In all these several stages, the history is without a parallel for it must be observed, that we have not now been tracing the progress, and describing the prevalency, of an opinion founded upon philosophical or critical arguments, upon mere of reason, or the construction of ancient writing; (of which are the several theories which have, at different times, possession of the public mind in various departments of science and literature; and of one or other of which kind are the tenets also which divide the various sects of Christianity;) but that we speak of a system, the very basis and postulatum of which was a supernatural character ascribed to a particular person; of a doctrine, the truth whereof depends entirely upon the truth of a matter of fact then recent.  “To establish a new religion, even amongst a few people, or in one single nation, is a thing in itself exceedingly difficult.  To reform some corruptions which may have spread in a religion, or to make new regulations in it, is not perhaps 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.” (Jortin’s Dis. on the Christ.  Rel. p. 107, 4th edit.) 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 wall 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 on 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 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.” (Sketches relating to the history, learning, and manners of the Hindoos, p. 48; quoted by Dr. Robertson, Hist.  Dis. concerning Ancient India, p. 236.)