l sustained by
God's will in Providence, subject, however, to be suspended or revoked
according to His pleasure. In the second, which resembles in some
respects the doctrine of "occasional causes," all natural effects are
ascribed to powers not _imparted_, but _impressed_, not belonging to the
natural agent, but communicated by impulse _ab extra_; and God's will is
represented as the only efficient cause in Nature. In both forms of the
theory, the agency of God and the instrumentality of natural means are,
in a certain sense, acknowledged; but in the _former_, second causes are
apt to be regarded as if they were self-existent and independent of God;
in the _latter_, second causes are apt to be virtually annulled, and all
events to be regarded as the immediate effects of Divine volition. Both
extremes are dangerous. For, on the one hand, the operation of second
causes cannot be regarded as necessary and independent, without severing
the tie which connects the created universe with the will of the
Supreme; and, on the other hand, the operation of second causes cannot
be excluded or denied, without virtually making God's will _the only
efficient cause_, and thereby charging directly and immediately on Him,
not only all the physical changes which occur in Nature, but also all
the volitions and actions of His creatures. In order to guard against
these opposite and equally dangerous extremes, we must hold the real
existence and actual operation of "second causes;" while we are careful,
at the same time, to show both that whatever powers belong to any
created being were originally conferred by God, and also that they are
still preserved and perpetuated by Him, subject to his control, and
liable to be suspended or revoked, according to the pleasure of His
will. We would thus have _one First_, and MANY SECOND CAUSES; the former
_supreme_, the latter _subordinate_; really distinct, but not equally
independent, since "second causes" are, from their very nature, subject
to the dominion and control of that Omniscient Mind which called them
into being, and which knows how to overrule them all for the
accomplishment of His great designs.

We are aware that some are unwilling to acknowledge the _efficiency_ of
any "second causes," and seek to resolve all events, even such as are
brought about by the volitions of men, into the will of God, as the only
Agent in Nature. Others, again, admitting the existence of created
spirits, and their