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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 behaviour being necessary to secure it, passions inordinately excited, whether by means of example or by any other external cireumstance, 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.

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. And there are men, and truly they are 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 that is 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 : And, 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 behaviour, are evidently analogous, and of the same kind.

It may be added, that as the difficulties and dangers of miscarrying in our religious state of trial are greatly increased, and,

one is ready to think, in a manner wholly made, by the ill behaviour 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 being corrupted into superstitions which indulge men in their vices; so, 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, whom we have intercourse with ; and by mistaken notions, very generally prevalent, and taken up from common opinion, concerning temporal happiness, and wherein it consists. And persons, by their own negligence and folly in their 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 behaviour 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 behaviour 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 ; (Part i. ch. v.) and 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, 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 other advantages, belonging to other orders of creatures.

But 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 distresses 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 behaviour, and requiring recollection and self-government to obtain it. For it might be alleged, “What you say is our condition in one respect, is not in anywise of a sort with what we find, by experience, our condition is in another. Our whole present interest is secured to our hands, without any solicitude of ours, and why should not our future interest, if 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 behaviour 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, 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 is hazard and danger in our manner of conception, and will end in error, confusion, and misery, is now already certain in his foreknowledge. And, 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, however, 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

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upon us, either to do, or to suffer, as we choose. And 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 their conduct, and left to be determined by it.

These observations are an answer 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

And this interest, as it is not forced upon us, so neither is it offered to our acceptance, but to our acquisition ; in such sort, 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, must and do miss of 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,

upon earth.

CHAP. V.

OF A STATE OF PROBATION, AS INTENDED FOR MORAL

DISCIPLINE AND IMPROVEMENT.

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 effeets, 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, the whole account of this; 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 nowise be shown 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. And this, though but a partial answer, a very partial one indeed, to the inquiry now mentioned, yet is a more satisfactory answer to another, which is of real, and of the utmost importance to us to have answered—the inquiry, 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.

Now, 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. But some observations common to both of them, 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.

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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. Our nature corresponds to our external condition. Without this cor

Without this correspondence, there would be no possibility of any such thing as human life and human happi

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