"God rested" is made the touchstone of orthodoxy. And when, under the pressure of the evidences, we found ourselves obliged to acknowledge and assert the present and persistent power of God, in the maintenance and in the continued formation of "types," what happened was the abolition of a time-limit. We were forced only to a bolder claim, to a theistic language less halting, more consistent, more thorough in its own line, as well as better qualified to assimilate and modify such schemes as Von Hartmann's philosophy of the Unconscious--a philosophy, by the way, quite intolerant of a merely mechanical evolution.[235] Here was not the retrenchment of an extravagant assertion, but the expansion of one which was faltering and inadequate. The traditional statement did not need paring down so as to pass the meshes of a new and exacting criticism. It was itself a net meant to surround and enclose experience; and we must increase its size and close its mesh to hold newly disclosed facts of life. The world, which had seemed a fixed picture or model, gained first perspective and then solidity and movement. We had a glimpse of organic _history_; and Christian thought became more living and more assured as it met the larger view of life. However unsatisfactory the new attitude might be to our critics, to Christians the reform was positive. What was discarded was a limitation, a negation. The movement was essentially conservative, even actually reconstructive. For the language disused was a language inconsistent with the definitions of orthodoxy; it set bounds to the infinite, and by implication withdrew from the creative rule all such processes as could be brought within the descriptions of research. It ascribed fixity and finality to that "creature" in which an apostle taught us to recognise the birth-struggles of an unexhausted progress. It tended to banish mystery from the world we see, and to confine it to a remote first age. In the reformed, the restored, language of religion, Creation became again not a link in a rational series to complete a circle of the sciences, but the mysterious and permanent relation between the infinite and the finite, between the moving changes we know in part, and the Power, after the fashion of that observation, unknown, which is itself "unmoved all motion's source."[236] With regard to man it is hardly necessary, even were it possible, to illustrate the application of this bolder faith. When the record of his high extraction fell under dispute, we were driven to a contemplation of the whole of his life, rather than of a part and that part out of sight. We remembered again, out of Aristotle, that the result of a process interprets its beginnings. We were obliged to read the title of such dignity as we may claim, in results and still more in aspirations.