Proteftants, we cannot doubt, would have refifted the demand, would have answered, that miracles, though neceffarily vouchsafed for the establishment of Chriftianity, had wifely been withdrawn in later ages; that, where God has already given fufficient evidence of the truth, man has no right to demand additional affurance either in kind, or in degree.

A reply of this nature was not, perhaps, to be expected from the members of a church which is still unwilling to abandon its claim tọ the continued power of miracles. Yet, though this were a real instead of a pretended power, how different are the manner and circumftances in which it was here exercifed, from those which characterize the miracles of the Gospel! These were never performed at thẹ requifition of unbelievers. Chrift, though he appealed to the evidence of his miraculous works, refused to submit their exercise to human prescription. Though he arofe from the dead, that he might fatisfy reasonable doubt, he defcended not from the cross either to

would be endless to enumerate the various pretenfions to miraculous power which have been made by the more bigotted Jefuits. One of the most ridiculous ftories of this kind is related of Anchieta in Brazil. Jouvenci, lib. xxiii. p. 766. cited Benard, liv. iii. §. 43.

humble

humble the pride, or filence the taunts of incredulity. The miracles of Chrift and his apostles were given freely, not conditionally: and though bestowed with a merciful condescension to human infirmity of belief, are to be confidered not as the price of converfion, but as the reward of faith. This diftinction between the manner and circumstances in which the Gofpel miracles are faid to have been performed, and the manner and circumftances attendant on the more recent pretenfions of the fame kind, may indicate a difference in truth. It is a refinement, to which, though highly congruous to the dignity of the Supreme, it is not probable that enthufiafts, men ufually of confined intellect, should uniformly have adhered. Impoftors would have defired no circumftances but fuch as might conduce to the fuccefsful management of their fraud, and, where this was practicable, would have gloried in accepting the challenge of an adverfary.

Of this nature was the policy of the Romish emiffaries as it refpected the Pagan natives of the Eaft. It is now to be confidered in its application to very different objects. Among

See Picart, Engl. Tr. vol. ii. p. 34. note.

the petty kingdoms which composed the southern part of the peninfula of India, there had exifted, certainly, from the beginning of the fixth, and, probably, from that of the fourth century, a Chriftian church confiderable for its numbers, and profeffing to hold the Patriarch of Babylon for its spiritual head". Its members, an industrious, acute, and polished people, poffeffed an allowed fuperiority over the other natives of the country, who were deeply funk in superstition. Their honesty in commerce and their fobriety of morals were free from all reproach. Their religious creed appears in

d The ftory of St. Thomas having vifited India feems to be completely fabulous. It has been faid that Chrif tianity was taught in Malabar by a difciple of Manes. (La Croze, 41, 42.) At the council of Nice, held in the year 325, was prefent a bilhop της εν Περσίδι πασῃ και τη μεγάλη Ινδία : and Suidas cites an ancient author, who fpeaks of the inhabitants of the interior of India being baptized in the reign of Constantine the Great. (Ibid. 44.) Cofmas Indicopleuftes, who teftifies unequivocally the exiftence of Chriftians in Malabar, wrote about the year 547. (Ibid. 38) See La Croze, Chriftianifme des Indes, and Geddes's account of the Synod of Diamper. The archbifhop of Malabar is faid to have had fuffragans in the ifland of Socotora, and in China. Thefaurus Epiftolicus La-crozianus, vol. ii. p. 15, 16, 20, 21.

• La Croze, 88, 89.

Ibid. 94.

fome

fome refpects to have been perplexed with verbal diftinctions, and to have degenerated from apoftolic purity of doctrine; but it is to deemed comparatively pure, when contrasted with the Papal fuperftitions. They denied not only the fupremacy of the Roman Pontiff, but also the exclufive principles on which it is founded. The celibacy of the priesthood they did not recognize, the fables of purgatory and transubstantiation they rejected, they condemned the use of images, and abhorred the tyranny of confeffion".

Ignorant of the evils which ecclefiaftical ufurpation had caufed among the western nations, they gladly hailed the European profesfors of a common faith, to whom the progress of maritime difcovery had opened the way to India. We may, indeed, conceive the exultation with which a fecluded colony of Chriftians, who, though they poffeffed a legal esta

See La Croze, and the account of the Church of Malabar prefixed to Geddes's Hiftory of the Synod of Diamper. The Malabrians had no ecclefiaftical establishment, and the priesthood did not exclude from fecular employ. La Croze, 178. & 181. "Exclufive of the taint of Nef"torianifin, there was no church previous to the Reforma"tion that had fo few errors in doctrine." Geddes, Preface.

blishment

blishment of their religion, yet lived under heathen princes, muft view the worshippers of the true God, arriving on their coafts from a country fcarcely known to them by name, through vaft, perilous, and untried oceans. We may imagine alfo in the hearts of these intrepid strangers a generous expansion and pious joy at discovering the Christian name and worship in these long fought and distant regions'.

Such natural feelings, if they existed, were foon extinguished. The miffionaries, to whose care, on the establishment of the Portuguese power, the propagation of the Papal faith in India was committed, beheld the native Chriftians, unacquainted as they were with the claims, or unwilling to recognize the authority of the bishop of Rome, not in the light of brethren, but of heretics. They spared neither craft nor violence to conciliate or enforce obedience to that ufurping pontiff. They feized, and fent prifoners to Europe, bishops who traced the line of their confecration to the ancient

La Croze, 95, 96.

i The Chriftians of Malabar claimed the affistance of Vafco de Gama in 1502 and they are faid, but I doubt the fact, to have offered themfelves as fubjects to the king of Portugal. Geddes, p. 3. La Croze, 49, 50.

and