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person should be permitted to vote at such vestries who was at present, under the laws of the country, disqualified from so doing. It was clear that Roman Catholics were included in this disqualification. (Hear, hear.) So that this measure, after expressing a hypocritical inclination to extend certain privileges to them as a compensation for the burdens to be imposed on them in this unsuspected and underhanded way, pronounced them not entitled to those very privileges. The Noble Lord concluded by moving as an amendment, that the bill be read a third time this day three weeks.

The Bishop of Down defended the bill; all the provisions of which, he said, had been amply discussed in the other House.

Lord CLIFDEN thought the bill most unjust in its principle, and he implored the Noble Lords opposite to make themselves fully masters of the subject, before they proceeded any further with it. It was most absurd, he contended, to suppose that by erecting additional churches in Ireland, they would secure congregations.

The Earl of LIVERPOOL, in explanation, said, that he would not enter into the general question of the propriety of requiring the Roman Catholics to assist in building and repairing Protestant

churches, but as that law was the law of the land, the present bill would not make the situation of the Catholics worse than it was before in this respect. By the law as it now stood, if the Protestant inhabitants of a parish where there was no Protestant church desired it, the Bishop of the diocese had power to order the building of a new one at the expense of the parish, which would fall upon all the inhabitants, Catholic and Protestant. By the clause in the present bill, however, they would only be required, in cases where there was not a Protestant church in their parish, to contribute towards the repairs of the church in the adjoining parish.

Lord HOLLAND again objected, that it was unjust to make the inhabitants of one parish, not only liable for the repairs of the church in the adjoining, but also liable to make good the debt which had been contracted in building it.

The Earl of DARNLEY opposed the bill, and objected strongly to the lateness of the period at which so important a measure was introduced.-The amendment was negatived.

The question on the third reading was then put and carried, without a division; as was also the question that it do pass.

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Communications have been received from Messrs. Turner; Hyndman; Daniell; Marriott, and S. Freeman: from A. L.; R. B.; M.; Q.; I. I.; I. L.; I.; T. F. B.; and An Enquirer after Truth.

We can give no other answer to the charges brought by our Eltham correspondent's unnamed friend against Rammohun Roy, than that we regard them as a part of the system by which it is hoped to destroy the influence of the Hindoo reformer.

Mr. T. Davis will find the extract which he has sent relative to Rammohun Roy, in our XVth Volume, p. 7.

T. is angry, and this should lead him to suspect that he is in the wrong.

We are obliged to Mr. Francis Moore, for transmitting to us from Paris the French paper addressed to us by Mons. Thiebaud de Berneaud, of that city, relating to the manuscripts of the late Pascal Alexander Tissot, upon the New Testament. It is under consideration, and will probably be inserted, either in the original or in a translation.

THE

Monthly Repository.

No. CCXII.]

AUGUST, 1823.

[Vol. XVIII.

THE

Rammohun Roy: Controversy between the Bramuns and Missionaries. (From the Baltimore “Unitarian Miscellany," for May 1823.) HE attention of our readers has already been called, on several occasions, to the progress of Unitarianism in India. We have informed them of the conversion of Mr. Adam, a missionary in Calcutta, and noticed his sermon preached at the opening of a new society in that city. We have, also, repeatedly spoken of the labours of Rammohun Roy, who has made himself so conspicuous in India and Europe by his talents, learning, and zeal for religious truth.

this publication has remained unanswered for twelve months.

Later information represents the cause as advancing with as much success as could be expected. Dr. Channing's Ordination Sermon at Baltimore, which has passed through a great number of editions in this country, and in England, has been reprinted in Calcutta. We have before us two letters from Rammohun Roy to a gentleman in Baltimore, the first dated Calcutta, October 17, and the other, December 9, 1822. These letters contain valuable facts, some of which will be seen in the extracts below. They are written in English, and manifest a perfect acquaintance with that language. In the first letter the writer observes,

"I have now every reason to hope, that the truths of Christianity will not be much longer kept hidden under the veil of Heathen doctrines and practices, gradually introduced among the followers of Christ, since many lovers of truth are zealously engaged in rendering the religion of Jesus clear from corruptions.

"I admire the zeal of the Missionaries sent to this country, but disapprove of the means they have adopted. In the performance of their duty, they always begin with such obscure doe trines as are calculated to excite ridicule, instead of respect, towards the religion which they wish to promulgate. The accompanying pamphlets, called The Bramunical Magazine, and published by a Bramun, are a proof of my assertion. The last number of

VOL. XVIII.

