A Review

of the whole

And now to look back on what has been faid. Since a particular Revelation, Argument, to fome more than others, is confonant to God's Proceedings in his Works of Creation and Providence, wherein he has made a visible Discrimination of Things, Creatures of different Orders, and Men with different Capacities, and means of Improvement; and fince a Revelation receives every thing, that is particular in it, both as to Perfons and Times, not fo much from the Juftice and Goodness, as from the Fore-knowledge of God, which chiefly confiders, what, in all Ages, will be moft beneficial to all Mankind; no Imputation of Partiality can poffibly fall upon God, tho' where this Favour extraordinary is imparted, there all grateful Acknowledgements are due. And, in like manner, tho' the Duration of Time be, in God's Account, of no avail; yet, fince in all Ages of the World he has, one way or other, made Difcoveries of himself, and of the true Religion, both to Jews and Gentiles, and, (upon the proper Ufe of the Means, which he afforded them) receiv'd them all along into Covenant, and a State of Salvation Since, according to the wife Appointment of God, it was requifite that there fhould be a Subordination of Difpenfations; the Gospel be ufher'd in gradually,

gradually, and not fully appear, till the World was fufficiently prepared for it: and, laftly, fince not long before it appear'd, all extraordinary Means of Knowledge were ceased, and both Jews and Gentiles funk into fuch wretched State of Degeneracy, as call'd loudly for a Reformation; then was there plainly no Cruelty in God's delaying the Chriftian Revelation fo long, but a great deal of Wisdom and Goodness both, in timing it just as he did. Once again, fince the Chriftian Religion, at its firft fetting out, by the Force and Influence of its Doctrine, made a wonderful Reformation in the World in general, and, while the Zeal of its Profeffors was warm, discovered it self abundantly, not only in the common Virtues, but in all the difficult Duties, that were enjoined them; and fince, notwithstanding the present Depravity of the Age, and the Wickedness, and Infidelity of too many nominal Chriftians, (which nevertheless is a Proof of the Truth of our holy Religion, in that it foretells that fuch a Defection, in the laft Days, would certainly come to pafs;) its good Effects are perceived in the general Order and Regularity, which are seen in moft Chriftian Countries, and in the Kk 3

Bishop of London's 2d Paftoral Letter.

exem

ness of

exemplary Piety and Holiness, which are found among many Chriftian Profeffors at this Day; this will be enough to affoil its Credit, and to juftify the Character, which the Apostle gives us of it; b The Grace of God, which bringeth Salvation, bath appeared to all Men, teaching us, that denying Ungodliness, and worldly Lufts, we bould live foberly, righteously, and godly, in this prefent World; looking for the bleffed Hope, and the glorious Appearing of the great God, and our Saviour Jefus Chrift, who gave himSelf for us, that he might redeem us from all Iniquity, and purify unto himself a peculiar People zealous of good Works.

The CONCLUSION.

The Folly Thus we have examin'd the several and Mad- Objections, which, of late, have been changing made against the Chriftian Revelation, Chriftia and have endeavour'd to evince, that nity for the Reli- the Prophefies contained in the Old, and gion of Na- the Miracles recorded in the New Tefta

ture.

ment (which are the external Evidences of its Divine Origin) are to be underftood in their primary and literal Senfe; and, confequently, answer the Purposes, for which they are intended; and that the Excellence of its Doctrines (which is

Tit. ii. 11, &c.

the

the internal Evidence of its coming from God) is fuch, as, upon Examination, is found to be confiftent with the Divine Attributes, confonant to the Dictates of right Reason, and highly perfective of human Nature. And now I think we may be allow'd to ask thofe, who are fo follicitous to depofe Chriftianity, and, in its place to advance human Reafon, as the only proper and perfect Rule of Duty, whether it gives them no Uneafinefs to think of abolishing a Religion, which, at first, was propagated, in fuch a wonderful manner, and by fuch incompetent means; which, at its firft Appearance in the World, was honour'd by the Converfion of fo many Men of Renown for their Learning, and diligent Enquiries after Truth; which, in its Infancy, was not only tried to the uttermoft, but even grew by Oppofition, and triumph'd over all the Power and Policy of its Adverfaries; which was confirmed by the blood and fufferings of fo many Martyrs, and Confeffors; is endear'd to us by the Wif dom of its Laws, and Purity of its Precepts; is recommended by the good Examples of many of its prefent Profeffors; and (with thefe Tokens of its Divine Extraction) is deriv'd from our Anceftors, and established by publick Authority: whether it gives them no Confufion, Kk 4

to

с

to think of erecting, in its Stead, a Scheme, which, like Nebuchadnezzar's Image, b Whofe Head was of pure Gold, Breaft and Arms of Silver,Belly and Thighs of Brafs, Legs of Iron, and Feet part of Iron, and part of Clay; (by giving every one a Licence to model for himself,) will produce as many different Religions in the World, as the Capacities, Educations, Paffions, Prejudices, Interefts, and Humours of Mankind are different; and thereby not only fill us with a perpetual Scepticism and Difquietude of Mind, and involve Society in everlasting and irreconcileable Difputes, but pave the way likewife for the fame Errors, Superftitions, and Deceits, that Revelation has happily deliver❜d us from, and bring the World into the Darkness of Heathenifm again.

In the name of wonder then, for which Reafon is it, that Men are fo defirous tod for fake the Fountain of livingWaters, and fo bufy at work to hew out to ourselves Cifterns, broken Cisterns,that can hold no Water? Is it becaufe our holy Religion has fo little regard to human Pride and Vanity, that it cafteth down Imaginations, and every high thing, that exalteth itself against the Knowledge of God, and bring

eth

‹ Dr. Burnet's ad Conference. • 2 Cor. x. 5.