The Analogy of Religion to the Constitution and Course of Nature

4.) So that without determining what is the future condition of good men, we know there must be necessary qualifications to make us capable of enjoying it.

2. Human beings are so constituted as to become fit for new and different conditions.

1.) We not only acquire ideas, but store them up.

2.) We can become more expert in any kind of action.

3.) And can make settled alterations in our tempers.

4.) We can form habits– both bodily and mental.

As these operate in producing radical changes in human character, we will look for a moment at the process.

– Neither perceptions, nor knowledge, are habits; though necessary to forming them.

– There are habits of perception, however, and habits of action: the former are passive, the latter active.

– Habits of body are produced by external acts, and habits of mind by the exertion of principles; i. e. carrying them out.

– Resolutions to do well are acts, and may help towards forming good habits. But mere theorizing, and forming pictures in the mind, not only do not help, but may harden the mind to a contrary course.

– Passive impressions, by repetition grow weaker. Thus familiarity with danger lessens fear.

– Hence active habits may be formed and strengthened, by acting according to certain motives or excitements, which grow less sensibly felt and less and less felt, as the habit strengthens.

· Thus the sight of distress excites the passive emotion of pity, and the active principle of benevolence. But inquiring out cases of distress in order to relieve them, causes diminished sensitiveness at the sight of misery, and stronger benevolence and aptitude in relieving it.

· So admonition, experience, and example, if acted upon, produce good; if not, harden.

5.) The formation of a habit may be imperceptible and even inexplicable, but the thing itself is matter of certain experience.

6.) A habit once formed, the action becomes easy and often pleasurable: opposite inclinations grow weaker: difficulties less: and occasions more frequent.

7.) Thus, a new character, in several respects, is formed.

3. We should not have these capacities for improvement and for the reconstruction of character, if it were not necessary.

1.) They are necessary, even as to this life.

– We are not qualified, at first, for mature life: understanding and strength come gradually.

– If we had them in full, at birth, we should at first be distracted and bewildered, and our faculties would be of no use previous to experience. Ignorant of any employment, we could not provide for ourselves.

– So that man is an unformed, unfinished creature, even as to this world, till he acquire knowledge, experience, and habits.

2.) Provision is made for our acquiring, in youth, the requisite qualities for manhood.

– Children learn, from their very birth,

· The nature and use of objects.

· The subordinations of domestic life.

· The rules of life.

– Some of this learning is acquired so insensibly, as to seem like instinct, but some requires great care and labor, and the doing of things we are averse to.

– According as we act during this formative period, is our character formed; and our capacity for various stations in society determined.

– Early opportunities lost, cannot be recovered.

3.) Our state of discipline throughout this life, for another, is exactly of the same kind: and comprehended under one general law.

– If we could not see how the present discipline fitted us for a higher life, it would be no objection.

· We do not know how food, sleep, &c. enlarges the child’s body; nor would we expect such a result, prior to experience.

· Nor do children understand the need of exercise, temperance, restraint, &c.

– We thus see a general analogy of Providence indicating that the present life is preparatory.

4. If virtue is a necessary qualification for future happiness, then we see our need of the moral culture of our present state.

1.) Analogy indicates that our future state will be social.

– Nature furnishes no shadow of unreasonableness in the Scripture doctrine that this future community will be under the more immediate government of God.

– Nor the least proof that its members will not require the exercise of veracity, justice, &c. towards each other; and that character which results from the practice of such virtues.

– Certainly the universe is under moral government; and a virtuous character must, in some way, be a condition of happiness in that state.

2.) We are deficient, and in danger of deviating from what is right.

– We have desires for outward objects.

– The times, degrees, &c. of gratifying these desires, are, of right, subject to the control of the moral principle.

– But that principle neither excites them, nor prevents their being excited.

– They may exist, when they cannot be lawfully gratified, or gratified at all.

– When the desire exists, and the gratification is unlawful, we are tempted.

3.) The only security is the principle within.

– The strengthening of this lessens the danger.

– It may be strengthened, by discipline and exercise.