66 Christianity in India. RAMMOHUN ROy began his career of Reformation, by endeavouring to prove to his countrymen, that their Scriptures inculcated the idea of the Unity of the Supreme Being; and that all other deities of whom they spoke, were merely personifications or symbols, for the benefit of those whose minds it was necessary to address through the medium of sensible representations. It required no common mind, to brave the obloquy which, of course, would follow so open an opposition to his nation's errors. By taking the path which conscience and sincerity direct," he remarks, in the introduction to one of his earliest publications, "I, born a Brahmin, have exposed myself to the complainings and reproaches even of some of my relations, whose prejudices are strong, and whose temporal advantage depends upon the present system. But these, however accumulated, I can tranquilly bear, trusting that a day will arrive, when my humble endeavours will be viewed with justice, perhaps acknowledged with gratitude. At any rate, whatever men may say, I cannot be deprived of this consolation, my motives are acceptable to that Being, who beholds in secret and compensates openly." In the commencement of another work, he observes, "I, although born a Brahmin, and instructed in my youth in all the principles of that sect, being thoroughly convinced of the lamentable errors of my countrymen, have been stimulated to employ every means in my power, to improve their minds, and lead them to the knowledge of a purer system of morality. Living constantly amongst Hindoos of different sects and professions, I have had ample opportunities of observing the superstitious puerilities into which they have been thrown by their self-interested guides, who, in defiance of the law as well as of common sense, have succeeded but too well in conducting them to the temple of idolatry; and, while they hide from their view, the true substance of morality, have infused into their simple hearts a weak attachment for its mere shadow."-"I have never ceased to contemplate, with the strongest feelings of regret, the obstinate adherence of my countrymen to their fatal system of idolatry, enduring, for the sake of propitiating their supposed deities, the violation of every humane and social feeling. And this, in various instances, but more especially in the dreadful acts of self-destruction, and the immolation of the nearest relations, under the delusion of conforming to sacred religious rites. I have never ceased, I repeat, to contemplate these practices with the strongest feelings of regret, and to view in them, the moral debasement of a race, who, I cannot help thinking, are capable of better things-whose susceptibility, patience, and mildness of character, render them worthy of a better destiny. Under these impressions, therefore, I have been impelled to lay before them, genuine translations of parts of their Scripture, which inculcates not only the enlightened worship of One God, but the purest principles of morality, accompanied with such notices as I deemed requisite, to oppose the arguments of the Brahmins, in defence of their beloved system. Most earnestly do I pray, that the whole may, sooner or later, prove efficient, in producing on the minds of Hindoos in general, a conviction of the rationality of believing in, and adoring the Supreme Being only, together with a complete perception and practice of that grand and comprehensive moral principle,-Do unto others as you would be done by." We cannot conceive that these extracts can be read without approbation and pleasure, and thankfulness to God, by any unprejudiced mind; or that they can fail to make a deep impression on any heart not cased in bigotry. Whatever may be thought of the validity of the argument of the Indian Reformer, surely no one can question the virtuous motives which prompted his labours. It may be contended, that there is so much wild mythology, so much useless fabling, so much imperfect and even bad morality, contained in the Hindoo Scriptures, that the books cannot be defended as a guide to doctrine and practice; this may be granted, and yet, he who, aware of the imperfection of the Hindoo Scriptures, and, at the same time, aware of the reverence with which they were regarded, presented them in their best position, and threw over their deformities, the best interpretations with which they would admit of being clothed, must still be considered as a national benefactor. Rammohun Roy used them as a schoolmaster, to bring his brethren to Christ; and every sincere and practical believer must wish, that God may render them effectual to this most important object. The various publications of Rammohun Roy, against Idolatry and Widow burning, a list of twelve of which is now lying before us, have already produced considerable effect; and, from the specimen of these works which have come under our own notice, we think them calculated to produce lasting and extensive benefit, and to be highly interesting to every man, who has really at heart the emancipation of millions of his fellow-creatures from the thraldom of error. It was impossible, that such a mind as that of Rammohun Roy, thirsting after truth, and anxious for the intellectual improvement and moral regeneration of his fellow creatures, should not be drawn to a consideration of the religion of Jesus Christ. It was so drawn-and bowed with admiration before its moral loveliness and perfection. But that admiration was chilled, by the representations which were made by the missionaries, respecting the leading doctrines of the Gospel; and his progress towards acknowledging the divine mission of Jesus, was stayed by their casting in his path, the stumbling-block of the Trinity. He told a worthy clergyman at Calcutta, that he preferred Christianity to all other religions, and would certainly embrace it, if it were not for the doctrine of the Trinity; but this was an insurmountable obstacle. Happily, however, for himself and the world, he did not, like too many, rest contented with the common representations of Christian doctrine; nor especially did he, as numbers have done, in lands called Christian, discard Revelation altogether, on account of its being asserted to proclaim the astounding and heart-withering sentiments of the popular creed, and to require a lowly "prostration of the understanding" "in all its votaries. He acted a more manly, a more rational part. He examined the evidences of Christianity for himself-he carefully and seriously investigated the Bible-he took his views of its hallowed doctrines, not from Mr. Schmidt, or from Dr. Marshman, but from Jesus Christ and his Apostles, and the result of his inquiry was, his firm conviction of the divine mission of the Saviour, and that Christianity was the best and most sacred gift of God to man. Let Rammohun Roy, however, speak for himself:-"I have now," he observes, in a letter written in 1822, " 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 It is, the religion of Jesus clear from corruption. 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 doctrines, as are calculated to excite ridicule, instead of respect, towards the religion which they wish to promulgate. The accompanying pamphlets, called the Brahmunical Magazine, and published by a Brahmun, are a proof of my assertion. The last number of this publication has remained unanswered for twelve months. 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. 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 that they are 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, caste, 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.”66 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. 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. We consider the conversion of this learned Brahmin 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 authority; 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. Rammohun Roy well remarks, "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." (To be Continued.) www Mr. M'Gavin and the Church of Scotland Hymns. THE Apocryphal controversy has occasioned some strange exhibitions. It has roused, in a high degree, the rancorous spirit of party, and has called forth coarse and unwarrantable personal accusations and recriminations. But, perhaps, the most curious and unlooked for attack, is that made by Mr. M'Gavin, in his Reply to the Rev. Patrick McFarlan's Strictures on the Rev. Greville Ewing's Speech. In this Reply, Mr. M'Gavin utters what he himself very properly characterizes as a "dreadful sentiment," that "there is more insidious poison in one of the hymns of your Church, than in all Paine's works put together." We give the hymn entire;— "I WHEN rising from the bed of death, I see my Maker face to face, 2 If yet while pardon may be found, And mercy may be sought, My heart with inward sorrow shrinks, And trembles at the thought; |