is a personal God, but that he has no material person. This is
disguised Atheism. What we want is a Personal God, the glory of
whose Presence can be made in part evident to our senses, though
what we can realise [sic] is less than nothing in comparison with
what we must leave for ever unimagined.

And truly such a God is not far from every one of us; for if we
survey the broader and deeper currents of men's thoughts during
the last three thousand years, we may observe two great and
steady sets as having carried away with them the more eligible
races of mankind. The one is a tendency from Polytheism to
Monotheism; the other from Polytypism to Monotypism of the
earliest forms of life-all animal and vegetable forms having at
length come to be regarded as differentiations of a single
substance-to wit, protoplasm.

No man does well so to kick against the pricks as to set himself
against tendencies of such depth, strength, and permanence as
this. If he is to be in harmony with the dominant opinion of his
own and of many past ages, he will see a single God-impregnate
substance as having been the parent from which all living forms
have sprung. One spirit, and one form capable of such
modification as its directing spirit shall think fit; one soul
and one body, one God and one Life.

For the time has come when the two unities so painfully arrived
at must be joined together as body and soul, and be seen not as
two, but one. There is no living organism untenanted by the
Spirit of God, nor any Spirit of God perceivable by man apart
from organism embodying and expressing it. God and the Life of