CHAPTER IV.
OF A STATE OF PROBATION.
The doctrine of probation comprehends several particulars. But the most common notion is that our future interests are _depending_; and depending on _ourselves_. And that we have _opportunities_ for both good and bad conduct, and _temptations_ to each.
This is not exactly the same as our being under moral government; for it implies allurement to evil, and difficulties in being good.
Hence needs to be considered by itself.
_Doctrine._ THE NATURAL GOVERNMENT OF GOD, IN THIS WORLD, PUTS US ON TRIAL AS TO THE THINGS OF THIS WORLD; AND SO IMPLIES, WHAT RELIGION TEACHES, THAT HIS MORAL GOVERNMENT PUTS US ON TRIAL AS TO A FUTURE WORLD.
I. _So far as we are tempted to do what will damage our future temporal interests, so far we are under probation as to those interests._
=1.= The annexing of pleasures and pains to actions, as good or bad, and enabling us to foresee their effect, implies that our interests, in part at least, depend on ourselves.
=2.= We often _blame_ ourselves and others for evils, as resulting from misconduct.
=3.= It is very certain that we often miss possible good, and incur evils, not for want of knowing better, but through our _fault_.
=4.= Every one speaks of the hazards of young persons, from other causes than ignorance.
II. _These natural or temporal trials are analogous to our moral and religious trial._
=1.= In both cases, what constitutes the trial, is either in our circumstances or in our nature.
1.) Some would do right but for violent or extraordinary temptations.
2.) Others will _seek_ evil, and go out of their way after wicked indulgence, when there are no external temptations.
3.) But even those who err through temptation, must have that within which makes them _susceptible_ of temptation.
4.) So that we are in a like state of probation with respect to both present and future interests.
=2.= If we proceed to observe how mankind behave in both capacities, we see the same analogy.
1.) Some scarcely look beyond the present gratification.
2.) Some are driven by their passions against their better judgment and feeble resolutions.
3.) Some shamelessly go on in open vice.
4.) Some persist in wrong-doing, even under strong apprehensions of future misery.
=3.= The analogy is no less plain in regard to the influence of others upon us.
1.) Bad example.
2.) Wrong education.
3.) Corruptions of religion.
4.) General prevalence of mistakes as to true happiness.
=4.= In both cases negligence and folly bring difficulty as well as vice.
III. _The disadvantages we labor under from our fallen and disordered state, are the same, in relation to both earthly and future interests._
This disadvantage affords no ground of complaint; for,
=1.= We _may_ manage to pass our days in comfort and peace.
=2.= And so may we obtain the security and comfort of religion.
=3.= We might as well complain that we are not a higher order of beings.
REMARKS.
=1.= It is thus proved that the state of trial, which religion says we are in, is credible; for it exactly corresponds to what we see.
1.) If from birth till death we were in a constant security of enjoyment, without care or correctness, it would be a presumption against religion.
2.) It might, if we had no experience, be urged that an infinitely good Being would not expose us to the hazard of misery. This is indeed a difficulty, and must remain so; but still the course of nature is as it is.
3.) The miseries which we bring on ourselves are no more unavoidable than our deportment.
=2.= It has been proved that we are in danger of miscarrying as to our interests, both present and future.
=3.= The sum of the whole is, that as we do not have present enjoyments and honors forced upon us, in spite of misconduct, so this _may_ be the case, as to that chief and final good which religion proposes.