Statement of the Doctrine.
Providence includes not only preservation, 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 sequence of all events, so as to render certain the accomplishment of all his purposes. Of this providential government the Scriptures teach, (1.) That it is universal, including all the creatures of God, and all their actions. The external world, rational and irrational creatures, things great and small, ordinary and extraordinary, are equally and always under the control of God. The doctrine of providence excludes both necessity and chance from the universe, substituting for them the intelligent and universal control of an infinite, omnipresent God. (2.) The Scriptures also teach that this government of God is powerful. It is the universal sway of omnipotence 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, inconsistent with his infinite holiness, or which the highest moral excellence 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 nature of his creatures. But men have insisted upon answering the questions, How does God govern the world? What is the relation between his agency and the efficiency of second causes? and especially, How can God’s absolute control be reconciled with the liberty of rational agents? These are questions which never can be solved. But as philosophers insist upon answering them, it becomes necessary 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 relation to the world, it will be proper to present a brief outline of the argument, in support of the truth of the doctrine as stated above.
A. Proof of the Doctrine.
This doctrine necessarily flows from the Scriptural idea of God. He is declared to be a personal being, infinite in wisdom, goodness, and power; to be the Father of Spirits. From this it follows not only that He acts intelligently, *i.e.,*with a view to an end, and on sufficient reasons, but that He must be concerned for the good of creatures rational and irrational, great and small. The idea that God would create this vast universe teeming with life in all its forms, and exercise no control over it, to secure it from destruction or from working out nothing but evil, is utterly inconsistent with the nature of God. And to suppose that anything is too great to be comprehended in his control, or anything so minute as to escape his notice; or that the infinitude of particulars can distract his attention, is to forget that God is infinite. It cannot require any effort in Him, the omnipresent and infinite intelligence, to comprehend and to direct all things however complicated, numerous, or minute. The sun diffuses its light through all space as easily as upon any one point. God is as much present everywhere, and with everything, as though He were only in one place, and had but one object of attention. The common objection to the doctrine of a universal providence, founded on the idea that it is incompatible with the dignity and majesty of the divine Being to suppose that He concerns himself about trifles, assumes that God is a limited being; that because we can attend to only one thing at a time, it must be so with God. The more exalted are our conceptions of the divine Being, the less shall we be troubled with difficulties of this kind.
Proof from the Evidence of the Operation of Mind everywhere.
The whole universe, so far as it can be subjected to our observation, exhibits evidence of God’s omnipresent intelligence and control. Mind is everywhere active. There is everywhere manifest the intelligent adaptation of means to an end; as well in the organization of the animalcule which it requires the microscope to reveal, as in the order of the heavenly bodies. This mind is not in matter. It is not a blind vis naturæ. It is, and must be the intelligence of an infinite, omnipresent Being. It is just as much beyond the power of a creature to form an insect, as it is to create the universe. And it is as unreasonable to assume that the organized forms of the vegetable and animal worlds are due to the laws of nature, as it would be to assume that a printing-press could be constructed to compose a poem. There is no adaptation or relation between the means and the end. Wherever there is the intelligent adaptation of means to an end, there is evidence of the presence of mind. And as such evidence of mental activity is found in every part of the universe, we see God ever active and everywhere present in all his works.