JUNE 13. Intelligence.-Foreign: France. Irish Tithes. MR. GOULBURN, the Irish Secretary, obtained leave to bring in a Bill "to enable ecclesiastical and other persons in Ireland to grant leases of Tithes binding on their successors." This Bill is to empower incumbents to lease Tithes for 21 years certain to the proprietor (not the occupier) of the soil. To prevent abuses, the Tithe is to be given at a fair valuation, and subject to the inspection and approbation of the ordinary. The mover and other ministerial speakers were anxious to support the right of Tithes as private property, better defined and guarded than any other species of property, and to guard against the supposition of the intention or the power of government to interfere with this ecclesiastical property, as if it were in any sense national. The measure was opposed by several Irish members as wholly ineffectual: they declared their perfect conviction that nothing would give relief to Ireland but the removal of the Tithe system altogether by a commutation. It was urged by the members of administration, that the proposed Bill would not stand in the way of a plan of commutation, but would facilitate such a step, if it should seem fit to be taken; and that the expediency of a commutation was now under the consideration of government. On the other side, it was objected that the present Bill manifested an intention to abandon every larger and more effectual measure of relief. The Opposition no less than the Ministry maintained in their fullest extent the rights of the clergy. JUNE 20, Mr. DALY, a respectable Irish member, was about to bring forward a motion of which he had given notice, on the subject of Irish Tithes, when, at the request of ministers, he withdrew it, to the evident disappointment of the Irish members. Hereupon Mr HUME moved a resolution pledging the House, carly in the next Session, to take into consideration not only the Tithe system, but also the state of the Established Church in Ireland. The motion was seconded by Mr. ELLICE, the Member for Coventry. Fearing that the wide scope of the motion would occasion its loss, Sir JOHN NEWPORT moved an amendment, restricting the pledge to the subject of Tithes. Several speakers expressed alarm and abhorrence at the revolutionary aspect of the original motion. This was negatived without a division, but the House divided upon the amend 391 ment, which was lost by only the small majority of 72 to 65. (We shall probably hereafter return to this interesting debate.) FOREIGN. FRANCE. A VERY curious document has been just addressed to the Courts of France, by Bellart, the King's Attorney-General. It is a profession of the faith of the Ultra Royalists, and it would be hard to say, whether it breathes most of folly or of ferocity. He accuses the Liberals of revolu tionary projects. If he mean the projects of 1789, he is right. France is in the situation it was then, and must be saved by a re-creation or a re-exertion of the spirit that then saved her. If he mean that the Liberals would bring about the events of 1793, he is a calumniator, and he knows it. Danton, Marat and Robespierre are the very anti-types of the spirit that is now unfortunately dominant in France-a victorious minority too mad to use victory with moderation. There are not so many scaffolds raised, but there are as many victims marked out for destruction. This state of things cannot last. We may take M. Bellart's assurance. He has been well called the Jefferies of France,-1793 may yet be repeated in 1822. The folly of the French Attorney-General's address is so great, we should not have noticed it but for its atrocity. It is intended to bring to the scaffold a number of noble spirits who have struggled for liberty--and failed "Spirits born to bless, Now crush'd beneath a withering name, Whom but a day's-an hour's success Had wafted to eternal fame !" It is intended to bring them to the scaffold by poisoning the public mind before their trial, by attacking them when they can find no defenders, and that in a series of most slanderously mendacious accusations. It is a document surpassed by nothing issued during the Reign of Terror. Its hypocrisy is as hateful as its malignity is unveiled. It confesses, however, that a permanent conspiracy exists against the Bourbon government: an important confession-and he might have added, against that mass of aristocratical oppression and of ecclesiastical bigotry which forms a part of it. He goes farther he says this conspiracy is universal. An universal conpsiracy-a conspiracy of the many against the few-what an arowal ! Have words any meaning? If so, this Attorney-General and the faction to which he belongs, are the true conspirators. That is conspiracy, when a minority oppress and dethrone the majority; and not the less a conspiracy because it is successful. It was a conspiracy which would re-establish the Tarquins in Rome-it was a conspiracy which re-introduced the Bourbons into France; and the conspiracy is permanent which opposes by force and fraud the declaration of the national will. This M. Bellart talks of the French Carbonari. He says their law is assassination. What is his law? Let the memory of Ney, and the other victims of his horrible ministry, answer ! Assassination ! What assassination is so dreadful as that which is committed in the name of justice, when folly and fury direct the administration of cruel laws? In France, with the age of civil persecution that of religious superstition is returning. The Jesuits are spread over the country-the convents are being rebuilt-one foolery of the worst period of Popery is added to another. Spain and Italy will soon cease