By preservation is meant the constant supply of the necessary wants of all animated creatures, and the sustaining their being and their powers and faculties, together with the natural or fixed order and constitution of the universe. As the main spring of a watch constantly yet silently supplies to the wheels that power which enables them to fulfill the purposes or perform the motions for which they were fitted by art, so it is by the continued agency of the Creator that all things are sustained in their appointed courses, and enabled to accomplish those actions or operations upon which the well-being, and even the existence, of the universe depend. The preservation of the world is to be distinguished from the government of it, as we have already stated; and this distinction, as Sherlock has ably shown, is of much importance. For, as to sustain the natural faculties and powers of all creatures, is merely to continue that constitution or being with which they were at first created, it follows that the sins of wicked men are in no wise chargeable upon God, even though his power preserve the action of the very faculties which they misuse. It becomes the Creator to preserve the natures and faculties of the beings he has formed, and if they misuse these powers he can no more be blamed for this than for creating them at first with such powers. Hence all the objections offered upon the score of God's sustaining wicked men in life and being fall to the ground. The mere preservation of their natural powers does not imply the exertion of any influence, or the suggestion of any motive to induce them to employ those faculties in an unlawful manner, or for a wicked purpose. And it is evident that the withholding any power in every instance in which it was about to be abused, would entirely change the constitution of things--make [12] men mere puppets, and often frustrate the purposes of God both in delivering the righteous and punishing the wicked in this world. That God does occasionally thus withhold his blessings and interfere with men in many ways, is certain. But this we will consider under the head of government, as it is quite a different branch of the subject, and entirely distinct from that constant and uninterrupted agency by which the natural constitution of things is sustained and perpetuated.

      This agency is not less certain, because it is insensibly and silently exerted. The motions of the earth and of the heavenly bodies are constant, but imperceptible. The grateful dews of heaven descend invisibly, and are perhaps noticed only in the bloom they leave upon the meadows. Thus the invisible agency of the Divine Being is perceived and demonstrated in its effects; as the human spirit, though unseen, is known by the actions which it performs; and the Creator thus sustains the universe, as the human heart supplies life to the frame by its unwearied action by night and by day, when we are awake or asleep, in motion, or at rest, though we may be wholly unconscious and insensible of its beating.

      That the power of God is exerted in sustaining and preserving the world equally as in its creation, is expressly asserted by the apostle Peter. "By the word of God," says he, "the heavens were of old, and the earth subsisting from the water and by water, by which the world that then was, being deluged with water, perished. But the present heavens and the earth, by the same word are treasured up, being kept for fire to a day of judgment, and destruction of ungodly men." The same phraseology is here used to express the Divine agency in preserving the world as in creating it. The worlds were made by the "word of God"--they are "treasured up" and "kept" by "the same word."

      It is, too, upon the preserving care of God and his goodness in supplying the wants of his creatures that the ancient saints have delighted to dwell. "By terrible things in righteousness," says David, "wilt thou answer us, O God of our salvation; who art the confidence of all the ends of the earth, and of them that are afar off upon the sea: which by his strength setteth fast the mountains; being girded with power: which stilleth the noise of the sea, the noise of their waves and the tumult of the people. They also that dwell in the uttermost parts are afraid of thy tokens thou makest the outgoings of the morning and evening to rejoice. Thou visitest the earth, and waterest it: thou greatly enrichest it with the river of God, which is full of water: thou preparest them corn, when thou hast so provided for it. Thou waterest the ridges thereof abundantly; thou settest the furrows thereof: thou makest it soft with showers; thou blessest the springing thereof; thou crownest the year with thy goodness; and thy paths drop fatness. They drop upon the pastures of the wilderness; and [13] the little hills rejoice on every side. The pastures are clothed with flocks: the valleys also are covered over with corn: they shout for joy, they also sing." And again in the 104th Psalm:--"Bless the Lord, O my soul. O Lord my God, thou art very great; thou art clothed with honor and majesty: who coverest thyself with light as with a garment; who stretchest out the heavens like a curtain; who layeth the beams of his chambers in the waters; who maketh the clouds his chariot; who walketh upon the wings of the wind; who maketh his angels spirits; his ministers a flaming fire; who laid the foundations of the earth, that it should not be removed for ever. Thou coveredst it with the deep as with a garment: the waters stood above the mountains. At thy rebuke they fled: at the voice of thy thunder they hasted away. They go up by the mountains; they go down by the valleys unto the place which thou hast founded for them. Thou hast set a bound that they may not pass over, that they turn not again to cover the earth. They give drink to every beast of the field: the wild asses quench their thirst. By them shall the fowls of heaven have their habitation, which sing among the branches. He watereth the hills from his chambers: the earth is satisfied with the fruit of thy works. He causeth the grass to grow for the cattle, the herb for the service of man, that he may bring forth food out of the earth; and wine that maketh glad the heart of man, and oil to make his face to shine, and bread which strengtheneth man's heart. The trees of the Lord are full of sap; the cedars of Lebanon which he hath planted; where the birds make their nests: as for the stork, the fir-trees are her house. The high hills are a refuge for the wild goats, and the rocks for the conies. He appointed the moon for seasons: the sun knoweth his going down. Thou makest darkness, and it is night, wherein all the beasts of the forest do creep forth. The young lions roar after their prey, and seek their meat from God. The sun ariseth, they gather themselves together, and lay down in their dens. Man goeth forth unto his work, and to his labor, until the evening. O Lord, how manifold are thy works! in wisdom hast thou made them all: the earth is full of thy riches; so is this great and wide sea, wherein are things creeping innumerable, both small and great beasts. There go the ships; there is that leviathan, whom thou hast made to play therein. These wait all upon thee, that thou mayest give them their meat in due season. That thou givest them, they gather: thou openest thine hand, they are filled with good. Thou hidest thy face, they are troubled; thou takest away their breath, they die, and return to their dust. Thou sendest forth thy spirit, they are created; and thou renewest the face of the earth. The glory of the Lord shall endure forever: the Lord shall rejoice in his works." [14]

