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.
CHAPTER IV.
PROBATION, AS IMPLYING TRIAL, DIFFICULTIES, AND DANGER.[84]
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.