CHAP. V. The Propagation of the Gospel in this Century. IN this century the churches of the east and west began to be separated from one another, through the pride and ambition of the pontiffs of Rome and Constantinople. Of such a division, which makes a great noise, in what is commonly called ecclesiastical history, it is sufficient for an historian of the church of Christ, to say, that the wound, after repeated attempts, was never healed. Both the east and the west, indeed, were full of idolatry and darkness, and seemed to vie with each other in supporting the kingdom of Satan. Providence, however, made use of the ambitious spirit of the prelates for the still more extensive propagation of the gospel. In this chapter I shall collect the information upon this subject, which may be extracted from an enormous mass of ecclesiastical rubbish; and, at the same time, shall lay before my readers some evidences of the progress of the good work, among the nations, which had been, in part, evangelized in the two last centuries. Constantine, afterwards called Cyril, was born at Thessalonica, of a Roman family, and was educated at Constantinople. In 846, the famous Photius, who by much iniquity, at length, obtained the bishopric of Constantinople, envying Ignatius, at that time bishop, disputed in opposition to him, that every man had two souls. Being reproved by Cyril, he said, that he meant not to hurt any one, but only to try the logical abilities of Ignatius. "You have thrown your darts into the crowd," said Cyril, "yet pretend that none will be hurt. How keen soever the eyes of your wisdom be, they are blinded by the smoke of avarice and envy. Your passion against Ignatius has deceived you." Cyril indeed seems to have been as VOL. III. 29 ........... much superior to Photius in piety, as he was his infėrior in learning: he became one of the most active and useful missionaries of this century; and providence opened to him a door of solid utility among the idolatrous nations.* The Bulgarians were a barbarous and savage people, whose neighbourhood had long been troublesome to the Greek emperors. The sister of their king Bogoris, having been taken captive in a military incursion, was brought to Constantinople, and there received christianity. Upon her redemption and return to her own country, she gave a strong evidence, that her change of religion had been more than nominal. She was struck with grief and compassion, to see the king, her brother, enslaved to idolatry; and she used the most cogent arguments in her power, in order to convince him of the vanity of his worship. Bogoris was affected with her arguments; but was not prevailed upon to receive the gospel, till, a famine and a plague appearing in Bulgaria, she persuaded him to pray to the God of the christians. He did so, and the plague ceased. There was something so remarkable in the event, that Bogoris was induced to send for mission. aries to Constantinople; and at length received baptism, together with many of his people.† Cyril and his devout brother Methodius, were the instruments of these blessings to the Bulgarians. Bogoris had desired Methodius to draw him a picture. Methodius chose for his subject the last judgment, and explained it. This is supposed to have induced the king to receive baptism. The event happened about the year 861. That same pope Nicolas, who so warmly applauded the sanguinary exploits of the empress Theodora against the paulicians, rejoiced at the opportu nity, which this religious change among the Bulgarians afforded him of extending his influence. He sent bishops, who preached and baptized throughout the country; and Bogoris sent his son to Rome, with *See Alban Butler, vol. xii. + Porphyrogennetus See Alban Butler, vol. xi many lords: he consulted the pope on a variety of subjects, and entreated him to send pastors into Bulgaria. Nicolas rejoiced, says Fleury,* not only on account of the conversion of the Bulgarians, but the more, because they came so far to seek instruction from the holy see. They had, however, though attended with many superstitions, the word of God, and the name of Christ introduced among them. The Saviour, in some sense, was preached, notwithstanding that pride and sinister motives predominated altogether in the Roman see; and St. Paul, in such a case, would have said, "I therein do rejoice, yea, and will rejoice." Nor is there any reason to believe, that all the missionaries would be no less corrupt than the pope: on the contrary, we cannot doubt but the word was not preached altogether in vain. These transactions took place about the year 866. About the same time Cyril, and his brother Methodius, missionaries among the Bulgarians, laboured also among the Sclavonians and the Chazari.