answer lies merely in the parallel, which there is between the evidence for religion and for our temporal conduct; the answer is equally just and conclusive, whether the parallel be made out, by showing the evidence of the former to be higher, or the evidence of the latter to be lower. _Thirdly_, The design of this treatise is not to vindicate the character of God, but to show the obligations of men: it is not to justify his providence, but to show what belongs to us to do. These are two subjects, and ought not to be confounded. Though they may at length run up into each other, yet observations may immediately tend to make out the latter, which do not appear, by any immediate connection, to the purpose of the former; which is less our concern, than many seem to think. For, first, It is not necessary we should justify the dispensations of Providence against objections, any farther than to show, that the things objected against may, for aught we know, be consistent with justice and goodness. Suppose then, that there are things in the system of this world, and plan of Providence relating to it, which taken alone would be unjust: yet it has been shown unanswerably, that if we could take in the reference, which these things may have to other things, present past and to come; to the whole scheme, which the things objected against are parts of; these very things might, for aught we know, be found to be, not only consistent with justice, but instances of it. Indeed it has been shown, by the analogy of what we see, not only possible that this may be the case, but credible that it is. And thus objections, drawn from such things, are answered, and Providence is vindicated, as far as religion makes its vindication necessary. Hence it appears, Secondly, that objections against the Divine justice and goodness are not endeavored to be _removed_, by showing that the like objections, allowed to be really conclusive, lie against natural providence: but those objections being supposed and shown not to be _conclusive_, the things objected against, considered as matters of fact, are farther shown to be credible, from their conformity to the constitution of nature; for instance, that God will reward and punish men for their actions hereafter, from the observation, that he does reward and punish them for their actions here. And this, I apprehend, is of weight.