CHAPTER IV.

OF A STATE OF PROBATION, AS IMPLYING TRIAL, DIFFICULTIES, AND DANGER.

1. Having shown the confirmation which Analogy affords to the Scriptural Doctrine of a righteous distribution of Rewards and Punishments in a Future State, it is next shown that this World is our state of Probation previous to it. 1st. As implying Trials and Difficulties. 2d. As intended for Moral Discipline and Improvement. 3d. As a Theatre of Action for the manifestation of Persons’ Characters to the Creation of God. That this World is a state of Probation in the first sense of the word, is proved in the present Chapter, from the Analogy that, in our Temporal Capacity, we are in a state of trial and danger for our Temporal Interest.

II. This Analogy is more perfect, since the same constitutes both trials; men behave the same way under them, and the dangers in both are increased from the same causes

III. Objections answered.

I. A STATE of probation (in the most common meaning of the word) is, in a great measure, the same with the moral government which we have already proved to exist—affording us scopes and opportunities for that good and bad behavior, which God will hereafter reward and punish; for, in order 63 that there may be some ground for future judgment, there must be some sort of temptation to what is wrong; but the word “probation” expresses more clearly and particularly this allurement to wrong, together with the dangers and difficulties to be encountered in adhering uniformly to what is right. That the present is such a state appears from the following analogy:—Natural government by rewards and punishments, which leaves our happiness and misery dependent on ourselves (chap. 2), as much implies natural trial, as moral government does moral trial. Accordingly, in our temporal interests, we find ourselves in a state of trial; all temptations to vices contrary to that interest prove it; also all difficulties and dangers of miscarrying in any thing relating to our worldly happiness.

II. This will more distinctly appear, if we consider, 1st, that the same constitutes both trials; namely, something either in our external circumstances or in our nature. In the one case, a temptation may be so singular or sudden as to overpower; in the other, a person may be so habituated to vice as to seek opportunities, and go out of his way to gratify sinful passions; and these passions are as much temptations to act contrary to prudence, or that reasonable self-love, the end of which is our worldly interest, as they are to act contrary to the principle of virtue and religion. However, these 64 two sources of temptation coincide and mutually imply each other, for there must be somewhat within men themselves to render outward circumstances temptations, and there must be external occasions and exciting objects to render their inward passions so. Thus mankind, having a temporal interest depending upon themselves, and a prudent course of behavior being necessary to secure it, passions inordinately excited are dangerous temptations to forego what is, upon the whole, our temporal interest, for the sake of present gratification. Such is our state of trial in our temporal capacity; and it will answer that in our religious capacity, by merely substituting the word future for temporal, and virtue for prudence,¹⁹¹⁹Parables are founded on analogical reasoning. Vide, in this case, the Scripture parable of the Ten Virgins, but more especially that of the Unjust Steward. “The Lord commended the unjust steward, because he had done wisely, for the children of this world are, in their generation, wiser than the children of light.”—Luke, xvi., 8. so analogous are they to each other. 2d. That mankind behave in the same way under both trials. lIany do not look beyond their present gratification, not even to the consequences in this life, whether they are blinded by inordinate passions, or forcibly carried away by them against their better judgment, or willingly yield in defiance of all consequences temporal and eternal. 3d. That the difficulties of right behavior are increased in a like way in both 65 capacities—in our religious capacity by the ill behavior of others, by an education wrong in a moral sense, sometimes positively vicious, by general bad example, by dishonest artifices in business, and by religions being corrupted into superstitions which indulge men in their vices. In our temporal capacity our difficulties are, in like manner, increased by a foolish education—by the extravagant and careless example of others—by mistaken notions, taken from common opinion, concerning temporal happiness; and these difficulties are increased to men, in both capacities, by their own wrong behavior in any stage of their existence; for example, in youth, it renders their stage of trial more dangerous in mature age.

III. 1st OBJECTION. Why is not this state of trial less uncertain. Would it not be more credible if it were not so uncertain?

ANSWER. There are natural appearances of our being in a state of degradation, and, though our condition may not appear the most advantageous, this furnishes no cause for complaint; for, as men, by prudent management, can secure, to a tolerable degree, their temporal interest, so religion requires no more of us than what we are well able to do, if we do not neglect the appointed means. But the chief answer to the objection against such a state as religion declares this to be, is the foregoing analogy, for, from it, this appears to be throughout 66 uniform and of a piece with the general conduct of Providence toward us in all other respects within the compass of our knowledge. If our present interest were not uncertain, but secure, it might furnish some presumption against the truth of religion, which represents our future interest, not as secure, but depending on our behavior; but from the contrary being the fact, the objection is of no force.

2d OBJECTION. It is improbable that any kind 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 which will end in error, confusion, and misery, is now already certain in His foreknowledge.

ANSWER. It might seem improbable, did not analogy prove it false in fact. The difficulty of accounting for it in speculation can not be removed till we know the whole, or, at least, much more of the case.

QUESTIONS—CHAPTER IV.

1. What is the meaning of the term, “a state of probation,” as used in this work?

2. From what analogy does the present life appear to be such a state?

3. Explain the analogy which appears to exist between our state of trial in our temporal, and that in our religious capacity.

4. How do mankind commonly behave under both trials?

5. By what causes, common to both, are the difficulties of doing well increased?

6. Answer the following two objections: 1st. Why is not this state of trial less uncertain?

7. 2d Objection. Is it not improbable that hazard should be put upon us by a Being whose foreknowledge is certain?