Brahmo Samaj: Lectures and Tracts

UC-NRLF B 3 3b7 7Eb I THE BRAHMO SOMA] Prepa. t -itig for Pu b lica tio n , KESHUB CHUNDER ENGLISH SEN'S ...

Author: Keshub Chunder Sen; ed. by Sophia Dobson Collet

36 downloads 503 Views 13MB Size Report

This content was uploaded by our users and we assume good faith they have the permission to share this book. If you own the copyright to this book and it is wrongfully on our website, we offer a simple DMCA procedure to remove your content from our site. Start by pressing the button below!

Report copyright / DMCA form

DOWNLOAD PDF

UC-NRLF

B

3

3b7 7Eb

I

THE BRAHMO SOMA]

Prepa.

t

-itig for

Pu b lica tio n

,

KESHUB CHUNDER ENGLISH

SEN'S

VISIT.

AN AUTHORIZED COLLECTION OF HIS PRINCIPAL ADDRESSES DELIVERED ENGLAND

Edited by

STRAHAN &

CO.,

S.

56,

D. Collet.

LUDGATE

HILL, E.C.

IN

l^itc

i3r
Soma|

LECTURES AND TRACTS , 1

By

'

J

KESHUB CHUNDER SEN FIRST

AND SECOND SERIES

EDITED BY SOPHIA DOBSON COLLET

STRAHAN 56

&

CO.,

LUDGATE

PUBLISHERS

HILL, 1870

LONDON

1

>

^i_

/

2-6 3

^3t

MAIN LIBRARY

JOHN FRYER

CHtNESE LIBRARY LONDON

:

PRINTED BY VIRTUE AND CITV ROAD.

CO.,

PREFACE.

The

interest

English

the

which has public

lately

been excited in

concerning

Brahmo

the

Somaj, or Theistic Church of India,

—an interest

heightened by the temporary presence us of

—has

its

Keshub Chunder Sen,

led to the reprint of these Lectures

Tracts. **

chief leader, Mr.

among

The

first

four lectures,

viz.,

and

those on

Jesus Christ " and " Great Men," and the two

Anniversary Addresses, soon after Mr. Sen's entitled

"Four

arrival, in a

small volume

Lectures," and a Second Series

was then promised. it

were reprinted here

This

is

now

presented, and

has been thought desirable to prefix to

it

a

fresh issue of the First Series, so as to include all

the best of Mr. Sen's Indian pamphlets in

one volume.

751.58.1

PREFACE.

vi

The Lectures on first

IMental Philosophy were the

two lectures 'and the only ones reported; of

a course

on the Philosophy of Religion, de-

livered to a class of

young University students

at Calcutta, for the

purpose of supplementing

secular studies

their

by

The Bombay Lecture on

religious

instpaction.

" Religious and Social

Reformation " shows the same strong conviction of the necessity for

basis in the

a religious

sphere of practical reform.

The Sermon on

" Prayer "

was delivered

at

the Prarthana Somaj, or Prayer Association, of

Bombay, a

local Society

closely resemble

spirit

Somaj, and which

is

whose

principles

and

Brahmo

those of the

nov/ contemplating

affilia-

tion with the latter body.

The

brief exhortation entitled

the Himalayas,"

was written

**

at

Simla

and distributed as a missionary tract

on " True Faith

was " intended sionaries."

appeared

in 1861

;

was issued

in 1868,

leaflet.

in

1866,

The and

be a guide to Brahmo

!Mis-

" Theist's Prayer-Book "

first

to

The

"

A Voice from

a second edition followed in

PREFACE.

vii

and a third 'from which the present

1864,

is

printed^ in 1870. It

had been

torical

my

intention to prefix an His-

Sketch of the Brahmo Somaj to

volume, but the materials

for

that

narrative

prove to be so abundant, and deser\'e such space, that

it

will

volume, which

I

this

full

form the subject of a separate

hope

to

complete and issue

very shortly. S.

D. C.

CONTENTS. -0-

(Jlirst

S^^^^' PAGE

Jesus Christ

Europe and Asia

1866

i

Great Men

1866

47

Regenerating Faith

1868

95

The Future Church

1869

129

:

.

>

.

The Religious Importance of Mental Philosophy.

I.

AND

II.

Religious and Social Reformation

Prayer

A Voice

from the Himalayas

True Faith

The

Theist's

Prayer-Book

.

.

....

1867

163

1868

199

1868

231

1868

247

1866

253

1861

271

JFix^t Series*

JESUS CHRIST A

:

EUROPE AND

ASIA.

Lecture delivered in the Theatre of the Calcutta Medical College,

May

5,

1866.

Ladies and Gentlemen,

ON

referring to the

map

of what

is

known

as the

Old

World, we find two vast continents, Europe and

Asia, separated from each other

the River Ural, and a

southern extremity of

number this

by the Ural Mountains,

of inland seas.

boundary-line, and bordering

on the waters of the Mediterranean, the

Near the

lies

the country called

Here, upwards of eighteen hundred

Holy Land.

years ago, Jesus Christ, the greatest and tniest benefactor

of mankind, lived and died.

Here he

originated that

mighty religious movement which has achieved such splendid results in the world, and scattered the blessings

on untold nations and generations.

of saving truth

purpose

this

evening to trace the gradual and steady

progress of this grand movement, the character nations.

and

It will

destinies of the

and

its

influence on

European and Asiatic

be seen how the Church of Christ grew

and expanded from small beginnings rivulet at

I

first, it

;

how, but a small

increased in depth and breadth as

flowed along, swept away in

its

it

resistless tide the im-

pregnable strongholds of ancient error and superstition.

JESUS CHRIST:

4

and the accumulated corruptions of spreading

aii^ -'procluoed] civefcring \i\\d,\\

.

ejiid-aavoiir to shoNv.

vidence,

on humanity,

genial currents

its

and magnificent

races together,

fertilized

harvests.

it

I

how, under an overruling Pro-

has* 'broiight' the Asiatic

'it

centuries, and, by-

and the European

and made the East and the West

each other in fraternal sympathy

;

how

kiss

has linked the

it

best representatives of the two continents in India, and

come

to affect our interests at this distance of time

place.

I

compare the national character of the

shall

two nations

in relation to the

and point out

ethics,

comings,

high standard of Christian

the absolute necessity

which

tion of Christ's precepts

short-

harmonious union and

their

of true Christianity.

spirit

and

dieir respective defects

which prevent

counteract the

and

exists for a

I shall

show

proper apprecia-

by the natives and Europeans

the present critical state of India, and impress

in

upon you

those fundamental precepts, the observance of which the present age seems specially to demand.

you on

this

momentous theme,

that I

am

tions,

which

a Brahmo. differ, as

I will

I

I

must say

I

Jesus Christ.

I

my

convic-

you are aware, from the orthodox

may be on

am no

cannot, however, forget

not dissemble

opinions of popular Christianity.

however, there

In addressing

Whatever

differences,

strictly theological questions,

hater of Christianity

—much

less of

cherish the profoundest reverence for

the character of Jesus,

and the

lofty ideal of

moral truth

EUROPE AND and

wliich he taught

excellence on

my

community

India,

in

lived

;

and

ASIA. to impress his

it is

moral

countrymen, as well as the European

—unbiassed

by sectarian bigotry or

the spirit of theological wrangling,

vou

5

—

that I appear before

this evenino;.

when

As, after a long and gloomy night,

creation lies

prostrate in death-like sleep, the great luminary of the

day

rises in the

east, clad in glittering gold,

towards the west, shedding warmth, directions,

— so

light,

and

and

travels

life

in all

rose Christianity in the East, amidst the

deep gloom of ignorance and corruption, and gloriously careered westward, awaking slumbering nations to truth

and righteousness— God and was enveloped

in

almost impenetrable

Grim

Jesus was born.

salvation.

Yes, the world

darkness

when

idolatry stalked over the length

and breadth of the then known world, and prejudices

and corruptions of a most Greece,

train.

revolting type followed in

Rome, and Egypt, each had

of varied and countless deities, the age with iron sway. also

suffered a

luxuries

and

truth,

sensuality,

which

enkindled, had

pantheon

ruled the

mind

principles of morality

of

had

wreck amid the surges of extravagant

debauchery prevailed on

and

The

who

its

its

and unbridled dissipation and all sides.

solitary greatness

become

well-nigh

The

light of

wisdom

had now and then extinct.

There was

hardly any vestige of the beneficial influence produced

by

that

code of pure ethics which venerable Socrates

JESUS CHRIST:

6

founded, and for which he laid

same was

down

his very Hfe

subHme system

also the fate of the

;

the

of theo-

philosophy elaborated by the master-mind of Plato, and the unrivalled

organum

of ratiocination

totle laid the basis of true scientific

by which Aris-

knowledge.

Only

in

corrupt and demoralizing forms the perverted spirit of

philosophy

still

lingered

— such

as the

Many

cureanism and Scepticism.

schools of Epi-

openly professed and

boldly practised the doctrine of eat, drink, and be merry,

and revelled

in all

manner of licentiousness

on the other hand,

laid

the

Judaism alone stood

prominent

relief

for

this

contained within

it

Theism

;

while many,

axe at the very root of

morality.

amid

;

in solitary

grandeur and

scene of universal degi^adation, itself

but even that had

the

come

precious to

of

truths

be encumbered

with empty rituals and ceremonies, and lay divided be-

tween the conceited and hypocritical Pharisees on the

one hand, and the cold-hearted and sceptical Sadducees on the other.

Thus

the world presented almost

unbroken scene of midnight darkness on light

all

was urgently needed

to save

necessity of the age

he appeared

certainly,

his birth

and

sides.

Humanity was groaning under

was needed.

deadly malady, and was on the verge of death

And,

one

:

it.

;

A a

a remedy

Jesus Christ was thus a in the fulness of time.

no great man ever rose

in the

world but

was necessitated by surrounding circumstances,

his life

was a necessary response to the demands of

EUROPE AND

ASIA.

7

There can be no question that Jesus was com-

the age.

missioned and destined by

work which he came

Providence for the great

Nor can we

to perform.

fail

made by Providence

notice the wise arrangements

the effectual performance of that work.

to for

The time was

marvellously adapted for Christ's advent, not only be-

cause

men were

from an intolerable malady,

suffering

from which they demanded

were wonderful remedy.

All

facilities

the

for

nations

the

but also because there

relief,

administration

of the then

civilized

of a

world

formed one vast empire, and were cemented together by

common

subjection to the central ruling power of

Rome.

Secondly, the Greek language was widely diffused

among

the educated classes of

medium

ready and convenient

new thoughts and lastly,

the Jews,

these nations, and formed a

all

ideas to the remotest countries.

among whom

preached, were scattered over in the empire, so as to

the

new

religious

for the dissemination of

the truth was all

to be

the principal stations

form a wide-spread foundation

for

movement.

Under such circumstances Jesus

How

first

And,

he lived and died;

how

Christ was

born.

his ministry, extending

over three short years, produced amazing results, and created almost

spoken in fire,

new

thrilling

life in his

followers

;

how

his words,

but simple eloquence, flew like wild-

and inflamed the enthusiasm of the multitudes

whom

he preached

;

to

how, in spite of awful discourage-

JESUS CHRIST:

8

God

ments, he succeeded in establishing the kingdom of in

some

the hearts of

at least

;

and how,

sacrificed himself for the benefit of

he

ultimately,

mankind,

— are facts of

which most of you here present are no doubt aware. not enter into the details of his

shall

my present

business

is

all

his way,

and met that

the privations

It

fully offered

down

hear.)

I

emblem which

in

storm of persecution which

fierce

poured on

was from no

his

devoted head.

selfish impulse,

from no

his life that

God

(Hear,

glorified.

unto the glory of

God

— one

calculated to quicken the higher feelings

believe there

may

might be

have always regarded the cross as a beautiful of self-sacrifice

is

He

himself to be crucified on the cross.

aspirations of the heart,

that

he patiently

of mistaken fanaticism, that he bravely and cheer-

spirit

it

was

and hardships which came

his infuriated antagonists

(Hear, hear.)

it

devotion to the cause of truth,

interests of suffering humanity, that

endured

ministry, as

cannot be denied that

It

solely for his thorough

laid

and

simply with the influence which he

exercised on the world.

and the

life

I

be,

is

and

not a heart,

that

to purify the soul

how

callous

;

and

I

and hard soever

can look with cold indifference

grand and significant symbol.

and

(Applause.)

on

Such

lionourable and disinterested self-sacrifice has produced, as might be anticipated, wonderful results;

purpose of Christ's noble heart has been as

the

world's

history

will

testify.

the noble

fully achieved,

The

vast

moral

EUROPE AND influence of his

and animates

its

many

civilizing

day.

He

still

movements.

modem

of

civilization

and death

life

ASIA. lives in

human

and

it

society,

moulded

the

underlies

the

has

It

Europe,

9

and philanthropic agencies of the present

has exercised such living and lasting influence

on the world, not by the physical miracles which popular theology has ascribed to him, but by the greater miracle of the truth which he preached.

know what

mountains, I do not

power

in

truth,

far

;

and

it

There

can.

is

indeed a

work wonders and achieve im-

was surely with

this

power

that Jesus

triumphantly established the kingdom of God.

He

remove

above the might of princes and

potentates, which can possibilities

If faith cannot

(Cheers.)

was the son of an humble carpenter, and he laboured

in connection with his ministry only for three short years,

—do

simple facts conclusively prove,

not these

viewed

in reference to the vast

amount of

when

influence he

has exercised on the world, that greatness dwelt in Jesus

Poor and

(Applause.)

—a

illiterate,

brought up in Nazareth

village notorious for corruption

influences,

associates

his

fishermen, from

whom

the

—under

lowest

by the

wisdom,

faith,

Though

mechanics

all

and piety by meditation and

all

and

outward circum-

force of his innate greatness,

with the inspiration of the Divine him.

demoralizing

he could receive not a single ray

of enlightenment, he rose superior to

stances

?

spirit

and grew prayer,

in

and

working within

the external conditions of his

life

were

;

JESUS CHRIST:

10

against him, he rose above

them with the strength of the

Lord, and, with almost superhuman wisdom and energy, taught those sublime truths and performed those moral

wonders

for

which succeeding generations have paid him

the tribute of admiration and gratitude.

he was above ordinary humanity. reform and

to

Providence wisdom and power

subsequent

of

Sent by Providence

and

for

dynasties,

great

and

ministration,

miraculous power with

that

inspired greatness vanquishes mighty

down

that

work in the

grand movement, we find posi-

effects of his

evidence

tive

his career

Verily

mankind, he received from

regenerate

and throughout

(Cheers.)

which

potentates, hurls

and uproots kingdoms, and builds up,

from chaos and corruption, the kingdom of truth and

God, of freedom and harmony.

(Cheers.)

After the death of Jesus, his disciples

absence of their master,

depended upon him

;

strong in his strength. felt

weak and

for hitherto they

they shone in his

Now

spirits.

had absolutely light,

and were

And,

as branches

would have soon withered,

did not an act of noble self-reliance rouse their sinking

deeply the

they were disheartened, and

destitute of self-reliance.

cut off from the trunk, they

felt

and

The martyrdom

self-sacrifice

of Stephen

served as the signal for them to go about and prove to the world that they were disciples of a great master. scattered

away

stirred the true

all

nominal followers as

disciples

chaff,

It

and be-

to missionary labours.

They

EUROPE AND

ASIA.

went about preaching the Gospel cities

and

Thus

villages.

the

in

ii

the

surrounding

movement, which was

hitherto confined to Jerusalem, extended to all Palestine, Its

the

Cornelius, barrier

became more

also

spirit

first

Gentile

The baptism

catholic.

convert, broke

down

of

the

between the Jews and Gentiles, and opened wide

the catholic Church of Christ to tinction.

The

Antioch.

It

an extensive

was here

without dis-

also that missionary enterprise,

God

commenced.

dence selected Antioch activity,

men

Gentile church was established

first

scale,

all

at

on

in his wise provi-

be the centre of missionary-

to

and indeed no place could have better served

A

the purpose.

and

rich

stately

city,

possessed of

geographical advantages and of historic renown,

it

was

a central meeting-place of the nations of the East and West, and a great commercial mart, where the representatives of all races

met

together.

Rome was London and New York are

said,

that

what

Antioch

at the

activity

and

time

we

intelligence,

was from

It

Gospel truth flowed on followers of Christ, sect,

got

the

the

at the present day, that

centre of

and commercial

civilization

and international

this place that the

who had

assumed the form of a

—the

was

of political

all sides,

distinctive

has been justly

middle ages, what

are referring to,

movements, of reform and intercourse.

in

It

and

hitherto

name distinct

of

it

stream of

was here that the

been a mere Jewish " Christians,"

religious

and

community.

JESUS CHRIST:

12

That name, however, which so many now bear of honour, was

first

given by the adversaries of Chris-

term of contempt.

tianity as a

badge

as a

St.

Paul, the great apostle

of the Gentiles, was the leader of this missionary move-

He

ment.

undertook three journeys,

in

which he

dis-

seminated the precious truths taught by Jesus in several provinces

of Asia

Minor,

the

in

chief cities

on the

opposite coast of Europe, in Macedonia and Greece, and

numerous other to

places.

He

was then carried a captive

Rome, where he had long wished

Gospel

and though a

j

to

preach the

he neglected not to

prisoner,

impart the glad tidings of the new religion to

whom

he came in contact.

all

Besides Paul, there were

two other leading missionaries

— Peter and John—whose

operations were chiefly confined to Asia Minor. three

are

character

said

—

to

faith,

represent

hope,

with

three

and love

;

types

of

These

Christian

and through

their

labours these three elements harmoniously combined in the infant Church of Christ. first

With the death of John the

century, called by Christians the " age of inspiration,"

closed.

At

this

period the Church of Christ extended

from Macedonia to Alexandria, from Antioch Its life,

however, was gone with the

and though and

it

had grown

insignificant

surrounded

it,

in size,

it

last

to

Rome.

of the apostles,

found

itself

too

amidst the awful gloom which

weak still

and could not yet count upon having

secured a firm and lasting footing.

Heresies also sprang

EUROPE AND

ASIA.

up within the Church, while outside

men who, though idolatry, did

it

were thousands of

they had abandoned their behef in

not embrace the religion of Christianity, and,

with sceptical recklessness, indulged in

lived to

advanced

in

fulfil its

the extrava-

all

Yet, however, the infant

gances of sensual gratifications.

Church

13

mission, and slowly and steadily

power. For two centuries,

down

to the time of

Constantine, the history of Christianity shows gradual progress, extension,

and development. This was

of fierce persecution

for, in

;

and persecution go hand for the fiery ordeal

pass

those

in

also the age

the religious world, progress

Had

in hand.

it

not been

through which Christianity had to

days,

glory

its

have been things unknown to

and greatness

us.

It

would

was the long

series

of relentless persecutions to which a succession of tyrannical

and

heartless

Emperors subjected

worth and established siastical

it

more

it,

that tried

firmly than ever.

its

Eccle-

history mentions ten principal persecutions of

the time, and portrays the horrid and diabolical atrocities

The

which characterized them. petrated

by

Nero, who, avert

all

that

first

most inhuman and

after setting all

suspicion,

and

Rome

laid

Many

rufiianly

Emperor,

in a blaze, sought to

the

shoulders of the Christians, against fiendish hate.

of these was per-

whole

whom

guilt

on the

he cherished

a Christian was exposed to most

excruciating tortures, and barbarously put to death.

Nero only began the bloody work.

But

Persecution was

JESUS CHRIST:

14

renewed by the Emperor Domitian, and continued

b}'

several of his successors, thus completing that picture of

Christian suffering

and martyrdom which forms

at

once

the most painful and glorious chapter in the history of Christianity.

on end

(Hear, hear.)

It

one's hair stand

endured by

to read the records of the sufferings

Their

the early Christian martyrs.

whole heart and rouse

and patience, to truth

makes

their

its

electrify the

trials

Their fortitude

enthusiasm.

meekness and firmness,

and resignation

to the will of

their fidelity

God, stand before

us in their majestic reality, and inspire us with holy zeal. (Cheers.)

Not only

stout-hearted men, but even tender-

hearted women, undauntedly confronted assembled hosts of enemies, endured the most agonizing torments, and sacrificed their lives unto the glory of

God.

It is

such

examples of martyr devotion which are calculated to dispel from our

minds

constancy, and to life

that

itself

all

make

us feel that truth

No

(Applause.)

has nourished

planted by Jesus,

the

till it

cowardice, fickleness, and

doubt

precious

it

is

in-

dearer than

martyr blood

is

seed of divine truth

has become a mighty

tree,

whose

wide-extended branches overshadow a vast extent of the habitable globe, and whose fruits are enjoyed by myriads

of

men and women

(Cheers.) set

Honour,

all

in various

honour

parts of

to Jesus,

the

who

world.

so nobly

the example of self-sacrifice for truth, and to that

devoted band of martyrs who, by imitating

his

example,

EUROPE AND

ASIA.

J5

extended the kingdom of truth and conferred lasting benefits

The

on the world.

(Applause.)

Church

sufferings of the Christian

lasted

the

till

time of Constantine, who, by an imperial edict, granted full

Christianity

toleration to the Christians.

now became

the established religion of the state, and was spread over

the whole

Roman

empire.

Thus,

after years of struggle

and hardship, tossed on the waves of indescribable ings,

suffer-

and beaten by storms of persecution, the vessel of

Christianity triumphantly entered the harbour of peace,

decked with

all

the honours of imperial patronage.

Although the religion of Jesus had now reached the farthest limit of the then

known

to a great extent, superficial,

There was no internal

gloss.

tendom was becoming tions

became

rife,

world,

and

diffusion was,

prosperity outward

its

life.

its

The

heart of Chris-

Heresies and corrup-

perverted.

and the very leaders and guides

encouraged the same by their

life

and example.

The

bishops of some of the Churches strove to usurp supreme authority,

and quarrelled

impulse of avarice and cupidity. creased

Popery. father,

till

it

The

corruption

culminated in the debasing

The Bishop

of

under the

for earthly honours,

Rome

system

called himself

in-

of

supreme

/^/^, or Pope, and arrogated to himself absolute

authority in controlling to the theology

established

a

and

and deciding

all

matters relating

discipline of the Church,

system of superstition,

and thus

priestcraft,

and

.

6

JESUS CHRIST:

1

immorality which

it

is

awful to contemplate.

But cor-

ruption cannot last for ever in God's kingdom; sooner or later

The

must be counteracted by a strong

it

sale

of indulgences was the culminating point of

wicked system of Popery, and drew the mighty

this

Luther on the

Again a

stage.

was needed,

light

the Christian Church was covered with

Christianity

had become

nations

;

and

For

Christianity.

up Luther, and

this

to

Popery.

to

generations restore

him the world

(Hear, hear.)

By

errors his

is

and

in

and

primitive

work Providence

great

emancipation from the

its

various

was necessary

it

of Apostolic

by base admixtures

defiled

downward course through

for

darkness and

The stream

threatened with annihilation.

its

reaction.

raised

indebted absurdities

for

of

spirited protests, in the

midst of the assembled potentates of Europe, and in the face of furious opposition, against the galling despotism

of the

Romish Church, and

his fearless

advocacy of the

and the

rights of private

primitive truths of the Gospel

judgment, he pulled down the huge fabric of corruption that

had been

built up, revived the

drooping energies of

Christendom, and once more established the glory of Christ.

Since

infused

into

conspired to

the

Reformation,

Christianity,

and

almost several

facilitate its dissemination.

followers, inflamed with holy zeal, all

new

life

was

circumstances Its

more ardent

have gone about in

directions to preach the religion of the cross to their

EUROPE AND benighted brothers

and

They have braved

all

and

patience, perseverance, cross in

many

a land.

crossed

hazards,

17

remote countries.

in

sisters

surmounted insuperable

deserts,

ASIA.

oceans

difficulties,

with

have planted the

self-denial,

Through

(Cheers.)

and

and

their labours

Christianity has penetrated the farthest extremities of the

and has made proselytes among nearly

globe,

of men.

Many

refinement, and peace

mersed

the

abode of

civilization,

and many a nation, long im-

;

in the mire of idolatry

and immorality, has been

The stream of Christianity, which

reformed and purified.

flowed Westward, has wheeled round towards the

first

and has diffused the blessings of enlightenment

East,

from China sides

East, west, north,

to Peru.

we behold

West Indies

nesia,

and

West

His

in Greenland, British Guiana,

Africa, East Africa,

Cape Town,

;

New

the Indian Archipelago, Australia, Poly-

There are now three hundred

Zealand.

millions of Christians in the world, or three-tenths of entire population.

that

It

some place

its

has been said, with some truth,

on Sundays Christian

the day in

all

Turkey, Arabia, Persia, India, Tartary,

Madagascar; Japan, China

;

and south, on

(Hear, hear.)

the glory of Christ.

Church has been planted the

races

a country where barbarism and bestiality

now become

prevailed has

all

service

is

held every hour of

or other.

Let us come nearer home, and see what has been

done

in our country.

So

far

c

back as 1706, a few Danish

8

JESUS CHRIST:

1

came out

missionaries

The scene India.

to India to establish a mission.

of their labours was Tranquebar, in South

In 1786, one Mr. John

Bengal as a surgeon, and attempts

preach

to

out to

making some desultory

after

among

Christianity

He came

returned home.

Thomas came

the

natives,

again in 1793, accompanied

by the celebrated Mr. Carey, and

settled near

Maldah.

two other missionaries, the well-known

Shortly

after,

Messrs.

Marshman and Ward, reached Serampore. Here

they were soon joined by Mr. Carey,

and here they

organized that system of missionary labour which in progressive

has produced such striking

development

.(Hear,

results.

Christian

hear.)

since gradually multiplied,

been founded in

all

missionaries

parts of the country.

The

native converts to Christianity has been

mated

154,000.

Societies

engaged

There are in

have

and Christian Churches have

number of at

its

Indian

thirty-two

evangelization,

total esti-

Missionary of which

twelve are British, four Continental, nine American, and

seven devoted to educational purposes. foreign

missionaries

in

India

annually spent on missions

is

is

519,

The number and

the

of

sum

;^2 5o,ooo.

Such has been the gradual progress of Christianity, such the wondrous growth of the seed planted by Jesus. Tell me, brethren, whether you regard Jesus of Nazareth, the carpenter's son, as an

ordinary

single soul in this large assembly

man?

who would

Is there a

scruple to

EUROPE AXD

ASL-L

ig

and supernatural moral

ascribe extraordinary greatness

heroism to Jesus Christ and him crucified? not he

^\'as

who by

his

wisdom

illuminated,

power saved, a dark and wicked world, has

whose blood has hundred

— was not

such wonders

\\T0U2;ht

— was

years,

his

he who

the world he lived

him and follow

not he above ordinar}' humanity

and

his precepts

and

its

limits of the world.

in

character

God

its

!

and

I shall

destinies

For

(Applause.) rise

and progress of

gradual extension to

application

I

?

]May the world appreciate

died.

have cursorily sketched the

Christianity,

eighteen

for

Blessed Jesus, immortal child of

(Cheers.)

ethics

and by

us such a priceless legacy of divine truth, and

left

I

(Applause.)

to,

now proceed

the

farthest

to discuss its

and bearings upon, the

of the

European and native

communities in India, with a view to draw certain whole-

some and

lessons of a practical character for their guidance,

for regulating

and adjusting

their

mutual

In handling this rather delicate part of

must avoid

all

my

relations.

subject,

party spirit and race-antagonism.

I

I

stand

on the platform of brotherhood, and disclaim the remotest intention of offending any particular class or sect of those

who

constitute

my

audience, by indulging in rabid and

mahcious denunciations on the one hand, or dishonest flattery It

on the

other.

cannot be said that we in India have nothing: to do

with Christ or Christianitv.

Have the

natives

of this

JESUS CHRIST:

20

country altogether escaped the influence of Christianity,

and do they owe nothing

my

Shall I be told

to Christ ?

educated countrymen that they can

feel

by

nothing but

a mere remote historic interest in the grand mov'ement I

have described? gradual extension

You have

Church of

of the

how, in the

already seen

Christ,

Christian

missions came to be established in this distant land, and

what

results these missions

noble

have achieved.

deeds of philanthropy and

The many

selfdenying

bene-

volence which Christian missionaries have performed in India,

and the various

intellectual,

improvements which they have ing

comment

nation,

social,

eftected,

and moral

need no

flatter-

they are treasured in the gi-atitude of the

;

and can never be forgotten or denied. (Applause.)

That India

is

highly indebted to these disinterested and

large-hearted followers of Christ for her

present pros-

have no doubt the entire nation

will gratefully

perity, I

acknowledge.

Fortunately for India, she was not

gotten by the Christian missionaries

about to preach the Gospel.

(Cheers.)

for-

when they went While, through

missionary agency, our country has thus been connected with the enlightened nations of the West, politically, an All-wise

and All-merciful Providence has entrusted

interests to the

significant

hands of a Christian sovereign.

event worldly

men can

In

its

this

see nothing but an

ordinary political phenomenon, but those of you

who

can discern the finger of Providence in individual and

EUROPE AXD

ASIA.

21

national histoiy, will doubtless see here His wise and

(Hear, hear.)

merciful interposition.

with grateful interest on the day first

I

when

cannot but

reflect

the British nation

planted their feet on the plains of India, and the

successive steps

by which the

British

Empire has been

established and consolidated in this country. British

Government

that

we owe our

the

It is to

deliverance from

oppression and misrule, from darkness and distress, from

ignorance and superstition.

which have changed the very

Those enlightened life

ideas

and have

of the nation,

gradually brought about such wondrous improvement in native society, are the gifts of that likewise the inestimable action,

which we so

boon

Government

Victori?.?

and Her

]\Iost

Her

(Cheers.)

and

Are not such considera-

and

tions calculated to rouse our deepest gratitude

Queen

and so

of freedom of thous-ht

justly prize.

to the British nation

;

loyalty

Gracious Majesty

beneficent Christian

administration has proved to us not only a political, but

a social and moral blessing, and laid the foundation of our national prosperity and greatness natural that

we should

feeling except that of

cherish

devoted

;

and

loyalty.

and Natives, bound together by

Here, then, we

should

identity

and yielding common subjection

cious jMajesty;

and

so adjust

certainly

but

is

towards her no other

stand, in the wise arrangements of Providence,

interests,

it

God

Europeans

of political to

Her

Gra-

requires of us that

our mutual relations, and

fulfil

we our

JESUS CHRIST:

22

respective missions, that

we may

harmoniously co-operate

common

for

benefit each other

the

furtherance

our

objects.

But does harmony actually prevail among us

by

of

and

jDolitical ties,

are

we morally united ?

United

?

Does brotherly

love subsist between the conquering and the conquered races

Do

?

the former recognise Jesus as their guide

master in their dealings with the

them

latter,

the influence of true Christian

peans and the Indians so

God and man which

and

and exercise on Are the Euro-

life ?

far influenced

by

that love of

Jesus Christ preached, as to com-

bine harmoniously to promote their mutual welfare and fulfil

the purposes

of Providence

?

Alas

!

instead of

mutual good feeling and brotherly intercourse, we find

and hatred, and a ceaseless

the bitterest rancour

change of

The

reviling, vituperation,

flame of antipathy

is

and

slander.

ex-

(Cheers.)

kept alive by the native and the

English press, which, instead of allaying fury and reconciling difierences, are ever

and anon fulminating thunder-

ing invectives against each other. indicative,

no doubt, of the actual

two communities, extent,

is

This journalistic war, state of feelings of the

sometimes carried

to a

most

frightful

and the worst passions of the heart are indulged

witli the

utmost recklessness.

cerely, not for

most

sin-

any personal considerations, but because

the interests of India at stake.

I deplore this

and the honour of Jesus Christ are

As one deeply

interested in

the social

and

EUROPE AND spiritual welfare of

to see that,

there

is

my country,

cannot but be aggrieved

I

mable riches of

Among

we

are destined to rise in the scale

whom we

have

to learn the inesti-

Christ's sublime morality.

European community

the

who not

heart, but

in India, there

a

only hate the natives with their whole

seem

to take a pleasure in doing so.

They regard

(Cheers.)

the natives as one of the vilest

nations on earth, hopelessly immersed in

which can degrade humanity and bring

They

brutes. natives.

think

it

mean even

Native ideas and

it

all

the vices

to the level of

to associate with the

tastes,

native customs

manners, seem to them odious and contemptible native character

is

man who

is

a

of

liars

;

is

inherently a

liar,

and the nation a nation

in short, the distinguishing feature in the national

their inherent love of lying.

is

In

— intellectual,

departments of

religious

hold

while

In their eyes the native

character of the natives all

;

and

considered to represent the lowest

type of lying and wickedness.

I

is

existence of such a class of miCn cannot possibly be

disputed.

and

sides,

a most injurious isolation between us and that

of nations, and from

The

23

owing to unjustifiable conduct on both

nation with whose aid

class

ASIA.

life

—they are a race of

this to

(Hear, hear.)

liars.

domestic, social,

To

say the

least,

be a most uncharitable misrepresentation. I believe,

and

I

must boldly and empha-

tically declare, that the heart of

a native

more depraved than

European or any other

that of a

is

not naturally

JESUS CHRIST:

24

To

nation in the world.

say that lying

inborn defect in the native character

Nor can

freely

The

fact

religion

human

nature

and climes

;

is

others.

all

same everywhere

the

it

in different forms.

the native mind, and you will find

much improvement and this

created

—

but circumstances modify

and usages mould

However

simply absurd.

bestowed purity and innocence on

is,

latitudes

is

people with an innate lying propensity,

this particular

and

a natural and

why God should have

see any reason

I

is

it

in all

it,

and

Educate

susceptible of as

elevation as that of a European.

may be, the

great defect which these nigger-

hating Europeans would persistently ascribe to the native character

their opinion,

most wicked

—

enough to

is

race.

They

wily, fraudulent,

deceit,

and dishonesty.

inveterate lying

is

the natives as a

liken a native to difox (laughter)

and mean

He

and cunning.

down

set

This, in

is

—

of sinister motives,

full

born and bred a

destined to live and die a fox

fox,

and

is

(Cheers and laughter.)

!

Frankness, sincerity, and straightforward dealings are un-

known

him

to

and cunning.

weapons

He

his is

ways are ways of insidiousness ever bent on mischief, and the for

same which a fox would

purpose are

the

use.

With wonder-

shrewdness he defeats even the most astute adver-

sary

;

and with great cleverness he always conceals

actual intents.

and

all

he invariably employs

exactly the ful

;

is

He

loves intrigue

and moves

ready to do anything which

may

his

in the dark,

enable him to

EUROPE AND accomplish his

selfish

ASIA.

25

Conscious of his weak-

purposes.

he scruples not to stoop to the meanest subterfuge,

ness,

and he makes up by

what he wants

his wile

As

in power.

a fox, therefore^ a native should always be distrusted, and treated with contempt

of

many

Many

a European in India about native character.

natives,

on the other hand,

a ivolf (laughter)

—

He

is

bloodthirsty.

tined to live

forbearance,

provocation

vindictive,

liken the

and die a

(Laughter.)

wolf.

his

even sometimes so

his

inflicts

enemy

far carried

away by

his passions

Insult he

Hot-headed

ferocious, he takes delight in exercising violence,

their

safe

lives

if

(Cheers.)

As a

shunned.

Indeed,

is

strong,

wolf, therefore,

many a

he

native if

is

is

it

said, is

to

be dreaded and

so afraid of a Euro-

he could avoid

same railway-carriage with him. be

and few can reckon

they have once excited his wrath.

pean, that he would never,

fear,

and

any plea or reason whatsoever.

His combative propensity

this

least

to gratify his ire,

commit the most atrocious murder.

often he does so without

the

The

the most cruel

cannot bear ; he cannot forgive his enemies.

and

Meekness,

Once out of

to vengeance.

and barbarous tortures on

as to

des-

is

temper, kindles his wrath, and

temper, he rants and raves, and

is

to him.

to

and

wrathful, ferocious,

and mercy are unknown ruffles

European

born and bred a wolf, and

makes him rush blindly

and

Such are the notions

and hatred.

it,

travel in

(Laughter.)

And

not the fear due to a superior

26

JESUS CHRIST:

nature, but that

which brutal ferocity awakens.

Thus,

while the European hates the native as a cunning fox, the latter fears the former as a ferocious wolf.

These are no doubt extreme cases of the the

character of the Europeans

national

But there

is

some

ingly narrow

infirmities in

and

truth in these caricatures,

is.

The

and

selfish.

see what that

native heart

natives.

and

I believe,

let

exceed-

There

is

too

much

of exclu-

and

siveness about a native, which limits his thoughts

a small compass, beyond which he can

feelings within

hardly extend them. pursuits,

actions.

and

His

life

is

a round

self-interest is generally the

of selfish

motive of his

not deny that perjury and forgery, lying

I will

and dishonesty, prevail to an alarming extent country; but

I

cannot believe they are (Applause.)

national character.

of our

traits

For there are

our

in

striking

and numerous instances of honesty and veracity and dealing

among

the natives which none can dispute.

special aptitude for lying

in

is,

that

which God

it is

is

say,

Any

absolutely impossible to

countrymen.

All that I

forgotten and conscience unheeded,

and honesty on the

is

my

fair

the reckless pursuit of selfish ends,

which drives not a few of truth

is

it

discover in the character of

can say

us

views and sympathies and

Its

aspirations are contracted.

is,

(Cheers.)

my

countrymen to

altar of avarice.

sacrifice

Selfishness, I

a characteristic of our nation, and into this

of our national defects

may

resolve themselves.

many But

— EUROPE AND selfishness

this

ASIA.

may be accounted

stances under which

we

For

Hve.

that national character

by the circum-

for

it

is

27

an admitted

fact,

determined by the peculiar

is

circumstances which govern and influence

We are a We have

it.

subject race, and have been so for centuries.

too long been under foreign sway to be able to feel any-

thing

independence in our hearts.

like

religiously

we

are

little

we

From

better than slaves.

up we have been trained only so far as

Socially

to believe that w^e are

of the Shasters and the priests, and that any

Not only

much want

of

routine

and drinking

If ever

sanctity of religion.

of

moral

independence,

would soon extinguish the higher impulses

—we

economy

are fettered

invested with

action,

amount of

but even in

life,

the trivial details of our social and domestic

rigid

Hindoos

of our nationality.

in the important concerns of

in matters of eating

infancy

obedience to the authority

offer slavish

disobedience v/ould be so

and

the

by a

inviolable

any individual gets a spark

the

surrounding atmosphere

Under such circumstances,

it.

all

and aspirations of the soul must

naturally be smothered;

and hence

is

educated ideas rebel, and organized

it

that,

though

communities of

enlightened

men

native

a dead level of base and unmanly acquies-

life is

often

cence in traditional cally cribbed

opposed

protest,

general

tenor

of

Then, again, we are physi-

errors.

and confined.

to our habits, but

the

is

Travelling

is

not

religiously interdicted.

only

A

JESUS CHRIST:

28

and moves

native lives

and knows no

in his little house,

Home-

world beyond the boundaries of his country.

men and

things

his heart contracted.

Even

loving and untravelled, his notions of

must needs be narrow, and

and benevolence there

in his patriotism

too often a

is

The European, on

cast of narrow selfishness.

the con-

He

has a large and cosmopolitan heart.

can

call

the world his home, meet a distant call of charity,

and

trary,

sympathy

offer his

caste, creed, or

which gives

men, without any distinction of

to all

He

colour.

scope to

full

enjoys and loves freedom, the nobler instincts and

all

him

sentiments of his heart, and leads

and

sistently

fearlessly, certain

from which he thinks

On

(Hear, hear.)

Hindoo has

it

high principles of action,

unmanly and mean

reversing

the

is

meek.

(Cheers.)

He

is

insult

spirited

in

easily

quarrel

and keep

ambition life,

provoked

is

;

he

is

He

more of is

meek-

His patience and cool

He

possession are remarkable.

not

There

him than of the man.

even to effeminacy.

is

ever

and

and oppression than

engage in a battle of recrimination.

woman

the

mild and

is

intensely fond of peace,

would rather put up with

the

find

which his European

The Hindoo

rather deficient.

to swerve.

we

picture,

certain excellences in

brother

to follow, con-

is

self-

slow to anger, and anxious

clear of troubled waters.

to

avoid a

His highest

to glide tranquilly along the placid stream of

under a clear and cloudless sky, undisturbed by

EUROPE AND any

hostile

and

forgiving,

enviable is

and would do

carried

an

to

manifest

often see

it

lethargy,

and

Talk on

clever to

from

retreat

The

scene

the

have well studied.

It

of peace

is

we

Bengalees

and

activity

to

earth.

the shape of indolence,

itself in

(Laughter.)

bones.

love the

Bengalee of war, and his

to a

his

Among

aversion

conciliating

is

enemy on

unfrequently this

extreme.

29

he can to enjoy the

all

no

of having

not

that

true

He

(Applause.)

influence.

felicity

ASIA.

flesh

art

of

(Laughter.)

enterprise.

would creep

of

eifecting

danger he

Talk

a

seems

him of

to

reform and innovation, he trembles and shudders at the idea.

He

cannot bear to see the established order of

things upset,

and

social arrangements

all

confusion and disorder institutions,

to take

he would fondly cling to ancestral

;

and would have no reformation which

away

his

inconveniences. old

He

albeit

it

lives

it

is

(Laughter and cheers.) abuse, I believe that

racter.

virtue,

On

energy and

likely

with imagined security in the

if

his ancestors,

But,

however deplorable the

native meekness be sustained and

and shed

lustre

the other hand, the

activity,

and would

about to cnmible into atoms.

regulated by sound moral principles,

honourable

is

peace and expose him to hardships and

and dilapidated house of

not quit

thrown into

and

it

would prove an

on our national chaEuropean

dislikes a quiet

is

smooth

seems to love the hurricane and the boisterous

full

life.

sea.

of

He He

JESUS CHRIST:

30

rejoices in the danger

He

play.

which brings

his energies into full

seeks honour and glory in the free and

full

use of his indomitable power, and nothing short of the discomfiture of his enemies will satisfy him.

European nature

is

violence and vengeance.

such

defying

of mischief India

And,

!

Many

!

alas

!

a European adventurer in

every unfortunate nigger with

right to

whom

upon one who

But he

!

and maltreating a poor native ?

there in whipping

What

glory

is

What

and scourging a helpless native

prowess, or

is

plause,— cries of " Neither.") the European his

this

under the infatuating influence of brutal anger ?

