I use powers and instruments whose energy and capacity I have learned by experience, but in whose constitution I have had no hand. They are provided for me, and I merely use them. But God in working by these, works by what his own wisdom and power have created; and therefore _a fortiori_ must every effect produced by these, according to his design, and by his volition as at least the first power of the series, be attributed to him,--be called his doing. He causeth the sun to rise and set. "He causeth the grass to grow for the cattle, and herb for the service of man." "He watereth the hills from his chambers." This is not merely poetry. It is truth. Now the system we are considering goes one step further; it makes human volitions as much the objects of the eternal design, and as really the effects of the divine volition, as the rising of the stars, the flight of the lightning, the tumult of the waters, or the light which spreadeth itself like a garment over creation. Every volition of created mind is God's act, as really as any effect in nature. We have seen how every volition is connected with its motive; how the motive lies in a pre-constitution; how the series of antecedents and sequents necessarily runs back and connects itself with the infinite wisdom. God's volition is his own act; the effect immediately produced by that volition is his own deed. Let that effect be the creation of man: the man in all his powers and susceptibilities is God's work; the objects around him are God's work; the correlation of the objects with the sensitivity of man is God's work; the volition which necessarily takes place as the result of this correlation is God's work. The volition of the man is as strictly attributable to God, as, according to our common apprehensions, the blow which I give with an axe is attributable to me. What is true of the first man, must be equally true of the man removed by a thousand generations, for the intermediary links are all ordained by God under an inevitable necessity. God is really, therefore, the sole doer--the only efficient, the only cause. All beings and things, all motion and all volition, are absolutely resolved into divine volition. God is the author of all beings, things, motions, and volitions, and as much the author of any one of these as of any other, and the author of all in the same way and in the same sense. Set aside self-determining will, and there is no stopping-place between a human volition and the divine volition. The human volition is but the divine, manifested through a lengthened it may be, but a connected and necessary chain of antecedents and sequents. I see no way of escaping from this, as a necessary and legitimate consequence of the necessary determination of will. And what is this consequence but pantheism? God is the universal and all-pervading intelligence--the universal and only power. Every movement of nature is necessary; every movement of mind is necessary; because