But now suppose one of these corpuscles endowed with intelligence--what conception of the universe will it be able to form? It may examine its surroundings, discourse of the vessels through which it passes, of the adventures it encounters; and if philosophically minded, it may speculate on a being of which perhaps it and all its like form a part--an immanent deity, whose constituents they are, a being which includes them and includes all else which they know or can imagine--a being to whose existence they contribute, and whose purposes they serve or share. So far they could speculate, and so far they would be right. But if they proceeded further, and entered on negations, if they surmised that that immanent aspect of the universe in which they lived and moved and had their being was the sole and only aspect, if they surmised that there was no personality, no feeling, no locomotion, no mind, no purpose, apart from them and their kind, they would greatly err. What conception could they ever form of the manifold interests and activities of man? Still less of the universe known to man, of which he himself forms so trivial a portion. All analogies fail at some point, but they are a help nevertheless, and this analogy will bear pressing rather far. We ourselves are a part of the agencies for good or evil; we have the power to help or to hinder, to mend or to mar, within the scope of our activity. Our help is asked for; lowly as we are, it is really wanted, on the earth here and now, just as much wanted as our body needs the help of its lowly white corpuscles--to contribute to health, to attack disease, to maintain the normal and healthy life of the organism. We are the white corpuscles of the cosmos, we serve and form part of an immanent Deity. Truly it is no easy service to which we are called; something of the wisdom of the serpent must enter into our activities; sanity and moral dignity and sound sense must govern our proceedings; all our powers must be called out, and there must be no sluggishness. Impulses, even good impulses, alone are not sufficient; every faculty of the human brain must be exerted, and we must be continually on guard against the flabbiness of mere good intentions. Our activity and service are thus an integral part of the Divine Existence, which likewise includes that of all the perceptible universe. But to suppose that this exhausts the matter, and that the Deity has no transcendent Existence of which we can form no idea,--to suppose that what happens is not the result of his dominant and controlling Personality, is to step beyond legitimate inference, and to treat appearance as exhaustive of reality.