Is this military

and

country

not heroism, but

is

there in abusing

to death,

this in

and trample

forgets that to kick

(Deafening applause.)

is

and

trample upon

base cowardice.

glory

do

sources

is

this

it

he comes in contact.

inferior in strength

is

;

glories

This he believes to be heroism, and in

he seeks glory

the

often

frightful

sadly manifest

seems to believe that he has a

(Cheers.)

How

become

how

and

legitimate bounds,

all

higher impulses,

all

rejoices

it

;

(Cheers.)

overstepping

qualities,

fact,

rough, stern, impulsive, and fiery

thinks meekness to be cowardice in

In

is

it

Christian zeal?

Evidently

it is

(Ap-

neither.

If

at all anxious for the glory of his country

God, he ought

to seek

it

generous treatment of the natives. his superiority, a native should

be

in

a better and more

If he all

the

of his compassion and tender regards

;

is

conscious of

more an object and surely

pity

!

EUROPE AND

ASIA.

31

from a Christian heart he has every reason to expect. cherish great respect

the Europeans,

for

not

I

any

for

secular considerations, but for the sake of Jesus Christ,

whom

their mission to

deeds.

It is the

make known

their private

and public

example the

may

him

life,

right to

up to

owing

all

I

in India

regard every European

that he should always

to the reckless

They

Europeans

of true Christian righteousness

spirit

his high responsibilities.

some moral "

words as well as

India as a missionary of Christ, and

demand

influence

I

have a

remember and

act

But, alas

(Applause.)

!

conduct of a number of pseudo-

on

my

many

produce any whole-

countr}'men.

are nominal Christians.")

Christianity has led

it is

in all the avocations of

Christians, Christianity has failed to

—

I believe,

that through the influence of

leaven native society.

settler in

to us in

bounden duty of

so to prove their fidelity to

their

whom,

they profess to follow, and

(Hear, hear,

Yea, their muscular

a native to identify the religion

of Jesus with the power and privilege of inflicting blows

and kicks with impunity

!

And

(Deafening cheers.)

thus

Jesus has been dishonoured in India, and thus, alas

upon the

the true spirit of his religion has been lost

natives through the recklessness of a host of nominal Christians.

Behold

Christ's

Church

in

Christ crucified in the lives of those his followers

!

Had

it

danger

who

!

Behold

profess to be

not been for them, the

of Jesus Christ would have been ten times

more

name

glorified

JESUS CHRIST:

32

than

it

seems to have been.

(Hear, hear.)

I

hope

that,

The

for India's sake, for Christ's sake, for truth's sake.

Christians in India should conscientiously strive to realize in their lives the high morality of the Gospel. this

most severely denounced and aspersions

cast

upon

(Cheers.)

From such

tion

my

When

is it

is

and

vilified,

with

it

and the

unjustifiable

foulest

partiality.

one-sided and sweeping condemna-

duty to vindicate our national character.

clear that each of the

certain peculiar to justify,

in

and elsewhere, the native character has been

hall

it

Here,

and grave

why should

which

defects

it

impossible

is

the one be systematically maligned,

by no means

that for faults

two communities has

natural or national, but

accidental and exceptional?

If there are foxes

the natives, there are wolves

among

the former are narrow-minded and

rough and implacable

if

;

among

the Europeans

selfish,

;

if

the latter are

the former are led by selfish-

ness to commit forgery, the latter are driven by anger to perpetrate murder latter

;

have no mercy

truth, neither

the former have no integrity, the

if ;

have the

highest sense, even as

On the one

the former have

if

—

latter it

is

if

in the

truth

no regard

be taken

Holy God.

side a perverted Europeanism,

for

in its

We

have

and on the

other a perverted Indianism, but there are acknowledged excellences on both sides.

I

hope, therefore, that the

European and native communities their respective defects

will

understand aright

and shortcomings, and the good

EUROPE AND

ASIA.

may

each other, that they

qualities of

33

with humility and

mutual respect cultivate fellowship with, and do good

No

each other. serves

one can deny that recrimination only

widen the gulf between them and render

to

antagonism more inveterate, and parties

for the

both the children of God, and the should bind them together.

Europeans

in

which we are

India,

good of both

Europeans and natives are

should be avoided.

it

of brotherhood

ties

O

ye

fellowship,

to

Extend, then, to

hand of

the right

fairly entitled.

If,

and

character,

assure

in distrusting

them

that

I

am

do not

proud, that I

not Jesus Christ an Asiatic

and

his

in

am

On

the

contrary,

an Asiatic.

I

And was

(Deafening applause.)

?

let

the least feel dis-

were Asiatics, and

disciples

and national

and hating Orientalism,

honoured by such imputations. rejoice, yea, I

us,

however, our Christian

friends persist in traducing our nationality

me

to,

Yes,

the agencies

all

primarily employed for the propagation of the Gospel

were Asiatic.

In

fact,

Christianity was founded

When

developed by Asiatics, and in Asia. this,

my

sified;

I

I reflect

on

love for Jesus becomes a hundredfold intenfeel

him nearer

national sympathies. to

and

my

heart,

^Vhy should

I

and deeper then

feel

in

my

ashamed

acknowledge that nationality which he acknowledged

Shall I not rather say, he

my

Oriental

nature,

habits of thought

is

more congenial and akin

more agreeable

and feeling?

D

And

is

to it

my

?

to

Oriental

not true that

JESUS CHRIST:

34

an Asiatic can read the imageries and allegories of the Gospel, and

its

descriptions of natural sceneries, of cus-

toms and manners, with greater

interest,

and a

fuller

perception of their force and beauty, than Europeans?

In Christ we see not only the exaltedness of

(Cheers.)

humanity, but also the grandeur of which Asiatic nature is

To

susceptible.

interesting,

and

us Asiatics, therefore, Christ

his religion

is

is

pondered, the

doubly

entitled to our peculiar

regard as an altogether Oriental great fact

is

less I

The more

affair.

hope

will

be the

this

anti-

pathy and hatred of European Christians against Oriental

and the greater the

nationalities,

And

in the teachings of Christ.

interest of the Asiatics

thus in Christ, Europe

and Asia, the East and the West, may learn

harmony and I

unity.

find

to

(Deafening applause.)

must therefore protest against that denationaUzation

which

so general

is

(Cheers.)

tianity.

forefathers,

among

native converts

With the

to

Chris-

religion of their heathen

they generally abandon the manners and

customs of their country, and with Christianity they

embrace the usages of Europeans diet they

estranges berately

assume an affected

them from

their

;

even in dress and

air of outlandishness,

own countrymen.

and voluntarily cut themselves

off

which

They

deli-

from native

society as soon as they are baptized, and, as an inevitable

consequence, come to contract a sort of repugnance to ever)'thing Oriental,

and an enthusiastic admiration

for

EUROPE AND everything European.

ashamed of

their countr}^

and

alien to their country or race.

not to confound the

spirit

was an

Asiatic,

They

and

that

make themselves beseech them

I sincerely

of Christianity with the fashions

May

of Western civilization.

to be

their nationaHty.

not necessary in following him to

is

35

They seem

(Hear, hear.)

forget that Christ, their master, it

ASIA.

they aspire to the glory of

following the example of their great master, who, though he

inculcated catholic truth for to live

all

mankind, was not ashamed

and die a simple and poor

I believe

you

will readily

admit

(Cheers.)

Asiatic.

that, in contrasting the

national character of the European

and native

have been guided by no local or arbitrary

by

criterion, but

and universally acknowledged standard of

that high

ethics

which

and

applicable to

is

races, I

-is

above the accidents of time and place, all

men and

nations alike.

I

have

not judged the Asiatics from a European point of view,

nor have liar

I

judged the Europeans according to the pecu-

notions of an Asiatic.

I

have

freely

pronounced the

imperfections of the two races, so far as I have found

them

to

fall

short of the

These imperfections may

in

justified, or at least palliated

requirements

of God's

each case be, and often

and

tolerated, in

formed on local and national considerations. pean, guided by European notions, traits in his

may

law. are,

an estimate

The Euro-

vindicate

all

the

national character, and declare the natives a

perverted race, because their ideas and practices are at

JESUS CHRIST:

36 variance with his in

But

return.

own

and the native may do the same

;

He who

judgeth both Europeans and

natives according to His supreme law, findeth abundant

And

transgressions in each.

and duty,

own

in estimating our

racter, to refer,

not to

human

lute standard of perfection as

we can hope

only that

certainly

to

our interest

it is

or our neighbour's cha-

opinion, but to the absoit is

in

God

;

as

thus

it is

reform ourselves and each

without being inflated by pride or biassed by

other,

malice.

I

men who

address you, brethren, not as

are

merely amenable to a court of justice or the tribunal of society,

and whose highest merit consists

in avoiding

crime or securing a few worldly virtues, but as beings destined for

immortality, whose

object

should be

to

follow strictly the absolute standard of truth,

and whose

best interests are the interests of eternity.

I

you as

to those

who have immortal

whose highest concern

is

speak to

and

souls to care for,

to secure the

approbation of

conscience here, and a blessed eternity hereafter.

would ask you, brethren, local

traditions

to forget time in

universal

in

principles,

I

eternity, all

nationality

in

humanity, and the varying conventionalism of different countries in the immutable standard of duty.

ask you to appeal to your see

and confess how

throne of the Holy

far

God

find reason to gratify

own

I

would

consciences, that you

may

you stand convicted before* the as

7?ien,

however much you may

your national pride as Europeans

EUROPE AND or Asiatics.

would

I

of Christ's morality

enough and

dence

:

and

;

you

am

there, I

you

men

to

you

will find

you your

failings,

sure,

Christ spake not

reformation.

speak, in the

accommodating

he preached absolute

37

sublime maxims

to the

to rebuke your pride, to teach

to stir

worldly

refer

ASIA.

religion.

spirit

He

as

of pru-

disdained

everything local and contingent, sectarian and partial,

and taught God's universal

truth for the benefit

mankind, Europeans and Asiatics supposed that ethics as

is

it

Let

alike.

my

I

sect.

not be

understood and accepted by particular

No

;

I

do not

identify

life

of any class of

him with any

Christian

have gone direct to the Bible to ascertain the

genuine doctrines of morality inculcated by Christ it is

my

;

more European than

of humanity, and are no

is

neither

Asiatic,

and

that

in

his

ethics

Greek nor Jew, circumcision nor un-

May

circumcision, barbarian, Scythian, bond, or free."

we

all

spirit

learn to

draw near

of these precepts

to

God by conforming

doctrines

which stand out prominently above peculiar grandeur

to

the

!

The two fundamental

it its

and

firm conviction that his teachings find a response

in the universal consciousness

" there

have

I

conceptions of Christ or his ethics from

the dogmatic theology or the actual his followers.

all

allude to any special form of Christian

I

denominations of the Christian Church. not derived

it

of

and

its

of all

Gospel others,

ethics,

and give

pre-eminent excellence

JESUS CHRIST:

38

are, in

my

sacrifice

opinion, the doctrines of forgiveness and

and

;

it is

how nobly he

and sweetness pervade

kindness

And

yet,

:

lived

his

tenderness and humility simplicity

—what

friends

and

What moral

I

life

His heart was

!

What

!

full

in

Verily,

but

;

and

feared no

itself for

the sake of

his

his

life,

when we come

meek-

(Cheers.)

It

wisdom of the world, and so of rectitude,

is

—so

these

utterly

far exalted

— which

to

it

the

death on the

career, his

his

principles of Christian ethics,

conceptions

firm,

He

!

behold he shines as the powerful sun !

love.

moon, ravishes the heart and bathes

grand consummation of

dian splendour

and

resolute,

when we read

a flood of serene light

cross,

and forgiving

foes shared his charity

mortal man, and braved even death

ness, like the soft

extraordinary

of mercy

on the other hand, how

and God.

serenity

lamblike meekness and

unyielding in his adherence to truth

truth

the moral great-

These golden maxims how beautifully

ness of Christ.

he preached,

we perceive

in these

self-

in its meri-

two cardinal

opposed to the

above

require

its

highest

be duly

to

impressed upon the European and native races, as upon the proper appreciation of these, I believe, depends the

reformation of their character.

The meekness which sentimentalism

His meekness

;

Christ

his charity is

that

is

recommends

is

not mere

not passive or sectarian.

deep serenity of the

extraordinary self-possession, which

is

soul,

that

never ruffled by

— EUROPE AXD provocation and charity spirit

is

active

insult,

and

and

all,

them

he

;

adequately conceive

that

in

crucified

transcendent

which

in

O

cheers.)

that

for

them

that

smites the

Who

can

The

prayer which the

in the midst of

know

deep agony

not what they do."

we could be

inspired with the

What

a sublime protest

excellent prayer

!

and vengeance which we are so apt

my

and dealings between

of resentment

to indulge

this large-hearted charity will regulate

tions

loves

charity ?

against those unnatural passions

is

it

practically manifests

it

sweet and tender uttered

Jesus

spirit of this

this

more,

towards him.

" Father, forgive them, for they

(Loud

is

when one

us,

left

this

most impressive form is

men, and seeks the

and pray

tells

cheek, to turn the

itself

based on the true

is

—but what

curse us,

that

despitefully use us right

His

Christ tells us to forgive our enemies, yea,

the enemy. to bless

and

It loves all

and happiness of

welfare

39

above resentment.

is

universal,

of brotherhood.

ASIA.

I

!

hope

the mutual rela-

countrpnen and the

Europeans, and lead them to co-operate harmoniously in all that

is

friends to forget

them by ing

cruel

Often have

good.

and

my

native

upon

and insolent Europeans, instead of seek-

gratify their

anger.

others,

we have no

right

we not

advised

the wTongs inflicted

forgi^•e

to

Shall

I

If

?

are maltreated

to maltreat

rather forgive

with generous hearts

we

them

in return.

them and do good

What

if

by

to

them

they be our bitterest

JESUS CHRIST:

40 enemies,

— what

they

if

slander and violence, pitch,

—

forgive

upon

heap

and provoke us

shall

we not with

them ?

(Cheers.)

loving Surely,

charity from brutal violence,

his

to

the

if

and

utmost

— Father,

a native could learn

and meet provocation with

oppressor would

shame and ignominy and pubHc

To

insult

hearts pray

forgiveness instead of anger, his victory plete, while

us

would be com-

vanquished amid

lie

execration.

(Applause.)

European community, the doctrine of Christian

the

charity applies with even greater force.

In

lies

it

the

best antidote for the defects in their character I have noticed. true

As

Christians, they ought to

Christian

meekness

;

be baptized into

rough nature

their

will

be

thereby humanized, and their proneness to indulge in violence and ferocity will be effectually curbed. obligation to

do so

is

peculiarly pressing

they are bound to follow

the

and urgent;

emphatic precepts and

example of charity and meekness of him

living

they profess to regard as their master. essentially a Christian virtue,

Their

whom

Meekness

and those who

is

delight in

vengeance, and boast of their muscular Christianity, are

unworthy of the Christian name.

It

is,

I believe, the

bounden duty of Christian men and women strictly

and

doing theory,

this,

the doctrine of forgiveness incul-

literally to

cated by Christ.

But

to adhere

it

many seem

grieves

me

to find that, far from

to take that doctrine as a

which they think

it

absurd to act upon.

mere

As a

— EUROPE AND theory, they descant

on

its

ASIA.

41

beauty, and regale themselves

with the poetry of religion which they find in practice they set

it

it

;

aside as an extreme of misguided

sentimentalism, or, at best, an ethical hyperbole.

know

but in

They

too well that, by altogether avoiding antagonism

and recrimination, and systematically returning love enmity, they would too soon jeopardize interests,

and

find

it

all their

for

temporal

impossible to get on in the world

not to speak of the derision and ridicule they would bring upon themselves

wisdom and

;

they accordingly, with profound

discretion, try to

keep themselves aloof from

dangerous theory of forgiveness

this

!

(Hear,

hear.)

Nay, with a view to appear consistent with their Christian profession, they put Christ's doctrine it

;

an agreeable construction upon

they qualify

to their worldly position

make

it

so as to

accommodate

and circumstances.

They

out exceptional cases, in which they would justify

vindictiveness

and revenge.

Failing to conform their

character to Christ's law, they ingeniously adapt the law to

themselves and the requirements of their worldly Failing to obey the law in

interests.

mutilate venient.

it,

its

integrity,

they

and make Christian morality easy and con-

(Cheers.)

This

is

indeed to be regretted.

If

they would simply contend that Christ's law of forgiveness

is

too high for us, and that

it is

difficult to carry

it

out practically, I could heartily sympathize with them.

But when they proceed

to pervert the spirit of that law,

JESUS CHRIST:

42

and seek

to

lower

raise themselves to

1 feel

it,

they cannot

standard, because

its

it

my

duty to protest against

such unwarrantable misconstruction, and vindicate the

Have we any

ethics of Christ.

right to mutilate truth

inability to grasp

on the plea of our

Christ be robbed of his precious

Shall

fully?

it

diadem of

forgiving

meekness, that his nominal followers may with privileged

and ever and

audacity gratify their vengeful feelings,

anon cry— Blood

for

blood?

(Loud

cheers.)

me

Let

assure you that Christ's precepts on this subject are too lucid

and plain to leave any doubt

their true

import

mind

as to

their rigid integrity admits of

and

;

in the

compromise or mutilation.

no

Christian brethren, I beseech

you to remember that you are bound to

fulfil literally

the doctrine of love and forgiveness as set forth in the

Gospel.

You

should not only restrain anger and shun

vengeance, and patiently bear affront and provocation,

but freely and generously bless them that curse you, and

do good

to

them

that hate

you and maltreat you.

should try to conform fully to the golden thine enemy,

and show

other

is

portance of this to exaggerate, as

doctrine

leading

have alluded to

it is

your daily

self-sacrifice.

my

this

life

— Love

the unfathom-

(Applause.)

able charity of Christ.

The

in

maxim

You

of Gospel

morahty

The paramount

countrymen

it

is

im-

impossible to

which affords the best remedy

the chief defect in the native character,

I

for

viz., selfishness.

EUROPE AND

ASIA.

43

I The

precepts which enjoin this virtue are so numerous

and emphatic and prominent no

feels

difficulty

the Gospel, that one

in

whatever in recognising

it

as the one

great truth which threads the whole narrative of Christ's

and

life

ministry.

his mission

;

In

this

we

find the precious secret of

in this the varied incidents of his

life

and

death find a unity and an explanation.

Nothing does he

demand

of his disciples as

so constantly and consistently

He

the sacrifice of worldly interests.

promise between

God and

will

He

the world.

have no com-

undivided homage of the soul to God, and

all

who,

after

entire

its

He

estrangement from the service of the world.

and disclaims

on the

insists

rebukes

holding the plough, would

look back; he would have his followers forsake

still

everything and follow the truth

he would have truth

;

prized and loved far above father and mother, wife and children,

Thorough

far

above

all

and

earthly honours

felicities.

resignation to the will of God, without any

fear of consequences or solicitude for food

and raiment,

constitutes the chief feature of Christ's teachings.

His

death on the cross affords the highest practical illustration of

self-sacrifice.

truth

and the

be done,

sacrificed his

he

O God

laid !

down

his

(Cheers.)

life

for the

sake of

In obedience to the

benefit of the world.

will of his Father, will

He

life,

and

And

said

—Thy

surely there

is

deeper meaning in the fact than even the orthodox attach to

it,

that the death of Christ

is

the

life

of the world.

JESUS CHRIST:

44 (Applause.)

Fellow-countrymen,

it is

your duty to follow

these precepts and imitate this example of self-sacrifice

By doing

in the cause of truth.

so,

you

remove the great stigma of unprincipled

will

not only

selfishness

which

attaches to your national character, and learn to regulate

your to

life

by high moral

promote

you

effectually the true welfare of

the peculiarly placed.

principles, but

momentous

in

crisis

will

be enabled

your country in

which

it is

at present

In these early days of Indian reformation, ^vhen

a huge mass of old errors and corruptions has to be

swept away, and a firm foundation to be laid for a

reformed social system, nothing

more necessary on our

is

part than a proper appreciation of the value of truth,

a readiness to sacrifice

Our

selfishness

now, in

all

and

our temporal interests for

it.

has been our country's ruin, and even

spite of education,

this

odious

selfishness

is

prolonging the days of India's degradation and suffering.

That we may be better men and a better nation, we must Neither the big talk of enlightened

eradicate selfishness.

hypocrisy nor the cold calculating policy of prudence

can remedy the short

of total

evils

self-sacrifice,

an example,

our country.

afflict

self-abnegation will

(Loud applause.) of

which

save

I assure you, brethren,

our

Nothing country.

nothing short

of which Christ has furnished so bright

will regenerate India.

with our whole heart

;

we must

We

live

must love God

and die

for truth.

With singleness of purpose and with unwavering

fidelity

EUROPE AND we must obey

the call of duty,

ASIA.

45

and under no circum-

should we compromise our conscience.

stances

not sordid

any longer make us indifferent

selfishness

the deplorable condition of our fatherland

to rise

and bring

self a

Let

let

;

us

voluntary victim before the throne

of God, and dedicate ourselves wholly to His service

and

our

been

country's welfare.

the

commenced, on

visible

all

of

India

her

;

and

sides.

the

dawn

of

reformation

But such transition

is

come with

destined to pass, and which will

mendous

trials in

of a hurricane

will

it

all

shake native society to

centre, shatter to pieces all

sweep

With

the fulness of time.

India its

the fury

will

India rise reformed

Prepare yourselves, then, for the

which await you.

Prepare yourselves,

coming when you

denials,

and encounter

ordinary kind. secutions, sake,

shall

—the

I say, for the

and

sufferings

time self-

of no

not have to suffer bloody per-

you may not be tortured British

trials

be called to undergo heavy

struggles

You may

very

its

and regenerated.

is

tre-

strongholds of error, and

Then

off all that is evil.

is

only the

precursor of a mighty revolution through which is

are

sufferings

through Divine grace, a transition

Already,

brimful.

has

degradation

Enough has

(Cheers.)

to death for truth's

Government may protect you from such

extreme violence.

Nevertheless, privations and sufferings

of a most trying character will gather round you, and

your dearest

and

best

interests

will

be imperilled.

JESUS CHRIST:

46

Honour and wealth kinsmen

will forsake

you, your friends and

excommunicate you, and

will

exposed to a

of utter helplessness, in which even

life

Be

therefore ready

may

befall you, that

daily sustenance will be precarious.

and

willing to

meet the worst

that

you may not be found wanting your hearts with the love of to the will of

go

of

all

life

ence you, that you blood,

if

(Cheers.)

need Let

and resign yourselves

And

(Cheers.)

May

died.

may be

his

example so

prepared to

offer

influ-

even your

be, for the regeneration of your country.

my

European brethren do

all

they can to in

Let them preach from their pulpits, and exhibit

India.

in their daily

life,

the great principles of charity

sacrifice.

And, on the basis of these

brotherly

intercourse

between them and

and

principles,

self-

may

and co-operation be established

my

when race-antagonism all

the better to

and consolidate the moral kingdom of Christ

establish

and

enthusiasm

self-sacrificing

of self-denial, I hold up to you the

on which Jesus

cross

Fill

trial.

your duties to your country, regard-

consequences.

stimulate you to a

day of

in the

truth,

God, and with

forth to discharge

less

may be

you

cquntrymen. shall perish,

manner of unbrotherly

Oh and

!

for the

strife,

day

discord,

feeling shall for ever pass

away, and harmony shall prevail

among

us

all

!

May

England and India, Europe and Asia, be indissolubly united in charity and love, and self-denying devotion to truth

!

(Applause.)

GREAT MEN. A

Lecture delivered at the

Town

Hall, Calcutta,

September 28, 1866.

Ladies and Genixemen,

THE as

age in which we its

live

has

In these days of civilization

disadvantages.

and enlightenment, of industry and and manufacture, of steam and coveries

age

enterprise, of trade

of scientific dis-

electricity,

and inventions, there are on

indications of material

the

advantages as well

its

sides cheering

all

improvement and

But

prosperity.

does not seem to be very favourable to the

spiritual interests of

man.

In the midst of

and splendour of material prosperity,

ill

pomp

all this

fares the spirit.

While the senses enjoy an endless variety of physical comforts, the soul droops

Modern

atmosphere. tially

speculation

are

politics of the its

more

age

is

civilization

or

seems

dull,

less

an uncongenial

eminently and essen-

of this

Benthamism,

religion Rationalism,

is

in

departments of thought and

All

materiahstic.

and pines

its

its

The

character.

ethics Utilitarianism,

philosophy Positivism.

mechanical, unspiritual, and

lifeless.

All

In the

discharge of moral and religious duties especially, and in all

concerns affecting the interests of the soul,

men

follow

not the high and immutable principles of conscience, but

E

GREAT MEN.

50 the

low and convenient standard of conventionalism.

All the nobler instincts

and aspirations are smothered

by the ignoble worship of custom and

The

tradition.

orthodox fondly look through the vista of bygone ages to a

romantic past, peopled with saints and prophets and

angels of God, adorned with liest

and

tions

;

all

that

is

fairest

and illumined by God's

holiest,

and they fancy

that

by believing

and good-

direct revela-

in that they will

Those, on the other hand, who are beyond

be saved.

the pale of orthodoxy, are giving themselves

up

to the

wild vagaries of free-thinking and scepticism, though out-

wardly, for politic reasons, they conform as strictly to

forms and symbols as the orthodox.

both those

who

Thus, as regards

and those who are outside

are within

the orthodox church, there

is

underneath apparent con-

formity a striking absence of spiritual faith

which

is

of things

—

that

faith

" the evidence of things not seen, the substance

hoped

for."

From

the bigotry and

dogmatism of

traditional creeds to the cold abstraction of rationalism,

the entire religious

life

of the nineteenth century betrays

a lamentable want of spiritual insight, and of that direct inspiration

which alone can give us

From such

tendencies, which characterize the civilization

of the present age, India

with age as she

and quite tion,

is

is

light

not altogether

in relation

in her infancy in

unto salvation.

free.

Decrepit

to her ancient greatness,

relation to

modern

civiliza-

she has with peculiar readiness caught this wide-

GREAT MEN. Politically

spread contagion. is

We

our master.

of

and

England

in the school

and have been inoculated with

Hence

Western ideas and sentiments.

dim

intellectually,

have been brought up

English thought,

in India a

5'

reflection of all that

The

sent in civilized Europe.

is

is

that

it

we

see

going on at pre-

physical resources of the

country are undergoing wonderful

expansion and de-

velopment, and everywhere we behold daily multiplying

The

signs of material prosperity. for centuries

covered

face

its

intellectual

being dispelled by the

is

and the mists of idolatry and

rays of liberal education,

But alas

superstition are fast disappearing.

we

instead

civilization.

of

The materiaUsm

these?

Utilitarian

its

followers

what have of

modern

;

and Positivism

Few

care about the

and those who do,

with a few vague rationalistic dogmas.

certainly the duty of all

who

far

classes,

by hundreds.

sacred interests of the soul satisfied

!

views have already spread

and wide among the educated counts

gloom which

rest It

is

are interested in the welfare

of India, to endeavour to check, in due season, these sceptical tendencies of the age,

and

to infix in the

minds

of the rising generation such positive ideas of the higher truths of religion as

may

blessings of salvation. in this direction,

allow,

is

the

enable

To

so far as

main object

before you this evening.

I

them

put forth

my

to

attain

my humble

the

efforts

limited capacities

will

have in view in appearing

The people

of India must be

— GREAT MEN.

52

roused from their lethargy and apathy, and saved from the

smooth

dangers of

but treacherous

we

materiaHsm.

see around us

This Hfe of

spiritual stagnation that

woful

spreading infection of sceptical fancies

this

;

The enslaved

appalling.

and

is

of the nation must rise

spirit

bestir itself freely to the holy activities of the higher

life.

That question

is

pressing with us in India "

is

What

shall I

do

to

should be as

or

now

as

ever was elsewhere,

it

And

be saved ?"

ing that

hearts, rely

He may

for a

sincere

on God, and pray without

reveal Himself to us,

we may be

sanctified

ceas-

and purify and

regenerate us by the direct action of His For, in order that

proper and

we must, with

practical solution of this question,

and humble

solemn and

holy

spirit.

and saved, we

must hold direct and personal communion with God, each for himself, and so

and

feel

with Him, that our hearts

may be

living

and holy

inspiration.

cates

His

to us

proper

spirit

comprehension

establish our relations

And

for ever

as

in

certain mysterious ways,

of

the

secret

of

salvation.

Thousands, we know, have,

obviously of great

thirst

;

God

in the

and outward symbols,

but

it

was not

till

such

importance

is

traditions

His

to

God communi-

munication

searched for truth and

open

in

comour

to

all

a

ages,

dry wells of ancient

to satisfy their spiritual

they discovered and drank

of the deep fountain of divine revelation, that they truly blessed with the pure water of saving truth.

felt

It is

GREAT MEN.

53

how God

therefore necessary to inquire

reveals Himself

man.

to

The from

first

God

manifestation of

is

this that the earliest religious

and nations have been derived.

and

it is

impressions of

men

in nature,

This

is

the primary and

ordinary revelation of God, and one which

and his

Man,

intelligible to all alike.

is

accessible

in the simplicity of

uneducated mind, and without the aid of logic or

philosophy, " traces nature up to nature's

cannot but do

The

so.

He

God."

universe exhibits on

sides

all

innumerable marks of design and beauty, of adaptation

and method, which he cannot explain except by

them

to

an Intelligent

vast universe.

referring

First Cause, the Creator of this

Each object

in nature

reminds us of

its

Maker, and draws the heart in spontaneous reverence

to

The stupendous Himalayas,

the

vast deep Atlantic, the flowing rivulet, the fragrant

and

His

infinite majesty.

beautiful rose, the warbling bird,

and

beautiful in the world

" declare the glory of

and

and

all

that

grand

is

below and the heavens above,

God and show His

handiwork,"

who made them.

Verily, there are

"tongues

in trees,

books

in

the running brooks, sermons in stones,

good

in

everything."

universe

simply as

its

But

is

Maker

universe

bear the

same

God

—who

has no connection whatever with the

Him

inspire devotional feelings in the soul towards

it

manifest created

at present ?

relation

to

God

and

in

the

but

it,

Does as

the

;

GREAT MEN.

54

watch does to the watchmaker? world cannot

He

secondary pow^^rs,

He

the

is

the

true

He

is

the

life

of

all

immanent power of the world

The same power

life.

moment

one

for

and power.

life

its

is

exist

that created

existence apart from their Maker.

move and have our it,

that

God

and being with independently,

simply denotes while the

being." It

indw^elling

its

things sup-

Him -we

" live

or

and

and

left

them

to

mode

work

Law

of action, and can have no agency

secondary powers inherent in objects, which

is real, it is

in

all

the striking effects and pheno-

nature,

real

are

dependent upon the

God

God

the Creator should

the Preserver.

its

immanent

merely the intelligence and power of ?

We

If the

because of the divine power which

and constitutes

it,

see in nature less

;

all

beings.

living

according to certain fixed laws.

not be conceived apart from

it

power of

not true, as some would

is

primary power of the Almighty.

is

God.

men and In

certain powers,

mena we behold

animates

without

created the world, invested each object

indeed act and produce

world

The

They can have no independent power

ports them.

have

not.

Certainly

But

vitality.

God

that

we

perceive His goodness in the count-

He showers on us, and bow to Him as our Merciful

and varied bounties which

which make us gratefully Father,

who

agreeable.

not only makes us

It is

He who

live,

but renders

supplies our daily wants

even before we came into the world

He made

;

life

and

ample

GREAT MEN.

55

provisions necessar}- for our sustenance and well-being.

He

taketh care of each one of us, and

every good

that

cannot be ignored however,

who

we

This

enjoy.

it

the giver of

a great

is

—God's providence.

affect to dispose of

is

and

fact,

There are some, as a general provi-

dence, the effect of God's general administration of the

world on each individual

life,

and therefore not a matter

The imposing

for special thanksgiving.

plausibility of

such an argument cannot pervert the unsophisticated simplicity of

human

nature, or restrain

and generous impulses.

God

men

spontaneous

argue

that, as

does not directly give into their hands their daily

He

bread, for

Let these

its

He

can have no special claim on their gratitude,

shows no special goodness

simple and natural hearts

will,

to them.

Men

however, believe that the

food they eat and the pleasures they enjoy are gifts

of Providence

economy,

it

is

;

true,

— the

with

the

all

necessary effects of a general

but not less the generous

gifts

of

special kindness to each individual recipient of the same.

Between general and difference in fact.

It

special

providence there

is

no

God's goodness viewed from

is

The

different stand-points that

makes the

Creator of the universe

the Father of each individual

man.

is

All His dispensations are general as regards the

world at

large,

but they are special so

within the bounds of our individual tively

distinction.

partaken by

us.

far as

they

fall

life,

and are respec-

The same sun

that gives light

GREAT MEN.

56

and heat

men, may be viewed either as a

to millions of

economy of

part of the general

general prosperity, or

may be

it

by each individual man

Hence

towards him.

the world, conducive to gratefully looked

manifesting God's mercy

as

to each of us

God

stands in the

relation of Father, for the manifold blessings

on

confers

And

us.

Creator and

universe as a totality,

we

and

vast

this

offer

He

we worship God

thus, while

Upholder of

upon

Him

daily

as the

magnificent

homage

the grateful

of our hearts as our Merciful Father for the particular

we

benefits

derive from His works.

Behold the Supreme

Creator and Ruler of the universe

—

infinite

wisdom,

in

power, and goodness

— immanent in matter, upholding

and quickening

its

all

movements, and mercifully

pensing joy and blessings to

His children.

all

it,

dis-

Such

is

the revelation of nature.

But

is

God

manifested only in matter

of nature His only revelation to

from which we are

to

?

Is the

man — the

only source

our knowledge

derive

volume

of His

nature and attributes, and our relations and obligations to

Him

Does

?

He

call

forth our

homage and

simply by His wonderful manifestations

world of

and His merciful dispensation of physical com-

matter, forts ?

in the

gratitude

No.

History.

There

He who

is

another revelation

;

there

is

God in

created and upholds this vast universe,

also governs the destinies

same hand which we

and

affairs

trace in the lily

of nations.

and the

The

rose, in

GREAT MEN. and mountains,

rivers

human

society,

movements of

in the

and the surges of the

the

regulates

sea,

and works unseen amid

lutions, its striking vicissitudes,

ments.

57

History

is

and

its

the planets

economy

of

mighty revo-

progressive move-

its

not what superficial readers take

be, a barren record of meaningless facts,

it

to

—a dry chronicle

of past events, whose evanescent interest vanished with the age

when they

lation of

God, and

occurred.

It is

a most sublime reve-

of religious significance.

is full

It is

a vast sermon on God's providence, with copious and

Grecian mythology represents Zeus,

varied illustrations.

the supreme ruler of the universe, as

Memory

as the

mother of

Clio,

thereby showing that the nature

and

divine

human.

partly

altogether secular;

it

is

In

sacred.

the father,

muse of

the

of history

If,

history,

partly

is

history

fact,

and

is

not

instead of merely

looking on the surface of facts and events, where only

human agency to the

great

is visible,

God.

all

the

them about, we

them

and the

shall find that

wisdom and power they

display

is

Like nature, history reveals the marvellous work-

ings of Providence.

But

manifest Himself in history

what

trace

principles which underlie them,

energies which brought

the source of

we dive beneath and

is

what manner does God

in ?

Through Great Men.

For

history but the record of the achievements of

those extraordinary personages

time and lead mankind

?

who appear from

and what

is

it

that

time to

we read

GREAT MEN.

58

therein but the biography of such

the world, says Carlyle,

The

is

history.

all

the masses of mankind as with armies

we

common

of the

invariably miss the

who

soldiers

names only

whom

human

Such men take the lead :

we miss

and meet

either side,

the

;

so in the

names of ordinary

names of

species;" only the

and

strike the eye

the world

the thousands

Victor Cousin justly calls " the anonymous

beings of the

men

In reading

and leaders

of their captains

vast history of the world

men,

they act by their

:

names of

on

fight

:

with

It is

unknown and unnoticed.

leaders, themselves

history of

epochs centres in them

ehminate them, and you destroy

of battles,

The

the biography of great men.

of nations and

interest

men ?

rivet

great

our interest and sympathy.

in all the great

movements of

the multitude always follow.

They promi-

nently stand forth in the van of society, and can hardly

A

be confounded with ordinary men. giant

amongst a race of pigmies

level of ordinary

takable.

It is

mankind, that

humanity.

Men

man

is

a

he towers above the

His greatness

is

unmis-

through these great men, these leaders of

God

reveals Himself to us in history

short, they constitute

Great

:

great

what we mean by

God

''

:

in

in history."

have also been called Representative Men,

and Redeemers,

(jeniuses. Heroes, Prophets, Reformers,

according to their various functions and characteristics.

Let us great

now proceed

men

:

to inquire

what are the

what

it is

distinctive

that constitutes

features in

their

GREAT MEN. character which give

59

them pre-eminence, and

distinguish

them from ordinary humanity. But who are they, some may of the

inquiry, that

them

The

?

ask,

on the very threshold

we should be

student of history

so

may

about

anxious

study their career

with a -view to satisfy his literary curiosity, and add to his stock of historical

may feel

knowledge, and

as he reads their wonderful exploits

what are they

him

to

men, performing theatre of history

They

?

respective

their :

lived

;

astonished

but beyond

and died

parts

probably they did

like other

the amphi-

in

gi-eat

this,

good

to their

country, and evinced extraordinary ability

and wisdom,

and

them

posterity will readily give

for all this

But what moral interest can we importance they ters, are

may

feel in

them ?

credit.

Whatever

possess as leading historic charac-

they of any religious importance to us

Yes,

?

they are of the deepest interest and importance to our souls.

They

most momen-

are destined to subserve the

tous purposes in the moral

ever race, or country,

or

economy of age.

personal, local,

and contingent

in

nothing to do

but that which

is

;

all

men, of what-

With what

them we have

is

purely

certainly

divine and universal in

them, that which makes them great men, deeply concerns us

all,

for

revolutions

greatness

it

is

God's

gift

to us.

Nations

and wars make a wreck of always

abiding revelation

lives

—

to

—a

standing

rise

and

fall,

society, but true

miracle

and

an

speak unto endless generations,

GREAT MEN.

6o

and unto

the nations of the earth, of the inscrutable

all

and goodness.

riches of God's wisdom, power,

the

sublime purpose of the lives of great

makes every one of us

This

men

is

this

:

a deep moral interest in

feel

them, and leads us to place ourselves in an attitude of

we may

reverent loyalty towards them, that

receive from

them the precious boon which they were designed and destined by or

trifle

God

to confer

with them

;

on

we cannot dispose

great historic characters with tion

we must regard them

;

each one of

filled

divine in them.

We

it

with

Him whom men

Great

mankind.

may

all

that

is

and with

by God

are sent

They

are

efi"ectually

are created with

the

is

at

mere

and admira-

to them,

great, noble,

and

their aid,

we may

they reveal. into the world to benefit

His apostles and missionaries, who

a

;

and

in order that

accomplish their errand, they are

endowed by Him with

which

praise

as

as God's manifestations to

bring to us glad tidings from heaven

they

them

of

should so love and revere them,

that under their influence, find

empty

cannot dishonour

and so open the whole heart

us,

may be

that

We

us.

requisite

nature

power and

superior to

once the testimonial of

guarantee of their

that

They

of others,

their apostleship

They

success.

talents.

are

not

and

made

great

by culture or experience

They

are ordained and sanctified as prophets at their

birth.

They

succeed,

:

they are born great.

not because

of any abiHty ac-

GREAT MEN.

6i

quired through personal exertions, nor of any favourable

combination of outward circumstances, but by reason of inherent greatness.

their

them

He

is

and enables them

shine,

God's

the world.

illumine

to

makes

light that

puts in their ver}- constitution something superhuman

and divine

spirit

;

hence

and

their greatness

on account of the

great

are

are

It

measure of divine

large

which they possess and manifest.

men

but

;

humanity

who

will

deny

the striking peculiarity of

all

are

great

true they

It is

above ordinary

that they are

Though human, they

?

They

superiority.

This

divine.

In them we

men.

and mysterious combination of the human

see a strange

and divine nature, of the earthly and the heavenly. is

easy to distinguish a great man, but

A

comprehend him. of his

life

:

difficult to

is

it

It

deep mystery hangs over the root

the essence of his being

Who

riddle.

is

can solve

it ?

an inexplicable

is

That some nations have

carried their reverence for prophets so far as to deify

God

them, and worship them as God, or rather

me

shape, does not in the least appear to

unaccountable, worship.

man

For

however if

a prophet

That cannot

?

adequately explain fact

is,

human

He

is

as I ;

he

guilty

the

have already is

both

surprising or

may be

not God,

human

is

of

man-

he a mere

Such an hypothesis would not

be. all

is

they

in

problems of said,

he

God and man.

an "incarnation" of God.

is

He

his

life.

The

both divine and is

Yes,

I

a " God-man."

look upon a

GREAT MEN.

62

prophet as a divine incarnation the spirit of

nation

is

God

human

manifest in

it

body,

—the

infinite

humanity;

becoming

—not

Man, however

embodied

it,

It

divine his character,

is

form

in mortal

simply means

may

incar-

;

human

space and time, in

finite in

God made man,

great he

is

the absolute

of the universe putting on a

and power.

intelligence

in

God

not the

is

True

flesh.

not, as popular theology defines

perfection of the divine nature

he

in this sense, that

;

but

God God

manifest

man.

i7i

however excellent and

be,

human, and

as such, liable to

all

the imperfections and infirmities of man, and the thou-

sand

evils

different

which

from the

human

kind, but

Made

above

it

blood,

endowed with the same

men, he

degree.

in

is

far

superior

high destiny of his

and the

large

He

flesh is heir to.

life,

of the

When,

we

and

flesh

and

accomplishment of the

honoured above others

is

are to

understand his supe-

be one of degree, not of kind.

earthly, It is

is,

spirit.

of a composite character;

heavenly.

same

the divine commission he bears,

therefore, he

incarnation of the divine

carnal,

simply exalted

them on account of the

to

be admitted that every man

is

is

measure of moral force which he natu-

as God's incarnation, riority to

not generically

constitution as ordinary

rally possesses for the successful

same.

is

it is

in

The

For,

some measure, an constitution of

on the one hand

on the other

must

it

man

gross,

holy, spiritual,

and

a strange combination of the lusts of the

— GREAT MEN. and the divine

flesh

something which

we

is

all

not of

earth,

this

heaven and destined

holy, born of

not

Do we

of the soul.

instincts

though we are made of dust, there

feel that,

and

63

which for

conscious that, however sinful

not

is

within us

is

immortal

heaven

Are

?

we may be, God

dwells in each of us, inherent in our very constitution *'

Know

ye not that ye are the temple of God, and that

the spirit of

and

?

foibles of

we behold

God

dwelleth in you

man may be

The wickedness

?"

hated and pitied

;

but when

his conscience struggling successfully with sin

and temptations, and with

devotion up-

self-sacrificing

holding the cause of truth, are we not led to exclaim

What body

is is

" There

The human

indeed the living tabernacle of the living God. is

but one temple in the universe,"

beautifully said, " is

man ?

there on earth so noble as

and

that

is

the

it

body of man.

has been

Nothing

Bending before man

holier than that high form.

reverence done to this revelation in the

flesh.

