of our own moral nature into the actions of beasts and birds accounts for the vogue alike of Aesop's Fables and of such works as the _Jungle Books_; but what strikes us as cruelty in the tiger is not a moral quality at all, any more than it is a motive of heroism that impels the mongoose to fight cobras. The tiger and the cobra are no more deliberately "cruel" than they could be conceived as deliberately "benevolent"; they are below the ethical level, expressing no character at all, and least of all the character of God. But if God is immanent in the cosmos as its pervading and sustaining Power and Life; if He is immanent in man as that moral and spiritual principle which reaches out after fuller communion with the Most High: where shall we say that He Himself is _personally present_, since He is not so present either in nature or in man? And assuming that such a supreme and full revelation of God has been given in history, shall we not do well to distinguish in some manner between it and every lesser manifestation of immanence? Mr. W. L. Walker has admirably pointed out that while {39} God is personally present _to_ everything, and entirely absent from nothing, yet it is certainly false to imagine that He is "personally inside of everything." "Nothing can happen wholly apart from Him--He is in some measure in everything and being"; but where shall He Himself be found, where shall we look for His very fulness? "He cannot," says Mr. Walker--and we shall not attempt to better his words--"be personally present in anything, or in any being, till there is a being present in the world capable of containing and expressing Him in His essential truth; and that we do not have till we come to Jesus Christ." And thus we may perhaps claim to have shown, however briefly, in what direction we must look for the solution of our problem of universal immanence--a problem unnecessarily complicated by a plausible but false construction of that doctrine. We conclude that every portion of the cosmos, including our conscious selves, manifests so much, and such aspects, of God as it has the capacity to manifest--His Power, His Purpose, His moral Law, which vindicates its sanctity upon whosoever would violate it; but His own Essence, His Character, could be revealed only in One whose soul harboured no single element at variance with the Divine Goodness, One who could be described as "God manifest in the flesh"--even that unique Son whose oneness with the Father was {40} undimmed and unbroken by any diversity of will. It required the perfect Instrument to give forth the perfect Harmony.