the events, leads likewise to apparent inaccuracy. That which we expect to find in one part is reserved for another. The estimate which we are to form, depends on the accurate balance of statements in remote parts of the work; and we have sometimes to correct and modify opinions, formed from one chapter, by those of another. Yet, on the other hand, it is astonishing how rarely we detect contradiction; the mind of the author has already harmonized the whole result to truth and probability; the general impression is almost invariably the same. The quotations of Gibbon have likewise been called in question; —I have, in general, been more inclined to admire their exactitude, than to complain of their indistinctness, or incompleteness. Where they are imperfect, it is commonly from the study of brevity, and rather from the desire of compressing the substance of his notes into pointed and emphatic sentences, than from dishonesty, or uncandid suppression of truth.

These observations apply more particularly to the accuracy and fidelity of the historian as to his facts; his inferences, of course, are more liable to exception. It is almost impossible to trace the line between unfairness and unfaithfulness; between intentional misrepresentation and undesigned false coloring. The relative magnitude and importance of events must, in some respect, depend upon the mind before which they are presented; the estimate of character, on the habits and feelings of the reader. Christians, like M. Guizot and ourselves, will see some things, and some persons, in a different light from the historian of the Decline and Fall. We may deplore the bias of

his mind; we may ourselves be on our guard agains! the danger of being misled, and be anxious to warn less wary readers against the same perils; but we must not confound this secret and unconscious departure from truth, with the deliberate violation of that veracity which is the only title of an historian to our confidence. Gibbon, it may be fearlessly asserted is rarely chargeable even with the suppression of any material fact, which bears upon individual character; he may, with apparently invidious hostility, enhance the errors and crimes, and disparage the virtues of certain persons; yet, in general, he leaves us the materials for forming a fairer judgment; and if he is not exempt from his own prejudices, perhaps we might write passions, yet it must be candidly acknowledged, that his philosophical bigotry is not more unjust than the theological partialities of those ecclesiastical writers who were before in undisputed possession of this province of history.

We are thus naturally led to that great misrepresentation which pervades his history his false estimate of the nature and influence of Christianity.

But on this subject some preliminary caution is necessary, lest that should be expected from a new edition, which it is impossible that it should completely accomplish. We must first be prepared with the only sound preservative against the false impression likely to be produced by the perusal of Gibbon; and we must see clearly the real cause of that false impression. The former of these cautions will be briefly suggested in its proper place, but it may be as well to state it, here, somewhat more at ength. The

art of Gibbon, or at least the unfair impression produced by his two memorable chapters, consists in his confounding together, in one indistinguishable mass, the origin and apostolic propagation of the new religion, with its later progress. No argument for the divine authority of Christianity has been urged with greater force, or traced with higher eloquence, than that deduced from its primary development, explicable on no other hypothesis than a heavenly origin, and from its rapid extension through great part of the Roman empire. But this argument-one, when confined witbin reasonable limits, of unanswerable force- becomes more feeble and disputable in proportion as it recedes from the birthplace, as it were, of the religion. The further Christianity advanced, the more causes purely human were enlisted in its favor; nor can it be doubted that those developed with such artful exclusiveness by Gibbon did concur most essentially to its establishment. It is in the Christian dispensation, as in the material world. In both it is as the great First Cause, that the Deity is most undeniably manifest. When once launched in regular motion upon the bosom of space, and endowed with all their properties and relations of weight and mutual attraction, the heavenly bodies appear to pursue their courses according to secondary laws, which account. for all their sublime regularity. So Christianity proclaims its Divine Author chiefly in its first origin and development. When it had once received its impulse from above-when it had once been infused into the minds of its first teachers - when it had gained ful possession of the reason and affections of the favored

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PREFACE BY THE EDITOR.

few-it might be-and to the Protestant, the ational Christian, it is impossible to define when it really was -left to make its way by its native force, under the ordinary secret agencies of all-ruling Providence. The main question, the divine origin of the religion, was dexterously eluded, or speciously conceded by Gibbon; his plan enabled him to commence his account, in most parts, below the apostolic times; and it was only by the strength of the dark coloring with which he brought out the failings and the follies of the succeeding ages, that a shadow of doubt and suspicion. was thrown back upon the primitive period of Christianity.

"The theologian," says Gibbon, "may indulge the pleasing task of describing religion as she descended from heaven, arrayed in her native purity; a more melancholy duty is imposed upon the historian: - he must discover the inevitable mixture of error and corruption which she contracted in a long residence upon earth among a weak and degenerate race of beings." Divest this passage of the latent sarcasm betrayed by the subsequent tone of the whole disquisition, and it might commence a Christian history written in the most Christian spirit of candor. But as the historian, by seeming to respect, yet by dexterously confounding the limits of the sacred land, contrived to insinuate that it was an Utopia which had ao existence but in the imagination of the theologian -as he suggested rather than affirmed that the days of Christian purity were a kind of poetic gelden age; so the theologian, by venturing too far into the domain of the historian, has been perpetually obliged

to contest points on which he had little chance of victory to deny facts established on unshaken evidence - and thence, to retire, if not with the shame of defeat, yet with but doubtful and imperfect success. Paley, with his intuitive sagacity, saw through the difficulty of answering Gibbon by the ordinary arts of controversy; his emphatic sentence, "Who can refute a sneer?" contains as much truth as point. But full and pregnant as this phrase is, it is not quite the whole truth; it is the tone in which the progress of Christianity is traced, in comparison with the rest of the splendid and prodigally ornamented work, which is the radical defect in the "Decline and Fall." Christianity alone receives no embellishment from the magic of Gibbon's language; his imagination is dead to its moral dignity; it is kept down by a general tone of jealous disparagement, or neutralized by a painfully elaborate exposition of its darker and degenerate periods. There are occasions, indeed, when its pure and exalted humanity, when its manifestly beneficial influence, can compel even him, as it were, to fairness, and kindle his unguarded eloquence to its usual fervor; but, in general, he soon relapses into a frigid apathy; affects an ostentatiously severe impartiality; notes all the faults of Christians in every age with bitter and almost malignant sarcasm; reluctantly, and with exception and reservation, admits their claim to admiration. This inextricable bias appears even to influence his manner of composition. While ali the other assailants of the Roman empire, whether warlike or religious, the Goth, the Hun, the Arab, the Tartar, Alaric and Attila, Mahomet, and Zengis.

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