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when one awakes, none will be more thankful—paradoxical as it may seem—than your unhappy Cousin.'

And Lancelot did consider that letter, and answered it as follows:

'It is a relief to me at least, dear Luke, that you are going to Rome in search of a great idea, and not merely from selfish snperstitious terror (as I should call it) about the salvation of your soul.' And it is a new and very important thought to me, that Rome's scheme of this world, rather than of the next, forms her chief allurement. But as for that flesh and spirit question, or the apostolic succession one either; all you seem to me, as a looker on, to have logically proved, is that Protestants, orthodox and unorthodox, must be a little more scientific and careful in their use of the terms. But as for adopting your use of them, and the consequences thereof—you must pardon me, and I suspect, them too. Not that. Anything but that. Whatever is right, that is wrong. Better to be inconsistent in truth, than consistent in a mistake. And your Romish idea of man is a mistake—utterly wrong and absurd—except in the one requirement of righteousness and godliness, which Protestants and heathen philosophers have required and do require just as much as you. My dear Luke, your ideal men and women won't do—for they are not men and women at all, but what you call 'saints' . . . . Your Calendar, your historic list of the Earth's worthies, won't do—not they, but others, are the people who have