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worshipped with men's hands, as though he needed any thing, seeing he giveth to all life, and breath, and all things; for in him we live, and move, and have our being.
GOVERNOR. Psalm xcv. 3, 4. The Lord is a great God, and a great
King above all gods. In his hand are the deep places
of the earth: the strength of the hills is his also. Psalm lix. 13. God ruleth in Jacob unto the ends of the
earth. Dan. iv. 25. The Most High ruleth in the kingdom of men, and giveth it to whomsoever he will.
JUDGE. Eccles. xii. 14. God shall bring every work into judg
ment, with every secret thing, whether it be good or
whether it be evil. Matt. xii. 36. Every idle word that men shall speak,
they shall give account thereof in the day of judgment. Acts xvii. 31. He (i. e. God) hath appointeth a day, in
the which he will judge the world in righteousness by that man whom he hath ordained.
According to this high character which God sustains, he is to be honoured and exclusively worshipped, in opposition to the claims of all false gods, whose worship he has declared is an abomination to him, and has therefore forbidden it. Deut. vi. 4. Hear, o Israel: The Lord our God is one
Lord. And thou shalt love the Lord thy God with all thine heart, and with all thy soul, and with all thy
might. Exod. xx. 4. Thou shalt not make unto thee any graven
image, or any likeness of any thing that is in heaven above, or that is in the earth beneath, or that is in the water under the earth: thou shalt not bow down thyself
to them, nor serve them. Isa. xlii. 8. I am the Lord: that is my name: and my glory
will I not give to another, neither my praise to graven
images. Matt. iv. 10. Thou shalt worship the Lord thy God, and
him only shalt thou serve.
Deut. vii. 25. The graven images of their gods shall ye
burn with fire: thou shalt not desire the silver or gold that is on them, nor take it unto thee, for it is an abomination to the Lord thy God; neither shalt thou bring an abomination into thine house, lest thou be a cursed thing like it; but thou shalt utterly detest it, and thou shalt utterly abhor it, for it is a cursed thing.
The holiness of God, his hatred to sin, and the purity of worship which he requires from all his creatures, is fully stated in the following passages.
Psalm cxlv. 17. The Lord is righteous in all his ways, and
holy in all his works. Exod. xv. 11. Who is like unto thee, O Lord, among
the gods? who is like thee, glorious in holiness, fearful in praises, doing wonders ?
HIS HATRED TO SIN. Jer. xliv. 4. Oh, do not this abominable thing that I
hate. Hab. i. 12. O Lord, thou hast ordained them for judg
ment, and O mighty God, thou hast established them for correction. Thou art of purer eyes than to behold evil, and canst not look on iniquity:
THE SPIRITUALITY OF WORSHIP WHICH HE REQUIRES. Lev. x. 3. I will be sanctified in them that come nigh
me, and before all the people I will be glorified. Psalm lxxxix. 7. God is greatly to be feared in the as
sembly of the saints, and to be had in reverence of all
them that are about him. John iv. 24. God is a Spirit, and they that worship him
must worship him in spirit and in truth.
By quoting these passages from the Bible, I have made the Bible speak for itself; and the account of the character and attributes of God, and the honour which is here, as well as in various other Scriptures, described as due to him, are, beyond all doubt, strong internal marks of its truth. This account is in short so reasonable, and must commend itself so forcibly to the judgment of every candid man, that he cannot with any degree of propriety digpute the divine authority of the book which contains it. In order, therefore, to shew the strong probable evidence which is derived from it, that the Bible is the exclusive revelation which God has given, I shall proceed to shew in the following section the reasonableness of this account, and its superiority to what is contained on the same subject in the Shasters of the Hindoos.
SECTION 3. The contradictory Account of the Divine Character and Go
vernment which is contained in the Shasters of the Hindoos, and its Opposition to the afore stated Principles.
