Books: A Treatise Concerning the Principles of Human Knowledge

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150. OBJECTION ON BEHALF OF NATURE.--ANSWER.--But you will say,
has Nature no share in the production of natural things, and must
they be all ascribed to the immediate and sole operation of God?
I answer, if by Nature is meant only the visible series of effects
or sensations imprinted on our minds, according to certain fixed
and general laws, then it is plain that Nature, taken in this sense,
cannot produce anything at all. But, if by Nature is meant some being
distinct from God, as well as from the laws of nature, and things
perceived by sense, I must confess that word is to me an empty sound
without any intelligible meaning annexed to it. Nature, in this
acceptation, is a vain chimera, introduced by those heathens who had not
just notions of the omnipresence and infinite perfection of God. But, it
is more unaccountable that it should be received among Christians,
professing belief in the Holy Scriptures, which constantly ascribe those
effects to the immediate hand of God that heathen philosophers are wont
to impute to Nature. "The Lord He causeth the vapours to ascend; He
maketh lightnings with rain; He bringeth forth the wind out of his
treasures." Jerem. 10. 13. "He turneth the shadow of death into the
morning, and maketh the day dark with night." Amos, 5. 8. "He visiteth
the earth, and maketh it soft with showers: He blesseth the springing
thereof, and crowneth the year with His goodness; so that the pastures
are clothed with flocks, and the valleys are covered over with corn." See
Psalm 65. But, notwithstanding that this is the constant language of
Scripture, yet we have I know not what aversion from believing that God
concerns Himself so nearly in our affairs. Fain would we suppose Him at a
great distance off, and substitute some blind unthinking deputy in His
stead, though (if we may believe Saint Paul) "He be not far from every
one of us."

151. OBJECTION TO THE HAND OF GOD BEING THE IMMEDIATE CAUSE,
THREEFOLD.--ANSWER.--It will, I doubt not, be objected that the slow and
gradual methods observed in the production of natural things do not seem
to have for their cause the immediate hand of an Almighty Agent. Besides,
monsters, untimely births, fruits blasted in the blossom, rains falling in
desert places, miseries incident to human life, and the like, are so many
arguments that the whole frame of nature is not immediately actuated and
superintended by a Spirit of infinite wisdom and goodness. But the answer
to this objection is in a good measure plain from sect. 62; it being
visible that the aforesaid methods of nature are absolutely necessary, in
order to working by the most simple and general rules, and after a steady
and consistent manner; which argues both the wisdom and goodness of God.
Such is the artificial contrivance of this mighty machine of nature that,
whilst its motions and various phenomena strike on our senses, the hand
which actuates the whole is itself unperceivable to men of flesh and
blood. "Verily" (saith the prophet) "thou art a God that hidest thyself."
Isaiah, 45. 15. But, though the Lord conceal Himself from the eyes of the
sensual and lazy, who will not be at the least expense of thought, yet to
an unbiased and attentive mind nothing can be more plainly legible than
the intimate presence of an All-wise Spirit, who fashions, regulates and
sustains the whole system of beings. It is clear, from what we have
elsewhere observed, that the operating according to general and stated
laws is so necessary for our guidance in the affairs of life, and letting
us into the secret of nature, that without it all reach and compass of
thought, all human sagacity and design, could serve to no manner of
purpose; it were even impossible there should be any such faculties or
powers in the mind. See sect. 31. Which one consideration abundantly
outbalances whatever particular inconveniences may thence arise.

152. We should further consider that the very blemishes and defects of
nature are not without their use, in that they make an agreeable sort of
variety, and augment the beauty of the rest of the creation, as shades in
a picture serve to set off the brighter and more enlightened parts. We
would likewise do well to examine whether our taxing the waste of seeds
and embryos, and accidental destruction of plants and animals, before
they come to full maturity, as an imprudence in the Author of nature, be
not the effect of prejudice contracted by our familiarity with impotent
and saving mortals. In man indeed a thrifty management of those things
which he cannot procure without much pains and industry may be esteemed
wisdom. But, we must not imagine that the inexplicably fine machine of an
animal or vegetable costs the great Creator any more pains or trouble in
its production than a pebble does; nothing being more evident than that
an Omnipotent Spirit can indifferently produce everything by a mere fiat
or act of His will. Hence, it is plain that the splendid profusion of
natural things should not be interpreted weakness or prodigality in the
agent who produces them, but rather be looked on as an argument of the
riches of His power.

153. As for the mixture of pain or uneasiness which is in the world,
pursuant to the general laws of nature, and the actions of finite,
imperfect spirits, this, in the state we are in at present, is
indispensably necessary to our well-being. But our prospects are too
narrow. We take, for instance, the idea of some one particular pain into
our thoughts, and account it evil; whereas, if we enlarge our view, so as
to comprehend the various ends, connexions, and dependencies of things,
on what occasions and in what proportions we are affected with pain and
pleasure, the nature of human freedom, and the design with which we are
put into the world; we shall be forced to acknowledge that those
particular things which, considered in themselves, appear to be evil,
have the nature of good, when considered as linked with the whole system
of beings.

154. ATHEISM AND MANICHEISM WOULD HAVE FEW SUPPORTERS IF MANKIND WERE
IN GENERAL ATTENTIVE.--From what has been said, it will be manifest
to any considering person, that it is merely for want of attention
and comprehensiveness of mind that there are any favourers of Atheism
or the Manichean Heresy to be found. Little and unreflecting souls
may indeed burlesque the works of Providence, the beauty and order
whereof they have not capacity, or will not be at the pains, to
comprehend; but those who are masters of any justness and extent
of thought, and are withal used to reflect, can never sufficiently
admire the divine traces of Wisdom and Goodness that shine throughout
the Economy of Nature. But what truth is there which shineth so
strongly on the mind that by an aversion of thought, a wilful shutting
of the eyes, we may not escape seeing it? Is it therefore to be wondered
at, if the generality of men, who are ever intent on business or
pleasure, and little used to fix or open the eye of their mind, should
not have all that conviction and evidence of the Being of God which might
be expected in reasonable creatures?

155. We should rather wonder that men can be found so stupid as to
neglect, than that neglecting they should be unconvinced of such an
evident and momentous truth. And yet it is to be feared that too many of
parts and leisure, who live in Christian countries, are, merely through a
supine and dreadful negligence, sunk into Atheism. Since it is downright
impossible that a soul pierced and enlightened with a thorough sense of
the omnipresence, holiness, and justice of that Almighty Spirit should
persist in a remorseless violation of His laws. We ought, therefore,
earnestly to meditate and dwell on those important points; that so we may
attain conviction without all scruple "that the eyes of the Lord are in
every place beholding the evil and the good; that He is with us and
keepeth us in all places whither we go, and giveth us bread to eat and
raiment to put on"; that He is present and conscious to our innermost
thoughts; and that we have a most absolute and immediate dependence on
Him. A clear view of which great truths cannot choose but fill our hearts
with an awful circumspection and holy fear, which is the strongest
incentive to Virtue, and the best guard against Vice.

156. For, after all, what deserves the first place in our studies is the
consideration of GOD and our DUTY; which to promote, as it was the main
drift and design of my labours, so shall I esteem them altogether useless
and ineffectual if, by what I have said, I cannot inspire my readers with
a pious sense of the Presence of God; and, having shown the falseness or
vanity of those barren speculations which make the chief employment of
learned men, the better dispose them to reverence and embrace the
salutary truths of the Gospel, which to know and to practice is the
highest perfection of human nature.

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