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present interest and good, as well as their future; and we are placed in a state of trial with respect to both, by the very same passions.

Thus, men having a temporal interest depending on their prudent conduct, and an inordinate passion impelling them, they act imprudently, and forego what is, on the whole, their temporal interest for present gratification. And this forms their state of trial

in a temporal capacity. Substitute future for temporal, and virtuous for prudent, and it will justly describe our state of trial in a religious capacity.

And as the state of trial in both capacities is analogous, so is men's conduct under it analogous. Carelessly enjoying present gratification, deceived by inordinate passion, or hurried on by it, in spite of their better judgment,-nay, even in open, determined defiance,—they act as foolishly with respect to their future ease and comfort here, as to their happiness hereafter.

Again: As a foolish education, bad example, mistaken notions, throw obstacles in our path of prudence; so the self-same things cause obstacles to spring up in our religious course.

We are evidently in a state of degradation; and one which is not the most advantageous for securing, either naturally or morally, our present and future happiBut as by care, we may obtain a fair share of

ness.

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happiness here; so, with respect to religion, no more is required than we are able to do. Hence there is no reasonable ground of complaint.

But the chief point insisted upon is, "That the state of trial which religion teaches us we are in, is rendered credible, because it is uniformly analogous with all the other known dispensations of Providence towards us.’ Were our natural state one of perfect happiness, security and peace, without any care of our own, then it might afford a presumption against the truth of religion, that it represents our future interest as requiring exertion and self-government to obtain it; for the analogy of our experience would then be against it; and we might say, "the whole of our present interest is secured without care of ours, why not also our future?" But the reverse of this being the case with the one, renders a similar state credible in the other.

As to the specious plea, "that since every thing is certain in God's foreknowledge, it is improbable that any thing should depend upon us;" admitting our present incapacity to judge properly of such things, we may at least say, that our temporal happiness or misery seems to depend upon our conduct; various miseries are caused by negligence and folly, which might have been avoided by prudent conduct; and these miseries are, beforehand, just as contingent as the conduct that produces them.

As, then, under the government of God which we experience upon earth, we have a present interest, neither forced upon us, nor offered to our acceptance but only to our acquisition, so that by negligence, or a want of self-denial, we may fail of it; so the general analogy of Providence will lead us to conclude, that under the moral government of God, the chief and final good which religion proposes, may be lost to us, by our own negligence and misconduct.

CHAPTER V.

OF THE PRESENT STATE, AS INTENDED FOR MORAL DISCIPLINE AND IMPROVEMENT.

ARGUMENT. The present life is plainly a state of Education and Improvement: the discipline of each stage being intended to fit and prepare us for the succeeding one; that of childhood preparing us for the duties of youth; of youth for manhood; and of manhood for old age. Hence, by analogy, it is perfectly credible, that (as religion teaches) the present life is a state of discipline and improvement, to qualify us, by the acquisition of habits of virtue, for a future one.

The present world is peculiarly fitted to be a school of moral discipline; and our experimental knowledge of the influence of its temptations upon our natural propensities, is calculated to confirm and establish us

in such settled habits of virtue, as that state will necessarily require.

Two questions naturally arise from our being placed in this probationary state :-First, "How we came to be so placed?" This, however, is a matter involved in insuperable difficulties; and, if even our faculties could comprehend it, it is doubtful whether the knowledge would benefit us.

The second question is, "What is our business here?" To this there is this satisfactory answer: "We are placed in this trying state to qualify ourselves, by the practice of virtue, for a future state of security and happiness."

Our education in early years, to fit us for the duties of mature age in the present life, is analogous to this our trial for a future one.

I. Every creature is naturally fitted for a particular way of life, by particular capacities, suited to the external circumstances wherein it is to be placed; so that if a man's capacities were entirely changed, he would be altogether as incapable of a human course of life and happiness, as if (his nature remaining unchanged,) he were placed in a world totally unsuited to his appetites and passions. "One thing is set over against another," as an ancient writer expresses it:

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