Imágenes de páginas

cles formed each of an infinite number in a short reply to "the Author of of sides.

the Occasional Paper, No. 1.". The

passage from Newton is in the Second “"I wonder how those who found Chapter of his " Observations on the their opinion respecting the Trinity on Apocalypse,” (1733, p. 262,) there terms applied in common to God and creatures, can possibly overlook the plain in the quotation there is an omission

given as a comment ou Rev. v. 6–10. meaning of the term 'Son' or 'Oplybegotten,' continually applied to the sa- of one word, for Newton says, “The viour throughout the whole of the New beasts and elders therefore represent Testament; for, should we understand the primitive Christians of all nations." the term God, in its strict sense, as de

Also at the close of the paragraph, noting the First Cause, (that is, a Being having quoted the remainder of the not born nor begotten,) we must neces- chapter, concluding with “the four sarily confess that the idea of God is as and twenty elders fell down and worincompatible with the idea of the “Son'

siriped Him that liveth for ever and or ‘Only-begotten,' as entity is with

ever," he adds, “ This was the wornon-entity; and, therefore, that to apply

ship of the primitive Christians;" posboth terms to the same Being will amount to the grossest solecism in language.

sibly designing to contrast primitive “ As to their assertion, that there are

and modern Christianity. found in the Scriptures two sets of terms

The second Article is in the Jourand phrases, one declaring the humavity nal of August 2, p. 420. The first of Jesus, and another his deity; and that paragraph will be seen to treat unhe must therefore be acknowledged to kindly the introduction of a theolohave possessed a twofold nature, human gical subject to a political Journal and divine, I have fully noticed it in which was maintaining its liberal spirit pp. 24, 109, 140, pointing out such pas. against the threats and denunciations sages as contain two sets of terms and of a too arbitrary magisterial power. phrases applied also to Moses, and even to the chiefs of Israel and to others; and orthodox doctrine of a Trinity,” ap

Yet the writer, who receives®“ the that, if it is insisted upon that each word in the Sacred Writings should be pears to be uninfected by the venomtaken in its strict sense, Moses and

ous odium theologicum ivhich I have others, equally with the Saviour, must

observed too often to sour the milk be considered as gods, and the religion of human kindness,” even among the of the Jews and Christians will appear as otherwise amiable and excellent propolytheistical as that of Heathens. fessors of that faith. His imputation

« « If Christianity inculcated a doctrine of Arianism to “Dr. Priestley, and which represents God as consisting of the late Duke of Grafton, and the Three Persons, and appearing sometimes English Unitarians of the present in the human form, at other times in a my humble opinion, who searches after Burnet (0.T.) says, most erroneousbodily shape like a dove, vo Hindoo, in age,” is an amusing instance of a very

common inaccuracy. Thus I recollect truth, can conscientiously profess it in preference to Hindooism; for that which ly, of Firmin, that he was called a renders the modern Hindoo system of Socinian, but was really an Ariun." religion absurd and detestable, is, that it To the Editor of the Calcutta represents the Divine nature, though one,

Journal. as consisting of many persons, capable of assuming different forms for the dis- “I cannot imagine with what view the charge of different offices. I am, how- letter in your paper of this date, on the ever, most firmly convinced that Chris- subject of Ram Mohun Roy, has been tianity is entirely free from every trace of written, unless it be intended as a puff polytheism, whether gross or refined. I collusive to his pamphlet lately printed. therefore enjoy the approbation of my 'This was not necessary. It is not indeed conscience in publishing the precepts of on a subject or of a nature to make a this religion as the source of peace and noise, in the present times especially, happiness.”

when so many distinguished persons are The passage which Ram Mohun Journalist, or with joy at the belief of

taken up with the hope of crushing the nas quoted from“

ockc's Works," having accomplished this end, and there. I find in Ed. 1740, II. 723, at the fore have no leisure to study 'Theological close of his “Second Vindication of questions. the Reasonableness of Christianity,” “Ram Mohun Roy is a very remarka

