Unitarianism in the East.

To the Editor of the Christian Reformer.

Bayswater, Mar. 21, 1848.

Sir, The Committee of the British and Foreign Unitarian Association beg to place at your disposal a second most interesting letter, just received, from their recent correspondent in British India. I hope that it will attract, and if it does, I doubt not that it will fix, the attention of your readers. Its varied and striking contents appear to us of singular interest and importance, opening a new and noble field of observation and reflection to the more earnest and devout portion of our Unitarian public.

EDWARD TAGART, Hon. Sec.

Secunderabad, Jan. 18, 1848. Rev. Sir, I acknowledge the receipt of your kind and encouraging letter of the 15th Oct. 1847, with the enclosed bill of fifty rupees, which has been duly ho noured; and I assure you I feel in want of adequate language to express my sincere thanks, both to you and the Committee for this confidential token of your approbation and favour, which I shall endeavour to strengthen by every possible exertion of mine to promote the spread of Unitarian Christianity at Secunderabad. I trust you will believe me when I assure you I shall undertake nothing towards the realization of your object in British India without the full consent of Chiniah, if I except my own private correspondence on the subject with some literary characters in her Majesty's service. I beg leave to inform you, that I have at last succeeded in stirring up a spirit of free inquiry amongst the European soldiery of the Calvinistic faith at this Presidency, to an extent that I am really surprised at their admissions and concessions, in every communication addressed to me, relative to the sole, undivided and absolute unity of God, even the Father.

I have commenced my labours here some months past, and send two letters monthly to the Madras Crescent, which is sent to me regularly by Malcom Lewin, Esq., Provisional Member of Council. All my letters are addressed, under envelope, to the care of Mr. Wm. Roberts. This paper has extensive circulation; and I have little doubt but the free discussion of the Divine Unity through this channel will be productive of more good than the

united labours of a dozen of dogmatical missionaries, who, in fact, are propounding nothing but riddles to the unconvinced natives, who look on Hindooism as a more respectable system; as they rationally laugh at those who teach the doctrine of the real presence, whom they call God- eaters, and disbelieve original and hereditary sin, together with the demoralizing doctrines of election and reprobation. The miracle, mystery and dogma which some denomina

tional missionaries associate with Chris

tianity, can never produce any thing beyond interested conformity. They can certainly boast of numerical strength, and so could the Abbé Dubois, Roman Catholic missionary in the Mysore country, 60,000 of whose professors were led into captivity by that militant apostle Tippoo, all of whom submitted to the rite of circumcision to save their lives. The respectable natives call our native Trinitarian converts Rice-christians!

When I first introduced the subject of the Divine Unity to some artillery soldiers at this station, they seemed actually frightened. The words Arian, Socinian and Unitarian, have been for a number of years so successfully held up as religious scarecrows, and the prejudice of an exclusive education has shut out free inquiry to such an extent, that few or none of your works have been read, at least by the illiterate portion of Athanasians. To return to my subject. I was not daunted by the imaginary fears of the soldiers, and told them I felt the same unaccountable symptoms, at one time, myself. I also told them, as they belonged to the Anglican Church, that they could not blame Romanists for not inquiring, as they acted on the same principle themselves. This had some effect, and they at last agreed to a conference. We held these conferences every evening for some months, by way of question and answer, and the result was, that eight soldiers have already embraced Unitarian Christianity. Chiniah and Mr. W. Roberts can vouch for this. I am not ashamed to assert that not a single Trinitarian missionary in India has made one sincere European convert for the last twelve years. I had to answer all their questions and state my objections, in writing, to their arguments. But I think it was your pamphlets-I wish I had more of them-did all; for if they refused reading them, there could be little hope of advancing beyond spe

culative doubt. All these are men of ordinary education, have a good knowledge of the Bible, and they are now busy in sowing the good seed amongst others. Nothing surprises them more than their former blindness-a circumstance that surprises myself, as I was an enthusiast in Calvinism, and suffered persecution for it; but the defective impressions of a Trinitarian education will solve the mystery. Would to God all would inquire! A general order has been read to us lately, purporting that soldiers are allowed to attend their respective places of worship. But I think the preamble neutralizes the indulgence, as there must be an officiating clergyman at those places. I request, Rev. Sir, you would send me, if convenient, some late Act of Parliament shewing the full extent to which Unitarians can go in maintaining liberty of conscience. If I had this, there would be a respectable congregation of Unitarians at Secunderabad.

