orce of the great Master. His spirit alone is
the active power; His will must be carried out. It is true that we cannot
conceive the universe otherwise than as infinite in time and space,
because both time and space are but human modes of apperception. In fact,
we cannot think of a Creator without a creation, because any potentiality
or capacity without execution would imply imperfection in God.
Nevertheless we must conceive of God as the designing and creating
intellect of the universe, infinitely transcending its complex mechanism,
whose will is expressed involuntarily by each of the created beings. He
alone is the living God; He has lent existence and infinite capacity to
the beings of the world; and they, in achieving their appointed purpose,
according to the poet's metaphor, "weave His living garment." The Psalmist
also sings in the same key:

"Of old Thou didst lay the foundations 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 pass away;
But Thou art the selfsame, and Thy years shall have no end."(425)

5. Second. The numberless beings and forces of the universe comprise a
unity, working according to one plan, subserving a common purpose, and
pursuing in their development and interaction the aim which God's wisdom
assigned them from the beginning. However hostile the various elements may
be toward each other, however fierce the universal conflict, "the struggle
for existence," still over all the discord prevails a higher concord, and
the struggle of nature's forces ends in harmony and peace. "He maketh
peace in His high places."(426) Even the highest type of heathenism, the
Persian, divided the world into mutually hostile principles, light and
darkness, good and evil. But Judaism proclaims God as the Creator of both.
No force is left out of the universal plan; each contributes its part to
the whole. Consequently the very progress of natural science confirms more
and more the principle of the divine Unity. The researches of science are
ever tending toward the knowledge of universal laws of growth, culminating
in a scheme of universal evolution. Hence this supports and confirms
Jewish monotheism, which knows no power of evil antagonistic to God.

6. Third. The world is good, since goodness is its creator and its final
aim. True enough, na