We take a step higher up when we come to the further revelation of God as seen dwelling in man; a step higher up because on any sane view immanence is a fact admitting of very various degrees, so that God is more fully revealed in the organic than in the inorganic world, more in the conscious than in the unconscious, far more in man than in lower creatures. We speak of God's indwelling in man in the {19} same sense in which there is something of an earthly parent's very being in his children; indeed, rightly considered, the Divine Parenthood is the only rational guarantee of that human brotherhood which is being so strongly--or, at least, so loudly--insisted on to-day. Man, that is to say, is not identical with God, any more than a son is identical with his father; but man is consubstantial, homogeneous, with God, lit by a Divine spark within him, a partaker of the Divine substance. As in nature we discern God revealed as Power, Mind, Will, Purpose, so in man's moral nature, and his inner satisfaction or dissatisfaction according as he does or does not approach a certain moral standard, we discern Him as Righteousness; and, more than all, since men, beings in whom "the Spirit of God dwelleth," are persons, it follows that God also is at least personal, since there can be nothing in an effect that is not in the cause producing it. Thus the doctrine of Divine immanence throws at least a ray of light upon one of the problems which press with peculiar weight upon many modern minds--and which we shall consider at greater length hereafter--_viz._, the Divine Personality.