pears to be comparatively a modern practice among the Hindus. When mankind first forsook the pure worship of the spiritual God, they worshipped probably the sun, and the stars, and the different elements as fire, water, air, &c. This corrupted worship is predominant in the Vedas. The worship of images, which is, if possible, a more corrupted worship, is predominant in the Puránas.*

2. In support of idolatry, Mora Bhatta observes that "God is no where to be seen. When sin is committed it does not appear that, in this world, he punishes the sinner on account of it", and that, for this reason, idolatry has been established. In order to elicit the absurdity of this argument, I have only to ask, Does God become visible by a stone? and in the form of a stone does he restrain transgressors and punish them? No person in his senses will say that he does. I also maintain that God, by his works, does make manifestations of himself in this world. He reveals his power, his truth, his faithfulness, and his wisdom. To some extent he actually punishes sin. He makes the practice of it the occasion of destroying peace in the mind, and filling it with fear and shame; and, on its account, he sends trouble, disease, and death into the world. He also gives his word to men; and this word, even according to Mora Bhatta, must be viewed as very powerful. "When a king has sent par

* See Appendix I.

ticular orders to his subjects", he writes, "obedience to them secures their welfare, disobedience procures the reverse. In like manner, on hearing these orders, their minds are agitated by joy, or grief, or fear, as the circumstances may determine. Now consider who excites these feelings. Should it be said that the king does so, it may be replied that he is not present. The king's commandment is not the king himself. There must be, therefore, some strange power in the commandment itself". On these grounds the person who practises idolatry must be held guilty of great sin. He overlooks the intimations which God gives of himself by his works. He overlooks the lessons which are taught by the afflictions sent on account of sin. He overlooks the declarations contained in the divine word. He resorts to an expedient of no use; and he falsely says that God by this expedient prevents sin. Alas that such evil devices should enter the hearts of men!

3. The Bhatta calls upon his readers to "look at the conduct and behaviour of those in whose religion no such observances as idolatry are laid down, and they will at once see whether imageworship and the like are of any use". Let this inquiry be made to the fullest extent; and let it refer to the conduct which is practised within the temples, and which is practised without their walls. The Christians who do not worship images are accustomed to meet together for the

public worship of God. When they assemble they celebrate the praises of God, in which they extol the divine character, and the divine works, and thank God for his manifold mercies. They confess the sins which they have committed, pray for the pardon of their iniquities, for the sanctification of their souls, for knowledge, peace of mind, and spiritual joy,-for a blessing on themselves, their friends and all mankind,-and for eternal and unspeakable happiness in that place where God especially displays his glory. They listen to the word of God, in which the divine character, the natural state of the human race, the means of salvation, and the duty of man, are unfolded. By these means they receive, through the blessing of God, and the operation of the Holy Spirit, an increase of their knowledge, of their faith, 'and of their love to God, and an addition of strength to their hopes, and determination to forsake sin. Contrast with this procedure and experience, the conduct of idolaters in similar circumstances. In the first instance, in order to get rid of their sins, as they say, they declare their intention of entering on the performance of religious rites. Immediately they pay their adorations to a shell, or a bell, and then enter upon the more particular worship of the idols, which they may perform with sixteen different rites. After they have anointed the stones with milk, curdles, ghee, sugar, or honey, which they call the Panchámritsnána, they present clothes, sandal wood, and gar

lands to the gods. They burn incense, and kindle lamps. They present eatable offerings, cocoanuts, betel, and money. They walk round the image. They perform the Pushpanjali, or scattering of flowers. Sometimes they worship by placing their fingers in their mouths, and roaring like sheep. Sometimes they bawl out “Elkot! elkot"! sometimes "Udeva! udeva"! sometimes "Jnánrája' sometimes "Máuli Tukaráma jráneshvara máuli"! sometimes Harihara"! sometimes "Ráma Sítá"! &c. They beat drums, and play on various rude instruments. They walk in procession, and wave clubs, and twigs of the Tulasì. In this way they dishonour God, fill themselves with pride, deceive their own minds, and injure their souls.* The conduct of true Christians, when out of the temple, is distinguished by the utmost propriety. They fear God, worship him in spirit and truth in their families, and observe justice and uprightness in their dealings with mankind. It must be admitted that there is more knowledge, learning, and civilization amongst them than among idolaters.

4. The Bhatta observes, "That God is like the image no one imagines; but, merely forming such a conception, he spends a short time every day in its worship, and thus acquires peace of mind. This process having been continued, the true knowledge of God is at length obtained, and the mind is separated from the world. Then, it is * See Appendix K.

that observances are seen to be of no use, and are quitted of course". In the first part of this declaration, there is a confession of what, in the eye of reason, must appear to be extremely sinful. The Hindus are aware that God is not, and cannot be, like an image, and yet they delude themselves so as to believe that he is like an image! They do this under the pretence of pleasing him, of shewing forth his greatness, dig. nity, and excellency! They tell us that they find peace in this work of misrepresenting God; but they do not unfold the nature of the peace, and shew how it is obtained. I suspect that it is the peace of delusion: it is certainly not of a right kind. It is absolutely impossible that the true knowledge of God should be obtained from looking at that which "no one considers like God". The mind may be so far separated from worldliness by this employment, I have no doubt, that it may ultimately arrive at such a state of infatuation, as will direct its possessor to neglect to support himself by the work of his hands, to wander about as a beggar, and a burden to society, or to betake himself to a forest, and destroy himself. "Persons on whom such effects are produced" are certainly "to be found at the present day; but I trust that the dissemination of knowledge among the Hindus will diminish their number. "Where qualifications like theirs", writes the Bhatta "have not been attained, of what avail is it for any one merely with the mouth to