The Nature of the Soul

137. The opinion that Spirits are to be known in the same way as an Idea or Sensation has led to:

• many absurd and heterodox Tenets
• much Scepticism on the Nature of the Soul

This Opinion may have produced a Doubt in some, whether they had any Soul at all distinct from their Body, since upon inquiry they could not find they had an Idea of it.

That an Idea which is inactive, and the Existence whereof consists in being perceived, should be the Image or Likeness of an Agent subsisting by it self, seems to need no other Refutation, than barely attending to what is meant by those Words. But perhaps you will say, that tho’ an Idea cannot resemble a Spirit in its Thinking, Acting, or Subsisting by it self, yet it may in some other respects: And it is not necessary that an Idea or Image be in all respects like the Original.

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 intire 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 any thing 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. Chap. 10. ver. 13. He turneth the shadow of Death into the Morning, and maketh the Day dark with Night, Amos Chap. 5. ver. 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 humane Life, 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 Phænomena strike on our Senses, the Hand which actuates the whole is it self unperceivable to Men of Flesh and Blood. Verily (saith the Prophet) thou art a GOD that hidest thy self, Isaiah Chap. 45. ver. 15.

But though God conceal himself from the Eyes of the Sensual and Lazy, who will not be at the least Expense of Thought; 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 Systeme of Being.

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 humane 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 out-balances 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 doth: nothing being more evident, than that an omnipotent Spirit can indifferently produce every thing 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 humane 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 Systeme of Beings.

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. 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 Oeconomy 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 a sort of 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 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 practice is the highest Perfection of humane Nature.