that it is a general appointment of Providence that we cultivate practical principles, and form within ourselves habits of action in order to become fit for what we were wholly unfit for before; that, in particular, childhood and youth is naturally appointed to be a state of discipline for mature age; and that the present world is peculiarly fitted for a state of moral discipline; and, whereas objections are urged against the whole notion of moral government and a probationary state from the opinion of Necessity, it has been shown that God has given us the evidence, as it were, of experience, that all objections against Religion on this head are vain and delusive. He has also, in his natural government, suggested an answer to all our short-sighted objections against the equity and goodness of his moral government, and in general he has exemplified to us the latter by the former. These things, which, it is to be remembered, are matters of fact, ought in all common sense to awaken mankind, to induce them to consider in earnest their condition, and what they have to do. It is absurd, absurd to the degree of being ridiculous, if the subject were not of so serious a kind, for men to think themselves secure in a vicious life, or even in that immoral thoughtlessness, which far the greatest part of them are fallen into. And the credibility of Religion, arising from experience and facts here considered, is fully sufficient in reason to engage them to live in the general practice of all virtue and piety, under the serious apprehension, though it should be mixed with some doubt,1 of a righteous administration established in nature, and a future judgment in consequence of it; especially when we consider how very questionable it is whether anything at all can be gained by vice,2 how unquestionably little as well as precarious the pleasures and profits of it are at the best, and how soon they must be parted with at the longest. For in the deliberations of reason concerning what we are to pursue and what to avoid, as temptations to anything from mere passion are supposed out of the case, so inducements to vice from cool expectations of pleasure and interest so small and uncertain and short are really so insignificant, as in the view of reason to be almost nothing in themselves, and in comparison with the importance of Religion they quite disappear and re lost. Mere passion indeed may be alleged, though not as a reason, yet as an excuse for a vicious course of life. And how sorry an excuse it is will be manifest by observing that we are placed in a condition in which we are unavoidably inured to govern our passions by being necessitated to govern them; and to lay ourselves under the same kind of restraints, and as great ones too from temporal regards, as virtue and piety in the ordinary course of things require. The plea of ungovernable passion, then, on the side of vice is the poorest of all things; for it is no reason, and but a poor excuse. But the proper motives to religion are the proper proofs of it from our moral nature, from the presages of conscience, and our natural apprehension of God under the character of a righteous Governor and Judge; a nature and conscience and apprehension given us by him, and from the confirmation of the dictates of reason, by life and immortality brought to light by the Gospel; and the wrath of God revealed from heaven against all ungodliness and unrighteousness of men. END OF THE FIRST PART |