These features of exterior resemblance, common to institutions of creeds so opposite to each other, have induced several writers, little favourable to Christianity, to pronounce without further inquiry that Catholicism has borrowed from Buddhism many ceremonies, institutions, and disciplinary regulations. Some of them have gone so far as to pretend to find in it the very origin of Christianity. They have, however, been ably confuted by Abel Remusat, in his _Memoir_ entitled “Chronological Researches into the Lamaic Hierarchy of Thibet.” Without entertaining in the least the presumptuous idea of entering into a controversy entirely foreign to his purpose, the writer will confine himself to making one or two remarks calculated to show that the first conclusion is, to say the least of it, a premature one. When in two religious creeds, entirely opposed to each other in their ultimate object, there are several minor objects equally set forth by both, it will necessarily happen that, in many instances, means nearly similar will be prescribed on both sides for effectually obtaining them, independent of any previously concerted plan or imitation. The Christian system and the Buddhistic one, though differing from each other in their respective objects and ends, as much as truth from error, have, it must be confessed, many striking features of an astonishing resemblance. There are many moral precepts equally commanded and enforced in common by both creeds. It will not be deemed rash to assert that most of the moral truths prescribed by the Gospel are to be met with in the Buddhistic scriptures. The essential, vital, and capital discrepancy lies in the difference of the ends to which the two creeds lead, but not in the variance of the means they prescribe for the attainment of them. The Gospel tends to reunite man to his Maker, points out to him the way he must follow for arriving at the possession and enjoyment of Him who is the great principle and end of all things, and teaches him, as a paramount duty, to conform his will and inclinations to His commands. Buddhism tends to abstract man from all that is without self, and makes self his own and sole centre. It exhorts him to the practice of many eminent virtues, which are to help him to rise to an imaginary perfection, the summit of which is the incomprehensible state of Neibban. It is the mildest expression which the writer can command when he has to speak of so sad a subject, the final end of a Buddhist. It would be more correct to say at once that the pretended perfect being is led, by the principles of his creed, into the dark and fathomless abyss of annihilation.