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342 But we must conclude. We have said quite enough to show that Mr. Buckle's learning is as false as his theory, and that the ostentation of his slovenly erudition is but an artifice of ignorance. In his laborious endeavour to degrade the history of mankind, and of the dealings of God with man, to the level of one of the natural sciences, he has stripped it of its philosophical, of its divine, and even of its human character and interest.

When an able and learned work appears, proclaiming new light and increase of knowledge to the world, the first question is not so much whether it was written in the service of religion, as whether it contains any elements which may be made to serve religion. A book is not necessarily either dangerous or contemptible because it is inspired by hatred of the Church. "Nemo inveniret, quia nemo discuteret, nisi pulsantibus calumniatoribus. Cum enim haeretici calumniantur, parvuli perturbantur. . . . Negligentius enim Veritas quaereretur, si mendaces adversaries non haberet" (Augustin, Sermones ad Populum, lib. xi.). Theodore of Mopsuestia, Julian of Eclanum, Calvin, and Strauss, have not been without their usefulness. An able adversary, sincere in his error and skilful in maintaining it, is in the long-run a boon to the cause of religion. The greatness of the error is the measure of the triumph of truth. The intellectual armour with which the doctrine of the Church is assailed becomes the trophy of her victory. All her battles are defensive, but they all terminate in conquest.

The mental lethargy of the last generation of English Catholics was due perhaps not a little to the very feebleness of their adversaries. When a formidable assailant arose at Oxford, he found an adversary amongst us who was equal to the argument. In like manner, when the Duke of Wellington was the no-popery champion of Toryism, a very sufficient opponent appeared in the person of O'Connell. And now that Mr. Spooner is the