62 THE DECLINE AND FALL [Chap.xxxyii CHAPTEE XXXYII Origin, Progress, and Effects of the Monastic Life — Conversion of the Barbarians to Christianity and Arianism — Pro- secution of the Vandals in Africa — Extinction of Arianism among the Barbarians T I HE indissoluble connexion of civil and ecclesiastical affairs has compelled and encouraged me to relate the pro- gress, the persecutions, the establishment, the divi- sions, the final triumph, and the gradual corruption of Christi- anity. 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 ; l and, II. The conversion of the northern Barbarians, i. the I. Prosperity and peace introduced the distinction of the astic vulgar and the Ascetic Christians.' 2 The loose and imperfect origin of 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 en- thusiasm which represents man as a criminal and God as a tyrant. 1 The origin of the monastic institution has been laboriously discussed by Thornassin (Discipline de l'Eglise, torn. i. p. 1419-1426) and Helyot (Hist, des Ordres Monastiques, torn. 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 Bing- ham's Christian Antiquities. [For sources as to the origin of Monasticism, and for modern works on the subject, see Appendix 3.] 2 See Euseb. Demonstrat. Evangel. (1. i. p. 20, 21, edit. Grsec. Rob. Stephani, Paris, 1545). In his Ecclesiastical History, published twelve years after the Demon- stration, Eusebius (1. ii. c. 17) asserts the Christianity of the Therapeutae ; but he appears ignorant that a similar institution was actually revived in Egypt. [Cp. above, vol. ii. p. 63, n. 164.]
