tercourse with the protestant clergy, but I have reason to know that there are intelligent and liberal-minded men both among the priests and the people. An Armenian Bishop and Greek priest once did me the honor of a visit to convince me of my errors, and although they did not succeed in their immediate object, they at least convinced me that they were very kind and friendly in their intentions. Neither Armenians nor Greeks are numerous in India; but among both classes there are persons of enlightened views, and among the latter especially, there are individuals of highly cultivated minds and extensive learning. Those who are denominated country-borns, East Indians, or IndoBritons, form a distinct portion of the christian community, and they are increasing in number, respectability, and knowledge. Some openly profess Unitarianism, and few are under the influence of those strong prejudices against it, which are frequently found to exist among European Christians. The great mass of the christian population are doubtless unfriendly to Unitarianism; but there are so many favorable indications furnished by the progress of education, intelligence, and liberal inquiry and opinion, among the different sects or classes into which they are or may be divided, that the period may be confidently anticipated as at no great distance, when Unitarians will not be treated with that hostility and jealousy, of which they are now the objects.

Of the sentiments or feelings of the native population respecting Unitarian Christianity, I am able to say but little; partly, because it is as yet little known to them; and partly, because to the extent to which it is known, I have possessed few opportunities of ascertaining the precise impression which it has made. No class of the native community has by any public act or declaration, placed itself in opposition to us; but I lay no stress upon this, as it may have arisen from the former of the causes just mentioned. On the other hand, the native members of our Committee have experienced considerable private obloquy, in consequence of their connexion with that body, which indicates the existence of a hostile feeling that circumstances may hereafter ripen and call forth into action. The advocates and promoters of idolatry, will, as a matter of course, oppose Christian, as they have already with some zeal opposed Hindoo Unitarianism; but as there is so much that is palpably absurd and vicious in Hindoo idolatry, and so much that is clearly reasonable and good in Unitarian Christianity, the chief difficulty with respect to them will be, not to refute their arguments, but to remove their ignorance and overcome their prejudices. It is those who approach nearer to us in point of religious belief, Mussulmans and Hindoo Unitarians, who will meet us on the broad ground

of rational discussion, and with whom it will be necessary to exercise the utmost caution, both as to the kind of arguments employed, and the facts assumed in our reasoning. A weak argument brought for their conviction, or an unauthenticated fact charged against their religion, would have the worst effect upon such opponents. The argument for Christianity will never succeed, and therefore should never be attempted with them, except when a community of ideas and of modes of thinking on moral and philosophical subjects, has, to a considerable extent, been previously established.

In looking at the favorable side of the picture, the native population undoubtedly presents a more encouraging aspect towards Unitarians than towards any other christian denomination. The Mussulmans, who form so numerous and influential a portion of the native community, will look upon Unitarian Christians as brethren, when they become better known to each other; and if this advantage be wisely improved, an opportunity will be afforded us of recommending the evidences and truths of the gospel, to the calm and serious consideration of those, whose minds would otherwise be steeled, by the most inveterate prejudices, against the approaches of other Christians, and thus a spirit of inquiry respecting Christianity, and a desire of improvement in European science and learning, may be excited in one of the chief divisions of native society, which has been almost entirely inaccessible by the means that have hitherto been employed. It is in this point of view especially, that other Christians should hail with joy the appearance of Unitarians in the field of foreign missions; for however the questions at issue between Unitarians and Trinitarians be ultimately determined, it is the former alone who are fitted to be the pioneers of the cross against the followers of the crescent. These remarks apply also to Hindoo Unitarians, but with somewhat less force; for, unlike Mussulmans, whose prejudices against the Trinity are as old as their own religion, that doctrine as well as Christianity itself is new to them, and they consequently have no prejudices, except what are of very recent creation, against either the one or the other. It is still, however, true of them also, that they are much more favorably disposed towards Unitarians than towards any other sect of Christians; and in confirmation of this it is only necessary to state, that Unitarians are the only sect of Christians who possess learned, wealthy, and respectable Hindoo gentlemen among their open and active supporters. Besides these, there are other Hindoo Unitarians, whose wishes and endeavours are principally directed to the overthrow of idolatry and its attendant evils, and to the propagation of Unitarianism, not considered as a form of

Christianity, but as a belief in the simple unity of God, and their cooperation to this extent will be willingly given to Unitarian Christians, by whom it may be made available for the most important purposes. It is also deserving of remark, that those respectable Hindoos in Calcutta, who are most zealous in the promotion of the popular idolatry, have, within the last few years, been equally zealous in the promotion of native education. Although hostile to missionaries in other respects, they cordially and zealously unite with them in those schemes of education, which do not include proselytism as one of their direct and immediate objects; and as the schools of Unitarians will, on the ground of principle as well as prudence, be entirely free from this objection, we may confidently anticipate, that in the plans formed for the advancement of education, we shall receive the support even of those from whom, in the other departments of missionary labor, we may expect the most determined opposition. Considered, not in reference to Unitarianism only, but to Christianity in the wide sense of the term, however anomalous and unaccountable it may appear, it is a fact of the most auspicious promise, that the attempts which have been made to diffuse the blessings of education, instead of exciting the suspicions or rousing the opposition of idolatrous natives, have found in them the warmest and most active friends. The effect of an enlightened system of education in rescuing the mind from prejudice and superstition cannot for a moment be doubted; and when even the most prejudiced and superstitious Hindoos are willing to unite with Christians, for the production of such an effect, although this disposition cannot be expected to continue always, yet it should in the mean time operate as a stimulus to the most vigorous and persevering exertions.

