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 time Gibbon thought it well to protect himself and his work against the possibility of prosecution by paying ironical lip-homage to the orthodox creed. But even if there had been no such danger, he could not have chosen a more incisive weapon for his merciless criticism of orthodox opinion than the irony which he wielded with superb ease. Having pointed out that the victory of Christianity is obviously and satisfactorily explained by the convincing evidence of the doctrine and by the ruling providence of its great Author, he proceeds "with becoming submission" to inquire into the secondary causes. He traces the history of the faith up to the time of Constantine in such a way as clearly to suggest that the hypothesis of divine interposition is superfluous and that we have to do with a purely human development. He marshals, with ironical protests, the obvious objections to the alleged evidence for supernatural control. He does not himself criticize Moses and the prophets, but he reproduces the objections which were made against their authority by "the vain science of the gnostics." He notes that the doctrine of immortality is omitted in the law of Moses, but this doubtless was a mysterious dispensation of Providence. We cannot entirely remove "the imputation of ignorance and