Scriptural Doctrine on the Subject. Between the two extremes of representing preservation as a mere negative act, a not willing to destroy, which denies any con- tinued efficiency of God in the world ; and the theory which re- solves everything into the immediate agency of God, denying the reality of all second causes, is the plain doctrine of the Scriptures, which teaches that the continuance of the world in existence, the i preservation of its substance, properties, and forms, is to be referred ' to the omnipresent power of God. He upholds as He creates all things, by the word of his power. How He does this it is vain to inquire. So long as we cannot tell how we move our lips, or how mind can operate on matter, or in what way the soul is present and operative in the whole body, it requires little humility to suppress the craving curiosity to know how God sustains the universe with all its hosts in being and activity. The theologians of the seven- teenth century endeavoured to explain this by a general concursus, or, as they called it, influx of God into all his creatures. It is said to be an " Actus positivus et directus, quo Deus in genere in causas efficientes rerum conservandas iufluxu vero et reali influit, ut in natura, proprietatibus et viribus suis persistant ac permaneant." ^ But what do we gain by saying that the soul by " a true and real influx " operates in every part of the body. The fact is clearly revealed that God's agency is always and everywhere exercised in the preservation of his creatures, but the mode in which his effi- ciencj'- is exerted, further than that it is consistent with the nature of the creatures themselves and with the holiness and goodness of God, is unrevealed and inscrutable. It is best, therefore, to rest satisfied with the simple statement that preservation is that om- nipotent energy of God by which all created things, animate and inanimate, are upheld in existence, with all the pi'operties and powers with which He has endowed them.
§ 2. Government. Statement of the Doctrine. Providence includes not only pi-eservation, but government. The latter includes the ideas of design and control. It supposes an end to be attained, and the disposition and direction of means for its accomplishment. If God governs the universe He has some great end, including an indefinite number of subordinate ends, towards which it is directed, and He must control the secuence of
1 Hollaz, Examen Theohgicum, edit. Leipi'g 1763, p. 441.
582 PART I. — THEOLOGY. [Ch. XI. — Providenck.
all events, so as to render certain the accomplishment of all his purposes. Of this providential government the Scriptures teach, (1.) That it is ttfuversal., including all the creatures of God, and all their actions. The external world, rational and irrational crea- tures, things great and small, ordinary and extraordinary, are equally and always under the control of God. The doctrine of f providence excludes both necessity and chance from the universe, •■ sulbstituting for them the intelligent and universal control of an in- : finite, omnipresent God. (2.) The Scriptures also teach that this ; government of God is powerful. It is the universal sway of om- nipotence which renders certain the accomplishment of his designs, which embrace in their compass everything that occurs. (3.) That it is wise ; which means not only that the ends which God has in view are consistent with his infinite wisdom, and that the means employed are wisely adapted to their respective objects, but also that his control is suited to the nature of the creatures over which it is exercised. He governs the material world according to fixed laws which He himself has established ; irrational animals by their instincts, and rational creatures agreeably to their nature. (4.) God's providence is holy. That is, there is nothing in the ends proposed, the means adopted, or the agency employed, incon- sistent with his infinite holiness, or which the highest moral excel- lence does not demand. This is all that the Scriptures reveal on this most important and difficult subject. And here it were well could the subject be allowed to rest. It is enough for us to know that God does govern all his creatures and all their actions, and that his government while absolutely efficacious is infinitely wise and good, directed to secure the highest ends, and perfectly consistent with his own perfections and with the natui'e of his crea- tures. But men have insisted upon answering the questions. How does God govern the world ? What is the relation between his agencyjind the efficiency of second causes ? and especially. How can God's absolute control be reconciled with the liberty of ra- tronal ageiits? These are questions which never can be solved. But as philosophers insist upon answering them, it becomes neces- sary for theologians to consider those answers, and to show their fallacy when they conflict with the established facts of revelation and experience. Before considering the more important of the theories which have been advanced to explain the nature of God's providential government, and his relktion to the world, it will be proper to present a brief outline of the argument, in support of the truth of th? doctrine as stated above.