      The same doctrine, as we have already shown, is taught under the New Institution. How striking and beautiful are the sayings of our Lord in his sermon on the mount! "I charge you, be not anxious about your life, what you shall eat or what you shall drink; nor about your body, what you shall wear. Is not life a greater gift than food, and the body than raiment? Observe the fowls of heaven. They neither sow nor reap. They have no storehouse; but your heavenly Father feeds them. Are you not much more valuable than they? Besides, which of you can by his anxiety prolong his life one hour? And why are you anxious about raiment? Mark the lilies of the field. How do they grow? They toil not: they spin not. Yet I affirm that even Solomon in all his glory was not equally adorned with one of these. If, then, God so array the herbage, which to-day is in the field, and to-morrow will be cast into the oven, will he not much more array you, O you distrustful! Therefore say not anxiously (as the heathens do), What shall we eat; or what shall we drink; or with what shall we be clothed? For your heavenly Father knows that you need all these things. But seek first the kingdom of God and the righteousness required by him; and all these things shall be superadded to you." It was he also who taught his disciples to address to the Father the petition, "Give us this day our daily bread."

      It were much to be desired that Christians manifested in our day that confidence in the superintending care of God which so well becomes their profession. It must be very evident to the most casual observer, that in this, as well as in almost everything else, they have sadly apostatized from ancient Christianity. Nothing is more certain indeed than that in this respect they are now far excelled--(I am ashamed to write it)--even by the ignorant Turks! These indeed have a strong dependence upon Providence. We are told that while Burchardt was on the road to Mecca, where provisions are often scarce, he contrived very dexterously to put some bread which had been left into his sleeve. Upon this a Turk said to him, "Now I have discovered you! You are a Christian dog, and because you did not trust Providence for a single day, you have stolen the bread."

      There is nothing more conducive to the happiness as well as the safety of the Christian, than to encourage himself in a constant dependence upon God, "who giveth us all things richly to enjoy;" and nothing more honorable to him or consonant with his profession than to abound in thanksgivings to Cod "at all times for all things." Nor is there on the other hand anything more incompatible or inconsistent with his character than unthankfulness and ingratitude. We can not, however, better close our reflections upon this subject than by the following [15]

"WORD FROM OLD HUMPHREY ON UNREASONABLENESS.

      "Surely man is the most unreasonable of all God's creatures. Feed the birds of the air, or the beasts of the field, and they will be satisfied; but the more that is given to man, the more he requires."

      "If he have riches, he will hug his bags of gold, and carry out his plans to increase them. If he have estates, he will join house to house, field to field, and vineyard to vineyard: give him a country, or a kingdom, and he will crave for more.

      "When we rise in the morning, we expect to pass through the day prosperously. If we lie down to rest at night, we expect to enjoy refreshing slumber. If we propose a journey, we expect to perform it unmolested and uninjured.

      "If we pass through one birthday, we expect to arrive at another in good health; to eat and to drink, to ride and to walk, to wake and to sleep, in peace; without considering that these things can not take place unless God, of his infinite mercy, keep us from a thousand temptations, and deliver us from ten thousand dangers.

      "So continually are we partaking of God's blessings, that we look on them as things of course; the seed we sow must, in our apprehension, spring up abundantly; our tables must be provided for, and the mercies of yesterday must be supplied to-day, and those of this year continued to us through the next. How seldom do we offer up the prayer, 'Give us this day our daily bread,' with a full consciousness of our entire dependence on our heavenly Father for our earthly supplies; and how frequently do we feel more gratitude to our fellow worms for a passing act of kindness, than to the Lord of life and glory, for his permanent and unmerited mercies. We bow and cringe to a fellow-sinner, to obtain at his hands the empty baubles of an hour; while the love of the Redeemer of the world, the means of favor, and the hope of eternal glory, are sought for with indifference.

      "Let us look more on our common mercies as the gifts of God. Let our health and our strength, our days and our nights, our bits and our drops, and our meanest comforts, be regarded as being bestowed by a heavenly benefactor, and bear in mind our own unworthiness, that we may be more reasonable in our desires, and more grateful when they are attained."

R. R. 1836.      

Source:

Robert Richardson. "The Providence of God.--No. 5: Preservation." The Millennial Harbinger 7 (September 1836): 385-389.

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