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glorious and decisive victories: over the learned and luxu. rious citizens of the Roman empire; and over the warlike Barbarians of Scythia and Germany, who subverted the empire, and embraced the religion, of the Romans. The Goths were the foremost of these savage proselytes; and the nation was indebted for its conversion to a countryman, or, at least, to a subject, worthy to be ranked among the inventors of useful arts, who have deserved the remembrance and gratitude of posterity. A great number of Roman provincials had been led away into captivity by the Gothic bands, who ravaged Asia in the time of Gallienus; and of these captives, many were Christians, and several belonged to the ecclesiastical order. Those involuntary missionaries, dispersed as slaves in the villages of Dacia, successively labored for the salvation of their masters. The seeds which they planted, of the evangelic doctrine, were gradually propagated; and before the end of a century, the pious work was achieved by the labors of Ulphilas, whose ancestors had been transported beyond the Danube from a small town of Cappadocia. Ulphilas, the bishop and apostle of the Goths,” acquired their love and reverence by his blameless life and indefatigable zeal; and they received, with implicit confidence, the doctrines of truth and virtue which he preached and practised. He executed the arduous task of translating the Scriptures into their native tongue, a dialect of the German or Teutonic language: but he prudently suppressed the four books of Kings, as they might tend to irritate the fierce and sanguinary spirit of the Barbarians. The rude, imperfect idiom of soldiers and shepherds, so ill qualified to communicate any spiritual ideas, was improved and modulated by his genius: and Ulphilas, before he could frame his yersion, was obliged to compose a new alphabet of twenty-four letters; * four of which he invented, to express the peculiar sounds that were unknown to the Greek and Latin pronunciation.” But the prosperous state of the Gothic church was soon afflicted by war and intestine discord, and the chieftains were divided by religion as well as by interest. Fritigern, the friend of the Romans, became the proselyte of Ulphilas; while the haughty soul of Athanaric disdained the yoke of the empire and of the gospel. The faith of the new converts was tried by the persecution which he excited. A wagon, bearing aloft the shapeless image of Thor, perhaps, or of Woden, was conducted in solemn procession through the streets of the camp; and the rebels, who refused to worship the god of their fathers, were immediately burnt, with their tents and families. The character of Ulphilas recommended him to the esteem of the Eastern court, where he twice appeared as the minister of peace; he pleaded the cause of the distressed Goths, who implored the protection of Valens; and the name of Moses was applied to this spiritual guide, who conducted his people through the deep waters of the Danube to the Land of Promise.” The devout shepherds, who were attached to his person, and tractable to his voice, acquiesced in their settlement, at the foot of the Maesian mountains, in a country of woodlands and pastures, which supported their flocks and herds, and enabled them to purchase the corn and wine of the more plentiful provinces. These harmless Barbarians multiplied in obscure peace and the profession of Christianity." Their fiercer brethren, the formidable Visigoths, universally adopted the religion of the Romans, with whom they maintained a perpetual intercourse, of war, of friendship, or of conquest. In their long and victorious march from the Danube to the Atlantic Ocean, they converted their allies; they educated the rising generation; and the devotion which reigned in the camp of Alaric, or the court of Toulouse, might edify or disgrace the palaces of Rome and Constantinople.” During the same period, Christianity was embraced by almost all the Barbarians, who established their kingdoms on the ruins of the Western empire; the Burgundians in Gaul, the Suevi in Spain, the Vandals in Africa, the Ostro. goths in Pannonia, and the various bands of mercenaries, that raised Odoacer to the throne of Italy. The Franks and the Saxons still persevered in the errors of Paganism; but the Franks obtained the monarchy of Gaul by their submission to the example of Clovis; and the Saxon conquerors of Britain were reclaimed from their savage superstition by the missionaries of Rome. These Barbarian proselytes displayed an ardent and successful zeal- in the propagation of the faith. The Merovingian kings, and their successors, Charlemagne and the Othos, extended, by their laws and victories, the dominion of the cross. England produced the apostle of Germany; and the evangelic light was gradually diffused from the neighborhood of the Rhine, to the nations of the Elbe, the Vistula, and the Baltic.” The different motives which influenced the reason, or the passions, of the Barbarian converts, cannot easily be ascertained. They were often capricious and accidental; a dream, an omen, the report of a miracle, the example of some priest, or hero, the charms of a believing wife, and, above all, the fortunate event of a prayer, or vow, which, in a moment of danger, they had addressed to the God of the Christians.” The early prejudices of education were insensibly erased by the habits of frequent and familiar society; the moral precepts of the gospel were protected by the extravagant virtues of the monks; and a spiritual theology was supported by the visible power of relics, and the pomp of religious worship. But the rational and ingenious mode of persuasion, which a Saxon bishop * suggested to a popular saint, might sometimes be employed by the missionaries, who labored for the conversion of infidels. “Admit,” says the sagacious disputant, “whatever they are pleased to assert of the fabulous, and carnal, genealogy of their gods and goddesses, who are propagated from each other. From this principle deduce their imperfect nature, and human infirmities, the assurance they were born, and the probability that they will die. At what time, by what means, from what cause, were the eldest of the gods or goddesses produced * Do they still continue, or have they ceased, to propagate 2 If they have ceased, summon your antagonists to declare the reason of this strange alteration. If they still continue, the number of the gods must become infinite; and shall we not risk, by the indiscreet worship of some impotent deity, to excite the resentment of his jealous superior 2 The visible heavens and earth, the Woos. system of the universe, which may be conceived by the mind, is it created or eternal? If created, how, or where, could the gods themselves exist before creation ? If eternal, how could they assume the empire of an independent and prečxisting world 2 Urge these arguments with temper and moderation ; insinuate, at seasonable intervals, the truth and beauty of the Christian revelation; and endeavor to make the unbelievers ashamed, without making them angry.” This metaphysical reasoning, too refined, perhaps, for the Barbarians of Germany, was fortified by the grosser weight of authority and popular consent. The advantage of temporal prosperity had deserted the Pagan cause, and passed over to the service of Christianity. The Romans themselves, the most powerful and enlightened nation of the globe, had renounced their ancient superstition; and, if the ruin of their empire seemed to accuse the efficacy of the new faith, the disgrace was already retrieved by the conversion of the victorious Goths. The valiant and fortunate Barbarians, who subdued the provinces of the West, successively received, and reflected, the same edifying example. Before the age of Charlemagne, the Christian nations of Europe might exult in the exclusive possession of the temperate climates, of the fertile lands, which produced corn, wine, and oil; while the savage idolaters, and their helpless idols, were confined to the extremities of the earth, the dark and frozen regions of the North.”

