PART fecure, and talk as if they had certain Proof, I. that let them act as licentiously as they will, there can be nothing analogous to This, with regard to a future and more general Intereft, under the Providence and Govern ment of the fame God.

С НА Р.

65

'CHA P. III.

Of the Moral Government of God.

A

S the manifold Appearances of Defign CHAP. and of final Causes, in the Conftitu- III. tion of the World, prove it to be the Work of an intelligent Mind; fo the particular final Caufes of Pleasure and Pain diftributed amongst his Creatures, prove that they are under his Government; what may be called His natural Government of Creatures endued with Sense and Reafon. This, however, implies fomewhat more than seems usually attended to, when we fpeak of God's natural Government of the World. It implies Government of the very fame Kind with That, which a Master exercises over his Servants, or a civil Magiftrate over his Subjects. These latter Inftances of final Caufes, as really prove an intelligent Governor of the World, in the Senfe now mentioned, and before diftinctly treated of; as any other Inftances of final Caufes prove an intelligent Maker of it.

But this alone does not appear at first Sight to determine any thing certainly, cona Chap. ii.

F

cerning

I.

PART cerning the moral Character of the Author of Nature, confidered in this Relation of Gover'nor; does not afcertain his Government to be moral, or prove that he is the righteous Judge of the World. Moral Government confifts, not barely in rewarding and punishing Men for their Actions, which the most tyrannical Perfon may do but in rewarding the Righteous and punishing the Wicked; in rendring to Men according to their Actions, confidered as good or evil. And the Perfection of moral Government confists in doing this, with regard to all intelligent Creatures, in an exact Proportion to their perfonal Merits or De

merits.

Some Men seem to think the only Character of the Author of Nature to be That of fimple abfolute Benevolence. This, confidered as a Principle of Action and infinite in Degree, is a Difpofition to produce the greateft poffible Happiness, without Regard to Perfons Behaviour, otherwife than as fuch Regard would produce higher Degrees of it. And fuppofing this to be the only Character of God, Veracity and Justice in Him would be nothing but Benevolence conducted by Wisdom. Now furely this ought not to be afferted, unless it can be proved; for we fhould fpeak with cautious Reverence upon fuch a Subject. And whether it can be proved

or no, is not the thing here to be inquired CHAP. into; but whether in the Conftitution and III. Conduct of the World, a righteous Government be not discernibly planned out: which neceffarily implies a righteous Governor. There may poffibly be in the Creation Beings, to whom the Author of Nature manifefts himfelf under this moft amiable of all Characters, this of infinite abfolute Benevolence; for it is the most amiable, fuppofing it not, as perhaps it is not, incompatible with Justice: but he manifefts himself to Us under the Character of a righteous Governor. He may, confiftently with this, be fimply and abfolutely benevolent, in the Senfe now explained: But he is, for he has given us a Proof in the Constitution and Conduct of the World that he is, a Governor over Servants, as he rewards and punishes us for our Actions. And in the Conftitution and Conduct of it, he may alfo have given, befides the Reason of the Thing, and the natural Prefages of Conscience, clear and diftinct Intimations, that his Government is righteous or moral: clear to fuch as think the Nature of it deferving their Attention; and yet not to every careless Perfon, who cafts a tranfient Reflection upon the Subject".

But

The Objections again ft Religión, from the Evidence of it not being univerfal, nor fo ftrong as might poffibly have

F 2

been,

PART

I.

But it is particularly to be observed, that the divine Government, which we experience Ourselves under in the present State, taken alone, is allowed not to be the Perfection of moral Government. And yet this by no means hinders, but that there may be fomewhat, be it more or lefs, truly moral in it. A righteous Government may plainly appear to be carried on to fome Degree: enough to give us the Apprehenfion that it shall be compleated, or carried on to that Degree of Perfection which Religion teaches us it fhall; but which cannot appear, till much more of the divine Administration be feen, than can in the present Life. And the Defign of this Chapter is to enquire, how far this is the Cafe: how far, over and above the moral Nature which God has given us, and our natural Notion of Him as righteous Governor of those his Creatures, to whom he has given this Nature; I say how far befides this, the Principles and Beginnings of a moral Government been, may be urged againft natural Religion, as well as against revealed. And therefore the Confideration of them belongs to the firft Part of this Treatife, as well as the second. But as thefe Objections are chiefly urged against revealed Religion, I chose to confider them in the fecond Part. And the Answer to them there, Ch. vi. as urged againft Chriftianity, being almoft equally applicable to them as urged against the Religion of Nature; to avoid Repetition, the Reader is referred to that Chapter.