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OF THE ROMAN EMPIRE

57

CHAPTER XXXVII

Origin, Progress, and Effects of the Monastic Life — Conversion of the Barbarians to Christianity and Arianism — Prosecution of the Vandals in Africa — Extinction of Arianism among the Barbarians

The indissoluble connexion of civil and ecclesiastical affairs has compelled and encouraged me to relate the progress, the persecutions, the establishment, the divisions, the final triumph, and the gradual corruption of Christianity. I have purposely delayed the consideration of two religious events, interesting in the study of human nature, and important in the decline and fall of the Roman empire: I. The institution of the monastic life;^[1] and, II. The conversion of the northern Barbarians.

I. THE MONASTIC LIFE. Origin of the monks I. Prosperity and peace introduced the distinction of the vulgar and the Ascetic Christians.^[2] The loose and imperfect practice of religion satisfied the conscience of the multitude. The prince or magistrate, the soldier or merchant, reconciled their fervent zeal, and implicit faith, with the exercise of their profession, the pursuit of their interest, and the indulgence of their passions; but the Ascetics, who obeyed and abused the rigid precepts of the gospel, were inspired by the savage enthusiasm which represents man as a criminal and God as a tyrant. They seriously renounced the business, and the pleasures, of the age; abjured the use of wine, of flesh, and of marriage; chastised their body, mortified their affections, and embraced a life of misery, as the price of eternal happiness. In the reign of Con-

↑ The origin of the monastic institution has been laboriously discussed by Thomassin (Discipline de l'Eglise, tom. i. p. 1419-1426) and Helyot (Hist. des Ordres Monastiques, tom. i. p. 1-66). These authors are very learned and tolerably honest, and their difference of opinion shews the subject in its full extent. Yet the cautious Protestant, who distrusts any popish guides, may consult the seventh book of Bingham's Christian Antiquities. [For sources as to the origin of Monasticism, and for modern works, see Appendix 3.]
↑ See Euseb. Dcmonstrat. Evangel. (l. i. p. 20, 21, edit. Græc. Rob. Stephani, Paris, 1545). In his Ecclesiastical History, published twelve years after the Demonstration, Eusebius (l. ii. c. 17) asserts the Christianity of the Therapeutæ; but he appears ignorant that a similar institution was actually revived in Egypt. [Cp. above, vol. ii, p. 60, n. 163.]

[1] The origin of the monastic institution has been laboriously discussed by Thomassin (Discipline de l'Eglise, tom. i. p. 1419-1426) and Helyot (Hist. des Ordres Monastiques, tom. i. p. 1-66). These authors are very learned and tolerably honest, and their difference of opinion shews the subject in its full extent. Yet the cautious Protestant, who distrusts any popish guides, may consult the seventh book of Bingham's Christian Antiquities. [For sources as to the origin of Monasticism, and for modern works, see Appendix 3.]

[2] See Euseb. Dcmonstrat. Evangel. (l. i. p. 20, 21, edit. Græc. Rob. Stephani, Paris, 1545). In his Ecclesiastical History, published twelve years after the Demonstration, Eusebius (l. ii. c. 17) asserts the Christianity of the Therapeutæ; but he appears ignorant that a similar institution was actually revived in Egypt. [Cp. above, vol. ii, p. 60, n. 163.]

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