The habit of virtue thus formed, he truly observes, will be firm and fixed in proportion to the amount of temptation we have gradually overcome in its formation. “Though actions materially virtuous,” says he, “which have no sort of difficulty, but are perfectly agreeable to our particular inclinations, may possibly be done only from those particular inclinations, and so may not be any exercise of the principle of virtue, i. e., not be virtuous actions at all; yet, on the contrary, they may be an exercise of that principle, and, when they are, they have a tendency to form and fix the habit of virtue. But when the exercise of the virtuous principle is more continued, oftener repeated, and more intense, as it must be in circumstances of danger, temptation, and difficulty of any kind, and in any degree, this tendency is increased proportionably, and a more confirmed habit is the consequence.”(190) The greater the temptation, then, the more fixed will be the habit of virtue, by which it is gradually overcome and subdued. This habit may become so fixed, by a struggle with temptations and difficulties, as to raise the soul above the dangers to which moral agents are exposed. “Virtuous self-government is not only right in itself, but also improves the inward constitution or character; and may improve it to such a degree, that though we should suppose it impossible for particular affections to be absolutely co-incident with the moral principle, and consequently should allow, that _such creatures as have been above supposed would forever remain defectible; yet their danger of actually deviating from right may be almost infinitely lessened, and they fully fortified against what remains of it; if that may be called danger, against which there is an adequate effectual security_.”(191) “These several observations,” says he, “concerning the active principle of virtue and obedience to God’s commands are applicable to passive submission or resignation to his will, which is another essential part of a right character, connected with the former, and very much in our power to form ourselves to.” This, then, is the view which we think should be entertained with respect to the natural evils of this life: they are intended by the infinitely wise and good Ruler of the world to detach us from the fleeting things of time and sense, by the gradual formation of a habit of moral goodness, arising from a resistance against the influence of such things and firm adherence to the will of God, and to form our character for a state of fixed eternal blessedness. Such is the beneficent design of God in relation to the human race itself. His design in relation to the more magnificent scheme of the moral universe, in thus planting the human race and striving to train it up to virtue and happiness, we have already considered.(192)