movements of the comets to the immediate finger of God, and as long as they believe that an eclipse is one of the modes by which Deity expresses his anger, they will never be guilty of the blasphemous presumption of attempting to predict such supernatural appearances. Before they could dare to investigate the causes of these mysterious phenomena, it was necessary that they should suspect that the phenomena themselves were capable of being explained by the human mind. In the same way until men are content in some degree to bring their religion before the bar of their own reason, they never can understand how it is that there should be a diversity of creeds, or how any one can differ from themselves without being guilty of the most enormous and unpardonable crime.” Chillingworth says, “Reason gives us knowledge, while faith only gives us belief, which is a part of knowledge, and is, therefore, inferior to it. It is by reason, and not by faith, that we must discriminate in religious matters, and it is by reason alone that we can distinguish truth from falsehood.” He solemnly reminds his readers that in religious matters no one ought to be expected to draw strong conclusions from imperfect premises, or to credit improbable statements upon scanty evidence; still less, he says, was it ever intended that men should so prostitute their reason as to believe with infallible faith that which they are unable to prove with infallible arguments. The Bishop, agreeing in the utility of doubt, which he expressed in language nearly as strong as that of Buckle, says there is one condition without which doubt cannot be useful, and this condition, being in truth an entire hindrance to doubt, is utterly unreasonable and impossible. He says the condition on which doubt can be accepted as useful is that it starts on a certain basis of religious belief. Now a doubt so based is only a fictitious doubt, a sham doubt, a hypocritical pretence of doubt. When the Bishop said it was possible to have a doubt based on belief in the proposition to be doubted, he said what he could not defend on any platform where reply was permitted. I feel that in talking of a man in his absence I may be under the imputation of saying harsh things. The manner in which this debate has gone on is not one of my fashioning. The Church has taken the pains to give lectures in the Cathedral where no reply could be offered; but I promise you that I will endeavour to carry the war into Peterborough, and see whether the Bishop will attempt an answer under the shadow of his own cathedral.