In reality the seeming conflict between the doctrine of second causes and that of God's omnipresence is closely analogous to the old (imaginary) conflict between the Law and the Gospel, read from the book of nature instead of from the Bible. The reign of second causes is the reign of law; but God's immediate action brings in the supernatural, the miraculous, or the Gospel. Each has its proper place; and neither must be dwelt on to the exclusion of the other. We are all under the hard exactitude of the law, with its irrevocable condemnation, until the Gospel intervenes, and not only pardons the past, but enables us to fulfil the law's requirements for the future. The reign of second causes alone would take away man's moral responsibility, making us all mere creatures of our environment, the victims of a merciless determinism, and death would be the inevitable result of the violation of the slightest physical or physiological law. But we are all given power to live above environment, and a beneficent healing power is constantly intervening to save us from the consequences of our errors, healing our wounds and curing our diseases, in this giving us an object lesson of the forgiveness of sin and a promise of our ultimate conquest over all its power. We are all ineluctably bound about by countless chains of second causes, "awful with inevitable fates," until we see through them all the close providential working of our Creator, who is also our Saviour, and who is in no way shackled by His own laws, but conducts all things according to the counsel of His own will. The Bible teaches us of a Creation as a definite act, completed at a definite period in the past, and it gives us the Sabbath as the divine memorial of this _completed_ Creation. We have seen how science also points backward along the various diverging lines of the great perspective of the ages to the vanishing point whence they all begin, the birth-day of the world; and we say that thus science confirms the Bible record of Creation. But we also know that when Christ was being examined by the Sanhedrin for healing on the Sabbath, He defended Himself by saying, "My Father worketh hitherto, and I work." That is, although "the works were finished from the foundation of the world," and second causes are now largely operative in nature all around us, still there is everywhere manifest an active energy, a presence, an Intelligence, "in Whom we live, and move, and have our being." That we cannot comprehend all this, that we cannot set definite boundaries to these seemingly conflicting views, is not at all surprising; for we are but finite.[55] Even His universe partakes so much of His prerogative of infinity that it is utterly beyond the compass of our finite minds. Indeed, if either the Bible or the book of nature contained nothing beyond what we could easily comprehend, would it not diminish our reverence and awe for the One behind them, Whom we now regard as infinite in power and in wisdom?