To say that such an action or course of behavior, procured such pleasure or advantage, or brought on such inconvenience and pain, is quite a different thing from saying, that such good or bad effect was owing to the virtue or vice of such action or behavior. In one case, an action abstracted from all moral consideration, produced its effect: in the other case, for it will appear that there are such cases, the morality of the action under a moral consideration, i.e. the virtuousness or viciousness of it, produced the effect. Now I say virtue as such, naturally procures considerable advantages to the virtuous, and vice as such, naturally occasions great inconvenience and even misery to the vicious, in very many instances. The immediate effects of virtue and vice upon the mind and temper, are to be mentioned as instances of it. Vice as such is naturally attended with some sort of uneasiness, and not uncommonly, with great disturbance and apprehension. That inward feeling, which, respecting lesser matters and in familiar speech we call being vexed with oneself, and in matters of importance and in more serious language, remorse; is an uneasiness naturally arising from an action of a man’s own, reflected upon by himself as wrong, unreasonable, faulty, i.e. vicious in greater or less degrees: and this manifestly is a different feeling from that uneasiness, which arises from a sense of mere loss or harm. What is more common, than to hear a man lamenting an accident or event, and adding—but however he has the satisfaction that he cannot blame himself for it; or on the contrary, that he has the uneasiness of being sensible it was his own doing? Thus also the disturbance and fear, which often follow upon a man’s having done an injury, arise from a sense of his being blameworthy; otherwise there would, in many cases, be no ground of disturbance, nor any reason to fear resentment or shame. On the other hand, inward security and peace, and a mind open to the several gratifications of life, are the natural attendants of innocence and virtue. To which must be added the complacency, satisfaction, and even joy of heart, which accompany the exercise, the real exercise of gratitude, friendship, benevolence.
And here, I think, ought to be mentioned the fears of future punishment, and peaceful hopes of a better life, in those who fully believe, or have any serious apprehension of religion: because these hopes and fears are present uneasiness and satisfaction to the mind, and cannot be got rid of by great part of the world, even by men who have thought most thoroughly upon the subject of religion. And no one can say, how considerable this uneasiness or satisfaction may be, or what upon the whole it may amount to.[72]
In the next place comes in the consideration, that all honest and good men are disposed to befriend honest good men as such, and to discountenance the vicious as such, and do so in some degree; indeed in a considerable degree: from which favor and discouragement cannot but arise considerable advantage and inconvenience. Though the generality of the world have little regard to the morality of their own actions, and may be supposed to have less to that of others, when they themselves are not concerned; yet let any one be known to be a man of virtue, somehow or other he will be favored and good offices will be done him, from regard to his character, without remote views, occasionally, and in some low degree, I think, by the generality of the world, as it happens to come in their way. Public honors too and advantages are the natural consequences, and sometimes at least, the consequences in fact, of virtuous actions; of eminent justice, fidelity, charity, love to our country, considered in the view of being virtuous. And sometimes even death itself, often infamy and external inconveniences, are the public consequences of vice as vice. For instance, the sense which mankind have of tyranny, injustice, oppression, additional to the mere feeling or fear of misery, has doubtless been instrumental in bringing about revolutions, which make a figure even in the history of the world. For it is plain, that men resent injuries as implying faultiness, and retaliate, not merely under the notion of having received harm, but of having received wrong; and they have this resentment in behalf of others, as well as of themselves. So likewise even the generality are, in some degree, grateful and disposed to return good offices, not merely because such a one has been the occasion of good to them, but under the view, that such good offices implied kind intention and good desert in the doer.
To all this may be added two or three particular things, which many persons will think frivolous; but to me nothing appears so, which at all comes in towards determining a question of such importance, as, whether there be or be not, a moral institution of government, in the strictest sense moral, visibly established and begun in nature. The particular things are these: That in domestic government, which is doubtless natural, children and others also are very generally punished for falsehood, injustice, and ill-behavior, as such, and rewarded for the contrary: which are instances of veracity and justice and right behavior, as such, naturally enforced by rewards and punishments, more or less considerable. That, though civil government be supposed to take cognizance of actions in no other view than as prejudicial to society, without respect to the immorality of them, yet as such actions are immoral, so the sense which men have of the immorality of them, very greatly contributes, in different ways, to bring offenders to justice. And that entire absence of all crime and guilt in the moral sense, when plainly appearing, will almost of course procure, and circumstances of aggravated guilt prevent, a remission of the penalties annexed to civil crimes, in many cases, though by no means in all.
Upon the whole then, besides the good and bad effects of virtue and vice upon men’s own minds, the course of the world does, in some measure, turn upon the approbation and disapprobation of them as such, in others. The sense of well and ill doing, the presages of conscience, the love of good characters and dislike of bad ones, honor, shame, resentment, gratitude, all these, considered in themselves, and in their effects, do afford manifest real instances, of virtue as such naturally favored, and of vice as such discountenanced, more or less, in the daily course of human life; in every age, in every relation, in every general circumstance of it. That God has given us a moral nature,[73] may most justly be urged as a proof of our being under his moral government: but that he has placed us in a condition, which gives this nature, as one may speak, scope to operate, and in which it does unavoidably operate; i.e. influence mankind to act, so as thus to favor and reward virtue, and discountenance and punish vice, this is not the same, but a further additional proof of his moral government; for it is an instance of it. The first is a proof, that he will finally favor and support virtue effectually: the second is an example of his favoring and supporting it at present, in some degree.
If a more distinct inquiry be made, whence it arises, that virtue as such is often rewarded, and vice as such is punished, and this rule never inverted, it will be found to proceed, in part, immediately from the moral nature itself, which God has given us;[74] and also in part, from his having given us, together with this nature, so great a power over each other’s happiness and misery. For, first, it is certain, that peace and delight, in some degree and upon some occasions, is the necessary and present effect of virtuous practice; an effect arising immediately from that constitution of our nature. We are so made, that well-doing as such, gives us satisfaction, at least in some instances; ill-doing as such, in none. And, secondly, from our moral nature, joined with God’s having put our happiness and misery in many respects in each other’s power, it cannot but be, that vice as such, some kinds and instances of it at least, will be infamous, and men will be disposed to punish it as in itself detestable; and the villain will by no means be able always to avoid feeling that infamy, any more than he will be able to escape this further punishment, which mankind will be disposed to inflict upon him, under the notion of his deserving it. But there can be nothing on the side of vice, to answer this; because there is nothing in the human mind contradictory, as the logicians speak, to virtue. For virtue consists in a regard to what is right and reasonable, as being so; in a regard to veracity, justice, charity, in themselves: and there is surely no such thing, as a like natural regard to falsehood, injustice, cruelty. If it be thought, that there are instances of an approbation of vice, as such, in itself, and for its own sake, (though it does not appear to me, that there is any such thing at all;) it is evidently monstrous: as much so, as the most acknowledged perversion of any passion whatever. Such instances of perversion then being left out, as merely imaginary, or at least unnatural; it must follow, from the frame of our nature, and from our condition, in the respects now described, that vice cannot at all be, and virtue cannot but be, favored as such by others, upon some occasions, and happy in itself, in some degree. For what is here insisted upon, is not the degree in which virtue and vice are thus distinguished, but only the thing itself, that they are so in some degree; though the whole good and bad effect of virtue and vice as such, is not inconsiderable in degree. But that they must be thus distinguished in some degree, is in a manner necessary: it is matter of fact of daily experience, even in the greatest confusion of human affairs.
