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2. The doctrine of the INCARNATION of the Deity. The Hindoos believe that one of the persons in their Trinity (and that too the second person) was "manifested in the flesh." Hence their fables of the Avatars, or Incarnations of Vishnoo. And this doctrine is found over almost the whole of Asia. Whence then originated this idea " that God should become man and take our nature upon him?" The Hindoos do not consider that it was an Angel merely that became man (like some Philosophers in Europe) but God himself. Can there be any doubt that the fabulous Incarnations of the eastern mythology are derived from the real Incarnation of the Son of God, or from the prophecies that went before it? Jesus the Messiah is the true AVATER.

3. The doctrine of a vicarious ATONEMENT for sin, by the shedding of blood.—To this day in Hindoostan, the people bring the goat or kid to the Temple, and the Priest sheds the blood

forefathers confessed it; as in the following instance. "Come and behold the mystery of the word ELOHIM. There are three degrees, and each degree is SOLE. Notwithstanding they are ONE; and are united into one; nor is one of them divided from another."

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R. SIMEON BEN JOCHAI, In Zohar ad sext. Levit. sectionem.

of the innocent victim. *

Nor is this peculiar.

to Hindoostan; for throughout the whole East, the doctrine of a sacrifice for sin seems to exist

*The inhabitants of Calcutta have a frequent opportunity of seeing the headless and bloody kid carried on the shoulders of the offerer through the streets, after having been sacrificed at the Temple of Kalee, at Kalee Ghaut. KALEE is the goddess of destruction; she is black in visage, and has a necklace composed of the sculls of men. Kalee is the god, dess whom the Decoits (professional Robbers in Bengal) propitiate by sacrifice and offering, before they go out on their nightly depredations.

It was a custom for the chief magistrate of police, in Calcutta, (an English officer) to go out of the city in procession with the Hindoos, on a certain day every year, to Kalee Ghaut. The author will not assert, that he went out "to "make an offering to the Goddess or her Priests, in the "name of the English government," because he never witnessed it. Nor will he say more on the subject; because he has not heard whether it be now a custom. It is unjust that the character of the present government, should suffer from the latitude in religious notions of some of the first go

vernors.

It was also the custom for many of the English in Calcutta to accept of invitations from the Hindoos, to be present at the Nautch, or dance, at the Festival of the Doorga Poojah, celebrated in honour of their God DOORGA. At these Nautches, the Idol, gorgeously arrayed, is placed on his throne, and every body is supposed to bow in passing the throne. Groups of dancing girls dance before the God, accompanied by various music, and sing songs and hymns to his honour and glory. The English are accommodated with seats, to look on. We would not insinuate that any of the English bow to the Idol; and we shall suppose that those who attend the ceremony, do it without thought, being merely

in one form or other. Ever since " Abel of. fered unto God a more excellent sacrifice than Cain" ever since Noah, the father of the new world, "offered burnt offerings on the altar," sacrifices have been offered up in almost every nation, as if for a constant memorial to mankind that "without shedding of "blood, there is no remission of sin." Heb. ix. 22.

4. The influence of the Divine SPIRIT on the minds of men. In the most ancient writings of the Hindoos, some of which have been published, it is asserted that "the divine spirit or light of holy knowledge" influences the minds of men. And the man who is the subject of such influence is called " the man twice born." Many chapters are devoted to the duties, character, and virtues of" the man twice born."

Other doctrines might be illustrated by simi

swayed by the fashion of the place, and unconscious of any thing wrong. But we would suggest a doubt whether the custom of accepting such invitations (which are generally on printed cards) should be continued at the seat of the Supreme Government. Such liberties might be very innocent if the Christian Religion were not true. But it is the duty of a Christian people dwelling amongst their actions should be misinterpreted; for it is very possi ble that their polite acquiescence in being ceremoniously seated in the presence of the God, and witnessing the honours paid to him, may be considered by some of the ignorant Hindoos, as a tacit approbation of their worship.

Idolaters to beware lest

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lar analogies. The characters of the Mosaic ceremonial law pervade the whole system of, · the Hindoo ritual and worship. Now, if these analogies were merely partial or accidental, they would be less important: but they are not accidental, as every man who is erudite in the holy Scriptures, and in Oriental mythology, well knows. They are general and systematic. Has it ever been alleged, that the Light of Nature could teach such doctrines as those which we have above enumerated? Some of them are contrary to the Light of Nature. Every where in the East there appears to be a counterfeit of the true doctrine. The inhabitants have lost sight of the only true God, and they apply their traditional notions to false Gods. These doctrines are unquestionably relics of the first faith of the earth; they bear the strong characters of God's primary revelation to man, which neither the power of man, nor time itself, hath been able to destroy but which have endured from age to age, like the works of nature, the moon and stars, which God hath created, incorruptible.

ECCLESIASTICAL ESTABLISHMENT

FOR

BRITISH INDIA.

BEFORE the Author left India, he published a "Memoir of the Expediency of an Ecclesi"astical Establishment for our Empire in "the East." The design of that work was first suggested to him by Dr. Porteus, late Bishop of London, who had attentively surveyed the state of our dominions in Asia; and he was encouraged by subsequent communications with the Marquis Wellesley, to endeavour to lead the attention of the nation to the subject. That publication has now been five years before the public; and many volumes have been written on the various subjects which it contains; but he does not know that any objection has been made to the principle of an Ecclesiastical Establishment for Christians in India. An attempt has been made indeed to divert the attention from the true object, and, instead of considering it as an establishment for Christians, to set it forth as an establish

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