sensations or ideas excited in our own minds; and these being
exhibited to our view in sundry distinct collections, serve to mark
out unto us the existence of finite and created spirits like
ourselves. Hence it is plain we do not see a man- if by man is meant
that which lives, moves, perceives, and thinks as we do- but only such
a certain collection of ideas as directs us to think there is a
distinct principle of thought and motion, like to ourselves,
accompanying and represented by it. And after the same manner we see
God; all the difference is that, whereas some one finite and narrow
assemblage of ideas denotes a particular human mind, whithersoever
we direct our view, we do at all times and in all places perceive
manifest tokens of the Divinity: everything we see, hear, feel, or
anywise perceive by sense, being a sign or effect of the power of God;
as is our perception of those very motions which are produced by men.

  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.

  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. 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. 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