It is not pretended but that, in the natural course of things, happiness and misery appear to be distributed by other rules, than only the personal merit and demerit of characters. They may sometimes be distributed by way of mere discipline. There may be the wisest and best reasons, why the world should be governed by general laws, from whence such promiscuous distribution perhaps must follow; and also why our happiness and misery should be put in each other’s power, in the degree which they are. And these things, as, in general, they contribute to the rewarding virtue and punishing vice, as such, so they often contribute also, not to the inversion of this, which is impossible, but to the rendering persons prosperous, though wicked; afflicted, though righteous; and, which is worse, to the rewarding some actions, though vicious, and punishing other actions, though virtuous.[75] But all this cannot drown the voice of nature in the conduct of Providence, plainly declaring itself for virtue, by way of distinction from vice, and preference to it. For our being so constituted as that virtue and vice are thus naturally favored and discountenanced, rewarded and punished, respectively as such, is an intuitive proof of the intent of nature, that it should be so; otherwise the constitution of our mind, from which it thus immediately and directly proceeds, would be absurd. But it cannot be said, because virtuous actions are sometimes punished, and vicious actions rewarded, that nature intended it. For, though this great disorder is brought about, as all actions are, by means of some natural passion; yet this may be, as it undoubtedly is, brought about by the perversion of such passion, implanted in us for other, and those very good purposes. And indeed these other and good purposes, even of every passion, may be clearly seen.
We have then a declaration, in some degree of present effect, from Him who is supreme in nature, which side he is of, or what part he takes; a declaration for virtue, and against vice. So far therefore as a man is true to virtue, to veracity and justice, to equity and charity, and the right of the case, in whatever he is concerned; so far he is on the side of the divine administration, and co-operates with it: and from hence, to such a man, arises naturally a secret satisfaction and sense of security, and implicit hope of somewhat further.
V. This hope is confirmed by the necessary tendencies of virtue, which, though not of present effect, yet are at present discernible in nature; and so afford an instance of somewhat moral in the essential constitution of it. There is, in the nature of things, a tendency in virtue and vice to produce the good and bad effects now mentioned, in a greater degree than they do in fact produce them. For instance; good and bad men would be much more rewarded and punished as such, were it not, that justice is often artificially eluded,[76] that characters are not known, and many, who would thus favor virtue and discourage vice, are hindered from doing so, by accidental causes. These tendencies of virtue and vice are obvious with regard to individuals. But it may require more particularly to be considered, that power in a society, by being under the direction of virtue, naturally increases, and has a necessary tendency to prevail over opposite power, not under the direction of it; in like manner, as power, by being under the direction of reason, increases, and has a tendency to prevail over brute force. There are several brute creatures of equal, and several of superior strength, to that of men; and possibly the sum of the whole strength of brutes may be greater than that of mankind; but reason gives us the advantage and superiority over them; and thus man is the acknowledged governing animal upon the earth. Nor is this superiority considered by any as accidental; but as what reason has a tendency, in the nature of the thing, to obtain. And yet perhaps difficulties may be raised about the meaning, as well as the truth, of the assertion, that virtue has the like tendency.
To obviate these difficulties, let us see more distinctly, how the case stands with regard to reason; which is so readily acknowledged to have this advantageous tendency. Suppose then two or three men, of the best and most improved understanding, in a desolate open plain, attacked by ten times the number of beasts of prey: would their reason secure them the victory in this unequal combat? Power then, though joined with reason, and under its direction, cannot be expected to prevail over opposite power, though merely brutal, unless the one bears some proportion to the other. Again: put the imaginary case, that rational and irrational creatures were of like external shape and manner: it is certain, before there were opportunities for the first to distinguish each other, to separate from their adversaries, and to form a union among themselves, they might be upon a level, or in several respects upon great disadvantage; though united they might be vastly superior: since union is of such efficacy, that ten men united, might be able to accomplish, what ten thousand of the same natural strength and understanding wholly ununited, could not. In this case, brute force might more than maintain its ground against reason, for want of union among the rational creatures. Or suppose a number of men to land upon an island inhabited only by wild beasts; men who, by the regulations of civil government, the inventions of art, and the experience of some years, could they be preserved so long, would be really sufficient to subdue the wild beasts, and to preserve themselves in security from them: yet a conjuncture of accidents might give such advantage to the irrational animals as they might at once overpower, and even extirpate, the rational ones. Length of time then, proper scope, and opportunities for reason to exert itself, may be absolutely necessary to its prevailing over brute force.
Further: there are many instances of brutes succeeding in attempts, which they could not have undertaken, had not their irrational nature rendered them incapable of foreseeing the danger of such attempt, or the fury of passion hindered their attending to it: and there are instances of reason and real prudence preventing men’s undertaking what, it has appeared afterwards, they might have succeeded in by a lucky rashness. In certain conjunctures, ignorance and folly, weakness and discord, may have their advantages. So that rational animals have not necessarily the superiority over irrational ones; but, how improbable soever it may be, it is evidently possible, that in some globes the latter may be superior. And were the former wholly at variance and disunited, by false self-interest and envy, by treachery and injustice, and consequent rage and malice against each other, whilst the latter were firmly united among themselves by instinct, this might greatly contribute to the introducing such an inverted order of things. For every one would consider it as inverted: since reason has, in the nature of it, a tendency to prevail over brute force; notwithstanding the possibility it may not prevail, and the necessity, which there is, of many concurring circumstances to render it prevalent.
Now I say, virtue in a society has a like tendency to procure superiority and additional power: whether this power be considered as the means of security from opposite power, or of obtaining other advantages. It has this tendency, by rendering public good, an object and end, to every member of the society; by putting every one upon consideration and diligence, recollection and self-government, both in order to see what is the most effectual method, and also in order to perform their proper part, for obtaining and preserving it; by uniting a society within itself, and so increasing its strength; and, which is particularly to be mentioned, uniting it by means of veracity and justice. For as these last are principal bonds of union, so benevolence or public spirit, undirected, unrestrained by them, is, nobody knows what.
And suppose the invisible world, and the invisible dispensations of Providence, to be, in any sort, analogous to what appears: or that both together make up one uniform scheme, the two parts of which, the part which we see, and that which is beyond our observation, are analogous to each other: then, there must be a like natural tendency in the derived power, throughout the universe, under the direction of virtue, to prevail in general over that which is not under its direction; as there is in reason, derived reason in the universe, to prevail over brute force.
