unreasonable, and fo unprofitable.

3. Since iniquity doth so much prevail in the world, let God be excufed from our charge of his ufurpation over his creation.. Not he that brings on

the harm, but he that is the peccant party, doth the mifchief. As in war, not he that raiseth the first army, but he that gives the first offence, is the cause of the war. Therefore let us not think that God doth ufurp, or gratify any thing in himself, when he doth punish: no, the true and proper caufe is the delinquent party; he that gives the first offence.

4. When the judgments of God are upon us in pursuit of fin, let us then do as Joshua did, let us fearch out the provoking cause, to ufe Daniel's word, the abomination of defolation, that is, the abominable thing that doth provoke God to defolate. Let us

remove that that is the cause, and doth contain the disease.

DISCOURSE VI.

The fecret BLASTING of MEN.

PSALM Xxxix, II.

When thou with rebukes doft correct man for iniquity, thou makeft his beauty to confume away like a moth furely, every man is vanity. Selah.

Have already spoken to what in these words is intimated, that iniquity is the procuring cause of punishment; and alfo to that that is here fuppofed, that it is regular and ordinary, that God should give teftimony against iniquity, that he should challenge finners. Of these two I have given an account. In

the

III. Place