to be words of mockery in this respect. France has put in her claim to the inheritance of persecution, which we trusted might have been permitted to die away. A new society of men of letters, under the title of the Asiatic Society, held its first meeting at Paris on the 1st of April, under the presidency of M. Le Baron Sylvester de Sacy, well known for his extensive and profound acquaintance with the languages of the East. The object of this society, which counts among its members some of the most illustrious names in French literature and in the state, is the propagation of the study of the languages of Asia. They began on this occasion, by adopting the rules and regulations which are to conduct them in their future labours, and by the preliminary operations indispensable for the constitution of the society. M. de Sacy pronounced a discourse, distinguished by the most profound views and most ingenious observations, on Oriental studies, and on the advantages which must result from their progress to religion, history, the useful arts and diplomacy. M. Remusat after wards read the first chapter of his translation of a Chinese novel, entitled The Two Cousins. This novel, which appears to give a faithful picture of Chinese manners, will probably be admired by those who seek in works of this kind for something else than incredible adventures, extravagant sentiments, and other abuses of the imagination, too prevalent in the romantic productions of these times. The Duke of Orleans has declared himself the protector of this society. INDIA. A College has been instituted at Poonah, under the sanction of Government, for the preservation and advancement of Hindoo literature, and the education of young men of the caste of Brahmans, in the several branches of science and knowledge which usually constitute the objects of study of the learned of India. Ten native professors have been appointed. All young men of respectability are admitted to attend the College gratis; but with the view of encouraging useful learning, Government has allowed five rupees each per month, for the maintenance of one hundred scholars, ten in each branch of study. The books at present in the possession of Government are appropriated to the use of the College, and others are to be procured from Calcutta. The Visram palace is devoted to the institution. Amongst various points of miscellaneous information contained in the Fourth Report of the Calcutta School-Book Society, the recent establishment of a similar society at Penang is mentioned, and also the successful progress of the institutions at Madras and Bombay; and the endowment by Government of the Hindoo Col lege at Calcutta, for the encouragement of the study of Shanskreet, and through the medium of that language of general literature. Mr. H. Wilson has consented to superintend the publication of the first six books of Euclid in the Shanskreet language. The re-publication of extensive editions of many of the Society's most useful elementary works has been determined on. Government has presented the sum of 7000 rupees to the Society, and ordered a monthly contribution of 5000 more. ERRATUM. P. 372, verse 2, line 4 of the Hymn, for God read "One." Clapton, The Second Appeal to the CHRISTIAN AN honourable friend of mine who will make us a qutely published by him, passed several years in British India, and since his return has distinguished himself by his attachment to the freedom of the Asiatic press, as conducive to the moral and intellectual improvement of the country, has very obligingly communicated to me a publication which he has just received from Calcutta. It is entitled "The Asiatic Department of the Calcutta Journal of Politics and General Literature." No. VIII. for August 1821, contains what may, perhaps, be justly considered as the first discussion on Christian Unitarianism which ever appeared in the public prints of British India. That it has thus appeared, can be attributed only to the absence, in the metropolis of our Eastern Empire, of that "base censorship" which, at Madras, forbad the pious and blameless Christian Unitarian, William Roberts, to print his Tamul Liturgy. Of this discussion I shall now, by your indulgence, offer to your readers all the different articles, verbatim, in their order; presuming that they have in recollection, or can easily refer to, the earlier notices of Ram Mohun Roy and his interesting pursuits, as they have appeared in your former volumes. (XIII. 299-301, 512; XIV. 561-569; XV. 1–7; XVI. 477— 484, 515-517, 527, 528.) The first article, in the Journal of August 1, 1821, thus occurs at pp. 405, 406: "To the Editor of the Calcutta Journal. acquainted with his religious belief, will enable us to form some idea of his acquirements, and cannot fail of producing in every Christian, great regard for the author, and a strong interest concerning so illustrious an individual; and the more we learn of his conduct the more will he be raised in our estimation. "The worthy motives by which Ram Mohun Roy is actuated, have caused him to print the work in question, and several previous works, at his own expense, to distribute them among his acquaintance and such other persons as are likely jects on which he has written. His last to take an interest in the important subpublication, that above-mentioned, is too large to be reprinted in a newspaper; but its contents are so important, and do the author so much credit, that I hope some competent person will prepare a compendium thereof, and have the same published in the Calcutta Journal. In the mean time, you will oblige me by printing the two portions which accompany this Letter: the first portion comthe