With regard to the religious communities here, there is a priest of the Goa Church who officiates for the Portuguese. The Romanists reckon this church schismatical, as the Goa hierarchy recognize the Sovereign of Portugal, in place of the Pope, as the visible Head of their Church. It is deplorable to witness the intermixture of Paganism with Christianity in the Portuguese Church in this country. The systems of Braminism and Islamism are far superior. There are two secular priests and one regular priest of the Church of Rome here, and a Roman Catholic bishop is to be located here in a short time. They are building a Roman Catholic chapel by subscription. Their congregation is very numerous. It consists principally of soldiers and some black descendants of the Portuguese. They are very active men in the missionary depart ment, and one of them is an old schoolfellow of mine. But the native Christians of their denomination are illiterate, and attend all the idolatrous processions and festivals of their unconverted neighbours. The Anglican or law Church has a full and respectable attendance three times a week. A chaplain and curate are stationed here, who have respectable salaries and hold negative military rank. The Roman Catholic priest has also a small salary from the local government. The clergymen of the Church of England are very pious men. I have had some serious conferences with them relative to the plurality of the Elohim. But their respectable salaries cause them to uphold the Book of Common Prayer and the Thirtynine Articles, one in a Calvinistic and

the other in an Arminian sense. As I am acquainted with Odell's system of Stenography, I take notes of their sermons, and I find there is a wonderful disagreement relative to the sense of these Articles. The venerable Vincent Strickland, their archdeacon, was here lately on a tour of Confirmation. He was inducted in Nov. 1846, at Madras. He is a very clever preacher, and was once an officer in the army.

The native Unitarians have divine service performed every Lord's-day at Chiniah's chapel, next to his dwelling-house. The service is conducted decently, and with the strictest regard to piety and fervour. The simplicity of this worship is the best comment on these words of the Acts -"And they continued steadfastly in the apostles' doctrine and fellowship, praising God and having favour with all the people." Most of them can read, and, whenever they have leisure, they employ themselves in reading the Scriptures. I have no hesitation in saying that the most bigoted Trinitarian would give them the highest character for simplicity of manners, inquiring minds, genuine piety, and for the observance of that charity that thinketh no evil. Chiniah is a very pious man, and in high repute with all classes. I shall now, Rev. Sir, give you a brief sketch of the result of my observations and inquiries in this country, and would be very happy to answer a series of questions put by the Committee from time to time. I am convinced I have a better opportunity of knowing the domestic habits of the Hindoos and Mussulmen than any missionary, simply because the profession of a soldier in the Native army is a military caste, and the European soldier is admitted into their dwellings and into their confidence. He can, therefore, obtain a thorough knowledge of their immemorial customs. The Commander-in-chief or Governor-general of India knows nothing of the natives beyond official communication, or the instructions drawn up for his guidance by his predecessor in office. Our native infantry regiments are generally composed of Hindoos, and our artillery and cavalry of Moslems. A commanding officer in a native regiment, or a doctor, could do a great deal towards conversion. Every Christian missionary in India should possess some knowledge of medicine. There is no person so much respected by the natives as a physician. Agreeably to the constitution of the native army, few or no native Christians have commissions, unless a few whom we denominate Company's Christians. This is the policy of our rulers, who generally act on the non