But then, in order to the prevalence of virtue, or that it may actually produce, what it has a tendency to produce; the like concurrences are necessary, as are, to the prevalence of reason. There must be some proportion, between the natural power or force which is, and that which is not, under the direction of virtue: there must be sufficient length of time; for the complete success of virtue, as of reason, cannot, from the nature of the thing, be otherwise than gradual: there must be, as one may speak, a fair field of trial, a stage large and extensive enough, proper occasions and opportunities, for the virtuous to join together, to exert themselves against lawless force, and to reap the fruit of their united labors. Now indeed it is to be hoped, that the disproportion between the good and bad, even here on earth, is not so great, but that the former have natural power sufficient to their prevailing to a considerable degree, if circumstances would permit this power to be united. For, much less, very much less, power under the direction of virtue, would prevail over much greater not under the direction of it.[77] However, good men over the face of the earth cannot unite; because, (among other reasons,) they cannot be sufficiently ascertained of each other’s characters. And the known course of human things, the scene we are now passing through, particularly the shortness of life, denies to virtue its full scope in several other respects.
The natural tendency which we have been considering, though real, is hindered from being carried into effect in the present state: but these hinderances may be removed in a future one. Virtue, to borrow the Christian allusion, is militant here; and various untoward accidents contribute to its being often overborne: but it may combat with greater advantage hereafter, and prevail completely, and enjoy its consequent rewards, in some future states. Neglected as it is, perhaps unknown, perhaps despised and oppressed here; there maybe scenes in eternity, lasting enough, and in every other way adapted, to afford it a sufficient sphere of action; and a sufficient sphere for the natural consequences of it to follow in fact. If the soul be naturally immortal, and this state be a progress towards a future one, as childhood is towards mature age, good men may naturally unite, not only among themselves, but also with other orders of virtuous creatures, in that future state. For virtue, from the very nature of it, is a principle and bond of union, in some degree, among all who are endued with it, and known to each other; so as that by it, a good man cannot but recommend himself to the favor and protection of all virtuous beings, throughout the whole universe, who can be acquainted with his character, and can any way interpose in his behalf in any part of his duration.
One might add, that suppose all this advantageous tendency of virtue to become effect, among one or more orders of creatures, in any distant scenes and periods, and to be seen by any orders of vicious creatures, throughout the universal kingdom of God; this happy effect of virtue would have a tendency, by way of example, and possibly in other ways, to amend those of them who are capable of amendment, and of being recovered to a just sense of virtue. If our notions of the plan of Providence were enlarged in any sort proportionable to what late discoveries have enlarged our views with respect to the material world, representations of this kind would not appear absurd or extravagant. They are not to be taken as intended for a literal delineation of what is in fact the particular scheme of the universe, which cannot be known without revelation: for suppositions are not to be looked on as true, because not incredible: but they are mentioned to show, that our finding virtue to be hindered from procuring to itself such superiority and advantages, is no objection against its having, in the essential nature of the thing, a tendency to procure them. And the suppositions now mentioned do plainly show this: for they show, that these hinderances are so far from being necessary, that we ourselves can easily conceive, how they may be removed in future states, and full scope be granted to virtue. And all these advantageous tendencies of it are to be considered as declarations of God in its favor. This however is taking a pretty large compass: though it is certain, that, as the material world appears to be, in a manner, boundless and immense, there must be some scheme of Providence vast in proportion to it.
But let us return to the earth our habitation; and we shall see this happy tendency of virtue, by imagining an instance not so vast and remote: by supposing a kingdom or society of men upon it, perfectly virtuous, for a succession of many ages; to which, if you please, may be given a situation advantageous for universal monarchy. In such a state, there would be no such thing as faction: but men of the greatest capacity would of course, all along, have the chief direction of affairs willingly yielded to them; and they would share it among themselves without envy. Each of these would have the part assigned him, to which his genius was peculiarly adapted; and others, who had not any distinguished genius, would be safe, and think themselves very happy, by being under the protection and guidance of those who had. Public determinations would really be the result of the united wisdom of the community: and they would faithfully be executed, by the united strength of it. Some would contribute in a higher way, but all in some way, to the public prosperity: and in it, each would enjoy the fruits of his own virtue. And as injustice, whether by fraud or force, would be unknown among themselves, so they would be sufficiently secured from it in their neighbors. For cunning and false self-interest, confederacies in injustice, ever slight, and accompanied with faction and intestine treachery; these on one hand would be found mere childish folly and weakness, when set in opposition against wisdom, public spirit, union inviolable, and fidelity on the other: allowing both a sufficient length of years to try their force. Add the general influence, which such a kingdom would have over the face of the earth, by way of example particularly, and the reverence which would be paid it. It would plainly be superior to all others, and the world must gradually come under its empire; not by means of lawless violence; but partly by what must be allowed to be just conquest; and partly by other kingdoms submitting themselves voluntarily to it, throughout a course of ages, and claiming its protection, one after another, in successive exigencies. The head of it would be a universal monarch, in another sense than any mortal has yet been; and the Eastern style would be literally applicable to him, that all people, nations, and languages should serve him. And though indeed our knowledge of human nature, and the whole history of mankind, show the impossibility, without some miraculous interposition, that a number of men, here on earth, should unite in one society or government, in the fear of God and universal practice of virtue; and that such a government should continue so united for a succession of ages: yet admitting or supposing this, the effect would be as now drawn out. Thus for instance, the wonderful power and prosperity promised to the Jewish nation in the Scripture, would be, in a great measure, the consequence of what is predicted of them; that the people should be all righteous, and inherit the land forever;[78] were we to understand the latter phrase of a long continuance only, sufficient to give things time to work. The predictions of this kind, for there are many of them, cannot come to pass, in the present known course of nature; but suppose them come to pass, and then, the dominion and preëminence promised must naturally follow, to a very considerable degree.
Consider now the general system of religion; that the government of the world is uniform, and one, and moral; that virtue and right shall finally have the advantage, and prevail over fraud and lawless force, over the deceits as well as the violence of wickedness, under the conduct of one supreme governor: and from the observations above made, it will appear that God has, by our reason, given us to see a peculiar connection in the several parts of this scheme, and a tendency towards the completion of it, arising out of the very nature of virtue: which tendency is to be considered as something moral in the essential constitution of things. If any one should think all this to be of little importance, I desire him to consider, what he would think, if vice had, essentially and in its nature, these advantageous tendencies; or if virtue had essentially the contrary ones.
It may be objected, that notwithstanding all these natural effects and natural tendencies of virtue, yet things may be now going on throughout the universe, and may go on hereafter, in the same mixed way as here at present upon earth: virtue sometimes prosperous, sometimes depressed; vice sometimes punished, sometimes successful.
