desirable, though they cannot be obtained innocently: nay, though they cannot possibly be obtained at all. And when the objects of any affection whatever cannot be obtained without unlawful means; but may be obtained by them: such affection, though its being excited, and its continuing some time in the mind, be as innocent as it is natural and necessary, yet cannot but be conceived to have a _tendency_ to incline persons to venture upon such unlawful means: and therefore must be conceived as putting them in some danger of it. Now what is the general security against this danger, against their actually deviating from right? As the danger is, so also must the security be, from within: from the practical principle of virtue.[98] The strengthening or improving this principle, considered as practical, or as a principle of action, will lessen the danger, or increase the security against it. And this moral principle is capable of improvement, by proper discipline and exercise: by recollecting the practical impressions which example and experience have made upon us: and, instead of following humor and mere inclination, by continually attending to the equity and right of the case, in whatever we are engaged, be it in greater or less matters; and accustoming ourselves always to act upon it, as being itself the just and natural motive of action; and as this moral course of behavior must necessarily, under the divine government, be our final interest. _Thus the principle of virtue, improved into a habit, of which improvement we are thus capable, will plainly be, in proportion to the strength of it, a security against the danger which finite creatures are in, from the very nature of propension, or particular affections._ This way of putting the matter, supposes particular affections to remain in a future state; which it is scarce possible to avoid supposing. And if they do; we clearly see, that acquired habits of virtue and self-government may be necessary for the regulation of them. However, though we were not distinctly to take in this supposition, but to speak only in general; the thing really comes to the same. For habits of virtue, thus acquired by discipline, are improvement in virtue: and improvement in virtue must be advancement in happiness, if the government of the universe be moral.