Though I have repeatedly spoken on the words of the Epistle for the fourth Sunday after Easter, I simply cannot pass them by now. They illuminate conspicuously the thesis that we were "thought-forms" in the womb of Infinite Mind before we were "body-forms" in this terrestrial school, and they affirm the closeness of our intimacy with Infinite Mind and the obviousness of our life’s duty. Grant the axiom that the power of Infinite Mind to realize in us, and express through us, and externalize love in the circumstances of our life, is strictly conditioned by our appreciation of what Infinite Mind is in Itself, then the more familiar, the more reverently tender, our estimate of Originating Spirit, the more will It be able to manifest in our lives. St. James in the words I have quoted has suggested to us a conception of Infinite Creative Mind so exalted, so metaphysical, and yet so personal, that, if by spiritual consciousness we can grasp it, we possess the highest possible estimate of the All-Conscious Life-Principle whence we came. St. James says: "He brought us forth with the Word," "He willed us forth from Himself by the Logos." In the Greek there is, of course, no personal pronoun, and, indeed, it is a paradox to put the masculine personal pronoun before this Greek word, _apekúêsen_, a word used, and only used, for the birth of a child from its mother; it has no other meaning. Imagine the motherly tenderness of this metaphor. Can it be used by accident? Does it not suggest the words: "Can a woman forget her sucking child that she should not have compassion upon the son of her womb?" Can Infinite Mind forget the individual life-centre which has come forth from its creative thought-womb? You say this is emotion, this is sentiment. Quite so; that is exactly what is needed; our relations to Originating Mind are too formal, too cold, too perfunctory, too theological. The Mother-Soul, _apekúêsen_, "brought us forth," "bore us," body-formed us, that by separation we might come to know our Parentage as we could never have known it if we had remained in the womb of Creative Mind, just as between human child and mother there can be no conscious cognizing intercourse till they are separated. I pray that I may realize how profoundly this inspired metaphor of St. James reaches into the deep things of God. It proves that the irrevocability of Divine Immanence in man is not the product of human speculation, but an authoritative revelation. As the child in the womb receives the nature of the mother, and is born into the world bearing that nature, part of the mother, a repetition of the mother, so have we come into this world with a Divine nature within us, which is our real self, our eternal humanity. It is true for us, when it is not yet true to us, that we are the offspring of the Infinite Parent-Spirit by a process more intimate than anything implied by the word "creation."