The answer to which is, that it is not the purpose of this chapter, nor of this treatise, properly to prove God’s perfect moral government over the world, or the truth of religion; but to observe what there is in the constitution and course of nature, to confirm the proper proof of it, supposed to be known: and that the weight of the foregoing observations to this purpose may be thus distinctly proved. Pleasure and pain are, to a certain degree, say to a very high degree, distributed among us without any apparent regard to the merit or demerit of characters. And were there nothing else concerning this matter discernible in the constitution and course of nature, there would be no ground from the constitution and course of nature, to hope or to fear that men would be rewarded or punished hereafter according to their deserts: which, however, it is to be remarked, implies, that even then there would be no ground from appearances to think, that vice upon the whole would have the advantage, rather than that virtue would. Thus the proof of a future state of retribution would rest upon the usual known arguments for it; which are I think plainly unanswerable; and would be so, though there were no additional confirmation of them from the things above insisted on. But these things are a very strong confirmation of them. For,
First, They show that the Author of nature is not indifferent to virtue and vice. They amount to a declaration, from him, determinate and not to be evaded, in favor of one, and against the other; such a declaration, as there is nothing to be set over against or answer, on the part of vice. So that were a man, laying aside the proper proof of religion, to determine from the course of nature only, whether it were most probable, that the righteous or the wicked would have the advantage in a future life; there can be no doubt, but that he would determine the probability to be, that the former would. The course of nature then, in the view of it now given, furnishes us with a real practical proof of the obligations of religion.
Secondly, When, conformably to what religion teaches us, God shall reward and punish virtue and vice as such, so as that every one shall, upon the whole, have his deserts; this distributive justice will not be a thing different in kind, but only in degree, from what we experience in his present government. It will be that in effect, towards which we now see a tendency. It will be no more than the completion of that moral government, the principles and beginning of which have been shown, beyond all dispute, discernible in the present constitution and course of nature.
Thirdly, As under the natural government of God, our experience of those kinds and degrees of happiness and misery, which we do experience at present, gives just ground to hope for, and to fear, higher degrees and other kinds of both in a future state, supposing a future state admitted: so under his moral government our experience, that virtue and vice are, in the manners above mentioned, actually rewarded and punished at present, in a certain degree, gives just ground to hope and to fear, that they may be rewarded and punished in a higher degree hereafter. It is acknowledged indeed that this alone is not sufficient ground to think, that they actually will be rewarded and punished in a higher degree, rather than in a lower: but then,
Lastly, There is sufficient ground to think so, from the good and bad tendencies of virtue and vice. For these tendencies are essential, and founded in the nature of things: whereas the hinderances to their becoming effect are, in numberless cases, not necessary, but artificial only. Now it may be much more strongly argued, that these tendencies, as well as the actual rewards and punishments, of virtue and vice, which arise directly out of the nature of things, will remain hereafter, than that the accidental hinderances of them will. And if these hinderances do not remain; those rewards and punishments cannot but be carried on much farther towards the perfection of moral government: i.e. the tendencies of virtue and vice will become effect; but when, or where, or in what particular way, cannot be known at all, but by revelation.
Upon the whole: there is a kind of moral government implied in God’s natural government:[79] virtue and vice are naturally rewarded and punished as beneficial and mischievous to society;[80] and rewarded and punished directly as virtue and vice.[81] The notion of a moral scheme of government is not fictitious, but natural; for it is suggested to our thoughts by the constitution and course of nature: and the execution of this scheme is actually begun, in the instances here mentioned. And these things are to be considered as a declaration of the Author of nature, for virtue, and against vice: they give a credibility to the supposition of their being rewarded and punished hereafter; and also ground to hope and to fear, that they may be rewarded and punished in higher degrees than they are here. All this is confirmed, and the argument for religion, from the constitution and course of nature, is carried on farther, by observing, that there are natural tendencies, and, in innumerable cases, only artificial hinderances, to this moral scheme’s being carried on much farther towards perfection, than it is at present.[82]
The notion then of a moral scheme of government, much more perfect than what is seen, is not a fictitious, but a natural notion; for it is suggested to our thoughts, by the essential tendencies of virtue and vice. These tendencies are to be considered as intimations, as implicit promises and threatenings, from the Author of nature, of much greater rewards and punishments to follow virtue and vice, than do at present. Indeed, every natural tendency, which is to continue, but which is hindered from becoming effect by only accidental causes, affords a presumption, that such tendency will, some time or other, become effect: a presumption proportionable in degree to the length of the duration, through which such tendency will continue. From these things together, arises a real presumption, that the moral scheme of government established in nature, shall be carried on much farther towards perfection hereafter; and, I think, a presumption that it will be absolutely completed. From these things, joined with the moral nature which God has given us, considered as given us by him, arises a practical proof[83] that it will be completed: a proof from fact; and therefore a distinct one from that which is deduced from the eternal and unalterable relations, the fitness and unfitness of actions.
The general doctrine of religion, that our present life is a state of probation for a future one, comprehends under it several particular things, distinct from each other. The first and most common meaning of it seems to be, that our future interest is now depending, and depending upon ourselves; that we have scope and opportunities here, for that good and bad behavior, which God will reward and punish hereafter; together with temptations to one, as well as inducements of reason to the other. And this, in a great measure, is the same as saying, that we are under the moral government of God, and to give an account of our actions to him. For the notion of a future account and general righteous judgment, implies some sort of temptations to what is wrong: otherwise there would be no moral possibility of doing wrong, nor ground for judgment, or discrimination. But there is this difference, that the word probation is more distinctly and particularly expressive of allurements to wrong, or difficulties in adhering uniformly to what is right, and of the danger of miscarrying by such temptations, than the words moral government. A state of probation then, as thus particularly implying in it trial, difficulties, and danger, may require to be considered distinctly by itself.[85]
As the moral government of God, which religion teaches us, implies that we are in a state of trial with regard to a future world, so also his natural government over us implies that we are in a state of trial, in the like sense, with regard to the present world. Natural government by rewards and punishments, as much implies natural trial, as moral government does moral trial. The natural government of God here meant,[86] consists in his annexing pleasure to some actions, and pain to others, which are in our power to do or forbear, and giving us notice of such appointment, beforehand. This necessarily implies, that he has made our happiness and misery, or our interest, to depend in part upon ourselves. So far as men have temptations to any course of action, which will probably occasion them greater temporal inconvenience and uneasiness, than satisfaction, so far their temporal interest is in danger from themselves; or they are in a state of trial with respect to it. Now people often blame others, and even themselves, for their misconduct in their temporal concerns. And we find many are greatly wanting to themselves, and miss that natural happiness, which they might have obtained in the present life: perhaps every one does in some degree. But many run themselves into great inconvenience, and into extreme distress and misery, not through incapacity of knowing better, and doing better, for themselves, which would be nothing to the present purpose, but through their own fault. These things necessarily imply temptation, and danger of miscarrying, in a greater or less degree, with respect to our worldly interest or happiness. Every one too, without having religion in his thoughts, speaks of the hazards which young people run, upon their setting out in the world: hazards from other causes, than merely their ignorance, and unavoidable accidents. And some courses of vice, at least, being contrary to men’s worldly interest or good; temptations to these must at the same time be temptations to forego our present and our future interest.
