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Note: This text has been automatically extracted via Optical Character Recognition (OCR) software. The text has not been manually corrected and should not be relied on to be an accurate representation of the item.
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unkjr of po 4 , im < MWeupon observed , that * sinc ^^ e jf'ere agreed as jbo the Divide object of revereiice , the only difference which existed was the question / Whether Jeaus Christ was the last d £ the prophets , the finisher of
the dispensations of God to man , or merely the forerunner of Mahomet ? To which I assented ; and observed , that we could only come at the solution of that question by comparing their respective doctrines with the attributes of the One Universal Father
of all ; and that it could never be reconciled to unbounded love to all his works , that he should authorize one man to destroy another for his ( God ' s ) sake , he being abundantly able to do
that himself in an instant , and by so doing avoid the evil which must be produced by authorizing man to do that for him , the execution of which must make the world a hell , and mankind
devils incarnate . This reasoning appeared to startle him , and he acknowledged that it deserved consideration . I never had an opportunity of seeing him again . Several others whom I had now and then a few words with on
these subjects , generally declined entering into an argument on it , assigning their reason to be , that the first question was not whether Mahomet or Jesus was the prophet of God , but whether it was lawful to worship one
God , or three or more ; and they looked on my assertion that I believed in one only , as a mere bait to draw them into argument , and so declined it . Upon the whole , I apprehend Borneo oners a very favourable appearance for the planting of the Christian
relig ion , which has not yet been preached in its land under any form , except some traditionary efforts of the early Portuguese may be reckoned an exception- A missionary would probably be most useful and successful
among the Aborigines ; he should on Ipp arrival among them , profess to be c ^ jne among them merely for the purp < q $ e pf teaching them the use of lette ^ and the arts of life , both of which jffl ^ SUi ^ f ^ . Mow . anxious to acquire . TT ^ ey < woul ^ . soon inquire about reli-§^ , M wh e ^ Xw ^ uld propose tl * at he nieret y ^ tdi them what was be-Ml % Wl ^ respectively WK ^ l Ntr « l | IJ 3 fi Mahometans § P Wii ? wlWfo- 'WY&W * jfr ^•^ ¥ lfM ^ TV ^ ^ Vt ^ ? £ tte - q * -
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ferent religions , and I ^ n fully # QShi vineed that ^ i ^ y < wquWl qatfmm Qbftibr tianity ere they toe ?? its name ; and when once it was established in a few villages * it would rapidly spread over the country , with happiness and civilization in . its train . Their , present state relative to political government , has in it the rudiments of that best
form which mankind have yet devised , or at least hitherto put into execution . Their villages and districts are all independent of each other , and the oldest men of the village select the chief ,
who frequently is so selected from the same family successively ; hy& that forms no hereditary claim , personal abilities alone deciding the choice . These chiefs lead the warriors to
battle , and exercise authority , or rather execute the law or rather custom , according to the decisions of the old men afore-inentioned . They are , in fact , such as the Highland chieftains were , previous to their contamination with the Gothic institutions of
feudalism which were established among their neighbours ; possessing power of life and death by the general consent of the heads of families , and not claiming any individual right over the persons , lands or property of the tribe or district , his duty being to have a
proper division made , and every thing executed for the general good . On occasions of quarrels with their neighbours , they form associations of villages more or less numerous according to the nature of the attack by the
enemy , or to the power of persuasion possessed by those who are mote immediatel y attacked ; and a principal object with the Musaulmeu has been to prevent such associations , which would resist their per ^ everiug encroachments , or , perhaps , overwhelm them entirely . { To be concluded in the next Number . )
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J 6 Birmingham Stmdayevening JLtMure . \
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Birmingham , Sir , Dec . 21 , 1821 . THE Committee for superintending the Sunday-ev € jning Lecture
in the room belonging tty Ifchs Sundayschools of the Old lyieeting'l ^ ousc jn this town , ; request your insertion of the foIlQ > ving sketch of 0 ^ ori g in of their institujipm ,, They think it ? not irn probable that some fify . you *;;^ £ pdej * may be placed m similar cirqum-
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Citation
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Monthly Repository (1806-1838) and Unitarian Chronicle (1832-1833), Jan. 2, 1822, page 16, in the Nineteenth-Century Serials Edition (2008; 2018) ncse.ac.uk/periodicals/mruc/issues/vm2-ncseproduct2508/page/16/
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