People sometimes seek to deny such attributes as are connoted by the word 'Personality' in the Godhead--they say it is a human conception. Certainly it is a human conception; it is through humanity that it has been revealed. Why seek to deny it? God transcends personality, objectors say. By all means: transcends all our conceptions infinitely, transcends every revelation which has ever been vouchsafed; but the revelations are true as far as they go, for all that. Let us not befog ourselves by attempting impossible conceptions to such an extent that we lose the simple and manifest reality. No conception that we can make is too high, too good, too worthy. It is easy to imagine ourselves mistaken, but never because ideas are too high or too good. It were preposterous to imagine an over-lofty conception in a creature. Reality is always found to exceed our clear conception of it; never once in science has it permanently fallen short. No conception is too great or too high. But also no devout conception is too simple, too lowly, too childlike to have an element--some grain--of vital truth stored away, a mustard seed ready to germinate and bud, a leaven which may permeate the whole mass. I would apply all this to what for brevity may be called Human Immortality. It is possible to think of that rather simply; and, on the other hand, it is possible to confuse ourselves with tortuous thoughts till it seems unreal and impossible. It is part of the problem of personality and individuality; for the question of how far these are dependent on the bodily organism, or whether they can exist without it, is a scientific question. It is open to research. And yet it is connected with Christianity; for undoubtedly the Christian idea of God involves a belief in human immortality. If _per impossible_ this latter could be authoritatively denied, a paralysing blow would have been struck at the Christian idea. On the other hand, if by scientific investigation the persistence of individual memory and character were proved, a great step in the direction of orthodox theology would have been taken. The modern superstition about the universe is that, being suffused with law and order, it contains nothing personal, nothing indeterminate, nothing unforeseen; that there is no room for the free activity of intelligent beings, that everything is mechanically determined; so that given the velocity and acceleration and position of every atom at any instant, the whole future could be unravelled by sufficient mathematical power.