CHRISTIANITY, CONSIDERED AS A SCHEME OR CONSTITUTION, IMPERFECTLY
COMPREHENDED.
As hath been now shown,[188] 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. It may be alleged, that this is a very partial answer
to such objections, or a very unsatisfactory way of obviating them:
because it does 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 above[189] 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;[190] 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 answer. And,
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_,[191] and establish _an
everlasting kingdom, wherein dwelleth righteousness_.[192] 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_:[193])--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._[194] Parts likewise of this economy are the miraculous
mission of the Holy Ghost, and his ordinary assistances given to good
men:[195] the invisible government, which Christ at present exercises
over his church: that which he himself refers to in these words: _In
my Father’s house are many mansions--I go to prepare a place for
you_:[196] 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 honor the Son, even as they honor the Father._[197] _All power
is given unto him in heaven and in earth._[198] _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._[199] Surely little 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_,[200] 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.[201]
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.
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_[202]
soever they appear to men, may be the very best means of accomplishing
the very best ends. And their appearing _foolishness_ is no presumption
against this, in a scheme so greatly beyond our comprehension.[203]
III. The credibility, that the Christian dispensation may have been,
all along, carried on by general laws,[204] 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 behavior of living agents is reducible to general
laws. But we know in a manner nothing, by what laws, storms, 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 to them.
It is 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. It is only from analogy, that we conclude the whole of it to be
capable of being reduced to 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.
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 indeed unknown 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,
though it is taken for granted, they are as much reducible to general
ones, as gravitation. 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 or miraculous
interpositions, than that every exigence in nature should be, by the
general laws of nature. Yet there might be wise and good reasons, why
miraculous interpositions should be by general laws; and why 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. 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. 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,[205] 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 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 roundabout 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, under the single notion of means and ends; so as that it may be
said, this is merely an end, and that merely a means, in his regard.
And whether there be not some peculiar absurdity in our very manner of
conception, concerning this matter, something contradictory arising
from our extremely imperfect views of things, it is impossible to say.
However, this 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 fruits, the very history of a
flower, are instances 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.[206] And there is a plan of things beforehand
laid out, which, 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 something further; 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.