so hard, when the main and principal part of that religion is preserved entire and unshaken; and yet this very often cannot be accomplished, without an extraordinary concurrence of circumstances, and may be attempted a thousand times without success. But to introduce a new faith, a new way of thinking and acting, and to persuade many nations to quit the religion in which their ancestors have lived and died, which had been delivered down to them from time immemorial, to make them forsake and despise the deities which they had been accustomed to reverence and worship; this is a work of still greater difficulty*. The resistance of education, worldly policy, and superstition, is almost invincible."

If men, in these days, be Christians in consequence of their education, in submission to authority, or in compliance with fashion, let us recollect that the very contrary of this, at the beginning, was the case. The first race of Christians, as well as millions who succeeded them, became such in formal opposition to all these motives, to the whole power and strength of this influence. Every argument, therefore, and every instance, which sets forth the prejudice of education, and the almost irresistible effects of that prejudice (and no persons are more fond of expatiating upon this subject than deistical writers), in fact confirms the evidence of Christianity.

But, in order to judge of the argument which is drawn from the early propagation of Christianity, I know no fairer way of proceeding, than to compare what we have seen of the subject, with the success of Christian missions in modern ages. In the East India mission, supported by the society for promoting Christian knowledge, we hear sometimes of thirty, sometimes of forty, being baptized in

• Jortin's Dis. on the Christ. Rel. p. 107. ed. iv. VOL. II.

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the course of a year, and these principally children. Of converts properly so called, that is, of adults voluntarily embracing Christianity, the number is extremely small. "Notwithstanding the labour of missionaries for upwards of two hundred years, and the establishments of different Christian nations who support them, there are not twelve thousand Indian Christians, and those almost entirely outcasts*."

I lament, as much as any man, the little progress which Christianity has made in these countries, and the inconsiderable effect that has followed the labours of its missionaries: but I see in it a strong proof of the divine origin of the religion. What had the apostles to assist them in propagating Christianity, which the missionaries have not? If piety and zeal had been sufficient, I doubt not but that our missionaries possess these qualities in a high degree; for nothing, except piety and zeal could engage them in the undertaking. If sanctity of life and manners was the allurement, the conduct of these men is unblameable. If the advantage of education and learning be looked to, there is not one of the modern missionaries, who is not, in this respect, superiour to all the apostles; and that not only absolutely, but, what is of more importance, relatively, in comparison, that is, with those amongst whom they exercise their office. If the intrinsick excellency of the religion, the perfection of its morality, the purity of its precepts, the eloquence or tenderness or sublimity of various parts of its writings, were the recommendations by which it made its way, these remain the same. If the character and circumstances, under which the preachers were introduced to the countries in which they taught, be accounted of importance, this advan

* Sketches relating to the history, learning, and manners of the Hinoos, p. 48, quoted by Dr. Robertson, Hist. Dis. concerning ancient In dia, p. 236.

tage is all on the side of the modern missionaries. They come from a country and a people, to which the Indian world look up with sentiments of deference. The apostles came forth amongst the Gentiles under no other name than that of Jews, which was precisely the character they despised and derided. If it be disgraceful in India to become a Christian, it could not be much less so to be enrolled amongst those, "quos per flagitia invisos, vulgus Christianos appellabat." If there ligion which they had to encounter be considered, the difference, I apprehend, will not be great. The theology of both was nearly the same: "what is supposed to be performed by the power of Jupiter, of Neptune, of Æolus, of Mars, of Venus, according to the mythology of the west, is ascribed, in the east, to the agency of Agrio the god of fire, Varoon the god of oceans, Vayoo the god of wind, Cama the god of love*." The sacred rites of the western polytheism were gay, festive, and licentious; the rites of the publick religion in the east partake of the same character, with a more avowed indecency. "In every function performed in the pagodas, as well as in every publick procession, it is the office of these women (i. e. of women prepared by the Brahmins for the purpose) to dance before the idol, and to sing hymns in his praise; and it is difficult to say, whether they trespass most against decency by the gestures they exhibit, or by the verses which they recite. The walls of the pagodas were covered with paintings in a style no less indelicateft."

