happy, it is uncertain which, early began to favour Christianity; and about the year three hundred and twenty four, advanced it to be the religion of the Empire.

This event, however favourable to the Church in many respects, certainly did not do much to check the growing conformity to the world, which had already begun to appear in the followers of Jesus. The fact is, that, while the countenance given to Christianity by authority, induced many to embrace it whose interest was to adulterate its pure doctrines, the calm which the Church enjoyed from outward disturbances, left its doctors, already infected with oriental philosophy, and divided by secular opinions, quietly to pursue their disputes between themselves; and consume that zeal, in worrying each other, which ought to have been exerted against the common enemy.

Their

But amidst the prevailing corruption, some efforts of a missionary nature were made. About the beginning of the fourth century, Mecopius a Tyrian Philosopher, going on a tour of discovery to the interior of India, or rather Abyssinia, took with him two boys who understood the Greek tongue. Arrived at a certain place, the natives murdered the whole company except the boys, who were presented to the king, and who finding favour in his eyes, were promoted in his court. names were Ædesius and Frumentius. On the king's death, the queen dowager engaged them to superintend the affairs of the realm, and the education of the young prince. Frumentius was prime minister. His mind was devoted to higher objects than the politics of the country. He inquired of some Roman merchants whether they had met with any Christians in the kingdom, and having by their means discovered some, he encouraged them to associate for religious purposes, and erected a church for their use. Some of the natives were converted and joined them. On the king's accession to the throne, Frumentius desired leave to return to his own country; and on arriving at Alexan

dria, communicated his adventures to Athanasius the Bishop, and informed him of the probability of evangelizing the country, if missionaries were sent thither. Ön mature consideration, Athanasius told him that none was so fit for the office as himself. He was therefore appointed the first Bishop of the Indians or Axumi, and returning to a country where his integrity and capacity had already been distinguished, this active missionary preached the Gospel with much success, and erected many churches. Thus was the Gospel planted in a barbarous kingdom, where the extreme ignorance of the natives would much facilitate, at least, its external progress, under a man who had educated their sovereign. Probably there were many real conversions to God.*

Abraham, the Ascetic, has been mentioned by several historians. He is said to have lived near Edessa, in the neighbourhood of a great desert, full of idolaters. Fruitless attempts had been made to convert them. The Bishop called on Abraham to undertake the work. He left his solitude, where he had spent nearly fifty years according to the strictest rules of monasticism, and commenced the mission with building a church, in which he might pray for the conversion of these idolaters. Having done this, he began to throw down their pagan altars. They were enraged, and drove him from the country. He returned, and resumed his prayers in the church. The idolaters used him no better than before. For three years he patiently endured a series of persecutions. The people began to be softened. They compared his preaching with his practice, concluded that God was with him, and offered to receive his instructions. In fine, he gathered a Christian church. Having remained till he saw the converts walking in the faith, he abruptly left them for his beloved solitude.f

*This account is taken from the narrative of Socrates, and is quoted by Milner, who judges the country here called India, to be Abyssinia, in which a nominal Christianity prevails to this day.

+ Milner-Burder's Miss. An. p. 110.

In a manner not less singular, if historians may be credited, was the gospel introduced among the Georgians, inhabiting a delightful tract of country between the Euxine and Caspian seas, and still possessing a knowledge of Christianity. In some military excur sion, they had taken prisoner a pious Christian woman, whose sanctity of manners engaged the respect of these barbarians. A sick child of the chief was sent to the women of the country to be cured, but the case baffled their skill, and the child was committed to the Christian captive. "Christ" said she, "who healed many, will heal this infant." She prayed, and he recovered. In the same manner the Queen was healed of a distemper. The king sent her presents in token of his gratitude, but she returned them, assuring him that godliness was her riches, and that she should esteem it the noblest present, if he would worship the God whom she adored. The next day the king was lost in a thick mist when hunting, and implored in vain the aid of his gods. In his distress, recollecting the words of the woman, he prayed for help to the God whom she worshipped. The mist was immediately dispersed, and the king found his way home. In consequence of this event, and future conferences with the woman, both the king and the queen embraced the Gospel and exhorted their subjects to receive it. An embassy was sent to Constantine to desire that pastors might be commissioned to instruct them, which was readily complied with.*