We

heaven when we lay our hand on a human body."

may

ever shocking man's sinfulness

worthy of homage.

If

it

is

into the regions of heaven sphere.

Man

is

verily,

human

flesh,

means the

certainly

and enjoys

to

is

and creeps on

its

purer atmo-

describes him,

be treated as such.

spirit

every

How-

equally true he soars

as the poet

worm, a God," and he ought then, incarnation

it is

a

touch

be, his godliness

true he crawls

the low platform of the world,

is

man

of is

"a If,

God

manifest in

an

incarnation.

GREAT MEN.

64

And

great

men

are pre-eminently so, for they exhibit a

measure of the divine

larger

some measure

in

Thus you

may

are singularly

of that Eternal Light which

brilliant manifestations

men

They

spirit.

reflect.

see that great

add, supernatural

men

are superhuman, and, I

but there

;

is

nothing miraculous

about them, in the popular sense of that word,

—there

phenomena

and

;

if

they are miracles,

They

they are only greater miracles than ordinary men. are supernatural only in the sense of being

None

nary nature.

deny

will

is

They

no deviation from the established laws of nature. are perfectly natural

all

above

ordi-

common

that there are

and uncommon, ordinary and extraordinary, things and

phenomena

in the world

but they are

;

economy of

the established

may

ordinary a thing

be,

it

He

variance with God's law.

all

included in

However

nature.

extra-

not and cannot be at

is

governs the universe with

immutable and fixed laws, from which there can be no deviation whatsoever.

and apparent harmony.

irregularities

There

itself into eternal

but

it

there

is

is

Beneath

is

there

no disorder

order

;

all

outward anomalies

lies

the

in nature,

most perfect but

it

resolves

no violation of a known

a fulfilment of a higher and latent law.

something remarkably irregular

law,

That

in the lives

and

career of great men, which ordinary facts and precedents

cannot account

for

or explain, few will deny.

appear upon the stage of history

irregularly,

They

now and

GREAT MEN. and

then, after long intervals

most

their parts

though hated,

different places, play

singularly, following

think and act

cedent,

at

reviled,

65

no custom or

pre-

no contemporary does, and

as

and persecuted, convert millions

of souls to their ideas with amazing success and

facility,

and with no other power but the power of those ideas extend their conquests

far

and wide.

And

yet amidst

all

these apparently unaccountable irregularities the deep

harmony of God's moral economy may be men,

like

comets,

move

eccentric orbits.

in

course of comets seems irregular the

movements of

Great

traced.

As

the

when compared with

planets, so does the career of great

men when compared

And

with that of ordinary men.

yet comets have orbits of their own, which are perfect

and regular

may seem

to us,

ruling

as

much

hand of God.

uncommon and men,

is

comet, however strange

a natural

phenomenon

it

as a

and the movements of both are regulated by the

planet,

same

A

in themselves.

is

eccentric

Similarly, a prophet,

and

different

however

from ordinary

guided by the same unalterable law as they.

Great

men

appear when they are needed.

history of nations there occur

very serious character,

when

now and

In the

then crises of a

the advancing tide of pro-

gress shakes the very foundations of society; at such

times certain great minds appear, being called forth by the peculiar necessities of the age, perils,

meet

all

existing wants,

F

who

avert impending

and remodel society on an

GREAT MEN.

66

improved basis

;

and they die when

Such men are seldom

bom

their

work

over.

is

when

ordinary times,

in

everything gHdes smoothly and quietly; for then they

Their

are not wanted.

always cast in troublous

lot is

days; for they have to combat established errors and

popular tastes and ideas.

prejudices, to revolutionize

They mark

the transition-state of society, the turning-

The preceding age ends

point in the career of nations.

and a new epoch commences

economy of Providence they to

In the established

in them.

are special dispensations,

meet the pressing wants of humanity.

appearance

is

Hence

their

not a mere accident, a casual phenomenon,

but the sequence of a regular and constant law which regulates the moral interests of mankind.

the

always

necessity.

stances

demand

irrepressible

is

moral

Wherever and whenever peculiar circum-

demand a drags

government, to Great

deep and

of a

result

Their birth

great man, the very pressure of that

him

forth

feel

a want

men cast their shadows

of the age foretell

is

We

God's

moral

to get the thing needed.

before.

their birth;

herald their advent.

In

perforce.

The

signs

circumstances

and prognostics

see a peculiar fermentation

upheaving and excitement on

all

sides.

The

and

spirit of

the age can no longer brook the tyranny of the past, and

shows restlessness and impatience and an earnest struggle for

enfranchisement.

Amidst

all

this

struggle

turmoil, the travail of an age seeking to disburden

and itself,

GREAT MEN. the prophet

is

men

All the advanced

born.

him

joyfully accept

67 of the time

and

the promised liberator

as

and under

deemer, their heaven-appointed guide,

re-

his

leadership and with his aid carry on a terrible crusade

and

against prevalent errors

vices,

unfurl the banners of liberty

A

reformed nation. people

prophet

he infuses new

;

and

generation dies, and a

life

is

and

at last victoriously

truth in the midst of a

said to regenerate his

In him the old

into them.

new generation

is

Himself

born.

the child of the past, he becomes in his turn the pro-

genitor of an altogether

new

small seed a whole forest

As from one

race of men.

may

spring up, so one prophet

brings forth, by the law of moral development, rations of reformed

Born hve

in his

their veins

ideas,

these

spirit,

and he

in him,

souls

and

arteries,

and sentiments.

his feelings,

Great

new

generations continue to

His

spirit

and moulds

their character, their

They think

his thoughts

men

is

new

the root of the

and

their country

and age

This quality

is

;

2.

essential

They to

administration

said that

the

society

actually,

:

—

i.

feel

in the

they lead.

life

They

possess a representative character.

are representative in a double sense

is

courses through

and however much they may advance

path of reform, he

him.

that lay potentially in

them.

in

many gene-

They

represent

represent specific ideas.

have already

greatness.

I

of the

affairs

of

human

though not apparently, earned on by

a few leading minds

;

it is

the aristocracy of great

men

GREAT MEN.

68

But

that governs the world.

this

sentative, not arbitrary or despotic.

aristocracy

men

Great

repre-

is

rule the

masses, not by reason of their superior talents and energies,

but because they faithfully represent the interests of

whom

those

The

they govern.

and likewise of

natorial authority,

ministration, lies

in

their successful ad-

their

unflinching

fidelity to

are

essentially

and

They

constituents.

secret of their guber-

thoroughly

national in their sympathies, tastes, and ideas

men

strictly

men

of the people and

their

;

they are

of the age.

Among

a different nation and in a different age, they would be

They

altogether out of place.

people and their highest

—the

own

A

age.

embodiment of the

represent only their

spirit

prophet

is,

own

in fact, the

of his country and time,

leading type of contemporaneous nationality.

In

their truest representative,

and

him the people recognise

they spontaneously and trustfully throw themselves on his guidance.

Nay, they often find that he understands

them better even than their

wants and wishes.

terious

It is this

and abler

far

than he

is

;

preferred to

why he speaks

respected as one having authority above

and

is

He

rules because

him, for he is

is

he seizes

among them

;

his

as

into

marvellous and mys-

sympathy which explains why he

others, albeit wiser

loyalty

and enters more deeply

they,

all others.

people follow and obey

one that serveth.

Their

not the cringing servile allegiance of the vassal,

but the grateful homage of independent souls in recog-

;;

GREAT MEN. nition of the services leader,

— a noble

69

rendered by their representative

testimonial of gratitude, worthy alike of

them who give and of him who receives

not

It is

it.

" hero-worship," not the slavish bending of the knee to

mere power ;

the tribute of respect and obedience

it is

cheerfully paid to one

who

is

not only an extraordinary

genius, but a representative ruler,

but a

and

faithful

interests,

vest with

servant,

who

and whom,

who

is

not only a

ruler,

best represents their wants

therefore, they confidently in-

The

supreme ruling authority over themselves.

people honour themselves by honouring their prophet

and they

him only

glorify

so

far

as

he

true

is

to

them.

What Napoleon

when asked

said of himself,

view to enable him to

to the education of his son, with a

become a

fit

successor, applies

" Replace

prophets.

at the suggestion

child

;

me

of circumstances."

life,

"

to

said he,

all

men and

great

somewhat astonished

"I cannot be replaced

Napoleon said what he of his

!

to attend

;

I

am

the

This was no hollow boast felt

\

he mentioned a great

the secret of his pre-eminence

His character and disposition and

and

abilities

fact

success.

were

really

unique, and were not the result of training, but were

formed and moulded by the peculiar necessities of the age.

He

was the man of the age, the representative

leader of his people. ing could

fit

No amount

of education or train-

another for the position which he occupied.

;

GREAT MEN.

70

You must not suppose

No,

a moral supremacy. prophet. ings,

I

that I

mean I

to accord to

do not honour him

fail-

he has been, and

will

;

ever be, condemned.

for all these

But that he was a great few

his sphere, a great military genius,

political representative of the

in

venture to

people and the age, that he

successful ruler in the cabinet

and hence he was

and the

fully justified in saying

be replaced by others.

None but

field

he could noi

a Napoleon could

So with regard

Napoleon's place.

He

will

man

was only because he stood forth as the

It

became a

as a

need not be reminded that he had many

and even vices

dispute.

Napoleon

fill

man.

to every great

cannot be replaced by others, however wise or power-

They may be

ful.

his superiors in

many

respects, but

they lack the essential attribute which makes him a great

man,

—they

not representative

are

;

the people would

not recognise them as their own.

Great

men

are representatives in another sense

represent particular ideas.

it

is

This idea It

is

his mission to realize

is

and stamp on

mind^

his age.

not an accident, but the essence of his being.

not a doctrine learnt from books or deduced by

reasoning.

It

is

divinely implanted in his mind,

inseparable from his nature, and being.

they

Every great man comes into

the world with a certain great idea fixed in his

which

:

It

principle of

is

is

it

is

intenvoven with his

not an acquired precept, but an inborn

life.

It is the

governing principle of

all

his

GREAT MEN. thoughts, wishes, and aspirations all his

movements.

He

with

idea

identified

meaning

He

—the

does not

his

lives in :

;

it

71

the primary motive of

and

for

existence

his

His

it.

has only one

development and realization of live,

as others do,

worldly happiness and honours

;

life is

his

idea..

for the attainment of

he does not,

like

them,

pursue a variety of objects in the varied relations and circumstances of

man

is

to live

more than a at the time

The

life.

and die

peculiar destiny of every great

This idea

for ofi£ idea.

is

definite plan of the particular reform it is

;

a remedy

for the

nothing

needed

manifold evils of the

age, a message of peace and emancipation to nations

groaning under social or spiritual oppression.

man

idea that makes a great

shows him

v/ill

find

whom redress. He

Around him he

a reformer.

to be,

ail

the griev-

lies

degraded,

an ideal of

itself.

His

life is

thus a

of continued struggle, which ceases only with his his subjective idea

it

which constantly and necessarily

seeks to realize and develop

when

this

cannot but be

society

finds

impoverished, and ruined; within him

what society ought

is

a necessity of his age, as

forth as the reformer in

ances of the nation

It

is

life life,

converted into an objective

reality.

From what characteristics

The live

first is

on

I

have

peculiar

already said, to

greatness

absence of selfishness.

their

own

certain

essential

may be

inferred.

Great

men do

account, they live for others.

not

They

GREAT MEN.

72

deny themselves the pleasures and honours of existence,

in

order that

They

exalted.

relieve

bearing on their

woes and

away the

own

may be

others

and gladden

Even with

To

evils of the world.

their

their

Their

life

cannot be

is

not only

necessarily a

live

on them whose

life

unto themselves to

is

seek the

of self-abnegation.

interests are

its

but natural to them.

right,

Self-interest

selfish.

country by

blood they wash

not only wrong, but morally impossible; is

enriched and

shoulders the heavy weight of

sufferings.

welfare of others

earthly-

They

can have no influence identified with

those of

whom

the national pulse beats, and the

national heart throbs.

Constituted for public good, they

society,

and

in

would pine and languish away

confined in the suffo-

if

cating atmosphere of a selfish existence. " Life

Secondly, their sincerity. is

is real, life is

They

are

neither deceive themselves

by

best illustrated in the lives of great men.

full

They

of earnestness.

a mere fancy, nor hypocrisy.

earnest,"

do they impose upon others by

Devoid of

and sentimentalism,

theatricality

they pursue their vocation in sober seriousness. is

no show, no gorgeous display

wisdom and devotion, not things of false

their

glitter,

:

all

is

real.

There Their

power and enthusiasm, are

held up to public gaze with a

view to secure fame or accomplish some

sinister object of

worldly advancement, but sublime realities which extort

admiration by the very disregard of worldly distinction

;

GREAT MEN. which they manifest.

Yet, alas

73

many

!

a prophet has

been, and continues to this day to be, ridiculed as an idiot, or

hated as an impostor,

—

as

if

a

man

his all for a fiction, as if entire nations

tionized

could sacrifice

could be revolu-

by a fraud and a deception.

Thirdly, the originality of their wisdom.

do not borrow

men

Great

and ideas from others

their thoughts

they do not blindly follow the example of any earthly

Whatever they

guide.

say,

whatever they do in connec-

tion with their mission, they

owe

to the

impulses of their natural constitution. their

minds

lies

and

instincts

In the depth of

the fountain of pure wisdom, from which

they unceasingly draw fresh suppHes of original truths.

Their wisdom

neither the result of hard study nor of

is

laborious dialectic exercises

They

learn

more by

:

it

insight than

ment, or reasoning.

By

the

is

wisdom of

by observation,

faith.

experi-

their natural sagacity they at

once penetrate the very secret of things, which

lies

hid

from the perception of the acutest thinker, and by com-

mon

sense they readily apprehend truths which stagger

the greatest intellects.

Besides, the very nature of their

mission precludes the possibility of their depending upon

second-hand knowledge or the teachings of others.

have to reform society as they find ideas

and

truths

which

difficult

and

for

successful

its

it

it,

by preaching those

especially needs

original, requiring original

accomplishment.

They

—a work

wisdom and

alike skill

The accumulated

;

GREAT MEN.

74 treasures of

times

good precepts and good examples of former

may be

analogies

some use

of

may be

in a general way, so far

as

discovered between the past and the

between other nations and the particular nation

present;

to be reformed.

But

as the past never reproduces itself

in the world's history,

and

as

no two national

crises are

ever wholly alike, every work of revolutionary reform,

such as a great of original

man

wisdom

has to perform, requires an amount discovering and communicating

in

truth which the past can never furnish,

and which he

can bring to bear upon his mission from

alone

A

natural resources of his extraordinary mind.

reformer

is

always a genius, an inspired

he teaches, the world says

is

their

and when

before.

invincible power.

They have

heroes.

;

prophet-

astonished at his wisdom, and

— Never man spake so

Lastly,

man

the

to

against established errors

fight,

All

great

almost

and national

men

are

single-handed, evils,

and they

have consequently to achieve success against tremendous

Hence they

odds.

and determination, strong

will, that

in short,

are

armed with uncommon firmness

inflexible force

never yields and

is

of character, and a

above discomfiture

they are possessed of spiritual

strength

and

resources commensurate with their gigantic undertaking,

and such his

new

as insure success.

ideas

by the prophet

hatred of thousands

wedded

The

very announcement of

excites the bitterness

and

to the old state of things.

GREAT MEN. When

he daringly proceeds

practice, to

error

and

demoUsh

75

to carr}' out his ideas into

the sacred strongholds of popular

prejudice, he finds himself surrounded

by an

overwhelming host of infuriated men, desperately

but subsequently for

solved, primarily for self-defence,

mere malice's and

FrowT.is

tion

and

down

sake, to put

privation, coercion

attempts on hfe this object.

and

threats, reviling

—

and

means

all

are

the dashing innovator. slander,

excommunica-

and even brutal

torture,

employed

to accomplish

But opposition, however violent and deadly,

cannot intimidate or overpower the mind of a hero

his mission than

life,

he

offers a

:

it

Mindful

rather aggravates his holy zeal a hundredfold.

more of

re-

bold front to

the assaults of his enemies, and in the face of the direst

persecution

establishes

his

kingdom and

banner of the divine idea he represents.

overpowered by reignty

influence,

his

and vow allegiance

unconscious

captives,

Thus outwardly and spreads,

till

it

;

Hundreds,

while thousands are

though secretly

professing

made

disloyalty.

new reform

the

reaches the heart of the nation,

the prophet's

life

is

the

acknowledge his sove-

Often

gradually leavens the entire society. that

plants

sacrificed

by

it

idea

and

happens

his persecutors.

This, far from arguing anything like weakness in him,

shows, on the contrary, his remarkable moral heroism,

which shrank not, but braved death truth.

The mighty

itself for

influence of such

the sake of

heroism proves

GREAT MEN.

76

mightier far in death than in Hfe, for the blood of a

martyr always achieves more

and extensive

glorious

conquests than the most brilliant exploits he performed in his lifetime.

But

own

it is

;

and

power,

this

must be remembered,

it

steady and devoted reliance upon

It is his

arm

the Almighty

that enables

most formidable opposition, and establish

sovereigns,

He

generations.

him

vanquish

mastery

left

to his

own

bark

upon the floats,

and the

rising

beat

and

he looks up

against

who summoned him

it

strong,

help, he

is

is

nations

and

he

is

bereft of

his trials.

His

on which

his frail

and roaring surges which every and with childlike humility

;

Almighty Protector

to the perilous enterprise,

and who

A

prophet,

steer

safely

always humble

ever diffident about his

then only successful when he not his own.

and

and shudders as he

steadily to that

alone can help him to

though

the

limited resources, he

vast sea of difficulties

moment trust

if

down

emperors

over

once sink under the weight of

heart faints and falters, trembles

looks

to bear

himself feels that,

divine succour and at

not his

God's power that upholds him in his struggles

trials.

would

is

His manliness

is

on.

confident of divine

:

own

fights

in

powers.

He

is

God's strength,

proportionate to his child-

like simplicity.

The

first

chapter of Jeremiah, in the Old Testament,

contains a beautiful passage which describes figuratively

— GREAT MEN, the

action

says **

on prophets.

spirit

Jeremiah

:

Then the word

thee in the belly I

womb

the

God's

of

77

of the Lord

came unto me,

knew

and before thou earnest forth out of

thee

I sanctified thee,

;

saying, Before I formed

and I ordained thee a prophet unto the

nations. **

Then

said

Ah, Lord God

I,

!

behold, I cannot speak

for I

:

am

a child.

" But the^Lord said unto me, Say not, I

go

to all that I shall

am

a child

send thee, and whatsoever I

for

:

thou shalt

command

thee thou

shalt speak.

" Be not afraid of their faces

:

for I

am

A^dth

thee to deliver thee,

saith the Lord.

"For, behold, I have made thee iron pillar,

this

day a defenced

and an

city,

and brazen walls against the whole land, against the kings

of Judah, against the princes thereof, against the priests thereof, and against the people of the land."

The

first

verse evidently sets forth the important truth

have already enunciated, that a great

I

made

great,

he

is

bom

mission and ordination from

by

Him

Though ability

to

the

fulfil

:

for

the

benefit

com-

his

Himself, and

is

of

great

sent

nations.

mission with which

he has no wisdom, no power ; he

and weak, he

to

world

God

receives

never

is

divinely ordained, however, he feels he has

entrusted

assures

the

into

He

great.

man

is

helpless as a child.

is

he

no is

ignorant

The Lord, however,

him of His protection and guidance, vouchsafes

him adequate

strength and courage,

" a defenced city and an iron pillar opposition.

Hence

victory ever

flies

"

and makes him in the

midst of

round the prophet's

GREAT MEN.

78

banners,

for

with divine

he

aid

human

encounters

opposition.

History bears ample testimony to the extraordinary

moral courage and heroism of prophets and great men,

and the vast influence they exercise on the

The mighty Luther shook

nations.

destinies of

Europe

to

its

foundations by his vigorous and fearless protests against the errors of Popery.

dated him

When,

;

his

No amount

adamantine

will

of opposition intimi-

knew not how

to bend.

stretching forth his right hand, he consigned the

Pope's bull to the flames, he only gave proof of that holy fire

own mind which was

of enthusiasm in his

While proceeding to

the impurities of the age. to defend himself publicly,

his doctrines,

he refused

recommended by

many tops,

devils in still

under

his

I

to

Worms

and give an explanation of adopt the measures of safety

his friends, saying,

Worms

burn up

to

— " Were

as there are tiles

there as

on the house-

would go." Methinks the whole land trembled

manly

strides as

he boldly went

on.

All Europe,

yea, the world, anxiously looked forward to the great

day

which was to decide the destiny of Christianity, and with throbbing hearts awaited

was

to

come out

of

all

its

issues.

that

None knew what

commotion of the

age.

Emperors and princes and potentates met together on the appointed day, and amidst the assembled representatives of

Europe's wealth, rank, and power, Luther stood

undaunted as an apostle of freedom, and nobly asserted

— GREAT MEN. and vindicated " I cannot

his doctrines,

and

will

and concluded by saying

!

we must never

not retract, for

contrary to our conscience.

me

79

I

have done

Though many and redoubtable were

"

and deep-rooted and sacred the

errors

:

act

help

his enemies,

which he com-

bated, his cause at last triumphed, and with

ing pulse of Europe revived.

God

:

it

the sink-

Yes, there was a revival

of a radical and comprehensive character

—a

revival of

the soul as well as the intellect, and even of industr}^, in

varied forms

organized on a

new

was altogether

Society

of activity. basis,

and a new

life

re-

was infused

organism.

Imagine the depth and extent of

Luther's influence.

Wherever there are Protestant na-

into

its

tions

or

glory;

individuals,

and

all

there

his

the fruits which

spirit

is

manifest in

the world has reaped

from the Reformation are directly or indirectly the

What Luther

of his labours.

did on a large scale in

Knox accompHshed on

Europe, John

His power of mind

Scotland.

stupendous deeds

will testify.

fruits

w^as

a small scale in

immense, as

Even when a

his

galley-slave,

he contemptuously remarked with reference to a painting of the Virgin

—

it is

a " pented bredd,

than for being worshipped."

Ever

since, his

in the cause of religious refoniiation

he

suffered

no obstacle

to

stand

fitter for

swimming

enthusiasm

was formidable, and in

the

way

of his

mission.

Single-handed he fought, and he not only

succeeded

in

planting the banners of the Refonnation

GREAT MEN.

8o

among

his

countrymen, but he also made the Scotch

He

nation.

Popery, and dissension civilized,

he

;

and regenerated

we

before his time, tribes

enveloped in darkness,

found Scotland

was who enlightened,

it

Looking

it.

only a number of scattered

find

and clans united by no common

by proud and turbulent leaders quarrels

and feuds

we

their rulers,

interest, led

between the

and keep them

find only confusion,

away

into ceaseless intestine

no middle

to gratify their ambition,

class to adjust the relations

and

Scotch

at the

common

in equilibrium

discord,

;

people

in short,

and barbarism.

But

to-day they are a noble people, a nation with independent

and

distinct national

trace this glorious

church and

change to

its

you

source,

tells

us that

his iconoclastic mission,

damp

he was

all fire

If

hand, said he, and the

moon on

the

;

He

or quench his pious ardour.

it

nothing could

was desperate

sun stood on his right his

left,

hold his peace, he could not obey. estabhshing

will find

when Mahomet entered on

even to fanaticism.

in

you

power of great

to the East for similar illustrations of the

History

if

Turn we now

due to the stem-minded reformer Knox.

men.

And

literature.

Monotheism amidst

ordering him to

And the

his

success

dense

mass

of ignorance and idolatry which prevailed at the time

was

really amazing.

Behold millions owning subjection

to the crescent in various parts of the world, their five daily prayers to the ITnseen

and

offering

and One Only God

!

GREAT MEN.

8i

Drawing nearer home, we meet with an example of

far

on account of

its

greater interest to our countrymen,

national affinity, and one with which, therefore, likely to

we

sympathize more readily and lovingly.

are

Three

hundred years ago, when Bengal lay divided between

empty

ritualism

and Vedantic contemplation on the one

hand, and the immoral orgies and bacchanalian revelry Shakti worshippers on the other,

of the

proud

priestly

when under

domination the vast bulk of the Sudra

population were almost excluded from the advantages of religious faith,

Chaitanya, the great prophet of love and

life,

appeared, and by precept and example

mighty influence to suppress these combined

dead and dry to the living

religion of

exerted

The

evils.*

wisdom and works succumbed

and sweet doctrine of Bhakti he preached

;

the tide of sensuality was checked by his simplicity and purity of

life

;

and the proud head of caste was

under the overpowering weight of that love of

he taught and evinced. into

By

God which

infusing the element of faith

dead Hinduism he gave

effective

low

laid

it

new

life,

instrument of conversion.

and made

it

Religion was

an

no

longer the monopoly of the learned and the respectable, * Chaitanya (1485— 1527) was a celebrated Eengali enthusiast, who wrote and preached on Bhakti, or Faith. An account of his doctrines,

and of the

sects

which resulted from

his teaching, will be

found in Professor H. H. Wilson's Works, vol. i. Mlecha is a term of contempt used by orthodox Hindus those

who

are not Hindus. —Ed.

to

denote

GREAT MEN.

S2

but the most degraded

and hated, the meanest and

lowest, were declared eligible to God's

When

faith.

the

new

kingdom through

gospel of love was announced,

thousands upon thousands came and swelled Chaitanya's ranks with enthusiasm

;

Brahmins and Chandals danced

together, rejoicing in their

you believe

Hinduism

it?

still

comed and

God

— Mahometans,

Nay

of love.

—would

despite the curse which

attaches to the Mlecha^s name, were wel-

freely

admitted into the new church.

It is

indeed impossible to exaggerate the power of him w^ho

momentous reforms

effected such

church

—reforms

with

all their

with

all

recoil

as these in the

Hindu

from which English educated natives,

boasted enlightenment and

their organized

civilization,

and

and combined power, so ignobly Chaitanya, by the power

even at the present day.

of love and faith, achieved triumphs which must appear to

be a wonder to

my

the marvellous power,

educated countrymen.

Such

is

and such the incomprehensible

greatness, of prophet-reformers. Is it

not, then, our duty, I ask,

it

and

shall

a privilege, to render unto prophets

humble

mense

tribute of our gratitude

service they render to

characteristics

great

and esteem

?

men

the

The

im-

mankind, and the noble

which distinguish them,

and invincible power,

and

we not esteem

— their deep wisdom

their rigid self denial

and fervent

devotion, challenge the spontaneous gratitude and esteem

of

all

men.

To honour them

is

no meanness, no syco-

-

GREAT MEN. " Boswellism,"

phancy; no sordid worship," as to

They

no idolatrous -'hero-

We

nature.

we

cannot,

dare not, slight them.

Their

and importance.

deserve our careful study; their greatness should

They

our earnest aspiration.

excite

Providence

men

all

they

stir

remind

us,

we can make our

much

indeed

what can more

effectively

alone can give Hfe

;

appointed prophets.

capable

is

attain that loftiness

indebted to them

them.

we boast AA^e

and whom, measure

it

mind

than examples

all,

the

life

:

?

but Life

of heaven

what they have actually done the loftiness of,

and sublimity

and impels us

and sublimity.

forcibly to

The world

is

vastly

they are the glory, the pride of man-

of them

thank as

:

lives sublime;'' nay,

to enlighten the

and, above

makes us understand

which humanity

" Lives of great

In precepts and doc-

quicken

It is

designed by

to attain that sublimity of

up our best energies

trines there is

;

are

our study and imitation.

for

which they afford living examples.

kind

is

to glorify the greatness of

are of universal interest

lives

that

To honour them

some fooUshly imagine.

honour our benefactors, and

human

83

;

we

Him who

naturally feel grateful to

sends them for our benefit,

His servants and messengers, they

in

some

reveal.

Let not our homage, however, be exclusively confined to

any one of them, and withheld from the

must honour

all

rest.

Wc

of them, unbiassed by local influences,

party feeling, or sectarian bigotry.

It is

the want of this

GREAT MEN.

84 catholic

the evil of awarding exclusive

spirit, it is

honour

to particular prophets, that has filled the religious

with jealousies, hatred, and sanguinary

strife,

world

and made

their followers plunge the dagger of brutal animosity into

originated sectarianism

In

many

which has mainly

and multiplied

hostile churches.

honour has been

cases, again, such exclusive

so

carried

fact, it is this

In

each other's breast.

far

as

to

assume the form of

deification.

Struck with amazement at the superhuman character of

men

their prophet,

devotion, exalted the

Godhead

the

God

;

have, in the blind zeal of extreme

him

to divinity,

and

and while adoring

their

who

perdition.

It is

his

all

worshipped tion

and

other

indeed painful to contemplate the two-

frailties

;

all

as

lead their followers to

Man, mortal man,

fold evil of such sectarian bigotry.

with

own prophet

condemned

of salvation, they have

prophets as false prophets,

him "with

identified

to

and shortcomings,

him

which belongs to

is

and

rendered that supreme adora-

God

alone

man

bending of the knee before

is

This

!

an

and an audacious violation of that

God which

deified

is

insult to

Heaven,

entire loyalty

demanded of every

allegiance

to

believer.

Like every other form of idolatry,

is

idolatrous

it is

and true

a treason

against

God, which pollutes the heart and degrades the

soul.

On

the other hand, equally mischievous,

equally

sacrilegious,

prophet

is

is

the

if

not

rancour with which every

hated and cursed by the followers of another

GREAT MEN. Every religious sect shuts up

prophet.

and holiness the

in

own narrow

its

and labours of

life

beyond

and

is

while

;

mankind, of

all

prophets and truths

making God the God of a

country, and an epoch, instead all

church, and looks upon

church are condemned as impostors

its

This

lies.

truth, inspiration,

prophets as the only saving

its

dispensation of Providence that lie

85

all

and of

space,

believers acknowledge the

He

as

of,

all

is,

the

clan,

a

God

of

All true

time.

Supreme Creator of the

verse as the sole object of adoration and worship as

He

is

;

uni-

and

and omnipresent, and His providence

eternal

universal, they treat with

reverence and gratitude

made

various dispensations of His grace,

at

the

different

times and in different countries for the benefit of mankind.

They

see

Him

revealed throughout the length

and breadth of animate and inanimate creation behold His general providence

and phenomena of

nature's

;

they

in all the ordinary events

economy ;

w^hile his special

providence they devoutly trace in those special dispensations which

He

from time to time makes through His

prophets to save whole nations from error and iniquity.

The

lives of all

such prophets are accepted reverently as

God's Revelation in History

may be

:

various and different they

in their peculiar features

yet, as regards the universal

represent,

and

and

local adaptations,

eternal principles they

they are parts of the same divine economy,

and subserve, more or

less,

in the

hands of God, the

GREAT MEN.

86

same grand purposes of

Each of

the prophets

and

revelation

came

redemption.

into the world as a

messenger

of God, bearing a distinct message of glad tidings which

he contributed to the cause of religious enlightenment

We

and progress.

and

must then

gratefully accept

freely

honour

all

of them,

from each what he has to

deliver,

instead of binding ourselves as slaves to any particular

person as the only chosen prophet of God. dr)'

times and in divers manners

God

For

" at sun-

spake in time past

And though

unto the fathers by the prophets."

Jesus

Christ, the Prince of Prophets, effected greater wonders,

and did

infinitely

more good

to the

world than the others,

and deserves therefore our profoundest reverence, we must not neglect that chain, or any

single link in that

chain, of prophets that preceded him,

world

for

him

;

nor m.ust

v/e refuse

and prepared the

honour

to those

who,

have carried on the blessed work of

coming

after him,

human

regeneration for which he lived and died.

Let

denominational

and

sectarianism

perish,

then.

Let

geographical boundaries be for ever forgotten, and

let all

nations unite in celebrating a universal festival in honour of

all

the

prophets, regarding

human

race.

Hindu

them

as the Elder Brothers of

brethren, as

ye honour your

prophets, honour ye likewise the illustrious reformers and great

men

of

Christendom.

I

know,

my

educated

countrymen, you appreciate and honour England's immortal bard, Shakespeare, the greatest literary genius of

GREAT MEN. the "West

and

87

and you honour too the mihtary, and

;

men whose

scientific great

on the profane

briUiant deeds shed lustre

Why

history of Christian nations.

you scruple then to pay the

poHtical,

tribute of

should

your esteem and

gratitude to the religious geniuses, the inspired prophets

of Christendom,

who have nourished and

soul, and, in fact, the soul of

my

humanity

at large ?

humbly say

Christian brethren, also, 1

enriched

To

its

you,

— as ye honour

your prophets, honour ye likewise the prophets of the

Thus

East.

and the dismembered

churches,

hostile

races of mankind, shall be knit together in one family, in

the bonds of universal faith in the universal

and

gratitude

esteem

common

Father, and

towards

their

elder

brothers, the Prophets.

The

last

described.

of

God

in

and highest mode of revelation remains have spoken of

I

History

manifestation

are

;

God

but both

to our hearts, viz.,

God

be

and then

these forms of divine

The one

external.

about to draw^ your attention

home

in Nature,

to

is

which

to

internal,

in the Soul.

'

I

am

and comes

The

striking

evidences of the Great Creator's power, wisdom,

and

goodness, which are stamped on the whole face of animate

and inanimate heart to

Him

;

creation,

do indeed exalt the

but far greater

is

the influence of the lives

of great men, which, coming with

all

the moral force of

example, animates and bestirs us to a piety,

and righteousness.

believer's

life

of wisdom,

Nothing, however, can bear

GREAT MEN.

88

comparison with the ahuighty power of Inspiration— the direct breathing-in

new

altogether that

spirit

and impure.

—which

and

into the soul,

life

earthly

is

of God's

It

exalts

it

above

being God's direct and immediate action on the

made through

soul, while the revelation

and biography

modes of

divine

second hand often, alas is

indirect

is

!

;

and mediate.

manifestation

God

and stupendous mountains, vast starry

thrilling precepts

great men.

But

falls

directly

illumines it

bursts

own

convex

and warms the

—

Divinity

in flowing

it is

;

brooks

also represented

and the quickening deeds of

finite souls,

upon the

Hke a

at

in the radiant sun, the serene

upon the eye of

directly shines

latter

received

is

imperfections.

its

Supreme Soul

in inspiration the

sented to us in our

physical nature

In these

truth

represented in the world of matter

in the

human

seen as reflected in a mirror, and

is

refracted through

moon, and the

all

more powerful,

the

is

an

infuses

is

and His saving

The

faith.

spirit

light

of

soul like the meridian sun, entire spiritual nature of

resistless flood into

pre-

God and

man

\

the heart, sweeps

away ignorance and doubt, impurity and wickedness, and converts even firmed

sinner

ance of

The spirit

into

spiritual

highesf

the

hard

stony heart

a garden smiling in

harvests,

revelation,

communes with

— of

spirit,

any mediation whatsoever.

is

face

The

a con-

the luxuri-

and

purity.

inspiration,

where

faith,

then,

all

of

love,

to

face,

influence

without

of inspira-

GREAT MEN. tion

and skin-deep life.

not partial

absorbing,

is

Its

;

but, like leaven,

process

It

it

not

superficial

leaveneth the whole

not slow and calculating, but revo-

is

and particular forms of purity :

it

is

Inspiration does not deal out particular truths

lutionary.

wants

it

\

89

to satisfy a few special

and regenerates the

altogether converts

soul.

does not seek to cut off the spreading branches of

corruption

it

;

destroys the root of evil in the perverted

heart,

and sows there a new seed of divine

mode

of operation differs essentially from those which

Its

life.

worldly moralists and reformers prescribe for the eradication

of vice

and the improvement of individual and

Here we

national character.

see

no appeal

to reason or

public opinion, no calculation of profit and loss according to the arithmetic of expediency,

quences.

Nor do we

moral discipline and

find

here

no reference that

slow process of

which seeks

restraint

to conse-

to school all

the lower propensities and passions into obedience, and place

The

them under the authority of conscience.

majority of mankind, whatever their convictions

vast

may

be,

are practically swayed by worldly motives in their social as well as religious pursuits their

moral

life

\

they

;

utility is the sole

guide of

could hardly be persuaded to

recognise or practise any duty which involves temporal loss of

any kind, and

interest.

interferes with worldly happiness

Those, however,

and are sincerely anxious

who

and

really desire to be good,

for their reformation,

pronounce

GREAT MEN.

90

the doctrine of expediency false and pernicious, recognise

conscience as the supreme guide in the

human

breast

under

its

and

thoughts, words, and deeds,

all

self-control,

curbing

evil,

to bring all refrac-

They go through a

discipline.

cess of training

possible

—and endeavour

and motives,

tory passions

— the vicegerent of God

down

systematic pro-

guarding against every

every

sin as

little

rises,

it

breaking every vicious habit by constant and un\vearied conflict,

and employing

government and

all

purification

available

means

the

for

They who

of the heart.

simply seek deliverance from sin must go through this process of incessant struggle and self-control. soul needs

more

;

it

of holiness, where

temptation.

wants some positive vantage-ground it

may abide

It

can only be

life

wants godly

life,

and

inspiration is

God's

;

it

free

is

human

Him who

is its

source.

This

Holy

Spirit.

the direct action of the

gift,

Divine

will.

by divine grace— it comes

secured

pouring into the soul from

It

peace, safe against

can never be had by the most rigid tension of mental

discipline, or the highest effort of

is

in

seeks to be not only not worldly, not

It

immoral, but positively holy. this

But the

not man's acquisition.

It

comes

not through our calculation or reasoning, not through

our industry or struggle, but through prayerful reliance

upon God's mercy.

wisdom safes

or our

It

cannot be purchased by our

good works.

The

Merciful

God

vouch-

inspiration unto the heart which panteth after

it.

GREAT MEN. Behold the man^ellous

human

does not, like

effects

91

of divine inspiration

It

!

agencies of reform, merely lead the

intellect to truth, the heart to love, or the will to practical

righteousness spiritual

frenzy,

but

\

man

being of

and

it

carries

whole

and enlivens the

thrills

with a sort of holy excitement and

him by

the hair into the very presence

of God, and there breathes into him

new

tionizes the very foundations of the old carnal

motives, wishes, words, and deeds

spiritual

We

logical

siasm.

and

persuasion

never fire

the

the

fire if

enthusiastic.

all

need

man became

we

all

of the

flesh.

is

fire.

nay of

be baptized

to

Through proper

we

life,

self-culture,

and morality

but

:

regenerate and godly without the

Holy

unaided, however great

be,

and

desire holy

of enthusiasm enkindled by the

power may

true

is

of inspiration and enthu-

in all ages attained virtue

human mind,

This

ay

lifeless

we

but

other words,

must become

men have

\

with

life

In

old man,*' and kindles

be baptized with the cold water of

not^ to

new

marks a turning-

it

—baptism, not with water, but with

dogmatic theology into

;

an altogether new creature.

Baptism

care

It kills the "

histor}-.

his ashes into

and

life,

reform in the vital mainspring of man's

effects a radical

point in his

revolu-

It

life.

no match

its

wisdom and

for the vile passions

WTien they once

rise

with

The

Spirit.

and

all their

lusts

demo-

niac fury and frenzy, no convincing precept of ethics, no

amount of human

energ}-

can quell them.

To

this

all

GREAT MEN.

92

our experiences with one voice

Holy

But when the

testify.

man

Spirit reinforces the sinking spirit of

with an

influx of divine enthusiasm, the rising surges of unruly

passions subside as

under magic power.

if

can vanquish passion conquerable passion

and a most formidable and un-

;

is

Only passion

When

enthusiasm.

force into the soul, all carnal passions readily ebb away.

full

Lust, anger, covetousness, envy, and malice

despair all

rushes with

it

mind, heart, and the

enthusiastic soul,

consecrated to

life

;

form of

it

state of holy excitement

that

protects is

combines

in

and corruption.

sin

it all

and form a

;

It

makes him

it

live in

devotion, and

holiness.

;

for

Such

a per-

is

excel-

man

God

;

in a

and

or deed

In enthusiasm duty and desire coalesce,

settled

thirsts after his

is

a remedy

is

keeps

principle of

life.

Man

holiness with passionate attachment, and

temptation

that

him from every thought, word,

unholy.

is

protected by His almighty arm.

wisdom, emotion, and energy, and

for every

from the

will, retire

not a faculty or feeling, but

is

vading passion of

in fact,

;

and dare not encroach upon what

God and

For enthusiasm

thus

doubt and

weakness, inconstancy, and hypocrisy

;

sins of the

lent in

;

God. is

He

is

is

hungers and

seized with the frenzy of

not only above

nothing

then loves

sin,

but also above

then attractive to him except

frenzy, essential as

it is

to divine

life, is

but madness in the sight of the world, and must excite ridicule

and contempt.

One who

has realized

God

in

;

GREAT MEN. his

own

soul,

and has been inspired with enthusiastic

Him, and who

love and fidelity towards

company and His earth as

;

and

93

service, lives

all that

in heaven,

madness by those who say,

live

—"

I

words

avail not

enthusiastic souls, live in the after,

to

am

not mad, most noble

Kingdom

Him

Such

again through fire-baptism,

of God, and enjoy, here and here-

the supreme felicity of living

nion with

and soberness,"

convince the world.

men born

at

unregenerate in the flesh

Festus, but speak forth the words of truth his

though on

he says and does must be scoffed

and though he may

—

loves only His

in the inner

and loving commu-

temple of their heart.

REGEXERATIXG FAITH. A

Sermon preached on versary of the

the occasion

of the Thirty-eighth Anni-

Brahmo Somaj, January

24, 1868.

