4. Ambiguity in Use of the Cern: "Na ture." "The word nature only gives rise to ambiguity when we are using it in reference to questions which touch theology. It then becomes necessary to ask whether we employ it or under stand it in the sense (r) as the complex of the mechanical and chemical forces of the cosmos, or in the sense (2) which reckons man's will ancl reason as a part of his cp6als, foo'sis), or in the sense (3) of the true religious conception which ultimately refers every operation of phenomenal force to the Agency of the Supretne Mind direct ing and ordering it in wisdotn" (J. H. Bernard, Hastings' Bib. Dict.).
5. Scriptural Reference. (1) Nature de notes the ordinary course of things which God has ordained in the world (Rom. i :26, 27).
(2) The light of reason naturally implanted in our minds (Rom. ii (3) Common sense, or the general consent of nations (1 Cor.
(4) The substance or essential parts and prop erties (Heb. :16). "For every kind (marg. 'na ture') of beasts," etc., "is tamed, and bath been tamed of mankind" (marg. "nature of man")
(James iii :7).
(5) Birth, or natural descent (Gal. ii:r5).
St. Paul in t Cor. xiv:io says: Doth not even nature itself teach you that, if a man have long hair, it is a shame unto him? But if a woman have long hair, it is a glory to her : for her hair is given her for a covering.
In 4 Macc. v:7 Antiochus recommends Eleazar to eat swine's flesh on the ground that it is given us by nature. In both of these cases nature is spoken of as a unity and is personified.
In Eph. ii :3 it is said: We are "by nature" children of wrath. Through the gospel promises, we are made "partakers of a divine nature"; we have fellowship with the divine nature, and have divinely itnplanted in our souls a principle or habit of grace, conformed to God, in spiritual knowl edge, righteousness, and holiness (2 Pet. i:4)• Idols are "by nature no gods"; they have no self existence, nothing of the essential perfections of godhead in them (Gal. iv:8).