PROVIDENCE (provq-dens), (Lat. firovidentia, foreseeing).
The word Providence is derived from the Latin (providentia, pro-vidcre), and originally meant foresight. The corresponding Greek word, rpopota, pro-noy-ya, means forethought. By a well-known figure of speech, called metonymy, we use a word denoting the means by which we accom plish anything to denote the end accomplished ; we exercise care over anything by means of foresight, and indicate that care by the word foresight. On the same principle the word Providence is used to signify the care God takes of the universe. As to its inherent nature it is the powerzvhich God exerts, without intermission, in and upon all the works of his hands. In the language of the schoolmen, it is a continual creation (creatio continua). But defined as to its visible manifestations, it is God's preservation and government of all things. As a thing is known by its opposites, the meaning of Providence is elucidated by considering that it is opposed to fortune and fortuitous acci dents.
Providence, considered in reference to all things existing, is termed by Knapp universal; in reference to moral beings, special; and in ref erence to holy or converted beings, particular.
1. Ditrine Acts. Providence is usually di vided into three divine acts: preservation, co operation, and government.
(1) Preservation. By preservation is signi fied the causing of existence to continue.
(2) Co-operation. Co-operation is the act of God which causes the powers of created things to remain in being. It is not pretended that the existence and the powers of things are ever sep arated, but only that they are distinguishable in mental analysis. Co-operation varies with the na ture of the objects towards which it is exer cised.
(3) Government. Government, as a branch of Providence. is God's controlling all created things so as to promote the highest good of the whole.
2. Proofs. Among the proofs of divine Provi dence may be reckoned the following:— (1) Analogous to Argument for Creation. One argument in proof of Providence is analo gous to one mode of proving a creation. If we cannot account for the existence of the world without supposing its coming into existence, or beginning to be, no more can we account for the world continuing to exist, without supposing it to be preserved; for it is as evidently absurd to suppose any creature prolonging as producing its own being.
(2) Love of God. A second proof of Provi dence results from the adniitted fact of creation. Whoever has made any piece of mechanism, there fore takes pains to preserve it. Parental affec tion moves those who have given birth to chil dren to provide for their sustentation and educa tion. It is both reasonable and Scriptural to con template God as sustaining the universe because he made it. Thus David, having premised that the world was made by God, immediately de scends to the course of his Providence (Ps. xxiii: 6; comp. ver. 13). The creation also evinces a Providence by proving God's right to rule, on the admitted principle that every one may do what he will with his own.
(3) Divine Perfection. A third proof of Providence is found in the divine perfections. Since, among the divine perfections, are all power and all knowledge, the non-existence of Provi dence, if there be none, must result from a want of will in God. But no want of will to exercise a Providence can exist, for God wills whatever is for the good of the universe, and for his own glory; to either of which a Providence is clearly indispensable. God therefore has resolved to ex ercise his power and knowledge so as to subserve the best ends with his creation.
(4) Prevalence of Order. A fourth proof of God's Providence appears in the order which pre vails in the universe. We say the order which pre vails, aware of the occasional apparent disorder that exists, which we have already noticed, and shall soon treat of again. That summer and win ter, seed-time and harvest, cold and heat, day and night, are fixed by a law, was obvious even to men who never heard of God's covenant with Noah. Accordingly the ancient Greeks designated the creation by a word which means order (K6crp.os). But our sense of order is keenest where we dis cern it in apparent confusion. The motions of the heavenly bodies are eccentric and intervolved, yet are most regular when they seem most law less. They were therefore compared by the earli est astronomers to the discords which blend in a harmony, and to the wild starts which often heighten the graces of a dance. Modern astronomy has revealed to us so much miraculous symmetry in celestial phenomena, that it shows us far more decisive proofs of a Ruler seated on the circle of the heavens, than were vouchsafed to the ancients.