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religious and charitable teacher, for an exhibition of truth in his words, and for the exercise of love towards the Lord 6."
Further light will be thrown upon the doctrine of the Economy, by considering it as exemplified in the dealings of Providence towards man. The word occurs in St. Paul's Epistle to the Ephesians, where it is used for that series of Divine appointments viewed as a whole, by which the Gospel is introduced and realized among mankind, being translated in our version “ dispensation." It will evidently bear a wider sense, embracing the Jewish and patriarchal dispensations, or any Divine procedure, greater or less, which consists of means and an end. Thus it is applied by the Fathers to the history of Christ's humiliation, as exhibited in the doctrines of His incarnation, ministry, atonement, exaltation, and mediatorial sovereignty, and, as such, distinguished from the " theologia” or the collection of truths relative to His personal indwelling in the bosom of God. Again, it might with equal fitness be used for the general system of Providence by which the world's course is carried on; or, again, for the work of creation itself, as opposed to the absolute perfection of the Eternal God, that internal concentration of His Attributes in self-contemplation, which took place on the seventh day, when He rested from all the work which He had made. And since this everlasting and unchangeable quiescence is the simplest and truest notion we can obtain of the Deity, it seems to follow, that strictly speaking, all those so-called Economies or dispensations, which display His character in action, are but condescensions to the infirmity and peculiarity of our minds, shadowy representations of realities which are incomprehensible to creatures such as ourselves, who estimate every thing by the rule of association and arrangement, by the notion of a purpose and plan, object and means, parts and whole. What, for instance, is the revelation of general moral laws, their infringement, their tedious victory, the endurance of the wicked, and the "winking at the times of ignorance," but an “Economia” of greater truths untold, the best practical communication of them which our minds in their present state will admit? What are the phenomena of the external world, but a divine mode of conveying to the mind the realities of existence, individuality, and the influence of being on being, the best possible, though beguiling the imaginations of most men with a harmless but unfounded belief in matter as distinct from the impressions on their senses ? This at least is the opinion of some philosophers, and whether the particular theory be right or wrong, it serves as an illustration here of the great truth which we are considering. Or what, again, as others hold, is the popular argument from final causes but an “ Economia” suited to the practical wants of the multitude, as teaching them in the simplest way the active presence of Him, who after all dwells intelligibly, prior to argument, in their heart and conscience? And though on the mind's first mastering this general principle, it seems to itself at the moment to have cut all the ties which bind it to the universe, and to be floated off upon the ocean of intermi. nable scepticism; yet a true sense of its own weakness brings it back, the instinctive persuasion that it must be intended to rely on something, and therefore that the information given, though philosophically inaccurate, must be practically certain; a sure confidence in the love of Him who cannot deceive, and who has impressed the image and the thought of Himself and of His will upon our original nature. Here then we may lay down with certainty as a consolatory truth, what was but a rule of duty when we were reviewing the Economies of man; viz. that whatever is told us from heaven, is true in so full and substantial a sense, that no possible mistake can arise practically from following it. And it may be added, on the other hand, that the greatest risk will result from attempting to be wiser than God has made us, and to outstep in the least degree the circle which is prescribed as the limit of our range. This is but the duty of implicit faith in Him who knows what is good for us, and who has ordained that in our practical concerns intellectual ability should do no more than enlighten us in the difficulties of our situation, not in the solutions of them. Accordingly, we may safely admit the first chapter of the book of Job, the twenty-second of the first book of Kings, and other passages of Scripture, to be Economies, that is, representations conveying substantial truth in the form in which we are best able to receive it; and to be accepted by us and used in their literal sense, as our highest wisdom, because we have no powers of mind equal to the more philosophical determination of them. Again, the Mosaic Dispensation was an Economy, simulating (so to say) unchangeableness, when from the first it was destined to be abolished. And our Blessed Lord's conduct on earth abounds with the like gracious and considerate condescension to the weakness of His creatures, who would have been driven either to a terrified inaction or to presumption, had they known then as afterwards the secret of His Divine Nature.
o Clem. Strom. vii. 8, 9 (abridged). [Vide Plat. Leg. ii. 8, ÚTOTE Webdetai, kâu peudos néyn. Sext. Empir. adv. Log. p. 378, with notes. T and U. On this whole subject, vide the Author's “ History of my Religious Opinions,” notes F and G, pp. 343–363.]
I will add two or three instances, in which this doctrine of the Divine Economies has been wrongly applied ; and I do so from necessity, lest the foregoing remarks should seem to countenance errors, which I am most desirous at all times and every where to protest against.
For instance, the Economy has been employed to the disparagement of the Old Testament Saints; as if the praise bestowed on them by Almighty God were but economically given, that is, with reference to their times and circumstances; their real insight into moral truth being possibly below the average standard of knowledge in matters of faith and practice received among nations rescued from the rude and semi-savage state in which they are considered to have lived. And again, it has been even supposed, that injunctions, as well as praise, have been thus given them, which an enlightened age is at liberty to criticize; for instance, the command to slay Isaac has sometimes been viewed as an economy, based upon certain received ideas in Abraham's day, concerning the innocence and merit of human sacrifice. It is enough to have thus disclaimed participation in these theories, which of course are no objection to the general doctrine of the Economy, unless indeed it could be shown, that those who hold a principle are answerable for all the applications arbitrarily made of it by the licentious ingenuity of others:
Again, the principle of the Economy has sometimes been applied to the interpretation of the New Testament. It has been said, for instance, that the Epistle to the Hebrews does not state the simple truth in the sense in which the Apostles themselves believed it, but merely as it would be palatable to the Jews. The advocates of this hypothesis have proceeded to maintain, that the doctrine of the Atonement is no part of the essential and permanent evangelical system. To a conscientious reasoner, however, it is evident, that the structure of the Epistle in question is so intimately connected with the reality of the expiatory scheme, that to suppose the latter imaginary, would be to impute to the writer, not an economy (which always preserves substantial truth), but a gross and audacious deceit.
A parallel theory to this has been put forward by men of piety among the Predestinarians, with a view of reconciling the inconsistency between their faith and practice. They have suggested, that the promises and threats of Scripture are founded on an economy, which is needful to effect the conversion of the elect, but clears up and vanishes under the light of the true spiritual perception, to which the converted at length attain. This has been noticed in another connexion, and will here serve as one among many illustrations which might be given, of the fallacious application of a true principle. And so much upon the Economia.