I have thus attempted to give you a sketch of the actual state of the public mind in Calcutta, respecting Unitarian Christianity, which, although probably imperfect in its details, is, I believe, correct in its general outlines, and with reference especially to the native population, offers the most encouraging prospects of usefulness to Unitarian Christians.

Important as Calcutta is justly considered as a field of missionary labor, and limited as have been the resources of the Committee, they have not entirely neglected the rest of India. In the provinces subject to this Presidency, we have two or three correspondents who are friendly to our objects, and willing to aid in their promotion; and at Madras I have another correspondent in Mr William Roberts, who, whatever may be the precise effect and value of his labors, on which I do not consider myself at present sufficiently informed to decide, has at

least the merit of being sincere, zealous, and persevering amidst many discouragements and difficulties. Opportunities have been embraced to send pamphlets and tracts explanatory of the principles and objects of the Committee to Bombay, Ceylon, and various other places.

The business of the Committee is principally transacted at the monthly meetings, which take place on the fourth Sunday of every month. To secure regular and full attendance, every meeting is notified to the members on the preceding day, by a circular from the Secretary, and special meetings for urgent business are called in the same way at the instance of any three of the members. The resolutions passed at these meetings are duly recorded, and the execution of them is intrusted to individual members, or to sub-committees, appointed for the purpose, according as the case may require. The correspondence is conducted by the Secretary, subject to such alterations as may appear necessary to the Committee. All communications relating to the funds of the Institution should be addressed to the Treasurer, who renders an account current under date the 30th of April of every year, and furnishes an Annual Report on the state of the funds, the probable expenditure during the next twelvemonth, and the means to be employed for meeting that expenditure. Auditors will hereafter be specially appointed to report on the accuracy of the accounts. The duties of the Collector are to keep a correct list of the subscribers, to collect the subscriptions, and transmit them to the Treasurer, and to report arrearages, the discontinuance of old subscribers, and the accession of new ones. The Collector, Treasurer, and Secretary, are members of the Committee ex officio.

The income of the Committee is derived from subscriptions, which are either applied to special purposes according to the wishes of the subscribers, or are left to be employed according to the discretion of the Committee. The amount of the funds for special purposes will hereafter be stated under each particular head; those for general purposes consist either of occasional donations, that have been received from England and America, or of monthly and annual local subscriptions. The monthly subscriptions amount to Sa. Rs. 64, -, -; the annual subscriptions to Sa. Rs. 350, -, -; and there is at this date a small balance due by the Treasurer to the General Fund, amounting to Sa. Rs. 64,14,4. At present the only expenses are for a native copyist, stationary, postage of letters, and similar incidental charges. Should there be any surplus remaining from the General Fund after the current expenses are defrayed, the amount will be added, according to a late resolution, either to the

Chapel, or the Permanent Fund, until the objects of both these funds shall be fully accomplished. The collection of the subscriptions was discontinued some time ago, in consequence of the discouraging aspect of our affairs; but since the receipt of your recent communications, the Collector has again resumed his duties, and it is hoped that the General Fund will soon be placed on a more satisfactory footing.

The faithful and economical appropriation of the funds must be the chief ground of public confidence, and the chief means of success in the prosecution of our objects. It is therefore important to add, that no expenditure is incurred by any of the officers of the Committee, except under the express authority of a resolution either passed at a meeting regularly convened, or submitted by a circular notice, and sanctioned by the signature of a majority of the members. This regulation is considered peculiarly proper and necessary, as freeing the missionaries that may labor in connexion with the Committee, from exclusive pecuniary responsibility. The propriety of this is shown by the greater leisure which they will thereby possess, to pursue the proper object of their calling, which is not to collect money, to treasure it up, or to dictate the mode of disbursing it, but to promote useful knowledge, good morals, and true religion, and to employ for these purposes the funds which are placed under their control, by those who have been primarily intrusted with the management of the secular concerns of the mission. The Committee determine what plans shall be pursued, and furnish the missionaries with the means of pursuing them. To the Committee the missionaries are responsible for the due appropriation to the purposes specified, of the particular sums which they may receive by a regular vote. The Committee are responsible to the christian public for the goodness of the purposes to which these sums are applied, and the fitness of the persons to whom they are confided. The missionaries in short, are the agents of the Committee; the Committee are the agents of the public. This constitution of things is not only proper in the point of view in which it has been presented, as tending to free missionaries from much worldly care and anxiety, but it is also imperiously required by the present state of the public mind in India respecting missionary responsibility in pecuniary matters. Its adoption implies no want of confidence in the persons who may be employed as Unitarian missionaries, but only a desire to shield their characters from those imputations, to which it has been asserted that some missionaries have rendered themselves liable, and which are calculated materially to injure their professional usefulness.

Another question, which, from peculiar circumstances, has ex