IT

is

impossible to exaggerate the importance of the

subject before us.

some very delicate

which

is

it

to discourse

;

stand-point.

The

behold

world

in the

Each church

gives

salvation

;

and regenerating

and indeed

it

should have hesitated

I

subject, did I not

from a

safe,

is

its

know

it

to be

broad, and catholic

multiplicity of churches

quite perplexing

and creeds we

and embarrassing.

peculiar solution to the problem of

each has

own

its

theory of redeeming

From such

faith.

conflicting theories,

thing like order or unity

;

it

nor

apply myself to such a task. of the

and

points of controversial theology, to

on such a

quite possible to treat

mass of

some of the most

hardly possible to do justice in such a mixed

congregation as this

human

involves

principles affecting our spiritual interests,

momentous also

It

a heterogeneous

is difficult

is it

to evolve any-

my present

purpose to

In discussing the subject

evening I shall avoid altogether controverted

questions of polemical theology, and meet you as far as possible

on common ground.

I

mean

to

proceed upon

those general and admitted principles of belief at least

by the

intelligent congregation before

H

— admitted

me

—which

— ;;

REGENERATING FAITH.

98

and absolute

constitute the essence of universal

religion^

and challenge the assent of every unprejudiced mind.

And

from these simple and catholic principles only

hope

to

educe what appears to

regenerating

me

to

be the right idea of

faith.

However obvious and simple

the fundamental truths

of speculative and practical Theism

supported they

amount of

I

may

may be by common

reflection will suffice to

be,

and however

consent, a small

show

that there are

some very important points of disagreement amongst those

who

The

profess to believe in them.

fact

is,

leaving aside the countless variety of sectarian creeds,

even in regard to catholic and essential as

it

tion,

truths, religion,

prevails in the world, admits of a twofold classifica-

and each system presents peculiar

clearly distinguish

tinction

which

gion deserves

it

exists

features

The

from the other.

which

material dis-

between these two systems of

our careful

attention.

reli-

In both these

systems we find the same fundamental ideas and truths of rehgion.

Both recognise the One God, and acknow-

ledge His infinite power and wisdom, love and holiness

both admit the moral accountability of man, and the existence of a future state of rewards

and punishments

both denounce sin and afford incentives to virtue and righteousness.

Yet there

gulf between them.

same

root, but

is

a vast and almost impassable

Both spring up

soon branch

originally

off in different

from the

and opposite

REGENERATING FAITH.

99

Born of the same parentage, they vary

directions.

in the

course of their development, according to the influence

They

they respectively receive.

principles, but in the subsequent

principles there feel justified in

is

and

great divergence

one

final issues

—so

main

in their

much

of these

so, that I

calHng the one the religion of the world,

and the other the the other

are

heaven

religion of

God-made

religion.

of the world, and hence

It is

\

the one, man-made,

no doubt the

interest

constant endeavour, to con-

its

found and identify these two systems with each other,

and deny the

distinction

It is its interest to ignore

this

seeks

it

heavenly

which

that as God's truth

and

which subsists between them. religion,

mainly

is

its

own

is

universally

and

its

evil effects

proscribed and

exposed, that

execrated.

It

is

of the earth

This pious fraud requires to be shown up in

true colours,

off

fabrication,

do both by degrading what

to

heavenly, and exalting as divine what earthy.

and pass

it

is

its

may be

awful

to

contemplate the gravity and magnitude of the deception itself,

and the amount of worldliness and demoralization

and moral poverty

it

has been the means of producing in

the religious world. to impress

upon you,

I

am, therefore, the more anxious at the outset, the

importance of

recognising the distinction between the religion of the

world and the saving religion of God, that you

may

avoid

the one and adopt the other.

In the religion of the world

man

is

his

own

guide,

and

REGENERATING FAITH.

100

own

to a great extent his

his

own

and

for

will

may be done on

and powers

faculties

deHverance from

as

prayer

Its

sin.

earth in the is

name

—

is

—that man's

of God. Whereas

that God's will

may be

In the one, religion

in heaven.

it is

depends upon

for the attainment of truth,

the prayer of heaven's creed

done on earth

He

saviour.

is

subordinated to man's judgment and wishes, and from the decrees of Providence there

human prudence

is

always an appeal to

In the other, God's

for final decision.

absolute and immutable law, and His judgment

will

is

final

and

In the one, we see a stereotyped

irreversible.

code of moral duties to be performed on the authority

and under the government of conscience, the vicegerent of

God

human mind

in the

interpretation arbitrarily put

;

but in every case

it is

the

upon the code by prudence

and expediency which

actually rules the heart.

other, whatever

must be done, whether expedient

or otherwise

;

is

right

the heart offers unquestioning submission

to the Great Master's

may appear of

to

be to

moral economy to

law.

commands, however

its

temporal

audaciously endeavouring to

to exalt

as the

its

and adapt

The

In the

creed.

and instead

accommodate God's it

seeks

humbly

the requirements of God's

religion of the world

Old Testament

interests,

carnal requisitions,

itself to

hostile they

may also be It suits

characterized

man and meets

requirements in the earlier stages of his religious it

serves

him

as

an

efficient

his

life

;

guide in the discharge of the

— REGENERATING FAITH.

loi

manifold duties which he owes to himself, to society, and to

God

it

;

is

an

initiatory school of

where the infantine soul

and

wants

in the nation, deeper

arii

in the individual

discovered arid

and expanding experience points to the .

higher and nobler kind of fied with the

ment

he wants the

rest satis-

New

Testa-

Nothing short

salvation.

his

for

;

fqit,

.necessity of a

Man* cannot

faith.'

Old Testament

religion

discipline,

trained to habits of honesty

But as the soul grows up,

virtue.

and

is

moral

of

regenerating faith can satisfy the normal necessities of

He may make

man. of

men

himself virtuous in the estimation

he may screw himself into an attitude of respect-

;

able honesty by a mechanical and rigid adherence to

duty \ but there

is

washed

no peace and

heart

is

roots,

and the erring son

purity

and

off,

holiness.

till

the uncleanness of his

iniquity is

The

plucked up by the

is

reconciled to the Father in soul, conscious as

it

of

is

its

imperfections and weaknesses, cannot possibly find rest or ease in the

Old Testament

ethics,

which simply says

This thou shalt do. That thou shalt not do, convert the heart. evil that

It is

—but cannot

the heart's inclination towards

must be overcome,

for

even where sin

out-

is

wardly eschewed, the inward hungering of the carnal nature for the forbidden fruit often continues.

Man may fulfil

law and perform the deeds of the law, but yet he satisfied trials

;

and

is

he has not got the one thing needful. conflicts

of his inner

life

press heavily

the

not

The upon

REGENERATING FAITH.

102

him, and he humbly and earnestly asks

do

fully

faith

And

be saved 1

to

not

Hence

man

is

i;-

enjoy true rest and

iW-it'.Hll

who

Ihe 'rationalistic

Testament

enduring peace.

really seek the blessings of sal-

beyond the

cvatiop.np.tu rally try, to. pass

the

New

solved by the cheering gospel of

can

shall I

great question is

this

till

—what

sphere of

little

iind prudential religion of the world,

and

powerless ethics of the Old Testament, and press

forward

the

to

man

kingdom of heaven, where

is

regenerated in truth and holiness, not by the law, but

by Divine vidually

grace.

and

I

my

would ask you,

brethren, indi-

your know-

collectively, whether, with all

ledge of right and wrong, and your ideas of immortality, you

do not

amidst the

and temptations of the world

trials

and even

life,

details of worldly transactions,

a choice between good and

evil,

right

I

latter.

am

credit for your force of character, rightness, benevolence,

and

in

not often captivated you in

its

evil once,

will to

?

and

you have

pursue the

ready to give you

But are your

Is not the ?

some of more

;

your manliness, up-

than the power you have

and

vanquished

and wrong

philantliropy.

hearts proof against temptation evil greater

In the

in the petty

difficulties

contend with in determining your

former and eschew the

?

you have always to make

you know very well what insuperable to

and often hopeless,

feel helpless,

grand enterprises of moral

God and

And, its

if

power of you have

forms, has

enticing forms

?

it

Do

REGENERATING FAITH. you not

even those

feel afraid that

103

your past

sins of

life

which you have already destroyed and buried may one day

rise

up from

submission

?

Ah

situated as

we

are,

The

and again

their graves, !

my

friends,

we cannot but

we cannot repose

you

terrify

feel that,

in confident security.

foundations of what the world calls " character " are

may

not strong and deep enough, and temptations

any time come

him

into

in full

that thinketh

Our conscience has

showers and sweep

he standeth take heed

God demands

give

but we cannot;

of us entire loyalty

fall."'

;

we

fain

would

our lower propensities are so

In such circum-

rebellious, our higher nature so weak.

stances

he

lest

the right to rule over us, but not the

might. it,

away.

it

at

" Let

what do we naturally wish

to

We

afford our troubled hearts rest?

do

in order to

wish to throw off

the carnal nature, and live altogether in truth and God.

We

would be

hability

and temptation

new

—a

life

from actual

free not only

life

to

We

sin.

though

it

may

but from

want, in short, a

This the world's

of divine holiness.

religion cannot give,

sin,

" reform " us.

This

our wisdom and energy cannot secure, though they lead us to virtue and honesty.

Let us then alienate our

hearts from the religion of the world, to which

more or less attached, and

may

trustfully rely

new

we

upon the

are

all

religion

holiness,

and

as distinguished from the

life

of God, which alone can give us

life,

peace.

Wliat

is

this

new

life

REGENERATING FAITH.

104

which men ordinarily lead, and how

Man, you know,

is

a composite being

common

with the lower animals

instinctively seeks the preservation

body

;

Hke them, he

is

by temptations, often prove

This low

life

condition,

and sensual tion

and

is

gratifications,

sin,

—does

and

:

excited

sin,

detrimental

to those of society.

man

leads in his natural

made up and

when

and

is

of groveUing desires

ever exposed to tempta-

not and cannot

grows up to manhood

them, he

and lead him

irresistible,

true interests

which

like

:

which,

flesh,

of animals, which

—and

possessed

is

and happiness of the

into the extravagances of sensuality

own

he

swayed by carnal appetites and

passions and the lusts of the

alike to his

;

be attained ?

to

This bodily nature he

of a bodily and a spiritual nature.

has in

is it

satisfy

him

as he

he must minister to the wants of

his soul,

and seek the

nature.

But what means does he usually employ to

accomplish

this

some kind of

safety

He

object ?

restraint

and welfare of

on

his higher

simply strives to impose carnal passions, and to

his

curb them as often as they prove refractory, always holding the reins in his

seldom prove

The

own

effectual, as

beast within us

is

subdued by a system of

power of

evil is

Such half-measures

our experiences amply

testify.

too strong and intractable to be artificial self-restraint.

fury of the carnal heart threats, or mollified

hands.

may be curbed

The

for awhile

by persuasion, but so long

not destroyed,

it

may

at

wild

as

by its

any time break

REGENERATING FAITH. through

the

flimsy

The

encaged.

fact

man

is,

which

within

barriers

by

may be

it

him the

within

retains

and love of the

perversity of his evil nature, his lusts

world, and only seeks,

105

them a

restraining

to

little,

a compromise between religion and the world, his

effect

no other than

secret object being

But

convenient virtue.

this is

To have

destined to attain.

above the old animal

life,

to reaHze

new

not the

that,

life

of

man

is

a

life

one must be altogether

and enter upon a new and

higher sphere of existence, where he

may seek

the welfare

and happiness of the soul as naturally and as passionately as he seeks carnal enjoyments

stage of in

There must thus be a

life.

brought to

this

point,

marvellous change,

ward pursuits or habits constitutional

He

being.

reformation,

God Thus

alone,

change in

and

of thought

his old ideas

undergoes a

in

his out-

but a

feeling,

the root

of his

and schemes of

self-

and believing that salvation cometh from he puts

arrogance

humility

up

Once

Faith.

man

superficial

and organic change

gives

is

the heart of

—not a

lower

the

clear turning-point

This turning-point

our career.

in

and

his

and

humble but

firm faith in

self-sufficiency

self-abnegation

;

and

Him.

make room instead

of

for

man

struggling in vain to help himself out of the slough of

wickedness, behold him humbly rising in the strength of the Merciful God. two.

Look

Observe the distinction between the

at the worldly

man, boasting of

his patriotic

REGENERATING FAITH.

io6

achievements as a reformer, or of the signal triumphs achieved on the battle-field by his valour and prowess as

a

soldier,

some of the

or of his thorough honesty in

most important and responsible positions of mercantile life;

he

—how

proud and conceited he

faith

rejoicingly

him

But how humble

!

man

the

is

of

His patriotism and heroism and honesty may be

!

but yet they are counted as nothing

truer,

with

—how

honours which the world, as bhnd as

glories in the

he, accords to

is

all that,

he himself

is

He

truth that

however

man

feels that,

God

is all,

in order to exalt the

beHeves and acts on the great

is justified

by

faith,

and not by deeds,

worldly man's boasted prudence,

The

excellent.

he

nothing, and that

and he humbles himself to the dust glory of his God.

:

such certainty and confidence, calculates

which, with

upon buying

salvation

>vith

the

limited

of

resources

but

the

human knowledge, power, and

honesty,

"arithmetic of fools;" but

which ignores human

faith,

is

power, and builds redemption on the rock of grace,

wisdom indeed.

The

is

worldly man, in spite of his so-

called virtue, his respectable honesty, fails because of his

pride

:

the

man

of faith, in spite of his sins and short-

comings, succeeds at it

last

because of his humility.

has been beautifully said, that " the

and the

last first ;"

first

Hence be

shall

and " whoso exalteth himself

last,

shall

be

abased, and he that humbleth himself shall be exalted."

Let us proceed to consider what Faith

is.

It

has been

— REGENERATING FAITH.

107

very appropriately defined to be " the evidence of things

not seen, and the substance of things hoped the eye

things

to

is

demonstrable, that

sees

it

spiritual

verily the

That

is

and

directly

For

vividly.

the

eyes just as

its

things

to

the eye of the soul whereby

is

realities,

soul hath

is

the invisible reaHties of

faith to

is

Faith

the spirit world.

what reason

visible,

What

for."

body

hath.

not true faith which passes as such in the world.

Nothing, indeed, their faith in

is

common

so

God, as

if it

rehgious knowledge, which

as to hear

men

talk of

means the mere rudiments of

who

all

His existence are sure to possess.

profess to believe in

On

careful considera-

however, such faith would appear to be nothing but

tion,

an intellectual cognition, an assent of the understanding to the truth of the logical proposition

the result of reasoning such,

no doubt,

all

who

But very few have

it.

it

;

rests

His

less

we do

Now,

God

faith in

so,

Do we

—and

feel

how can we be why ?

And

as

are not thorough atheists have

His

in the true sense of

a^vful

Do we presence

vividly

Because we

Un-

?

said to have faith in

in regard to the light before

reality, is

reality ?

It is

is.

on arguments.

that term, namely, spiritual perception.

see

God

Him ?

me, nobody doubts all

clearly see

it

;

its it

not argument or hearsay evidence, but eyesight that

assures us of

dim the

its

reality.

No amount

clearness of our vision, or

about the reality of the

light.

of false logic can

make

Have we

us sceptical

similar faith in

REGENERATING FAITH.

io8

God and His

the reality of

beholds

this light,

As

attributes?

the eye

does the soul in the same manner and

with the same vividness perceive the Great God, present in this hall in

we

Him

see

as clearly as

all

He

liveth

now

not faith

is

you see

Him

heart ?

Ay, that

;

I

admit you

it

;

all-seeing

the question

have that vivid

faith

which

that

amongst

God.

we have

Him

But

;

but do

with the

to decide.

If

you cannot

rest

You must

with mere abstract ideas of God.

satisfied

know is

Do

admit

I

with the intellect

with the soul, do you feel is

?

is

cannot save you from

sincerely anxious for salvation,

you are

living

see each other ?

and

as a holy, righteous,

You have known Him

sin.

realizes the presence of the

and personal God.

You may employ

available

all

means of

spiritual cul-

but they are unprofitable without this vivid faith in

For that

God.

regularly,

mons;

is

kingdom

enter the

the key without which you cannot of heaven.

and hear most

all

the

external

may be admirably

little faith.

thrilling ;

he

;

to church

and impressive

instructive

ser-

appendages of divine service

but these cannot

The preacher may

language on God's

may

You may go

calculated to impress the

solemnity and holiness

love

we

everywhere and always, and that He

such knowledge

ture,

His glory and majesty

beHeve in His existence

you

us

all

who

stir

mind with up men of

descant in glowing and

justice,

repeatedly point to

and

Him

holiness,

and

as a Hving Wit-

REGENERATING FAITH.

109

ness present in the midst of the congregation

but they

;

look about with vacant eyes and empty hearts, and see

nothing but vacancy and emptiness outside

no God

:

God's house, and return home as

in

they find sinful

and

worldly-minded as when they entered the church. if

you have

faith,

you

will

But

be enabled to convert empty

space into the constant abode of a dear and personal

God, and carry His holy presence about you in your paths

sphere

full

;

you

will

move and

as a light

breathe in an atmo-

of divine presence, and be above the malaria

and miasmata of the world.

cannot be denied that

It

the atmosphere which encompasses our daily

life is

satu-

rated vsith various evil influences which tend to darken, depress, tions

and

and abounds with tempta-

defile the heart,

which constantly inflame our carnal propensities,

and make us

forgetful of

our safety that w^e should

God

;

move

a purer and holier atmosphere. to

do

this,

Him

only reahze the Unseen

feel

therefore essential to

an altogether

different,

Faith alone can help us in

God's company,

unto us a shining Hght,

very present help in trouble."

as

in

by preserving us always

and making

Him Him

it is

Spirit,

Through

faith

and " a

we not

but dwell in Him, fear

an ever-present Witness and Governor, and love

as a Father

Him,

who never

in all places

and

forsaketh us

;

and, in short,

at all times, in our up-rising

and down-sitting, as an encompassing presence not put by.

to

be

Such leaHzation of divine presence alone can

;

1 1

REGENERA TING

o

effectually

guard us against

FAITH. and temptation, and

sin

enable us to inhale purity as freely, easily, and naturally as

we now

Do

world.

inhale impurity in the atmosphere of the

not preach to

talk not of saving

and

that I

may

by mere

soul

These

inferences.

God,

my

me dogmas and

dwell in

short of this can satisfy godly, I must

first

;

I

want the Hving

Him, away from

the world, and secure from

become

theological arguments

do not want

I

its

traditions

the bustle of

Nothing

allurements.

me,— save me. That I may feel my God to be the greatest

and the dearest reaHty— a reaUty dearer than

father

and

.mother and friend, " dearer than son, dearer than wealth,

and dearer than everything

and wealth

is

man

If our love of

else."

based on nothing short of an immediate

perception of their charming reality,

why

shall

we

allow

our love of our Heavenly Father, and of the riches of

His grace,

to rest

on weaker and lower testimony than

that of direct realization

?

In the same manner must we deal with the doctrine of the immortality of the soul. lectually believe

this doctrine;

am

aware you

but such belief

You must

faith,

and so hold it

it

vividly before

may

you as a

influence your lives,

mighty motive to virtue and righteousness. I

have

said, " the

as regards the

intel-

is

not

learn to realize the next world through

faith.

of existence that

I

evidence of things not seen

life

to

real sphere

and form a Faith ;"

it is

is,

as

also,

come, " the substance of things

m

REGENERATING FAITH. hoped

It is the

for."

a rock,

substratum, firm and immovable as

upon which our hopes of a blessed

Without

it

eternity rest.

you may accept immortality as a dogma, and

rest satisfied with a

mere

logical inference

based on the

common-place arguments of theology and such intellectual belief effectually

from

sin,

is

but

but

;

not only unable to deter you

is itself

by doubts and temptations. deep

ethics

be overpowered

liable to

those

"WTiereas

faith in imnrortality live for

it,

who have

and are above doubts

and misgivings.

You must

also

have

faith in

Nothing

regenerated.

is

so

hear the educated natives of

Truth

you desire

to

be

common nowadays

as

to

this

if

country advocate elo-

And

quently the cause of truth, duty, and reformation. yet

how few

there are

hearts,

in their

among them who

who have

declare to be right

!

It

really feel these

what they

sincere faith

in

one thing

be able

is

lectually to discriminate right

from

to

-s^Tong;

it is

intel-

a different

thing to realize and feel the distinction so as to follow the one

and abjure the other

at all hazards.

It is

one

thing to expose and protest against the errors and abominations which

afflict

the country

practically to eradicate

The hour

of

trial

them

;

it is

quite another thing

in the face of opposition.

has proved that the zeal which educated

natives exliibit in the cause of truth

is

generally of the

former kind, and that their eloquent patriotism

vapoury sentimentalism.

How many

is

mere

intellectual giants

REGENERATING FAITH.

112

of our schools and colleges have been converted in afterlife

under the overpowering weight of

into moral pigmies

trials,

and how

strikingly has their boasted sense of truth

melted away into nothingness

who

How many

!

figured conspicuously in the envied heights of intel-

lectual eminence,

now sunk

are

adorned with university

To what

!

derstand what truth

we

are

to

false-

attribute

Solely to want of

such anomalies and inconsistencies ? faith in truth.

distinctions,

depth of moral imbecility,

in the

hood, and worldliness

my

young men

Granted, you are intelligent enough to unis right,

and

that

and eschewed falsehood

friends, that strong

you have already accepted

intellectually; but

and deep

you

faith in truth,

lack,

without

which you cannot discharge your duties with conscientious fidelity

and

live in purity.

and undaunted

firm

in the

If

you had

midst of awful

defile yourselves with falsehood

love of gold.

is

truth ;

the heart into the love of truth,

conscientious action.

trials,

and never

man

or

mind has done

its

through fear of

Already, I believe, the

work by pointing out what

you would stand

it,

now you must quicken and

bestir the will to

Let your hearts be attached and

which the mind has accepted, and

wedded

to that truth

you

will

never forsake

self

and brave death than deny

it.

You would much

rather deny

You

will learn to

truth.

honour truth above the riches and pleasures of the world,

and

intrepidly sacrifice them,

You

will

if

need be,

for its sake.

not fear man's face, for truth will then be dearer

REGENERATING FAITH. to

you than

life

In the matter of your country's

itself.

employ yourselves

reformation, you at present busily

and

calculations of temporal loss

right would, if perfonned,

run,

and

know

too

much

you would

for

you

to withstand,

ought not to be done

hood and

;

excite

and you knowingly prefer

my

be

would be

you forthwith decide

This must be the case,

evil.

to

in the long

be disadvantageous

that the opposition

in

and should the

gain,

your arithmetic be that what you

result of

113

—

it

false-

brethren, so

long as you have no faith in truth, and cannot, therefore,

For

realize its power. will prevail,

though

against

If

it.

all

verily

God's truth

you remember

this,

number, or wait

in

organization

you mil not seek

you for

with

its

will

will

no longer

combination and

to fortify

your position

But the very truth

with wealth or political influence.

you advocate

mighty, and

the world were to rise in arms

seek strength ;

is

prove your shield and buckler, and

aid you will fearlessly

wage war with

all

of moral and social evil rampant in the land. as

you hear God's command, you

will boldly

manner

As soon advance

with the banners of truth in the face of the direst opposition, perfectly

like

confident of success.

impediments and

you now so timidly

power of your

difficulties in

your way, from which

will yield

recoil,

faith in truth.

For be

faith as a grain of mustard-seed,

Those mountain-

to the heavenly sure, "if ye

ye shall say unto this

mountain, remove hence to yonder place, and I

have

it

shall

;

REGENERATING FAITH.

114

remove

And

and nothing

;

be impossible unto you."

shall

where thousands of you have hitherto

thus,

failed,

despite the advantages and resources of scholarship

and

wealth, a handful of faithful believers, albeit ignorant

and

poor, will achieve wonderful success with the

of truth.

own

If,

sincere faith in truth vastly exceed your

the

is

way

and go

talk,

forth,

and

;

I assure you,

your success

for

most sanguine expectations.

Before the heart

it.

it first

feels the

converted to

is

enormity of

its

looks with abhorrence upon the black spots of

and smarts under a keen sense of and the more

does

it

and repose

and hope.

As

faith

so, the

and

kingdom of heaven ;

for

more

trust in

John

and prepares the way

mankind

own

its

it

God

God

wickedness, its

past

life,

worthlessness

learns to distrust as

its

only refuge

the history of the world, so in the

in

history of individuals, Christ,

will

preceded by sincere penitence, which paves

.through faith,

self,

humbly

perform your respective duties with

to

earnestly,

at large, close

up your places of empty

societies, shut

and hypocritical

discussion

Faith

on reforming your

really bent

and those of your countrymen

souls

your debating

and

you are

then,

mere power

none

is

at

the Baptist precedes Jesus for him.

hand,"

is fitted

is

" Repent, for the

a universal call to

all

kingdom or

re-

to enter that

ceive the gospel of saving faith, unless and until he repents.

There must be a

plentiful

shower of the waters of true

penitence to soften the hard heart of the sinner before

— REGENERATIXG FAITH. can germinate and

seed of regeneration

the

115

fructify.

John baptizes men with the water of repentance, and soon as his work fire is

of faith into

is

over, Jesus baptizes

new

Remember

Hfe.

as

them with the

that repentance

only a preparatory process, and you are not to stop

John does not regenerate you

there.

you

He

or peace.

rest

he does not give

;

simply awakes you from your

death-like sleep with his solemn and stirring call, that you

may

rise

and be led by him unto Jesus, whose mission

to give peace

and

and

thus only a preliminary

Proud even

as a price for salvation.

mourn

abundance over

wash

awhile,

in their so-called

tears

their past transgressions, with a

however profound

in

view to

But such sentimen-

— such anguish, however deep

cannot save the soul so long as there self-sufficient

repentance

and perhaps shed

off their impurities thereby.

talism,

to

is

Many

preparator}^ training.

and have recourse

are apt to forget this,

humility, they

True repentance

everlasting.

life

is

abnoiTnal repentance

knowledge or good works without

is

as

is

faith

no

;

Such

faith.

unavailing as

for all these are

the fruitless efforts after salvation of that proud religion

of the world of which

man their

his

own

sins,

saviour.

have spoken before, which makes

I

Hence

and a determination

to

;

many

repent for

for their penitence

a painful consciousness of sin,

amend

It is pride in

that

it

and yet are not saved

means nothing more than

o\\'n efforts.

is

their life

by dint of

sackcloth and mourning,

their

—

it is

— REGENERATING FAITH.

ii6

arrogance in

But true penitence humbles man to

tears.

the dust, and

makes him put

As

the purpose of salvation.

for

essential

faith;

to

for

not

such, repentance

sufficient

trust the

work of conversion, which

faith

he

redeeming and

all-

and prayer carry

opening the eyes of the sinner to

and

Let us of that

state

and prayer act

its

What

kingdom of

is

what

are

is

the exact nature

the characteristics and criteria of as

I

place of a complete spiritual

have already

— he

not do

life

in

said,

we have

God.

—one negative, and the other

capable of two corresponding

in

tests.

It in-

positive,

In order that

regenerated, he must destroy his carnal

must be dead

to the senses, to self,

and

to

Mere abstinence from corrupt indulgences

the world. A\ill

to inquire

with the lower animals, and the establishment

man may be

nature,

regenerated by divine grace.

Regeneration,

volves two facts,

and

fosters a

as guides,

the death of the carnal nature which

common

it

By

on.

of regenerate existence into which faith

regeneration?

means

is

now proceed

leads us.

a

faith

his iniquities,

safely lead the penitent sinner into the

heaven, where he

in

;

—not

own

Repentance begins the good

grace of God.

longing for deliverance

his

is

till

unworthiness would he cling to God's feet

would he

is

man's proud head

till

humbled down under an overpowering sense of

distrusts himself

Lord

his entire trust in the

;

there

sensual, selfish,

must be an

entire annihilation of the

and worldly cravings and propensities of

REGENERATING FAITH. To make

the heart.

man

the matter clearer, the regenerate

unto the world and

is

dead man.

117

temptations an altogether

its

Place before him

the treasures of the

all

world, they do not excite his avarice

ply his senses with

;

the most enticing objects of sensual delight, his senses

cannot even

him

offer

;

manner of

all

enjoyments, these have no power over him; for

selfish all his

feel their influence

senses

and he

is

No man assume

and carnal

affections

and

self-love are dead,

as impervious to temptation as a

dead body.

can be accounted regenerate who does not

this attitude in relation to the various

of the world

;

for if the carnal

propensities are in the

least inflamed or excited thereby, that

neither he

presence

of the

indication

who

temptations

of carnal

would be a sure In short,

life.

seeks safety in avoiding temptations, nor

he who only now and then overcomes them, but he who is

altogether above the Hability to temptation,

to be called regenerate.

But

I

not only to be dead to

God and

truth

;

the

must not only

it

the

work,

negative

asceticism

— mere

and cannot the

natural

the

case,

be

the

so

end

soul

but alive unto

retire

from the world,

To

stop short

some unfortunately do,

self-mortification.

course

that

as

The

world,

but enter into the kingdom of heaven. at

entitled

have only described the

negative side of the process of regeneration. is

is

of

of man's

This

human progress

soon as the

body

is

unnatural,

existence. it

is

dies

is

In

invariably

the

spirit

REGENERATING FAITH.

ii8

regenerated

rises

that in proportion to the mortifica-

;

tion of the carnal life

is

the development of the spiritual

and that the further the soul

;

nearer

it

death and spiritual

sides, as

it

it is

to

;

they are only

were, of the same spiritual its

constitutes regeneration,

which

be

carnal

fact,

go together, and are inseparable

life

realization of this fact in life

In

normal development of the soul

in the

two

from the world, the

kingdom of God.

to the

is

is

tested.

entirety

and

is

The

fact.

fulness in our

and

by

the true criterion

There are many

in each of the

various religious denominations in the world

who

fondly

imagine they are amongst the regenerate, on the strength of

doctrines

certain

they have

embraced, or certain

deeds they have performed, or certain moral excellences they have acquired

;

and oh

!

how proud and

they are of their imagined redemption, and placently

they congratulate

themselves

boastful

how com-

on

it

!

The

application of the rigid test just mentioned would, however,

dispel

delusion,

Have

a

in

moment

the

charms of

and expose the hollowness of

God ?

fatal

their pretensions.

they wholly given up their carnal

live in

their

life ?

If not, they are far from the

of heaven, whatever other merits they

Do

they

kingdom

may happen

to

possess.

But what properly in

its

it is

is it

to live in

only necessary,

relations to

God

all

God ?

To

I think, to

understand

this

apply to the soul

our ideas of bodily Hfe in

REGENERATING FAITH, relation to

the world.

body

admit, that the

by

instincts,

is,

in the

it is

If

you

must

all

governed and preserved mainly

is

equally true that man's spiritual nature

same manner and

and preserved by

as

true,

is

it

119

same

to the

spiritual instincts.

As

extent,

the

governed

body seeketh

food under the irrepressible instinct of hunger, so the spiritual

man

As the body ever seeks

when

pursues spiritual joys

;

and

felicities

and

regenerated, enthusiastically the

as

of the

both cases you see the

free,

impulsive action of instincts the preservation

enjoyment of happiness

no

lives carnally is

process

inferential

who

truly regenerate

Spiritual

life is

:

of

who

doth the soul

life, is

or

the

no cold

calculation,

In short, he indeed

world and loves in

God and

;

so he

loves

Him.

God when

it

life

and human will harmonizes with God's

hearts

;

light of their

;

is

Then

to

are

they think His

meat and drink ;" when duty becomes

unto them the

as

and

pursuit

separation to be death, and, therefore, ever cling to as their "

and

and passions, whether

as natural to the soul as carnal

said to live regenerate in

In

the analogy.

the body, and just as pleasant and attractive.

men

the

rejoices in

natural, spontaneous,

of logic.

lives

so

Mark

there

lives in the

body

world,

" rejoice in the Lord always."

regards

righteousness.

carnal pleasure with passionate

ardour, so the soul,

riches

God and

hungereth after

Him

desirable,

when He becomes

eyes and the joy of their

and when, removed altogether from the world,

REGENERATING FAITH.

120

they live day and night in holy and sweet divine com-

munion

in the

How

kingdom of heaven

within.

b eautiful and simple, and yet how

significant, are

who

the words of Christ as to the nature of those

regenerated

become

!

children, ye cannot enter the

as little

Elsewhere

of heaven."

unto me, for of such "

children,"

little

others

—"

Suffer

little

character of the regenerate

and

the

no wonder

that

and

;

is

it

regenerate state.

its

little

child

that benign form

What

!

cence —

^what

its

!

!

What heavenly

guileless simplicity

Indeed, there

universally charming.

ing of

man

being

made

when we behold a dear secret

ideas

resides in

purity sparkles in

all is

that

Where can we

!

is

its

and lamb-like inno-

charming meekness and humility adorn

better combination of ?

The

sweet are the smiles

What beauty unspeakable

movements and thoughts

nature

nature,

Let us picture to ourselves

How tender and

golden childhood.

looks

human

for the purpose.

it

all

suggests are precisely those which apply to the

it

of the

Yes,

fully to represent

Christ, with his marvellous insight into

soul in

cqme

children to

the expression which of

is

clearly

should have employed

kingdom

kingdom of God."

the

is

— that

most

serves

which

are

" Except ye be converted," says he, " and

graceful

all

find a

and sweet

in

nothing on earth so lovely, so

If ever

we can

realize the

mean-

" in the image of his Maker," little

child.

But what

is

it is

the real

of the heavenly beauty and loveliness of

little

REGENERATING FAITH. children

Evidently, their innocence.

?

in a state of trial is

and struggle

—not

121

not virtue

It is

which

that integrity

preserved in each instance by subduing temptations

but natural innocence, complete freedom from temptation, simplicity that cannot conceive

beyond the lust,

pride,

are

unknown

riches as with toys

done

the wrongs

How

!

How

!

unaffected and unsullied amid tions

over

You can never tempt

!

its

They can

humble

see

;

there

no merit

all

is

they would

that

a child

And

innocent nature.

children are

they would sport with

they would forgive and forget

them

to

is

them, and cannot

to

How

possibly taint their hearts.

and

sin,

Selfishness, avarice,

possibility of defilement.

—these

;

liability to

we

call

sin has

;

yet with

all

stand

tempta-

no power this,

little

no vain-glory or arrogance.

in their goodness,

it is

so natural

to them.

Hence

is

it

that Jesus Christ,

whose mission was

to

regenerate mankind, constantly urged upon his followers, as

an exemplar

children,

for

and emphatically

verted and become as

kingdom of heaven." the world

imitation,

;

said

the

character of

— " Except

ye be con-

little

children, ye cannot enter the

He

never inculcated the ethics of

he preached the holiness of the kingdom of

He

heaven, the godliness of regenerate existence. not allow the least compromise between

mon, between

men

little

forsake

religion all

and worldliness.

and follow him;

would

God and mam-

He

would have

sacrifice all

temporal

REGENERATING FAITH.

122

and even

interests,

He

truth.

to

God,

would exact the

and deed, and would not

in thought, word,

to

work out

dictates of his

his

self.

He

own judgment, his

leisure

suffer

would not leave

own redemption according

means and resources

his

to the

and convenience,

but would forcibly drag him by

;

his hair into the whirlpool of religious enthusiasm,

there wash off the carnal nature, and baptize

new

creature.

after

In his religion there

holding the plough

putting on of divine

;

no

is

make men

to bring

him

partial reformation,

virtuous

but a

and honest

He

did not

in the world, but

them out of the bondage of the world, and make

kingdom of God. principles

plicity of childhood.

higher standard

;

in the

was quite consistent with such

It

and aims

life

that Jesus should positively enjoin

followers to have the absolute innocence

disciples

into a

a perpetual pressing forward

life,

tliem live in the blessedness of holy spiritual

his

and

no looking back

towards the perfection of the divine nature. seek to

of

entire surrender of the soul

the least to be reserved for

man

sake

the

necessary, for

if

life,

He

could not suggest a better, a

nor would anything short of

and followers

and sim-

satisfy

him.

it

in his

And remember,

friends, the exhortation to follow this excellent standard is

of universal application.

None

of us can enter God's

kingdom unless we become innocent Whatever value you may attach civilization,

as

little

children.

to your education

and

your social and domestic virtues and piety.

— REGENERATING FAITH. for

123

which the world so highly esteems you, you are

greatly

mistaken

if

you

such price

think with

can purchase everlasting

You must bend your

life.

proud head, and with humility and lowliness of enter

narrow and

the

As the

child trusts

and

relies

and

safety,

in your

low gate

none but

upon them

its

God's

of

unto

cries

and

for nourishment,

spirit

kingdom.

and

parents,

must you repose

so

you

strength,

your absolute

faith

Heavenly Father, and prayerfully depend upon

His grace

Brethren,

salvation.

for

you want

if

like

innocence and purity, have childlike

out

such

faith

— deep,

absolute

trust

faith.

child-

Vvlth-

Providence

in

nothing can be accomplished, however powerful and pious you

have

may

think yourselves to be.

and nothing

faith,

from your

sins,

remain under against sin.

but,

the

else,

like

Father's

Like them, too, you

and ever ready

to

meet

it

will

protection

Death, which

and

to

— perfectly

safe

all

is

fear of death,

men

more, to die well.

and dreadful

in

liabiHty to

Faith enables

cheerfully.

men

ever

be above the

so tormenting

worldly-minded

spite

to sinners,

of their boasted

but a welcome guide to God's house to the

honesty,

is

man

faith.

of

is

you

will

and above

not only to live well, but, what

you

not only be saved

will

children,

little

possible dangers,

all

you

\\Tiereas if

Faith sweetens and gladdens the death-

bed, and ^\Teathes resignation.

it

with the evergreens of hope and

— REGENERATIXG FAITH.

124

If

you seek your true welfare here and

hereafter, each

of you should have this sort of living and childlike faith

—

faith that ever

eye,

mind's

vividly before the

and loves him as Father, and Friend, and Saviour

—and you

however

will,

new

be, attain

in

sinful

and, like

life,

and happiness will

God

holds

and weak you may now children, enjoy peace

little

His company and

Ah

service.

!

then

be realized what was foreshadowed in Christ's gospel

as the

Kingdom of God.

regenerated by

faith,

common

round the

communities and nations Father,

righteousness of divine ritual fellowship,

homage and

Individuals being reformed and

life,

clad

in

will gather

purity

the

and constituting a vast

—a kingdom whose subjects King

loyalty to the

joyfully

of kings,

and spi-

pay

and dwell

together in amity and peace under His benignant rule,

a

family of simple-hearted and dutiful children,

filial

love towards

each other.

God and

sequence of individual regeneration.

munity of

faith

and

by

through

faith

is

first

is

a necessary con-

When

a

faith in the true

feeling draws

social life or regenerate fellowship ;

ment which

of

brotherly affection towards

National regeneration

individuals are inspired

full

number

of

God, com-

them together

into

new

and that divine govern-

established in the individual heart

and prayer, becomes

collectively in the

nation what has been appropriately called the " kingdom of heaven."

Indeed, an entire community or nation

living regenerate in

God would be

" heaven

upon

earth

;"

REGENERATING FAITH. it

would

be a divine society

verily

—a

125

heavenly king-

dom.

You must

not attach to regeneration, whether as

re-

gards individuals or nations, any gross ideas of secular

Do

happiness.

not think of regenerating India or any

other country by adorning

ward

it

with the blessings of out-

civilization, material prosperity, or

You may

enlightenment.

thereby

vigorous, rich, intelligent,

regenerate

mere

make a

nation healthy,

and happy, but you cannot

Regeneration does not consist

it.

depend upon, external embellishments.

"

Lo

ritual

!

The kingdom

outward thing.

visible

intellectual

here, lo

!

there, but within."

It

it,

therefore, there is

is

not

purely a spi-

congregation of souls born anew in God.

blishing

or

not a

is

God

of

It is

of,

no need of any

In

esta-

secular help,

no need of the power or learning or riches of the world.

The one

thing needful

Do

but enkindle that in

men

of the community,

is faith.

the hearts of a dozen earnest

and though they be poor and ragged, carpenters or fishermen,

their influence will spread irresistibly

and thousands

will catch the

and be converted to new of devoted

men

of

faith,

holy

life.

the

fire

and the

all

around,

of their enthusiasm,

Thus from a small band kingdom of God gradually

extends over a whole race, yea, over generations,

on

many

nations and

tide of reformation rolls on,

though

there be neither poHtical influence, nor physical power,

nor

earthly

wisdom

to

further

its

movements.

His-

126

REGENERATING FAITH,

tory offers

numerous testimonies

and

mighty and pervading

the

illustrates

the truth of

to

of

effects

about national regeneration.

faith in bringing

this,

If,

then,

wrought wonders elsewhere, and saved dying

faith has

and dead

why

nations,

we doubt

its

Why

we seek

shall

in regenerating this country?

shall

efficacy

to

reform India by giving her merely the material blessings

and the

modern

superficial refinement of

Countrymen,

if

you are

really in earnest

civilization ?

about Indians

redemption, I exhort you to seek nothing but

to have that, primarily for yourselves alone,

natural

duce

And

and inevitable consequence, your

itself in

Try^

faith.

and

as

a

faith will repro-

thousands and millions of your countrymen.

whether you

seek faith for

country's benefit also, seek

it

own

your

or

your

with singleness of heart.

Let no unworthy desire of carnal happiness or worldly

advancement regeneration. that alone,

you.

interfere

" Seek ye

and

country.

He

the

first

the

striving

after

kingdom of God," and

things needful shall be

added unto

only to place your deepest faith in the

will

do

all

that

yourselves,

Bestir

strive earnestly, faith

all

You have

Lord, and

with the earnest

is

good

then,

for

my

you and your brethren,

and

humbly, and prayerfully to attain that

which alone can give you true

life,

and remedy

all

manifold evils to which you are individually and

nationally subject.

Freely and frankly confess your

and neither hide them

nor palliate them

;

sins,

but with

REGENERATING FAITH. sincere contrition

and remorse

fall

127

beneath the

the great God, the Father and Saviour of us

your entire

and

faith

present Reality

trust in that ever-living

God

that Personal

;

mercy who encompasseth you

\

feet of

all.

and

Put ever-

of righteousness and

prayerfully

depend upon

His redeeming grace, and with resignation say ever and

anon

—Lord, Thy

by repentance, faith,

holy

will

be done. Such

resignation,

faith,

accompanied

and prayer, such

childlike

the Merciful Father will abundantly bless. spirit

working through such

faith will effect

His indi-

vidual and national regeneration, and establish the king-

dom all

of heaven in

all hearts, in

the nations of the earth.

all families,

and amongst

THE FUTURE CHURCH. A

Lecture delivered at the the Thirty -7iinth

To'u;?i

Hall, Calcutta, on the Occasion of

Anniversary of the Brahmo Somaj,

January

23, 1869.