Thus in our natural or temporal capacity, we are in a state of trial, i.e. of difficulty and danger, analogous, or like to our moral and religious trial. This will more distinctly appear to any one, who thinks it worth while, more distinctly, to consider, what it is which constitutes our trial in both capacities, and to observe, how mankind behave under it.
That which constitutes this trial, in both these capacities, must be something either in our external circumstances, or in our nature. For, on the one hand, persons may be betrayed into wrong behavior upon surprise, or overcome upon any other very singular and extraordinary external occasions, who would, otherwise, have preserved their character of prudence and of virtue: in which cases, every one, in speaking of the wrong behavior of these persons, would impute it to such particular external circumstances. On the other hand, men who have contracted habits of vice and folly of any kind, or have some particular passions in excess, will seek opportunities, and, as it were, go out of their way, to gratify themselves in these respects, at the expense of their wisdom and their virtue; led to it, as every one would say, not by external temptations, but by such habits and passions. And the account of this last case is, that particular passions are no more coincident with prudence, or that reasonable self-love, the end of which is our worldly interest, than they are with the principle of virtue and religion; but often draw contrary ways to one, as well as to the other: and so such particular passions are as much temptations, to act imprudently with regard to our worldly interest, as to act viciously.[87] When we say, men are misled by external circumstances of temptation; it cannot but be understood, that there is somewhat within themselves, to render those circumstances temptations, or to render them susceptible of impressions from them. So when we say, they are misled by passions; it is always supposed, that there are occasions, circumstances, and objects, exciting these passions, and affording means for gratifying them. Therefore, temptations from within, and from without, coincide, and mutually imply each other. The several external objects of the appetites, passions, and affections, being present to the senses, or offering themselves to the mind, and so exciting emotions suitable to their nature; not only in cases where they can be gratified consistently with innocence and prudence, but also in cases where they cannot, and yet can be gratified imprudently and viciously: this as really puts them in danger of voluntarily foregoing their present interest or good, as their future; and as really renders self-denial necessary to secure one, as the other: i.e. we are in a like state of trial with respect to both, by the very same passions, excited by the very same means.
Thus mankind having a temporal interest depending upon themselves, and a prudent course of behavior being necessary to secure it, passions inordinately excited, whether by means of example, or by any other external circumstance, towards such objects, at such times, or in such degrees, as that they cannot be gratified consistently with worldly prudence, are temptations; dangerous, and too often successful temptations, to forego a greater temporal good for a less; i.e. to forego what is, upon the whole, our temporal interest, for the sake of a present gratification. This is a description of our state of trial in our temporal capacity. Substitute now the word future for temporal, and virtue for prudence; and it will be just as proper a description of our state of trial in our religious capacity; so analogous are they to each other.[88]
If, from consideration of this our like state of trial in both capacities, we go on to observe farther, how mankind behave under it; we shall find there are some, who have so little sense of it, that they scarce look beyond the passing day: they are so taken up with present gratifications, as to have, in a manner, no feeling of consequences, no regard to their future ease or fortune in this life: any more than to their happiness in another. Some appear to be blinded and deceived by inordinate passion, in their worldly concerns, as much as in religion. Others are not deceived, but as it were forcibly carried away by the like passions, against their better judgment, and feeble resolutions too of acting better.[89] And there are men, and truly not a few, who shamelessly avow, not their interest, but their mere will and pleasure, to be their law of life: and who, in open defiance of every thing reasonable, will go on in a course of vicious extravagance, foreseeing, with no remorse and little fear, that it will be their temporal ruin; and some of them, under the apprehension of the consequences of wickedness in another state. To speak in the most moderate way, human creatures are not only continually liable to go wrong voluntarily, but we see likewise that they often actually do so, with respect to their temporal interests, as well as with respect to religion.
Thus our difficulties and dangers, or our trials in our temporal and our religious capacity, as they proceed from the same causes, and have the same effect upon men’s behavior, are evidently analogous, and of the same kind.
It may be added, that the difficulties and dangers of miscarrying in our religious state of trial, are greatly increased, and one is ready to think, are in a manner wholly made, by the ill behavior of others; by a wrong education, wrong in a moral sense, sometimes positively vicious; by general bad example; by the dishonest artifices which are got into business of all kinds; and, in very many parts of the world, by religion’s being corrupted into superstitions, which indulge men in their vices. In like manner, the difficulties of conducting ourselves prudently in respect to our present interest, and our danger of being led aside from pursuing it, are greatly increased, by a foolish education; and, after we come to mature age, by the extravagance and carelessness of others, with whom we have intercourse: and by mistaken notions, very generally prevalent, and taken up from common opinion, concerning temporal happiness, and wherein it consists.
Persons, by their own negligence and folly in temporal affairs, no less than by a course of vice, bring themselves into new difficulties, and, by habits of indulgence, become less qualified to go through them: and one irregularity after another, embarrasses things to such a degree, that they know not whereabout they are; and often makes the path of conduct so intricate and perplexed, that it is difficult to trace it out; difficult even to determine what is the prudent or the moral part. Thus, for instance, wrong behavior in one stage of life, youth; wrong, I mean considering ourselves only in our temporal capacity, without taking in religion; this, in several ways, increases the difficulties of right behavior in mature age; i.e. puts us into a more disadvantageous state of trial in our temporal capacity.
We are an inferior part of the creation of God. There are natural appearances of our being in a state of degradation.[90] We certainly are in a condition, which does not seem, by any means, the most advantageous we could imagine or desire, either in our natural or moral capacity, for securing either our present or future interest. However, this condition, low, and careful, and uncertain as it is, does not afford any just ground of complaint. For, as men may manage their temporal affairs with prudence, and so pass their days here on earth in tolerable ease and satisfaction, by a moderate degree of care: so likewise with regard to religion, there is no more required than what they are well able to do,[91] and what they must be greatly wanting to themselves, if they neglect. And for persons to have that put upon them, which they are well able to go through, and no more, we naturally consider as an equitable thing; supposing it done by proper authority. Nor have we any more reason to complain of it, with regard to the Author of nature, than of his not having given us advantages belonging to other orders of creatures.
