Upon the whole, then, the appearance of deficiencies and irregularities in nature, is owing to its being a scheme but in part made known, and of such a certain particular kind in other respects. Now we see no more reason, why the frame and course of nature should be such a scheme, than why Christianity should. And that the former is such a scheme, renders it credible, that the latter, upon supposition of its truth, may be so too. And as it is manifest, that Christianity is a scheme revealed but in part, and a scheme in which means are made use of to accomplish ends, like to that of nature; so the credibility, that it may have been all along carried on by general laws, no less than the course of nature, has been distinctly proved. And from all this it is beforehand credible, that there might, I think probable that there would, be the like appearance of deficiencies and irregularities in Christianity as in nature; i. e. that Christianity would be liable to the like objections, as the frame of nature. And these objections are answered by these observations concerning Christianity; as the like objections against the frame of nature, are answered by the like observations concerning the frame of nature.

THE objections against Christianity, considered as a matter of fact,* having, in general, been obvi

* Page 238.

ated in the preceding chapter; and the same, considered as made against the wisdom and goodness of it, having been obviated in this; the next thing, according to the method proposed, is to show, that the principal objections, in particular, against Christianity, may be answered by particular and full analogies in nature. And as one of them is made against the whole scheme of it together, as just now described, I choose to consider it here, rather than in a distinct chapter by itself. The thing objected against this scheme of the gospel is, "That it seems to suppose God was reduced to the necessity of a long series of intricate means, in order to accomplish his ends, the recovery and salvation of the world; in like sort as men, for want of understanding, or power, not being able to come at their ends directly, are forced to go round about ways, and make use of many perplexed contrivances to arrive at them." Now, every thing which we see shows the folly of this, considered as an objection against the truth of Christianity. For, according to our manner of conception, God makes use of variety of means, what we often think tedious ones, in the natural course of providence, for the accomplishment of all his ends. Indeed, it is certain, there is somewhat in this matter quite beyond our comprehension; but the mystery is as great in nature as in Christianity. We know

what we ourselves aim at, as final ends; and what courses we take, merely as means conducing to those ends. But we are greatly ignorant, how far things are considered by the Author of nature, un,

der the single notion of means and ends; so as that it may be said, this is merely an end, and that merely means, in his regard. And whether there be not some peculiar absurdity in our very manner of conception concerning this matter, somewhat contradictory, arising from our extremely imperfect views of things, it is impossible to say. However, thus much is manifest, that the whole natural world and government of it is a scheme, or system; not a fixed, but a progressive one: a scheme, in which the operation of various means takes up a great length of time, before the ends they tend to can be attained. The change of seasons, the ripening of the fruits of the earth, the very history of a flower, is an instance of this; and so is human life. Thus, vegetable bodies, and those of animals, though possibly formed at once, yet grow up by degrees to a mature state. And thus rational agents, who animate these latter bodies, are naturally directed to form, each his own manners and character, by the gradual gaining of knowledge and experience, and by a long course of action. Our existence is not only successive, as it must be of necessity, but one state of our life and being is appointed by God to be a preparation for another; and that, to be the means of attaining to another succeeding one: Infancy to childhood; childhood to youth; youth to mature age. Men are impatient, and for precipitating things; but the Author of nature appears deliberate throughout his operations; accomplishing his natural ends by slow successive steps. And there is a plan of things beforehand laid out, which,

Q

from the nature of it, requires various systems of means, as well as length of time, in order to the carrying on its several parts into execution. Thus, in the daily course of natural providence, God operates in the very same manner as in the dispensation of Christianity: making one thing subservient to another; this, to somewhat farther; and so on, through a progressive series of means, which extend, both backward and forward, beyond our utmost view. Of this manner of operation, every thing we see in the course of nature is as much an instance, as any part of the Christian dispensation.

1

243

CHAP. V.

Of the particular System of Christianity; the Appointment of a Mediator, and the Redemption of the World by him.

THERE is not, I think, any thing relating to Christianity, which has been more objected against, than the mediation of Christ, in some or other of its parts. Yet, upon thorough consideration, there seems nothing less justly liable to it. For,

66

I. The whole analogy of nature removes all imagined presumption against the general notion of a Mediator between God and man."* For we find, all living creatures are brought into the world, and their life in infancy is preserved, by the instrumentality of others; and every satisfaction of it, some way or other, is bestowed by the like means. So that the visible government, which God exercises over the world, is by the instrumentality and mediation of others. And how far his invisible government be, or be not so, it is impossible to determine at all by reason. And the supposition, that part of it is so, appears, to say the least, altogether as credible as the contrary.