''

^HE

I -*-

love of freedom

the present age.

we consider

men

is

the chief characteristic of

This would be at once evident

if

the boastful spirit of self-gratulation in which

talk of their living in

the

"nineteenth century."

Aspirations for freedom and aversion to

manner

all

of

slavery so thoroughly pervade the spirit of the age, that

they find their expression in the very name of the present century,

and mark

it

This love of freedom manifests

the age of freedom. itself in all

politics,

departments of speculation and practice.

men

aspire to that form of

every section of the community represented.

world the

is

and emphatically

as pre-eminently

may be

In education, the cry

—enhghten

government fairly

which

and

fully

over the civiHzed

all

the masses, and deliver

bondage of ignorance. In

in

In

society, there

is

them from an earnest

struggle to break through the fetters of tradition, custom,

and conventionalism.

In religion also we see the

of a strong desire to enfranchise the settled

men's

faith in

spirit.

It

effects

has un-

old doctrines and dogmas, and

shaken their respect for authority.

It

has led

men

to

believe that nothing short of the most fearless and inde-

THE FUTURE CHURCH.

132

pendent investigation

The

less

of established churches has been dis-

infallibility

puted

;

enable them to obtain truth.

will

and amidst the confusion and perplexity of count-

and multiplying

forw^ard to,

men

sects,

are anxiously looking

and speculating about, the probable Church

of the Future, wherein they

hope

Dissatisfied with the present,

to find truth

many

and peace.

are seeking in the

future the realization of their ideas of the true church. It is

beginning to be

in

to

that the past cannot be the

and the theology of the present day

ruler of the present,

must give way

felt

something higher and

better,

and more

keeping with the advanced state of men's intelligence.

In solving the question of the future church, each person is

naturally guided

by

his

peculiar ideas, convictions,

Each rehgious

and incHnations.

Avill

sect concludes that its

will prevail at last,

dogmas and doctrines other creeds

own

ultimately yield to

its

hopes,

honestly and dispassionately, where

ments

will

most

likely

all

meet and unite

together,

and made

to pursue the

leads to the future church.

if

terests

Our

depend upon

its

faith

common

and our best It

possible,

;

moveso that

may be brought

The problem

issues.

It is of

religious

path which before us

not only of vast theological importance, but religious interest.

all

and determine,

in future

the hearts and minds of contending sects

that

power.

great importance to theology to harmonize,

such conflicting opinions and

and

is

full

is

of

spiritual in-

must be admitted

THE FUTURE CHURCH. and the past both influence our

that the future

Hope

conduct.

is

lessons suggested is

The

by experience.

us forward bv a double force. for every believer to

It is therefore

Such assurance to abide

^^ill

by

past,

necessary

church

his

my church will give way up my church as false. The Hence every

for the sake of truth

and

but also a

intensify his faith,

that

be the future church.

bound,

behind, lead

is

be assured that the church to which

and make him labour

be to give

and

prospects of what

he belongs has not only a glorious glorious future.

life

mighty a motive of action as the

as

before us, and the convictions of what

To know

133

faithfully.

to another

would

true church

must

sincere behever

is

salvation, to decide the

interesting question of the future church of the world.

The method

I

intend to adopt in the treatment of the

subject before us

by

lessons taught

the basis of

my

is

to follow,

histor)-,

and

arguments.

to

as far as possible,

make

It is to

speculations about the future church

more of

men

poetr}-

\\ish

the

facts of the past

be regretted that generally contain

than philosophy, and show more of what

than what facts wan-ant.

It

\^'ill

not do to

soar into the heights of fancy, and behold, looming at a distance, a church fashioned after our

and magnificent, adorned

^^ith all

own

hearts,

grand

the richest colours of

heaven which our own imagination could conjure up. It

will

not do to allow the wish to be father to the

thought in

this matter,

and

to argue such

must be the

THE FUTURE CHURCH.

134

nature of the future church because one wishes

purpose to avoid

imaginary schemes and poetical

all

sentiments, and to accept for

my

guidance the light of

must have due respect

action.

data for

as

for history,

actual manifestations of the

about

from an induction of

we can

happen to-night.

gives us future

its

For

facts

it

only

is

which have actually happened

may

divine with tolerable accuracy what

And

in future. It is

the

doubtless be fooHsh to speculate about

It will

the future without the aid of the past.

that

portrays

it

human mind, and

our reasonings

all

man

Every sensible

actual facts as recorded in history.

accurate

I

it.

not for

purpose to do

this is all that I

me

to

make

a prophecy as to the

exact character of the church of the future

;

I

can only

speak of probabilities, and shall humbly endeavour to give the general outlines of what appears

most

be the future church of the world, according

likely to

to the light

of the past. If

are

we study

the

two poles,

if

human mind we I

may

shall find that there

so express

it,

thought on which the mind revolves. opposite and antithetical ideas in the

of the axis

There are two

mind which always

struggle with each other in the history of individuals nations.

When

from the one,

Men

indifference or disgust drives the

it is

of

and

mind

generally impelled towards the other.

seldom pursue the golden mean of truth

the two are harmonized.

The

in

which

majority of men, thought-

THE FUTURE CHURCH. ful as well as thoughtless,

miss

it,

135

either through careless-

ness or bigotry, and are carried about by extremes and

Should any cherished idea prove

one-sided views.

after

a time disagreeable, erroneous, or mischievous, they not

only renounce

it

and hate

gades rush impetuously to times

it

but

it,

the zeal of rene-

Some-

opposite extreme.

its

when

so happens that

\\ith

the latter again in course

of time appears wTong, they run back \^ith reactionary

As an

violence to their former position.

me

two opposite ideas of matter and

refer to the

So long

as

men

simply

social duties all goes

\.vj

on well

pleasures,

idealism and mysticism.

and freedom subject

:

if

;

them

much and

So also

we put men's

devotion to worldly

fly

worldliness, hate

into the regions of

in the case of authority

souls long in fetters,

to the control of books, priests,

and other theological and are their eyes

opened

and

but when some are struck

abandon materialism and

and sensual

riches

spirit.

to perform their domestic

with the evil effects of too pursuits, they

illustration, let

religious restraints,

to their

and

dogmas,

no sooner

degraded position than

they indignantly fling off their bonds, and often, alas

1

convert their new-bought freedom into license, and be-

come

free-thinkers.

be a great

evil,

men

Various instances of

mankind

;

Again, when scepticism

found

run back to superstition for this

kind abound in the

and they deserve our

Histor}- also

is

to

safety.

histor}- of

serious consideration.

shows us that no reHgious system

re-

TIIK

i3()

corded therein

wholly

is

aiul

beasts,

birds,

FUTURE CHURCIL

superstitious their practices

As

falsehood in them.

However

and objectionable

their doc-

truth, so there

men, so

in

closely

if

features.

no absolute

ines, as there is

men worship

but their creeds,

reptiles,

show many redeeming

analyzed, will

li

Millions of

false.

no absolute

is

in systems of philo-

sophy and theology, we see nowhere unmixed purity or

We

impurity.

therefore,

not,

nuist

sectarian antipathy towards

distinguish

what

is

true in

To

its

from

it

We

followers. its

false

admixtures, to

accept and honour truth, wherever

it

note the purer features

may

he found, must be held honourable to him

so

while to abjure error

;

though

it

may be

should

common

in a liberal spirit

creeds.

all

indis-

condemnation upon any creed, nor cherish

criminate

and

pronounce

who does

incumbent upon every man,

is

own

tied to his

faith with

sacred and

endearing associations.

A

would

careful study of history

also convince us that

though endless religious difterences prevail among men,

and

of failh and practice dis-

utterly discordant forms

tinguish sect from sect

and

ei)Och from epoch, yet there

are parallelisms equally remarkable.

Similar events have

happened under

similar circumstances.

mena

one country

visible

in

Certain pheno-

at a particular

been found to reproduce themselves elsewhere age.

What we

some measure

time have in

another

see prevailing in our country prevails in

in

other lands

;

facts of

remote

antit^uity

THE FUTURE CHURCH. have

their

parallel

the

in

137

events of the present day.

Xay, we could sometimes trace such analogy in a whole

The reason

series of successive events. is

that

it

is

the

of this evidently

same human nature which works every-

where beneath the varied phenomena of religious doctrines

If the

been found

in

and

some

essential features,

common the

same

institutions of different sects

have

cases to resemble each other in their

only because they proceed from

is

it

wants and necessities, and are manifestations of

and sentiments.

religious instincts

If

we bear

mind, we shall be able to understand why certain

this in evils,

history.

idolatry

and

been

superstition for instance, have

reproduced in different forms in the world's

from

histor}-,

time to time, in spite of attempts to prevent them shall likewise

be prepared to see them reappear

should the conditions recur which

You cannot modify human any of

its

You cannot

nature.

impulses or instincts.

The same

we

in future,

them

called

;

forth.

destroy

nature which

our forefathers possessed dwells within us, and will work within our descendants. naturally from the

Consequently

human mind

inevitably appear in future,

same

exciting causes

All doctrines,

all

that sprang

in ancient rimes

must

whenever and wherever the

and the same

necessities will occur.

modes of worship, and

religious institutions

have their origin in the mind, and though we may suppress

them a hundred

times, they will again

unless their roots are destroyed.

grow up,

1

THE FUTURE CHURCH.

38

There are three elementary and fundamental ideas which enter into

all

theological as well as philosophical

thought and speculation, namely,

These have given

God.

rise

—mind,

matter,

different creeds,

to

and and

likewise to different philosophical schools, according to

attached to one or other of

the exclusive importance

But we cannot eliminate any of these ideas from

them.

we need do

harmonize them.

theology.

All that

Too much

devotion to material objects, and an abnormal

is

to

feeling of astonishment at their sublimity

led to idolatry.

Thus have

the sun and

shipped instead of the Being

who

and power, have

moon been

created them.

wor-

These

stupendous and glorious orbs extorted the homage of simple untutored

men who

beyond them, and and

therefore readily engaged their

hearts in their worship.

come

to

could not look to anything

minds

Similarly, other objects

be adored on account of

have

their special utility or

beauty; and thus various systems of idolatry and poly-

on the other hand, by too much

theism have resulted.

So,

concentration of the

mind

in

self,

and

its

exclusion from

the external world, men, here as well as in Europe, have

gone through various forms of last

religious idealism,

and

at

soared into pantheism, merging their souls in the

Infinite

Spirit.

Others, again, struck with the extraordi-

nary wisdom and moral power and purity of particular

men, have

deified them,

and brought themselves into the

position of man-worshippers.

Thus we

see that the vast

;

THE FUTURE CHURCH.

139

systems of polytheism, pantheism, and prophetism, which in varied forms prevail in the world,

have arisen from the

mistaken identification of one or other of the two created reahties

— mind

and matter

—with the Creator.

It

must

not be supposed, however, that the best way to rectify

such mistakes, and prevent their recurrence in future, to destroy either of the realities

is

which have been extolled

and

deified.

We

cannot suppress nature, we cannot ignore any of the

facts of

This

is

impossible in the nature of things.

our consciousness.

The

three primary facts I

have already mentioned must be recognised and upheld it is

only by adjusting their mutual relations that

hope

to prevent

and remedy

errors.

True theology must not only admit the material world, but recognise uses in the

condemn,

its

is

reality of the

important functions and

economy of man's redemption, while

it

must

most unqualified manner, anything ap-

in the

proaching to the worship of matter. universe

we can

That the material

a great religious teacher, that the Sublime and

Beautiful in nature exercise a vast moral influence on the

mind, few

around us

will deny.

Are we not indebted

for evidences of

and mercy ?

Do

to the objects

Divine power, intelligence,

not the physical sciences give us better

and higher conceptions of God and His government of the world than

we could

otherwise possess?

And

are

not our religious sentiments awakened and our hearts

ennobled by the sight and contemplation of the vast

THE FUTURE CHURCH.

140

starry

convex above, the stupendous mountain, the deep

unfathomable rose

sea,

Man

?

the gentle stream, and

has in

the fragrant

ages been naturally struck with

all

and wonders of the universe, and has spon-

the beauties

taneously magnified soul has been led

Him who made away from

them.

Nay, many a

scepticism, infidelity,

and

immorality by the wholesome influence of natural objects.

The

fullest latitude

should therefore be given to the study

and contemplation of

ment of our

nature,

religious nature

and the general developunder

its

Let

influence.

man, with sentiments of wonder and veneration, look up to natural objects as God's

them minister any

evil

own handiwork, and make

to his spiritual wants.

There

is

no

consequences so long as such veneration

abused.

It

their love

when men

is

and devotion

superstitiously regard

it

are carried

away too

fear of is

far

not

by

to the material world that they

not as God's creation, but as the

Creator Himself, and thus become idolaters or nature-

Lost in amazement amidst ten thousand

worshippers.

objects manifesting supernatural power, wisdom,

on

all sides,

selves,

the soul offers

homage

and love

to those objects

them-

and instead of worshipping God through nature,

You

worships nature as God.

thus

see.

Gentlemen,

wherein consists the right use of the physical universe,

and wherein work, and

its

let

abuse.

it

but do not kneel

Recognise matter as God's holy

help you to

down

to

know Him and

worship

it

as

God.

love

Him,

THE FUTURE CHURCH. Similarly, the

lation of

141

importance of the mind as another reve-

God must be

and

recognised,

its

legitimate uses

The

in the matter of our salvation rightly determined.

world within,

like the

world without, manifests the Great

Creator's power, wisdom,

work

just as

work

it is,

much

The

and mercy.

as the outer world,

soul

— nay, a

God's

is

far

nobler

as revealing to us the higher attributes of the

we

grosser objects of the senses

When

Him.

Divinity and our true relations to

from the

turn our attention within,

and view the phenomena of the mind, what do we see there ?

Law, harmony, and

order, as perfect as

Nay, the

see in the external world.

and government appear

far

soul's

Divinity nearer and clearer to us. the general

economy

mechanism

more wonderful and

those of the material universe, and

than

it

beautiful

holds the

In conscience and

of our moral nature

sovereignty of the Moral Governor

what we

we behold

in our will

;

we

reflection of the Infinite Personality of the Creator in

all

the spiritual instincts

outpourings of the

our

intuitions

Holy Fountain

only does the mind as also

and

it

is,

but

of Truth.

its

in

the soul

the image of

its

and

;

trace the

But not

active religious

feel

life

His direct inspiration

breathing into us purity, strength, wisdom, and short,

see a

In our prayers and in

shows the workings of God.

communion with Him we

we

the

life.

In

we recognise something made

" in

Maker," and

in

a condition of piety

holding conscious communion with Him.

Hence

it

has

THE FUTURE CHURCH.

14-2

always

Often do we go into

all religious inquirers.

of

interest

pecuhar

wonder and riveted the

the

excited

the vast cathedral of nature, and there mingle our feeble

voice

and praise mth the

of thanksgiving

ever-rising

But when

chorus of creation unto the Creator's glory.

worldliness renders our hearts impervious to the influence

we

of nature, and with open eyes

fail

to find

God

in

unhallowed matter, we then, with closed eyes, enter the still

sanctuary of the inner world, and there worship and

glorify

God

through the

soul.

Respect

But

thus quite natural and indispensable. liable

be abused

to

the

men have

spirit,

look upon

God the

much

indulging in too

it

it

devotion to

eventually so far exaggerated

importance as to identify worshipping

this also is

and history shows how greatly

;

By

has been abused.

for the spirit is

its

Instead of

with the Deity.

through the soul, they have come to soul itself as

God, and confound the

worshipper and the object of worship in a pantheistic

We

unity.

this

evil

While we respect the soul within us as God's

extreme.

work,

should guard ourselves against

we must not

created spirit with

exalt

it

so

the Creator,

far

as to

and

say,

phemous language of proud pantheism,

''

I

identify the in

the blas-

am God."

Besides the general respect due to every mind, pecuhar respect

is

deserves,

due to superior minds.

Personal character

and has always challenged, the respect of men.

The man who

possesses unblemished character, and

is

a

THE FUTURE CHURCH. faithful

child

homage

of

and servant of God, draws the

who are religiously

all

nay, millions, naturally look

him

follow

and

superiority

him

He

is

distant ages,

as a teacher,

his

resist

;

moral

is

sought

a mighty

Such influence few can

Have not many

none can deny.

benefits

its

his

example

with avidity, generation after generation, as help to spiritual improvement.

and

even honoured in

on account of

and the influence of

;

willing

disposed, and thousands, to

up

an example.

as

distant lands

143

degraded sinners been reclaimed, the weak strengthened,

and confirmed

the depressed cheered, into believers

many

sinners

and

sceptics, o^^TL

been reformed by the

living

examples

and prophets

humanity. ness

But so

minds could reclaim, have

to

has this

worship.

honour has been

ser\'ants

—good men,

dead matter or

homage

and greatness been abused

at

but secret power of

far greater

—than

far

How

neither the revelations

irresistible

Hence

?

whom

accorded to God's more devoted reformers,

converted

under such wholesome influence?

of nature nor of their last

scoffers

to

ordinary-

moral good-

as to sink into

Thus many a prophet has been

man-

deified, and,

instead of being honoured as a teacher, has been wor-

shipped as

The

God

in

human

future church, if

it

form.

be guided by the experiences

of the past, will no doubt recognise the importance of

mind and matter due respect, while

as it

God's works, and will

treat

them with

steer clear of the shoals

on

THE FUTURE CHURCH.

144

which extreme devotion to either has wrecked many an unwary traveller to that

either

ground of

We

eternity.

cannot suppose

of these facts will be disregarded, on its

having proved the source of great

the

evils.

Because proud self-exaltation has led to pantheism and the assumption of Divinity

by man,

shall

we

throw the soul into the background, and

been worshipped, are we

to

exclude them from

to

theology, and deny ourselves their

loyal to those

strive

be

Because material objects have

religious without its aid ?

Are we

and influence ?

therefore

wholesome teachings

become

to

our

and

ungrateful

dis-

good and great men whose precepts and

examples are so conducive to our improvement, because

some men No,

this

in

bygone ages worshipped them

cannot be.

Human

as

God?

nature will not submit to

the exclusion of any of the facts of consciousness, or the

wresting away of any of the

and appointed by God If,

means proved by experience

to minister to our spiritual wants.

then, the recognition of matter

ness of character

is

inevitable,

how

and mind and will these

great-

be adjusted

in the future church, so as to prevent the evils of nature-

worship, self-worship, and hero-worship, to which they

have respectively given respected,

rise ?

and yet the unity of God

promisingly maintained

?

This

be solved by the future church. find

an

How will

effective

is

these three be

strictly

and uncom-

the great question to

In

its

solution

we

shall

safeguard against the three forms of

THE FUTURE CHURCH.

worship and the positive estabUshment of unitarian

false

worship

;

—

Let us see how

He who govemeth

be done. the

hollow

of His

Creature,

eternal

and

second."

All else

is

in

grand

in other words, the reaUzation of the

doctrine of Unity in Trinity.

it

145

the universe, and holdeth

hands,

infinite

created,

may

this

—

'*

and

the

is

One

One Supreme

only without

How-

Him.

lives in

a

ever pure and good, however grand and mighty things

may

be, they are

still

They

from the Creator. lent therefore they

The

the Infinite. infinity

created,

may

infinite distance

lie at

and however

are finite,

uphold the absolute

future church will

and unity of the Divine Creator, and

Him

worship

excel-

be, they cannot be identified with

no created thing or being will

and

alone,

to usurp

will sufter

His sovereignty.

and thoroughly

against every form of creature-worship.

set

its

It

face

But while ad-

mitting the unity of the Divinity, the future church will

recognise a trinity of Divine manifestations.

Himself

fests

inner in

spirit,

man.

that

and through moral greatness impersonated

Glorious are the sun and the moon, and

and

all

in nature, but they reveal the Creator's

are great only as

soul within us

is

works of His hand.

The

a wondrous work, and appears more so

when quickened and is

mani-

to us through external nature, through the

we admire

glory,

God

purified

by His

inspiration

;

but

it

great only as manifesting the direct workings of His

holy

spirit.

So the good and great L

man

only reveals

THE FUTURE CHURCH.

146

and human form which

that righteousness in imperfect exists absolutely in is

The

great, but

Thus the One and

I.

Thus we

see

modes of

revelation.

in

sons would say

Himself to us through a

nature,

self,

there

is

One God, but

Thus

and greatness

— the

Infinite

trinity of

is all false

Father

God

is

mani-

His handiworks. are

there

worship

three

— that

—rendered impossible.

the church of the future the

trinity

The son

can never be equal to the Father.

greatest of God's

greater than fests

be very pious, but he

honoured only as the son of God.

to be

may be

He may

God.

of

Behold

harmony of unity and

Behold the central unity of the Godhead,

!

absolute and indivisible, and a trinity of manifestations

around

!

In this harmony,

I believe, will all the struggles

and wranglings between contending systems of worship ultimately end. in the

Thus

shall all

churches blend together

church of the One True God, and

deities they

now worship

all

the false

be reduced to a beautiful

shall

created trinity subordinate to the Highest Divine unity Idolatry in

of the Creator.

its

nature-worship, pantheism with adoration,

and the

servile

its

ten thousand forms of

arrogant spirit of

worship of

man by man

denounced and chased away, not only

self-

will

be

as errors, but as

high treason against the supremacy of the Most High, as the iniquitous transfer to created things of that tribute of

adoration which

is

due

to the Creator alone.

As

regards

these three evils the future church will therefore be un-

"

THE FUTURE CHURCH. sparingly destructive

;

it

will pull

down

with iconoclastic

false

worship prevails.

where any such

fury all temples

But from the ruins of such temples preserve

all

that

is

good

147

The

therein.

and

will rescue

it

constitution of

the future church will be of a representative character will faithfully represent

necessities of nature

and

satisfy

it

;

those real wants and

which have led to

systems

different

of false worship, and which have been repeatedly proved in history.

worshipper

The

will there find

delusions, errors,

and the prophet-

idolater, the pantheist,

and

what they actually want

sins will certainly

;

their

be destroyed, but

the genuine aspirations of their nature,

all

their

cravings for spiritual aid, will be duly satisfied.

normal

Thus,

in-

stead of a hundred hostile churches, there shall be upreared, in the fulness of time,

one vast cathedral, where

all

man-

kind shall worship with one heart the Supreme Creator.

We have

seen

how

the multiplicity of prevalent systems

of worship will be harmonized in the future church.

me now

When

proceed to evolve the harmony of doctrines.

that immortal son of

God, Jesus, was asked by one

commandments, he

of his disciples to explain the Divine said

— " Love the Lord thy God with

thy mind, with

all

is

thyself."

the whole law and prophets."

of true religion been

pounded.

all

thy soul, and with

and " Love thy neighbour as "

Let

so

thy heart, with

all

thy strength

all ;

" This," he added,

Never has the essence

simply and

exhaustively ex-

Verily in these two precepts

is

to

be found

;

THE FUTURE CHURCH.

148

the substance of all the laws

and dispensations of God

They

constitute the primary code

designed to guide

us.

of Divine jurisprudence

and

ethics

Blessed

religion.

man

can love

God

neighbour as himself, he

with

is,

"with

thy

all

the

all

thy

all

with

all

practical

God

thy

all

all

is,

" with

with

all

all

heart"—

thy strength "

— that

earnestness.

We

is,

thy soul "

with

feelings

the light of wis-

—

that

sentiments and aspirations

devotional

duties

all

may be

will

"

;

and

thy energy and

other words, love

must, in

entirely surrendered to

unison with His holy nature.

with

is,

so thoroughly that our feelings, our reason, our

and our in

have discharged

will

— that

;

God.

will of

warmth and tenderness of

mind"

dom and knowledge

these pre-

fulfils

with his whole heart, and his

Love God "with

incumbent on him. that

he who

is

he thereby wholly conforms to the

cepts, for If a

the fundamental principles of

;

faith,

Him, and be

not abnormal sen-

It is

timentalism or mystic attachment which

is

here meant,

but the loving union of man's entire being with the Divine

In

nature.

emotional, feelings,

all

the

spiritual,

and

practical,

—

words and deeds, we must be

munion with Him. life,

departments of

the highest

Such union

is

life,

in

intellectual,

thoughts and

com-

in constant

the highest aim of our

consummation of piety and righteousness.

In such an attitude of loving union the soul not only discharges

all

its

duties faithfully towards

God

as

the

Father and Master, but rejoices in such service; purity

THE FUTURE CHURCH. then becomes so

much

Whoso

the

first.

the

Father, must love

all

mankind love

holy company.

man

the love of

is

and nothing pleases

natural condition,

God and His

as

doctrine

its

it

;

God

loves

every

their

The second

man

whole heart as

his as

his

brother.

If

harmony and

Father,

among them, and

spiritual fellowship will for ever prevail

no discord under the cloak of

there will be

it

follows naturally from

with

common

149

All

religion.

the rancour, bitterness, and hatred which have divided

made

and

world,

the

religious

and

sects violently antagonistic to

swept away.

the

each other,

All sects will then look

and humbly unite

brethren,

salvation at the feet of their

to

community of

feelings

man, besides uniting men the moral, political, society,

but

be

and

not sectarian

upon each other

learn

common

unimportant differences of opinion in the

will

Errors and prejudices will excite pity, and

benevolent anxiety to rectify them, antipathy.

churches

various

will

as

and seek

truth

Father

and

;

all

be swallowed up

interests.

The

love of

religiously, tends also to adjust

social,

and thus promotes

and domestic

all

the virtues

relations

of

and checks

all

the vices incident to our dealings with each other. "WTien

we understand our other,

when our

every

man

other as

God and

love towards our Father

as brother,

we

means the

true relations to

we

makes us love

instinctively try to serve each

serve ourselves. fulfilment

to each

of our

As

true

duties

filial

to

love to

Him,

so

God true

THE FUTURE CHURCH.

i;o

brotherly love comprises the whole round of our duties to

As

each other.

members of

children

same

the

interests are identical

we

misanthropism, welfare

family, ;

same Father,

of the

we must

feel that

and casting away

our best

Brotherly love calls forth

benevolent feelings of our nature

—

domestic affections.

curbs

all

It

calculated

encourages

all

all

all

intel-

and moral improvement of mankind.

It

malevolent propensities which tend to separate

man from man, and

counteracts

all

attempts to injure the In a state of

temporal and spiritual interests of society.

brotherhood ingratitude

all

and

oppression and tyranny, pride and envy, dishonesty and

injustice,

inevitably disappear.

must

deceit,

Such brotherhood among

man-

all

kind will be realized in the church of the future. cardinal doctrines will be " the Fatherhood of the brotherhood of man." as

It will

adopt

this

whole "law and prophets;" and

will

simple creed

simple creed of the love of

God and

the love of

effectually knit together the diverse races

the world as will also

—the

not seek salvation

and elaborate dogmas.

in tedious articles of faith

Its

God and

embracing the whole of morality and religion

and

the

undertakings and

promote the material,

to

the

patriotism, philan-

thropy, charity, compassion, and forgiveness, and

lectual, social,

and

selfishness

readily offer our services for mutual

and happiness.

movements

as

This

man

will

and nations of

members of

the true church of the future,

effect the

regeneration of their souls by

THE FUTURE CHURCH. them from

delivering

all

manner of

Thus the wise and

man.

151

God and

sin against

the rich and poor,

illiterate,

the strong and weak, shall dwell together in the holy-

tabernacle of God, rendering mutual services, under the

temporal and

spiritual

and sharing with each

welfare,

common

other the blessings vouchsafed by their

Thus

shall

earth

and good-will among men."

What answer,

Love

shall

purify the soul,

do we sinners need

for

of His saving mercy

Being,

and purity the

majesty.

more

He

and

realize "

Father.

peace on

be the gospel of the future church

—the gospel of God's

holiness

each other's

covenant of brotherhood, for

inviolable

is

I

?

infinite

I

WTiat else

mercy.

our salvation, but to be assured

God

Talk you of a

The more

?

?

I

think

of absolute of such

shrink and recoil from

a

His awful

wholly inaccessible and unapproachable.

I

cannot, as a sinner, venture to stand in His presence.

I

cannot bear the sight or the thought of His holiness.

My

conscious

Him

;

and

I

sin places feel

me

at infinite

myself altogether cast down, there

Him.

being no hope of reconciliation with finite

distance from

His

holiness seems to have closed for ever the doors

of salvation against rebellious and wicked men. behold, there

is

of Righteousness ing

in-

and

mercy is

in

the

holy

a kind Father.

encouraging

is

this

a sweet gospel of consolation

God

The God

!

O how

thought to us

and joy

it

But

is

!

refresh-

What to fallen

THE FUTURE CHURCH.

.152

sinners

The

glad

new

infuses

It

!

to seek salvation at

His

body and

gifts,

we

feel

soul,

though

of having defiantly rebelled

are painfully conscious

against His authority,

are guilty

though ^vickedness of

will,

the foulest type has defiled our

rise

and worship Him,

Though we

feet.

of repeated violations of His

manifold

hearts.

and we

to our dejected hearts,

up, in spite of our sins, to magnify

we

dead

sound of the Father's love brings joy and

hope and enthusiasm

and

our

into

life

and returned ingratitude

for

His

encouraged and privileged by the

Gospel of His mercy to draw near to His footstool, and pray

for

Though unable

His blessings.

bear the

to

dazzling sun-like effulgence of God's holiness, invited to approach the serene

Remember

of His mercy. is

we

and sweet moon-like

that God's

boundless, just as His holiness

feel

light

mercy towards us

is infinite.

None can

measure the height and depth, the length and breadth, of

None can comprehend

such mercy.

such love.

He

saves them.

not only saves sinners, but seeks and

His love

is

active,

and shows marvellous and condescension

anxiety, watchfulness, forbearance,

the salvation of sinners.

Prodigal Son grace

the magnitude of

The

—unsurpassed

—best represents the

beautiful

in the

Parable of the

literature

riches of that love.

has gone astray, viciously abused the

gifts

of Divine

The son

of the father,

and has ultimately become a poor penniless beggar. repents and goes back, and lo

!

in

He

the father has already

;

THE FUTURE CHURCH. come out

welcome the son; he

to

153

affectionately

em-

braces him, rejoices in having found the lost child, and

showers his choicest blessings and special

whose separation he so keenly

Him, but He never loving-kindness, to receive us

we

We

sinful children.

back and

The most degraded

repent.

Plenteous in

He

to save us.

be reconciled

to

treats us,

forsake and forget

forsakes or forgets us.

and anxious

on him

whose return he so

felt,

So the Heavenly Father

anxiously awaited.

His erring and

gifts

ever ready

is

to us, provided

sinner will find the doors

of the Father's house open to receive his penitent

may have excommunicated

Society

him

as a loathsome foul

contamination

;

but the Lord

descendeth to do what temptible,

men

so merciful that

lost child.

some lonely

him, none inquires

after

but the Merciful Father

and hastens

about among

hands,

con-

Nay,

may be

wilderness.

—none

goeth

starving

and

takes care of

him, none seeks his reformation feels

deeply for that lost child, Yes, our Father,

to relieve his sufferings.

us, seeking sinners in

visits

He

Deserted and hated by

with true fatherly love and kindness,

Daily he

He

is

mean and con-

consider

wretched and penniless, he

crying in

whose very presence

rejoices in saving sinners.

about in quest of the all,

is

him, and deserted

and welcometh'the meanest and most abhorred

He

sinner.

thing,

spirit.

is

always moving

order to save them.

us with the blessings of salvation in His

and tenderly asks

us

to

receive

the

same.

;

THE FUTURE CHURCH.

154

Wickedly do we spurn such His mercy

fails

day

offers

He

Again and again

not.

after

day; yet in all

tries

possible ways to bring back the lost sheep into the fold.

However

and

rebellious

however persistent and obstinate

Lord continues

we may

ungrateful

our

iniquities,

the

to dispense unto us the riches of

His

in

mercy with marvellous patience and will

do so

We may last,

long

resist

wholly subdued.

spirit is

His mercy, but

a tremendous power.

is

our hearts.

in

it

will

This

is

is all

that

we

Such

sinner.

alone conquers the

It

To be

iniquity.

assured of

sinners need.

the true, the only true gospel of salvation

'You

Parable of the Prodigal Son.

may

give

doctrines and formularies and precepts, you

me

triumph at

alone can redeem the wicked

It

world from the bondage of such love

with books

company of

and

priests,

the best of

men

;

you may put I shall

reverence, but they cannot convert

my

me

some

create a

evil inclinations

momentary

—the

endless

may

me

help

in

the

accept these with soul.

They may,

no doubt, do much good by removing doubts or by ing

and

long-suffering,

and vanquish the most confirmed

mercy evil

our rebellious

till

and

be,

curb-

and propensities, or they may

spiritual excitement,

and quicken

the heart for a time into purity, joy, and earnestness

but they cannot deUver scarcely any worth

me

when we

from

sin.

Nay, they have

are in a state of complete

depression and prostration, groaning under the crushing

;

THE FUTURE CHURCH.

155

weight of accumulated iniquities, when we see nothing

but darkness within and without, and retain

and hopelessness,

sufficient to feel our utter helplessness

and when violent temptations ing

Of what use

vitality.

vantages to

me when

am

I

daily prey

are

upon our

dogmas and

almost dead in

of

my

when

salvation

doctrines of

oft-repeated sin has

Those who

?

God and

sin,

faith,

despair

most correct

must confess that

that

;

however useful

books and men may sometimes be, there

is

are thus led to look to God's

for our deliverance,

Of what

?

immortality, and possess a vast

these cannot convert their souls

We

and have

made me

profess the

machinery of external aids to

in them.

linger-

external ad-

not the power to avail myself of such helps use are they

vitality just

and

to

no

salvation

mercy alone

acknowledge there

is

no hope

for the sinner unless he, puts his faith in the gospel of

Such gospel rouses us

Divine mercy.

death-like prostration,

the midst of the ible

weak

our

all

strong,

and forms a tower of strength It

difficulties.

and the dead

fountain of

life,

makes the poor

alive.

to

it,

however

have been, finds his soul refreshed

us,

let

the

It is

strength, joy, hope,

and whoso has recourse

spiritual blessings.

once from our

at

rich,

an inexhaust-

and purity

sinful

Avith

in

he may

a shower of

Let temptations thickly gather around

deepest gloom of despair overspread the

horizon, could

we only cHng

to

the

gospel of God's

mercy, we shall be renovated and saved, for then

we

a

THE FUTURE CHURCH,

156

shall not

have to depend upon our own resources, which

are nothing, but

God

will

He

power of His mercy. spirit,

and

vanquish our rebellious

will

make

us humble

spite of

ourselves.

save us from temptations, and will

prayerful, pious

Hence

I

;

but

it

books or men, will call

their faith in the infinite

and pure,

in

believe that the future church will not seek

salvation in

I

sin-

redemption with the almighty and all-conquering

ner's

faith

work the miracle of the

upon

in

ceremonies or

articles of

and nations

individuals

to put

only true gospel of salvation— God's

and all-conquering mercy.

have

briefly described the general features of the

church of the future,— its worship, creed, and gospel. Before

I

conclude I must say a few words with special

reference to this country.

There are some among us

who denounce Mahomedanism others contend that

Hinduism

wholly

as

is

millions of

men would

to this

;

Such

they only indicate

Do

of sectarian antipathy.

spirit

while

altogether false.

opinions are far from being correct the

false,

you think that

day attach themselves so

devotedly to these systems of faith unless

there was

them ?

This can-

something really valuable and true not be.

much large

to

is,

excite

ridicule,

and

in

each of these creeds,

perhaps indignation—

amount of

superstition, prejudice,

But

must emphatically say

ruption. set

no doubt,

There

in

I

down Hinduism

or

Mahomedanism

and even it

is

cor-

wrong

'to

as nothing but

THE FUTURE CHURCH. a mass of

and abominations, and worthy of being

lies

trampled under is

false

therein

Proscribe and eliminate

all

that

there remains a residue of truth

and

foot. :

which you are bound

purity certain

errors,

them

of opposition,

and

sur-

their vitality,

and

centuries

for

will find

though

systems,

which consritute

preserved

have

which

You

to honour.

these

in

truths

central

rounded by

157

in

which hundreds of good

in

have always found the bread of

form even now the mighty

It

life.

pillars

of

is

spite

men

these which

Hinduism and Ma-

homedanism, and challenge universal admiration and respect.

tems of

It

is

idle to

faith will

suppose that such gigantic sys-

be swept away by the fervour of youthful

excitement, or the violent fulminations of sectarian bigotr}^ so long as there

is

real

power

in them.

which are being levelled against them inquiry

and bold

All the onslaughts in this

age of free

criticism will tend, not to destroy them,

but to purify them and develop their true principles.

The

signs of the times already indicate this process of

purification will

and development

;

and

I believe this

Hinduism and

gradually bring

process

Mahomedanism,

hitherto so hostile to each other, into closer union,

till

the two ultimately harmonize to form the future church of India.

The Hindu's norion Hindu

scriptures

dwelling in His

God own

of is

God

is

sublime.

In the earHest

represented as the Infinite Spirit

glory,

and pervading

all

space, full

THE FUTURE CHURCH.

158

On

of peace and joy. describe their

God

the other hand, the

as infinite in power, governing the

universe with supreme authority as

Hence is

Mahomedans

Lord of

the

the principal feature of the religion of the

all.

Hindu

quiet contemplation, while that of the religion of the

Mahomedan The one

God

is

constant excitement and active service.

lives in

of peace

;

a state of quiet

communion with

his

the other lives as a soldier, ever serving

the Almighty Ruler and crusading against

These

evil.

are the primary and essential elements of the two creeds,

and

if

blended together, would form a beautiful picture

of true theology, which will be realized in the

church of

this

As

country.

the two

creeds

development, their errors and differences

and they and

will

undergo

will disappear,

harmoniously coalesce in their fundamental

vital principles.

composite

future

The

faith, resulting

divine elements of

future creed of India will

be a

from the union of the true and

Hinduism and Mahomedanism, and

showing the profound devotion of the one and the heroic enthusiasm of the other.

The

future sons

and daughters

of this vast country will thus inherit precious legacies

from Hinduism and Mahomedanism, and while enjoying the blessings of highest the

God

and sweetest communion with

of love, will serve

Him

in the battle-field of life

with fidelity to truth and unyielding opposition to untruth

and

to the

sin.

As

regards Christianity and

future church of India, I have

its

relation

no doubt

in

my

THE FUTURE CHURCH. mind

that

it

will exercise great influence

and formation of

that church.

The

spirit

159

on the growth of Christianity

has already pervaded the whole atmosphere of Indian society,

and we breathe,

think, feel,

Native society

tian atmosphere.

and move is

in a Chris-

being roused, en-

and reformed under the influence of Christian

lightened,

education.

If

determined by

is

it

church of

this

the circumstances

all

to-day influence

true that the future of a nation

its

is

and agencies which

nascent growth, surely the future

country will be the result of the purer

elements of the leading creeds of the day, harmonized, developed, and

shaped under the influence of Chris-

tianity.

But the future church of India must be thoroughly national

;

it

must be an

be the

future religion of the world I have described will

common

The

essentially Indian Church.

religion of all nations, but in each nation

it

will

have an indigenous growth, and assume a distinctive and

mankind

All

peculiar character.

church ; at the same time,

it

will

will unite in a universal

be adapted to the peculiar

circumstances of each nation, and assume a national form.

No

country will borrow or mechanically imitate the

reli-

but from the depths of the

life

gion of another country of each nation

And

its

very

future church will naturally

shall not India

Norman Macleod, hall, his

;

have in

its

own

grow up.

national church

expounding,

last

year,

?

Dr.

in

this

ideas of the future church of this country,

THE FUTURE CHURCH.

i6o

said emphatically that

it

would be a purely Indian church,

and not a reproduction of any of the estabHshed churches

Though

of the West.

I

differ

from that learned and

liberal-minded gentleman in regard to the doctrines and tenets of that church as set forth

with

him

by him,

must have a

that that church

the religious

agree

strictly national

Neither will Ger-

growth and a national organization.

many adopt

fully

I

of China, nor will India

life

accept blindly that of England or of any other European country. tastes

India has religious traditions and associations,

and customs, peculiarly sacred and dear

just as every other country has

that she will forego these

;

;

and

it is

idle to expect

do

nay, she cannot

are interwoven with her very

other nations and communities,

we

shall

they

so, as

common

In

life.

to her,

with

all

embrace the

Theistic worship, creed, and gospel of the future church,

—we

shall

acknowledge and adore the Holy One, accept

the love and service of

God and man

as our creed,

and

put our firm faith in God's almighty grace as the only

means of our redemption. strictly national

future church

is

and Indian

But we

We

style.

not thrust upon

shall

us,

pendently and naturally grow into

do

a

shall see that the

but that

it; that it

to us as a foreign plant, but that

deep

in the national heart of India,

draws

our national resources, and develops

itself

it

we

inde-

does not

strikes its roots

come

freshness

all this in

and vigour of indigenous growth.

its

sap from

with

One

all

the

religion

;

THE FUTURE CHURCH. shall

be acknowledged by

all

i6i

men, One God

be

shall

worshipped throughout the length and breadth of the world

;

hearts;

of faith and love shall pervade

the

same

all

nations shall dwell together in the Father's

house,

—yet

mode

of action.

spirit

each shall have

There

but diversity of forms

;

own

its

and

peculiar

be unity of

shall, in short,

one body, but

to

their respective

spirit,

different

and

resources

common

peculiar tastes, to advance their

free

different limbs

one vast community, with members labouring, in

ways and according

all

cause.

Thus

India shall sing the glory of the Supreme Lord with

Indian voice and with Indian accompaniments, and so

England and America, and the various races and

shall

tribes

and nations of the world, with

voice and music, sing His glory voices in

;

their

but

all

and peculiar modes of chanting

one sweet and swelling chorus,

own

peculiar

their different

shall

commingle

—one universal anthem

proclaiming in solemn and stirring notes, in the world

below and the heavens above, " the Fatherhood of

and the brotherhood of man

!"

May

the Merciful

God Lord

hasten the advent of the true church, and establish peace

and harmony among His children

!

