he should have added, that these three, after all, were only the
arguments of speculating or _theoretic_ reason. To this faculty
Kant peremptorily denied the power of demonstrating the Deity; but
then that same _apodeixis_, which he had thus inexorably torn
from reason under one manifestation, Kant himself restored to the
reason in another (the _praktische vernunft_.) God he asserts
to be a postulate of the human reason, as speaking through the
conscience and will, not proved _ostensively_, but indirectly
proved as being _wanted_ indispensably, and presupposed
in other necessities of our human nature. This, probably, is what
_Phil._ means by his short-hand expression of 'axiomatic
postulates.' But then it should not have been said that the case
does not 'admit of formal proof,' since the proof is as 'formal'
and rigorous by this new method of Kant as by the old obsolete
methods of Sam. Clarke and the schoolmen.[Footnote: The method of
Des Cartes was altogether separate and peculiar to himself; it is
a mere conjuror's juggle; and yet, what is strange, like some other
audacious sophisms, it is capable of being so stated as most of
all to baffle the subtle dialectician; and Kant himself, though not
cheated, was never so much perplexed in his life as in the effort
to make its hollowness apparent.]

But it is not the too high or the too low--the two much or the too
little--of what one might call by analogy the _transcendental_
course, which I charge upon _Phil._ It is, that he is too
desultory--too eclectic. And the secret purpose, which seems to
me predominant throughout his work, is, not so much the defence of
Protestantism, or even of the Anglican Church, as a report of the
latest novelties that have found a roosting-place in the English
Church, amongst the most temperate of those churchmen who keep