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mises of advancement , had induced them to give up their ancieiat religion . The Compiler felt indignant at their presumption , and suggested to the gentleman as a friend , the propriety of not countenancing a set of men , who , from their own declaration , were so unprincipled . The Missionaries themselves aae as well aware as
the Compiler , that those very dogmas are the points which the people always select as tne most proper for attack , both in their oral a » d written controversies with Christian teachers ; all of which , if required , the Compiler is prepared to prove by the most unquestionable testimony . " —P . 21 .
" Hindostan is a country , of which , nearly 3-5 ths of the inhabitants are Hindoos , and 2-5 ths Moosulmans . Although the professors of neither of these religions are possessed of such accomplishments as are enjoyed by Europeans in general , yet the latter portion are well known to be firmly devoted to a belief in
one God , which has been instilled into their minds from their infancy . The former ( I mean the Hindoos ) are , with a few exceptions , immersed in gross idolatry , and in belief of the most extravagant description respecting futurity , antiquity , and the miracles of their deities and saints , as handed down to them , and recorded in their ancient books . Weighing these
circumstances , and anxious , from his long experience of religious controversy with natives , to avoid further disputation with them , the Compiler selected those precepts of Jesus , the obedience to which he believed most peculiarly required of a Christian , and such as could by no -means tend , in doctrine , to excite the religious horror of Mohummedans or the scoffs of Hindoos . What benefit or
peace of mind can we bestow upon a Moosulman , who is an entire stranger to the Christian world , by communicating to him without preparatory instruction , all the peculiar dogmas of Christianity ; such as those contained in John i . 1 , ' In the beginning was the word , and the word f
was with God , and the word was God ? Would they not find themselves at a loss to reconcile this dogma to their unprepared understandings , viz . A . is B . and A . is also with B ? Although the interpretations given us of such texts by truly learned and candid divines be ever so
satisfactory , yet to those who are strangers to these explanations , they cannot be intelligible ; nor can it be expected frora the order of things , that each can happily rind at hand an able interpreter , to whom he can have recourse for an explanation whenever he may be involved in difficulties and doubts . But as a great Hiiinber of Missionary gentlemen may ,
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perhaps , view the matter wi a different lighjt , and join the Editor of the Friend of India , in accusing the Compiler , as aa injure-r of the cause of truth , I doubt not , that with a view to avoid every possibility of such imputation , and to prevent others from attributing their ill-success to his
interference with their duties , he would gladly abstain from publishing again on the same smbjeet , if he could see in past experience any thing to justify hopes of their success . From what I have already stated , I hope no one will infer that I feel ill-disposed towards the Missionary
establishments in this country . This is far from being the case . I pray for their augmentation—and that their members may remain in the happy enjoyment of life in a climate so generally inimical to European constitutions ; for , in
proportion to the increase of their number , sobriety , moderation , temperance , and good behaviour , have been diffused among their neighbours , as the necessary consequences of their company , conversation , and good example . " —P . 26 .
" The Reviewer again ( p . 29 ) charges the Compiler with inconsistency in having introduced some doctrinal passages into his compilation . In reply to which , I again entreat the attention of the respected Reviewer to that passage in the Introduction , in which the Compiler skates the motives that have led him to exclude certain
parts of the gospels from his publication . He there states , that it is on account of these passages being such as were the ordinary foundation of the arguments of the opponents of Christianity , or the sources of interminable controversies that have led to heart-burnings and even bloodshed
amongst Christians , that they were not included in his selection ; and they were omitted the more readily as he considered them not essential to religion . But such dogmas , or doctrinal and other passages as are not exposed to these objections , and are not unfamiliar to the . miuds of
those for whose benefit the compilation was intended , are generally included , in conformity with the avowed plan of the work—particularly such as seem calculated to direct our love and obedience to the beneficent Author of the universe ,
and to him whom He graciously sent to deliver those precepts of religion and morality , whose tendency is to promote universal peace and harmony . "—P . 28 . We make no apology to our readers
for having so considerably ex tended our extracts from this very sp irited defence- It would have been difficult for us , in the same compass , to have put them so completely in possession of the merits of the controversy . **
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484 Review . —Ram Mohun Roy , and Indian UmtaYtan Controversy .
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Citation
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Monthly Repository (1806-1838) and Unitarian Chronicle (1832-1833), Aug. 2, 1821, page 484, in the Nineteenth-Century Serials Edition (2008; 2018) ncse.ac.uk/periodicals/mruc/issues/vm2-ncseproduct2503/page/44/
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