I Know not Whether or no it be a Prerogative in the human Soul, that, as ‘tis itself a True and Positive Being, so ‘tis apt to conceive all other things, as True and Positive Beings also. But, Whether or no this Propensity, to frame such kind of Idea’s, suppose an excellency, I fear it occasions mistakes; and makes us think and speak, after the manner of True and Positive Beings, of such things, as are but Chimerical, and some of them Negations or Privations themselves; as Death, Ignorance, Blindness, and the like.
It concerns us therefore, to stand very carefully upon our Guard, that we be not insensibly misled by such an innate and unheeded Temptation to error, as we bring into the World with us. And consequently I may be allowed to consider, whether, among other Particulars, in which this deluding Propensity of our minds has too great, though unsuspected, an Influence upon us; it may not have impos’d on us, in the Notion we are wont to frame concerning Nature. For this being the fruitful Parent of other Notions, as Nature herself is said to be of the Creatures of the Universe; the Notion is so general in its Applications, and so important in its Influence; that we had need be jealously careful, of not over-easily admitting a Notion, than which there can scarce be any that more deserves to be warily examin’d, before it be throughly entertain’d.
Let me therefore make bold to enquire freely, Whether That, of which we affirm such great Things, and to which we ascribe so many Feats, be that almost Divine thing, whose works among others we are; or a Notional thing, that in some sense is rather to be reckon’d among our works; as owing its Being to Human Intellects.
I know, most men will be forestall’d with no mean prejudices against so venturous an Attempt; but I will not do Eleutherius the Injury, to measure Him by the prepossess’d generality of Men; yet there are two scruples which I think it not amiss to take notice of, to clear the way for what shall be presented you in the following Discourse.
And first, it may seem an ingrateful and unfilial thing, to dispute against Nature, that is taken by Mankind for the Common Parent of us all. But though it be an undutiful thing, to express a want of respect for an acknowledg’d Parent, yet I know not, why it may not be allowable to question One, that a Man looks upon but as a pretended one, or at least does upon probable grounds doubt, Whether she be so or no; and, ‘till it appear to me that she is so, I think it my duty to pay my gratitude, not to I know not what, but to that Deity, whose Wisdom and Goodness, not only design’d to make me a Man, and enjoy what I am here bless’d with, but contriv’d the World so, that even those Creatures of his, who by their inanimate condition are not capable of intending to gratifie me, should be as serviceable and useful to me, as they would be, if they could and did design the being so; and you may be pleas’d to remember, that, as men may now accuse such an Enquirer, as I am, of impiety and ingratitude towards Nature: So the Persians, and other Worshipers of the Coelestial Bodies, accus’d several of the Ancient Philosophers, and all the Primitive Christians, of the like Crimes, in reference to the Sun; whose Existence, and whose being a Benefactor to Mankind, was far more unquestionable, than that there is such a Semi-Deity as Men call Nature: And it can be no great disparagement to me, to suffer on the like Account with so good Company, especially, when several of the considerations that Justifie them, may also Apologize for me. I might add, that, it not being half so evident to me, that what is called Nature is my Parent, as that all Men are my Brothers,1 by being the Off-spring of God; (for the τοῦ γὰρ γένος ἐσμὲν of Aratus is adopted by St. Paul) I may justly prefer the doing of them a service, by disabusing them, to the paying of Her a Ceremonial Respect. But setting Allegories aside, I have sometimes seriously doubted, whether the Vulgar Notion of Nature has not been both injurious to the Glory of God, and a great Impediment to the solid and useful Discovery of his Works.
And first, it seems to detract from the Honour of the great Author and Governor of the World; that Men should ascribe most of the admirable things that are to be met with in it, not to him, but to a certain Nature, which themselves do not well know what to make of. ’Tis true that many confess, that this Nature is a thing of His establishing, and subordinate to Him; but, though many confess it when they are ask’d, Whether they do or no? yet, besides that many seldom or never lifted up their eyes to any higher Cause, he that takes notice of their way of ascribing things to Nature, may easily discern, that, whatever their words sometimes be, the Agency of God is little taken notice of in their thoughts: And however, it does not a little darken the Excellency of the Divine management of things, that, when a strange Thing is to be effected or accounted for, men so often have recourse to Nature, and think she must extraordinarily interpose to bring such things about: Whereas it much more tends to the Illustration of God’s Wisdom, to have so fram’d things at first, that there can seldom or never need any extraordinary Interposition of his Power. And, as it more recommends the skill of an Engineer, to contrive an Elaborate Engine, so as that there should need nothing to reach his ends in it, but the contrivance of parts devoid of understanding; than if it were necessary, that ever and anon a discreet Servant should be employ’d, to concur notably to the Operations of this or that Part, or to hinder the Engine from being out of order: So it more sets off the Wisdom of God in the Fabrick of the Universe, that he can make so vast a Machine, perform all those many things which he design’d it should, by the meer contrivance of Brute matter, managed by certain Laws of Local Motion, and upheld by his ordinary and general concourse; than if he imployed from time to time an Intelligent Overseer, such as Nature is fancied to be, to regulate, assist, and controul the Motions of the Parts. In confirmation of which, you may remember, that the later Poets justly reprehended their Predecessors, for want of skill, in laying the Plots of their Plays, because they often suffered things to be reduced to that Pass, that they were fain to bring some Deity Θεὸς ἀπὸ μηχανῆς upon the Stage, to help them out.