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.