Emerson said that in trying to define the Eternal we need a language that differs from our everyday speech as much as algebra differs from arithmetic. Outside of the physical organism there is neither pleasure nor pain, good nor bad, light nor dark, sound nor silence, heat nor cold, big nor little, hard nor soft; all these things are but words in which we describe our sensations. When there is no ear, there is no sound, but only motion in the air; when there is no eye, there is no light or color, but only motion in the ether; when there are no nerves, there is no heat or cold, but only motion, more or less, in the molecules of matter. Degrees and differences belong to the region of our finite minds. In trying to define or state the Infinite, we are off the sphere, outside the realm of experience, and our words have no meaning. It is the circular or orbicular character of creation that baffles us. We cannot fit the sphere into the triangles and parallelograms of the terms of our experience. We cannot square the circle of Infinity. The terms “love,” “anger,” “mercy,” “fatherhood,” do not apply to God any more than “over” or “under,” or “beginning” or “end,” apply to the sphere. In regard to God, the language of science and mathematics is one with the language of worship and ecstasy. I find I have never been burdened by a sense of my duty to God. My duty to my fellow-men and to myself is plain enough, but the word is not adequate to express any relation I may hold to the Eternal. Do I owe any duty to gravity without which I could not move or lift my hand, or any duty to the sunshine or to the rains and the winds? Instinctively, unconsciously, for the most part we obey the law of gravity, and instinctively we adjust ourselves to all the natural forces, not from a sense of duty, but from a sense of self-preservation. These things are a part of our lives and not something to which we hold only a casual and precarious or external relation. My relation to the Eternal is not that of an inferior to a superior, or of a beneficiary to his benefactor, or of a subject to his king. It is that of the leaf to the branch, of the fruit to the tree, of the babe in the womb to its mother. It is a vital and an inevitable relation. It cannot be broken. It is not a matter of will or choice. We are embosomed in the Eternal Beneficence, whether we desire it or not. Those good persons who go through life looking upon the Eternal as a power external to themselves, saluting him as the soldier salutes his officer, are not as truly religious as they think they are. The old conception of an external God, the supreme ruler of the universe, with whom Moses talked and walked and even saw the hinder parts of, is out of date in our time. Still the overarching thought of the Infinite and the Eternal, in whom we live and move and have our being, must at times awaken in the minds of all of us, and lend dignity and sobriety to our lives.