[Remarks.] The thing here insisted upon is, that the state of trial, which religion teaches us we are in, is rendered credible, by its being throughout uniform and of a piece with the general conduct of Providence towards us, in all other respects within the compass of our knowledge. Indeed if mankind, considered in their natural capacity, as inhabitants of this world only, found themselves, from their birth to their death, in a settled state of security and happiness, without any solicitude or thought of their own: or if they were in no danger of being brought into inconveniences and distress, by carelessness, or the folly of passion, through bad example, the treachery of others, or the deceitful appearances of things: were this our natural condition, then it might seem strange, and be some presumption against the truth of religion, that it represents our future and more general interest, as not secure of course, but as depending upon our behavior, and requiring recollection and self-government to obtain it. It then might be alleged, “What you say is our condition, in one respect, is not in any wise of a sort with what we find, by experience, is our condition in another. Our whole present interest is secured to our hands, without any solicitude of ours; and why should not our future interest, if we have any such, be so too?” But since, on the contrary, thought and consideration, the voluntary denying ourselves many things which we desire, and a course of behavior, far from being always agreeable to us, are absolutely necessary to our acting even a common decent, and common prudent part, so as to pass with any satisfaction through the present world, and be received upon any tolerable good terms in it: since this is the case, all presumption against self-denial and attention being necessary to secure our higher interest,[92] is removed.
Had we not experience, it might, perhaps speciously, be urged, that it is improbable any thing of hazard and danger should be put upon us by an infinite being; when every thing which has hazard and danger in our manner of conception, and will end in error, confusion, and misery, is already certain in his foreknowledge. Indeed, why any thing of hazard and danger should be put upon such frail creatures as we are, may well be thought a difficulty in speculation; and cannot but be so, till we know the whole, or at least much more of the case. But still the constitution of nature is as it is. Our happiness and misery are trusted to our conduct, and made to depend upon it. Somewhat, and, in many circumstances, a great deal too, is put upon us, either to do, or to suffer, as we choose. All the various miseries of life, which people bring upon themselves by negligence and folly, and might have avoided by proper care, are instances of this: which miseries are, beforehand, just as contingent and undetermined as conduct, and left to be determined by it.
These observations are an answer[93] to the objections against the credibility of a state of trial, as implying temptations, and real danger of miscarrying with regard to our general interest, under the moral government of God. And they show, that, if we are at all to be considered in such a capacity, and as having such an interest, the general analogy of Providence must lead us to apprehend ourselves in danger of miscarrying, in different degrees, as to this interest, by our neglecting to act the proper part belonging to us in that capacity. For we have a present interest under the government of God, which we experience here upon earth. This interest, as it is not forced upon us, so neither is it offered to our acceptance, but to our acquisition; and in such manner, as that we are in danger of missing it, by means of temptations to neglect, or act contrary to it; and without attention and self-denial, we must and do miss it. It is then perfectly credible, that this may be our case, with respect to that chief and final good, which religion proposes to us.
From the consideration of our being in a probation-state, of so much difficulty and hazard, naturally arises the question, how we came to be placed in it? But such a general inquiry as this would be found involved in insuperable difficulties. For, though some of these difficulties would be lessened, by observing that all wickedness is voluntary, as is implied in its very notion; and that many of the miseries of life have apparent good effects: yet, when we consider other circumstances belonging to both, and what must be the consequence of the former in a life to come, it cannot but be acknowledged plain folly and presumption, to pretend to give an account of the whole reasons of this matter; the whole reasons of our being allotted a condition, out of which so much wickedness and misery, so circumstanced, would in fact arise. Whether it be not beyond our faculties, not only to find out, but even to understand; or, though we should be supposed capable of understanding it, yet, whether it would be of service or prejudice to us to be informed of it, is impossible to say. But as our present condition can in no wise be shown to be inconsistent with the perfect moral government of God: so religion teaches us we were placed in it, that we might qualify ourselves, by the practice of virtue, for another state which is to follow it. This, though but a partial answer, a very partial one indeed, to the inquiry now mentioned; is yet a more satisfactory answer to another, which is of real, and of the utmost importance to us to have answered,—viz.: What is our business here? The known end then, why we are placed in a state of so much affliction, hazard, and difficulty, is, our improvement in virtue and piety, as the requisite qualification for a future state of security and happiness.
The beginning of life, considered as an education for mature age in the present world, appears plainly, at first sight, analogous to this our trial for a future one: the former being in our temporal capacity, what the latter is in our religious capacity. Some observations common to both, and a more distinct consideration of each, will more distinctly show the extent and force of the analogy between them; and the credibility, which arises from hence, as well as from the nature of the thing, that the present life was intended to be a state of discipline for a future one.
I. Every species of creatures is, we see, designed for a particular way of life; to which, the nature, the capacities, temper, and qualifications, of each species, are as necessary as their external circumstances. Both come into the notion of such state, or particular way of life, and are constituent parts of it. Change a man’s capacities or character, to the degree in which it is conceivable they may be changed, and he would be altogether incapable of a human course of life, and human happiness; as incapable, as if, his nature continuing unchanged, he were placed in a world, where he had no sphere of action, nor any objects to answer his appetites, passions, and affections of any sort. One thing is set over against another, as an ancient writer expresses it.[94] Our nature corresponds to our external condition. Without this correspondence, there would be no possibility of any such thing as human life and happiness: which life and happiness are, therefore, a result from our nature and condition jointly: meaning by human life, not living in the literal sense, but the whole complex notion commonly understood by those words. So that without determining what will be the employment and happiness, the particular life, of good men hereafter; there must be some determinate capacities, some necessary character and qualifications, without which persons cannot but be utterly incapable of it: in like manner, as there must be some, without which men would be incapable of their present state of life.
II. The constitution of human creatures, and indeed of all creatures which come under our notice, is such, as that they are capable of naturally becoming qualified for states of life, for which they were once wholly unqualified. In imagination we may indeed conceive of creatures, incapable of having any of their faculties naturally enlarged, or as being unable naturally to acquire any new qualifications. But the faculties of every species known to us, are made for enlargement; for acquirements of experience and habits. We find ourselves, in particular, endued with capacities, not only of perceiving ideas, and of knowledge or perceiving truth, but also of storing up ideas and knowledge by memory. We are capable, not only of acting, and of having different momentary impressions made upon us; but of getting a new facility in any kind of action, and of settled alterations in our temper or character. The power of the two last is the power of habits. But neither the perception of ideas, nor knowledge of any sort, are habits; though absolutely necessary to the forming of them. However, apprehension, reason, memory, which are the capacities of acquiring knowledge, are greatly improved by exercise. Whether the word habit is applicable to all these improvements, and in particular how far the powers of memory and of habits may be powers of the same nature, I shall not inquire. But that perceptions come into our minds readily and of course, by means of their having been there before, seems a thing of the same sort, as readiness in any particular kind of action, proceeding from being accustomed to it. Aptness to recollect practical observations, of service in our conduct, is plainly habit in many cases. There are habits of perception, and habits of action. An instance of the former, is our constant and even involuntary readiness, in correcting the impressions of our sight concerning magnitudes and distances, so as to substitute judgment in the room of sensation, imperceptibly to ourselves. It seems as if all other associations of ideas not naturally connected, might be called passive habits; as properly as our readiness in understanding languages upon sight, or hearing of words. Our readiness in speaking and writing them, are instances of active habits.
