conditions in space or time, there is a form of Being which can neither be assimilated to humanity nor to any lower type of existence. We have no alternative, therefore, but to regard it as higher than humanity, even 'as the heavens are higher than the earth,' and except for the intellectual arrogance which the arguments of theologians show lurking beneath their expressions of humility, there is no reason why this admission should not be made unreservedly, without the anthropomorphic qualifications by which its effect is commonly nullified. The time is surely coming when the slowness of men in accepting such a conclusion will be marvelled at, and when the very inadequacy of human language to express Divinity will be regarded as a reason for a deeper faith and more solemn adoration."[41] I have now sufficiently detailed the leading principles of Cosmic Theism to render a clear and just conception of those fundamental parts of the system which I am about to criticise; but it is needless to say that, for all minor details of this system, I must refer those who may not already have perused them to Mr. Fiske's somewhat elaborate essays. In now beginning my criticisms, it may be well to state at the outset, that they are to be restricted to the philosophical aspect of the subject. With matters of sentiment I do not intend to deal,--partly because to do so would be unduly to extend this essay, and partly also because I believe that, so far as the acceptance or the rejection of Cosmic Theism is to be determined by sentiment, much, if not all, will depend on individual habits of thought. For whether or not Cosmic Theism is to be regarded as a religion adapted to the needs of any individual man, will depend on what these needs are felt to be by that man himself: we cannot assert magisterially that this religion must be adapted to his needs because we have found it to be adapted to our own. And if it is retorted that, human nature being everywhere the same, a form of religion that is adapted to one man must on this account be adapted to another, I reply that it is not so. For if a man who is what Mr. Fiske calls an "Anthropomorphic Theist" finds from experience that his system of religion--say Christianity--creates and sustains a class of emotions and general habits of thought which he feels to be the highest and the best of which he is capable, it is useless for a "Cosmic Theist" to offer such a man another system of religion, in which the conditions essential to the existence of these particular emotions and habits of thought are manifestly absent. For such a man cannot but feel that the proffered substitution would be tantamount, if accepted, to an utter destruction of all that he regards as essentially religious. He will tell us that he finds it perfectly easy to understand and to appreciate those feelings of vague awe and "worship of the silent kind" which the Cosmic Theist declares to be fostered by Cosmic Theism; but he will also