elers and tentacles, that seize, try, and seem to
dally with all kinds of nutriment. A part of this she at length takes
into herself. A large part she at length puts down again. Much that is
thus rejected she seems for a long time on the point of choosing. But
however slow may be the final decision in coming, however reluctant or
hesitating it may seem to be, when it is once made, it is claimed for it
that it is infallible. And this claim is one, as we shall see when we
understand its nature, that no study of ecclesiastical history, no study
of comparative mythology can invalidate now, or even promise to
invalidate. There is nothing rash in saying this. The Church knows the
difficulties that her past records present to us, especially that of the
divine character of the Bible. But she knows too that this divinity is
at present protected by its vagueness; nor is she likely to expose it
more openly to its enemies, till some sure plan of defence has been
devised for it. Rigid as were the opinions entertained as to Biblical
inspiration, throughout the greater part of the Church's history, the
Church has never formally assumed them as articles of faith. Had she
done so, she might indeed have been convicted of error, for many of
these opinions can be shown to be at variance with fact. But though she
lived and breathed for so many centuries amongst them, though for ages
none of her members perhaps ever doubted their truth, she has not laid
them on succeeding ages: she has left them opinions still. A Catholic
might well adduce this as an instance, not indeed of her supernatural
selection, but of its counterpart, her supernatural rejection.

And now, to turn from the past to the future, her possible future
conduct in this matter will give us a very vivid illustration of her
whole past procedure. It may be that before the Church defines
inspiration exactly (if she ever does so), she will wait till lay
criticism has done all it can do. She may then consider what views of
the Bible are historically tenable, and what not; and may faithfully
shape her teaching by the learning of this world, though it may have
been gathered together for the express purpose of overthrowing her.
Atheistic scholars may be quoted in her councils; and supercilious and
sceptical philologists, could they live another hundred years, might
perhaps recognise their discoveries, even their words and phrases,
embodied in an ecclesiastical definition. To the outer wo