other commences in p. 172, and exmences in p. 159, and ends in p. 164; tends to the end of the work. If such persons as on reading these extracts feel a sufficient interest to desire to peruse the work with attention, apply to the author for copies, it is probable he will readily comply with their request, as far as the number of copies printed will admit. and bred in a country benighted under "Here we observe an individual, born the most gross idolatry and superstition, who, by a just use of that understanding which our gracious CREATOR has given to mankind to guide them to all truths, having discovered the falsehood of that system of idolatry and the absurdity of those superstitions, conscientiously abandoned both, and thereby subjected himself to inconveniences and dangers of which persons living in more enlightened societies can hardly form an idea. Next, he directed his attention to the Christian religion; and that same just and honest use of his understanding, which discover3 E "SIR, Ram Mohun Roy may be known by name to most of your readers, and it is probable, that many of them have heard he has forsaken the idolatry and all the superstitions of the Hindoos; but excepting those who are personally acquainted with him, few are likely to be duly informed of his acquirements, his conduct, and his present religious belief. VOL. XVII. ed the falsehood and absurdity of idolatry and superstition, satisfied him that Jesus was the Messiah, that he was employed by GoD to reveal his will to men, and to make known to them the only true religion. He observed the internal and historical evidence of Christianity to be such as demonstrated its truth. Bless ed with the light of Christianity, he dedicates his time and his money not only to release his countrymen from the state of degradation in which they exist, but also to diffuse among the European masters of his country, the sole true religion-as it was promulgated by Christ, his apostles and his disciples. "A FIRM BELIEVER IN CHRIST. « Calcutta, July 12, 1821. "Extracts referred to. "I have now noticed all the arguments founded on Scripture that I have heard of as advanced in support of the doctrine of the Trinity, except such as appeared to me so futile as to be unworthy of remark; and in the course of my examination have plainly stated the grounds on which I conceive them to be inadmissible. Perhaps my opinions may subject me to the severe censure of those who dissent from me, and some will be ready to discover particular motives for my presuming to differ from the great majority of Christian teachers of the present day, in my view of Christianity, with the doctrines of which I have become but recently acquainted. Personal interest can hardly be alleged as likely to have actuated me, and therefore the love of distinction or notoriety may perhaps be resorted to, to account for conduct which they wish it to be believed honest conviction could never direct. In reply to such an accusation, I can only protest in the most solemn manner, that even in the belief that I have been successful in combating the doctrine of Trinitarians, I cannot assume to myself the smallest merit: for what credit can be gained in proving that one is not three, and that the same being cannot be at once man and God; or in opposing those who maintain, that all who do not admit doctrines so incomprehensible must be therefore subjected by the All-merciful to eter. nal punishment? It is too true to be denied, that we are led by the force of the senses to believe many things that we cannot fully understand. But where the evidence of sense does not compel us, how can we believe what is not only be yond our comprehension, but contrary to it, and to the common course of nature, and directly against revelation; which declares positively the unity of God, as well as his incomprehensibility; but no where ascribes to him any number of persons, or any portion of magnitude? Job xxxvi. 26: "Behold God is great, and we know him not." xxxvii. 23: "Touching the Almighty, we cannot find him out." Psalm cxlv. 3: "His greatness is unsearchable." Neither are my attempts owing to a strong hope of removing early impressions from the breasts of those whose education instilled certain ideas into their minds from the moment they became capable of receiving them; for, notwithstanding great and long-continued exertions on my part to do away Hindoo polytheism, though palpably gross and absurd, my success has been very partial. This experience, therefore, it may be suggested, ought to have been sufficient to discourage me from any other attempt of the kind; but it is my reverence for Christianity, and for the Author of this religion, that has induced me to endeavour to vindicate it from the charge of polytheism, as far as my limited capacity and knowledge extend. It is indeed mortifying to my feelings to find a religion, that, from its sublime doctrines and pure morality, should be respected above all other systems, reduced almost to a level with Hindoo theology, merely by human creeds and prejudices; and from this cause brought to a comparison with the Paganism of ancient Greece; which while it included a plurality of gods, yet maintained that og EOT is, or "God is One," and that their numerous divine persons were all comprehended in that one Deity. "Having derived my own opinions on this subject entirely from the Scriptures themselves, I may perhaps be excused for the confidence with which I maintain them against those of so great a majority, who appeal to the same authority for theirs; inasmuch as 1 attribute the different views, not to any inferiority of judgment compared with my own limited ability, but