CHAPTER IV.

CHRISTIANITY A SCHEME IMPERFECTLY UNDERSTOOD.

In the last chapter it was shown that we might expect, beforehand, that a revelation would contain strange things, and things liable to great objections.

This abates the force of such objections, or rather precludes them.

But it may be said this does not show such objectionable things to be good, or credible.

It was a sufficient answer [ch. vii. part i.] to objections against the course of nature, that it was a _scheme_, imperfectly comprehended.

If Christianity be a scheme, the like objections admit of a like answer.

[In studying this chapter, let chap. vii. part i. be kept in view.]

I. _Christianity is a scheme, beyond our comprehension._

=1.= God’s _general_ plan is to conduct things _gradually_, so that, finally, every one shall receive what he deserves.

=2.= Christianity is a _particular_ arrangement, under this general plan: is a part of it, and conduces to its completion.

=3.= It is itself a complicated and mysterious economy.

1.) Its arrangements began from the fall of man.

2.) Various dispensations, patriarchal, prophetic, &c. were preparatory to it.

3.) At a certain juncture in the condition of the world Jesus Christ came.

4.) The mission of the Holy Ghost was part of this economy.

5.) Christ now presides over it, and will establish the church, judge the world, give up the kingdom, &c. &c.

=4.= Of course, we can comprehend but little of such a scheme.

=5.= We plainly see, from what is revealed, that there is very much unrevealed.

=6.= Thus it is evident that we are as little capable of judging as to the whole system of religion, as we are as to the whole system of nature.

II. _In both material and spiritual things, means are used to accomplish ends._

=1.= Hence a thing may seem foolish to us, because we do not know its object and end.

=2.= Its seeming foolish to us, is no proof that it is so.

III. _Christianity is carried on by general laws, no less than nature._

=1.= Why do we say there are _laws of nature_?

1.) We indeed know some such. But nothing of the laws of many things, _e.g._

· Pestilence. · Storms. · Earthquakes. · Diversities of human powers. · Association of ideas.

2.) Hence we call many things _accidental_, which we know are not matters of chance, but are subject to general laws.

3.) It is a very little way that we can trace things to their general laws.

4.) We attribute many things to such laws, only by analogy.

=2.= Just for the same reasons, we say that miracles comport with God’s _general laws of wisdom_. These laws may be unknown to us; but no more so than those by which some die as soon as born, or live to old age, or have superior understandings, &c.

=3.= We see no more reason to regard the frame and course of nature as a scheme, than we have to regard Christianity as such.

1.) If the first is a scheme, then Christianity, if true, would be _likely_ to be a scheme.

2.) As Christianity is revealed but in part, and is an arrangement to accomplish ends, there would of course seem to us, in it, irregularities; just as we see in nature.

3.) Therefore objections against the one, are answered in the same manner as objections against the other.

* * * * *

Having, in a previous chapter, [ch. iii.,] answered objections to Christianity _as a matter of fact_, and in this, as a general question of _wisdom and goodness_, the next thing is to discuss _objections in particular_.

As one of these is directed against _the scheme_, as just now described, it will be considered here.

_Objec._ Christianity is a roundabout, and perplexed contrivance; just such as men, for want of understanding or power, are obliged to adopt, in their designs.

_Ans._ 1.) God uses just such complex arrangements in the natural world. The mystery is quite as great in nature as in grace.

2.) We do not know what are means, and what are ends.

3.) The natural world, and its government, are not fixed, but progressive.

4.) Great length of time is required in some changes; _e.g._ animals, vegetables, geological periods, &c.

5.) One state of life is a preparation and means for attaining another.

6.) Man is impatient, but Jehovah deliberate.