But it is not enough that morals and happiness are made to depend on gain and accumulation; the practice of Religion is ascribed to these causes also, and in the following way. Wealth depends upon the pursuit of wealth; education depends upon wealth; knowledge depends on education; and Religion depends on knowledge; therefore Religion depends on the pursuit of wealth. He says, after speaking of a poor and savage people, “Such a population must be grossly ignorant. The desire of knowledge is one of the last results of refinement; it requires in general to have been implanted in the mind during childhood; and it is absurd to suppose that persons thus situated would have the power or the will to devote much to the education of their children. A further consequence is the _absence of all real religion_; for the religion of the grossly ignorant, if they have any, scarcely ever amounts to more than a debasing superstition.”(11) The pursuit of gain then is the basis of virtue, religion, happiness; though it is all the while, as a Christian knows, the “root of all evils,” and the “poor on the contrary are blessed, for theirs is the kingdom of God.” As to the argument contained in the logical _Sorites_ which I have been drawing out, I anticipated just now what I should say to it in reply. I repeat, doubtless “beggary,” as the wise man says, is not desirable; doubtless, if men will not work, they should not eat; there is doubtless a sense in which it may be said that mere social or political virtue tends to moral and religious excellence; but the sense needs to be defined and the statement to be kept within bounds. This is the very point on which I am all along insisting. I am not denying, I am granting, I am assuming, that there is reason and truth in the “leading ideas,” as they are called, and “large views” of scientific men; I only say that, though they speak truth, they do not speak the whole truth; that they speak a narrow truth, and think it a broad truth; that their deductions must be compared with other truths, which are acknowledged to be truths, in order to verify, complete, and correct them. They say what is true, _exceptis excipiendis_; what is true, but requires guarding; true, but must not be ridden too hard, or made what is called a _hobby_; true, but not the measure of all things; true, but if thus inordinately, extravagantly, ruinously carried out, in spite of other sciences, in spite of Theology, sure to become but a great bubble, and to burst. 13.