--The fall of an upright being, is not accounted for by the nature of liberty; for that would only be saying that an event happened because it might happen. --But from the very nature of propensions. --A finitely perfect being would have propensions corresponding to its surroundings; its understanding; and its moral sense; and all these in due proportions. --Such a being would have propensions, though the object might not be present, or the indulgence might be contrary to its moral sense; and this would have some tendency, however small, to induce gratification. --The tendency would be increased by the frequency of occasions; and yet more by the least indulgence, even in thought; till, under peculiar conjunctures, it would become effect. --The first transgression might so utterly disorder the constitution, and change the proportions of forces, as to lead to a repetition of irregularities; and hence to the construction of bad habits, and a depraved character. 5.) On the contrary, a finitely perfect being may attain higher virtue, and more security, by obeying the moral principle. --For the danger would lessen, by the increased submissiveness of propensions. --The moral principle would gain force by exercise. 6.) Thus vice is not only criminal, but degrading; and virtue is not only right, but improving. --The degree of improvement may be such that the danger of sinning may be almost infinitely lessened. --Yet the security may always be the habits formed in a state of discipline; making such a state altogether fit and necessary. 7.) This course of reasoning is vastly stronger when applied to fallen and corrupt creatures. --The upright need improvement; the fallen must be renewed. --Discipline is expedient for the one; necessary for the other; and of a severer sort. II. _The present world is peculiarly fit for such discipline as we need._ =1.= Surrounding evils tend to produce moderation, practical knowledge, &c. very different from a mere speculative knowledge of our liability to vice and misery. =2.= Our experience in this world, with right views and practice, may leave eternal impressions for good. =3.= Every act of self-government in the exercise of virtue, must, from the very make of our nature, form habits of virtue, and a more intense virtuous principle. =4.= Resolute and persevering resistance to particular and violent temptations, is a _continued_ act of virtue, and that in a _higher degree_ than if the seduction were transient and weak. =5.= Self-denial is not essential to virtue, but is almost essential to discipline and improvement.