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 in barely rewarding and punishing men for their actions, which the most tyrannical 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 persons’ behavior, 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 but benevolence conducted by wisdom. Surely this ought not to be asserted, unless it can be proved; for we should speak with cautious reverence upon such a subject. 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.[61]