violence and terror, and sometimes artifice and fraud” (p. 169) in order to gain converts, and he was supported by Charles Martel, the enemy of Friesland, and appeared among the Germans as the friend and agent of their foes.  A few years later, Charlemagne spread Christianity among the Saxons with great vigour.  For “a war broke out, at this time, between Charlemagne and the Saxons, which contributed much to the propagation of Christianity, though not by the force of a rational persuasion.  The Saxons were, at this time, a numerous and formidable people, who inhabited a considerable part of Germany, and were engaged in perpetual quarrels with the Franks concerning their boundaries, and other matters of complaint.  Hence Charlemagne turned his armies against this powerful nation, A.D. 772, with a design not only to subdue that spirit of revolt with which they had so often troubled the empire, but also to abolish their idolatrous worship, and engage them to embrace the Christian religion.  He hoped, by their conversion, to vanquish their obstinacy, imagining that the divine precepts of the Gospel would assuage their impetuous and restless passions, mitigate their ferocity, and induce them to submit more tamely to the government of the Franks.  These projects were great in idea, but difficult in execution; accordingly, the first attempt to convert the Saxons, after having subdued them, was unsuccessful, because it was made without the aid of violence, or threats, by the bishops and monks, whom the victor had left among that conquered people, whose obstinate attachment to idolatry no arguments nor exhortations could overcome. [Mark the naivete of this confession.] More forcible means were afterwards used to draw them into the pale of the Church, in the wars which Charlemagne carried on in the years 775, 776, and 780, against that valiant people, whose love of liberty was excessive, and whose aversion to the restraints of sacerdotal authority was inexpressible.  During these wars their attachment to the superstition of their ancestors was so warmly combated by the allurements of reward, by the terror of punishment, and by the imperious language of victory, that they suffered themselves to be baptised, though with inward reluctance, by the missionaries, which the emperor sent among them for that purpose” (p. 170).  Rebellion broke out once more, headed by the two most powerful Saxon chiefs, but they were won over by Charlemagne, who persuaded them “to make a public and solemn profession of Christianity, in the year 785, and to promise an adherence to that divine religion for the rest of their days.  To prevent, however, the Saxons from renouncing a religion which they had embraced with reluctance, several bishops were appointed to reside among them, schools also were erected, and monasteries founded, that the means of instruction might not be wanting.  The same precautions were employed among the Huns in Pannonia, to maintain in the profession of Christianity that fierce people