Creation out of nothing, as identical with miracle, is one with Providence; for the idea of Providence--originally, in its true religious significance, in which it is not yet infringed upon and limited by the unbelieving understanding--is one with the idea of miracle. The proof of Providence is miracle. [73] Belief in Providence is belief in a power to which all things stand at command to be used according to its pleasure, in opposition to which all the power of reality is nothing. Providence cancels the laws of Nature; it interrupts the course of necessity, the iron bond which inevitably binds effects to causes; in short, it is the same unlimited, all-powerful will, that called the world into existence out of nothing. Miracle is a creatio ex nihilo. He who turns water into wine, makes wine out of nothing, for the constituents of wine are not found in water; otherwise, the production of wine would not be a miraculous, but a natural act. The only attestation, the only proof of Providence is miracle. Thus Providence is an expression of the same idea as creation out of nothing. Creation out of nothing can only be understood and explained in connection with Providence; for miracle properly implies nothing more than that the miracle worker is the same as he who brought forth all things by his mere will--God the Creator. But Providence has relation essentially to man. It is for man's sake that Providence makes of things whatever it pleases: it is for man's sake that it supersedes the authority and reality of a law otherwise omnipotent. The admiration of Providence in Nature, especially in the animal kingdom, is nothing else than an admiration of Nature, and therefore belongs merely to naturalism, though to a religious naturalism; [74] for in Nature is revealed only natural, not divine Providence--not Providence as it is an object to religion. Religious Providence reveals itself only in miracles--especially in the miracle of the Incarnation, the central point of religion. But we nowhere read that God, for the sake of brutes, became a brute--the very idea of this is, in the eyes of religion, impious and ungodly; or that God ever performed a miracle for the sake of animals or plants. On the contrary, we read that a poor fig-tree, because it bore no fruit at a time when it could not bear it, was cursed, purely in order to give men an example of the power of faith over Nature;--and again, that when the tormenting devils were driven out of men, they were driven into brutes. It is true we also read: "No sparrow falls to the ground without your Father;" but these sparrows have no more worth and importance than the hairs on the head of a man, which are all numbered.