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have been, all along, carried on by general laws, (pages 323, 324,) 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, genius, 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, in such degrees and manners, and with regard to such persons, rather than others; that the affairs of the world, being permitted to go on in their natural course so far, should, just at such a point, have a new direction given them by miraculous interpositions ; that these interpositions should be exactly in such degrees and respects only; all this may have been by general laws. These laws are unknown, indeed, to us; but no more unknown, than the laws from whence it is, that some die as soon as they are born, and others live to extreme old age; that one man is so superior to another in understanding ; with innumerable more things, which, as was before observed, we

cannot reduce to any laws, or rules, at all, though it is taken for granted, they are as much reducible to general ones as gravitation. Now, if the revealed dispensations of Providence, and miraculous interpositions, be by general laws, as well as God's ordinary government in the course of nature, made known by reason and experience ; there is no more reason to expect, that every exigence, as it arises, should be provided for by these general laws of miraculous interpositions, than that every exigence in nature should, by the general laws of nature ; yet there might be wise and good reasons, that miraculous interpositions should be by general laws; and that these laws should not be broken in upon, or deviated from, by other miracles.

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.

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The objections against Christianity, considered as a matter of fact, (page 351) having, in general, been obviated 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 shex, 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 shews 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, under 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, whieh, 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 execu. tion. 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 utinost 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.

CHAP. V.

OF THE PARTICULAR SYSTEM OF CHRISTIANITY; THE APPOINT

MENT 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,

1. The whole analogy of nature removes all imagined presumption against the general notion of “ a Mediator between God and man.” (1. Tim. ii. 5.) For we find, all living crea

, tures 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. There is then no sort of objection, from the light of nature, against the general notion of a mediator between God and man, considered as a doctrine of Christianity, or as an appointment in this dispensation ; since we find, by experience, that God does appoint mediators to be the instruments of good and evil to us, the instruments of his justice and his mercy. And the objection here referred to is urged, not against mediation in that high, eminent, and peculiar sense, in which Christ

is our mediator; but absolutely against the whole notion itself of a mediator at all.

II. As we must suppose that the world is under the proper moral government of God, or in a state of religion, before we can enter into consideration of the revealed doctrine concerning the redemption of it by Christ; so that supposition is here to to be distinctly taken notice of. Now, the divine moral government which religion teaches us, implies, that the consequence of vice shall be misery, in some future state, by the righteous judgment of God. That such consequent punishment shall take effect by his appointment, is necessarily implied. But, as it is not in any sort to be supposed, that we are made acquainted with all the ends or reasons for which it is fit future punishments should be inflicted, or why God has appointed such and such consequent misery should follow vice; and as we are altogether in the dark, how or in what manner it shall follow, by what immediate occasions, or by the instrumentality of what means; there is no absurdity in supposing, it may follow in a way analogous to that in which many miseries follow such and such courses of action at present; poverty, sickness, infamy, untimely death by diseases, death from the hands of civil justice. There is no absurdity in supposing future punishment may follow wickedness of course, as we speak, or in the way of natural consequence, from God's original constitution of the world; from the nature he has given us, and from the condition in which he places us: or, in a like manner, as a person rashly trifling upon a precipice, in the way of natural consequence, falls down; in the of natural consequence, breaks his limbs, suppose; in the way of natural consequence of this, without help, perishes.

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