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that finally, and upon the whole, every one shall receive the exact measure of his deserts, at the completion of God's moral government; but during its progress, we know not but that vicarious punishment may not only be fit, but even necessary. Moreover, this method of redemption, by the vicarious satisfaction of Christ, has this unanswerable justification, that it manifestly tends to vindicate the authority of God's law, and to deter His creatures from sin.

In the pious exercise of our understanding then, let reason have her due office, of reverentially inquiring into God's dispensations;-yet if the ends and methods thereof be beyond our comprehension, let us not absurdly argue from our ignorance, and miscall it reasoning. If any part of Scripture can be proved contrary to reason, let it be given up; but let not poor, imperfect creatures such as we, object against an infinite scheme, because we do not comprehend some of its parts, especially when the very things objected against, quite correspond to the Analogy of Nature, and to our own daily experience. And this more especially, since

Lastly, not only reason, but also the whole Analogy of Nature, shows that we must not expect equal information in matters of the divine conduct, and in those of our own duty. Now the above objections are against matters, in which we are not actively concerned,

viz., against the method appointed by the Divine Being for our redemption. Whereas what our duty is, in consequence of this gracious dispensation, is express, plain and obvious. Here again, the natural constitution of the world, and the Christian dispensation, are analogous ;under the former, which is, on the whole, as mysterious to us, as the latter, God has given us all things pertaining to natural life; and in the latter, "all things pertaining to (spiritual life or) godliness." The things essential for our well-being, in each case, being afforded, though the methods and reasons and causes in general be hidden from us.

CHAPTER VI.

OF THE WANT OF UNIVERSALITY IN REVELATION; AND OF THE SUPPOSED DEFICIENCY IN THE PROOF OF IT.

ARGUMENT.-Objections against Christianity, on the ground of the doubtfulness of its Evidence, and its want of Universality, answered by the Analogy of Nature, wherein we are obliged to act on very doubtful evidence generally, and wherein we see God's blessings bestowed in various degrees. Doubtfulness in its evidences, may be the trial of our temper of mind, as external temptations form the probation of our conduct. Even extreme doubtfulness puts us in a sort of probation. The evil results of carelessness and obstinacy in religion, analogous to those in our temporal concerns. The evidence sufficient for a candid and willing mind.

Two principal objections have been raised against Christianity-one, that its evidences appear doubtful ;

the other, that it is not universal. As if God should not have bestowed any favours at all upon us, except in the exact measure that we think fitting; or that because He does not bestow them upon all, He should not upon any suppositions contradicted by the whole Analogy of Nature.

For what is the evidence whereon men act in temporal matters? There are difficulties and uncertainties of all kinds; as well as to the actual preponderance of the good they seek, above the pains they take for it; as also in the relative enjoyment it may afford, from the intervening change of temper, or of satiety, or ill health, &c. Besides, numberless accidents may thwart their schemes altogether: the falsehood of men, or the appearance of things may deceive them. So that in innumerable cases, the probability of real advantage, or of ultimate success, is very doubtful. doubtful. And yet men perpetually engage in pursuits, in spite of all this uncertainty. Then as to Revelation not being universal. Do we not see that God bestows His gifts of health, fortune, or talents, with the most promiscuous variety? giving abundance to some, and a scanty share to others? Yet, notwithstanding all this uncertainty and variety, the world is under the moral government of God.

Moreover, as neither the Jewish nor Christian revelation have been universal, so they have each, at

different times, had different degrees of evidence. The Jews between Moses and the Captivity, had higher evidence than those in later ages; as the Christians in apostolic and primitive times, had the higher evidence of miracles above what we have now, and also a presumptive proof from the lives of professors. But we and future ages, may have a strong evidence, which they could not have, arising from the fulfilment of prophecy.

Further, supposing religion to be vouchsafed with different degrees of evidence, with all the varying intermediate shades thereof, from the bare probability to the full conviction; and that, in consequence, some men enjoyed but twilight glimmerings, whilst others were under a clearer influence, enlivening and directing them; yet this would only be perfectly analogous to the distribution of Providence, as to other blessings. Hence that some, the Heathens, have received no light from Scripture; that others, as Mahometans, have only had indirect benefit from it; others, as in Popish countries, have had it adulterated; whilst others, in Protestant lands, have been blessed with it in genuine simplicity and proper evidence; and yet even these latter not so fully as to satisfy their curiosity, but only to be a rule of life and duty:—all this variety in religious advantages, is nothing but what may be

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