Now this, upon inquiry, will be found to be the case. For, _First_, Upon supposition that God exercises a moral government over the world, the analogy of his natural government suggests and makes it credible, that his moral government _must_ be a scheme, quite beyond our comprehension: and this affords a general answer to all objections against the justice and goodness of it. _Secondly_, A more distinct observation of some particular things contained in God’s scheme of natural government, the like things being supposed, by analogy, to be contained in his moral government, will further show, how little weight is to be laid upon these objections. I. Upon supposition that God exercises a moral government over the world, the analogy of his natural government suggests and makes it credible, that his moral government must be a scheme, quite beyond our comprehension; and this affords a general answer to all objections against the justice and goodness of it. It is most obvious, analogy renders it highly credible, that, upon supposition of a moral government, it must be a scheme. For the world, and the whole natural government of it, appears to be so: to be a scheme, system, or constitution, whose parts correspond to each other, and to a whole, as really as any work of art, or as any particular model of a civil constitution and government. In this great scheme of the natural world, individuals have various peculiar relations to other individuals of their own species. Whole species are, we find, variously related to other species, upon this earth. Nor do we know, how much further these kinds of relations may extend. And, as there is not any action or natural event, which we are acquainted with, so single and unconnected, as not to have a respect to some other actions and events; so possibly each of them, when it has not an immediate, may yet have a remote, natural relation to other actions and events, much beyond the compass of this present world. There seems indeed nothing, from whence we can so much as make a conjecture, whether all creatures, actions, and events, throughout the whole of nature, have relations to each other But, as it is obvious, that all events have future unknown consequences; so if we trace any event, as far as we can, into what is connected with it, we shall find, that if it were not connected with something further in nature, unknown to us, something both past and present, such event could not possibly have been at all. Nor can we give the whole account of any one thing whatever; of all its causes, ends, and necessary adjuncts; those adjuncts, I mean, without which it could not have been. By this most astonishing connection, these reciprocal correspondences and mutual relations, every thing which we see in the course of nature is actually brought about. Things seemingly the most insignificant imaginable, are perpetually observed to be necessary conditions to other things of the greatest importance; so