equal degree from the Papal decision that the sun goes round the
earth, this is because all intelligent Catholics now hold, with
Pascal, that, in deciding the point at all, the Church exceeded
her powers, and was, therefore, justly left destitute of that
supernatural assistance which, in the exercise of her legitimate
functions, the promise of her Founder authorised her to expect.

This reservation affects not at all the truth of our proposition,
that divinity, properly so called, is not a progressive science.
A very common knowledge of history, a very little observation of
life, will suffice to prove that no learning, no sagacity,
affords a security against the greatest errors on subjects
relating to the invisible world. Bayle and Chillingworth, two of
the most sceptical of mankind, turned Catholics from sincere
conviction. Johnson, incredulous on all other points, was a ready
believer in miracles and apparitions. He would not believe in
Ossian; but he was willing to believe in the second sight. He
would not believe in the earthquake of Lisbon; but he was willing
to believe in the Cock Lane ghost.

For these reasons we have ceased to wonder at any vagaries of
superstition. We have seen men, not of mean intellect or
neglected education, but qualified by their talents and
acquirements to attain eminence either in active or speculative
pursuits, well-read scholars, expert logicians, keen observers of
life and manners, prophesying, interpreting, talking unknown
tongues, working miraculous cures, coming down with messages from
God to the House of Commons. We have seen an old woman, with no
talents beyond the cunning of a fortune-teller, and with the
education of a scullion, exalted into a prophetess, and