Baghvat Geeta, p. 94, quoted by Dr. Robertson, Ind. Dis. p. 306. † Others of the deities of the east are of an austere and gloomy character, to be propitiated by victims, sometimes by human sacrifices, and by voluntary torments of the most excruciating kind.

Voyage de Gentil. vol. i. p. 244-260. Preface to Code of Gentoo Laws, p. 57, quoted by Dr. Robertson, p. 320.

On both sides of the comparison, the popular religion had a strong establishment. In ancient Greece and Rome, it was strictly incorporated with the state. The magistrate was the priest. The highest officers of government bore the most distinguished part in the celebration of the publick rites. In India, a powerful and numerous cast possess exclusively the administration of the established worship; and are, of consequence, devoted to its service, and attached to its interest. In both, the prevailing mythology was destitute of any proper evidence; or rather, in both, the origin of the tradition is run up into ages long anteriour to the existence of credible history, or of written language. The Indian chronology computes eras by millions of years, and the life of man by thousands*; and in these, or prior to these, is placed the history of their divinities. In both, the established superstition held the same place in the publick opinion; that is to say, in both it was credited by the bulk of the peoplet, but by the learned and philosophick

"The Suffec Jogue, or age of purity, is said to have lasted three million two hundred thousand years; and they hold that the life of man was extended in that age to one hundred thousand years; but there is a difference amongst the Indian writers of six millions of years in the computation of thir era.” Ib.

"How absurd soever the articles of faith may be, which superstition has adopted, or how unhallowed the rites which it prescribes, the former are received, in every age and country, with unhesitating assent, by the great body of the people, and the latter, observed with scrupulous exactness. In our reasonings concerning opinions and practices, which differ widely from our own, we are extremely apt to err. Having been instructed ourselves in the principles of a religion, worthy in every respect of that divine wisdom by which they were dictated, we frequently express wonder at the credulity of nations, in embracing systems of belief which appear to us so directly repugnant to right reason; and sometimes suspect, that tenets so wild and extravagant do not really gain credit with them. But experience may satisfy us, that neither our wonder nor suspicions are well founded. No article of the publick religion was called in question by those people of ancient Europe, with

part of the community, either derided, or regarded by them as only fit to be upholden for the sake of its political uses*.

Or if it should be allowed, that the ancient heathens believed in their religion less generally than the present Indians do, I am far from thinking that this circumstance would afford any facility to the work of the apostles, above that of the modern missionaries. To me it appears, and I think it material to be remarked, that a disbelief of the established religion of their country has no tendency to dispose men for the reception of another: but that, on the contrary, it generates a settled contempt of all religious pretensions whatever. General infidelity is the hardest soil which the propagators of a new religion can have to work upon. Could a Methodist or Moravian promise himself a better chance of success with a French esprit fort, who had been accustomed to laugh at the Popery of his country, than with a believing Mahometan or Hindoo? Or are our modern unbelievers in Christianity, for that reason, in danger of becoming Mahometans or Hindoos? It does not appear that the Jews, who had a body of historical evidence to offer for their religion, and who at that time undoubtedly entertained and held forth the expectation of a future state, derived any great advantage, as to the extension of their system, from the discredit into which the

whose history we are best acquainted; and no practice, which it enjoined, appeared improper to them. On the other hand, every opinion that tended to diminish the reverence of men for the gods of their country, or to alienate them from their worship, excited, among the Greeks and Romans, that indignant zeal, which is natural to every people attached to their religion by a firm persuasion of its tuth." Ind. Dis. p. 321.

*That the learned Brahmins of the East are rational theists, and secretly reject the established theory, and contemn the rites that were founded upon them, or rather consider them as contrivances to be supported for their political uses, see Dr. Robertson's Ind. Dis. p. 324-334.