well as energising through it, is greater in comparison with our spirits than the physical universe is in comparison with our bodies. Therefore, once more, and to a greater degree, we are out of our depth. To throw words like finite and infinite at such a Being is to make ourselves ridiculous. It is like a microbe sticking its own adjective-labels--if it has any--on a man, whom the microbe's vocabulary as a matter of fact will not apply to. God is too great for our measure. He is high as heaven; what canst thou do? deeper than Sheol; what canst thou know? The measure thereof is longer than the earth, and broader than the sea--yea, than the whole universe itself. This conclusion of Zophar the Naamathite, acquiesced in by Job at the end of the argument, seems to some minds an evaporation of God into an Absolute without any human attributes. We feel the necessity or at least the desirability of regarding Him as good, loving, etc., and we shrink from any de-personalisation. But there is a way out of the difficulty. God is incomprehensible, as the Creed says; parts cannot comprehend wholes. But there is something deep in us, call it what you will, which tells us that our ideals of Good, Truth, and Beauty are divine; are God in so far as we are able to cognise Him. Good, true, beautiful actions and thoughts are God manifested through our personal limitations; they are rainbow colours broken out of the pure white light of God. We do right to worship them. They are the highest we can comprehend, though we may reach lame hands of faith to the apprehension of the Unconditioned. But this is a very great mystery, revealed only to the mystic. And it is a dangerous path, for by reaching "beyond good and evil" we lose touch with humanity and with the virtues we can exercise, risking the insanity to which Nietzsche so logically succumbed. We may dimly apprehend the Incomprehensible, but we must live and work among comprehensibilities. That is what we are here for. God is conceived by us--and rightly so conceived--as Good, Truth, Beauty, though we can see that as He really is He must transcend them. Mr Wells's distinction between the Finite God and the Veiled Being is not an ultimate. The two are one, seen as two because of our limitations. They are the rainbow and its source. The sun cannot be looked upon directly, but only when dimmed or reflected.