reafon, or the conftruction of ancient writings (of which kind are the feveral theories which have, at different times, gained poffeffion of the public mind in various departments of science and literature; and of one or other of which kind are the tenets alfo which divide the various fects of Chriftianity): but that we speak of a system, the very basis and poftulatum of which was a fupernatural character afcribed to a particular perfon; of a doctrine, the truth whereof depended entirely upon the truth of a matter of fact then recent. "To establish a new religion, even amongst a few people, or in one fingle nation, is a thing in itfelf exceedingly difficult. To reform some corruptions which may have spread in a religion, or to make new regulations in it, is not perhaps fo hard, when the main and principal part of that religion is preserved entire and unfhaken; and and yet this very often cannot be accomplished, without an extraordinary concurrence of circumftances, and may be attempted a thousand times without fuccefs. But to introduce a new

faith, a new way of thinking and acting, and to perfuade many nations to quit the religion in which their ancestors had lived and died, which had been delivered down to them from time immemorial, to make them forfake and despise the deities which they had been accustomed to reverence and worship; this is a work of ftill greater difficulty *. The refiftance of education, worldly policy, and fuperftition, is almost invincible."

If men, in these days, be Chriftians in confequence of their education, in fubmif fion to authority, or in compliance with fashion, let us recollect that the very contra ry of this, at the beginning, was the cafe. The first race of Chriftians, as well as millions who fucceeded them, became fuch in formal oppofition to all these motives; to the whole power and ftrength of this influence. Every argument therefore, and every inftance, which fets forth the preju

*Jortin's Dif. on the Chrift. Rel. p. 107, ed. iv.

dice of education, and the almoft irresistible effects of that prejudice (and no perfons are more fond of expatiating upon this subject than deistical writers), in fact confirms the evidence of Christianity.

of

But, in order to judge of the argument which is drawn from the early propagation of Christianity, I know no fairer way proceeding, than to compare what we have feen of the fubject, with the fuccefs of Chriftian miffions in modern ages. In the EastIndia miffion, fupported by the Society for promoting Chriftian Knowledge, we hear fometimes of thirty, fometimes of forty, being baptifed in the course of a year, and these principally children. Of converts properly fo called, that is, of adults voluntarily embracing Chriftianity, the number is extremely fmall. “Notwithstanding the labour of miffionaries for upwards of two hundred years, and the establishments of different Chriftian nations who support them, there are not twelve thousand In

dian

dian Christians, and those almost entirely outcasts*.

I lament, as much as any man, the little progrefs which Chriftianity has made in these countries, and the inconfiderable effect that has followed the labours of its miffionaries; but I fee in it a ftrong proof of the divine origin of the religion. What had the apoftles to affift them in propagating Christianity, which the miffionaries have not? If piety and zeal had been fufficient, I doubt not but that our miffionaries poffefs these qualities in a high degree; for nothing except piety and zeal could engage them in the undertaking. If fanctity of life and manners was the allurement, the conduct of these men is unblamable. If the advantage of education and learning be looked to, there is not one of the modern miffionaries, who is not, in this refpect, fuperior to all the apoftles; and that not only absolutely, but, what

* Sketches relating to the history, learning, and manners of the Hindoos, p. 48, quoted by Dr. Robertson, Hift. Dif. concerning ancient India, p. 236.

is

is of more importance, relatively, in comparifon, that is, with thofe amongst whom they exercise their office. If the intrinfic excellency of the religion, the perfection of its morality, the purity of its precepts, the eloquence or tendernefs or fublimity of various parts of its writings, were the recommendations by which it made its way, thefe remain the fame. If the character and circumftances, under which the preachers were introduced to the countries in which they taught, be accounted of importance, this advantage is all on the fide of the modern miffionaries. They come from a country and a people, to which the Indian world look up with fentiments of deference. The apoftles came forth amongst the Gentiles under no other name than that of Jews, which was precifely the character they defpifed and derided. If it be difgraceful in India to become a Christian, it could not be much lefs fo to be enrolled amongst thofe, flagitia invifos, vulgus Chriftianos appellabat." If the religion which they had to encounter be confidered, the difference, I

quos per

apprehend,