III. CHAP. conceived, that the numberless missionaries in the apostolic age should all have been ignorant of it. Besides, with the cessation of miracles, the work of promulgation must have probably ceased; whereas, it appears, that in the succeeding centuries, even to the tenth, missionaries still laboured; and, in a greater or less degree, the work prospered in their hand. If these reflections have any weight, they show that it has been inconsiderately asserted, that civil governments alone have a right to determine, whether Christian missionaries shall preach the Gospel or not within their dominions. I have proved, I think, that they have a right to establish Christianity; but it does not follow, that they have a right to exclude it. Right and wrong, in this case, have a higher foundation than human politics. Trajan might think himself justified in persecuting Christians, because they transgressed the Roman laws, which forbade the introduction of foreign religions. But Trajan ought to have known, that there is an authority in religion, superior to any human constitutions whatever. Though the authority of Scripture, the practice of the apostolic age, and the labours of the best and wisest of their successors, from age to age, seem, taken together, to form a sufficient apology for Christian missions at this day, yet we need not fear, in this cause, to appeal to the common sense of mankind. If a whole nation were afflicted with a pestilential disease, and a foreigner were in possession of a medicine, that might probably save many of their lives, it might be prudent, no doubt, for that foreigner to obtain an express licence, if practicable, from the government, for affording medical aid to its subjects. But will any man say, that it would be wrong in him to endeavour to heal the diseased, if he had an opportunity, and had the benevolence to attempt it, though he had no formal sanction from the magistrate? To promote the welfare of our neighbours, is, next to our duty to God, the most essential ingredient in the character of a good man. Is the express consent of the legislature necessary, antecedently to every office of mercy and humanity?-It is not necessary to say, that the propagation of the Gospel is the most salutary and the most important of all works of charity. What then ought to be thought of him who would leave to the discretion of the magistrate the great office of labouring to win souls; and would charge with sin an employment of all others the most beneficent to mankind? "Is not this to teach rebellion against lawful authority, and to countenance an undue interference with foreign governments?" Could this be proved, I should not know how to apologize for missionaries. For I scarce know any thing more diametrically opposite to the genius of the Gospel than such a conduct. Let it be carefully observed, that our argument goes no farther than to justify a PACIFIC attempt to teach Christianity throughout the Globe. "If they persecute you in one city, flee ye into another," is the rule of the Divine Author of Christianity. A missionary must be prepared to endure, not to inflict evil: he may expect opposition, and even death itself. He must patiently sustain his lot: he must forego not only all violence in attempting to propagate Christianity, but also all artifice and secular intrigues: he must not only forbear to disturb the government of the country, and to weaken men's attachment to it, but he must do more: he must teach obedience to it, as an essential branch of Christianity itself, and an obedience too, "not only for wrath, but also for conscience sake." If his word is not received in one place, he must make experiment of another, in dependence on Divine Providence and grace. Meekness, patience, submission to civil authority must attend him in CENT. X. CHAP. every step. Such were the apostolic missionaries: III. such in a good degree were the missionaries of the dark ages, which we are reviewing. And I am apt to think, that those, who object to missions in general, have had their eye on the political craft of the Jesuits, or the furious factions of enthusiasts. For I can scarce believe we are grown so totally callous to every Christian sensation, as deliberately to condemn all missions conducted in the spirit of the Gospel. Do we expect that the kingdom of Christ shall spread through all nations, according to numerous prophecies? And are no means to be employed to promote it? Shall we complain of the want of universality in the best religion, and discourage every attempt to effect that universality? With what an ill grace do objectors to the propagation of the Gospel make such complaints? Are human efforts concerned in all other works of Divine Providence, and are they in this, the most important of all, to be excluded? Are we to sit still, and expect some sudden and miraculous providential interposition, and is this the only instance, in which Socinians and men, who call themselves rational Christians, will use no rational methods, in order to produce the most desirable effects? Or have we learned to despise the importance of Christianity itself, and do we think that the present comfort and future felicity of mankind are no way connected with the subject before us? I propose these few questions, leaving the resolu tion of them to the consciences of those, who have had it in their power to encourage Christian missions in our times, and who have opposed them. To have been particularly active in extending the Redeemer's kingdom, forms no part of the glory of this country. Denmark, a poor impotent govern ment, compared with our's, has, it is well known, effected in this way what may cause Britons to blush, and what should stir us up to virtuous emulation. With every advantage in our hands, for the propagation of the Gospel, we have done very little indeed, and the annals of the several dark ages we have reviewed, have exhibited a spirit of adventurous charity unknown to those, who now boast themselves as the most enlightened and the most philosophic of mankind. CENT. X. CHAP. IV. WRITERS AND EMINENT MEN IN THIS In a dearth so excessive, there are few, who deserve to be noticed either for knowledge or for piety; and fewer still for both. My chief view, in this chapter, is to give the reader an idea of the state of true religion in these times; nor will the picture here exhibited be materially erroneous, though it could be proved, that Theophylact, one of the authors, whom I shall quote, belonged to the next century, as Mosheim thinks. For the spirit and taste of the tenth and eleventh centuries are so similar, that what illustrates the one will illustrate the other. The very toleration of the Roman popedom itself, after the detection of its flagitiousness before all the world, evinces the uncommonly low condition of Christian knowledge in this age; proofs, however, will appear, that the Spirit of God had not forsaken the Church, and that there were those who reverenced and felt the power of her doctrines. It is not in Rome, but in the more recent Churches, that this power appears. Whether it was practically exemplified by Bruno, archbishop CHAP. IV. IV. Character CHAP. of Cologne, in Germany, is not very evident. But, in knowledge and learning, he was very eminent. He was brother to Otho I. and by the desire of the of Bruno. people of Cologne, was fixed by that great prince in the archbishopric. We must not expect much regard to ecclesiastical discipline in these times; and therefore are not to be surprised, that a prince so religious as Otho was, should invest his relation also with the civil power of a dukedom. Bruno is remarked, however, to have been among the first, who united offices so discordant in the same person*. This was to secularize the Church, and Cologne continues in a similar state to this day. Bruno was nevertheless an assiduous promoter of religion. Normans, Danes, and various others, who travelled in his province, he brought over to the profession of Christianity. He restrained the luxury both of clergy and people; and was himself a shining example of modest and frugal manners. 965. He died about the year 965. His death, A. D. Death of Unni, A. D. 936. Unni, a far more decided character, has been already celebrated. As archbishop of Hamburg, he acted with a vigour and a piety worthy the importance of that See. He was highly reverenced by the German emperors of his time; and that a person so opulent should choose to labour as a missionary in such countries as Denmark and Sweden, argues a zeal of no common degree. He died at Stockholm in 936†. By the advice of Adolvard, bishop of Verden, Adeldagus, who had discharged some petty office in the Church, was sent for to court by Otho the great, and made his chancellor. On the death of Unni, he was appointed archbishop of Hamburg, but was so acceptable, by his talents and industry, to the emperor, that he still continued in the same * Cent, Magd. Cent. X. Vol. III. ↑ Ibid. |