74 On the subject of Ulphilas, and the conversion of the Goths, see Sozomen, 1. wi. c. 37. Socrates, l. iv. c. 33. Theodoret, l. iv. c. 37. Philostorg. l. ii. e. 5. The heresy of Philostorgius appears to have given him superior means of information.

* This is the Moeso-Gothic alphabet, of which many of the letters are evidently formed from the Greek and Roman. M. St. Martin, however, contends, that it is impossible but that some written alphabet must have been known long, before among the Goths. He supposes that their former letters were those inscribed on the runes, which, being inseparably connected with the old idolatrous superstitions, were proscribed by the Christian missionaries. Everywhere the runes, so common among all the German tribes, disappear after the propagation of Chrisianity. St. Martin, iv. pp. 97, 98.--M.

75 A mutilated copy of the four Gospels, in the Gothic version, was published A. D. 1665, and is esteemed the most ancient monument of the Teutonic language though Wetstein attempts, by some frivolous conjectures, to deprive Ulphilas o the honor of the work. Two of the four additional letters express the W, and our own Th. , See Simon, Hist. Critique du Nouveau Testament, tom. ii. pp. 219–223. Mill. Prolegom, p. 151, edit. Kuster. Wetstein, Prolegom. tom. i. p. 114."

* Philostorgius erroneously places this passage under the reign of Constantime : but I am much inclined to believe that it preceded the great emigration.

