Valens, a presbyter of Philippi, mentioned by Polycarp; Chæremon, bishop of Nilus, mentioned by Eusebius; several presbyters of Carthage, in the time of St. Cyprian; Phileas, bishop of Thmuis; Demetrianus, bishop of Antioch, Gregory Nazianzen's father; and many others, whose names occur in ecclesiastical history. Socrates, who wrote in the fifth century, observes, that many eminent bishops had wives and children; and that those who remained single, did so by their own free choice, and not by the obligation of any law. Up to the year 692, when an eastern synod forbade bishops to remain with their wives, the contrary practice existed in several Churches, especially in Africa and Libya. In Ireland this custom remained to a very late period: till the twelfth century, the Irish bishops and clergy were generally married.

The rules of the eastern and western Churches have been different in some degree since the fifth century, when the latter in general forbade the clergy to live in the married state, under the impression that they would thus be enabled to fulfil more devotedly the office of the sacred ministry. But the experience of ages shewed that this discipline was very inexpedient, as it was plainly not enjoined by any Divine command; and from the tenth to the twelfth century, considerable numbers of the western clergy were married; but the Roman portiffs after that enforced celibacy with extreme severity. In the eastern Church the presbyters and inferior clergy have always been married, though they are not allowed to contract marriage after their ordination.

The great majority of the early Christians, if we may judge by the writers of the first four centuries, held that immediately after this life the righteous were admitted to a region of peace and happiness:

but as they believed that the soul would be re-united to the body at the last day, before ascending into heaven, and therefore that it was not yet in a state of such perfect blessedness as admitted of no increase; and as it was the opinion of many, that the saints were to rise from the dead before the rest of mankind, and to share in the glory of the millennium, -it was customary in the Church, from the remotest antiquity, to offer prayers for the perfect peace and joy of the departed believers, and for their participation in the first resurrection. It was also the opinion of Origen, and of several other fathers, that at the last day, all believers, without exception, shall pass through some fire, which shall purge away all traces of sin and imperfection, and render them meet for the presence of God. This opinion, however, was not received by Christians as an article of faith. St. Augustine, in the fifth century, regarded it only as "not incredible" that some of the faithful may after this life be saved by a sort of purifying fire. Gregory the Great, A.D. 600, first maintained the doctrine that there is a purgatory fire, before the day of judgment, for slight faults not repented of in this life: this doctrine he founded chiefly on certain alleged visions of souls in torment for their sins. Thus began the doctrine of purgatory, which, however, was never received by the eastern Church, and was only gradually adopted in the west. Even

in the twelfth century, as we learn from Otto Frisingensis, it was only held by "some" writers; and it was never declared an article of faith till 1438, in the council of Florence, the authority of which has always been doubtful even among Romanists.

CHAPTER XI.

PROGRESS OF CHRISTIANITY.

A.D. 680-1054.

ERY painful features present themselves in that period of the history of the Church on which we now enter. The temptations of heresy had indeed now

been almost exhausted; and the human mind, wearied with novelties and dissensions, reposed itself more implicitly on the authority of the Church but ignorance and barbarism were fast overspreading the traces of ancient civilisation, and religion too often became mingled with superstition. The perpetual state of warfare between rival princes, the feebleness of governments, unable to control their powerful and turbulent subjects, caused a general lawlessness and disorder, destructive of those habits which are most congenial to Christianity. Add to this the incursions and ravages of Saracens, Danes, and Normans, which threw all the west of Europe into confusion; the insurrections and inroads of Saxons, Sclavonians, Hungarians, and Turks, which equally disturbed the East and the North; and we may then see the difficulties under which religion laboured, and which were in many respects most injurious to her. But even in these ages we continue to see the fulfilment of our Saviour's promises to his Church. The kingdom of Christ was still expanding itself from the river to the ends of the earth; the tree sprung from a grain of mustardseed still shewed the vigour of its constitution by putting forth new and flourishing branches; and the fruits of the Holy Spirit's influence, the pledge

of our Lord's perpetual presence with his body the Church, were abundantly manifested in the midst of many scandals and sins. It may be said with truth, I believe, that the progress of Christianity in the world during these dark ages was scarcely less than during the first three centuries of its existence.

In the eighth century, the Saracens crossed from Africa into Spain, and having subdued the forces of Roderic, the last king of the Goths, in a pitched battle, made themselves masters of the whole country. They even threatened France, but were defeated with dreadful slaughter by Charles Martel, and compelled to retire within the limits of Spain. They subdued Sardinia, and ravaged Italy and Sicily (of which last they afterwards took possession) so terribly, that in many places the number of towns was reduced by one half. Christianity, however, subsisted under the dominion of the Saracens in the West, as well as in the East, though much oppression was experienced by believers, and some were even delivered to death for the name of Jesus Christ. But the losses of the Church under the Saracen dominion were counterbalanced by numerous conversions in the north of Europe. Christianity was still spreading amongst the Anglo-Saxons; it was carried far and wide amongst the Thuringians, Frieslanders, and Hessians, in Germany, by St. Boniface, or Winfrid, a monk of the order of St. Benedict, and a native of England. Rupert and Corbinian, two French bishops, were invited by Theodo, duke of Bavaria, early in the eighth century, to preach the Gospel in his dominions; and the former baptised that prince, with a large number of his people. Christianity was then established and bishoprics were founded in Bavaria. Firminus preached the Gospel with great zeal in Alsatia, Bavaria, and Switzerland; and Lebuin, a native of England, laboured amongst

the Saxons. Carinthia received Christianity from Bavaria, the duke of Carinthia having requested Virgilius, bishop of Saltzburg, to send clergy to instruct his people. St. Virgilius, who was a native of Ireland, and remarkable for his learning and piety, afterwards visited Carinthia, and confirmed the new Christians in the faith. In the latter part of the eighth century, the Emperor Charlemagne having conquered the greater part of Germany and Hungary, established churches throughout his dominions, and obliged his subjects to adopt the Christian religion. In the early part of the ninth century, St. Anschar, a monk of Corby in Westphalia, laid the foundations of the Church in Cimbria, Denmark, and Sweden, in which he was assisted by Anthbert, Ebbo, and many other pious missionaries.

The eastern Church was now also engaging in the same holy work. Methodius and Cyril, two Greek monks, converted to Christianity the Mœsians, Gazarians, Bohemians, and Moravians, about the middle of this century; and the Sclavonians, Aretani, and other nations of Dalmatia, having expressed, in 867, a wish to embrace the Christian religion, they were instructed and baptised by missionaries from the eastern Church. The Bulgarians, a savage nation, who had invaded Thessaly and Epirus some time before, were now converted to the Christian faith by some bishops and clergy from Constantinople, who were called in by the king of Bulgaria. After the people had been thus baptised and instructed in the Christian religion, the king sent to Pope Nicholas I. for further assistance, when that prelate not only sent Italian bishops to Bulgaria, but prevailed on the king to expel the Greek missionaries, and claimed jurisdiction over the Churches which they had founded. A conference was held at Constantinople soon afterwards, to de