“ SIR,

ble person ; he has been led by reading To this letter, which, excepting the and thinking to quit Hindooism in his insinuation at the beginning, is not search after truth, and to embrace Chris- unworthy of “ A Christian," I find tianity according to the Unitarian scheme. immediately annexed the following His opinions appear to be, in some respects also, nearly what are called Arian;

Note of the Editor. he regards Christ as a Divine person, ex- “ We agree entirely with our correisting before the world, invested by the spondent in the high praise due to Ram Father with power greater than the an- Mohun Roy for his temper and moderagels, but still as inferior to God the Fa. tion, and we esteem highly his zeal and ther Almighty. He is such a Christian intelligence ; but having now exercised as Dr. Priestley, and the late Duke of our impartiality by suffering these differGrafton, and the English Unitarians of ent views of his labours taken by our the present age.

correspondents to appear in our columns, “ Believing myself that he has stopped more for the information of our distant short of the truth on some important readers than for entering at all into the doctrines of our religion, and that in par- merits of the question, we trust that we ticular he is entirely mistaken in his shall be spared further notice of the subviews regarding the Atonement, I hope ject, not only because we have always that he will persevere with an earnest considered theological discussion unsuitand humble inind in his inquiries, and ed to the columns of a public journal, that he will be led hereafter to think but also because the pamphlets spoken of more entirely with us, than he does at are accessible to all who feel a desire to present.

peruse them for themselves." “Many able and excellent passages might have been quoted from his pam

The liberal Editor of the Calcutta phlet, but your correspondent has quoted Journal was, however, soon prompted only two, which contain his arguments by a sense of justice to admit “furagainst the orthodox doctrine of a Tri- ther notice of the subject.” It seems nity. They are nearly the same as have that a Letter by A Layman, appeared been urged and replied to again and on the 2nd of August in the Bengal again, and may be briefly put thus : the Hurkaru, which may be considered Unitarian argues that he cannot under

as the New Times or Courier of Calstand the doctrine of a Trinity; but the Churchman replies, Neither do 1, but cutta. This Layman's Letter, occayet the different parts of that doctrine sioned by the first article in the seem to me to be plainly found in Scrip- Journal, declared against the tolerature. The whole subject is above human tion of Ram Mohun's writings, as apreason, and I know that there are cases pears from the following passage in even in those sciences which are most the P. S. of a Letter in the Calcutta susceptible of strict investigation, where Journal of August 6, p. 460: conclusions apparently opposite and utterly inconsistent with each other are

“ The Letter of a Layman, in the payet separately demonstrated to be true.' per (Hurkaru] of Thursday evening, if it

“ This is not a subject, however, to be be meant as a specimen of Christian feeldisposed of in a few paragraphs, or to being on the subject of Ram Mohun Roy's discussed with any advantage in the co- pamphlet, is melancholy as an illustration lumns of a newspaper.

of the Wolf in Sheep's clothing, or of the “I make no doubt the respectable au- Whited Sepulchre which without is fair, thor of the article in the Friend of India, but within all corruption, as could be which has drawn forth this pamphlet, found in any age or country. Does that will take notice of this Reply to his Stric unfortunate maniac forget that we here tures. A short and clear article on the openly tolerate Popery and all other subject, with references for fuller infor- Christian heresies, Judaism, Mohamemation to the best writers on the Divi- danism, and even Idolatry, in all its hornity of our Saviour, and on the Atone- rors of murder, immolation and the de. ment, might be of service to many inquir-struction of every endearing tie, and that ing and serious persons.

we owe the stability of our footing chiefly “ I have to request your excuse for the to this toleration? And does he yet say space I have occupied, but I cannot con

that the benign spirit, the pure philosoclude without expressing my approbation phy, the devout homage to the Deity, at the candour and excellent temper which breathe through every line of shewn by Ram Mohun Roy.

