ist are a
particular instance; they are not anomalous, but a striking manifestation
of a great principle which pervades the whole economy of divine
providence. These sufferings, so far from being inconsistent with the
goodness of God, are a stupendous display of that sublime mercy which is
over all his works. To illustrate this position, and clear it of sceptical
cavils and objections, is the main object of the present chapter.

Section I.

The sufferings of Christ not unnecessary.

Because the necessity of Christ's death and sufferings is not manifest at
first view, or because the utility of them is not seen, it is concluded by
some that they were wholly useless, and consequently inconsistent with the
infinite goodness ascribed to the Ruler of the world. We shall content
ourselves with disposing of this objection in the words of Bishop Butler.
"To object against the expediency or usefulness of particular things
revealed to have been done or suffered by him," says he, "because we do
not see how they were conducive to those ends, is highly absurd. Yet
nothing is more common to be met with than this absurdity. But if it be
acknowledged beforehand, that we are not judges in this case, it is
evident that no objection can, with any shadow of reason, be urged against
any particular part of Christ's mediatorial office revealed in Scripture,
till it can be shown positively, not to be requisite, or conducive, to the
ends proposed to be accomplished; or that it is in itself
unreasonable."(195)

Again: "It is indeed," says he, "a matter of great patience to reasonable
men to find people arguing in this manner; objecting against the
credibility of such particular things revealed in Scripture, that they do
not see the necessity or expediency of them. For, though it is highly
right, and the most pious exercise of our understanding, to inquire with
due reverence into the ends and reasons of God's dispensations; yet, when
those reasons are concealed, to argue from our ignorance, that such
dispensations cannot be from God, is infinitely absurd. The presumption of
this kind of objection seems almost lost in the folly of them. And the
folly of them is yet greater, when they are urged, as usually they are,
against things in Christianity analogous, or like to those natural
dispensations of Providence which are matters of experience. Let reason be
kept to, and if any part of the Scripture account of