Therefore, John, whom history acknowledges as the Socrates of the Christian philosophy in his personal knowledge of Divine revelations, was glad to testify to the fact that "God is Love."
And now with my whole soul lifted up to God I can sing:
My heart is fixed, eternal God: fixed on Thee,
And my unchanging choice is made, Christ for me!
He is my Prophet, Priest, and King, who did for me salvation bring
And while I've breath I mean to sing, Christ for me.
CHAPTER VI
God's Providence
In facts from Christian and philosophical standpoints it has been demonstrated that the infallible Supreme Ruler of all human spirits has made His final provision for the safety of each and every individual soul for its temporal and eternal welfare. Now I must prove to my readers' perfect satisfaction that to discard all the dignities and privileges of a high priest and become a lowly worker for Christ, it is not a mere accident nor is it an act of necessity as far as temporal necessities are concerned; but, it is a magnificent living monument of God's Providential manifestations. In order to protect my reader in his judgment from any undue prejudice I have taken pains to present herewith all the obtainable facts in regard to God's Providence existing and exercising its office upon even to the most microscopical atom. Because, it is required by the law of justice, to comprehend this great attribute of God's Providence, in order to understand, how, all things work together for good to them that love God, to them who are the called according to His purpose.
The Latin etymology of the word Providence is from (Providentia, Pro-videre), and originally meant foresight. The corresponding Greek word (Pronoia) means forethought. By a well-known figure of speech, called metonymy, we use a word denoting the means by which we accomplish 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 power which God exerts, without intermission, in and upon all the works of his hands. In the language of the school-men it is a continual creation (creation 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 accidents.
Providence, considered in reference to all things existing, is termed by Knapp universal; in reference to moral beings, special; and in reference to holy or converted beings, particular. Every thing is an object of Providence in proportion to its capacity. The Disciples, being of more value than many sparrows, were assured of greater providential care. By Providence being universal is intended, not merely that it embraces classes of objects or greater matters, but that nothing is too minute or insignificant for its inspection.
Providence is usually divided in three divine acts, Preservation, Co-operation and Government. 1. By preservation is signified the causing of existence to continue. 2. 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 of the powers of the things are ever separated, but only that they are distinguishable in mental analysis. Co-operation varies with the nature of the objects towards which it is exercised. 3. Government, as a branch of Providence, is God's controlling all created things so as to promote the highest good of the whole. To this end every species of being is acted upon in a way confirmable to its nature; for instance, inanimate things by the laws of physical influence; brutes according to the laws of instinct; and free agents according to the laws of free agency. Moreover, as Providence has respect to the nature which God has been pleased to design to each various object, so, in common with every other divine act, it is characterized by divine perfections. It displays omnipresence, omniscience, omnipotence, holiness, justice, and benevolence. It has been sometimes contended that Providence does not extend to all things, or to unimportant events, and chiefly for four reasons. Such an all-embracing providence, it is said, would (1) be distracting to the mind of God; or (2) would be beneath His dignity; or (3) would interfere with human freedom; or (4) would render God unjust in permitting evil to exist. In reply to these objections against a providence controlling all things without exception, it may be observed that the third and fourth suggest difficulties which press equally, in fact, upon all hypothesis, not only as to providence, but as to creation, and which shall be more fully explained in the sequel.