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    £ dii < w to ^ e fowwing ^ assertions 4 * f Mohumimid ^ toown to almost aW iVfaossulmans who . have the least knowledge of their owii religion : « Traly the great and glorious God raised fne as m $ f * cy and guidance to urorJds * * I «^ # » M ^ ^/ fcrsfc of all Prophets ki creation * and the last in appearance . ' ' c I wa » a Prophet when

    Adam was in earth and water / * I am the Lord of those that were sent by God . This is no boast to me ; ' * My shadow is on the head only of my followers . ' * He who has see , n me has seen God / * He who has obeyed me , has obeyed God : and lie who has sinned against me , has sinned against God . '

    " It is , however , fortunate for Moossulmans , that from want of familiarity and intimate connexion between the primitive Mohummuddans and . their contemporary Heathens , the doctrines of Monotheism taught by Mohununud , and entertained by his followers , iiave not

    been corrupted by . polytheistical notions of Pagans , nor have heathen modes of worship or festivals been Introduced among Moossulmaiis of Arabia andTuN key as a part of their religion . Besides , metaphorical expressions having been very common among Oriental nations , Mohummuddans could not fail to

    understand them in their proper sense , although these expressions may throw great difficulty in the way of an European Commentator even of profound learning /'—Ibid . pp . 199 , 200 . The following observations on the success of Trinitarianisrn are sensible , and appear to us perfectly just :

    c < With respect to the final success of the Trinitarian party , it appears to me the event naturally to have been expected . For , to the people of those ages , doctrines that resembled the polytheistical belief that till then prevailed , must have been more acceptable than those which ^ yere diametrically opposed to such

    notions . The idea of a God in human form was easy and familiar : Emperors and Empresses had altars raised to them even during their lives , and after death were enrolled as divinities Perhaps too , something inay justly be attributed to a certain degree of pride and ftafisfaeftion w the idea , that tfae religion they had

    " * si * n / to profess jh * $ s * dictated immediately ; h y , tlie Beity i ^ nifteif , . rather than £ y any aahoFdinnte ^ agency . lUliere had not been among ahje Heathens > any : claims « t mankind to » vrfaoua ufcey < wore iacc < i » . <* a *< jd io cloak Hp ^ wjufc tfc ^ t dera tion ^ mUiarly entertained , by tbe AJeav 8 , **» . wrda * M * & . cmm&it& » favii * mmA 4 * n <^ WBt * jcouseqoently jvwdy toi derate

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    to % God any being wto rose in tkeir ggft * thsration joixwe the ieveJ ** t wivteaAfr-Ifeid , p , 2 X& , Rammohun Roy finds -a reason for the prevailing belie f of the Deity of CShrist in the application of the term " G < id /* though figuratively , to Christ ; Jtut , he says , and the remark is worthy 4 * f tke &eriov * s conmderatioa of TVimta ^

    raa « s , whose wheie systeua £ aMs to ihe ground if each of the three persons mi the Trinity ca&aet be proved to Jbe truly and by himsetf perfect Oed , ' with respect to the Holy Gliost , I must confess my inability to find a

    single passage in Uxe whole Scriptures , in which the Spirit is addressed , as God , or us a person of God , so as to afford to believers of the Trinity aa excuse for their profession of theGodiiead of the Holy Ghost . " - —Ibid . p .

    239 . Of the Atonemefil ; , Rammohun { Roy writes with peculiar clearness and force . He contends that the sacrifice of Christ was not literal but spiritual , and uses the following argument , ad hoininem :

    <( Moreover iu . explaining such phrases as * I am the living bread , Vr « « If any man eat of this bread he shall live for ever /—" * The bread that I will giwe is my flesh , ' ' Except ye eat the flesh af ahe Son of man , and ' Unless ye eat bis flesh and drink his blood , ye have no life in you ' - ~» c flesjh Ls meat indeed , and hqv blood i ¦ ¦— h

    v m ^ m —r ^ ^ - ^ — r — r ™ ^^ ^^^ — ^^ m I ^ ^ r w y q ^^ ^ m ^ " ^^ ^ r ^^ ^^ r ^^ m f w T ^^^ ^^^ ^^^^ ^^^ ^^^^^^ is drink indeed , '—Protestant commentators take upon themselves to interpret that these phrases are in allusion to the manner of sacrrfice , and that the eating of the flesh of Jesus and drinking his blood must be . understood in a spiritual , not in a ca-rnal sense . If these writers

    make so direct an eucroacluNeat upon the literal sense of those phrases in order to avoid the Wea of cannibalism being a tenet of Christiauity , , wby Siiauld I wt be justified upou the aarae priqciples and on the authority of the < apo $ tje iu .

    underrstanding by . &acrin « e mi the ^ angu ^ ge of the apostle a viimal ablation . ; that Chi r isrtianity may » Qt be ^ rtpresen te d as a religion founded ^ upou the horrible system of human victioas ? f > - ^ Fi ual Appeal , ( Calcutta Edition , ) pp . 44 , 45 .

    The ot > vft > U 8 -atrstrrdtty rof pressing the case Of tfte 4 § sc ^ ape ^^ t ^ M * o an argument tor ^ < o r ^ ^ pri doctrine of itttpne ^^ gl , i * > , % J | mpoatii J > y the Bmaaa , informer : " The Editor relates , ( page 624 , ) that ; tJie priest < us « d to lay ms ^ handson

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    Review .+- ~ Umt&rmn C&mtrwersy <* t -Cedcuttg * 64 )

• Citation
  • Monthly Repository (1806-1838) and Unitarian Chronicle (1832-1833), Sept. 2, 1823, page 541, in the Nineteenth-Century Serials Edition (2008; 2018) ncse.ac.uk/periodicals/mruc/issues/vm2-ncseproduct1788/page/45/