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 most of them, the business, even the professional business, of their lives? And clearly religion seeks man's salvation. How distressing, therefore, must it be to them, to think that 'salvation is unquestionably annexed to a right knowledge of the Godhead,' and that a right knowledge of the Godhead depends upon reasoning, for which so many people have not much aptitude; and upon reasoning from ideas or terms such as substance, identity, causation, design, about which there is endless disagreement! It is true, a right knowledge of geometry also depends upon reasoning, and many people never get it; but then, in the first place, salvation is not annexed to a right knowledge of geometry; and in the second, the ideas or terms such as point, line, angle, from which we reason in geometry, are terms about which there is no ambiguity or disagreement. But as to the demonstrations and terms of theology we cannot comfort ourselves in this manner. How must this thought mar the Archbishop of York's enjoyment of such a solemnity as that in which, to uphold and renovate religion, he lectured lately to Lord Harrowby, Dean Payne Smith, and other kindred souls, upon the theory of causation! And what a consolation to us, who are so perpetually being taunted with our known inaptitude for abstruse reasoning, if we can find that for this great concern of religion, at any rate, abstruse reasoning does not seem to be the appointed help; and that as good or better a help,—for indeed there can hardly, to judge by the present state of things, be a worse,—may be something which is in an ordinary man's power!

For the good of letters is, that they require no extraordinary acuteness such as is required to handle the theory of causation like the Archbishop of York, or the doctrine of the Godhead of the Eternal Son like the Bishops of Winchester and Gloucester. The good of letters may be had without skill in arguing, or that formidable logical apparatus,