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of following up what has already been done.

"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

arguments which could be adduced in favour of Unitarianism. He studied the Scriptures alone, and his own writings prove that he studied them with uncommon attention. He believed them on their own anthority, and he now declares his willingness to support the truths they contain, "even at the risk of his own life." He has found no Trinity there; he has found 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,

66

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 scrip tural."-Second Appeal, p. 108.

As to the general tenor of the above extracts from Rammohun Roy's letters, our readers cannot but per'ceive 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,

who are acquainted with the principles of science, who are given to examination and inquiry, who write and publish books on all the varieties of human attainment, who look for a reason in every thing, who have a national literature abounding in numerous works on theology, law, jurisprudence, politics, geography, astronomy and other sciences, and who have set tled opinions on all these subjects, founded on the basis of custom, education and continued patient investigation. These are the people, whom the Missionaries would bring over to Christianity, by inculcating dogmas, which they confess are inexplicable, and not to be reasoned about!

Moreover, these same people have a religion, which they can trace back many centuries anterior to the coming of the Saviour, and which is rooted in their minds by all that is imposing in the records of their ancestry, by the countenance of popular opinion, by the force of instruction, by the authority of sacred books, by all that is venerable in a long-established priesthood, by every thing, in short, which attaches them to their customs, builds up and sustains their institutions, and stamps the features of their character. They have a formal and systematic religion, taught in books of great antiquity, in which habit and conscience equally incline them to put implicit credence. They have their Veds and their Shastrus, their Poorans and Tuntrus, and to these are appended commentaries on commentaries, which have been the result of the wisdom and study of ages. Now, whatever may be the absurdity or the defects of the system, which these contain, it cannot be doubted, that there is something in it adapted to the better principles of the human mind, something which is upheld by plausible arguments, and the appearance of consistency. On no other grounds can you account for its being maintained for so long a period of time, by a people in many respects enlightened and polished.

We infer that the errors of such a religion, under circumstances in which this is embraced, cannot be successfully combated by any other wea pons, than those of plain sense and argument. To preach mysteries will only thicken the darkness; to enforce

things at which the understanding revolts, will make it cling the more closely to its mistakes. This is the dictate of common sense, and it has been the result of experience. In the above letter, from a learned native, who feels a real interest in the Christian cause, we are told that the Missionaries begin with such doctrines as to expose themselves to ridicule, instead of gaining the attention and respect of the Hindoos. And why is this? Because they talk without reason. No one was ever ridiculed, who addressed the understanding and added demonstration to his assertions. Preach truth in a plain garb, and it will be received; for no mind is below or above truth, when it is presented in its unobscured simplicity.

Rammohan Roy has become a Christian, in spite of the Missionaries, by the force of his own mind, examining the Scriptures with a determination to find and understand their meaning. He is convinced of their truth and divinity, although he has never been able to discover in them the mysterious doctrines, which for twenty years the Missionaries have been endeavouring with great industry and zeal to inculcate. Other natives would not be long in following his steps, if they could be allowed to inquire, like the honest Bereans, why these things are so, and could be fayoured with a frank and ready answer. And, surely, it cannot be thought a difficult task to prove the superiority of the Christian religion over that of the Hindoos. It is no doubt difficult to prove inexplicable and contradictory propositions either to a Hindoo, or to any other rational man; but if we cannot prove the superiority of all that is valuable and commanding and true in the Christian religion over every system of idolatry, we have no reason to boast of our privileges as the disciples of one who came from God, and who had power to enlighten and save an erring world.

We know well what obstacles the amiable and enthusiastic Henry Martyn encountered on this very ground. He attempted to argue, and his was a mind of no ordinary vigour and acuteness. The purity of his soul, his disinterestedness, his piety, did not surpass the strength of his intellect and the variety of his attainments.