Ram Mohun Roy's writings, and which

differ in nothing from those of Unitarians “ A CHRISTIAN.

in England, is not to be tolerated in this Calculta, August 1, 1821.

Heathen land ?”

Here it was expected that this dis- man,' in your paper of the 2ud instant, cussion in the Journal would finally on the subject of a Letter and Extracts close, but the gross partiality of the from a late publication of Rain Mobun Hurkaru in favour of orthodoxy and Roy's, given in the Calcuta Journal of intolerance, produced the following the preceding day. The tone of resentconcluding article in the Journal of the whole

Letter, indicates plainly that August 15, p. 563, in which the“ pro- the Layman was actuated in his mode of duction of a native Indian,” for the expression and reasoning raiber by moauthenticity of which, as I understand mentary passion than by cool judgment. him, the Editor appears to give his His principles as a Christian will, i hope, own authority, can scarcely fail to upon more nature consideration of the excite a peculiar interest.

subject, serre more effectually to make

him aware of the uncharitable spirit “ A rejected Letter.

which pervades his Letter, than a reply “The mild and temperate spirit that couched in a similar style of expression. pervades every line of this intelligent Na.

“The Layman declares, in the con. tire's rejected Letter, as compared with cluding part of his Letter, that religithe intolerant anger and fury of the Lay, ous controversy is the last article that man's denunciation, to which it is a re.

should appear in a periodical publica. ply, and which was so readily accepted by tion ;', yet with great inconsistency he the Hurkaru, that it was published in fills almost two columns with religious breathless haste in one of its evening or argument, a short notice of which I beg extra sheets, will convince our readers of now to offer. the utter worthlessness of all the empty

“ Ram Mohun Roy observes, in his professions of the Editor of that nisera- Appeal, that “if it was a practice among ble paper; and shew them that he is in the Christians to study the Old Testa, capable of the exercise of that impartial ment first, and then the New, Christi, justice, which the interests of religion anity would not be liable to be eneroachand the amelioration and improvement ed upon by human opinions. The Layof the natives of India demand. He can man, in uoticing this assertiou, affirms find space for the lowest and most con- positively that in the rery first chapter .temptible writings from day to day, di- of Genesis, the Trinity in Unity is disrected against The Journal, and at the tinctly arowed ;' but he does not refer same time denies to a Nativé of learning to the passage or text in which the arowal and talent the insertion of such a Letter of Trinity in Unity may be found : I reas the present, to the tone and spirit of gret to say, that, for my own part, so far which the most furious bigot could not from being able to discover such arowal, reasonably object. This production of I canuot find the least allusion to Trinity, a native Indian will be read in England nor even a word expressing the number with admiration of its temper and com- three in any part of the chapter. position, as indicating the refinement of

“I am aware, however, of the arguthe mind that gare it birth ; although it ments by which this supposed avowal is has been rejected by the uarrow and con- inferred; and would beg the Layman's tracted spirit of one calling himself an patient attention to the discussion of Euglishman, yet proving by this act, how them in Ram Mohun Roy's Appeal, p. much he is iuferior in understanding and 96. In noticing the following assertiou in liberality, to this enlightened Hindoo.

of Ram Mohun Roy, found in the Ex“The following is the rejected Leto tract, “What credit can be obtained in ter :

proving one is not three, and the same

Being cannot be God and Mau?" the “ To the Editor of the Bengal Hurkaru. Layman questious him, whether he can

explain how the soul and body make one “Having in a late Number adınitted man? bow we feel them distinct though

united ? and then concludes, that if Ram into your pages some very serious re- Mohun Roy believes these things without marks on a publication by Ram Mohun being able to explain them, he should Roy, I trust that you will in justice to him, give a place to the following Reply. Unity, though beyond comprehension.

