3.) This ignorance is universally acknowledged, except in arguing against religion. That it ought to be a valid answer to objections against religion, we proceed to show. --Suppose it to be asserted that all evils might have been prevented by repeated interpositions; or that more good might have been so produced; which would be the utmost that could be said: still, --Our ignorance would vindicate religion from any objections arising from apparent disorders in the world. --The government of the world might be _good_, even on those suppositions; for at most they could but suggest that it might be _better_. --At any rate, they are mere assertions. --Instances may be alleged, in things much less out of reach, of suppositions palpably impossible, which _all_ do not see to be so: nor _any, at first sight_. 4.) It follows that our ignorance is a satisfactory answer to all objections against the divine government. --An objection against an act of Providence, no way connected with any other thing, as being unjust, could not be answered by our ignorance. --But when the objection is made against an act related to other and unknown acts, then our ignorance is a full answer. --Some unknown relation, or unknown impossibility, may render the act not only good, but good in the highest degree. II. _Consider some particular things, in the natural government of God, the like of which we may infer, by analogy, to be contained in his moral government._ =1.= No ends are accomplished without means. 1.) Often, means very disagreeable bring the most desirable results. 2.) How means produce ends, is not learned by reason, but experience. 3.) In many cases, before experience, we should have expected contrary results. 4.) Hence we may infer that those things which are objected against God’s moral government, produce good. 5.) It is evident that our not seeing _how_ the means work good, or their seeming to have an opposite effect, offers no presumption against their fitness to work good. 6.) They may not only be fit, but the _only_ means of ultimate good. _Objec._ Though our capacity of vice and misery may promote virtue, and _our_ suffering for sin be better than if we were restrained by force, yet it would have been better if evil had not entered the world. _Ans._ It is granted that though sinful acts may produce benefits, to refrain from them would produce more. We have curative pains, yet pain is not better than health. =2.= Natural government is carried on by general laws. 1.) Nature shows that this is best: all the good we enjoy is because there are general laws. They enable us to _forecast_ for the procurement of good.