translated by a learned Orientalist, who has deposited the originals among the archives of the Asiatic Society. From these, and from other documents, he has compiled a work, entitled, "The History "of the Introduction of the Christian Reli"gion into India; its progress and decline.** And, at the conclusion of the work, he thus expresses himself: "I have written "this account of Christianity in India with "the impartiality of an Historian; fully

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persuaded that our holy religion cannot "receive any additional lustre from it."

2. There are certain doctrines of the East, shadowing forth the doctrines of Christianity.

The peculiar doctrines of the Christian Religion are so strongly represented in certain systems of the East, that we cannot

* Mr. Wilford.

doubt concerning the source whence these systems have been derived. We find in them the doctrines of the Trinity, of the Incarnation of the Deity, of the Atonement for Sin, and of the influence of the Divine Spirit.

First, The doctrine of the Trinity. The Hindoos believe in one God Brahma, the creator of all things; and yet they represent him as subsisting in three persons; and they worship one or other of these persons throughout every part of India. And what proves that they hold this doctrine distinctly is, that their most ancient representation of the Deity is formed of one body and three faces. Nor are these representations confined to India alone; but they are to be found in other parts of the East.

Whence then, my brethren, has been derived this idea of a TRIUNE God? If, as

some allege, the doctrine of the Trinity among Christians be of recent origin whence have the Hindoos derived it? When you shall have read all the volumes of Philosophy on the subject, you will not have obtained a satisfactory answer to this question.

Secondly, 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 of the incarnation of the Deity is found over almost the whole of Asia.

that

Whence, then, originated this idea, "God should become man, and take our nature upon him." The Hindoos do not consider that it was an Angel merely

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The

that became man, but God himself. incarnation of God is a frequent theme of their discourse. We cannot doubt whence this peculiar tenet of religion has been derived. We must believe that all the fabulous incarnations of the Eastern Mythology are derived from the real incarnation of the Son of God, or from the prophecies which went before it. Jesus the Messiah is the true AVATAR.

Thirdly, The doctrine of Atonement for Sin, by the shedding of blood. To this day, in Hindostan, the people bring the Goat or Kid to the Temple, and the Priest sheds the blood of the innocent victim. Nor is this peculiar to Hindostan. Throughout the

whole East, the doctrine of a sacrifice for sin seems to exist in one form or other.

say

How is it then that some in this country that there is no Atonement? For ever

since" Abel offered unto God a more excel"lent 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 before the world, that, "without shedding of blood, there is no remission of sin."

Fourthly, The doctrine of the influence of the Spirit of God. In the most ancient writings of the Hindoos, some of which have been lately published, it is asserted that the "Divine Spirit, or light of holy know"ledge," 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."

If, then, in the very systems of the