200 the credibility of reveLATION, &c. [PART II. constitution of nature. Secondly, Reason is able to judge, and must, of the evidence of revelation, and of the objections urged against that evidence: which shall be the subject of a following Chapter.* But the consequence of the foregoing observations is, that the question upon which the truth of Christianity depends is scarce at all, what objections there are against its scheme, since there are none against the morality of it; but what objections there are against its evidence; or, what proof there remains of it, after due allowances made for the objections against that proof: because it has been shown, that the objections against Christianity, as distinguished from objections against its evidence, are frivolous. For surely very little weight, if any at all, is to be laid upon a way of arguing and objecting, which, when applied to the general constitution of nature, experience shows not to be conclusive: and such, I think, is the whole way of objecting treated of throughout this Chapter. It is resolvable into principles, and goes upon suppositions, which mislead us to think, that the Author of Nature would not act, as we experience he does; or would act, in such and such cases, as we experience he does not in like cases. But the unreasonableness of this way of objecting will appear yet more evidently from hence, that the chief things thus objected against are justified, as shall be further shown,f by distinct, particular, and full analogies, in the constitution and course of nature. But it is to be remembered, that, as frivolous as objections of the foregoing sort against revelation are, yet, when a supposed revelation is more consistent with itself, and has a more general and uniform tendency to promote virtue, than, all circumstances considered, could have been expected from enthusiasm and political views; this is a presumptive proof of its not proceeding from them, and so of its truth: because we are competent judges, what might have been expected from enthusiasm and political views. * Chap. vii. + Ch. iv. latter part, and v. vi. CHAP. IV. OF CHRISTIANITY, CONSIDERED as a scHEME OR CONSTITUTION, IMPERFECTLY COMPREHENded. IT hath been now shown,* that the analogy of nature renders it highly credible beforehand, that, supposing a revelation to be made, it must contain many things very different from what we should have expected, and such as appear open to great objections: and that this observation, in good measure, takes off the force of those objections, or rather precludes them. But it may be alleged, that this is a very partial answer to such objections, or a very unsatisfactory way of obviating them: because it doth not show at all, that the things objected against can be wise, just, and good; much less, that it is credible they are so. It will therefore be proper to show this distinctly; by applying to these objections against the wisdom, justice, and goodness of Christianity, the answer abovet given to the like objections against the constitution of Nature: before we consider the particular analogies in the latter, to the particular things objected against in the former. Now that which affords a sufficient answer to objections against the wisdom, justice, and goodness of the constitution of Nature, is its being a constitution, a system, or scheme, imperfectly comprehended; a scheme in which means are made use of to accomplish ends; and which is carried on by general laws. For from these things it has been proved, not only to be possible, but also to be credible, that those things which are objected against may be consistent with wisdom, justice, and goodness; nay, may be instances of them: and even that the constitution and government of Nature may be perfect in the highest possible degree. If Christianity then be a scheme, and of the like kind; it is evident, the like objections against it must admit of the like And, answer. *In the foregoing Chapter. + Part I. Ch. vii. to which this all along refers. I. Christianity is a scheme, quite beyond our comprehension. The moral government of God is exercised, by gradually conducting things so in the course of his providence, that every one, at length and upon the whole, shall receive according to his deserts; and neither fraud nor violence, but truth and right, shall finally prevail. Christianity is a particular scheme under this general plan of Providence, and a part of it, conducive to its completion, with regard to mankind: consisting itself also of various parts, and a mysterious economy, which has been carrying on from the time the world came into its present wretched state, and is still carrying on, for its recovery, by a divine person, the Messiah; who is to gather together in one the children of God, that are scattered abroad,* and establish an everlasting kingdom, wherein dwelleth righteousness. And in order to it; after various manifestations of things, relating to this great and general scheme of Providence, through a succession of many ages: (For the Spirit of Christ which was in the prophets, testified beforehand his sufferings, and the glory that should follow: unto whom it was revealed, that not unto themselves, but unto us they did minister the things which are now reported unto us by them that have preached the Gospel; which things the angels desire to look into :‡)—after various dispensations looking forward and preparatory to, this final salvation: in the fulness of time, when infinite wisdom thought fit; He, being in the form of God,-made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men: and being found in fashion as a man, he humbled himself, and became obedient to death, even the death of the cross: wherefore God also hath highly exalted him, and given him a name, which is above every name: that at the name of Jesus every knee should bow, of things in heaven, and things in the earth, and things under the earth: and that every tongue should confess, that Jesus Christ is Lord, to the glory of God the Father.