149. It is therefore plain that nothing can be more evident to any one that is capable of the least reflexion than the existence of God, or a Spirit who is intimately present to our minds, producing in them all that variety of ideas or sensations which continually affect us, on whom we have an absolute and entire dependence, in short “in whom we live, and move, and have our being.” That the discovery of this great truth, which lies so near and obvious to the mind, should be attained to by the reason of so very few, is a sad instance of the stupidity and inattention of men, who, though they are surrounded with such clear manifestations of the Deity, are yet so little affected by them that they seem, as it were, blinded with excess of light[766].
150. But you will say—Hath 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[767]. 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 [pg 343] 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. x. 13. “He turneth the shadow of death into the morning, and maketh the day dark with night.” Amos v. 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 Psal. lxv. 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. It will, I doubt not, be objected that the slow, gradual, and roundabout 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[768]. [[769]For, it doth hence follow that the finger of God is not so conspicuous to the resolved and careless sinner; which gives him an opportunity to harden in his impiety and grow ripe for vengeance. (Vid. sect. 57.)] Such is the artificial contrivance of this mighty [pg 344] 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 xlv. 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[770], yet to an unbiassed 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 Being. 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[771].
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 [pg 345] 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[772].
154. From what hath 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[773]. 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 [pg 346] of Wisdom and Goodness that shine throughout the economy of Nature. But what truth is there which glares 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[774]?
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[775]. 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 a sort of Atheism. [[776]They cannot say there is not a God, but neither are they convinced that there is. For what else can it be but some lurking infidelity, some secret misgivings of mind with regard to the existence and attributes of God, which permits sinners to grow and harden in impiety?] 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 [pg 347] 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 shewn 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 practise is the highest perfection of human nature.