And

as

His name

has been solemnly chanted to-night in this splendid

hall,

by an immense concourse of worshippers of various races and

tribes, so

may

all

His children assemble

in

His holy

mansions, and blending their million voices in one grand chorus, glorify Hirn time without end

M

!

Setontr Seticis*

THE RELIGIOUS IMPORTANCE OF MENTAL PHILOSOPHY. Two

Lectures delivered

to

School,

the Students at the Calcutta

May

5

and

12, 1867.

Brah mo

—

I.

Gentlemen,

T

affords

I mony not

me

sincere gratification to perform the cere-

of re-opening the Calcutta

only because, on

personal

Brahmo

grounds,

it

School,

is

full

pleasant associations, but because, on public grounds,

of I

consider such an institution to be of vast importance to the spiritual welfare of the country and to the progress

of the

Brahmo Somaj.

Most of you

are aware, I believe,

that nearly eight years ago, under the guidance

the co-operation of

my venerable

we founded a Sunday School \nth the Calcutta bring together a

coadjutor

in this

Brahmo Somaj.

number

of

Week

deliver lectures

after

week

on these

here present,

city, in

Our

connection

object was to

young men, and give them

regular course of instructions in Ethics.

*

and with

I

and

Brahmic Theology and

my

coadjutor used to

subjects, which, I

must

say,

were duly appreciated by our auditors, and conduced their

mental and moral improvement.

We

had

* Debendro Nath Tagore, the President of the Calcutta

Somaj.

Ed.

a

to

ever}-

Brahmo

1

THE RELIGIOUS IMPORTANCE

66

reason to congratulate

humble

labours,

expectations.

ourselves

on

the fruits of our

which even exceeded our most sanguine

Of about

fifty

more than

regular students

twenty creditably passed the periodical examinations, obtained testimonials of proficiency, and went forth into the world with sound ideas of religion aspirations,

and an improved tone of thought and cha-

daily intercourses

their

them and others who used

now and

and are engaged

truths in

am

was also produced on

general.

in

Some

communicating

which they had been

the School, their

to attend the School only

of the ex-

have also become missionaries of our holy

students faith,

in

Through

with the world.

then, a salutary influence

Brahmo community

the

morality, lofty

which they have since given abundant proofs

racter, of

in

and

to others those

originally indoctrinated in

and which they subsequently developed by

own mature

glad to see

reflection

and

practical experience.

some of them before me.

It

cannot be

How-

denied, therefore, that the School was a success. ever,

it

was closed

after three years, as

instructions was finished,

the School

seemed

to

to the existing pupils.

I

the course of

and the immediate object of

have been accomplished in regard

The

idea of opening a

new

class

of pupils at the end of the final year, and repeating our instructions, with

a view to train up a fresh batch of

y,oung men, did not occur to us at the time.

Several

important events, however, have since transpired, which

—

— OF MENTAL PHILOSOPHY. have impressed us with useful

You

institution.

167

the necessity of reviving this

no doubt aware of the

are

immense progress made by the Brahmo Somaj of Bengal as well as

Punjab

and

in

Somaj es has

religious

agitation

which

is

the North-western Provinces, the

The

Madras.

Theistic

is

destined to

number

strikingly

tions

and a great on

manifest

and

Theists

all

sides,

the fulness of time, into a

settle, in

partly to English education,

litan

of

steadily increased,

mighty Theistic organization.

tracts,

late in

This progress

and partly

to the

is

owing

numerous

books, and periodicals published by the metropo-

and provincial Brahmo Somaj es, and of

our

itinerant

preaching the

doctrines

to the exer-

who have been

missionaries,

of our faith for

the last four

In the midst of

years in different parts of the country.

these cheering indications of progress, Calcutta appeared of late to be

in

a comparatively neglected

condition.

While our preachers were propagating Brahma Dharma * far

and wade

in the

mofussilf and in other and remote

provinces, our mission was polis

— the

all

primitive seat of

but closed in the metro-

Brahmic movement.

was indeed painful to contemplate

;

the

more

This so

as

Calcutta, being the centre of native improvement, should

occupy a permanent and prominent place in our mission *

Brahma Dhafma

signifies the

Religion of the

One Time God.

Ed. t ^lofussil,

i.e.

the extra-metropolitan districts.

Ed.

1

THE RELIGIOUS IMPORTANCE

68

field,

ranks

so that

we may draw constant

alumni of our schools and colleges, and

of the

render education what

ought to be, a stepping-stone

it

to religious improvement. regret that there

Is

no public

is

disseminating the truths of

educated young

now and

accessions from the

then

men?

made

not a matter of grave

it

institution in this city for

Brahma Dharma among our admit isolated attempts are

I

by private

in this direction

indivi-

duals according to leisure, inclination, and convenience, either in the shape of imparting instructions or merely

come forward

lending books to such as there

is

no

institution

felt

School was abolished. as at present,

when

tional institutions

;

but

where young men may resort and

receive systematic religious

want has been long

as inquirers

;

and moral

Such a

training.

in fact, ever since the

But never was

it

Brahmo

so forcibly

felt

the tendencies of our leading educa-

have become alamiingly prejudicial

the spiritual interests of the rising generation

to

of our

countrymen. I

am

fully alive to the

importance and expediency of

the policy of religious neutrality on which

education that

is

based.

pohcy was

should be

strictly

laid

For wise and benevolent purposes down, and

adhered to in

it

all

is

sound and unimpeachable on all

necessary that

it

schools and colleges

under direct governmental management.

acceptable to

Government

^

not only

It is

political grounds,

religious denominations, being

but also

based on

— OF MENTAL PHILOSOPHY. Secular education in

the principle of toleration.

not defective or injurious useful so far as

goes, as

it

truths for our mental

We may

this world.

incompleteness

— for

;

it

on the contrary,

improvement and our guidance

in

on the score of

its

disapprove of

it

only

cultivates

it

the

intellectual

— and

would bear testimony from

liberal

— and

who

education tending to the develop-

like to see

the whole being

that

highly

affords us a fund of valuable

ment of I

itself is

is

it

powers, and neglects our religious interests,

would not

169

education,

But

?

must be confessed

still it

though

my

o^^TL

strictly

experience

secular,

kept

if

within legitimate bounds, must be beneficial, especially

when

comprises the m.ental

it

Although, however,

I

am

of religious neutrality in declare

my

vigorous

being taken of

wrong

teach

to

schools,

it

is

moral

sciences.

ready to support the principle

Government

protest

by the

it

and

against If

tutors.

schools,

I

must

undue advantage it is

any particular creed

in

impolitic

and

Government

morally reprehensible to rush to the other

extreme, and, by teaching materialism and scepticism, sap the very foundations of morality

and rehgion.

the rule of neutrality requires of teachers

should simply abstain from gives

them neither

sectarian teaching; but

privilege nor

Not

their pupils

to teach

any

by

false

that they

is

power

to

philosophy and

specific religion

is

it

wantonly and

recklessly destroy the ver}^ religious instincts

ments of

All that

and

senti-

false logic.

one thing;

to teach

1

THE RELIGIOUS IMPORTANCE

70

and scepticism

irreligion

former

negative and innocuous

is

mischievous, State

quite a diiferent thing

is

—

alike

all

calculate

community, of

classes of the

may

whatever religious persuasion they to

and repug-

interests of the alumni,

nant to the feelings of

possible

is positively-

the liberal policy of the

hostile to

and the moral

the latter

\

mischief

the

the

:

be.

It

arising

im-

is

from the

systematic and unreserved inculcation of materialism in

And

a Government College. after year

have

without a check or a protest.

now assumed

further connivance

is

followers.

spout

to

no

fancies

that

the advanced

and

denomination,

religious

forth

the

phrases

stereotyped

Not a few

boastfully extol the philosophic beauty

and

effects

advocates

as staunch advocates of Utilitarianism

these systems,

evil

as to their real views of theology

thorough-going materialism.

up

many

has found

They belong

ethics,

Amongst

impossible.

and when questioned

and

Its

such formidable proportions

materialism

students,

gone on year

yet this has

set

of

themselves

and Positivism,

and grandeur of

scoff at religion as a congeries of idle

and childish whims.

It is

a pity they do not

understand the dangerous position they occupy.

For

what are Utilitarianism, Positivism, MateriaHsm, Fatalism,

and

all

other isms of the Sensationalistic School, but

different species of philosophic worldliness

their adherents but

worldly-minded

senses, seek only worldly interests,

;

and who are

men who deny

all

live for the

the spiritual

OF MENTAL PHILOSOPHY. realities

171

which are above and beyond the animal

and

life,

who, with a view to attach the weight of philosophic sanction to their speculations and practices, take one or other of these big philosophic

names

It is to

?

be deeply-

regretted that our countrymen should thus be led

by

false

away

philosophy to sacrifice their true spiritual interests,

and casting

off the restraint of

moral obligations, expose

the temptations

and

themselves to

all

worldliness.

There are some who do not take worldli-

ness to be so dangerous as

it

really

perils of

is,

for they find

A

little

reflection will, however,

that the spirit of worldliness principles of religion,

importance, in

is

not

it

and even philan-

necessarily incompatible \\dth honesty,

thropy and charity.

unbridled

show

antagonistic to the

first

and when invested with philosophic

hkely to prove pernicious and demoralizing

is

the extreme.

I

must confess that the

evils I

com-

plain of are not confined to our colleges, nor are they

wholly attributable Materialistic

and

to

the

of the

influence

sceptical notions, in

other, prevail largely, at the present day,

sections of our

some

community, here and

of our intelligent

cases

some shape

or

amongst various

in the mofussil,

countrymen take active

encouraging and spreading the same.

teachers.

and

interest in

In the majority of

such notions are merely the result of worldly-

mindedness. transition-state

They

are also

specially fostered

through which the country

is

by the

passing,

and

which daily draws away hundreds from idolatry and

THE RELIGIOUS IMPORTANCE

172

superstition without

them any

giving

positive faith in

exchange, and thus lands them in scepticism.

All this,

however, might be tolerated, as being to some extent

But when Government

inevitable.

premium

to materialism,

and

systematically,

weight of authority, inculcate those to

whom we

it

our University

in youthful

— go

—

and with the minds

;

when

up with high hopes

naturally look

the advancement of our nation

offer a

institutions

I

mean

for

the graduates of

forth into the world ^vith

academic

honours in one hand and scepticism in another

;

when

education, instead of being a safeguard against ungodliness, directly encourages

and promotes

it

;

—we

feel that

our country's best interests and prospects are in jeopardy.

Hence

is

it

that those

fare of the country

of materialism

demand a

racter from

take an interest in the wel-

have viewed with alarm the progress

and scepticism amongst the graduates

of our University. to

who

And

higher

men

certainly they have

order

of

intelligence

a

right

and cha-

blessed with liberal education.

They

have a right to demand that educated natives should not glory in denying the accountability

of the

spirituality,

human

soul,

immortality, and

and

in

professing

and practising that philosophy which dooms man to the low indulgences of sensual prerogatives that,

on the

life,

and denies him the

and happiness of the moral nature

;

contrary, they should endeavour

prove

to

but

themselves in every respect worthy of the honour which

OF MENTAL PHILOSOPHY,

173

the State has conferred on them, and of the confidence

and respect of

own countrymen, by

their

unblemished character, fervent

upon God,

side

by

piety,

side with their

exhibiting

and humble reliance accom-

intellectual

plishments.

But how ^Vhat

is

?

be done to prevent scores of our educated

to

is

the needful reform to be brought about

brothers from falling every year into the vortex of scepti-

cism and materialism, and to lead them to truth, right-

God ?

eousness, and

Brahmo School

of the

mean

not

In such circumstances the revival

to say that

is

it

evidently indispensable.

But

the gigantic evil referred to.

hands of Providence

in the

instrument

some

to

resistance to the

importance

own

God

is

it

overcome

it

I

hope and

trust that

may become an humble some measure

in

like this

we cannot

our only hope, and

institution,

to offer

difficulties

we

country in this

trust crisis,

He

human

it

will

will

agency.

do what

is

through this small

which we consign wholly

Under His holy guidance

and

place any confidence in

limited capacities, or in any purely

best for our

—

encroachments of materialistic

In a case of overwhelming

philosophy.

our

suppress

to

be able wholly

will

do

I

His keeping.

to

teach

the

sublime

doctrines of true faith and the immutable principles of morality,

and

beipg inimical morality.

will to,

far

from

religion

and

prove that true philosophy, is

It will also,

the

foundation

of,

we hope, be of

service to our

THE RELIGIOUS IMPORTANCE

174

young men to

in leading

them

practically to that higher

life

which they are destined, by giving them a true ideal of

manhood, and adequate motives

for realizing

Here,

it.

gentlemen, your minds, hearts, and souls will be carried

through such systematic exercise and training as bring about

the

Here the

spiritual nature. faith will

development

proper

struggles

of

may

your whole

between reason and

be adjusted, and the two harmoniously engaged

Your

God.

in the service of

secular enlightenment will

be rendered conducive to the purification of your heart

and the elevation of your will

character.

Here, in short, you

have the means of laying the foundation of

spiritual

advancement on the firm basis of true philosophy. Let

me now

instructions

proceed to give a sketch of the plan of

which we

shall follow in

the School.

We

propose to explain in a popular style the Theology and Ethics of

up on

Brdhma Dharma.

These subjects

be taken

alternate Sundays, so as to form two parallel series

of Lectures. It

is

necessary, in

my

opinion, to keep these

two subjects always connected with each

we may

bring about

and one-sided

all

the evils

training.

without theology virtues

will

is

The

likely to

other, otherwise

and dangers of inculcation

partial

of morality

produce a habit of worldly

and outward honesty, unaccompanied by a due

conception of God's attributes, prayerful reliance upon

His Providence, and a solemn sense of under His eternal moral government. that godless morality which

is

so

We

responsibility

do not want

much esteemed

in the

OF MENTAL PHIL SOPHY.

1

75

world, and which consists only in the fulfilment of a few social

and domestic duties

genuine

morality

standard

is

help.

In

which

is

the divine will,

order

to

Him. It

is

makes man

grounded

in

comprehend and

mind proper notions

Nor

that

wholesome,

whose

faith,

and whose strength

liminary theological training give the

we want

;

attain

divine

is

this,

pre-

is

indispensable, which will

of

God and

our relations to

theology without morality less mischievous. rest satisfied with the abstract

knowledge

of God, or seek pleasure in the mere contemplation of

His nature and works.

and

exerts

attaches

begets conceited rationalism,

It

no influence on the emotions

little

{>r

the will.

It

importance to the fulfilment of duty, and

makes

religion consist in

Him.

And

hence

it

is

knowing God, not

often

ser\dng

in

accompanied by a Hfe of

immoral thoughts and practices and vicious indulgences. It is therefore necessar}' that

theology and ethics should

go hand in hand. Perhaps you

will

ask

— what

Theology worth learning? deal to be learnt,

if

only

hearts free from prejudice

I

is

Brahmic

in

believe there

we apply and

there

is

ourselves to

You

conceit.

a great it

with

are not to

expect here anything like hollow preaching, which only addresses the feelings, but affords no solid argument for reflection.

where.

Such preaching has certainly

But in

this institution,

School, our object

is

referring to the vast

which

is

its

uses else-

intended to be a

not to preach, but to teach.

On

mass of our sermons and popular

THE RELIGIOUS IMPORTANCE

176

you may have run away with the idea

tracts,

nothing in Brahma study

;

it is all

simple

Dharma which

that there

thought or

requires

However

and commonplace.

superficial

Brahmic truths may appear

to

be

is

— and

they

cannot be otherwise, as they are the spontaneous convictions of our natural consciousness

—there

a world

is

of philosophy at the bottom, which must be explored in order to reach their scientific principles.

object here

is

theology,

will

it

to obtain a scientific

psychology, and

We

difhculties.

your

We

all

its

doctrines

intend to begin with

make it always the basis of our speculations With

and arguments. doubtful points

as

knowledge of Brahmic

be necessary to explain

in connection with philosophy.

And

and

;

shall

we propose

its light

to

we

it

shall

up

all

appeal in solving

all

to clear

proceed step by step, drawing

legiti-

mate inferences from admitted premises, and from these inferences again developing the conclusion which they

warrant, theology.

chology.

till

we succeed Theology

in evolving the

evidently dependent

is

The arguments and

derived chiefly from the

constitution

The more we look

sciousness, the

more we

and recognise those

feel

upon

psy-

doctrines of religion are

human mind.

is,

whole of Brahmic

and laws of the

into our

own

what human nature

conreally

facts of intelligence, personality,

and moral government which constitute the foundation of our knowledge of God.

It is

mind, and not matter,

that furnishes the chief materials of theological

know-

OF MENTAL PHILOSOPHY, Hence

ledge.

the study of psychology

is

177

essential

to

theology

You

are not to infer, from what I have said, that unless

you become philosophers you cannot be Brahmos. from

The sweet

it.

soul-satisfying,

and

simpHcities of

Brahma Dharma

are capable of meeting

But those who desire

ments of faith.

Far

all

are

the require-

understand the

to

foundations of their faith and the reasons of their belief

They

should study psychology. in the highest activity of

and

faith are

fectly

one

;

that

will

come

to find that

our intellectual nature, reason

what we believe by

faith

is

per-

consonant with the highest philosophy.

In the department of Ethics we propose to take up only those subjects which relate to practical morality. Speculative Ethics, comprising an analysis of the nature

and functions of conscience, the doctrines of personaHty true theory of moral distinc-

and accountability, and the tions, will

Theology. Ethics

We

life.

of try

we

man

—

be treated in the course of our Lectures on In

principles of Practical

shall first describe the true destiny of shall

human

enumerate and explain the various duties

to himself, to society,

to impress

purity

expounding the

and

God.

to

upon you the high standard

which you should ever

strive after,

you to a sense of your imperfections and

and sins.

We

shall

of moral to

awaken

We

shall

explain in order the various

means whereby the passions

may be governed, and

the propensities of the flesh

all

N

THE RELIGIOUS IMPORTANCE

178

subordinated to

conscience

how man may be

and

;

delivered from corrupt thoughts and evil practices,

how he may

steadily

advance in the path of purity and

Gentlemen,

rectitude.

to

use

if it

cannot

I

you the importance of little

sufficiently

Religion

character.

certainly

its fruits,

and

if

we

and discharge our

be hated as hypocrites, and we

deavour to be

strict in

God and

life,

is

shall

shall place our

if

en-

you wish

to

secure your true welfare here and here-

which beset native dragged so

society,

many young men

demand your utmost

unless tion,

wt

You must

others.

your moral

tree

Besides, the various fashionable vices of the day

after.

tion,

A

lead corrupt lives

religion in a false light before

glorify

of very

is

various duties with fidelity and earnestness.

known by

urge upon

cannot restrain our passions and enable us

with conscientious purity,

live

and

and

which have already

into the paths of destruc-

care

and watchfulness, and

you habitually guard yourselves against tempta-

and place your hearts under

you cannot be saved.

rigid

moral discipline,

Labour " heart within and God

overhead," and pray unceasingly that with His strength

you may be able to compass the destiny of existence. In conclusion,

I

have only to request that you

will

attend the School regularly, and perseveringly go through the routine of theological and moral exercises which will

be prescribed for you.

and render

it

and the pupils

May God

bless this institution,

conducive to the welfare of the teachers !

OF MENTAL PHILO.SOPHF.

i-jq

II.

Gentlemen, In entering upon a course of instructions

necessary, I believe, to say

losophy of Religion,

it

a few words, in the

commencement, on

is

philosophy with special reference religious pursuits.

I

in the Phi-

to

the utility of

have already intimated, in

ductory address, that the study of psychology to

the

attainment

doctrines of religion.

grounds of

a

of

this assertion

discuss those doctrines,

of

mind

is

more

and

to

intense interest its

aid,

and

arts,

is

we proceed

inquiries,

and delight

end you have

to

a knowledge

far

and what are

confers on him.

For

you

will

if

not only feel

in prosecuting such inquiriei*

but be enabled, by a right application of

to secure the

There

before

show how

it

essential

importance of mental philo-

realize the vast

sophy to theological

with

fully

intro-

desirable to state the

useful to the theological student,

the positive advantages which

you could

it is

is

my

knowledge of the

scientific

Perhaps

and

theological

it,

in view.

a sort of confraternity

among

and some of them throw

light

all

the sciences

upon and

afford

great help to others, with which they have special and

intimate connection.

The

science

of astronomy,

for

instance, has vastly contributed to the progress of navi-

I

THE RELIGIOUS IMPORTANCE

So

gation

important branches agriculture

is

aid

some sciences are connected with other

all

sciences acknowledge a

common

upon them

for

and hence

good

its

Now,

it

is

obvious.

invariably

employ

exercises great influence

may have no

It

or evil.

connection with, and

we

the instrument which

in all the sciences,

;

sciences, so

The reason

dependence upon, mental science. is

of

and mathematics.

as

The mind

its

while engineering depends upon

receives from geology

it

many

indebted to chemistry for ;

of

to the science of optics

owing

is

modern improvements tlie

many

the wonderful success of surgery in

;

relation

whatever to the endless variety of objects with which the

and which give them

various sciences are conversant, their respective

with science

names,

but

is

it

essentially

connected

Whatever those objects may be, the

itself.

function of science

simply to discriminate,

is

classify,

and

arrange them, and to deduce general laws and principles

and as these

obviously connected with

which

its

faculties

are

all

mind

is

and the way

in

processes,

intellectual

are

sciences,

;

the

employed must determine the

position and character of those sciences.

A

philosophic

acquaintance with the constitution and capabilities of the

mind

is

therefore essential to the proper cultivation of

even the physical sciences. the instruments fully.

The

we use

sailor,

it

We

must understand

in order to wield

them

success-

has been justly said, ought to

the length of his line

;

so he

who

aright

know

seeks to explore and

OF MENTAL PHILOSOPHY.

be astronomy or

fathom the depths of science, whether

it

chemistry, optics or geology, ought to

know

he employs

knowledge he might go beyond launch

capacities,

rove

his depth;

beyond

speculations

into

tells

physical

which

false conclusions.

from the

emancipated

philosopher

reform physical science

;

mental science, and place

all false

all it

made no that

direct

he did was

on a sound

gave to

philosophy, which,

by

indirectly enfranchised

This circumstance

evil,

effort

to

to reform

and

He

eradi-

the world a

liberating

the

true theories of

new method

and improved the physical

illustrates the

all

sciences,

sciences.

important influence of a

and when

extend our conquests

of

science of mind,

knowledge of mind upon general science.

easily

yet

notions regarding the nature and powers

He

the centre of

And

logical basis.

human mind, and promulgated

reasoning.

may

with

fetters

development.

directed his attention to the root of the

of the

ulti-

philosophy had chained them, have careered

illustrious

cated

his

us how, since the time of Lord Bacon, the

freely in the path of progressive

that

of

misguided amid uncertainties, or

sciences,

false

he might

reach

the

mately sink into absurd hypotheses and History

the faculties

In the absence of such

the purpose.

for

i8i

in

this is

The mind

is

mastered we

every department of

scientific speculation.

The

utility

of the philosophy of

mind

is

strikingly

manifest in those departments of science and art in which

1

THE RELIGIOUS IMPORTANCE

82

we have not only .the

to operate with the

Those who

mind.

mind, but also upon

engaged

are

in

and

politics

education have to deal with, and influence the minds

communities and

depend

individuals

in a great

and

;

measure on

success must

their

knowledge of the

their

and laws of the mind.

constitution

of,

It

the duty of

is

every Government to understand the general principles

and propensities of human nature, and the special habits and

tastes

sway, that institutions,

and

may be

it

and

and

peace

subject

to

able to frame suitable laws

such

calculated

are

as

harmonize

prosperity,

and

repress

differences,

contrary, adopt arbitrary measures

its

promote

to

industry and virtue.

crime, and encourage

on the

those

of

inclinations

Should

it,

opposed to the

nature and interests of the subject people, the force of

oppression will

in

issue

oppressed humanity

a terrible rebound in which

will vindicate

the educationist a scientific greatest

importance.

It

is

and

his

that delicate organism

Any wrong

to

all their

economy and

ideas of the constitution of it

will surely

defeat the object he has in view.

may

powers

secure his

which he undertakes

the laws which govern

of the

from infancy up as

and he cannot hope

unless he has fairly studied the

is

To

vocation and duty to

lead to the harmonious development of feelings;

itself.

knowledge of mind

atford such training to his pupils

and

right

end

structure of to improve.

human

nature and

prove hurtful, and

He may

adopt partial

OF MENTAL PHILOSOPHY.

183

and one-sided schemes of education, and thereby

effect

the abnormal growth of certain faculties to the exclusion

of others

;

or,

by employing

may

methods, he

false

and strengthen those passions which he ought In short, whether

restrain.

or a social reformer,

tionist

mote the

it

foster

to help to

be a statesman or educa-

whoever undertakes

political, intellectual,

to pro-

or social well-being

of

individuals or communities ought to possess an accurate

knowledge of the human mind, as

essential to their

it is

success. I shall

now proceed

mind

the philosophy of I shall

The

special importance of

to theology

consider under two aspects

the other practical tive.

show the

to

and

— the

ethics

:

and

this

one speculative,

the one objective, the other subjec-

;

value and importance of mind as an object of

speculation through w^hich

we

obtain a knowledge of the

fundamental principles and main arguments of religion

To what

cannot be over-estimated. but to

refer

immortality,

human mind

the

for

source are

mind

The

?

instruction

for their

material world has no

doubt claims upon our gratitude, as to

amount of religious

to

our ideas of God.

and duty, and w'here do we seek

proofs but in the

we

and

it

we owe

influence.

It

a large

abounds

with exhibitions of the intelligence, power, and goodness of the

its

Maker

;

while

imagination

its

and

beauty and sublimity ever regale lift

it

heavenward.

The

starr}-

convex above, the beautiful streams flowing down from

1

THE RELIGIOUS IMPORTANCE

84

majestic mountains and scattering plenty on both sides, the variety of rich and inexhaustible treasures dug from

the bowels of the earth, the delicate organism of trees

and

plants, the

more

still

delicate

and wonderful organism

of animated beings, impart to every healthy soul a volume of knowledge which cannot

mote

But

piety.

it

fail

to confirm faith

and pro-

must be confessed that the material

world, however salutary

may be on

influence

its

a soul

already religious, can never of itself indoctrinate us in the truths of religion, which, being spiritual, are obtainable in the spiritual itself,

There

world within.

not even

the power and

all

is

nothing in matter

wisdom

it

manifests,

which can lead us to the True God, whose nature, intelligence, personality,

deduced from the this,

facts of

that those, even

spiritual

and holiness can only be

our consciousness.

So true

is

amongst the most learned, who

have studied the economy of the material world apart from the revelations of the mind, have landed in materialism,

theology force,

and

if

they have formed any theology,

made up

—unmoral fail

to find in

once reveals to us

it

Our consciousness

free intelligence

from matter, raise

constitution of the

positive arguments which

the essential characteristics of the it

a

and un spiritual, soulless and godless.

necessitate belief in true Theism.

distinguish

is

of necessity and nature, law and blind

Those who look within and study the

mind cannot

it

it

and moral

at

liberty as

human mind which

above the brute neces-

OF MENTAL PHILOSOPHY. sity

185

which governs the material world, and constitute the

To deny

fundamental arguments for a Deity.

humanity would be

essential attributes of

basis of theology

and

Were we

ethics.

these

to ignore the

to identify

mind

with matter, and regard intelligence as a mere physical

phenomenon, we must necessarily deny the and independence of God

;

and

if

we

spirituality

ignore our

own

moral nature we would be constrained to deny God's

and His position as Moral Governor of the

holiness universe.

From such

alone can save

It

us.

vindicates God.

fatal errors

and mistakes psychology

upholds theology and ethics, and

leads us into our

It

own minds, and

presents to us, on the indisputable testimony of consciousness, those primary ideas

gence, morality, free as a science to

combat

will,

With

based.

is

and

successfully

all

and arguments of

infinity its

intelli-

on which theology

aid also

false theories

we

are enabled

and notions

in

reference to theology and ethics, and to discomfit scepticism

on the

and materialism on the one hand, and superstition other.

If

it

be true that "ignorance of

self is

ignorance of God," the philosophy of mind, by removing the former, enables us to

The to

highest utility of mental philosophy yet remains

be mentioned.

cipline

know God.

which

it

This consists in the exercise and

affords to the mind.

of literature and science there is

is

dis-

In the whole range

nothing, I believe, which

so efficacious in this respect as psychology.

You may

1

THE RELIGIOUS IMPORTANCE

86

talk of the inestimable advantages of history

matics and physical science in

own way

its

;

;

and mathe-

undoubtedly each

is

useful

but as a gymnastic of the mind none

The

could bear comparison with mental philosophy.

various arts and sciences differ from each other in the

of the knowledge they respectively

quantitative value

impart

some

;

offer

a larger complement of positive truths

than others, and on that ground claim superiority over the

In regard to the quality of knowledge also

latter.

there

disparity

is

among them.

said to give better, that others,

is,

Certain sciences

more

knowledge than

useful

and are therefore esteemed more valuable.

relative value again

is,

are

like the price of

This

commodities in

the market of the world, subject to fluctuations under

the law of

demand and

supply.

Engineering

is

reckoned

a more useful thing by the natives of India than navigation,

which

mand

while law and medicine rise in value according

;

is

hardly appreciated, and

to the prevalence of litigation

and

is

degrees of superiority and

various arts and sciences.

question

among men whether he

greater respect tion,

Nay,

or he

knowledge.

who

Thus

disease.

regard to quantity and quality of knowledge different

not in de-

inferiority is

it

possesses a larger

to

the

and worthy of

amount of informa-

who has acquired some branch

The astronomer who

attach

also a disputed

wiser

is

men

in

of useful

nightly watches the

movements of the heavenly bodies, and during

the day

— OF MENTAL PHILOSOPHY.

187

reduces his observations to science and law, and adds continually to observation,

his

and

glories

and value of

dignity

nothing like

of knowledge

stock

rejoices

The

hand, prides himself on the

transcendent

the

in

and believes there

his pursuits,

astronomy.

by study and

engineer,

is

on the other

of his occupation as

utility

he looks with complacence upon the splendid works constructed by him,

—houses,

bridges,

and

railroads,

ridicules the aerial speculations of the astronomer,

and

member

himself as the most useful

flatters

extols the art of engineering as the

and

of society,

most valuable

branch of knowledge, which furnishes the chief means of utilizing the resources of a country, and thereby ad-

vancing it

will,

its

careful consideration

however, appear that the value which each of

them attaches kind of

to his

utility,

own

and that

What then

grounds.

is

pursuit

stand the

destiny of man's

is

it

life.

sense

relation to certain objects to

plish the

far

higher

;

To

necessary to under-

For

utility is

a thing

is

to

useful

be in

be attained." Hence that

pre-eminently useful which helps us to accomhighest object of existence.

the various subordinate parts which in the theatre of social existence,

sion of

on

the true criterion of utility ?

understood in a relative

is

indeed an inferior

is

true utility rests

solve this important question

science

On

material prosperity.

man

as

If

we

disregard

men have

to play

and consider the mis-

man, we cannot but conclude that the

1

THE RELIGIOUS IMPORTANCE

88

paramount end of nature,

his existence

is

the perfection of his

—the normal development of

feelings, of his entire spiritual

and

all his faculties

There are

constitution.

amongst men an endless variety of professions, and countoutward modes of living; but

less differences in their

as beneath all these differences there

is

human

identity of

nature, so beneath the variety of professions there

human

unity of

All

destiny

men, however

dis-

similar in position, nationality, or race, are destined

God

development of

to seek the

the perfection of their nature.

end of man's only so

life, it

far as

it

their

This being the ultimate

contributes to this end.

all

useful in their

is

useful

Herein

lies

Astronomy and che-

the only true criterion of utility. mistry, navigation

by

whole being, and

evident that knowledge

is

is

and engineering, medicine and law, are

own way, but

their utility

is

special,

not absolute, having reference to special relations and

requirements of society.

efficiency to

man

are called useful because

to

become an instrument of doing

to others.

In proportion to the aptitude and

they qualify

some good

man

They

which a particular branch of knowledge affords

for 'the

social comfort

accomplishment of certain schemes of

would be

its

utility.

Such an estimate of

the value of knowledge rests obviously on a misappre-

hension of man's true mission, and would be warrantable only on the supposition that he for the

is

merely an instrument

accomplishment of some object external

to

him-

OF MENTAL PHILOSOPHY. selfj

I

and has nothing

admit

—and who

highly useful, as

it

confers

do with

maybe

its

engineering

is

but what are the advantages which

;

him

as a

Of what use

man

for the benefit of others,

help him to improve his value in

worldly considerations, is

— that

upon the engineer himself?

him an instrument

science

?

own improvement.

subserves some of the most important

a knowledge of engineering to

great

his

not admit

will

purposes of society it

to

189

truly useful

own

If not,

lacks absolute

which conduces

it

however

and upon

utility.

to the

makes

but does

relations to society

its it

faculties ?

It

?

is

That

development

Neither the mere knowledge of astronomy

of the mind.

nor the practice of engineering

is

entitled to

be called

useful in the higher sense of the term, for while the latter

transforms

man

into a

machine or instrument which,

the steam-engine, ever does

not to

its

good

own improvement,

like

to others, but attends

— the

former, by supplying

only a large quantit}' of theoretic knowledge, converts

man

into

a

mere

Neither in the

library or

number

magazine of information.

of truths learnt nor in the value

of the external advantages secured does the true utility of a science consist, but in the exercise and discipline

with which

it

develops and perfects the mind

itself.

This point demands your careful consideration, as

know very erroneous opinions

prevail

among

I

native

students on this important subject, opinions which, in

my

opinion, seriously interfere with the successful prosecu-

;

THE RELIGIOUS IMPORTANCE

190

tion of scientific studies,

What you object

of the

should aim

culture.

Gentlemen, as the legitimate

of your intellectual

pursuits,

is

the cultivation

mental powers, and whatever knowledge you

be rendered subservient to that end.

attain should if

at,

and with true mental

What

education enables you to obtain lucrative posts under

Government, or ply some independent and profitable trade

?

You may

obtain riches and distinction, but would

you regard these advantages as a for

your labours ?

hope you are

I

recompense

sufficient

theoretically at least

above the vulgar error which values education by the

money

it

But many of you,

brings.

fully point to

your extensive stock of

I

v/ould boast-

fear,

and

literary

scientific

information as the proud trophy of your intellectual conquests.

You

are the

more

inclined to

do so

as

you

find

such qualification to be a passport to university honour but remember, Gentlemen, " cramming

^'

never consti-

tuted the true honour or merit of a student.

student should seek vigorous exercise cise,

;

is

mental improvement by means of

but cramming affords

little

except perhaps to the memory, which

mass of

facts

and

like the mission of

figures.

man

I

development of the mind. the intellectual

All that a

The

or no exer-

loads with a

it

vocation of a scholar,

have already described,

is

the

Behold the harmony between

and moral destiny of man

!

This the

teachers and students of our colleges and schools would

do well

to

remember and

act upon.

For the more our

OF MENTAL PHILOSOPHY. students receive sound education, the

more

191

will they

be

enabled to grow into true manhood, and to compass the high purpose of

human

human mind needs such as

cise,

here and hereafter.

life

and sustained exer-

exercise, varied

shall

towards perfection.

effect

its

continued

development

Every faculty must be roused

activity, all the energies

to

must be harmoniously developed.

This would, however, be impossible treated as a

The

mind were

the

if

mere receptacle of knowledge, and crammed

with other men's ideas and facts from books

:

for in that

case there would be no active exercise of the there be any,

it

may be allowed

would be a

mind

\

sort of passive activity, if

to use the expression.

if I

Unless the mind

be duly and continually exercised, there can be no healthy growth, no real progress.

In regard to our physical as

well as mental constitution, acti^•e exercise

health is

each limb and muscle,

it

essential to

The human body

and strength and development.

so constituted that unless

is

due exercise be given

will

to

be a prey to debility and

disease,

and perhaps

give

temporary gratification by relieving immediate

it

paralysis,

and the best food may

wants, but cannot give health or strength. the

constitution of the

portant and useful truths

by

gratifying

mere

human mind.

may aftbrd

curiosity,

but

the healthy development of the receives due exercise

and

is

A

is

also

fund of im-

a morbid satisfaction

of

little

mind

discipline.

Such

use in effecting

unless each faculty

— THE RELIGIOUS IMPORTANCE

192

These considerations bring us

to the

main point of

discussion, whether mental activity has any value in

or whether truth.

To

simply a means to the attainment of

is

it

superficial observers the latter

doubt appear to be the correct one. believed

itself,

that the actual

not actually the case

It

is

popularly

possession of truth

mere pursuit of

valuable than the

view would no

more

is

Such, however,

it.

is

and the authority of a host of

;

eminent metaphysicians supports the contrary position, that the pursuit itself

pursued,

or, in

is

of greater value than the truth

other words, that mental exercise

important than the knowledge

enables us to attain.

have been aptly compared to a

pursuits

Intellectual

it

more

is

chase, in which the hunting has greater interest than the

game

When

itself.

once possessed in

its

Who Life

it

a truth which

loses

its

value and interest, unless

be

would wish the indolent enjoyment of a few tniths? would be a burden

if

men were doomed

limited stock of knowledge. desire

new sphere

introduce us, and the

enkindle in us. but that

after

"

To

to a state of

the attainment of a live is to energize."

and pursue knowledge not so much

sake as for the

it,

it

is

a stimulus to fresh activity and exertions.

turn

mental rej^ose and inaction

We

we were pursuing

it

No amount

We

may

of activity into which

new hopes and

aspirations

for

its

it

will

it

will

seek truth not with a view to rest in

stimulate fresh activity and fresh hope.

of knowledge or happiness can satisfy the

OF MENTAL PHILOSOPHY. mind what ;

and even

is

already attained compels us to seek more

Man

is

Alexander-like,

made

if

for activity;

there be not

more

to

and

born

to

enjoy happiness too, that happiness life

;

have been achieved

after extensive conquests

we would weep, win.

193

if

he

is

the happiness of a

is

of activity and hope, not the gratification of sleep,

not the tude.

happiness of intellectual or religious beati-

final

The

truth

is,

are destined to pass through

we

progressive stages of knowledge and happiness in the

path to perfection, and each stage

we

attain

is

only as the starting-point of fresh enterprise and It will

be admitted, then, that the destiny of

the progressive development of the stant exercise, the utility of

according to

Those sciences and

more improving

activity.

man

being

mind through con-

knowledge must be measured

capacity to

its

valuable

studies

contribute

which

afford

end.

that

to

and

greater

exercise to the faculties of the

mind

possess a higher utility than those which impart greater

amount of knowledge follows, then, that

the scale of

or

do greater good

mental science claims the

mind

mind then enjoys exercise

when we

itself.

deep and

understand

place in

careful study of the

Experience teaches us that the

the most vigorous

and independent

abstract ourselves from the external

world, and turn the eye inward try to

first

It

nothing conduces so effectually

utility, as

to mental exercise as the facts of the

to society.

its

upon the mind

various phenomena.

o

itself,

and

Several in-

THE RELIGIOUS IMPORTANCE

IQ4

teresting us,

and

and important problems present themselves in our

faculties are

efiforts

to solve

to

them our highest and best

brought into exercise

;

we

think and reason,

analyze and compare, and deduce general laws and principles

;

we

scrutinize

each fact of our consciousness

and

\

we conduct repeated and independent experiments,

the

entire apparatus being always within us, in order to test

the accuracy of our conclusions

various theories propounded

and the soundness of the

by

Thus we pass

others.

through the highest and most vigorous intellectual exercises until

we

and then

to reach

arrive at truth.

exercise itself

inasmuch as

is

any

And

all

Thus

the whole

under the best system of

toil,

mind

and

in a state of healthy activity

faculties

very

in

the mental faculties,

Each being duly trained and the

now

Such independent, sustained,

are

always kept ready for the most ments.

fail

strengthens and disciplines the

it

and keep them

all

we

valuable and repays our utmost

and varied exercise serves to rouse

work,

if

conclusions, the

definite

the most effectual manner.

ticity.

even

mind

disciplined for

marshalled

in

its

order and

difficult scientific is

elas-

achieve-

harmoniously developed

intellectual discipline.

But the discipline which the mind attains through exercise in the

gymnasium of mental philosophy

exclusively of an intellectual character

moral and religious influence. us to reform

it.

I

am

;

it

is

not

has also a

The'study of mind enables

prepared to

1

testify to the truth

of

OF MENTAL PHILOSOPHY. this

of

from

God

my own

the light of rehgion

and enabled me

When

experience.

to see

my

my

in the science before,

and unprofitable gether

Philosophy

life.

reflection,

But

since

and turned

I

my

interest

as a dry

it

alto-

my

and

insight

and

eye inward from the things of

A

destiny.

came over me, accompanied by

trivial

me

taught

first

hitherto loved

it

began to think of myself, and

position, character,

I felt

no

assumed an

the external world, amidst which alone to roam.

aid from meta-

I felt little or

it

to seek

interesting aspect in connection with

new and

religious

much

and always regarded

study.

me

and bestirred

sins

early struggles.

through the grace

dawned on my mind,

first

deliverance from them, I derived physics in

195

spirit

reflect

my

on

of seriousness

a habit of reflection,

and

a distaste for light literature, idle amusements, and

Nothing pleased

ness.

valuable

as

way

Levity gave

worldly occupations.

me

so

much

or appeared

and deep thought.

earnest

to earnest-

so

The mental

powers attained a degree of tensity and firmness, and repressed those irregular thoughts and desires which their

former lax state had naturally fostered. pline through which the

The

mind passed served

rigid disci-

as a safe-

guard against any disorder or insubordination of the lower propensities, against

open

revolt.

more

I

The more

discovered

with these sins

my

I felt

I

their secret conspiracy

my nature, the and in my struggles

reflected

secret sins

;

and

on

the strength of mental discipline.

THE RELIGIOUS IMPORTANCE

196

In self-knowledge

The study was

to

me

of mental science taught

really viy

seemed

found the secret of self-government.

I

that

my mind

Formerly the passions of the mind

mind.

be above

restraint

all

and

control,

now

it

appeared possible to bring them under the domination of

and systematic

the moral law through a course of severe

In relating

discipline.

mean

to exaggerate the

sophy.

