_Ans._ This brings the matter to a point, and the answer is not to be evaded,--viz.: that the whole constitution and course of things shows this reasoning to be false, be the fallacy where it may. The doctrine of freedom shows where,--viz.: in supposing ourselves necessary agents when in fact we are free. Admitting the doctrine of necessity, the fallacy evidently lies in denying that necessary agents are accountable; for that they _are_ rewarded and punished is undeniable. CONCLUSION.--It follows that necessity, if true, neither proves that God will not make his creatures happy or miserable according to their conduct, nor destroys the proofs that he will do so. That is, necessity, practically, is false. CHAPTER VII. DIVINE GOVERNMENT A SCHEME IMPERFECTLY COMPREHENDED. Moral government, _as a fact_, has now been considered; it remains for us to remove objections against its _wisdom and goodness_. A thing being true does not prove it to be good. In arguing as to its truth, analogy could only show it to be credible. But, if a moral government be admitted as a fact, analogy makes it credible that it is a scheme or system, and that man’s comprehension of it is necessarily so limited, as to be inadequate to determine its injustice. This we shall find to be the case. _Doctrine._ ON THE SUPPOSITION THAT GOD EXERCISES MORAL GOVERNMENT, THE ANALOGY OF NATURE TEACHES THAT IT MUST BE A SCHEME, AND ONE QUITE BEYOND OUR COMPREHENSION. I. _The ordering of nature is a scheme; and makes it credible by analogy, that moral government is a scheme._ =1.= The parts curiously correspond to each other; individuals to individuals, species to species, events to events; and all these both immediate and remote. =2.= This correspondence embraces all the past, and all the future; including all creatures, actions, and events. 1.) There is no event, which does not depend for its occurrence on some further thing, unknown to us; we cannot give the whole account of any one thing. 2.) Things apparently the most insignificant, seem to be necessary to others, of the greatest importance. =3.= If such is God’s natural government, it is credible that such is his moral government. 1.) In fact they are so blended as to make one scheme. --One is subservient to the other, just as the vegetable kingdom subserves the animal, and our animal organization subserves our mental. --Every act of God seems to look beyond the occasion, and to have reference to a general plan. --There is evidently a previous adjustment. · The periods, &c. for trying men. · The instruments of justice. · The kinds of retribution. 2.) The whole comprises a system, a very small part of which is known to us: therefore no objections against any part can be insisted on.