In some of the Hindoo Shasters, the existence of one supreme and self-existent God is clearly recognized*, and a departure from his service represented as foolish and vain; yet the duty of exclusively worshipping and honouring him, according to the high and exalted character which he sustains, as Creator, Preserver, and Governor of the universe, is not universally inculcated in any of those Shasters. On the contrary, by a variety of false godst and dumb idols being set up in opposition to him, he is greatly dishonoured, and generally neglected ; and to
* ঘােমা, সর্বেষু ভূতেষু সন্ত মায়ান মীশ্বর হির্চা, ভজতে যৌচাৎ ভন্যেৰ অহেতি সঃ। কালােষুেঘু যুখানা, মুক্তস্যাত্মনি দেবতা। মৃচিছল। বাতু দাৰ্ধাদি যুর্ভাবীশ্বর বুদ্ধয়। শিতি তপসা মুড়া: পরা শান্তি ন যান্টি তে। + ন পূজয়তি যে। মাে দেবী দুর্গা মহোৎসবে। দম্ভাদ্বা পৰিা লস্যাৎ কায়ানিফান্নিহতি বৈ। যুড় গােশকৃৎপিগুৈন্ত বালুকয়া পিবা। কৃত্বা লিঙ্গ পূজা বসেৎ কাযুত দিবি। বর পুণপরিত্যাগঃ শিৱসােবাপি কৰ্ত্তন। নত্বনভ্যঃ ভুঞ্জীত ভাৰমবোজ। শিবলিঙ্গতিষ্টাতা বসে কল্লাযুত, দিবি। বিষ্ণুপূজা, বিনা যােহি ভুক্তে বিপা দিনে। অভ্য, ভক্ষয়েৱিত্য মতে চণ্ডালতা বুজে
কাঞ্চনী প্রতিমা, কৃত্বা নানা রতুযয়ী শুভা পূজয়ে দস্তু বিবিন সয়াতি পরম পদ। রাজতী, তাময়ী বাপি মাহেয়ী বাপি ভাবিনী কৃষা মূর্তিময়ী (দবী, পূজায় বিধানত ইহলােকে সুখহি পরে যােঙ্ক মহাপুয়ান তত্র গ্রামে দুর্ভিক্ষ, নচ মারী পুত্ততে। শুদ্ধয়ারাবিতা যত্র পতিমা চ গৃহে সদা।
these dumb idols and fictitious deities men are commanded to pay their adorations, to the total disregard of Him from whom they have received life, and breath, and all things.
The Shasters of the Hindoos, as evidently appears from the passages quoted,contain the most glaring contradictions. In one part, departure from the worship of God is censured as the fruit of ignorance and folly: in another, departure from Him to the worship of fictitious deities is inculcated, and the punishment of hell threatened to them who despise the idols*. These contradictions, therefore, evidently prove that the authors of these Shasters, instead of being guided by the unerring Spirit of God, wrote merely according to their own blinded judgment and conception, and are a standing proof that the claims of these Shasters to divine authority are false, and without foundation.
I know the Hindoos will say, in reply to this observation, that the worship of the debtas and idols, and the worship of the supreme God, are substantially the same, because he receives through them the worship of his creatures. This explanation, however, is by no means satisfactory. Allow me to ask the advocates of this heterogeneous system the following question:-Suppose your servant, instead of attending at your house to do the work proper to his situation, goes to the river side, makes an image of clay, calls the image he has thus made his master, and waits diligently upon it, by placing rice before it, screening it from the sun, pouring water upon it, &c. Suppose he comes to you in the evening, and when you charge him with having neglected your service, he denies it, and explains himself by telling you what he has been doing :-will you, I ask, admit of this explanation, and allow the reality of his professed service? And suppose he continues this practice during the whole month, will you at the month's end pay him his wages ? No; instead of doing this, you will look upon him as disordered in his intellect, and send him about his business. Applying, therefore, this illustration to the advocates of idolatry, allow me পুতিয়ায় শিলাবুদ্ধি, কুর্যাণে নরক, বুজেৎ।
to tell them, that however they may think to get to heaven by it, they will find themselves at last, like the servant who came for his wages, wofully disappointed; for instead of heaven, hell will undoubtedly be their portion.
Again: the Hindoos themselves allow these debtas, whom they call the representatives of the Deity, to have been exceedingly wicked; and the Shasters, which record their histories, state them to have been addicted to every vice which can disgrace human nature*. Can we then suppose that the Shasters, which state such polluted beings to be the representatives and vicegerents of the Deity, to be true? Can we suppose that the infinitely pure and ever blessed God, who hates all sin, will hold intercourse with, or condescend to be worshipped through the medium of those who on all hands are allowed to have been so notoriously wicked ? *mpossible: it is the highest dishonour that can be offered to God, to associate him in any way with so much impurity : it is opposed to reason; it contradicts the universally prevailing laws and customs of mankind in civil affairs, and is a strong mark of the falsehood of those Shasters which contain such inconsistent and contradictory statements. How different is this from the account of the divine Being, which is contained in the Bible! There he is represented as saying:“My glory will I not give to another, nor my praise to graven images.'
In order, therefore, to enable the reader to judge whether the account of God which is contained in the Bible, or whether that of the Hindoo Shasters is most likely to be true, I shall here introduce two easy and familiar illustrations, the first applying to the worship of the debtas, and the second to the worship of idols.
* In the history of these gods, we are informed, that Brahma was inflamed by lust towards his own daughter; and it was only through the intervention of Shonok and other Rishees, that he was prevented from committing the most umatural crime. Indro and Chondro eloped, and lived in adultery with their Gooroos' wives. Christno carried on an illicit intercourse with an endless number of milk-maids, stole their clothes whilst bathing, and wantonly amused himself by jesting with their nakedness. And the story of Sheeb, from which. the worship of the Linga originates, is of so horrid and monstrous a nature, that it is an insult to common decency to repeat it.