Besides these extraordinary means of spreading the gospel, the Lord Jesus had other servants employed in the more usual methods. Gregory, usually styled the Enlightener, having travelled into Armenia, where some knowledge of Christianity was before received, converted King Tiridates with all his nobles, and established Christianity throughout the whole province. Ambassadors were sent into Arabia Felix, by the Emperor Constantius, and churches built there at his ex* Milner-Burder's Miss. Ance. p. 107.

pense. It is evident that Christianity had considerable footing in Britain in the fourth century, as several Bishops from that island attended in a council, held at Arminium, on account of the Arian heresy.

The Gospel likewise flourished among the Gauls and the Goths. Ulfilas, called the apostle of the Goths, was very active in civilizing and christianizing those barbarians. He translated the four Gospels into their language, which translation is still extant. Before the

close of the fourth century, by the severe edicts of Theodosius the Emperor, against the idolatries of the Pagans, the whole system of idolatry seemed nearly banished from the Roman Empire, but the religion which took its place was often little better.

The Church continued to extend its limits during the fifth century. In the East, the inhabitants of Libanus and Antilibanus were induced, by the persuasions of Simeon the Stylite, to embrace the Christian religion. By his influence also, it was introduced into a certain district of the Arabians. About the middle of this century the Indians on the coast of Malabar, were converted to Christianity by the Syrian Mar Thomas, a Nestorian, who has been confounded by the Portuguese, with the apostle St. Thomas.

In the West the German nations who had rent to pieces that portion of the Roman Empire, gradually embraced the religion of the conquered. Clovis, king of the Franks, and the founder of their dominions in Gaul, having been instructed by Clotilda his wife, was induced to pray to Christ at a time when his affairs were becoming desperate, and to vow that he would worship him as God, if he would give him the victory over his enemies. Victory succeeded, and the king, his sister, and three thousand of his army were baptized at Rheims.

To notice one instance of missionary exertion in the West. Patrick, a native of Scotland, having been carried captive into Ireland, learned their customs. After his release, he returned to that country, and la

boured to introduce the Christian religion with so much success that he is said to have built three hundred churches. He has justly obtained the title of the Apostle of Ireland.

The sixth century is noted for the mission of Augustine to Britain. Christianity in that country had become almost extinct. Gregory, before his elevation to the See of Rome, while walking one morning in the market place, observed several fine youths bound with cords, and exposed to be sold as slaves. He asked whence they came, and was informed, from the island of Britain. He then inquired" Are the inhabitants of that island Christians or Pagans ?" He was told "Pagans." "Alas!" said he, deeply sighing, "does the Prince of darkness possess such countenances? Are forms so fair, destitute of divine grace ?--What is the name of the nation?" It was answered "Angli." "In truth,” said he, "they have angelic countenances; it is a pity they should not be co-heirs with Angels." The event was, that when Gregory became Bishop, he sent about forty monks into Britain, with Augustine at their head. Several circumstances conspired to favour the mission. It is noticeable that the Lord frequently employs females in the propagation of the gospel among idolaters. Bertha a pious descendant of Clovis, had married Ethelbert, king of Kent. At her instigation the missionaries were kindly received, had a mansion assigned them in the royal city of Canterbury, and were permitted to preach the gospel. Their conduct was exemplary: they prayed, fasted, watched, preached the word, and showed a readiness to die for the truth. Near the City was an old church to which Queen Bertha was accustomed to resort for prayer. In this the missionaries held their first meetings, and laboured with unremitting ardour, until the king himself was converted to the truth. His subjects soon followed the example of their Prince. Converts were multiplied-churches rebuilt-and Augustine was ordained the first Archbishop of the English nation.