SERM. But furely we may be fufficiently fortified XIV. in this respect, by confidering, that while we thus conduct ourselves, we act fuitably to the dignity of our reasonable frame, and conform to the example of the fupreme being, whofe goodness is conftant and invariable; and that such a steddy integrity will render us approv'd of by this moft excellent being, and be recompens'd, hereafter, with everlafting honour and happiness. I fhall conclude all with obferving, that the defign of Joshua, to ufe his utmost credit and influence with his more immediate dependants, for the support and maintenance of religion, was truly noble and generous; and what it will be highly for the bonour of every one of us to imitate. For it won't bear a serious dispute, which is the moft amiable character, which the most useful member of fociety, which the best parent, and head of a family; he that endeavours to inftruct those under his care in juft and worthy notions of God, and leads 'em on to virtue by an exemplary behaviour; or another, with the fame natural accomplishments, plishments, or acquir'd excellencies, and SERM. of the fame rank and fituation in the XIV. world, who leaves his children and fervants to the full swing of their licentious appetites, is not at all concern'd about cultivating and improving in their minds fentiments of piety, and a regard to good morals, or, which is much worse, first debauches, and then hardens them in wickedness, by his own irregular life. SERMON SERMON XV. The evidence of a future ftate, on the principles of reafon and revelation, diftinctly confidered. 2 TIM. i. 10. Who hath abolished death, and hath brought life and immortality to light through the gospel. T is obfervable in almoft SERM. all controverfies, whether of XV. greater or leffer importance, that both fides are apt to run into extremes, in the heat of their oppo fition to each other. Men are feldom in SERM. clin'd to confider the principles of their XV. adverfaries as of a mixt nature, partly right and partly wrong (which yet is very often the cause) but feem rather to think, that they ought to keep at the greatest distance from them that is poffible, and that all conceffions are dishonourable, and a betraying the cause of truth. I might illustrate this by a variety of inftances, but it will be more to my prefent purpose to confine myself to one of the most confiderable, and that is, the grand difpute about the powers of reafon, and the advantages and uses of revelation. On the one hand reafon is magnified as a plain, distinct, and fufficient rule in all circumstances; and a particular external revelation, to fix and explain the principles and obligations of morality, is represented as abfolutely needlefs, and, confequently, unbecoming the infinite wifdom of God, who can do nothing in vain. On the other, revelation is not only defcrib'd as expedient and useful in certain circumftances, but ftrictly neceffary; and reafon as a blind erroneous |