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. CHAPTER V. OF A MEDIATOR, AND REDEMPTION BY HIM. Nothing in Christianity is so much objected to as the position assigned to Christ; yet nothing is more unjust. The whole world exhibits mediation. I. _Our existence, and all its satisfactions, are by the medium of others._ =1.= If so in the natural world, why not in the spiritual? =2.= The objection therefore is not only against _Christ’s_ mediation, but _all_ mediation. II. _We cannot know all the ends for which God punishes, nor by whom he should punish._ =1.= Future punishment may be as natural a sequence of sin, as a broken limb is of falling from a precipice. =2.= This is not taking punishment out of the hands of God, and giving it to nature; it is only distinguishing ordinary events from miraculous. III. _In natural providence, God has made provision that the bad consequences of actions do not always follow._ =1.= We may say God could have prevented all evil. But we see he permits it, and has provided relief, and even sometimes perfect remedies for it. 1.) Thus the bad consequences of trifling on a precipice may be prevented by a friend, if we do not reject his assistance. 2.) We may ourselves do much towards preventing the bad consequences of our misdeeds. 3.) Still more if assisted. =2.= It might have been perfectly just if it were not so; but that it is so, shows compassion, as distinguished from goodness. =3.= The course of nature affords many instances of such compassion.