the Balance certainly must have been, at SERM.IV. leaft, even, between the fenfitive and intellectual Part in our Compofition, between our Paffion and our Reafon: But that it is not fo, is plain from this; that it is not the Province of Wisdom to run into the Arms of a Temptation, and boldly to grapple with it; which when we do, we feldom fail of being foiled in the Conflict. But our Victory over Temptations is to decline a Combat with them; and a confidrable Part of the Innocency, which is in the World, may be owing to the Want of Opportunities to commit Vice. There is a Stock of Corruption in us, though fometimes unfufpected by us, which often difcovers itself, as foon as there are fuitable Objects to call it forth. Hence it is, that few or none are to be trufted with abfolute Power; because an unlimited Extent of Power gives thofe vicious Inclinations their full Play, which before were cramped and confined within narrow Bounds. We do not diftruft ourfelves; because we know not what is in ourfelves. Many, who would have faid in a private Capacity, Is thy Servant a Dog, that he should do thefe Things? have done the very Things in a

SERM.IV.public Sphere, which they heartily con demned before. So much Reafon is there for that Prayer, Lord, deliver me from myfelf. He, that thinketh he ftandeth, let him take heed, left he fall: then most especially, when he thinketh he standeth. For Security is our Ruin: And the Minute we are off our Guard, we may be furprized into Vice by a powerful Tempter, who knows each Avenue to the Soul, or by our own Paffions, the most powerful Tempters of All. And he, who is now virtuous, is no more secure of continuing fo, without much Circumfpection, and the Grace of God; than he, who is in perfect Health, is fafe against every Attack of Infection.

We see the wifeft of Men, in their unguarded Hours, betrayed into unaccountable Follies; we startle at it, and cry out, Lord, what is Man! Why, a Being, who, without God's upholding Power, would the next Moment fink into Nothing; and, without the Affiftances of his Spirit, would be a Sinner, that is, worse than Nothing; then always betraying his Weakness, when he depends prefumptuously upon his own Strength; a Child ever in this Respect, that, if left to himself, without the Gui

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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 Ease; 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 Reafon 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 Instances; Are there many of us, who when any great, immediate, and unforeseen Danger threatens, have fo much Command of themselves, as to have that just Degree of Fear, which is neceffary to alarm their Caution, and to prevent any Rashness; but is not so immo→ derate, as to overfet the Spirits, and betray VOL. II.

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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 Reasonings, 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 constant Exereife are of infinitely more Service.

Take another Inftance, how unequal the Conflict is between Reafon and Paffion. Suppose a Man over-whelmed with Sorrow; and produce your ftrong Reasons, 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 Sinners: And Sin, which is the

Sting of Death, is likewise that of Sorrow. SERM.IV. Were all right within their own Breafts, Men in Affliction might retreat within themfelves, with as much Satisfaction, as they retire home, when the Storm beats hard upon them abroad. But the Reason, why they fhun thémfelves, much more than the World does them, when unfortunate, is; that, whatever Self-Complacency a Fulnefs 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 Likeness.

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 invefted with this Prerogative, we need not look far for Inftances. For Example, Men of a cold phlegmatic Temper, have Senfe enough to

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