The objections against the Christian dispensation, and the method by which it is carried on, having been thus obviated, in general, and together; the chief of them are considered distinctly, and the particular things objected to are shown credible, by their perfect analogy, each apart, to the constitution of nature. Thus, if man be fallen from his primitive state, and to be restored, and infinite wisdom and power engages in accomplishing our recovery: it were to have been expected, it is said, that this should have been effected at once; and not by such a long series of means, and such a various economy of persons and things; one dispensation preparatory to another, this to a further one, and so on through an indefinite number of ages, before the end of the scheme proposed can be completely accomplished; a scheme conducted by infinite wisdom, and executed by almighty power. But now, on the contrary, our finding that every thing in the constitution and course of nature is thus carried on, shows such expectations concerning revelation to be highly unreasonable; and is a satisfactory answer to them, when urged as objections against the credibility, that the great scheme of Providence in the redemption of the world may be of this kind, and to be accomplished in this manner. As to the particular method of our redemption, the appointment of a Mediator between God and man: this has been shown to be most obviously analogous to the general conduct of nature, _i.e._ the God of nature, in appointing others to be the instruments of his mercy, as we experience in the daily course of Providence. The condition of this world, which the doctrine of our redemption by Christ presupposes, so much falls in with natural appearances, that heathen moralists inferred it from those appearances: inferred that human nature was fallen from its original rectitude, and in consequence of this, degraded from its primitive happiness. However this opinion came into the world, these appearances kept up the tradition, and confirmed the belief of it. And as it was the general opinion under the light of nature, that repentance and reformation, alone and by itself, was not sufficient to do away sin, and procure a full remission of the penalties annexed to it; and as the reason of the thing does not at all lead to any such conclusion; so every day’s experience shows us, that reformation is not, in any sort, sufficient to prevent the present disadvantages and miseries, which, in the natural course of things, God has annexed to folly and extravagance.