God's Care for Every Person

It is interesting to see how many passages there are in the Scriptures which speak of God's protection of animals, even of those which are the least considerable. He  takes care of the cattle of the fields; he feeds the young lions; he plants the cedars where the birds build their nests. "Behold the fowls of the air," says the Saviour, "for they sow not, neither do they reap, nor gather into barns; yet your heavenly Father feedeth them." It is not possible that he should take less care of man. Of all the existences on the earth, man stands the first, and God loves him most.

The Savior adds, for the comfort of those who heard him when speaking of God's care of the birds, "Are ye not much better than they?” As much as if he had said, the God who provides for them cannot fail to provide for you, who are so much more important in his estimation. And, in another passage, he says, "Are not five sparrows sold for two farthings? And not one of them is forgotten before God. But even the very hairs of your head are all numbered. Fear not, therefore, ye are of more value than many sparrows."

Truly here is a great truth, worthy of our constant contemplation. Around every individual, no matter what may be his situation, is thrown the shield of the divine presence, love, and care. Every individual can say of himself, God is with me.  He is not a God afar off. He knoweth my down-sitting and up-rising, my going out and my coming in. He not only knows, but he orders events concerning me.

Nor is there any limit to the divine presence and operation, except that which is interposed by unbelief. God will do all, operating in entire harmony with the laws of our mental constitution, if we only have faith enough to leave ourselves entirely in his hands, and let him do all. He will not, in the present state of things, so interpose and extend his own action as to prevent the concurrence of ours. But, nevertheless, he will unite the two in such a manner that we shall recognize every good thing as coming from him. In reference to the daily support received from him, we shall be ready to say, with an eminent English writer, who had passed through many vicissitudes and trials, "I have been fed more by miracle than Elijah when the angels were his purveyors." [Daniel Defoe.]

— A Treatise on Divine Union (1851) Part 6, Chapter 1.

The Practical Atheism of Our Age

It is the rejection of the doctrine of providence, considered as entering into particulars, which constitutes one of the great evils, the practical atheism, perhaps we may call it, of the age in which we live. It is true, undoubtedly, that men, with but few exceptions, admit the existence of a God; but they do not admit, except in a very mitigated and imperfect sense, his presence and supervision. They allow him a being, but they practically strike off its infinity, by assigning him a distant and strictly bounded locality. They allow him the privilege of casting a look down upon the world's affairs; but cannot bear the thought that the world does not and cannot go on without him. Here, then, is one of the great evils of the day, one of the secrets of our misery; the acknowledgment of God's existence, with the excision of his practical omnipresence; the recognition of God in general, but the rejection of him as God in particular.

One would be almost inclined to think that heathen nations are less faulty in this particular than those which bear the name of Christians. The untutored savage

“Sees God in clouds, and hears him in the wind."

Because an advanced knowledge in the sciences has explained many physical laws, men have fallen into the habit of ascribing to law what belongs to agency. And by thus attributing almost everything to what they denominate the laws of Nature, they forget the God of Nature. The mind of the savage, on the contrary, contemplating the result without understanding the law by which it is brought about, sees God in all the objects around him. It is God, dwelling in the cave of its fountain waters, who pours down the mighty rivers. It is the Great Spirit that sends the storm and the lightning from the mountain tops. It is God that shines in the sun, and walks in the clouds, and dwells even in four-footed beasts and creeping things. Here is a great truth, founded in the nature of God, although it is perverted and darkened in its development by the imperfection of fallen hearts. It is a truth, therefore, which ought to be respected. And the question may be put in all sincerity: — Who would not rather be the superstitious savage than the unbelieving philosopher?

It is certainly necessary that science, bewildered in its own wanderings, should return at last, and baptize itself in the truth of the Scriptures: those Scriptures which constantly associate God with all his works. The beautiful Psalms, unequaled in poetry as they are in devotion, may be said to be built upon this great idea, which is equally philosophical and religious. Speaking of God, the Psalmist says, “He sendeth the springs into the valleys, which run among the hills. He watered the hills from his chambers. He causeth the grass to grow for the cattle, and herb for the service of man. He hath planted the cedars of Lebanon, where the birds build their nests. He appointeth the moon for seasons and 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.” [Psalm 104: 10, 20.]

This is the spirit which pervades these divine poems They everywhere represent the union of God with his works by an ever-present supervision and love. It is not a system of second causes, it is not nature, but God, who does all. It is God "who covers the heavens with clouds, who prepares rain for the earth, who maketh grass to grow upon the mountains. He giveth to the beast his food, and to the young ravens which cry." [Psalm 147: 8, 9]

The same spirit, the same devout disposition to recognize God in everything, pervades all parts of the Scriptures.

— A Treatise on Divine Union Part 6, Chapter 1.

The Doctrine of Divine Providence

THE  word providence is derived from the Latin term PROVIDENTIA, meaning watchfulness, care, oversight.  As the  term is commonly employed, it means the constant oversight or care which God exercises over all his works. Says a judicious writer:

The doctrine of divine providence is of the very first importance, and contributes greatly to the peace and happiness of human life. Were it not that God maintained a constant and watchful care over all his works, all piety would immediately cease. A God who did not concern himself in the affairs of the world, and especially in the actions of men, would be to us as good as none at all. In that case,  should men live in a virtuous and pious manner, they would have no approbation to expect from him. Should they be guilty of crimes, they would have no punishment to fear. Were they persecuted, they would think of God only as the idle witness of their wrongs. Were they in circumstances of suffering and sorrow, they could find no consolation if God were unmindful of them. 

— Lectures on Christian Theology, by George Christian Knapp.

In  considering this important and interesting subject, it is proper to notice the distinction which is frequently made between a particular and general providence. It is certainly doubtful whether such a distinction ought to be made; — especially if the doctrine of a general providence is designed to supersede that of a particular providence. How can we readily conceive of a general providence, extending its watchfulness over things in their general aspects, which does not involve the fact of a particular providence, extending its watchfulness at the same time to those particulars, out of which that which is general is constituted? If there is a God, to whom the attributes usually ascribed to God belong, there is and must be a providence of God. If there is a providence of God extending with any degree of certainty, and with any good results, to things in their general nature, it extends to everything. We do not propose, however, to enter into an argument in support of a view which seems to us to be obvious of itself.

— A Treatise on Divine Union Part 5, Chapter 8.