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.