224. It is, we believe, a prevalent idea among theologians that these passages indicate, in the first place, the existence of an unapproachable Creator—the unconditioned One who is spoken of as God the Father; and that they also indicate the existence of another Being of the same substance as the Father, but different in person, who has agreed to develop the will of the Father, and thus in some mysterious sense to submit to conditions and to enter into the universe.[60] The relation of this Being to the Father is expressed in Hebrews[61] in the words of the Psalmist, ‘Then said I, Lo, I come: in the volume of the book it is written of me, I delight to do thy will, O my God: yea, thy law is within my heart.’ In fine, such a Being would represent that conditioned, yet infinitely powerful developing agent, to which the universe, objectively considered, appears to lead up. His work is twofold, for, in the first place, he develops the various universes or orders of being; and secondly, in some mysterious way He becomes Himself the type and pattern of each order, the representative of Deity, so far as the beings of that order can comprehend, especially manifesting such divine qualities as could not otherwise be intelligibly presented to their minds. Such a being is therefore, in virtue of His office, the King of angels and ruler of the invisible universe, and to him the term Lord in the poem of Job is supposed to apply (Job i. 6): ‘Now there was a day when the Sons of God came to present themselves before the Lord, and Satan came also among them.’ 225. It would thus appear that what may be termed the Christian theory of development has a twofold aspect, a descent and an ascent; the descent of the Son of God through the various grades of existence, and the consequent ascent of the intelligences of each led up by him to a higher level,—a stooping on the part of the developing Being, in order that there may be a mounting up on the part of the developed. Thus it is said (John iii. 13), ‘And no man hath ascended up to heaven, but he that came down from heaven, even the Son of man which is in heaven.’ Again (Eph. iv. 9): ‘Now that he ascended, what is it but that he also descended first into the lower parts of the earth? He that descended is the same also that ascended up far above all heavens, that he might fill all things.’