why should it be thought incredible that the Infinite Mind should pervade and govern the universe ?
In support of the view here given, that the intelhgence displayed in all vital processes is the intelligence of the everywhere present and everywhere active mind of God, it may be urged, in the first place, that the principle involved in this doctrine is assumed in the simplest truths of natural religion. If God be not thus everywhere present, and everywhere active in the control of secondary causes, there is no propriety or use in prayer, and no ground of confidence in divine protection. In the second place, it seems to be the only •way to account for the facts of the case. That the processes of life in vegetables and animals do manifest intelligence cannot be denied. They manifest foresight, purpose, choice, and controlling power. This intelligence cannot be referred to matter, or to physical forces. The most advanced scientific Materialism does not make mind an attribute, or function, or product of all matter, but only of the highly organized matter of the brain. But there is no brain in the vegetable or animal germ. Brain is as much a product of life (and therefore of mind) as sinew or bone.
In the third place, tlie authority of Scripture may be claimed in support of the doctrine in question. The Bible teaches the omni- presence of God ; i. e., the omnipresence of mind. The phrase " God fills heaven and earth," means that mind pervades heaven and earth, that there is no portion of space in which mind 'is not present and active. The Scriptures also teach that all things, even the most minute, as the number of the hairs of our head, the fall- ing of a sparrow, the flight of an arrow, are all under the control of God. He also is said to cause the grass to grow, which means not only that He so orders physical causes that vegetation is the result, but also, as appears from other representations, that the organization and growth of the plant are determined by his agency. Tliis seems to be clearly taught with regard to the bodies of men in Psalm exxxix. 15, 16, "My substance was not hid from thee, when I was made in secret, and curiously wrought in the lowest parts of the earth. Thine eyes did see my substance, yet being unperfect ; and in tliy book all my members were written, which in continuance were fashioned, when as yet there was none of them." However doubtful may be the interpretation of the 16th verse in the orig- inal, the general meaning of the passage cannot be mistaken. It clearly teaches that the human body is fashioned in the womb by the intelligence of God, and not by undirected physical causes, act- mg blindly.
614 PAKT L — THEOLOGY. fCn. XI. — Providence
B. The Providence of Crod over Rational Creatures. God's providence, however, extends over the world of mind, i. e., over rational free agents, as well as over the material universe. The principles involved in the Scriptural doctrine concerning God's providential government of rational creatures are, —
1. That mind is essentially active. It originates its own acts. This is a matter of consciousness. It is essential to liberty and responsibility. It is clearly the doctrine of the Bible which calls on men to act, and regards them as the authors of their own acts. This principle, as we have seen, stands opposed, (a.) To the doc- trine of a continued creation. (5.) To the doctrine which denies the efficiency of second causes and merges all power into the imme- diate power of God ; and (c.) To the doctrine that free agents are so dependent that they cannot act unless acted upon, or move un- less they ^re moved ah extra.
2. But although free agents have the power to act, and originate their own acts, they are not only upheld in being and efficiency by the power of God, but He controls the use which they make of their ability, (a.) He can, and often does, hinder their action. (6.) He determines their action to be in one way and not in another ; so that it is rational to pray that God would incline the hearts cf men to show us favour ; that He would change the dispositions and pur- poses of wicked men ; and that He would work in us to will as well as to do. No creature, therefore, is independent of God in the ex- ercise of the powers with wdiich He has endowed it. The hearts of men are in his hands, and He controls their action as effectually as He controls the operations of nature. But his agency in the world of spirits no more intei'feres with the laws of mind, than his agency in the external world interferes with the efficiency of mate- rial causes.
Distinction between the Providential Efficiency of God, and the Influences of the Holy Spirit.
3. The providential agency of God in the government of fi-ee agents is not to be confounded with the operations of his grace. These two things are constantly represented in the Bible as dis- tmct. The one is natural, the other supernatural. In the one God acts according to uniform laws, or by his potentia ordinata, in the other, according to the good pleasure of his will, or by his potentia absoluta. The control which God exercises over the ordinary acts of men, and especially over the wicked, is analogous