they shall seek me early, but they shall not find me.' This passage, every one sees, is poetical, and some parts of it are highly figurative; but their meaning is obvious. And the thing intended is expressed more literally in the following words; For that they hated knowledge, and did not choose the fear of the Lord-therefore shall they eat of the fruit of their own way, and be filled with their own devices. For the security of the simple shall slay them, and the prosperity of fools shall destroy them.' And the whole passage is so equally applicable, to what we experience in the present world, concerning the consequences of men's actions, and to what religion teaches us is to be expected in another, that it may be questioned which of the two was principally intended.

Indeed when one' has been recollecting the proper proofs of a future state of rewards and punishments, nothing methinks can give one so sensible an apprehension of the latter, or representation of it to the mind; as observing, that after the many disregarded checks, admonitions and warnings, which people meet with in the ways of vice and folly and extravagance; warnings from their very nature; from the examples of others; from the lesser inconveniences which they bring upon themselves; from the instructions of wise and virtuous men: after these have been long despised, scorned, ridiculed after the chief bad consequences, temporal consequences, of their follies, have been delayed for a great while; at length they break in irresistibly, like an armed force: repentance is too late to relieve, and can serve only to aggravate their distress: the case is become desperate: and poverty and sickness, remorse and anguish, infamy

and death, the effects of their own doings, overwhelm them, beyond possibility of remedy or escape. This is an account of what is in fact the general constitution of nature.

It is not in any sort meant, that according to what appears at present of the natural course of things, men are always uniformly punished in proportion to their misbehaviour: but that there are very many instances of misbehaviour punished in the several ways now mentioned, and very dreadful instances too; sufficient to show what the laws of the universe may admit; and, if thoroughly considered, sufficient fully to answer all objections against the credibility of a future state of punishments, from any imaginations, that the frailty of our nature and external temptations, almost annihilate the guilt of human vices; as well as objections of another sort-from necessity; from suppositions, that the will of an infinite being cannot be contradicted; or that he must be incapable of offence and provocation.'

are.

Reflections of this kind are not without their terrors to serious persons, the most free from enthusiasm, and of the greatest strength of mind; but it is fit things be stated and considered as they really And there is, in the present age, a certain fearlessness, with regard to what may be hereafter under the government of God, which nothing but an universally acknowledged demonstration on the side of atheism can justify; and which makes it quite necessary, that men be reminded, and if possible made to feel, that there is no sort of ground for being thus presumptuous, even upon the most

See chap. iv. and vi.

E

sceptical principles. For, may it not be said of any person upon his being born into the world, he may behave so, as to be of no service to it, but by being made an example of the woful effects of vice and folly? That he may, as any one may, if he will, incur an infamous execution, from the hands of civil justice; or in some other course of extravagance shorten his days; or bring upon himself infamy and diseases worse than death! So that it had been better for him, even with regard to the present world, that he had never been born. And is there any pretence of reason, for people to think themselves secure, and talk as if they had certain proof, that let them act as licentiously as they will, there can be nothing analogous to this, with regard to a future and more general interest, under the providence and government of the same God?

CHAPTER III.

Of the Moral Government of God.

As the manifold appearances of design and of final causes, in the constitution of the world, prove it to be the work of an intelligent mind; so the particular final causes of pleasure and pain distributed amongst his creatures, prove that they are under his government: what may be called his natural government of creatures endued with sense and reason. This, however, implies somewhat more than seems usually attended to, when we speak of

God's natural government of the world. It implies government of the very same kind with that, which a master exercises over his servants, or a civil magistrate over his subjects. These latter instances of final causes, as really prove an intelligent Governor of the world, in the sense now mentioned, and before' distinctly treated of; as any other instances of final causes prove an intelligent Maker of it.

But this alone does not appear at first sight to determine any thing certainly, concerning the moral character of the Author of nature, considered in this relation of governor; does not ascertain his government to be moral, or prove that he is the righteous judge of the world. Moral government consists, not barely in rewarding and punishing men for their actions, which the most tyrannical person may do: but in rewarding the righteous and punishing the wicked; in rendering to men according to their actions, considered as good or evil. And the perfection of moral government consists in doing this, with regard to all intelligent creatures, in an exact proportion to their personal merits or demerits.

Some men seem to think the only character of the Author of nature to be that of simple absolute benevolence. This, considered as a principle of action and infinite in degree, is a disposition to produce the greatest possible happiness, without regard to person's behaviour, otherwise than as such regard would produce higher degrees of it. And supposing this to be the only character of God, veracity and justice in him would be nothing

Chap. ii.

but benevolence conducted by wisdom. Now surely this ought not to be asserted, unless it can be proved; for we should speak with cautious reverence upon such a subject. And whether it can be proved or no, is not the thing here to be inquired into; but whether in the constitution and conduct of the world, a righteous government be not discernibly planned out: which necessarily implies a righteous governor. There may possibly be in the creation, beings, to whom the Author of nature manifests himself under this most amiable of all characters, this of infinite absolute benevolence; for it is the most amiable, supposing it not, as perhaps it is not, incompatible with justice: but he manifests himself to us under the character of a

righteous governor. He may, consistently with this, be simply and absolutely benevolent, in the sense 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 constitution and conduct of it, he may also have given, besides the reason of the thing, and the natural presages of conscience, clear and distinct intimations, that his government is righteous or moral clear to such as think the nature of it deserving their attention; and yet not to every careless person, who casts a transient reflection upon the subject.'

The objections against religion, from the evidence of it not being universal, nor so strong as might possibly have been, may be urged against natural religion, as well as against revealed. And therefore the consideration of them belongs to the first part of this Treatise, as well as the second. But as these objections are chiefly urged against revealed religion, I chose to consider