§ Parts likewise of this economy are the miraculous mission of the Holy Ghost, and his ordinary assistances given to good men: the invisible government, which Christ at present exercises over his church: that * John xi. 52. † 2 Pet. iii. 13. 1 Pet. i. 11, 12. § Phil. ii. which he himself refers to in these words; In my Father's house are many mansions-I go to prepare a place for you :* and his future return to judge the world in righteousness, and completely re-establish the kingdom of God. For the Father judgeth no man; but hath committed all judgment unto the Son: that all men should honour the Son, even as they honour the Father. All power is given unto him in heaven and in earth. And he must reign, till he hath put all enemies under his feet. Then cometh_the end, when he shall have delivered up the kingdom to God, even the Father; when he shall have put down all rule, and all authority and power. And when all things shall be subdued unto him, then shall the Son also himself be subject unto him that put all things under him, that God may be all in all. Now little, surely, need be said to show, that this system, or scheme of things, is but imperfectly comprehended by us. The Scripture expressly asserts it to be so. And indeed one cannot read a passage relating to this great mystery of godliness, but what immediately runs up into something which shows us our ignorance in it; as every thing in nature shows us our ignorance in the constitution of nature. And whoever will seriously consider that part of the Christian scheme, which is revealed in Scripture, will find so much more unrevealed, as will convince him, that, to all the purposes of judging and objecting, we know as little of it, as of the constitution of nature. Our ignorance, therefore, is as much an answer to our objections against the perfection of one, as against the perfection of the other. I II. It is obvious too, that in the Christian dispensation, as much as in the natural scheme of things, means are made use of to accomplish ends. And the observation of this furnishes us with the same answer, to objections against the perfection of Christianity, as to objections of the like kind, against the constitution of nature. It shows the credibility, that the things objected against, how foolish** soever they appear to men, may be the very best means of accomplishing the very best ends. And their appearing foolishness is no pre * John xiv. 2. § 1 Cor. xv. John v. 22, 23. || 1 Tim. iii, 16. Matth. xxviii. 18. ¶ P. 153, &c. ** 1 Cor. i. sumption against this, in a scheme so greatly beyond our comprehension.* III. The credibility, that the Christian dispensation may have been, all along, carried on by general laws,t no less than the course of nature, may require to be more distinctly made out. Consider then, upon what ground it is we say, that the whole common course of nature is carried on according to general fore-ordained laws. We know indeed several of the general laws of matter: and a great part of the natural behaviour of living agents is reducible to general laws. But we know in a manner nothing, by what laws, storms and tempests, earthquakes, famine, pestilence, become the instruments of destruction to mankind. And the laws, by which persons born into the world at such a time and place are of such capacities, geniuses, tempers; the laws, by which thoughts come into our mind, in a multitude of cases; and by which innumerable things happen, of the greatest influence upon the affairs and state of the world; these laws are so wholly unknown to us, that we call the events, which come to pass by them, accidental: though all reasonable men know certainly, that there cannot, in reality, be any such thing as chance; and conclude, that the things which have this appearance are the result of general laws, and may be reduced into them. It is then but an exceeding little way, and in but a very few respects, that we can trace up the natural course of things before us, to general laws. And it is only from analogy, that we conclude the whole of it to be capable of being reduced into them: only from our seeing, that part is so. It is from our finding, that the course of nature, in some respects and so far, goes on by general laws, that we conclude this of the rest. And if that be a just ground for such a conclusion, it is a just ground also, if not to conclude, yet to apprehend, to render it supposable and credible, which is sufficient for answering objections, that God's miraculous interpositions may have been, all along in like manner, by general laws of wisdom. Thus, that miraculous powers should be exerted, at such times, upon such occasions, |