dian Chriftians, and thofe 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 see in it a strong proof of the divine origin of the religion. What had the ароftles to affift them in propagating Chriftianity, which the miffionaries have not? If piety and zeal had been fufficient, I doubt not but that our miffionaries poffefs thefe 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 respect, fuperior to all the apoftles; and that not only abfolutely, but, what

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

dice of education, and the almoft 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 Chriflianity.

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 feen of the subject, with the fuccess of Chrif tian 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 Christianity, the number is extremely small. "Notwithstanding the labour of miffionaries for upwards of two hundred years, and the establishments of different Chriftian nations who fupport them, there are not twelve thousand In

is of more importance, relatively, in comparison, that is, with those 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 tenderness or fublimity of various parts of its writings, were the recommendations by which it made its way, these 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 disgraceful in India to become a Chriftian, it could not be much lefs. fo to be enrolled amongst thofe, " quos per flagitia invifos, vulgus Chriftianos appellabat." If the religion which they had to encounter be confidered, the difference, I apprehend,

apprehend, will not be great. great. The theology of both was nearly the fame: "what is fuppofed to be performed by the power of Jupiter, of Neptune, of Eolus, of Mars, of Venus, according to the mythology of the Weft, is afcribed, in the Eaft, 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 facred rites of the Western Polytheism were gay, festive, and licentious; the rites of the public religion in the Eaft partake of the fame character, with a more avowed indecency. "In every function performed in the pagodas, as well as in every public proceffion, it is the office of thefe women (i. e. of women prépared by the Brahmins for the purpose) to dance before the idol, and to fing hymns in his praise; and it is difficult to say whether they trefpafs most against decency by the gestures they exhibit, or by the verses which they recite. The walls of the pa

* Baghvat Geeta, p. 94, quoted by Dr. Robertson, Ind. Dif. p. 306.

godas