I

man

can enable us to wholly

it

and purify the

my

I

No,

soul.

to save himself from sin

working through our prayers can that

experiences I do not

moral influence of mental philo-

do not believe that

sanctify the heart

given to

my own

;

it

not

is

only Divine grace All

effect that object.

urge on your consideration, on the testimony of

personal

mind imposes

experience,

is

that the scientific study of

great restraint

on the propensities and

impulses of our lower nature by bringing them under a

system of discipline, while the habits of earnestness and

deep thought which

it

promotes materially help us

overcoming temptations, and dispose our hearts serious contemplations I

have thus

briefly

mental philosophy. first,

mind

in its bearings is

and

pursuits of the higher

for the life.

explained the several advantages of I

have pointed out

on science

its

relative utility,

in general, in

used as the instrument of operation

;

reference to those sciences in which the

subject of operation.

in

I

have demonstrated

which the

secondly, in

mind its

is

the

objective

value as the means of attaining the truths of theology and

OF MENTAL PHILOSOPHY. Lastly, I

ethics.

as

the best

have considered

means of affording This

exercise to the mind.

highest utility of psychology, tion for

its

study

and take due

;

and

subjective

intellectual

and moral

have

last is, as I

utiHty

said, the

and the best recommenda-

in order to appreciate

practical advantage of

it,

is

it

it

properly

necessary

you should understand the high destiny of your

that

The more you do limity

and

utility

this,

more you

the

life.

will feel the sub-

of mental philosophy, the greater will be

your practical interest in for

its

197

it,

and your success

in using

it

your intellectual and moral improvement, and the

Whether you

reformation of your entire spiritual nature.

pursue secular studies in your respective colleges or listen to theological lectures in the first

duty as students

your

life,

is

to seize

upon the

to wit, the progressive

mind towards

perfection

Brahmo

School, your

true object of

development of your

by means of

exercise

and

disci-

on your keeping

this

object in view in connection with this institution.

In

pline.

I

must especially

insist

applying yourselves to the philosophy of theology and ethics,

you should never think of merely collecting

formation or carrying

home

in-

a load of doctrines and truths.

Give your minds independent and vigorous action, and with God's help you will be enabled to advance steadily in the path of

moral and religious progress.

RELIGIOUS

AND SOCIAL REFORMATION.

A

Lecture delivered in the Toxim Hall, Bombay,

Majxh

24, 1868.

Fellow-Countrymen and Friends,

FOUR

years have elapsed since I

great city,

you

and did myself the honour of addressing

in this large hall.

am

I

glad I

am

once more amongst you as your friend, anxious

servant,

visited your

first

to

you

ser\'e

in

enabled to be

well-\\isher,

and

the matter of your

Several very important changes

country's reformation.

have transpired during these four years, here as well as elsewhere.

me

in

The most important change which

Bombay

is

that in commercial

Very great commercial recently, I first

your

came streets

here, I felt ^\ith

my

it

indeed very

very

difficult to

;

and

I

city

When

striking.

pass through

anything like convenience,

crowded they were converse with

is

and money matters.

have befallen your

disasters

and the change

strikes

very

so

could hardly find time to

friends here, so

busy they were.

ever I could get time to converse with

them

If

for fifteen

minutes, there were sure to be two or three interruptions.

But now Bombay

is

far

more

business, less of pressure, less of

now

to

be gliding on smoothly

— there anxiety, — people

quiet

as

it

:

were.

is

less of

seem

So we had

in

RELIGIOUS AND

202

Bengal a very dreadful cyclone. howling, and prostrated

down

pulled

many

It

came on roaring and

many

a house,

a man,

dilapidated edifices, and caused prodigious

havoc amongst the shipping.

It

opened the eyes of the

people to the insecure foundations upon which they had built

their

houses

the great cyclone,

;

and so we drew some lessons from

—improved more

in the shipping, and a

architecture, careful

and

scientific

Now, my

of meteorological phenomena.

improvements study

friends, as

you

have been overtaken here by a commercial cyclone, as disastrous in

consequences as the great cyclone in

its

Lower Bengal,

I

hope you

endeavour to draw certain

will

Those who did not build

lessons from such disasters. their houses

and

firms

on the secure foundations of

honesty have seen, to their great sorrow and mortification,

how

lessness,

these houses

and

firms

have given way

dishonesty, want of foresight,

punished as they deserved to be,

for

have

;

—

all

the laws

care-

been which

govern God's moral world are as immutable and as unchangeable as those which govern His physical universe.

What,

then, are the lessons

which you ought to draw from

the commercial crash which has happened here?

you should have that worship

formerly, care

less of that

Mammon-worship,

—

That less of

and adoration of the world which you had

— more

of honesty and truthfulness,

and circumspection and

ment of your

secular

afi"airs

—more of

foresight in the

— and a heart

full

manage-

of faith in

;

SOCIAL REFORMATION.

203

the great God, His holiness, His power, His wisdom,

and His mercy.

you do not interpret the recent

If

commercial disaster

Bombay

in

not draw these lessons from that

know how you can

—

for I

do

you do

disaster,

I

do not

Hke

verily believe that a \isitation like this, or

When He

sends an

chasten us and humble

Bombay would have

may be made

God

blessings to the land.

Bombay would

productive of

always brings good out of

affliction, his great

Were

us.

not for

it

object

this,

is

to

perhaps

gone on carelessly and madly

still

in the pursuit of gold that perisheth

of

if

regard such an event as pro\idential

the late cyclone in Bengal,

evil.

— —

in this way,

not up to

this

— perhaps the eyes

time have been open to

the necessity of reforming the soul, of laying up pro-

As

visions for immortality.

it is,

thank God.

I

Him

for all the calamitous visitations

down

to individuals

does flow from these.

your

part,

disaster,

that

and

to nations

thank

He

sends

for ultimately

good

only necessar}^ therefore, on

It is

you should

and draw from

\

which

I

rightly

interpret

those lessons

it

such

which

a

it

is

designed by Providence to offer to you for your guidance. I say,

What

we have had too much is it,

of

Mammon-worship

then, that should engage your attention

You

\\ill

will

only try to acquire a habit

perhaps say you

will

here.

now

?

only learn honesty, you

forwardness, and prudence,

—you

absolute confidence in those

who

of veracity, straightwill

no longer place

deserve

it

not.

Ah,

my

RELIGIOUS AND

104

you are mistaken

friends,

up

to give yourselves

you think so

if

You ought

!

Supreme Ruler of

entirely to the

He has spoken to you to that effect in a which He very seldom speaks to nations.

the Universe, for

manner

in

This commercial disaster

and a

pensation

Bombay

look upon as a special

I

special

revelation

—something that

to

dis-

people of

the

has been delivered to you as

an eloquent sermon pointing out the

Mammon-

evils of

worship, and the necessity of recognising the worship of

Read

True God.

the

—and

try to

become

righteous nation.

sermon

that

collectively

know

a mightier, a more

do not bring an indiscriminate and

I

sweeping charge against you, well

—be holier—be nobler

my

brethren, for I

some very honest, some innocent men

that

have suffered, simply because they put too

men who had no all

the

do very

honesty in them.

world over.

This

much

But such

disaster

is

trust in

the case

a warning, not

is

merely to those

who were

dishonest, but also to those

men who were

innocent,

and who

dishonesty of others of

Bombay

truth, " Let

he

fall."

—

it

is

a warning to

in this sense, that

him

it

inhabitants

losses

heed ought

trying to conduct themselves in a

style

\

the

preaches to us the great

Those who have sustained

manly

all

that thinketh he standeth take

make amends by honest,

:

suffered from

lest

to

more

and those who have not suffered

ought also to be equally religious, pious, and honest.

Then

shall the

purpose of God's dispensation be realized

SOCIAL REFORMATION. fully, I trust is

and hope,

in this part of the country.

the great subject which you should

— the

tells

us

all,

—

"

now be prepared

God by

Methinks,

subject of reformation.

this eloquent, this

What

and carry out into prac-

to receive, attend to, discuss, tice?

205

most eloquent and impressive sermon

Think of the

true interests of your souls,

and of the souls of millions of your fellow-countrymen and countrywomen." you

sufficiently to see the uncertainty

earthly prosperity,

humbled

Adversity, I hope, has

and

feel

and hollowness of

the necessity of directing

your early attention to the subject of individual and national reformation.

I

my

brethren, hear me,

endeavour to expound in

therefore, while I

manner what

Patiently,

my humble

conceive to be the true principles

of

and

to

Indian regeneration as

it

refers

to individuals

communities.

What

is

the

to lay before

programme of reforms you think

you

the education

this

evening

?

Not

of this section of the

reformation of that particular social

I

intend

half-measures,

hke

community or the

evil.

I

would most

emphatically say that I do not belong to that school of secular reformers according to

whom

Indian reform means

nothing more than strong garrisons on the tion,

frontier, irriga-

female education, intermarriage, and widow-marriage.

These cannot cannot

lift

of moral

—

it

is

my

most firm

conviction

— these

India as a nation from the mire of idolatry,

and

social corruption.

If

you wish

to regene-

— RELIGIOUS AND

2o6 rate

this

make

country,

reform movements. the

religion the basis of all your

work of reforming

Ninety-nine

Hindu

society

idolatry

and

in

are,

adorn

it

no

is

life

Give India

telegraphs,

and

Who

perity.

strike the axe

:

my Do try

opinion,

attributable

to

not, then, whitewash the

weak and cannot

not to gild the dead body,

within,

life

all is

—while

the pulse does not

before you give her railroads

and

other advantages of material prosto

enjoy

these

—

blessings ?

Dead, almost dead, prostrated,

question.

namely

with jewels, ornaments, and costly vestments,

while there beat.

would

the foundations are so

bear the superstructure

in

out of every hundred in

evils

superstition.

edifice while

to

engaged

root of the tree of corruption,

fatal

idolatry.

I

would not be busy

this country, I

in lopping off the branches, but I at the

Were

(Applause.)

is

the

spiritually-im-

poverished India cannot rise up, has not the heart, has

not the muscles, to

up

rise

in order to enjoy this super-

abundance of material comfort which you have placed before

spiritual

idolatry

Give her

her. life,

and

first

life,

—

infuse

into

her true

—emancipate her from the thraldom of —open her eyes the degraded which she has sunk, — she may to

superstition,

that

condition into

rise in

the strength of the Lord, and stretch forth her emanci-

pated arms in order to lay hold of those treasures which

you have placed before

her.

has a very peculiar structure.

Besides,

Here

Hindu

in India

society

we do not

SOCIAL REFORMATION. on one

religion

see

society

side,

207

on the other; but

rehgion and society are interwoven with each other. has been

justly

religiously,

religiously

—

their religion.

you

sit

work and sleep

religiously,

therefore,

If,

Hindus walk and

organism

social

their

the

that

and drink

eat ;

said

It

interwoven with

is

reform the social

\\dsh to

organism of India, you must, in the

instance, give

first

her true religion, or else your attempts will be ineffectual.

Give her

Hfe,

—give

her capacity to

think

about her

— and then you will find social reformaspontaneously — in the natural course of things

spiritual interests,

tion will

— come

about in the fulness of time.

to purify the source

;

you have only

the very heart of the nation, wdll get purified,

—

the way, at least,

my

— and you

into

life

wdll see the

blood

organism of the country.

That

brethren, in which I intend to

same plan.

this

reformation, in other words, must be radical,

We

be thorough, must be organic. ^vith

new

to put

work, and I would ask you to adopt

The

only

animation, vigour will be seen

-vitality,

in every part of the social is

You have

half-measures;

ourselves, saying,

we may

—here

cannot rest

many

schools, so

colleges, interspersed in all parts of the country

going on

;

;

there

is

female

our roads have been improved,

sort of thing.

But India

still

satisfied

congratulate and felicitate

are so

widow-marriage going on

must

weeps

;

;

there

is

education

—and

India

many

still

all

that

cries

hundred and eighty millions of her population are

;

a

still

— RELIGIOUS AND

2o8

and

the bonds of moral

in

we

to raise

to

the

How

them

?

—

the great question.

is

outward decorations, but to the

shall

men and

not into

of India see

may lay up

to that world let

;

provisions,

Man comes

which we

us look,

ought to be directed

his attention

call the hereafter

and

if

of our existence.

you are true

reformers, I ask you, brethren,

patriots,

social or intellectual

Idolatry, then,

you give her

emancipation or material refoniiation.

must be abolished,

—

that

would not allow you :

—

discussion, or

it is

the

is

And

position from which I have to start.

in the least

in this matter

:

—

it is

not one of those questions for the present

to sleep, saying the time has not yet arrived.

matter of conscience, and

in

it

If idolatry it.

pro-

compromise your consciences

to

which you might

in connection with

do away with

first

a matter that admits of no wavering,

argument

as such.

true

— exhort you, brethren,

to give India spiritual emancipation before

upon

and

of his senses, for the attainment of a few

material advantages

I

life.

this stage of existence, into this world, for the

gratification

There

inward

but for the next ?

this world,

are

look not

I

the

women

the

recognise their true God, that they

not only for

How

spiritual slavery.

It is a

ought to be treated and acted is

an abomination, you must

That day was

really

an important one

your individual biography when you

Government school

go

or college for education.

not, perhaps, that the convictions

entered a

first

You knew

and ideas

that the

— SOCIAL REFORMATION.

209

schoolmaster would put into your hearts would lead you so

or

far,

And

sacrifice.

tion,

demand from you such

—not

yet such

pulpits, not

books,

religious

—but

is

now

and from before

all

me

your religious teachers, not even

EngHsh

education,

superstitious ideas,

But have you put any

You have

— some of you may have done so

but have you acknowledged the True

and

before

say — " We

God

a

or

exceedingly sorry, large

God."

— but

given up

God ? That

such

Oh, is

my

the

is

Your minds

are too enlightened to

the

positive

some of you would

are enlightened; perhaps

all

practically

great question which I have to put to you.

v.ard

first

with your hearts and minds disabused of

any positive creed there?

your idols

all

the

in

and so you now stand

belief in idolatry;

superstitious notions. faith,

English educa-

the case.

emancipated your minds from

place,

a heavy amount of

step for-

bow down

friends,

really the case,

—

am

I

that a

number of my educated fellow-countrymen, not only

in this presidency, but in other presidencies in India,

actually

spend the twenty-four hours of

their days

do

and

nights without offering a single prayer to God, without

taking the startling

name

enough ?

of the

And

Lord even once

!

Is not this

while I congratulate myself on

the establishment of schools

and the progress of

social

reforms, shall I be told that educated natives have

creed

?

The

their temples,

Christians have their churches, the

and Mahomedans p

their musjids

;

no

Hindus

but what

— RELIGIOUS AND

210

about the educated natives of India

—very

are enhghtened

I

?

admit that they

enHghtened some of them are

and they have got almost

all

the honours which the

But where

University could possibly confer on them. is

name

common

of

fidence in a Is

Could we place confidence,

their religion?

it

sense, I ask you,

man who

never takes the

not a great shame to

point seriously

without a

God

time, as

my

us,

name

of the Lord

Consider

friends ?

to guide them, without

and

in the

w^e place con-

;— how educated natives stand

stimulate their hopes

same

—could

—

?

this

at present,

an immortaHty to without at the

aspiration-s,

an inevitable consequence, a strong pure

conscience to spur them to deeds of moral heroism, to

deeds of self-denying philanthropy.

If they wish to be

true to their mother-land, they ought, without the least delay, to raise an altar in their hearts

and

in their

homes

Do that, and all by Him in whom you

unto the glory of the True God. rest of the

work

will

be done

thus have put your confidence and trust. told

you

this

may go and

the will

have already

I

work must be done instantaneously.

You

establish debating clubs for the discussion of

questions about the remarriage of widows

;

but here in

the matter of faith, here in the matter of acknowledging

the

One God and

the

True God of the Universe, here

in

the matter of feeling the urgency of offering from to-

morrow

daily prayers unto

wavering

—

I

would not

Him, here

allow

you

I

to

would allow no expostulate

or

;

SOCIAL REFORMATION.

211

remonstrate, to argue or waver, but would call upon you to

your energies forward, upward, heavenward,

push

without any delay.

Then, perhaps, you

gramme

of social reform?

reforms

I

involved

You

not

will

my

is

say, all

your

for

grand radical

this

reformation.

would

I

would propose in

ask me, what

^^dll

pro-

the social

consideration

reformation,

—

are

religious

be required to convene

meetings for the purpose of carrying out this

public

No.

reform or that.

For then, through

have been awakened

of duty of each individual \A\\ to this

vv-ork,

—

to

sense

faith, the

the urgency and momentousness of the

attending practically to

Questions of social reform

will

social

interests

of India.

not then appear to you as

matters of worldly expediency, but as questions of vital

moral importance, and

will

come upon you with

weight of moral obHgation.

hood

God

of

and whoever,

is

To

house worships the True

God

brotherhood of

own

must learn

nise all his fellow-countrymen as brethren.

rehgious state of fellowship,

You caste.

;

in

caste

own

to recog-

Caste would

such an enthusiastic

would die of

itself.

not then be required to say a word against

will

Declare a crusade against idolatry, and

you that the very peration

man

heart and in his

daily,

vanish in such a state of society

the

believe in the Father-

to believe in the

therefore, in his

all

;

sight of that

— and then the monster

^vill

I

assure

drive caste to des-

dies

—the monster

that

RELIGIOUS AND

212

has for centuries eaten into the

my God

believe that all, I

must

is

one, and that

same time

at the

the warmth of natural

of India.

vitals

He

has created us

and with

instinctively,

feelings,

If I

look upon

all

all

around

me — whether Parsees, Hindus, Mahomedans, or Europeans as my brethren. Where, then, are distinctions ?

—

Where

are those questions about dinners

riages,

which we so often meet, and which seem to

puzzle

many ?

most you,

most

readily, if

All these problems

me

you ask

If

easily.

my

to get

and intermar-

be then solved

Avill

me

you ask

to dine with

daughter married to a

man

not go to ask philosophy or

of another

caste,

logic, I will

not try to convene social debating clubs,

will

I

my

schoolmaster what I ought to do.

\Nill

not go to ask

My

sense of duty wdll be

all in all to

—

me to action, God whom you

me, and compel true

to that

Father, be true to

(Applause.) different list,

and

sible.

My

state

pose of lievers

in

formation

friends,

saying,

God. is

you wish

if

;

guide to

be

have recognised as your

we

see,

Men

however, at present a

put caste

is

first is

in

the

impos-

something insignificant

— not

they think that they can easily dis-

without being Theists,

it

It will

solve the difficulty, but that

think caste

very formidable

me.

around you who are your brethren.

of things.

try to

Men

all

I

I

without being be-

admit that the work of social

comparatively easy; but

I

re-

ask you, where

would the moral courage come from, which

is

essential to

!

SOCIAL REFORMATION.

213

the attainment of success even in social matters

wish to get your widows re-married

You

?

have you moral

:

down

courage enough within you capable of bearing

You

opposition and confronting persecution?

make

short

work of

that

— you

;

\vish to construct

even

are necessary

than to

evil,

—

be ready

—

necessary to feel truth to be stronger

it is

to feel that eternity

That courage,

procreated by true faith that faith that

;

for,

—and

and advantages of

that enthusiasm, can only

and

be

because we are wanting

it is

some of our

showed not a

instance

first

worth living

is

to sacrifice all the pleasures

this world.

in

moral courage and enthusiasm

in social reform, ;

a royal

But remember

road to reformation and improvement. tliat

^vish to

little

who

in

the

pluck, resolution,

and

reformers,

manliness, afterwards went back in a state of detestable retrogression

— so

;

that

even those who profess to be

formers of India are not to be trusted.

Let us not have such reformers then,

when you embark on

social reformation, difficulties.

which

was

you

With God's difficult

will

!

Be

What

a scandal

true to

aid, that

God, and of Indian

the enterprise

not

shrink back from

work

shall

—impossible—without

all

duty

its

be done,

God's

Female education, widow-marriage, abolition of

—

re-

aid.

caste,

these questions will then be simple questions of

—of benevolence and

deny any of

my

justice.

Have

I

any

right to

fellow-countrymen or countrpvomen

those rights, privileges, advantages, and pleasures which,

RELIGIOUS AND

214 as

men and women Benevolence

to ?

—as God's children—they are entitled

of compassion and pity will melt as

widow, suffering from

and It

to

full

beholds the poor

it

those disasters, mortifications,

may

only necessary to see her that you

No

her.

all

heart

which Hinduism has consigned her

distresses to

is

A

will solve the difficulty.

lot.

feel for

eloquent pleadings of a logician are necessary

persuade you, to constrain you, to put forth your

energy in order to rescue her from such an inhuman,

and miserable

cruel,

lot.

the opinions of others to relieve her.

provement may,

;

You

you

will

will

at

So also with regard

not wait then for

once rush forward the general im-

to

— the general emancipation— of females. have been immured

for centuries,

and denied the

light of

education

;

in

They

the Zenana^

—but when a

religious

reformer sees their case, takes their case to heart, there is

enough to

set

him

to work.

And

tion, or social reformation, or the

—whether — tion,

it

be material,

whether

improvement of roads,

social, or intellectual

these, I say, will spontaneously

all

be educa-

it

flow from religious reformation.

I

reforma-

and naturally

do not undervalue

material prosperity, I do not undervalue social reformation,

—

all

these I

would urge upon you

gion the centre of religion the basis

all

;

but

make

your reform movements

reli-

—make

on which reorganized, reformed, and

regenerated India will stand in future.

foundation

;

Make

that the

no other foundation but that can give India

SOCIAL REFORMATION. pennanent

She may smile awhile, and enjoy

prosperity.

temporary happiness

she

;

excitement, resembling

But

ternal remedies.

prosperity,

oh

!

may be

if

driven into spasmodic

by the application of

vitality,

you wish her

give her religion,

object would be, in the

to

acknow-

Indian, therefore,

my and

instance, to extort a full

first

ex-

and abiding

real

— force her

From every true

ledge the True God.

215

and a candid and sincere acknow-

free confession of sin,

ledgment of the One True God as the proper object of worship, of love, and of

faith.

(Applause.)

may be

done, the work of social reformation

come on

gently and quietly

realization of

my ideas

but

;

When

that

slow,

may

without seeing the

if,

is

lull

of social reformation, I were to die

simply seeing a large number of

my

countrymen

in

Bom-

bay and Madras and Bengal standing forward manfully and boldly, carrying the banners of the

on

my

death-bed

— God be

One True God,

then

would say with the greatest pleasure,

I

glorified

This

!

ought to proceed.

I don't

is

the way, then, in which you

come here

to teach

you any-

thing new, but simply to enkindle your sympathies and feelings for

your great country.

your duty, as the representatives of the rising genera-

it is

—

tion, to elevate her

thought over tell

She has sunk down, and

to

this matter, I felt

you how you ought

misconception, parts

emancipate

many

it

her.

my

to proceed.

As

I

have often

duty to come and I

have seen many a

a false idea, prevalent in different

of the country amongst the educated natives in

RELIGIOUS AND

lib

Some do not

regard to the subject of reformation. religion

Some

— they have

and seem

not the heart, they say, for religion.

much absorbed

are too

like

to believe they

worldly speculations,

in

have not time or energy enough

to spare for the purpose of cultivating religious

knowledge

or carrying out works of religious improvement.

Through-

out the twenty-four hours of your time, have you not five

minutes even,

my

brethren, to spare

You would spend

?

the whole of the time that has been placed at your dis-

posal in swallowing

you every day

He

which

blessings,

all

as food,

the

good things

—

enjoying

showers upon

—and

for the

in

say one word

of

five

I

wavering in

this

tell

!

it

be only one word

and

God you Oh,

my

have

friends,

you again,

matter

!

no excuse or

shall allow

I

You may

at once, or else

— unto the glory

Begin the work, then, in

!

and argue

discuss

reference to other subjects, but here give entirely

the comforts

all

worship of that

has created you

that way.

gives

minutes of your time every day to

—though

Him who

God

you every day as material

not time, you have not energy enough

do snatch away

that

in

up your hearts

your proceedings

shall

be a

scandal to your consciences, an insult to your reason. If

you are

taneously,

really

educated men, step forward instan-

and boldly proclaim your

True God, and forthwith abjure

much

to expect this

from you

?

belief in the

idolatry.

And

You may

not prepared for this thing or that thing.

is it

One too

say you are

But

it

is

not

SOCIAL REFORMATION. those things I want

want simply an acknowledgment

I

;

21 j

from you of that which you really believe in your own

Every educated Hindu already believes

heart.

own

heart that

God

clay

and stone

to

down is

—

that the things of

his superstitious

countrymen bow

one, not many,

is

which

are not to be identified with the

your persuasion as much as

recoil,

when

upon you

I call

spiritual fellowship

glorify

Him who

is

our

common

and all

shall

you

community of all

recipro-

and

Thus alone

is

social confederation

(Applause.)

India.

not conceal from you.

shall

then,

aspirations,

Father ?

amongst the educated natives of I

—why, then,

and ideas and

That

Why,

mine.

is

to establish a

possible to realize a spiritual

But one thing

True God.

amongst you, that we may

cate our better feelings

it

it

you take your hearts away,

shall

in his

The

very

day you have acknowledged the One True God, you ^vill

find

That

it

not a small thing you have done.

is

acknowledgment

very

surrender social

that

of

— that

all

lay

sacrifice of all

the

evils

demand

will

—

accumulated

intellectual,

of

you

temporal advantages for the sake of

Merely to avow

faith in

the True

more than meets the

more,

I say, in the present state of native

ear.

It

if

such be the case

?

There

sufferings.

shall

truth.

means something society.

you recognise the One God, you must undergo and

a

God means some-

thing

denial, hardships, privations,

and

moral,

your hearts, and

in

a

If self-

But what

be abundant com-

8

2

RELIGIOUS AND

1

pensation in

You

spirit.

be blessed

shall

You

and through you, your country. flowing

You

your

into

will

the

find

illuminating the it,

—sending

wives,

light

of religion

and

brothers,

A

gladly participate.

and

and

going forth

circumambient atntiosphere,

—purifying

around, in which your

forth blessings all

sisters,

will find purity

impurity ebbing away.

and

souls,

truth,

\vith

all

your countrymen

true believer in

will

God, placed

in

the centre of a native family or of native society, will

throw out on purifying,

God

and

such a

all

and

sides

in all directions ennobling,

sanctifying rays of truth.

man may prove

In the hands of

a powerful instrument for the

conversion not only of a family, not only of a neighbour-

hood, but of a

district,

an empire, a nation.

which

God

faith in

your own talents in

God, you

sinews, which are

babe, shall eyes

now

brings with

it,

—

for

work,

when you have

as those of the

not faith

— your

new-born

strong as those of Hercules; your

drooping, languishing, fading day by day as

you contemplate your country's

own

—under-estimate

your resources multiplying ;

now weak

become

—perhaps

Under-estimate not the influence

for the

will find

a province, a country,

privations,

oppose you.

deplore your

and mourn over the various

your family— those very eyes of hope, and

distress,

the

fire

will

sufferings of

then flash forth the

of defiance to those

who

For into your bodies and souls

infused the spirit of divine

life,

fire

dare

will

be

of divine power, of divine

SOCIAL REFORMATION. wisdom.

Fear not,

219

though you may be weak,

then,

though many may gather frowningly around

He

your hearts and say with your mouth that

you

you

If

but do

will

means and agencies

Power

will

powerful and vigorous

honest true to

that,

men

will

God

association,

will

organization

be yours.

will naturally

Two

say

I

be placed

be yours, combination

will

One, and

is

never pollute your heart or hand with

shall

idolatry.

to

Think only of your God, and believe with

oppose you.

that

you

at

requisite

all

your disposal.

be yours,

—a most

educated and

of

or three units of souls

form themselves into a small

—not because they are invited to do —but so,

because the law of mutual attraction which governs the

moral world

will inevitably lead all souls

other that are imbued with

common

towards each

spiritual ideas

thus from the remotest mountains of the Himalayas to

Cape Comorin you

will find in the fulness of

vast Theistic fellowship— the bing, the

Then

we

by one great powerful

find that, as

nation,

— an

down

same national heart throb-

we have been

nation, so shall

and

time one

same national pulse beating throughout

shall

;

we be a

in days

gone

greater, a

more

regenerated

altogether

India,

nation.

(Loud applause.)

While speaking of combination,

I

cannot

what has proved a great mischief

in

the

fail

to notice

way of reformation

;

and that

is,

the large

number of

merely professing reformers we have in our country.

There

is

no want of reformers

:

there

is

only want of

— :

RELIGIOUS AND

220

There

reform.

there

is

no want of eloquence or orations

There

only want of deeds.

is

fession, but there

that every

one who

every native

is

want of

sets

mean

I

—

up is

stirring addresses to large

as

is

no want of pro-

Now,

practice.

the thing

an Indian reformer does

this

:

he gives eloquent and

congregations of his educated

fellow-countrymen, calling upon them to do this thing

and

that thing, v/hile

says

he secretly believes that

all

that

intended for the auditory, not for himself,

is

he

—that

the rules he suggests ought to be carried out by those

who

This reminds

hear him, not by the speaker himself.

me, gentlemen, of a story which

is

Lower

current in

Bengal about certain weavers getting into some culty about their numerical strength.

Some

diffi-

of you are

perhaps aware that the weavers are considered in that part of the country a very inferior sort of men,

Well, a dozen of these

blunt and stupid.

rather

men went

with a view to travel into some distant country.

out

After

they had gone some way, one of them happened to count their

number, and,

to his great regret

and astonishment,

he found there were only eleven persons, and not twelve

When

this

One

ridicule.

seriously

was made known

:

to

the

of them, however, took

others

excited

it

up the hint rather

he counted the number with a view to

himself and to

know

the actual facts of the case.

too,

found there were eleven.

the

same

result,

I

The same

satisfy

He,

arithmetic, with

passed round the company

;

there were

SOCIAL REFORMATION. only eleven

!

The mistake

221

of course arose, you see, from

the fact that each one of those wiseacres omitted himself

and counted

the

all

rest.

(Laughter and applause.) Now,

the history of Indian reform, \x\\h very few exceptions,

appears to

me

to

be the weavers' story

eloquent reformer ever preaching his forgets himself, omits himself brilliant

programme

He

of social, moral,

all

The

over.

country's cause

down

lays

and

a very

religious reforms

for the consideration of a very enlightened

audience

;

and

while they go seriously into contemplation, and discus-

and deliberation, the reformer

sion,

heartily

chuckles

over the thing, and complacently enjoys the secret faction of having deceived the people. in

print as

His name appears

that of a very great reformer

(Applause.) country.

end

I

Ah

!

and he has accompHshed there are

hypocrites,

many such

is

his

only a all,

per-

object.

refonners in our

wish to see such hypocrisies brought to an

Education has made many

soon as possible.

as

— not

That

speaker, but a true, sincere reformer. haps, he wanted,

satis-

and hypocrites appear even

in the jDulpit

and

on the platform, and indeed they are very obtrusive.

Had

these

— and

men

confined themselves in their

their hypocrisy in their

own

hearts

own houses

— they would

not have done any mischief to their fellows-countrymen

but we see their with

all

evil influence

the rapidity

foul contagion,

;

spreading over the country

and danger and dreadfulness of a

and whoso

is

seized with

it

gets his heart

RELIGIOUS AND

222

and

his soul afflicted with the baneful

and

insincerity

five

hypocrites that

course

;

— and

of time

and

tion spread,

through two hypocrites and

we have come number

a large

In India

country.

is

it

malady of hypocrisy

how

yet, I

to

possess

of hypocrites in our

slowly has the work of reforma-

would ask you, how many

have been delivered in the course of the

—how

many meetings have been

large

of thing

we

last ten years ? ?

— how

many

countrymen?

of their

want.

I

That

is

not the sort

wish that every individual would

apply his heart to the great work of reformation.

cannot forget yourself,

—

I shall

of national reformation.

mere empty

places of patriotism

I

You

not allow any individual

to forget himself, to lose himself in a vast gigantic

treat us to

their

assembHes, to the astonishment of a

in public

number

held

lectures

have opened

patriots, philanthropists, reformers,

mouths

the

in

scheme

do not want any of you

platitudes,

—

to those

to

common-

and philanthropy which have been

already reiterated in a thousand forms to a disgusting

any reformer wishes to make a public appear-

extent.

If

ance, let

him be

which he to

feels

make a

him say only

true to his heart, let

and

believes.

He

is

that

not called upon

public display of anything which he does

not possess.

It

is

the custom of

many

of our fellow-

countrymen to be ever hatching gigantic schemes of refonnation,

—and what

is

Simply to postpone the

the object they have in view? evil

day

—

for

so

they con-

SOCIAL REFORMATION. sider

it

— of

223

They always waste

actual work.

present

womb

time in empty discussion, and leave action in the

of an uncertain futurity which never comes so long as

they

And

live.

then what do they do

They bequeath

?

a legacy, a cursed legacy of hypocrisy and inconsistency to their children

Dear

is

and

that father, blessed

to leave large estates as

enjoy

;

(Applause.)

their children's children.

who

that father,

is

an inheritance

found

is

for the

son to

but what do you think of that father, that en-

lightened father, that patriotic father,

who

leaves for his

children and children's children a cursed legacy,

—namely,

an example of dishonesty, of unconscientiousness, of hypocrisy,

and of cowardice ?

Is it in this

think India will ever improve

and you

will

find the

time

like the little

boy who

said

Wait

?

waters will

7iot

—

let

get dry,

over the other side of the

matter seriously, unite

me ?

many

Who am

How am

I

—a

I

of

my

that

Wait

!

and you

river.

But

What

brethren

— related

but a fellow-countryman, and is

never get

you

is

a matter of

the

for us to

that has

to hear

you?

to

that

it

feel

Bombay around

in

majority of you cannot but feel that I

of at present

if

eternity,

till

will

you should come

Bengalee

Wait,

!

the waters of the river

and begin the great work.

brought so

you

doomsday

till

you the time has come

I tell

that

has never come

get dry, and then I shall cross over

—the

way

am

?

vast

not a foreigner,

the

common

The

me

thing

I

talk

importance and

— RELIGIOUS AND

224 interest to us

sympathies of

my

heart,

of which

society

are linked to the

Your sympathies

all.

I

—you

am

members

are

a member,

— and

of the same

because you

me

have come here to show your sympathy with

common

cause of our

assembly for

all

is

country's welfare, I think

—a

pillar

this

Bombay

a guarantee of some progress for

India,

in the

upon which we might

hopes of the future of our great country.

up

rear

humbly

I

thank you that you have come and assembled together

Him who

thank I

my humble

compliance with

in

hope and

always

and

humbly

I

has gathered us together this evening.

trust that we, natives of this country,

feel that

great Father there are

only Hindus of

us, yet in the eye of the

no such

shades and castes, but even Parsees,

all

same Father, and

that not

distinctions;

and Mahomedans, and Europeans are

all

children of the

any truth spoken by

therefore, that

any one of us must necessarily find a response hearts of

all

(Loud applause.)

others.

and therefore have

my

you were

^vill

though Hinduism has created sects and

and subdivisions amongst

castes

invitation,

I

come

brethren,

here.

—and

I

that

That

is

my belief,

thought and if I

in the

felt

that

were to speak in

the language of brotherly love of the great truths which affect

us

all

our

—

I

you were true

spiritual

interests

would be sure really

— the

to find a response

serious in your profession,

members of

interests

spiritual ;

and

and

that felt,

of if

as

the native community, the stupendous

SOCIAL REFORMATION. importance of

this

question of the regeneration of your

great country, each of

own humble

way.

ings alone actuated

my

are all I

you would act

for himself in his

(Applause.)

Such thoughts and

me

to

to

come

you

appeals to you based.

feel-

;

and upon these

You

think, perhaps,

have come to make you converts to the Brahmo SoWell, what

ma]. to

ii^

now,

it

I shall

Brahmo Somaj

is this

do so not

to explain

do allude

?

If I

its

doctrines, but

simply to point out what has actually been done in anothe part of this country in the matter of national reformation, so that

you may draw

practical lessons from

your own encouragement and guidance in

The

this

it

for

place.

principles of reform I have advocated are the prin-

the

ciples of

movement has and

it

Brahmo Somaj

made wonderful

men and a large number

joined the

Bengal.

There, the

already been placed upon firm foundations,

has also

sands of

in

Brahmo Somaj,

There thou-

progress.

of families have already

—and many of them not

only

in theory believe the principles of ^Monotheism, but try to

carry

them out

in all the

departments of their

lives with

consistency and heroism, and in spite of persecution and sufferings.

we have

God be thanked

lived to see

!

Many

that such a state of things

a reformer

within the last thirty years has failed

;

many

also,

who has laboured most nobly has

great

scheme of material aggrandisement,

in spite

of vast

who

has toiled

a statesman,

failed

;

many

a

too, has failed

resources of wealth, intelligence, and

Q

—

;;

RELIGIOUS AND

226

power ;

—and yet

remains for

India to look

all

humble children of God, who had only the

on, that a few sincerity

this fact

and the boldness

their allegiance to the

to

come forward and

True God, and place

declare

their prayerful

Him, have achieved wonderful triumphs

trust in

religious

and

They

advancement of India.

social

in the

are

mostly poor, and have not received the best education they are not in the high places of society, and possess or

little

by the

no

social influence

;

and many

are surrounded

and disadvantages of excommunication

trials

but they have

God on

His powerful hand

their side.

has sustained their hearts in

all

;

these

trials,

and crowned

their efforts with success in the face of earthly opposition

Such a thing

and discouragement. here and in Madras. I

have

now

is

my

brethren in Bengal, in the

North-Western Provinces, in the Punjab,

you

Provinces recently

;

when

in this place I sought to enforce the

and indeed

I

possible

have told the same things, which

I

told you, to

in the Central

quite

in

Madras, and

I last

same

addressed

principles

look hopefully forward to the day

when

all

the educated natives of this country will combine together to

show by

them. in

their actions

Make

a small beginning. Let there be a dozen

Bombay, a dozen

jab,

tion

and we

shall

—one caste

and then we

what enlightenment there

in

Madras, and a dozen

in the

is

in

men Pun-

form the nucleus of a general confedera-

for all the

educated natives of India,

shall gradually

take in

all

other classes of

— SOCIAL REFORMATION.

227

the native communities, and unite in a vast and mighty

And who knows

confederation.

God whom we Bombay

name

of that

glorifying in the To\\ti Hall of

one day resound on the shores of

not

will

now

are

that the

the lowlands of Bengal

—up

in the

Central Provinces?

Who

can say that,

Madras

—on

—and

in the

though now with a heart

we may

of heaviness

full

Punjab

con-

template the position of our country, and deplore the fact that the

God

in

the day will never

when our all

whom we

believe

dawn upon

ness?

known,

off,

by God's pro-

of mercy, so abounding in loving-kind-

full

Who

little

and reanimated, when

the tears of our eyes will be wiped

vidence, so

so

benighted country

this

hearts will be vivified

is

can say that

all

the

dismembered com-

munities of the natives of this country shall not one day

—when God, — when

be consolidated into one vast social organization ? every husband and wife therein shall glorify

every brother and every sister therein shall combine to

worship the True

down, and there

God will

;

—when

all

partitions will

be but one large family ?

can say that India, thus regenerated, with England regenerated with America regenerated will I

not

come ?

—

—with

?

that all this

will

And who

not shake hands

Europe regenerated

Can you is

be pulled

say that the time

but a dream and vision

?

most profoundly and devoutly hope and pray that the

day

will

come when

India's sufferings

be brought to an end,

—

and

distresses will

that Providence will smile over

2

RELIGIOUS AND

28

our country as Providence has smiled over other coun-

Long, too long, has India suffered

tries. is

any drop, any

milkiness of feel the

little

human

what

quantity, of

and

;

if

there

called the

is

nature within you, pray, brethren,

Methinks a hundred

weight of India's suffering.

and eighty millions of our countr}anen and countrywomen and asking

are weeping bitterly all around us, saying

— well they may say and ask

" Oh, ye educated natives of

done

India, what have ye

— as

us

for

?

—Oh,

ye

who have

received medals and diplomas and prizes in Government schools

ment

and colleges

— Oh, ye who

— Oh,

sit in

enjoy fortune's smiles intelligence,

—what

me

stuff,

pity,

ye

have ye done

and

influence

and

Respond*

(Loud applause.)

!

made

of impenetrable

are quite susceptible to the influences of

humanity, and benevolence.

up the

wealth

us?"

for

you can

see that your hearts are not

—that you

of enlighten-

who have

enlightenment,

to the cry of suffering India if

Let

who boast

the high places of fortune, and

— Oh,

vigour and

social position,

ye

flood-gates of true faith

Oh, may

and

God open

true patriotism in

your hearts, from which shall flow streams of noble deeds, streams of pure aspirations, streams of sustained and

powerful mutual sympathy, which shall go on towards the East and towards the West, towards the North and

towards the South,

fertilizing the

minds and the souls of

the Indian community, and producing in the end a rich

harvest

of

spiritual

prosperity,

social

prosperity,

and

SOCIAL REFORMATION. material

prosperity

amid which the

229

(Loud and prolonged applause,

!

lecturer

resumed

his seat.)

Mr. Nowrojee Fordoonjee, Secretary to the

Bombay

Association, suggested a vote of thanks to the lecturer for his

The

eloquent and excellent

discourse.

(Applause.)

merits of this reformer (said Mr. Nowrojee)

true reformer

he appeared to be

—were

so self-evident

was unnecessary to add another word

that

it

this

vote of thanks.

After manifesting

assembly broke up.

its

approbation of

this

—and a

in proposing

suggestion the

PRAYER. A

Sermon preached at

the

Prdrthand Somaj\ Bombay,

March' 26,

1868.

HAVING

explained the doctrine of

you

to present before

of prayer.

appears to

It

in religious progress

takes

is

is

first

faith in

through faith and belief

God makes

and imperative

we should

What is

is

the relation in which

the knowledge

Him ?

He

the universe kind.

is

of

takes

next step he

certainly

inseparable

very relation in

absolutely

necessary

our homage to Him.

we stand

God and

to

What

God ?

of our relation to

stands before us as the Supreme Ruler of

—the

Infinite

homage.

should give to

as

we have

offer

man

is

To acknowledge

The it

in fact

Moral Governor of

all

man-

This very relation naturally and spontaneously

excites our

homage.

The

God.

from the w^orship of that God.

which we stand to

and

step that a

prayer or worship of God.

that

order of

that, in the natural

The

inseparable from faith.

have

I

evening our doctrine

this

spiritual progress, prayer follows,

man's

God

me

faith,

So

we admit a

God

Such a the

relation

demands

tribute of our adoration

in regard to earthly sovereigns.

certain

that

power upon earth

to

we

and

As soon

be our ruling

power, so soon both the body and the mind readily

— PRAYER.

