the language either as a symbolic expression of exaltation above earthly things, or as a declaration that his most special and glorious self- manifestations are to the spirits of heaven.

<19C301> Psalm 123:1 ? ?O thou that sittest in the heavens?; 113:5 ? ?That hath his seat on high?; <235715>Isaiah 57:15 ? ?the high and lofty One that inhabiteth eternity.? Mere potential omnipresence is Deistic as well as Socinian. Like birds in the air or fish in the sea, ?at home, abroad, We are surrounded still with God.? We do not need to go up to heaven to call him down, or into the abyss to call him up ( <451006>Romans 10:6, 7). The best illustration is found in the presence of the soul in every part of the body. Mind seems not confined to the brain. Natural realism in philosophy, as distinguished from idealism, requires that the mind should be at the point of contact with the outer world, instead of having reports and ideas brought to it in the brain; see Porter, Human Intellect, 149. All believers in a soul regard the soul as at least present in all parts of the brain, and this is a relative omnipresence no less difficult in principle than its presence in all parts of the body. An animal?s brain may be frozen into a piece solid as ice, yet, after thawing, it will act as before although freezing of the whole body will cause death. If the immaterial principle were confined to the brain we should expect freezing of the brain to cause death. But if the soul may he omnipresent in the body or even in the brain, the divine Spirit may be omnipresent in the universe. Bowne, Metaphysics, 136 ? ?If finite things are modes of the infinite, each thing must be a mode of the entire infinite; and the infinite must be present in its unity and completeness in every finite thing, just as the entire soul is present in all its acts.? This idealistic conception of the entire mind as present in all its thoughts must be regarded as the best analogue to God?s omnipresence in the universe. We object to the view that this omnipresence is merely potential, as we fond it in Clarke, Christian Theology, 74 ? ?We know, and only know, that God is able to put forth all his power of action, without regard to place? omnipresence is an element in the immanence or God? a local God would be no real God. If he is not everywhere, he is not true God anywhere. Omnipresence is implied in all providence, in all prayer, in all communion with God and reliance on God.?

So long as it is conceded that consciousness is not confined to a single point in the brain, the question whether other portions of the brain or of the body are also the seats of consciousness may be regarded as a purely academic one and the answer need not affect our present argument. The principle of omnipresence is granted when once we hold that the soul is

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