Mr. Locke observes (Hum. Und. Vol. 1, p. 207) “Were the will determined by the views of good, as it appears in contemplation, greater or less to the understanding, it could never get loose from the infinite eternal joys of heaven, once proposed, and considered as possible; the eternal condition of a future state infinitely outweighing the expectation of riches or honour, or any other worldly pleasure, which we can propose to ourselves; though we should grant these the more probable to be obtained.” Again (p. 228, 229) “He that will not be so far a rational creature, as to reflect seriously upon infinite happiness and misery, must needs condemn himself, as not making that use of his understanding he should. The rewards and punishments of another life, which the Almighty has established, as the enforcements of his laws, are of weight enough to determine the choice, against whatsoever pleasure or pain this life can show. When the eternal state is considered but in its bare possibility, which nobody can make any doubt of, he that will allow exquisite and endless happiness to be but the possible consequence of a good life here, and the contrary state the possible reward of a bad one, must own himself to judge very much amiss, if he does not conclude that a virtuous life, with the certain expectation of everlasting bliss, which may come, is to be preferred to a vicious one, with the fear of that dreadful state of misery, which it is very possible may overtake the guilty, or at least the terrible uncertain hope of annihilation. This is evidently so; though the virtuous life here had nothing but pain, and the vicious continual pleasure; which yet is for the most part quite otherwise, and wicked men have not much the odds to brag of, even in their present possession: nay, all things rightly considered, have I think even the worst part here. But when infinite happiness is put in one scale, against infinite misery in the other; if the worst that comes to the pious man, if he be in the right; who can, without madness, run the venture? Who in his wits would choose to come within a possibility of infinite misery? Which if he miss, there is yet nothing to be got by that hazard: whereas, on the other side, the sober man ventures nothing, against infinite happiness to be got, if his expectation comes to pass.”
That disposition of mind which is a propensity to act contrary to reason, is a depraved disposition. It is not because the faculty of reason, which God has given to mankind, is not sufficient fully to discover to them, that forty, sixty, or an hundred years, is as nothing in comparison of eternity infinitely less than a second of time to an hundred years that the greatest worldly prosperity is not treated with the most perfect disregard, in all cases where there is any degree of competition of earthly things, with salvation from exquisite, eternal misery, and the enjoyment of everlasting glory and felicity. But is it a matter of controversy, whether men in general show a strong disposition to act far otherwise, from their infancy, till death sensibly approaches? In things that concern their temporal interest, they easily discern the difference between things of a long and short continuance. It is no hard matter to convince men of the difference between things of a long and short continuance. It is no hard matter to convince men of the difference between being admitted to the accommodations and entertainments of a convenient, beautiful, well-furnished habitation, and to partake of the provisions and produce of a plentiful estate for a day, or a night; and having all given them, and settled upon them, as their own, to possess as long as they live, and to be theirs and their heirs’ forever. There would be no need of preaching sermons, and spending strength and life, to convince them of the difference. Men know how to adjust things in their dealings and contracts one with another, according to the length of time in which anything agreed for is to be used or enjoyed. In temporal affairs, they are sensible, that it concerns them to provide for future time, as well as for the present. Thus common prudence teaches them to take care in summer to lay up for winter; yea, to provide a fund, or an estate, whence they may be supplied for a long time to come. And not only so, but they are forward to spend and be spent, in order to provide for their children after they are dead; though it be quite uncertain, who shall enjoy what they lay up, after they have left the world. And if their children should have the comfort of it, as they desire, they will not partake with them in that comfort, or have any portion in anything under the sun. In things which relate to men’s temporal interest, they seem very sensible of the uncertainty of life, especially in the lives of others; and to make answerable provision for the security of their worldly interest, that no considerable part of it may rest only on so uncertain a foundation, as the life of a neighbor or friend. Common discretion leads them to take good care, that their outward possessions be well secured, by a good and firm title. In worldly concerns, men discern their opportunities, and are careful to improve them before they are past. The husbandman is careful to plow his ground, and sow his seed, in the proper season; otherwise he knows he cannot expect a crop: and when the harvest is come, he will not sleep away the time; for he knows, if he does so, the crop will soon be lost. How careful and eagle-eyes is the merchant to improve opportunities to enrich himself! How apt are men to be alarmed at the appearance of danger to their world estate, or anything that remarkably threatens great damage to their outward interest! And how will they bestir themselves in such a case, if possible, to avoid the threatened calamity! In things purely secular, and not of a moral or spiritual nature, they easily receive conviction by past experience, when anything, on repeated trial, proves unprofitable or prejudicial; and are ready to take warning by what they have found themselves, and also by the experience of their neighbors and forefathers.
But if we consider how men generally conduct themselves in things on which their well-being infinitely more depends, how vast is the diversity! In these things how cold, lifeless, and dilatory! With what difficulty are a few, out of multitudes, excited to any tolerable degree of care and diligence, by the innumerable means used, in order to make them wise for themselves! And when some vigilance and activity is excited, how apt is it to die away, like a mere force against a natural tendency! What need of a constant repetition of admonitions and counsels, to keep the heart from falling asleep! How many objections are made! How are difficulties magnified! And how soon is the mind discouraged! How many arguments, often renewed, variously and elaborately enforced, do men stand in need of, to convince them of things that are almost self-evident! As that things which are external, are infinitely more important than things temporal, and the like. And after all, how very few are convinced effectually, or in such a manner as to induce them to a practical preference of eternal things! How senseless are men of the necessity of improving their time, as to their spiritual interest, and their welfare in another world! Though it be an endless futurity, and though it be their own personal, infinitely important good, that is to be cared for. Though men are so sensible of he uncertainty of their neighbors’ lives, when any considerable part of their own estates depends on the continuance of them; how stupidly senseless do they seem to be of the uncertainty of their own lives, when their preservation from immensely great, remediless, and endless misery, is risked by a present delay, through a dependence on future opportunity! What a dreadful venture will men carelessly and boldly run, repeat, and multiply, with regard to their eternal salvation; who yet are very careful to have everything in a deed or bond, firm, and without a flaw! How negligent are they of their special advantages and opportunities for their soul’s good! How hardly awakened by the most evident and imminent dangers, threatening eternal destruction, yea, though put in mind of them, and much pains taken to point them forth, show them plainly, and fully to represent them, if possible to engage their attention! How are they like the horse, that boldly rushes into the battle! How hardly are men convinced by their own frequent and abundant experience, of the unsatisfactory nature of earthly things, and the instability of their own hearts in their good frames and intentions! And how hardly convinced by their own observation, and the experience of all past generations, of the uncertainty of life and its enjoyments! （Psa 49:11）Psa 49:11, etc.: “Their inward thought is, that their houses shall continue for ever. Nevertheless, man being in honour, abideth not; he is like the beasts that perish. This their way is their folly; yet their posterity approve their sayings. Like sheep are they laid in the grave.”
In these things, men who are prudent for their temporal interest, act as if they were bereft of reason: “The have eyes, and see not; ears, and hear not; neither do they understand: they are like the horse and mule, that have no understanding.” （Jer 8:7）Jer 8:7, “The stork in the heaven knoweth her appointed times; and the turtle, and the crane, and the swallow, observe the time of their coming: but my people know not the judgment of the Lord.”