77 We are obliged to Jornandes (de Reb. Get. c. 51, p. 688) for a short and lively picture of these lesser Goths. Gothi minores, populus immensus, cum suo Ponti, fice ipsoque primate Wulfila. The last words, if they are not mere tautology, im: ply some temporal jurisdiction.

* The Codex Argenteus, found in the sixteenth century at Wenden, near Cologne, and now preserved at Upsal, contain almost the entire four Gospels. The best edition is that of J. Christ, Zahn, Weissenfels, 1805. In 1762 Knettel discovered and poublished from a Palimpsest MS. four chapters of the Fpistle to the Romans; they were reprinted at Upsal, 1763. M. Mai has since that time discov. ered further fragments, and other remains of Moeso-Gothic literature, from a I'alimnsest at Milan. See Ulphila, partium ineditarum in Ambrosianis PalimpSestis ab Ang. Maio repertarun specimen. Milan, 4to, 1819.-M.

78 At non ita Gothi non ita Vandali ; malis licet doctoribus instituti, meliores tamenetiam in håc parte quam nostri. Salvian, de Gubern. Dei, 1. vii. p. 243. 7. Mosheim has slightly sketched the progress of Christianity in the North, from the fourth to the fourteenth century. The subject would afford materials for an ecclesiastical, and even philosophical, history. 8) To such a cause has Socrates (l. vii. c. 30) ascribed the conversion of the Burgundians, whose Christian piety is celebrated by Orosius (l. vii. c. 19). * See an original and curious epistle from Daniel, the first bishop of Winchester (Beda, Hist. Eccles. Anglorum, l. v. c. 18, p. 203, edit. Smith), to St. Boniface, who preached the gospel among the savages of Hesse and Thuringia. Epists.l. Bollifacii, lxvii., in the Maxime lxibliotheca Patrum, tom. xiii. p. 93.

82 The sword of Charlemagne added weight to the argument; but when Daniel wrote this epistle (A. D. 723), the Mahometans, who reigned from India to Spain, might have retorted it against the Christians.

Christianity, wm.cn opened the gates of Heaven to the Barbarians, introduced an important change in their moral and political condition. They received, at the same time, the use of letters, so essential to a religion whose doctrines are contained in a sacred book; and while they studied the divine truth, their minds were insensibly enlarged by the distant view of history, of nature, of the arts, and of society. The version of the Scriptures into their native tongue, which had facilitated their conversion, must excite among their clergy some curiosity to read the original text, to understand the sacred liturgy of the church, and to examine, in the writings of the fathers, the chain of ecclesiastical tradition. These spiritual gifts were preserved in the Greek and Latin languages, which concealed the inestimable monuments of ancient learning. The immortal productions of Virgil, Cicero, and Livy, which were accessible to the Christian Barbarians, maintained a silent intercourse between the reign of Augustus and the times of Clovis and Charlemagne. The emulation of mankind was encouraged by the remembrance of a more perfect state; and the flame of science was secretly kept alive, to warm and enlighten the mature age of the Western world. In the most corrupt state of Christianity, the Barbarians might learn justice from the law, and mercy from the gospel, and if the knowledge of their duty was insufficient to guide their actions, or to regulate their passions, they were sometimes restrained by conscience, and frequently punished by remorse. But the direct authority of religion was less effectual than the holy communion, which united them with their Christian brethren in spiritual friendship. The influence of these sentiments contributed to secure their fidelity in the service, or the alliance, of the Romans, to alleviate the horrors of war, to moderate the insolence of conquest, and to preserve, in the downfall of the empire, a permanent respect for the name and institutions of Rome. In the days of Paganism, the priests of Gaul and Germany reigned over the people, and controlled the jurisdiction of the magistrates; and the zealous proselytes transferred an equal, or more ample, measure of devout obedience, to the pontiffs of the Christian faith. The sacred character of the bishops was supported by their temporal possessions; they obtained an honorable seat in the legislative assemblies of soldiers and freemen; and it was their interest, as well as their duty, to mollify, by peaceful counsels, the fierce spirit of the Bar

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