Now it is impossible to say, how much even the first full overt act of irregularity might disorder the inward constitution; unsettle the adjustments, and alter the proportions, which formed it, and in which the uprightness of its make consisted: but repetition of irregularities would produce habits. Thus the constitution would be spoiled; and creatures made upright, become corrupt and depraved in their settled character, proportionably to their repeated irregularities in occasional acts,[100] On the contrary, these creatures might have improved and raised themselves, to a higher and more secure state of virtue, by the contrary behavior: by steadily following the moral principle, supposed to be one part of their nature: and thus _withstanding_ that unavoidable danger of defection, which necessarily arose from propension, the other part of it. For, by thus preserving their integrity for some time, their danger would lessen; since propensions, by being inured to submit, would do it more easily and of course: and their security against this lessening danger would increase; since the moral principle would gain additional strength by exercise: both which things are implied in the notion of virtuous habits. Thus vicious indulgence is not only criminal in itself, but also depraves the inward constitution and character. And 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 coincident 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. Still, this their higher perfection may continue to consist in habits of virtue formed in a state of discipline, and this their more complete security remain to proceed from them. Thus it is plainly conceivable, that creatures without blemish, as they came out of the hands of God, may be in danger of going wrong; and so may stand in need of the security of virtuous habits, additional to the moral principle wrought into their natures by him. That which is the ground of their danger, or their want of security, maybe considered as a deficiency in themselves, to which virtuous habits are the natural supply. And as they are naturally capable of being raised and improved by discipline, it may be a thing fit and requisite, that they should be placed in circumstances with an eye to it: in circumstances peculiarly fitted to be to them a state of discipline for their improvement in virtue.