‡ These people lived on the banks of the Danube, and begged the emperor Michael III, and his mother Theodora, to send them some instructors. Cyril and his brother Methodius were sent to preach to them. The Cham and his whole nation were baptized: and Cyril gave a noble proof of his disinterestedness in refusing those presents, which the munificence of the prince would have heaped upon him. See Alban Butler, vol. xii. Cyril arriving at Chersona, continued there some time, to learn the language of the Chazari; which is supposed to have been the Sclavonian tongue, because it is certain, that Constantine translated the sacred books into that language. And as the people had not then the use of letters, he invented an alphabet for their use, and was very successful in teaching christianity among the Chazari. He made the greater impression on their minds, because of the unquestionable proofs, which he gave them of his disinterestedFleury, b. 1. 54. * Fleury, b. l. 49. † Philip. i. 18. ness. After this, Bartilas, prince of Moravia, understanding what had been done among the Chazari, desired the Greek emperor Michael to send some missionaries to instruct his people likewise in christianity. Michael sent the same Constantine and Methodius, who carried with them the same Sclavonian gospel, taught the children the letters, which they had invented, laboured in their mission, and instructed the people four years and a half. The king of Moravia was baptized with many of his subjects. Cyril died a monk: Methodius was consecrated bishop of Moravia. The Sclavonian tongue, invented by these two missionaries, is, to this day, used in the liturgy of the Moravians. Complaint was made to pope John VIII. of the novelty of worshipping in a barbarous tongue; but he condescended to own himself satisfied with the reasons assigned by the missionaries. Bogoris, king of Bulgaria, gave up his crown about the year 880, and retired into a monastery. Methodius, after a long course of labours, died in an advanced age. See Alban Butler, vol. xii. These were noble works, and some divine unction, amidst all the superstitions, no doubt, attended them. In the mean time, Nicolas of Rome, and Photius of Constantinople, two of the proudest men of any age, were acrimoniously inveighing against one another, and striving each to secure to himself the obedience of the new converts. There is reason to hope, that the missionaries themselves were of a better spirit: and if I had materials of their transactions before me, I would present them with pleasure to the reader; but the squabbles of the prelates themselves, for ecclesiastical dominion, and the effects of those squabbles, are scarce worth his attention. It appears from one of the invectives of Photius, against Nicolas, that the Russians, hitherto barbarous and savage, had received a christian bishop, and were then under instructions. Also, about the year 867, certain provinces of Dalmatia sent an embassy to Constantinople, imploring the emperor Basilius to supply them with christian teachers. Their request was granted, and the pale of the church was extended throughout those provinces.* If we turn our eyes toward the countries, which had been evangelized in the last century, we may discern some traces of the spirit of godliness still remaining among them. Length of time, under the influence of natural depravity, had not, as yet, destroyed all the seeds of that divine simplicity, which, as we have had repeated occasion to observe, is always the most pure in the infancy of religion. Frederic of Devonshire, nephew to Boniface, the apostle of Germany, so renowned in the last century, was appointed bishop of Utrecht; and dining with the emperor, Lewis the Meek, was exhorted by him to discharge his office with faithfulness and integrity. The bishop, pointing to a fish on the table, asked whether it was proper to take hold of it by the head or by the tail. "By the head, to be sure," replied the emperor. "Then I must begin my career of faithfulness," answered Frederic, "with your majesty." He proceeded to rebuke the emperor for an incestuous connexion, which he openly maintained with Judith the empress; and, in the spirit of John the Baptist, told him, "that it was not lawful for him to have her." Lewis had not expected this salute; and, like Herod, was not disposed to give up his Herodias. No sooner did the empress hear of this rebuke, than, in the true temper of an incensed adulteress, she began to plot the destruction of Frederic; and, by the help of assassins, she at length effected it. Frederic being mortally wounded, insisted, however, that no blood should be shed on his account; and died in a spirit of martyrdom worthy of the relation of Boni face. In him the Hollanders lost a faithful prelate; but his death would preach a salutary doctrine among them. Frederic was murdered about the year 833.† Haymo, a monk of Fulda, a scholar of Alcuin,‡ was |