The evolution theory is, also, it must be acknowledged, hostile to that phase of theology which conceives of God as a being outside of nature; which regarded the universe as a dead lump, a mechanical fabric where the Creator once worked, at the immensely remote dawn of creation; and to which again, for a few short moments, this transcendental Power stooped from His celestial throne, when the successive species of living beings were called into being in brief exertions of supernatural energy. But this mechanical view of God who, as Goethe said, "only from without should drive and twirl the universe about," what a poor conception of God, after all, was that; not undeserving the ridicule of the great German. Certainly, the idea of God which Wordsworth has given us, as a Power not indefinitely remote, but ever present and infinitely near, "A motion and a spirit that impels All thinking things, all objects of all thoughts, And rolls through all things," is a much more inspiring and venerable thought. This is the conception of God that Paul has given us, "the God in whom we live and move and have our being;" this is the conception that the book of Wisdom gives us, "as the Divine Spirit who filleth the world." And to this conception of God, Evolution has no antagonism, but on the contrary, throws its immense weight in its favor. Evolution, in fact, instead of removing the Deity from us, brings him close about us; sets us face to face with his daily activities. The universe is but the body of which God is the soul; "the Interior Artist," as Giordano Bruno used to say, who from within moulds his living shapes of beauty and power. What else, in fact, is Evolution but the secular name for the Divine Indwelling; the scientific alias for the growth and progressive revelation of the Holy Spirit, daily putting off the old and putting on the new; constantly busy from the beginning of time to this very day moulding and forwarding his work?