interference principle with regard to conversion, and leave the interference principle to the missionaries. I think, Rev. Sir, if you witnessed the degraded form of Christianity observed by native soldiers, who are the dregs of society and depraved in morals, you would raise few objections to this policy, though repugnant, in its main scope, to Christianity. I admit, if it was only partially observed, it would open a channel of reformation to the native Christians, who certainly observe outward decency of manners in a proportionate ratio to their advancement in the social scale both of respectability and responsibility. There is no conversion allowed within the pale of the Braminical Church. There are establishments of Bramins, dancing-girls, barbers, cooks, sweepers, washermen and other attendants, attached to every Hindoo pagoda, all of whom are supported by the revenues of the State. The Bramins are all metaphysicians, and lead lives of voluptuous indolence. Some of them are, on the other hand, practical moralists, and observe the precepts of their legislator, Menu, so carefully, that their practices are a good comment on the words of the missionary of Tarsus: "For when the Gentiles, which have not the law, do by nature the things contained in the law, these, having not the law, are a law unto themselves; which shew the work of the law written in their hearts, their conscience also bearing witness, and their thoughts the meanwhile accusing, or else excusing, one another."

The Jains of India are sectaries who have separated from the Braminical religion. They are very numerous, and their priests carry a broom in their hands, as an emblem of their faith, to brush away insects, as they are supposed neither to kill or eat any thing that breathes the breath of life; yet the microscope would convince them of the animalculæ destroyed daily by their dobies, or washermen, as well as in cooking their rice. The Parsees, or fire-worshipers, are the most respectable class in British India. They are generally shipbuilders, shopkeepers and merchants. They are strict disciples of their legislator, Zoroaster, and afford no converted members to Christianity. The Budhists are also sectaries, and are spread over China, Ceylon, India and the Birman empire. They worship Guadma, the image of Budh, who they suppose will appear incaruate again. But as their notion of existence terminates in annihilation, they may be considered as Atheists. The American missionaries are very successful in the Birman empire. The Sikhs of the Punjab are Unitarians, and followers of

their founder, Nanac. They have another lawgiver, Vir-gooroo Gooind, their apostle militant. The images of Budh, like the large naked stone-statues of the Jains, are either in a sitting or recumbent posture. But Hauraman, or the monkey-god, is the commonest image all over India. It is a flat perpendicular stone, on whose surface there is an image of a monkey painted red. All sectaries pay their reverence to this image. According to my humble opinion, the way to convert the natives of our Anglo-Indian empire, is, in the first place, to prove, by the Bible, the superiority of the Christian code above the codes of the several lawgivers of India. But to think of initiating them in mystery and miracle is impracticable. They certainly can be convinced of the miracles of the New Testament, by shewing their moral and physical utility in connection with the absurdity of their own miracles. The Trinitarian missionary may give up the task of conversion as impracticable. You will admit there may be belief and conformity without conversion. The Christian missionary should tell the Hindoos that there was a cause for Christ's miracles, to remove the obstinacy of the Jews; yet they should be no test of a prophet, for the Baptist performed no miracles. I am sorry to say that the doctrine of the Trinity is the greatest impediment to native conversion. I am of opinion that the blind professors who first preached this human dogma were the authors of all the blood shed by the Moslem scimitar. sus Christ still cries out from heaven to every Trinitarian professor, "Saul, Saul, why persecutest thou me ?" There is a great deal of vanity attached to some of our missionary gentlemen in lording it over the poor natives. They seem to act on the maxim of Juvenal-Pulchrum est monstrari digito et dicier hic est.

Je

No form of Christianity will answer the natives but the simplest. I have studied all, for the last twenty years, and have come to the deliberate conclusion that Unitarianism alone is the best adapted to their conceptions. It comprehends the simple oneness of the Deity, together with faith, repentance and obedience. There are so many clashing forms forced on their notice, that it renders the system contemptible; and they are completely puzzled which to embrace. Their Vedas, Shasters and Visnu Poorans, are partial to the Unity of God, at least all of them that came within my notice, translated by Sir W. Jones, Professor Wilson and others. Their 330 millions of gods are merely energies or fractional portions of the great Brama incarnate. But the mission

