God in Nature by R.

Pacific Press Publishing Association · Mountain View, California · Aug 18, 1909

FromSigns of the Times, Vol. 36, No. 32.

God in Nature

By R.

The great principle of God in nature is one of grand importance. Its proper acceptance will give much peace and comfort to the believer.

At the same time, this great principle perverted becomes the foundation of teachings, perhaps more misleading and degrading than any others of which we have any conception.

Of late, misleading doctrines and false teachings are becoming so prevalent and are pushed forward with such persistency and under such seductive forms and pleasing phases that many are misled; and those who are not, become in a large measure afraid of anything pertaining to the wonderful subject of God’s relation to His creative work.

But the truth on this subject is so plain that none need be misled. And the importance of this truth is so great that no one can afford to remain uninformed concerning it.

God made this world; there can be no question about that. But it is not just as it was when He made it; and there can be no question about that.

Wherein it is as He made it, it represents Him. Wherein it has been changed or perverted, it can not possibly represent Him. And hence we are to be cautious about what conclusions we may come to through a study of nature alone. By a study of nature alone, it is quite as possible to misrepresent God as it is to represent Him.

Nature does reveal God. In thousands of ways it speaks of its Creator. But it also reveals a power antagonistic to Him that tends forever to mar and destroy all within the range of its influence.

Knowing always the difference in the workings of these two powers, we may study nature and not be misled.

God made the world, and His power is still exercised in upholding it. Many scriptures represent this plainly.

We read that “in the beginning God created the heavens and the earth.” And we know how this work was done. “Through faith we understand that the worlds were framed by the word of God.”

The word made the worlds. “He spake and it was;” this is the origin of nature. “He commanded and it stood fast,”—still stands fast; and this is the continuation of nature.

By the first word, all things came into existence. By the second word they continue in existence. The first makes God the Creator of the world. The second makes Him the upholder and preserver of the world.

And no matter how much heresy and bad

teaching there may be in the world, these two principles presented in all their truth comprise the real doctrine of God in nature.

See how it is: He spake, and the power of His word built the world; He spake yet again, and the power of His word, undiminished through the years, still upholds and maintains the world.

This divine energy still manifested in nature is the object of our study. All scientific study to be really scientific should acknowledge it. All religious teachings should in no wise misrepresent it.

This creative power in the world is God’s power. His power made the world; His power still maintains the world.

Then if I find a power in nature that is not creative, that is not healing, preserving, and sustaining nature, I know that it is an antagonistic power, an evil power, a destructive power. And I see that this antagonistic power would destroy nature were it not for the creative, upholding power of God’s work.

When, then, I see the seed germinate, when I see the bark close over a wound on a tree, when I see the plant take on energy and thrive and bring its fruit to perfection, I know that I am witnessing the working of God’s upholding, preserving power in nature.

And when I see the seed rot and blight, when I see the tree become unsound through the encroachments of germs and insects, when I see the plant weaken, sicken, and die, I know that I am witnessing the working of a power antagonistic to God’s preserving, upholding power in nature.

I find, then, another power in nature, and I turn to ask,—If God is in nature, who else is in nature?—Can Nature tell, can she answer my question?

Her only answer must be by the fruits, and by their fruits we shall know them. But in the Scriptures I am told plainly of this other power, its origin, intention, its workings, and its end.

I am told that it is the power of evil. It is the accompaniment of that strange, inexcusable, unreasonable thing we call sin. Its workings are on every hand and in every thing. And the consummation of its work is death.

Making this clear distinction at all times and on every hand, I will not ascribe to God that which does not belong to Him.

I will not say that He is “all in all,” for I see here a power which He is not, and in which He is not.

And if I see men give themselves up to the evil until it predominates in them, I will not be surprised at the words of Christ, Depart from Me, ye workers of iniquity, I never knew you.

And knowing that this evil power is in the world to ruin and destroy, and would work this ruin and destruction but for the creative, healing, upholding power of God, I shall not be surprised to know that God, in exercising His power to heal and uphold, has even sent His only Son into the world with a new influx to this divine, creative, healing, upholding power by which to save even the souls of men.

And I will know that the evil power seeks me, and I will seek to avoid it and will flee to the refuge of the Christ, to the healing and upholding of His power, that I may be saved.

And I will know that He who gives a power in nature to quicken the seed, will much more give a power to quicken the good impulses of the soul. He who exercises a power to heal the wounded tree by infolding its bark, will much more seek to heal the wounds of the soul. He who gives energy to produce plant and animal growth and maturity, will much more give the energy that will mature and perfect the Christ-like character.

But as in nature, not always does the seed quicken, not always does the bark infold, not always does the plant grow and mature, and so I will not be amazed when I see that not all men give themselves up to the power that heals and upholds.

For if there be failure to the higher power in the realm of involuntary nature, shall it be thought strange that there is a failure to the higher power in a realm where men directly will against the ruling of that power?

Looking at nature in the light of these two powers, we will have no sympathy with a teaching which calls God all-pervading.

God does not pervade all things now, but the time is coming when every knee shall bow and every tongue confess to the glory of God. But the very promise that such a day is coming is one strong argument that the day is not yet.