tue. How much more rationally noble and SERM.III. beautiful is this parallel Thought of our bleffed Saviour! What is a Man profited, if be shall gain the whole World, and lofe his own Soul? Or what shall a Man give in Exchange for his Soul? Matt. xvi. 26.

Befides thefe Arguments for Infpiration, from Miracles in general, from the Gift of Tongues in particular, and from the internal Excellency of the Scriptures; another arifes from the Prophecies; fuch as those of Daniel, concerning Alexander's Conqueft over the Perfians, the amazing Rapidity with which he fubdued Perfia, Afia, and India, intimated in this Expreffion, be touch ed not the Ground, that is, he rather flew than went, he reduced them in a lefs Compafs of Time, than a Traveller could have taken an accurate Survey of them. He goes on, in his eighth Chapter, to foreteb that, after Alexander's Death, his King dom fhould be divided into four Parts, which accordingly came to pafs; that out of one of them should arife a King, (An tiochus Epiphanes) who fhould harafs and perfecute the Jews, and prophane the Tem ples Thefe Predictions are fo clear and punctualy that Porphyry could not evade

the

SERM.III. the Force of them, but by fuppofing, with

out any Grounds, that the Book was forged after the Events. To difprove this unfupported Suppofition it is enough to obferve, that the whole Jewish Nation could not be confenting to, or impofed upon, by a Fraud of this Nature, fo as to receive a Forgery into the Sacred Canon, at a Time when it was. divided into feveral religious Sects and Parties, which kept a watchful Eye over one another, at a Time, when the Zeal of the Jews for their facred Writings was fo great, that they refused to deliver them up to Antiochus Epiphanes, and were refolved to facrifice their Lives, rather than part with them.

But fuppofing thefe Prophecies forged after the Events; what fhall we fay as to thofe, which we know to be verified at this Day? viz. Egypt shall be the BASEST of Kingdoms, neither shall it exalt itself ANY MORE above the Nations. For I will diminish them, that they fhall NO MORE rule over the Nations, Ezek. xxix. 14, 15. And again, Babylon shall be no more inhabited for EVER, neither fhall it be dwelt in from Generation to Generation, Jer. 1. 39. And again, Ye (the Jews) shall be scattered among all Nations, from one End of the Earth

dance and Support of his heavenly Parent, SERM IV. he would fall and injure himself.

A Philofopher, in his Clofet, makes many admirable Reflexions, and lays down excellent Rules for the Conduct of Life, under any Affliction or Provocation; yet, among his many fine Reflexions, he forgets this One, as true as any of them, viz. that all these Thoughts are the Result of a Mind at Eafe; and therefore will certainly vanish and disappear, as foon as it is not fo: Like the Children of Ephraim, who being barneffed, carrying Bows, and making a goodly Appearance, turned themselves back in the Day of Battle.

It is certain, that Reason was originally given us, to govern the Paffions in all Cafes: It is certain, that it does not now regulate and govern them in all Cafes; it is certain therefore, that we are in a fallen difordered State. To give fome Inftances; Are there many of us, who when any great, immediate, and unforefeen Danger threatens, have so much Command of themselves, as to have that juft Degree of Fear, which is neceffary to alarm their Caution, and to prevent any Rafhnefs; but is not fo immoderate, as to overfet the Spirits, and betray VOL. II. Z

the

SERM.IV. the Succours of Reafon? If they have, they are more indebted for it to an inborn Vigour of Spirit, and a Familiarity with Danger, than to all the Reafonings, which Philofophy ever fuggefted. For that Courage, which depends upon Reason, is very precarious It is like that Health, which is fupported by conftant Medicines: A native Strength of Conftitution and conftant Exercife are of infinitely more Service.

Take another Inftance, how unequal the Conflict is between Reafon and Paffion. Suppofe a Man over-whelmed with Sorrow; and produce your ftrong Reafons, why he ought not to grieve; and what will they avail? Length of Time fhall abate and wear away that Sorrow, which Reafon could not conquer: Nay, a trifling Diverfion, fuited to the Capacity of a Child, shall have greater Influence than all the Confolations of Seneca and Epictetus. To put a Man upon Thinking is not the most effectual Way of getting the better of immoderate Grief: The best Expedient is to divert his Thoughts. We confefs ourselves to be miferable Sinners; and we are therefore moft miferable under any Diftrefs, because we are Sinner's; And Sin, which is the

Sting of Death, is likewife that of Sorrow, SERM.IV. Were all right within their own Breafts, Men in Affliction might retreat within themselves, with as much Satisfaction, as they retire home, when the Storm beats hard upon them abroad. But the Reason, why they fhun themfelves, much more than the World does them, when unfortunate, is; that, whatever Self-Complacency a Fulness of Spirits, the natural Result of uninterrupted Profperity, might infpire; Adverfity lowers their Thoughts as well as Spirits, and fhews them to themselves in a Glafs, which gives their real, not a flattering Likenefs.

4

The Paffions are certain Willings and Nillings in the Soul, attended with a Commotion of the Blood and Spirits. From hence an Argument may be drawn, that we are not in a primitive State of Order and Rectitude: For if we were, the Soul must be vested with a Power of curbing and controling, or quickening and exciting the Animal Spirits, according as Reafon directs. But that the Soul is not invested with this Prerogative, we need not look far for Inftances. For Example, Men of a cold phlegmatic Temper, have Senfe enough to Z 2

fee