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administers the government of the physical universe. In the mental world He administers His
government mediately through the properties and laws of mind, and immediately, by the direct
operation of the Holy Spirit. In the government and control of moral agents He makes use of all
kinds of moral influences, such as circumstances, motives, instruction, persuasion, and
example, but also works directly by the personal operation of the Holy Spirit on the intellect,
the will, and the heart.
2. THE EXTENT OF THIS GOVERNMENT.
Scripture explicitly declares this divine government to
be universal, Ps. 22:28,29; 103:17-19; Dan. 4:34,35; I Tim. 6:15. It is really the execution of His
eternal purpose, embracing all His works from the beginning, all that was or is or ever shall be.
But while it is general, it also descends to particulars. The most insignificant things, Matt. 10:29-
31, that which is seemingly accidental, Prov. 16:33, the good deeds of men, Phil. 2:13, as well as
their evil deeds, Acts 14:16, — they are all under divine control. God is King of Israel, Isa. 33:22,
but He also rules among the nations, Ps. 47:9. Nothing can be withdrawn from His government.
E. Extraordinary Providences or Miracles.
1. THE NATURE OF MIRACLES.
A distinction is usually made between providentia ordinaria and
providentia extraordinaria. In the former God works through second causes in strict accordance
with the laws of nature, though He may vary the results by different combinations. But in the
latter He works immediately or without the mediation of second causes in their ordinary
operation. Says McPherson: “A miracle is something done without recourse to the ordinary
means of production, a result called forth directly by the first cause without the mediation, at
least in the usual way, of second causes.”[Chr. Dogm., p. 183. Cf. also Hodge, Outlines of Theol.,
p. 275.] The distinctive thing in the miraculous deed is that it results from the exercise of the
supernatural power of God. And this means, of course, that it is not brought about by
secondary causes that operate according to the laws of nature. If it were, it would not be
supernatural (above nature), that is, it would not be a miracle. If God in the performance of a
miracle did sometimes utilize forces that were present in nature, He used them in a way that
was out of the ordinary, to produce unexpected results, and it was exactly this that constituted
the miracle.[Cf. Mead, Supernatural Revelation, p. 110.] Every miracle is above the established
order of nature, but we may distinguish different kinds, though not degrees, of miracles. There
are miracles which are altogether above nature, so that they are in no way connected with any
means. But there are also miracles which are contra media, in which means are employed, but
in such a way that something results which is quite different from the usual result of those
means.
2. THE POSSIBILITY OF MIRACLES.
Miracles are objected to especially on the ground that they
imply a violation of the laws of nature. Some seek to escape the difficulty by assuming with