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]