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"If a body of men attempt to upset a system of doctrines generally established in a country, and to introduce another system, they are, in my humble opinion, in duty bound to prove the truth, or, at least, the superiority of their own.

"It is, however, a great satisfaction to my conscience to find, that the doctrines inculcated by Jesus and his apostles, are quite different from those human inventions, which the Missionaries are persuaded to profess, and entirely consistent with reason, and the revelation delivered by Moses and the prophets. I am, therefore, anxious to support them, even at the risk of my own life. I rely much on the force of truth, which will, I am sure, ultimately prevail. Our number is comparatively small, but I am glad to inform you, that none of them can be justly charged with the want of zeal and prudence.

"I wish to add, in order that you may set me right, if you find me mistaken,-my view of Christianity is, that in representing all mankind as the children of one eternal Father, it enjoins them to love one another, without making any distinction of country, cast, colour, or creed; notwithstanding, they may be justified in the sight of the Creator in manifesting their respect towards each other, according to the propriety of their actions, and the reasonableness of their religious opinions and observances.

"I shall lose no time in sending you my Final Appeal to the Christian Public, as soon as it is printed."

In the second letter Rammohun Roy remarks,

"Although our adversaries are both numerous and zealous, as the adversaries of truth always have been, yet our prospects are by no means discouraging, if we only have the means

of following up what has already been done.

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We confidently hope that, through these various means, the period will be accelerated, when the belief in the Divine Unity, and in the mission of Christ, will universally prevail."

What the author calls his Final Appeal, relates to a controversy in which he has been some time engaged with the Missionaries, and which we have before noticed. He published selections from the New Testament, in which it was his object to bring together the practical parts, and avoid such as have divided Christians. For this he was censured by the Missionaries. He has defended himself in two Appeals to the Christian Public, written with great moderation, candour and ability. In the first, he makes it appear, by various arguments, that if any hope is ever to be entertained of converting the Hindoos to Christianity, the work must be commenced by teaching the plain, practical instructions of Jesus. In the second, he takes up some of the dogmas, which the Missionaries declared to be essential to Christianity, but which he says he has never been able to find in the Bible. The Trinity and Atonement are the two dogmas on which he chiefly insists. He affirms, that these are not taught in the Scriptures, and he draws all his arguments to confute them from the Scriptures themselves. He also explains in a very full and clear manner all the texts quoted by the Missionaries, and Trinitarians generally, in support of these doctrines.

His Second Appeal contains one hundred and seventy-three pages, and in it the author discovers a familiar and profound acquaintance with every part of the Scriptures, not only in their English dress, but in the original Hebrew and Greek. He criticises several passages in the original with judgment and discrimination. He is an adept in the Eastern languages. He has published works in Arabic, Persian and Bengalee; and we have never known a foreigner write the English with so accurate a use of its idiom. A volume of his works has recently been published in England.

We consider the conversion of this learned Bramun to Christianity, a remarkable event of the present age, and one of the strongest practical

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one God and one Mediator;" the Supreme Being, and his subordinate Messiah; the Creator of all things, and the Son by whom he revealed his will to the world. In short, the results to which he has come, have very little accordance with the high dogmas of orthodoxy, which make so prominent a feature in human systems of faith, but which Unitarians deem unscriptural and unprofitable. In regard to the Trinity, he says,

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Early impressions alone can induce a Christian to believe that three are one, and one is three; just as by the same means a Hindoo is made to believe that millions are one, and one is millions; and to imagine that an inanimate idol is a living substance, and capable of assuming various forms. As I have sought to attain the truths of Christianity from the words of the Author of this religion, and from the undisputed instructions of his holy apostles, and not from a parent or tutor, I cannot help refusing my assent to any doctrine which I do not find scriptural."-Second Appeal, p. 108.

As to the general tenor of the above extracts from Rammohun Roy's letters, our readers cannot but perceive that the views they indicate are rational and just. It is perfectly clear, that before you can pretend to teach a doctrine, or any truth, to beings who can reason and think, you must bring it down to their apprehension, and shew something in it, which their minds can grasp, and on which their understanding can rest. The Missionaries seem to reverse this order of nature. They begin with mysteries; with things which they acknowledge to be unintelligible to themselves; and it is no wonder that they should end in a total failure.

The absurdity of this plan is the more manifest in such a country as Bengal, where there are natives of great talents and great learning, who spend their lives in study and research,

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