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I. THE DOCTRINE OF A GENERAL PROVIDENCE. The doctrine of Providence in general is alike supported by reason and revelation.

1. It is necessary to creation. If the world were from eternity, then might it go on self-sustained, as it had ever been: if it were of chance, it might be supported by the same contingency which produced it. If a first cause was necessary to the production of these things, He is also essential to their preservation; and the same voice of nature which proclaims the being of a God, declares His Providence.

2. We must take the testimony of Scripture on this subject.

3. From prophecy.

II. THE DOCTRINE OF A PARTICULAR PROVIDENCE.

1. As consistent with the Divine character. The grand objection against a particular Providence has been, that it reduces the Deity to the necessity of superintending such minute concerns as are beneath His dignity — reduces the Deity to a necessity! What necessity can subsist but in His will? The objection proceeds upon principles entirely erroneous. It is an erroneous calculation to call anything great or little in such connection. All affairs are not to us of equal importance — the bursting of a bubble and the ruin of an empire. But, in reasoning thus, we are reducing the Deity to a finite standard, and making Him altogether "such an one as ourselves." With Him the affairs of an empire and of individuals are equally manageable. The reasoning is false, also, upon the principle of dignity. It deteriorates nothing from the dignity of God to form a mite, with all the vessels and organs adapted to its existence: mere minuteness of operation surely cannot be deteriorating. What it was no degradation to God to create, it can be no degradation to God to preserve and manage.

2. As necessary to the general arrangements of Providence. Here we notice the operations of God, as demonstrating His government. The constitution of nature is of parts: systems compose the universe — worlds compose systems — a conglomeration of particles compose a world. Take the world of waters: seas form oceans — rivers, seas — streamlets, rivers — drops, streamlets — and the atom is infinitely divisible. Take the human frame; made up "of that which every joint supplieth." Apply this scale of operations to Providence, and then we affirm that no concern can be so little as to be below the superintendence of God; for none can be so small as not to form a part of the grand scheme of Providence. Our ignorance on this subject can be no objection against its reality. I cannot, indeed, trace the link which knits my little concerns with the "ways of eternal Providence"; but neither can I trace the invisible chain which holds all created things together in its remotest parts: some of the larger links I discern, but more are invisible to me. He who admits the doctrine of a general providence and denies that of a particular one, is a being whose obliquity of intellect allows him to conceive of a whole, while he denies the existence of the parts of which that whole is composed.

3. As demonstrated in the course of providential dispensations. Review the circumstances of your separate lives. That life will furnish each of you with the desired evidences on this part of the subject. How frequently have the best concerted plans proved unavailing!

4. As harmonising with our prescribed duties, it is supposed, in the prescription of prayer. Where would be the utility of prayer, or the propriety of prescribing it, if the world was governed by a fate superior to the will of the Supreme Being? The prescription of prayer supposes, on the part of the Deity, a will as well as a power to govern. And this doctrine is reconcilable with the use of means; nay, it requires them.

5. As revealed in the Scriptures.

6. As most consolatory.

(W. Patten.)

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KJV: Why sayest thou, O Jacob, and speakest, O Israel, My way is hid from the LORD, and my judgment is passed over from my God?

WEB: Why do you say, Jacob, and speak, Israel, "My way is hidden from Yahweh, and the justice due me is disregarded by my God?"