not reject the mystery of the Trinity in “I am, Sir, your obedient Servant,

The Layman would not, I suppose, draw

« SIR,

such a conclusion in a cool moment, “ SUTYU-SADHUN. were he to pay attention to the following To the Editor of the Bengal Hurkart.

passage, found in the same Extract from ihe Appeal of Ram Mohun Roy, that ap

peared in the Calcutta Journal: It is "I saw a Letter written by A Lay- too true to be denied, that we are led by

« SIR,

the force of the senses to believe many therefore be considered as bearing titles things that we cannot fully understand: that imply their being possessed of the but when the evidence of our senses does divine nature. The Layman night pernot compel us, how can we believe what haps have been better justified, according is not only beyond our comprehension, to the Trinitarian mode of arguing, in but contrary to it and to the coninou drawing this conclusion from the lancourse of nature, and directly against guage of Locke, did we not meet with revelation, which declares positively the the phrase promised and sent from unity of God as well as his incomprehen- God,' added to the term our Lord and sibility, but no where ascribes to him King ;' or had he found the words from any number of persons or any portion the Father,' instead of “from God,' as of magnitude ?' Let the Layman point no one will scruple to confess that a Be. out first where and how the force of the ing promised and sent by any other Being, senses, or any mathematical administra- must be considered distinct from and tion, depending also upon the senses, subordinate to the Being by whom he is compels us to believe Trinity in Unity, said to be so promised and sent. and the union of God and man, as it does Again, the Layman infers from the with regard to the soul and body; and words of Newton, that, as he represents let him shew such revelation as ascribes it to be the duty of Christians to worship to God any number of persons and any God and the Lamb, that great man must portion of magnitude, and then put the have believed in the divinity of Christ; for above questions to Ram Mohun Roy, and that if the Lamb is not God, such worship require him to believe the mystery of is idolatry. He neglects to notice the Trinity in Unity, which is not only be- distinction made by Newton between yond our understanding, bat also con- God and the Lamb ; for, while he repretrary to it.

sents God receiving worship as sitting As the Layman states, that such a upon his throne and living for ever and person as Christ did exist, and that he ever, he considers the Lamb as exalted did those things which are recorded of above all by the merits of his death. It him in our gospel, is admitted both by is no idolatry to worship the Lamb with the Jews and Mohammuddans,' I must that idea of his nature; but it would be beg to remind him, that though the Jews of course idolatry, according to Sir Isaac admit that such a person as Jesus lived, Newton's views, to worship the Lamb as they utterly deny that the Christ has ap- sitting upon the throne and living for peared, as they still expect Christ or Mes- ever and ever. The subject of worship siah (which is synonymous with Christ) offered to Christ is fully discussed in for their fival delivery. Mussulmaus, Ram Mohun Roy's Appeal, p. 48. also, though they admit the existence of As to the offence of publishing the Christ, yet deny his most meritorious sentiments that appear so very obnoxious work, I mean his death on the cross, and to the Layman, I may observe what I beclass him as a prophet much below the lieve to be the fact, that Ram Mohun rank of Mohammud.

Roy, as a searcher after the truths of “ The Layman recites the extracts Christianity, did keep the result of his from Locke and Newton, and thus inter. inquiries to himself, and contented himprets them as the declared proofs of the self with compiling and publishing the Trinity. The Saviour is allowed by pure Precepts of Jesus alone, as he Locke to be our Lord and King, and by thought these were likely to be useful to the term Lord and King, the spiritual his countrymen in the present prejudiced Lord and King must be meant, which state of their minds against Christianity. is the strongest expression for the But ou the publication of these Precepts, Deity of the Saviour.' I have no he was unexpectedly, in some periodical doubt that by the term Lord and King, publications, attacked on the subject of the spiritual Lord and King is under- the Trinity, and he was consequently stood; but I cannot see what relation obliged to assign reasons for not embracthese titles bear to the Deity of Jesus ; ing that doctrine. divines are called spiritual fathers, and “ I am not at all surprised at the rethe Pope was acknowledged some hun- ference of the Layman to the penal stadred years ago by almost all Christians, tate against those that deny the divinity and is at the present age considered by a of Christ : for when reason and revelamajority of Christians, as their spiritual tion refuse their support, force is the King. So also the bishops of the British only weapon that can be employed. But Parliament were in the time of Locke, I hope the English nation will never exand still are termed spiritual Lords ; but hibit the disgraceful spectacle of endeaneither divines in general, nor the Pope vouring to repress by such means, opihimself, nor the Bishops of England, can uions, for the truth of which the autho. rity of the Bible itself is appealed to by designs confidential, for he will reamy countrymen.