aries attempt to persuade them in the belief of a triad of Deity from the circumstance of worshiping Brama, Visnu and Siva-the creating, preserving, and destroying or restoring powers. However, the worship of these gods is divided, and conveys no idea of a Trinity in the popular acceptation of the word. A close observer in India requires no scriptural commentary, for the customs and manners of the people illustrate all the seemingly obscure passages of the Bible. If you read Ezekiel xxiii. you will find the regal ornaments that decorate the head and neck of Indian statues, the zones round the waist, and the saffron and vermilion with which the Hindoo marks his forehead, faithfully depicted. The vision of the cavern-temple in Ezek. viii., which represents the abominations that Israel borrowed from Chaldea, Egypt and Persia, has a close analogy with our cave-temples in Elora, Elephanta, Salsette and Carli. In Matt. vii. 13, 14, there is an allusion to the popular notion of the two astronomical gates, the celestial and terrestrial, which is still believed in India.

In my next communication I shall send you the result of further observations. I read all the missionary reports, and am a strict observer of what is being transacted around me. In the mean time I shall devote myself, head, heart and hand, to the advancement of your cause. Chiniah has a great many battles to fight, but he is a trustworthy servant, and generally comes off victorious. It is no flat tery to say he is one of the most devoted servants the Association has in this country. We can now exclaim-Cedite, scriptores Romani; cedite, Graii.-I shall acknowledge the receipt of the books and stationery as soon as they reach me. I have no more to add, but beg to assure you I shall labour day and night, late and early, in every honest way, to promote the interest of Unitarian Christianity in British India.

I beg leave to subscribe myself, with best feelings for the interest of the Association, your very obedient, humble servant, J- H Gunner, B. Company, 1 Batt. Artillery.

P.S. I will date the beginning of my services for the Association from Jan. 1, 1848.-It is now determined by the Government of India that the Hindoo establishments must in future support themselves. I am writing a Scriptural Cate chism for the use of Unitarian catechumens here.

To the Rev. E. Tagart, &c.

Annual Meeting of the Trustees of Man. chester New College.

Unusual interest attached itself to this meeting, which took place at Manchester, March 16th, as it was known that the advocates of University Hall would muster and attempt to effect the removal of the institution to London. There was an unprecedentedly large attendance, about 70 Trustees being present. Amongst the lay gentlemen present we noticed Robert Philips, Esq., of Heybridge, James Heywood, Esq., M. P., Mark Philips, Esq., R. Scott, Esq., R. N. Philips, Esq., John Taylor, Esq., T. E. Lee, Esq., Edward Grundy, Esq., J. A. Turner, Esq., S. D. Darbishire, Esq., R. Worthington, Esq., S. Alcock, Esq., John Alcock, Esq., R. Scott Taylor, Esq., R. V. Yates, Esq.;-and amongst the ministers, Rev. W. Turner, Rev. John Kentish, Rev. Dr. Hutton, Rev. E. Kell, Rev. E. Tagart, Rev. C. Wicksteed, Rev. James Whitehead, Rev. Samuel Bache, Rev. F. Baker, Rev. E. Talbot, Rev. B. T. Stannus, nearly all the ministers of Manchester and its immediate neighbourhood, and many others.

In consequence of the absence, through illness, of Mr. Tottie, the President, the chair was taken by Robert Philips, Esq., of Heybridge, one of the Vice-Presidents.

The Treasurer's report was, in the absence of that gentleman through illness, read by Mr. Richard Aspden. It stated the receipts to have been £1852. Os. 4d., and the expenditure £1764. 88. 2d.

