[3-7] Gibbon's more deliberate statement its clear enough. "From the coast or the extremity of Caithness and Ulster, the memory of Celtic origin was distinctly preserved in the perpetual resemblance of languages, religion, and manners, and the peculiar character of the British tribes might be naturally ascribed to the influence of accidental and local circumstances." The Lowland Scots, "wheat eaters" or Wanderers, and the Irish, are very positively identified by Gibbon at the time our own history begins. "It is certain" (italics his, not mine) "that in the declining age of the Roman Empire, Caledonia, Ireland, and the Isle of Man, were inhabited by the Scots."—Chap. 25, vol. iv., p. 279.
The higher civilization and feebler courage of the Lowland English rendered them either the victims of Scotland, or the grateful subjects of Rome. The mountaineers, Pict among the Grampians, or of their own colour in Cornwall and Wales, have never been either instructed or subdued, and remain to this day the artless and fearless strength of the British race.
[3-8] I should myself mark as the fatallest instant in the decline of the Roman Empire, Julian's rejection of the counsel of the Augurs. "For the last time, the Etruscan Haruspices accompanied a Roman Emperor, but by a singular fatality their adverse interpretation by the signs of heaven was disdained, and Julian followed the advice of the philosophers, who coloured their predictions with the bright hues of the Emperor's ambition." (Milman, Hist. of Christianity, chap. vi.)
[3-9] Gibbon's hypothetical conclusion respecting the effects of self-mortification, and his following historical statement, must be noted as in themselves containing the entire views of the modern philosophies and policies which have since changed the monasteries of Italy into barracks, and the churches of France into magazines. "This voluntary martyrdom must have gradually destroyed the sensibility, both of mind and body; nor can it be presumed that the fanatics who torment themselves, are capable of any lively affection for the rest of mankind. A cruel unfeeling temper has characterized the monks of every age and country."
How much of penetration, or judgment, this sentence exhibits, I hope will become manifest to the reader as I unfold before him the actual history of his faith; but being, I suppose, myself one of the last surviving witnesses of the character of recluse life as it still existed in the beginning of this century, I can point to the portraiture of it given by Scott in the introduction to 'The Monastery' as one perfect and trustworthy, to the letter and to the spirit; and for myself can say, that the most gentle, refined, and in the deepest sense amiable, phases of character I have ever known, have been either those of monks, or of servants trained in the Catholic Faith.
[3-10] The habit of assuming, for the conduct of men of sense and feeling, motives intelligible to the foolish, and probable to the base, gains upon every vulgar historian, partly in the ease of it, partly in the pride; and it is horrible to contemplate the quantity of false witness against their neighbours which commonplace writers commit, in the mere rounding and enforcing of their shallow sentences. "Jerome admits, indeed, with specious but doubtful humility, the inferiority of the unordained monk to the ordained priest," says Dean Milman in his eleventh chapter, following up his gratuitous doubt of Jerome's humility with no less gratuitous asseveration of the ambition of his opponents. "The clergy, no doubt, had the sagacity to foresee the dangerous rival as to influence and authority, which was rising up in Christian society."
[3-11] Milman, 'History of Christianity,' vol. iii. p. 162. Note the sentence in italics, for it relates the true origin of the Papacy.
[3-12] Gibbon, chap. xv. (II. 277).
[3-13] Ibid., II. 283. His expression "the most learned and most wealthy" should be remembered in confirmation of the evermore recurring fact of Christianity, that minds modest in attainment, and lives careless of gain, are fittest for the reception of every constant,—i.e. not local or accidental,—Christian principle.
[3-14] Quite one of the most curious colours of modern Evangelical thought is its pleasing connection of Gospel truth with the extension of lucrative commerce! See farther the note at p. 83.