dily agree with me, that all epistolary “ I am, Sir, obedient Servant,

correspondences are recommended by your

the circumstance that the letters were “ SATYA-SADHUN.

not written, as suspected of Pope's, « Calcutta."

for the public eye. Now I am not The name of Mr. Buckingham, as aware that any letter could be less Editor of the Calcutta Journal, must confidential than that in question. be known to many of your readers by The acqnaintance of the parties had the noble stand he has been making but just commenced in Dorchester against the despotic mandates of a gaol, under the impression which my Governor-General in Council, which friend's wrongs and sufferings from so ill accord with the liberal senti- the power of “ wicked and unreasonments of a Marquis of Hastings con- able inen,” could not fail to make on gratulating himself upon having deli- the inind of such a man as Mr. Howe. vered the press of Calcutta from the Nor can I discover in the letter any degrading and vexatious inquisition of trace of peculiar confidence, or the a censor. The friend to whom I owe least hint at secrecy. Also, respecting the materials of the present communi. the subject which has produced a discation, has put into my hands several cussion in your pages, such as I have no letters which he has lately received desire to prolong, I knew that it could from India. These contain very agree- not be private ; for, only a few years able proofs that Mr. Buckingham is before the date of Mr. Howe's letter, not only encouraged by an increasing I had myself written and been written circulation of his journal, but that he against on that subject, in the public has attached to the support of his prints; and, in concert with a learned cause no small portion of the Euro- friend, long an eminent barrister, I pean talent in British India.

Had had brought the question before the Sir W. Jones, for whom one might most public body of Dissenters to have desired a Nestor's age, been which we had access. It was our opisuffered by an all-wise but inscrutable nion, whether well or ill formed I will Providence to see these days, he would not now inquire, that the original Rehave rejoiced to realize in the East, gium Donum appeared to be a boon amidst the votaries of avarice and am- from the minister of the day, as a tion, his own animated description of compromise for the justice which

“men, high-minded men policy or power would not enable him Who know their rights, and, knowing, to concede; and, therefore, that it dare maintain.”

would be creditable to Dissenters to Such men, actuated by a spirit pa- abandon the compromise, while they cific, yet determined, who have the continued, as I hope they will never courage to repeat to Governors Ge- cease, to demand the justice. neral and Boards of Direction or Controul, the expostulation, strike, but hear me, must, surely, at length be Catholic Miracles in Germany. heard.

WE Catholics in Germany appear P.S. I am indebted to Mr. Wawne recover, if possible, some part of the (p. 337) for the courtesy with which influence of which they have been he has expressed his opinion, or at deprived by the events which attended least his suspicion, that the letter of the French Revolution,—the secularihis friend Mr. Howe should not havezation of the ecclesiastical electorates, been offered for publication. I assure and the general abolition of monastic your correspondent that I would rea- orders, and appropriation of monastic dily add this to the numerous instances property, except in the Austrian proof defective judgment, which recollec- vinces. The latitude of scepticism tion too easily supplies, could I con- in which some of the Protestants have sider the letter of Mr. Howe as “a indulged, has terrified some men of private letter.”

good feelings, but weak minds, into By private, Mr. Waine certainly the bosom of that church which, by


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