A letter from Mr. Tottie was read, expressing a desire not to be re-elected President; but, after some consideration, his re-election was unanimously agreed to. The death of two of the Vice-Presidents was reported, Rev. Dr. Shepherd and Peter Finch Martineau, Esq. In the place of the former, the election fell on Rev. Chas. Wellbeloved, and of the latter on J. Ashton Yates, Esq. Three vacancies of the Committee had to be filled up. On the recommendation of the Committee, Messrs. Ewart, Nicholls and Carver, of Manchester, were proposed. Mr. R. Worthington stated that, as a friend of University Hall, he found himself in the College Committee in a small minority, and with a view of remedying this he would propose as an amendment the names of Rev. C. Wicksteed, Rev. F. Baker, and Mr. Alderman Potter. Rev. R. B. Aspland, as one of

the Secretaries, stated that the names of the three gentlemen recommended by the Committee had been selected not only irrespectively, but in entire ignorance, of their opinions on the merits of University Hall. After some discussion, in which several gentlemen took part, a division was called for, and the original motion was carried.

On the motion of Mr. DARBISHIRE, seconded by Mr. KENTISH, the time for holding the annual meeting was altered from March to January, and the subscriptions made due on the 1st of January.

Rev. R. B. ASPLAND then proceeded to read the Address of the Committee to the Trustees, which will be found in another part of our publication.

The Rev. JOHN KENTISH (Vice-President) rose to propose that the Address be received and confirmed, and spoke nearly as follows:-The address now read speaks completely to my judgment, feeling and experience. The luminousness, candour and courtesy which it breathes, well entitle it to our acceptance. I, for one, do concur with the Committee in what they state as their opinion and recommendation. I feel individually and personally greatly indebted to them for the care they have bestowed upon this report. After what you have heard in that document itself, it is unnecessary for me to say that I fully concur in the propriety of the extension of the theological course. I come now to the other important subject upon which the address is so very full, the proposed removal of the College to London. To the removal of Manchester College to any other place, I as an individual should feel strong objection; still, respecting the opinions of others, which may differ from mine, I think that Manchester has strong claims, founded upon the basis of solid usefulness and satisfactory experiment. I do not particularly object to a removal to the Metropolis as such. The Metropolis, I am not unwilling to admit, has its peculiar advantages, but it presents peculiar temptations. I humbly think that here we have the advantages without the temptations. I believe that no substantial advantage would ultimately be derived in a Metropolitan College which has not been attained in Manchester. I cannot but think it undesirable to consider this as a question which admits, on one side at least, of no difficulty. There are difficulties connected with it, but they are not on one

side alone. I must be permitted to think that it would be wrong to exchange what is actual and substantial for what is ideal. I do agree with the Committee in that part of the address in which the Committee say they are called upon to speak respecting an untried experiment. Some arrangements have been made by the Council of University Hall, and an appointment has been made; but they are not such as I could agree to. I would not lightly risk what is practical and beneficial for what is ideal and mere matter of experiment. Before I conclude, I beg to suggest that, to the theological students of our College, this vicinity is of particular importance. I know that students who have recently left the College do entertain the most lively recollections, not merely of the valuable instruction they received from the Professors and the kindness of the Committee, but of the benefit they derived here from one another. There are in their minds most lively recollections of this kind. Valuable moral and spiritual influences have been here experienced -those which passed from student to student. This, too, is a neighbourhood in which are many congregations of the old stock of Nonconformists; their ministers are so able and so exemplary, as men and as pastors, that the benefits are of no common kind which the stu

dents can receive from their example. For one, while God grants me life and health, nothing shall be done on my part to diminish my zeal towards, or to lessen my support of the Manchester College. I have had ample opportunities of knowing what it is. I know of no institution that has for so long a period maintained so well substantial discipline and solid learning. I trust, then, its friends will pause before they make any rash experiment; that they will give the question now raised a full and impartial discussion (an amicable one I am sure it will be), before they resolve to take a step which possibly they may, when too late, repent of as long as they live.

The Rev. W. TURNER (Visitor) seconded the motion.

MARK PHILIPS, Esq., said that he had heard the expression of the opinions of their venerable friend Mr. Kentish with the greatest pleasure, though he differed from his conclusions. He liked to see a man hold to opinions that are part of himself. It was through friends like him that this institution had been able