ty 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)

We say, then, that it is a principle of the divine government of the world
to impose natural evil or suffering as a means of good. It is objected
against this principle, that it is to do evil that good may come. "To say
that Christ was subjected to _sufferings_," says Dr. Dick, "for the
benevolent purpose of conferring important benefits upon mankind, is to
give the highest sanction to th