For distinctness, we may consider habits, as belonging to the body, or to the mind: and the latter will be explained by the former. Under the former are comprehended all bodily activities or motions, whether graceful or unbecoming, which are owing to use: under the latter, general habits of life and conduct; such as those of obedience and submission to authority, or to any particular person; those of veracity, justice, and charity; those of attention, industry, self-government, envy, revenge. Habits of this latter kind seem produced by repeated acts, as well as the former. And as habits belonging to the body are produced by external acts, so habits of the mind are produced by the exertion of inward practical principles; i.e. by carrying them into act, or acting upon them; the principles of obedience, of veracity, justice, and charity. Nor can those habits be formed by any external course of action, otherwise than as it proceeds from these principles: because it is only these inward principles exerted, which are strictly acts of obedience, of veracity, of justice, and of charity.
So likewise habits of attention, industry, self-government, are in the same manner acquired by exercise; and habits of envy and revenge by indulgence, whether in outward act, or in thought and intention; i.e. inward act: for such intention is an act. Resolutions to do well, are also properly acts. And endeavoring to enforce upon our own minds a practical sense of virtue, or to beget in others that practical sense of it, which a man really has himself, is a virtuous act. All these, therefore, may and will contribute towards forming good habits. But going over the theory of virtue in one’s thoughts, talking well, and drawing fine pictures, of it; this is so far from necessarily or certainly conducing to form a habit of it, in him who thus employs himself, that it may harden the mind in a contrary course, and render it gradually more insensible; i.e. form a habit of insensibility to all moral considerations. For, from our very faculty of habits, passive impressions, by being repeated, grow weaker. Thoughts, by often passing through the mind, are felt less sensibly: being accustomed to danger, begets intrepidity, i.e. lessens fear; to distress, lessens the passion of pity; to instances of others’ mortality, lessens the sensible apprehension of our own.
From these two observations together, that practical habits are formed and strengthened by repeated acts, and that passive impressions grow weaker by being repeated upon us, it must follow, that active habits may be gradually forming and strengthening, by a course of acting upon such and such motives and excitements, while these motives and excitements themselves are, by proportionable degrees, growing less sensible; i.e. are continually less and less sensibly felt, even as the active habits strengthen. And experience confirms this: for active principles, at the very time that they are less lively in perception than they were, are found to be, somehow, wrought more thoroughly into the temper and character, and become more effectual in influencing our practice. The three things just mentioned may afford instances of it. Perception of danger is a natural excitement of passive fear, and active caution: and by being inured to danger, habits of the latter are gradually wrought, at the same time that the former gradually lessens. Perception of distress in others is a natural excitement, passively to pity, and actively to relieve it: but let a man set himself to attend to, inquire out, and relieve distressed persons, and he cannot but grow less and less sensibly affected with the various miseries of life, with which he must become acquainted; when yet, at the same time, benevolence, considered not as a passion, but as a practical principle of action, will strengthen: and while he passively compassionates the distressed less, he will acquire a greater aptitude actively to assist and befriend them. So also at the same time that the daily instances of men’s dying around us give us daily a less sensible passive feeling or apprehension of our own mortality, such instances greatly contribute to the strengthening a practical regard to it in serious men; i.e. to forming a habit of acting with a constant view to it.
This seems further to show, that passive impressions made upon our minds by admonition, experience, or example, though they may have a remote efficacy, and a very great one, towards forming active habits, yet can have this efficacy no otherwise than by inducing us to such a course of action: and that it is not being affected so and so, but acting, which forms those habits: only it must be always remembered, that real endeavors to enforce good impressions upon ourselves are a species of virtuous action. Nor do we know how far it is possible, in the nature of things, that effects should be wrought in us at once, equivalent to habits; i.e. what is wrought by use and exercise. The thing insisted on is, not what may be possible, but what is in fact the appointment of nature: which is, that active habits are to be formed by exercise. Their progress may be so gradual, as to be imperceptible in its steps: it may be hard to explain the faculty, by which we are capable of habits, throughout its several parts; and to trace it up to its original, so as to distinguish it from all others in our mind: and it seems as if contrary effects were to be ascribed to it. But the thing in general, that our nature is formed to yield to use and exercise, in some such manner as this, is matter of certain experience.
Thus, by accustoming ourselves to any course of action, we get an aptness to go on, a facility, readiness, and often pleasure, in it. The inclinations which rendered us averse to it, grow weaker; the difficulties in it, not only the imaginary but the real ones, lessen; the reasons for it offer themselves of course to our thoughts upon all occasions; and the least glimpse of them is sufficient to make us go on, in a course of action, to which we have been accustomed. Practical principles appear to grow stronger, absolutely in themselves, by exercise; as well as relatively, with regard to contrary principles; which, by being accustomed to submit, do so habitually, and of course. Thus a new character, in several respects, may be formed; and many habitudes of life, not given by nature, but which nature directs us to acquire.
III. Indeed we may be assured, that we should never have had these capacities of improving by experience, acquired knowledge, and habits, had they not been necessary, and intended to be made use of. And accordingly we find them so necessary, and so much intended, that without them we should be utterly incapable of that which was the end for which we were made, considered in our temporal capacity only: the employments and satisfactions of our mature state of life.
Nature does in no wise qualify us wholly, much less at once, for this mature state of life. Even maturity of understanding, and bodily strength, not only are arrived at gradually, but are also very much owing to the continued exercise of our powers of body and mind from infancy. If we suppose a person brought into the world with both these in maturity, as far as this is conceivable, he would plainly at first be as unqualified for the human life of mature age, as an idiot. He would be in a manner distracted, with astonishment, and apprehension, and curiosity, and suspense: nor can one guess, how long it would be, before he would be familiarized to himself and the objects about him, enough even to set himself to any thing. It may be questioned too, whether the natural information of his sight and hearing would be of any manner of use to him in acting, before experience. And it seems, that men would be strangely headstrong and self-willed, and disposed to exert themselves with an impetuosity, which would render society insupportable, and the living in it impracticable, were it not for some acquired moderation and self-government, some aptitude and readiness in restraining themselves, and concealing their sense of things. Want of every thing of this kind which is learnt would render a man as incapable of society, as want of language would; or as his natural ignorance of any of the particular employments of life would render him incapable of providing himself with the common conveniences, or supplying the necessary wants of it. In these respects, and probably in many more of which we have no particular notion, mankind is left by nature, an unformed, unfinished creature; utterly deficient and unqualified, before the acquirement of knowledge, experience, and habits, for that mature state of life, which was the end of his creation, considering him as related only to this world.
