23. What is the old doctrine of concursus, and the distinction betiveen u previous" and " simultaneous" concursus ?
This was an attempt to construct a philosophical explanation of the truth upon this subject taught in Scripture, rather than a simple statement of that truth, or a legitimate deduction from it. It was a product of the schoolmen, held by the disciples of Thomas Aquinas, and the orthodox party among the Komanists generally, and by almost all the early Protestant divines.
Previous concursus is that act of God wherein, by flowing into causes and their principles, he excites his creatures to act, and determines them to perform one action rather than another.
Simultaneous concursus is the influence of God upon the creature, continued and considered as carried over into their act. As he determined them to perform the act, so he concurs with them in the production of the act.
These theologians distinguished between the action viewed physically as an entity, and its moral quality. The action was from God ; the moral quality, if evil, was from man. As when a man strikes an untuned harp, the sound is from him, the dis- cord is from the disorder of the instrument. Concerning this theory we have to say, that while we fully believe that man lives and moves and has his being in God, and that God works in man to will and to do of his good pleasure ; that he has eternally fore- ordained whatsoever comes to pass, and now providentially con-
214 PROVIDENCE.
trols all the actions of all his creatures so that his eternal pur- poses are fulfilled ; — yet this theory of concursus, 1st, in the first place attempts to explicate the nature of this divine influence, which is not supernaturally revealed, and which transcends our natural faculties. 2d. In vindicating the dependence of the crea- ture, it denies the efficiency of second causes, makes God the only real agent in the universe, and logically leads to Pantheism. 3d. It fails to make the distinction which the Scriptures do between the relation which God sustains to the good actions of men, and that which he sustains to their evil actions.
It is enough for us to know that there is a constant, most holy, wise, and powerful influence exerted by the infinite spirit of God upon the dependent souls of men ; we can never logically analyze it.
24. How far do the Scriptures teach anything as to the na- ture of God's providential government ?
The mode in which the divine agency is exerted is left entirely unexplained, but the fact that God does govern all his creatures and all their actions is expressly stated and everywhere assumed, and many of the characteristics of that government are set forth.
It is declared —
1st. To be universal. — Ps. ciii., 17-19 ; Dan. iv., 34, 35 ; Ps. xxii., 28-29.
2d. Particular.— Matt, x., 29-31.
3d. It embraces the thoughts and volitions of men and events apparently contingent. — Prov. xxi., 1 ; xvi., 9, 33 ; xix., 21 ; 2 Chron. xvi., 9.
4th. It is efficacious. — Lam. ii., 17 ; Ps. xxxiii., 11 ; Job xxiii., 13.
5th. It is the execution of his eternal purpose, embracing all his works from the beginning in one entire system. — Acts xv., 18; Epb. i., 11 ; Ps. civ., 24 ; Isa. xxviii., 29.
6th. Its chief end is his own glory, and subordinately thereto, the highest good of his redeemed church. — Kom. ix., 17 ; xi., 36; viii., 28.
25. Hoiv can the existence of moral and physical evil be re- conciled with the doctrine of God's providential government ?
OBJECTIONS ANSWERED. 215
The mystery of the origin and permission of moral evil we can not solve.
As to physical evil we answer —
1st. That it is never provided for as an end in itself, but al- ways a means to an overbalancing good.
2d. That in its existing relations to moral evil as corrective and punitive, it is justified alike by reason and conscience as per- fectly worthy of a wise, righteous, and merciful God.
26. Show that the apparently anomalous distribution of hap- piness and misery in this world is not inconsistent with the doc- trine of providence.
1st. Every moral agent in this world has more of good and less of evil than he deserves.
2d. Happiness and misery are much more equally distributed in this world than appears upon the surface.
3d. As a general rule, virtue is rewarded and vice punished even here.
4th. The present dispensation is a season of education, pre- paration, and trial, and not one of rewards and punishments.— See Ps. lxxiii.
CHAPTER XIV.
THE ORIGINAL STATE OF MAN.
We must preface this inquiry with an attempt to answer cer- tain psycological questions concerning the constitution of human nature, which are necessary to prepare the way for the clear un- derstanding of the Scriptural doctrines as to the relation of man to God's moral government, his fall, his estate in sin, and his re- generation and sanctification by the Holy Spirit.