things of God are clearly seen, being understood
from the things that are made. But when they knew God they
glorified him not as God, neither were thankful, but became vain in
their imaginations, and their foolish heart was darkened."

[Sidenote: Moral power.]
Hinduism is deplorably deficient in power to raise and purify the human
soul, from having no high example of moral excellence. Its renowned
sages were noted for irritability and selfishness--great men at cursing;
and the gods for the most part were worse. Need we say how gloriously
rich the Gospel is in having in the character of Christ the realized
ideal of every possible excellence?

[Sidenote: Ethical effect of Hinduism.
The people better than their religion.]
_Summa religionis est imitari quem colis_: "It is the sum of religion to
imitate the being worshiped;"[33] or, as the Hindus express it: "As is
the deity such is the devotee." Worship the God revealed in the Bible,
and you become god-like. The soul strives, with divine aid, to "purify
itself even as God is pure." But apply the principle to Hinduism. Alas!
the Pantheon is almost a pandemonium. Krishna, who in these days is the
chief deity to at least a hundred millions of people, does not possess
one elevated attribute. If, in the circumstances, society does not
become a moral pesthouse it is only because the people continue better
than their religion. The human heart, though fallen, is not fiendish. It
has still its purer instincts; and, when the legends about abominable
gods and goddesses are falling like mildew, these are still to some
extent kept alive by the sweet influences of earth and sky and by the
charities of family life. When the heart of woman is about to be swept
into the abyss her infant's smile restores her to her better self. Thus
family life does not go to ruin; and so long as that anchor holds
society will not drift on the rocks that stand so perilously near.
Still, the state of things is deplorably distressing.

[Sidenote: The doctrine of incarnation.]
The doctrine of the incarnation is of fundamental importance in
Christianity. It seems almost profanation to compare it with the Hindu
teaching regarding the Avataras, or descents of Vishnu. It is difficult
to extract any meaning out of the three first manifestations, when the
god became in succession a fish, a boar, and a tortoise. Of the great
"descents" in Rama and Krishna we have already spoken. The ninth Avatara
wa