But, as nature has endued us with a power of supplying those deficiencies, by acquired knowledge, experience, and habits; so likewise we are placed in a condition, in infancy, childhood, and youth, fitted for it; fitted for our acquiring those qualifications of all sorts, which we stand in need of in mature age. Hence children, from their very birth, are daily growing acquainted with the objects about them, with the scene in which they are placed, and to have a future part; and learning something or other, necessary to the performance of it. The subordinations, to which they are accustomed in domestic life, teach them self-government in common behavior abroad, and prepare them for subjection and obedience to civil authority.[95] What passes before their eyes, and daily happens to them, gives them experience, caution against treachery and deceit, together with numberless little rules of action and conduct, which we could not live without; and which are learnt so insensibly and so perfectly, as to be mistaken perhaps for instinct, though they are the effect of long experience and exercise; as much so as language, or knowledge in particular business, or the qualifications and behavior belonging to the several ranks and professions. Thus the beginning of our days is adapted to be, and is, a state of education in the theory and practice of mature life. We are much assisted in it by example, instruction, and the care of others; but a great deal is left to ourselves to do. And of this, as part is done easily and of course; so part requires diligence and care, the voluntary foregoing many things which we desire, and setting ourselves to what we should have no inclination to, but for the necessity or expedience of it. For that labor and industry, which the station of so many absolutely requires, they would be greatly unqualified for, in maturity, as those in other stations would be for any other sorts of application; if both were not accustomed to them in their youth. And, according as persons behave themselves, in the general education which all go through, and in the particular ones adapted to particular employments, their character is formed,[96] and made to appear; they recommend themselves more or less; and are capable of, and placed in, different stations in society.
The former part of life, then, is to be considered as an important opportunity, which nature puts into our hands; and which, when lost is not to be recovered. And our being placed in a state of discipline throughout this life, for another world, is a providential disposition of things, exactly of the same kind, as our being placed in a state of discipline during childhood, for mature age. Our condition in both respects is uniform and of a piece, and comprehended under one and the same general law of nature.
If we were not able at all to discern, how or in what way the present life could be our preparation for another; this would be no objection against the credibility of its being so. We do not discern, how food and sleep contribute to the growth of the body; nor could have any thought that they would, before we had experience. Nor do children at all think, on the one hand, that the sports and exercises, to which they are so much addicted, contribute to their health and growth; nor, on the other, of the necessity which there is for their being restrained in them. Nor are they capable of understanding the use of many parts of discipline, which nevertheless they must be made to go through, in order to qualify them for the business of mature age. Were we not able then to discover, in what respects the present life could form us for a future one; yet nothing would be more supposable than that it might, in some respects or other, from the general analogy of Providence. And this, for aught I see, might reasonably be said, even though we should not take in the consideration of God’s moral government over the world. But,
IV. Take in this consideration, and consequently, that the character of virtue and piety is a necessary qualification for the future state, and then we may distinctly see, how, and in what respects, the present life may be a preparation for it; since we want, and are capable of, improvement in that character, by moral and religious habits; and the present life is fit to be a state of discipline for such improvement: in like manner as we have already observed, how, and in what respects, infancy, childhood, and youth, are a necessary preparation, and a natural state of discipline, for mature age.
Nothing which we at present see, would lead us to the thought of a solitary inactive state hereafter. If we judge at all from the analogy of nature, we must suppose, according to the Scripture account of it, that it will be a community. And there is no shadow of any thing unreasonable in conceiving, though there be no analogy for it, that this community will be, as the Scripture represents it, under the more immediate, or, if such an expression may be used, the more sensible government of God. Nor is our ignorance, what will be the employments of this happy community, nor our consequent ignorance, what particular scope or occasion there will be for the exercise of veracity, justice, and charity, among the members of it with regard to each other, any proof, that there will be no sphere of exercise for those virtues. Much less, if that were possible, is our ignorance any proof, that there will be no occasion for that frame of mind, or character, which is formed by the daily practice of those particular virtues here, and which is a result from it.[97] This at least must be owned in general, that, as the government established in the universe is moral, the character of virtue and piety must, in some way or other, be the condition of our happiness or the qualification for it.
From what is above observed, concerning our natural power of habits, it is easy to see, that we are capable of moral improvement by discipline. And how greatly we want it, need not be proved to any one who is acquainted with the great wickedness of mankind; or even with those imperfections, which the best are conscious of. But it is not perhaps distinctly attended to by every one, that the occasion which human creatures have for discipline, to improve in them this character of virtue and piety, is to be traced up higher than to excess in the passions, by indulgence and habits of vice. Mankind, and perhaps all finite creatures, from the very constitution of their nature, before habits of virtue, are deficient, and in danger of deviating from what is right; and therefore stand in need of virtuous habits, for a security against this danger. For, together with the general principle of moral understanding, we have in our inward frame various affections towards particular external objects. These affections are naturally, and of right, subject to the government of the moral principle, as to the occasions upon which they may be gratified; as to the times, degrees, and manner, in which the objects of them may be pursued. But the principle of virtue can neither excite them, nor prevent their being excited. On the contrary, they are naturally felt, when the objects of them are present to the mind, not only before all consideration whether they can be obtained by lawful means, but after it is found they cannot. The natural objects of affection continue so; the necessaries, conveniences, and pleasures of life, remain naturally desirable, though they cannot be obtained innocently: nay, though they cannot possibly be obtained at all. And when the objects of any affection whatever cannot be obtained without unlawful means; but may be obtained by them: such affection, though its being excited, and its continuing some time in the mind, be as innocent as it is natural and necessary, yet cannot but be conceived to have a tendency to incline persons to venture upon such unlawful means: and therefore must be conceived as putting them in some danger of it. Now what is the general security against this danger, against their actually deviating from right? As the danger is, so also must the security be, from within: from the practical principle of virtue.[98] The strengthening or improving this principle, considered as practical, or as a principle of action, will lessen the danger, or increase the security against it. And this moral principle is capable of improvement, by proper discipline and exercise: by recollecting the practical impressions which example and experience have made upon us: and, instead of following humor and mere inclination, by continually attending to the equity and right of the case, in whatever we are engaged, be it in greater or less matters; and accustoming ourselves always to act upon it, as being itself the just and natural motive of action; and as this moral course of behavior must necessarily, under the divine government, be our final interest. Thus the principle of virtue, improved into a habit, of which improvement we are thus capable, will plainly be, in proportion to the strength of it, a security against the danger which finite creatures are in, from the very nature of propension, or particular affections. This way of putting the matter, supposes particular affections to remain in a future state; which it is scarce possible to avoid supposing. And if they do; we clearly see, that acquired habits of virtue and self-government may be necessary for the regulation of them. However, though we were not distinctly to take in this supposition, but to speak only in general; the thing really comes to the same. For habits of virtue, thus acquired by discipline, are improvement in virtue: and improvement in virtue must be advancement in happiness, if the government of the universe be moral.