to the powerful effects of early religious impressions; for when these are deep, reason is seldom allowed its natural scope in examining them to the bottom. Were it a practice among Christians to study first the Books of the Old Testament, as found arranged in order, and to acquire a knowledge of the true force of scriptural phrases and expressions, without attending to interpretations given by any sect; and then to study the New Testament, comparing the one with the other; Christianity would not any longer be liable to be encroached upon by human opinions. I have often observed that English di Unitarian Controversy at Calcutta. vines, when arguing with those that think freely on religiou, quote the names of Locke and Newton as defenders of Christianity; but they totally forget that the Christianity which those illustrious persons professed did not contain the doctrine of the Trinity, which our divines esteem as the fundamental principle of this religion. For the conviction of the public as to the accuracy of this assertion, I beg to be allowed to extract here a few lines of their respective works, referring my readers to their publications upon religion for more complete information. "Locke's Works, VII. 421: But that neither he nor others may mistake my book, this is that in short which it says-1st. That there is a faith that makes men Christians. 2ndly. That this faith is the believing Jesus of Nazareth to be the Messiah.' 3rdly. That the believing Jesus to be the Messiah, includes in it a receiving him for our Lord and King, promised and sent from God; and so lays upon all his subjects an absolute and indispensable necessity of assenting to all that they can attain of the knowledge that he taught, and of sincere obedience to all that he commanded.' "Sir 1. Newton's Observations upon the Prophecies, p. 262: The beasts and elders therefore represent the Christians of all nations; and the worship of these Christians in their churches is here represented under the form of worshiping God and the Lamb in the Temple. God, for his benefaction in creating all things, and the Lamb for his benefaction in redeeming us with his blood. God as sitting upon the throne and living for ever, and the Lamb exalted above all by the merits of his death.' "It cannot be alleged that these personages, in imitation of several Grecian philosophers, published these sentiments only in conformity to the vulgar opinion, and to the established religion of their country; for both the vulgar opinion and the religion of the government of England in their days were directly opposite to the opinions which these celebrated men entertained. "The mention of the name of Sir Isaac Newton, one of the greatest mathematicians (if not the greatest) that ever existed, has brought to my recollectiou a mathematical argument which I some time ago heard a divine adduce in support of the Trinity, and which I feel inclined to consider here, though I am afraid some of my readers may censure me for repeating an argument of this kind. It is as follows: that as three lines compose one triangle, so three per 395 sons compose oue Deity. It is astonishing that a mind so conversant with mathematical truth as was that of Sir Isaac Newton, did not discover this argument in favour of the possible existence of a Trinity, brought to light by Trinitarians, considering that it must have lain so much in his way. If it did occur to him, its force may possibly have given way to some such considerations as the following: This analogy between the Godhead and a triangle, in the first instance, denies to God, equally with a line, real existence; for extension of all kinds, abstracted from position or relative situation, exists only in idea. Secondly, It destroys the unity which they attempt to establish between Father, Son and Holy Ghost; for the three sides of a triangle are conceived of as separate existences. Thirdly, It denies to each of the three persons of God, the epithet God,' inasmuch as each side cannot be designated a triangle; though the Father of the universe is invariably called God in the strict sense of the term. Fourthly, It will afford to that sect among Hindoos who suppose God to consist of four persons, an opportunity of using the same mode of arguing, to shew the reasonableness of their sentiments, by comparing the compound Deity with the four sides of a quadrilateral figure. Fifthly, This manner of arguing may be esteemed better adapted to support the polytheism of the majority of Hindoos, who believe in numerous persons under one Godhead; for, instead of comparing the Godhead with a triangle, a figure containing the fewest sides, and thereby proving the three persons of the Godhead, they might compare God with a polygon, more suitable to the dignified rauk of the Deity, and thus establish the consistency with reason of the belief, that the Godhead may be composed of numerous persons. Sixthly, This mode of illustration would, in fact, equally suit the Atheist as the Polytheist. For, as the Trinity is represented by the three sides of a triangle, so the eternal revolution of nature, without any divine person, may be compared to the circle, which is considered as having no sides nor angles. Or, seventhly, as some great mathematicians consider the circle as a polygon, having an infinite number of sides, the illustration of the Trinitarian doctrine by the form of the triangle will, by analogy, justify those sects who maintain the existence of an infinite number of persons in the Godhead, in referring for an illustration of their opinions to the circular, or rather, perhaps, to the globular figure, in which is to be found an infinity of cir |