scientific notions to obscure the qualitative fineness of the biblical ideal of God. Modern philosophy comes also and announces that it has a better God than that of the Scriptures. The most imposing modern philosophical systems are those which proclaim some form of idealism. The gist of the idealistic argument always is that the world itself is nothing apart from thought; that thought-relationships rule in and through all things; that there are no things-in-themselves; that there can be no hard-and-fast stuff standing apart from God. Things must come within the range of thought or go out of existence. There is no alternative. Now, thought implies a thinker, and this implication carries us at once to God. Here, again, we have no desire to question the cogency of the argument. We are ready to admit that this is the strongest theistic argument that has thus far been built. To be sure, there are some questions that inevitably suggest themselves: What is the thinker? Is it impersonal thought, as some have maintained? Is it just the sum of all forms of consciousness--our consciousnesses being organs or phases of the Supreme Consciousness? Or is the thinker strictly personal, carrying on a thought-world by the power of his will and calling into existence finite thinkers in his own image? Assuming that the world is the expression of the thought of a Personal Thinker who acts in the forces of nature and creates men in his own image, the further question arises as to the character of that Thinker. While returning the heartiest thanks to the idealist for his argument--full as it is of aid for the Christian system--we have to protest that the argument does not lift us to the full height of the ideal of God inculcated in the Scriptures. And if this is true of the majestic systems of idealism, how much more is it true of the other and less convincing systems which are just now having their day! We have already spoken of pragmatism as possessing validity as a method, but pragmatism can hardly cherish pretension of being itself a system of religious philosophy.