which alone change--wherein, except in mere verbal costume, does
this differ from the conclusions arrived at by the psalmist?

"Of old," he exclaims, "hast Thou laid the foundation of the earth;
and the heavens are the work of Thy hands. They shall perish, but
Thou shalt endure; yea, all of them shall wax old like a garment; as
a vesture shalt Thou change them and they shall be changed; but Thou
art the same, and Thy years shall have no end." {135a}

I know not what theologians may think of this passage, but from a
scientific point of view it is unassailable. So again, "O Lord," he
exclaims, "Thou hast searched me out, and known me: Thou knowest my
down-sitting and mine up-rising; Thou understandest my thoughts long
before. Thou art about my path, and about my bed: and spiest out
all my ways. For lo, there is not a word in my tongue but Thou, O
Lord, knowest it altogether . . . Whither shall I go, then, from Thy
Spirit? Or whither shall I go, then, from Thy presence? If I climb
up into heaven Thou art there: if I go down to hell, Thou art there
also. If I take the wings of the morning, and remain in the
uttermost parts of the sea, even there also shall Thy hand lead me
and Thy right hand shall hold me. If I say, Peradventure the
darkness shall cover me, then shall my night be turned to day. Yea,
the darkness is no darkness with Thee, but . . . the darkness and
light to Thee are both alike." {136a}

What convention or short cut can symbolise for us the results of
laboured and complicated chains of reasoning or bring them more
aptly and concisely home to us than the one supplied long since by
the word God? What can approach more nearly to a rendering of that
which cannot be rendered--the idea of an essence omnipresent in all