23 +

unite to

make an

power.

If

exhibition of loyalty to such a ruling

God, then, be the Supreme Ruling Power,

the Highest Moral Governor of the universe,

—the body,

the mind, and the soul

must naturally and

bow down

do honour and pay homage

in order to

Homage

such a Governor.

God

which we owe to

cannot do without

we destroy

it,

is

a duty, the very

is

to

duty

first

We

as the Ruler of the universe.

—we cannot dispense with —unless it,

we stand

the very relation in which

Worship, then,

instinctively

and history proves

natural,

God.

to it

to

be

Wherever men have acknowledged God as the

natural.

Creator and the Ruler of the universe, there invariably

we

find

regular

some kind of worship enjoined and followed ceremony

— as

be mixed up with

condemnable

—there may be much worship worship, —but

such

in

Worship

word Updsaiid

—

is

that

is

recognition of God, as is

homage

recognition of an earthly

— corresponding

the

to

the

Sanskrit

more comprehensive word, which

involves several elements of which prayer {PrdrtJiafia)

only one

;

is

there

still

must be where there

sovereign.

That worship may

idolatry,

must be where there there

a daily duty.

as a

is

but the word " prayer " has been used both in

the comprehensive sense of worship, and also in the particular exclusive sense of spiritual begging. it

first

in

the

I

have taken

comprehensive sense, namely, worship.

Every believer in

God

is

bound

to worship

history tells us that every believer in

God

God

;

and

has worshipped

PRAVER. God

some form

in

But there are some who

or other.

worship of God,

rest satisfied with this general

to

it

235

they have no objection to offer; but as regards

prayer in tion to

narrow and

its

stricter sense

They would not have

it.

able, absurd,

and even

prayer.

By

ing glory and doing

more we purity, the

naturally

homage

thanksgivings for

to

He

vouchsafes unto us.

so far as

God

is

is

ness,

great

You and

grati-

ascrib-

His righteousness

and

So His

infinite

and leads

numerous blessings

the will

holy,

mercy

no doubt admit

that

we must acknowledge ;

and

that so far as

kind and merciful, and plenteous in loving-kindso

must we

far

acknowledge

advantages, and pleasures

and does

daily confer

sincere gratitude.

about to enter often

—adoration,

The

His greatness and adore His holiness

He

be unreason-

in us sentiments of gratitude,

us

offer

—they

God's holiness.

to

more we adore Him.

awakens

to

we mean simply

adoration

impressed with

are

it

it,

injurious.

Worship comprises three elements

and

they have objec-

recourse to

would even go the length of declaring

tude,

— at least

is

given rise

To my mind, worship

two are

is

He

upon

all

the

benefits,

has conferred upon us,

us,

with most fervent and

But the subject upon which one which seems to admit to, discussions,

of,

as

I

am

it

has

doubts, and objections.

however, superior to these two elements of

the third element

duties^

—namely,

prayer.

—adoration and gratitude,—but

The

first

the last

is

PRAYER.

236

a

Without

necessity.

grow in

spiritual

it

life,

—without

and death would be

but

me

duty to

my God

It

desire to impress

is

my gratitude for my spiritual

to give

my

me

God,

life

that

to the dust,

that aid which

endeavours

spiritual

all

it

is

mankind ever

my

man was

since

not enough to overcome

We

soul against sin.

is

this evening.

to the present time, has testified that

human power

unaided

evil, to

—

feel this daily

struggles ^\dth the temptations of the world It is

duty to to

offer

great point which

this

upon you

experience of

bom, down

the

my

It is

it, life

essential to the attainment of salvation here

is

hereafter.

The

of spiritual

—without

identical.

essential to the success of all

and

blasted,

cannot

I

it

my hopes

and humble myself down

and beg and beseech

—which

—without

it all

indispensably necessary

it is

I should prostrate

is

to

my

live,

moment

progress would be in a

magnify God, and

cannot

I

guard

in our hourly

we

feel this.

not a matter which can be argued out by any appeal

to the authority of books or to the deductions of logic.

No

3

I

would appeal

whether you have

to your experiences,

spiritual

nerve enough ^vithin you to

guard yourselves against every sins,

of

not

five varieties

sin.

Your

of

sin,

and ask you

sin,

—not one

sin or

two

—but every manner and kind

natural temperament

and the peculiar

advantages of your social position or education or age

may

put you beyond particular temptations

be above

theft

and murder, and other

:

you may

similar crimes;

PRAYER. but have you conquered

— are you

flesh,

not a

man

liable to

all

the passions

no

sin

The

attacks."

fact

is,

am

my

and temptation, and

—the

whatever

and

lusts of the

I

?

say there

of flesh and blood that breathes on earth

can triumphantly say, " Here sin

237

I

\

heart

God's aid

come

who

manner of

all

proof against

is

is

all

absolutely necessary

is

we must invoke

eyes must be hfted up, and

blessings of that Divine Father without

the

whose aid man

cannot advance one single step in the path of reHgious progress.

Ask

He

the rude rustic

would be

prays every day of his

—

this

I

know not why

cannot do without prayer

;

rustic has

the fact

my

offer

my

If I

it,

this

very felt

moment

I

many

must humble If the rude

prayer, neither has the

upon by teachers it

I

my

God.

would leave

I

am

in the

If I could

do

off the habit.

the necessity of prayer myself, I would

never have been engaged in

When

I

have learned to pray, and why

I

had never

sar}^

soul,

prayer to God.

habit of offering prayer daily to

without

can say,

this I

can give you no better explanation of

I

how

but

every day there are so

no other explanation of

wise man.

say would

I pray,

of self-defence, only to save

down and

man would

devour me, that only for the purpose

sins threatening to

myself

life.

determine what to say in

at a loss to

All that such an untutored

reply.

be

why he

or books

pleased

;

it,

even

—but

my

I

if it

were insisted

have found

merciful

God

it

neces-

to cause the

PRAYER.

238

dawn upon my

light of religion to

mention an incident from the religious history,

opened

first

to the

of

to

my

chapter of

earliest

importance of

from

of darkness,

religion,

sin

and the

began to

need of prayer.

heart, then I felt the full

—allow me

—when through His grace my eyes were

struggles for emancipation

was

heart,

agitate

found

I

first

my

my

heart

and was under the deadly influence

the passions of the flesh, the allurements of the

all

world, the power of

evil,

the power of fame,

and of

lust,

and of ambition, and of covetousness, and of worldliness. Against these multitudinous enemies

Feeble in body, feebler in

could not possibly stand.

mind, feebler

still

in spirit,

a poor sinner,

I,

how

could

I

stand in the face

of enemies so awful, so formidable, and so numerous. as these

— enemies outside

for mastery over I

do

my

and enemies

soul day

in circumstances

soul,

and

my

such as these

but

book

?

I

waited not for

or the teachings of

In deep agony

I

consulted

my

soul said, in language exceedingly simple

and impressive

None

What could

and night ?

the revelation of any particular

any particular prophet.

within, contending

— " Pray, and

God can

pray,

save sinners."

if

you want

And

then

salvation.

my

and arrogant mind was humbled down, and with

humbled down

my

head

;

my

heart,

proud it

was

which had been

eaten up with conceit, and arrogance, and self-sufliciency,

found that there was nothing in

it

which could withstand

the awful assaults of temptations, and in utter helpless-

a

PRAYER. ness I threw myself at

my

the horizon were dark

light

direction,

and

;

suddenly burst forth in one

that

if

the

word " Prayer " was

on the gate of the kingdom of

written in golden letters

God — showing

none entereth God's kingdom except

he pass through the gate of prayer

—none conquereth

and temptation unless he humbly, Without wavering or

vently pray.

once began to pray to

at

blessed day night,

was

it

secretly

—

my

matter

relatives, lest they

as soon as they

me and

scoff at

The

No

Nay,

had

I

my

should scoff at me.

came

to

know

me, and

after

first

day—

of

it,

day

I

to conceal

and

friends

was sure that

I

they would ridicule

me,

try to dissuade

I

me

brother helped

knowledge of

the

circumstances should happen,

Day

fer-

hesitation, therefore, I

from such a noble and godly habit;

secret.

and

if

and

possible, lest

such

kept the matter a great

kept on praying, and in the

course, I assure you, of a few days, I found as

it

were

a flood of light entering into the inmost recesses of

my

heart and dissipating the darkness of

ness of death.

Oh,

it

I

great

relief,

was cheering moonlight streaming

unspeakable comfort.

could eat and drink with pleasure.

on

my

bed, and then

I

my

soul, the dark-

through overhanging clouds of hideous sin felt

sin

prayed in the morning and in the

I

and humbly.

from

earnestly,

God.

with counsel or encouragement. the

All sides of

Father's feet.

appeared as

it

.239

found comfort

!

Then

I

I also felt that

Then in the

I

found rest

company of

PRAYER.

240

For

friends. life

when

and

had almost given up mirth and good-humour

1

cheerfulness,

and amusements of

and had not

;

revealed to

my

was dark because

that the world

darkness

me

my

for

enters

my mind—the

You would

feelings to bear

where

God had

it

me

it is

in

too

me when

overpowers

not taught

me

to pray It

salvation.

!

— Prayer,

it

brought

it

to

me and me into

led

men;

contact with theological works and pious all

would

I

not have seen

in inquiries after truth;

through prayer

of

thought where I would have been

me, was the beginning of

me

God

gracious and beneficent

—

much

to-night if

of

full

just at that time this great gospel

to-night.

my

I felt

heart was

addressing you from this pulpit.— Oh,

Bombay

helped

kinds.

all

salvation, namely, prayer, I cannot think

have been

my

can assure you there was a time in

I

—and

and resources so

the other appliances

very necessary for spiritual progress were placed at

my

by the very same God who had led me thus

far.

disposal

I availed myself of these,

in grace, in purity.

my

case I say

you

it

is

is

Brethren, what I

felt to

true in the case of every

be true

man.

in

I assure

prayer which ought to be considered as the

beginning of religious hfe

God.

and humbly went on gro^ving

Have

that,

—the

key to the kingdom of

and you have

means of unlocking the

your hand the

treasures of divine grace.

— come and pray dispel?— come and pray;

saving knowledge you want a doubt you want to

in

?

;

Is

is is

it

there it

a

— PRA FEE. weakness you wish to remove

—come and

power you want ?

up ?

give

— come

come and

and pray ;

One

pray.

?

241

— come

pray is

is it

;

answer

me

to

—

"

gone by.

precept have I given to

that doctrine.

recommend prayer

I

spiritual

knowledge,

try the experiment,

you

and

if

shall retract everything I

right to say sugar

to

deny the

blessings,

if

have

it is

you

:

INIerciful

God.

a law of the

shall find;

for

it

;

This

is

to

as little

you have

as

you have personally for

spiritual will

be

has been beautifully

moral world as unchangeable it

knock, and

and

trial

statement, I

and earnestness, It

If

pray.

You have

shall it

be given you

shall

him

;

seek,

and he that

that knocketh

an emphatic assurance

R

;

be opened unto

every one that asketh receiveth

seeketh findeth

opened."

my

to

bitter before tasting

— " Ask, and as physical laws, and ye

lie

said.

offered \\ith sincerity

to

power, and

on the fourth day of your

Rest assured every prayer

granted by the

— and

is

fam^e,

go home and

trust,

efficacy of prayer before

tried its uses.

said

on

your experiences give the

find

in-

for spiritual blessings

for spiritual

my word

?

days

am opposed

I

For these three things

like to take

to

same

in

not ask you to pray for riches,

for spiritual hoHness.

you don't

all

in future for ad\ice shall find the

^\ill

it

on me, and whoso

bodily comfort, or temporal benefits.

only,— for

you want

Pray -without ceasing," as was said I

is

;

you wish

sin

holiness

it

quirers after truth that have called

Cometh

and pray

it

shall

of

be

God's

,

PRAYER.

242

mercy

and

;

in

your own experiences you

strictly it is fulfilled in

you may receive what you pray sincerity,

thirsting of the

words,

it

may

heart.

feelings

of quiet

a hungering and

not express

in

is

let

not

is

it

and

its

when

essence purely spiritual,

Let not your thoughts

no discord of contending and

there be ;

in

itself

only a wish of the heart.

if it is

heard in secret by God.

unruly inclinations

and

not prayer,

constitute, but only expresses

represents prayer, which

wander about,

is

is

not observe outward forms, but

Language does not

is

may

It

the less real and effective

and

" Posture

true prayer

:"

in order that

you must pray with

for,

with your whole heart.

words are not wishes

But

every case.

how

will find

the heart prays, all

its

thoughts

and wishes must be attuned to the harmony

communion with God, and then only can

blessings sought be reafized.

you should not use

It is also

the

necessary that

Do

indefinite generalities in prayer.

not use the vague commonplaces of formal devotion,

such

as—" God, have mercy on me

from

sin !"

to

But

feel

be supplied, special

deeply what

You

it is

sins

me

to

be

sacrificed,

special

should avoid empty words, and

that

you address your prayers sins before

" Lord_, save

your prayers indicate special wants

let

blessings needed.

!"

you want to

God.

in particular before

Freely confess your

Him, and hide them not under a cloak of

smooth but vague words ticular blots in

;

lay your finger

on the

par-

your character you wish to obliterate;

—

;

;

—

;

;

PRAYER. show the Great Physician the

my

friends,

you ought

to

malady from which

special

He

you seek deliverance, and

243

^vill

heal

remember what

You must be

said about sincerity.

Above

it.

have already

I

sincerely

and

really

anxious to give up sin and become pure and holy.

you harbour your all

your hearts a secret

in

^^^sh to

mockery and hypocrisy, and

you unanswered.

In illustration of

you the King's soliloquy Shakespeare's Hamlet^ as

this

Scene

in

will

surely recoil

^^•ill

I shall

Act

III.,

If

continue in

and wicked enjoyments, your prayers

sins

all,

be

upon

read to III.

of

points out in a most lively

it

and impressive manner that the man who prays God

for

forgiveness, without really ^^^shing to get rid of the sin

which he asks to be forgiven, the air '*

:

O, It

find his prayers lost in

\vill

my

offence

is

rank,

it

smells to heaven

hath the primal eldest curse upon't,

A brother's murder Though

inclination

My stronger And,

like a

!

—Pray can I not,

be as sharp as

guilt defeats

man

to

my

double business bound,

I stand in pause where I shall

And

both neglect.

Were

To wash But

What

first

if this

begin,

cursed hand

thicker than itself w-ith brother's blood

Is there not rain

And

will

strong intent

it

enough

white as

in the sweet

snoAV^.'

?

heavens

"WTiereto serves mercy,

to confront the visage of offence

.?

what's in prayer, but this twofold force,

To be

forestalled, ere we come to fall, Or pardon'd, being down ? Then I'll look up

— "

;

!

PRAYER.

244

My Can

serve

my

turn

That cannot be

Of

But, O, what form of prayer

fault is past.

Forgive

?

since I

;

am

me my

foul

murder

!

—

possess'd

still

those effects for which I did the murder,

My

own

crown, mine

May

ambition, and

my

queen.

one be pardon'd, and retain the offence

?

In the corrupted currents of this world,

hand may shove by justice;

Offence's gilded

And

wicked prize

oft 'tis seen, the

Buys out the law There

is

no

But

:

'tis

and we ourselves compell'd,

;

Even

and forehead of our

to the teeth

What then what rests What can it not }

give in evidence.

Yet what can

O

wretched

O

limed soul

state ;

O

!

!

Bow, stubborn knees soft as

repent

Help, angels, make assay !

well

;

!

then kneels down and

tries to

pray; but his struggles

and endeavours prove unsuccessful, and he at "

last cries

My words Words

out fly

!

and, heart, with strings of steel

sinews of the new-born babe

may be

}

bosom, black as death

that struggling to be free,

Art more engaged

All

?

:

when one cannot

it,

faults,

.'*

Try what repentance can

Be

:

shuffling, there the action lies

In his true nature

To

He

itself

not so above

in utter despair

:

up,

my

thoughts remain below

without thoughts never to heaven go."

Besides offering individual prayers in solitude, regularly every day, possible.

you should

Husband and

try

to

have family prayers

wife, brother

and children, should gather round

and

their

sister,

if

parents

God and worship

PRAYER. Him

God

as the

Prarthana Somaj, brethren

to

in

which

of us

all

common

prayer will

and from

families,

meetings,

public

in

worship our

of true

spirit

Thirdly, there must be

of their family.

congregational prayers

24.5

spread

must

Thus

as

the

individuals

communities

families to

unite

Father.

from

your

like

to

and thus

;

through prayer will individuals, families, and the whole Indian nation be purified and regenerated.

Never That

India be

shall

a thing with

is

my

regenerated without

whole heart

of you individually were to

I believe,

prayer.

and

if

any

come and ask me whether

you could ever be saved with your knowledge, with your deeds, with your reform movements, I would say at once,

no such thing

will

you individually and

collectively

men and women

Indian

And what

Therefore

save you.

—pray,

—

I

would say

would say

I

to

to all

pray from to-morrow.

excuse can you have for not beginning to pray

from to-morrow

?

Just after you rise from your bed,

why

should you not remember what a brother has told you this

—

evening

—

for

sake

told

your

Do

?

you

own

for

your

own

family's sake

sake

—your

pray without some direction,

I

children's children'.s

least.

a time, one

Set aside your If

you cannot this little

Prayer-Book"], prepared

by a friend and brother of yours. at

Bombay's sake

ask you to use

for the present ["Theist's

prayers

for

begin to pray from to-morrow.

worldly concerns for five minutes at

book

—

every day.

Use one

of these

Parsees,

Hindus,

!

PRAYER.

246

brethren of rio this.

to

all

I will

castes, races,

and

go down on

my

beseech you to pray to God.

bless

you

tribes, I

knees,

if

beg you

all

to

necessary, only

May God

help you and

A VOICE FROM THE HIMALAYAS. A

Missionary Leajlet written at Simla, September, 1868.

SONS

and

brethren,

Daughters

—Awake,

your redemption

is

the

arise,

blessed

Father, standeth at your doors \\ith

redeeming grace

in

of

His hand, and summoneth you

to

Rise from your death-like sleep

sound of salvation;

let

light of the

new day

your

name

your hands

joyful

;

let

you

long, have tion

Merciful

treasures

the

Delay not then, but obey the holy

rise.

morning of

The Great God, our

come.

beloved

dearly

India,

of

let

;

ser\'e

;

your ears hear the

let

your eyes drink the sweet lips praise the

His holy

on the bed of

slept

call instantly.

feet.

idolatr}-

Redeemer's Long, too

and corrup-

long have you borne the oppressions and cruelties

;

of a heartless hierarchy, with hands and feet enchained

gloomy

in the

you

suffered from

poverty.

The cup

condition

is

eyes.

And

acute moral

truly pitiable.

?

Xo,

diseases

of your sufferings

shall Infinite

and apathy

Long have

prison-cell of superstition.

it

It

is

and

spiritual

brimful.

Your

draws tears from human

Mercy look on \nth cannot be.

Your

indifference

wailings

and

lamentations have penetrated the vaults of heaven, and

reached the

Father's

ears,

and

He

hath hastened to

FROM THE HIMALAFAS,

A VOICE

250

relieve

and rescue those

have cried unto Him.

that

Beloved India, thy night of darkness and sorrow

is

over.

Behold, the angel of Truth shines in yonder east with

and

light

She

liberty in her wings.

and lead thee

into the house of

will

set thee free,

God.

Already some have come forward in response to the

and gathered themselves under the holy

Father's call,

banners of Truth.

Groaning under the weight of

sin,

weak, famished, and miserable, they have come, eagerly

and

impatiently, to seek

united

Church

in

worship of their Father in that True

the

—the

Behold, they are

salvation.

Theistic Church of India

;

with faith and

humility they are constantly praying unto the Lord, and are gathering righteousness through His grace. brethren, join that small

True Church your

sins,

earnestly

;

Dear

band of Theists and enter

ye shall find peace everlasting.

that

Confess

abandon pride and be humble, and pray

and unceasingly unto God. Accept the

Theist's

simple creed, and adopt the Theist's humble prayers.

Put your fervent

who

is infinite

in

by praying unto purity

wise

:

and

trust in the

mercy and

Him and

holiness,

serving

and peace, here and

— " Lord,

deliver

faith

me

holiness

from

manner of

and peace

such faith and prayer

for will

and believe that

Him, ye

hereafter.

have mercy on all

One True God,

this sin,

Pray in

this

poor sinner, and

and grant unto me

thy mercy's save you.

shall attain

sake.'^

Brethren,

You may be

very

A VOICE sinful,

vety wicked

FROM THE HIMALAYAS. Lord

yet the

;

place your humble reliance upon Him.

enough

Our Father

is

for

His kindness,

Though you have forsaken

your kind Father.

Him, He never

On

forsaketh you.

the contrary.

eager to receive back the " prodigal son."

Shepherd seeketh the

lost sheep,

and

He

is

The good

rejoiceth

when

it is

Despair not then, but run to such a loving

found.

and

Father,

and

mercy

repeatedly revolted against

His authority, and returned ingratitude is still

is

you

plenteous in mercy and lo\ang-

Though you have

kindness.

He

There

if

heaven for even the meanest and most de-

in

graded.

you

will deliver

251

fall

at

He will make

His

you

feet

\

He

Repent,

wall raise you.

Poor houseless brethren,

rejoice.

do not wander about any longer

in the

dark and perilous

paths of the world, but hearing the glad tidings of your

He

Father's mercy, hasten at once to the house for you,

where

He

has reserved riches and treasures un-

speakable for your enjoyment.

round His

altar,

children, wdth

There

He

has built

and

He

There

shall dispense

'ye

shall stand

unto each of His

His own hand, the blessings of

shall feed

you

the bread of

\vith

salvation. life,

clothe

you with righteousness, and enrich and gladden you abundantly.

Come,

then, unto

my Father, all ye

countrymen and countrywomen.

humble brother and

Good

Father's house.

servant,

I,

sinful

a fellow-sinner, your

beg you

On my

and sorrowing

knees

to I

come

to

my

beseech you to

!

252

A VOICE

O my

come,

FROM THE HIMALAYAS. Come

brothers and sisters.

most parts of the country, from the south

;

come

all

young and

old,

laden with

sin

—rich

shall

—

and

east, west, north,

and poor, learned and

men and women,

all

illiterate,

ye who are heavy

and sorrow; come humbly and prayer-

fully to the Father's

become

from the utter-

rich, the

mansions of peace.

weak

have eyes, the

shall

dumb

become

The poor

shall

strong, the blind

shall speak, the

dead

shall

Hve

again through His redeeming mercy.

Sing the Father's mercy, India.

Sing,

forests

and

ye

all

mountains and

hills,

men and women rivers

of

and streams,

Ye winds

of

heaven, carry the message of His redeeming mercy in

all

directions.

plains,

May He

bless

a response in every heart Merciful

God

and

cities

for ever

villages.

my humble !

Voice, and

stir

up

Blessed be the Holy and

TRUE FAITH.

Exhortation.

OYE who

be God's followers, establish

profess to

your hearts in

faith, lest

in the

day of

trial

ye

be found wanting.

For temptations abound and

perils there are

in the path of

life,

and storms

many, and whoso encountereth them

without faith shall surely

fall.

Neither your boasted wisdom nor goodness nor piety shall stand in the

day of

trial

;

these shall crumble even

at the first shock.

For stand

faith

and

;

is

the foundation

if faith

be wanting,

Therefore build your

whereupon these must shall

not the house

fall ?

on the rock of True Faith,

life

and though roaring surges beat against

it,

it

shall

not

give way.

Faith in God. Faith

is

direct vision

;

it

beholdeth God, and

it

be-

holdeth immortality. It

is

no dogma of books, no

antiquity.

tradition of venerable

2

TRUE FAITH.

56

upon no evidence but

It relieth

the eyesight,

and

will

have no mediation. It neither

borroweth an idea of

God

nor a narrative of It

doth not

bow

its

from

The God

He

In time

Hence

of faith

faith

is

logical or historical deity.

and ever-present

the sublime I

is

metaphysics,

history.

neck to a

It adoreth the ever-living

God from

Reality.

AM.

always now, in space always

here.

has a short creed which owns no pilgrim-

age to distant age or clime, for nearer than aught can be is

God

the

immanent

As outwardly

Spirit.

in all objects, so inwardly in the recesses

of the heart, faith beholdeth the Living God.

The

eyes

close,

and the inward kingdom revealeth

God.

There life

:

in ineffable

beauty

He

shineth as the Life of

the dependent soul, quickened

tion, worshippeth

Him and

by mysterious anima-

entereth into joyful

commu-

nion with Him.

The

eyes open, and

all

objects

in

external nature

reveal the resplendent Spirit and breathe His presence.

East, west, north, and south,

The

universe

is

He

filleth all

space.

God's vast cathedral, where nature,

both quick and inanimate, chanteth hymns unto His glory in solemn music.

The

soul roused

swelleth the chorus.

by sympathy joineth the

ser\'ice

and

— TRUE FAITH, Thus, within and without, midst of blazing

fire,

the

fire

always in the

faith liveth

of God's presence.

be seen and

It is a presence to

257

felt,

not learned or

re-

membered. It is

a presence not to be put by, so pervading, so

interwoven with

life

and

nature.

Verily Divine presence hath electricity, the heart

the

and the

body stand

Hence

nerves,

and maketh the very

is

no ceremony

soul to the living

But the near

Hence

Him who

is

dear by nature's law.

holds living and loving

dearer than

and the

with

life.

even that between

father.

of the universe, and saith

by the

communion

a domestic altar in the heart for the Author

It buildeth

The Thou

of the

and near God.

It estabhsheth a personal relation,

the son

homage

both living and loving.

faith is

hairs of

or form in honour

of a dead or distant deity, but the living

is

quickeneth

erect.

true worship

And God

it

of

its

prayers

My is

God,

as

My

much

spiritual eye as a personal

Father.

a reality perceived

God

held in personal

attachment.

The

vividness of perception

is

equal to the warmth of

the heart, for in faith, knowledge and love, belief and trust, are one.

TRUE FAITH.

258

Faith in Immortality. Faith liveth in anticipation.

The

future

dweUing-house.

is its

It fixes the

foundations of

life

on the

reaUties of the

next world and eternity, not on the vanities of this world

and time. Verily the world

and

stream,

The

It

a toyshop and time a running

wisdom shuns

fool delighteth in toys,

but faith

and

true

is

both.

and doth

not deceived thereby

is

\

revel in vanities,

seeketh substance

it

reality.

knoweth well that

and never

all is

vanity

selleth its desires,

and

hollo wness here,

hopes, and affections to

temporal objects. It is

above

above

its

the fleeting

all

phenomena

of the world,

joys and sorrows.

Earthly afflictions cannot torment fascinate

sorceries

it,

for

it

is

it,

nor can earthly

dead unto

their

in-

fluence.

Faith

a

is

It is the

new

creation.

death of the flesh and the regeneration of the

spirit.

Hence

it

this world, It is

is

and

dead is

to all the temptations

alive

unto

God and

and

fears of

eternity.

ever encompassed by the realities of eternity,

firmly walketh

on

its

solid ground, feedeth

on

its

it

luxu-

FAITH.

77?^^^^

and stretcheth

riant harvests,

of the Everlasting It liveth in

for

immortal

And it

its

259

endless

life

on the lap

Spirit.

and unto the next world, and careth

solely

life.

so far as this

little

world

engageth the serious thought of

Thus where

is

preparatory thereto,

faith.

others purchase toys

and dance

in

giddy

merriment, faith gathereth discipline and provisions for immortality. heart

Its

where feels

it

kingdom beyond

the vast

in

is

recognises

its

true

home and

its

the grave,

Father, and

comforted.

The next world

to

is

but a scene of homely

Therein

home

feels

realities.

domestic

interest, its

sweet and blessed

for ever.

How to To

it

not an abstract conception,

it

render that

home happy is

dwell for ever in that

care

all its

home under

and aim.

the guardianship

of Infinite Mercy, free from sin, far from suffering, and secure against death,

is its

only hope and prayer.

Faith in the Moral Law. WTien the heart perceiveth

its

is

fixed

on God and immortality, and

relation to both,

it

devoteth

one, and prepareth itself for the other.

itself to

the

TRUE FAITH.

26o

faith ever striveth after righteousness, for right-

Thus eousness

is

the true service of

God and

the provision of

immortality.

And

as the law of righteousness

mutable, even as the

faith upholdeth

In

that

all

it

fulness. it is

and nothing but the

pledged truth.

with the unswerving fidelity of a covenanter

followeth in

is

It despiseth

service

its

God

as

never justifieth

The

its

between

right,

and

fractional religion,

God and Mammon.

only Master.

evil,

whether great or small

least contact with iniquity is

defilement in

is

it

wrong.

compromise and hateth

which divideth It serveth

circumstances that which

all

abjureth what

It

and

and says and does,

to adhere to truth, all truth,

And

absolute and im-

Supreme Governor,

in its integrity

thinks

it

of the

%\all

is

abomination and

its sight.

It loveth purity

and manner of

and

holiness,

and abhorreth every form

sin.

It strictly followeth in all things the high standard of

God's moral law, and layeth up purity and righteousness with great care.

Power. Faith findeth in

conquereth weakness, want, and woe, for

God

manifold power, sustenance, and joy.

it

TRUE FAITH.

261

over the

It is the victory of the spirit

flesh, of truth

over the world. Faith counteth the thought of weakness wickedness,

and the language of weakness an abomination.

/ cannot—faith

never uttereth that odious phrase.

For betwixt the

will

and work

it

findeth

the path

straight.

That

it

wilieth that

it

doth, and never doubteth suc-

cess.

Faith

is

a mighty giant whose nerves are of

whose eyes speak It feareth

steel,

and

and

inti-

defiance.

no man, and despiseth the

threats

midations of the mighty. Sovereigns quail before

it,

and from crowned heads

it

exacteth homage. It prostrateth millions in

open encounter, and planteth

God's banners before the cannon's It

worketh wonders and achieveth impossibilities, and

the world in is

flash.

—What manner of man

amazement doth say

this

who worketh

For

faith is strong in the strength of the

these miracles

hath invincible power.

?

Almighty, and

TRUE FAITH.

262

Resignation. Faith

the promise of daily bread

is

Nature

is

its

granary,

and

and the world

its fulfilment.

its

storehouse of

provisions.

habitation

Its

in

is

regions of content, and

the

it

knoweth no want.

Where enjoyeth

others cry for food life

deemeth

it

mocketh

and

privation,

with confidence.

taketh no

It

it

thought of the morrow's bread, and

scepticism to lay

up provisions

for the future.

and hath absolute

trust

dwelleth secure under the kind care of that

God

For

faith liveth in resignation,

in providence. It

who

feedeth the fowls of the

wilderness,

do grow

and the

\vithout

air,

and the beasts of the

fishes of the sea,

and the

trees

which

toil.

Confident and thoughtless even as they, faith careth not for food or raiment.

And

as they are cheerful

in store,

even so

is faith,

and glad though nought be

albeit penniless

and ragged.

Joy.

Faith rejoiceth in the All-Blissful God, and findeth joy

immeasurable in His

service.

TRUE FAITH. It is ever calm,

and

is

263

not ruffled by the fluctuations

of fickle fortune. It is the

deep

ocean of peace, and doth never ebb.

full

Though midnight gloom surrounds

it,

it

enjoyeth

within meridian sunshine.

With forbearance and resignation

blunteth the edge

it

of sorrow.

With hope and patience into the

it

converteth the bed of thorns

bed of roses.

beyond the reach of penur}^

It is

for its riches are the

treasures of grace.

Even on death-bed angel,

it

looketh bright and cheerful as an

and besetting clouds do but add

to

its

beauty and

glory.

Self-Sacrifice. Faith

is

the surrender of self to God.

thinketh not what

It

shall serve

and

it

nought

and the world on the

miay say with wholeness of heart

It selleth all

it

it

—

I

altar of

am

God,

Thine.

hath and followeth God, and reser^-eth

for self.

It dedicateth its

whole

life,

body, unto Him, and saith done.

how

glorify the Lord.

It sacrificeth self

that

shall eat or drink, but

it

heart

and

— Not my

will

soul,

but

mind and

Thy will be

TRUE FAITH.

264

taketh no thought of joy or sorrow, and maketh

It

duty

only concern and the Divine will

its

But the maturity of

its

faith is love, for love

sole aim.

completeth

the union which faith beginneth.

Then duty and

Then

desire harmonize.

the soul saith

—The Father and

I are one.

Humility. Faith has no merit in

more

It liveth

its

own

eyes.

in the passivity of

obedience than in the

activity of the will.

under extreme force of moral compulsion,

It acteth

which enfeebleth the sense of It delighteth in resignation,

self-sufficiency

Faith

;

but the instrument of

is

Only the is

not egotism

in the Master's glory, not

never ventures to think,

God

will.

sins

God

in

;

in prayer, not

its

own.

good works, and

/ do.

and shortcomings

are

glorified in its godliness,

its

own.

but self-convicted in

its failings.

So likewise works

it

all

the glory

and

all

the praise for

good

invariably giveth unto the Lord.

But suffering and odium, tribulation and death, readily accepteth as It

its

portion.

boasteth not of the good that

mortified for

what

is

it

not done.

is

done, but

it

feels

TRUE FAITH. keepeth account only of

It

its

265

omissions and imperfec-

misdeeds and idleness.

tions, its

Though

may do much good and

it

and generations,

it

bless untold nations

knoweth well the

light

not

is

its

own,

but belongeth to the Sun of Holiness.

Such

is

that humility

By

mysterious dependence upon the Master

its

at

is

known,

faith is

it

once

its

in

criterion it lies its

and

its

ornament.

beauty.

Wisdom. Faith

is

true

wisdom, which

It loathes

prudence, which

Prudence

is

It

is

is

noble and divine.

earthy and mean.

the arithmetic of fools.

weigheth consequences, counteth loss and gain, and

measureth

And

utility,

as the

but hath no regard for truth.

wind tosseth the

shame lead the worldly wise

They have no wisdom

dr}' leaf,

hither

and

so do fear and

thither.

of their own, and

traffic in

other

men's opinions, always using those in demand.

They

are

not their

own

selves,

but

other

men's

selves.

Having no wind and

A rude

float

principle to guide them, they turn with the

along the

rustic

is

tide.

wiser than they,

and a

child can over-

turn the very foundations of their philosophy.

TRUE FAITH.

266

Deluded men

!

wise in their owii conceit, they are but

the slaves of fashion and popularity.

But

faith

modate It

never courteth popularity, nor doth

it

accom-

itself to fashion.

and unyielding, and

firm

is

is

built

on immovable

principles. Its

wisdom

though

is

wisdom of

the

which never

truth,

varies,

should become as cold as ice and the sun

fire

breathe darkness.

Faith has originality, freedom, and self-reliance, and

never deigneth to take lessons from the world.

walketh upon the counsels of conscience,

It firmly

which are the revelations of God.

Progress. Faith

is

perpetual progress heavenward.

beaten track,

It disdains the

it

defies its

command

obey the law of

limitation.

It scorns the world's control,

— Thus God

Progress

The though

aim,

it

may

Above the the deepest

it

refuses to

is its life,

highest

to step

is

to die.

form of goodness doth not

satisfy

it,

contain the whole of the world's religion.

highest

it

and

thou go.

far shalt is its

soars while others crawl.

it

seeketh a higher

seeketh a deeper

still.

still,

and beneath

TRUE FAITH.

267

Singularity. Faith

and moveth

singular

is

in

its

own ways, which

are past finding out.

Geography cannot

Nor can tray

ing to ascertain

life is

its

and longitude.

age, nor history por-

life.

Philosophy hideth

Verily

latitude

its

arithmetic compute

true

its

find

its

its

face in

why and

shame

after vainly striv-

wherefore.

actions are unintelligible to the world,

its

and

its

a deep mystery.

Hence

it is

charged with idiocy and madness.

enthusiasm

Its

world, and

Faith

is

all its

is

indeed madness in the eye of the

movements

fool because

it

are folly.

mocketh the

idols

which the

world doth gravely worship, and setteth equal value on gold and straw.

And

faith is

mad

because

it

forsaketh the ways of the

world, and with wild enthusiasm accompHsheth liar

ideas and

It

pecu-

mischief.

hath no respect for custom, and speaketh and acteth

outright as

it

It findeth it

maketh much

its

thinketh.

honour

in slander

and joy

in privation,

and

danceth in the midst of great tribulation. It smileth

cloth

where others weep, and

and mourning where others

it

exult.

goeth into sack-

TRUE FAITH,

2 68

many

Faith has

eccentricities

which the world must

needs deride.

But these is

have their centre, which verily

eccentricities

higher than any the world can see or conceive. Faith dwelleth high in

is

world, and

is

above

all

and sympathies.

earthly computations

And

own

its

known only to cognate

age or clime, live with

it

spirits,

who, of whatever

in that invisible world.

Persecution.

The

progress of faith

is

to

be gauged by

its

distance

from the world.

The more

advances the fewer

it

smaller the circle of sympathy,

its

companions, the

and the more inveterate

the world's antagonism.

Persecution

is

inevitable, mild at

but deadly in

first,

the end. It is the price

due

to the world for living

Hence some laugh others denounce

at

it,

Ridicule

is

faith

some

revile

it,

with

it,

and

at last puts

away

with dirt and death. the seal wherewith the world marks

approbation of

As

it,

it.

it.

The world cannot bear this living fire

others hate

above

faith

when

it

begins

its

its dis-

mission.

advances, the reprobate world waxes wrathful

TRUE FAITH. and malicious, charges and condemns If faith

it

269

with arrogance and selfishness,

as a dangerous impostor.

it

persists in its obstinate work, the world's

still

tribunal passes severer sentence.

Deadly

tortures are inflicted,

amid the blaze or on the cross

faith glorified

Thus and

and behold the martyr of

ridicule

!

and contempt, anger and hatred, slander

reviling, coercion

and

torture, violence

and death,

these are the unavoidable recompense of them that seek the honour of living unto freedom and faith in this wicked world.

Deification.

And

some

yet

there are

who through

simplicity

and

ignorance run to the other extreme.

They kneel faith, for

They

do\\Ti

they think idolize

natural power,

it,

it

and to

offer

it

as

it

God

all

manner of

crucify or deify, they only confess the

superhuman excellence of

The one

deification are

and betray the same ignorance.

Whether men

comprehend

super-

incarnate.

But the phenomena of persecution and essentially one,

faith

and

their

inability

it.

is

to

be of God.

attribute to

and adore

homage and worship

negative, the other

is

positive testimony.

to

TRUE FAITH.

270

hateth away faith from the world, and thereby

The one

acknowledgeth

it is

not earthly

the skies, and confesseth

it is

;

the other exalteth

it

to

divine.

Resurrection.

The world cannot

And

it

discern faith

when

it lies

too near.

requireth due distance to lend clearness to the

sight.

Hence demned

it

at

is

that the prophet

home

is

who

is

hated and con-

honoured abroad, and while the land

of his birth denies him, distant nations gratefully acknow-

ledge him as their own. vision,

and

faith is seen in truer colours,

and

Or the world needeth a this

glass to rectify

its

death alone presents.

For through death better understood.

Then rance

is

the refraction through prejudice, envy, and ignocorrected.

Hence unto

the prophet that leaveth the world loaded

with indignities a shrine of posthumous glory

And than in

thus life.

it is

that faith shineth

more

is built.

in resurrection

—

—

THE THEISTS PRAYER-BOOK.

"

I will bless

mouth." "

God

the

Psalm

Lord

xxxiv.

at all times

:

His praise

shall continually

be

in

my

i.

has not forsaken me.

Talavakar Upaxishad.

May I

not forsake

Him."

Introduction

to the

O

MERCIFUL has protected

sleep, accept

me

during the defenceless hours of

my morning

thank Thee that enter

Father, whose benevolent providence

upon the

Thy

tribute of prayer

and

loving-kindness has enabled

me

to

day with renewed

of another

duties

I

praise.

Thy

glorious

providence, and Thine infinite goodness unto us.

Before

energies

I

and

spirits.

All things proclaim

forth to the labours

go

would place

my

whole

and enjoyments of the day,

trust in

Thy

I

guidance, and con-

my body and mind to Thee. Strengthen and prepare me for the trials which await me this day. May Thy counsel regulate my mind, may Thy love warm my heart, and may Thy sacred presence go with me as the Hght in my paths. Curb each impure desire, restrain each worldly craving, and sanctify all my

secrate the energies of

aspirations

and

feelings

me prompt and duties,

my

and in

by leading them

may

Make

my

various

faithful in the discharge of

all

my

intercourses with the world keep

conscience void of uncleanness.

tions

to Thee.

not shake

my

fideHty to

T

Grant that tempta-

Thee

;

grant that

— THE THEISTS PRAYER-BOOK,

274 amidst

all

the vicissitudes of

Teach me to remember

finnly.

sole destiny of

hours of

O

life I

this

life

and help

;

day and

may

that to attain

me

Thee

Everlasting Father and Friend, enable

the

Do Thou, me to grow may

continually in purity and faith, that each day

me

is

to spend the precious

days accordingly.

all

Thee

cleave to

find

nearer to Thee,

lEbnting grayer. I

O

approach Thee,

Lord

my God, with

humble thanks-

givings for the manifold mercies which thou hast showered

me

on

Each joy

this day.

each desire that has been inhaled speaks gratitude.

fatherly care has

my body and

and has protected for

the opportunities and

hast given

me

—

hast enabled

Thou

hast enabled

Thou knowest,

me me

have committed

this

wanting in that

strict

Thy

mercy.

breath I have

calls

been with mind.

my

forth

me

all

I praise

day,

Thee

means of good which Thou

to indulge, each virtuous

us.

deed

to perform.

O Thou

dost require from

—each

each holy thought and aspiration

for

Thou

plore

gratified,

Thy goodness and

of

Thy

that I have experienced,

Omniscient God, what

day ; Thou knowest how obedience to

sins I

far I

am

Thy law which Thou

With deep penitence now Chasten and purify

my

I im-

soul

by

;

THE THEISrS PRAYER-BOOK.

not to ing

my

into

fall

Fill

evil

is

my bed

grant that crate

my

my

if I

faith,

and help

Thy

with a heart

of eternity,

on

may

I

earth,

this

my

my

me now, O

of trust in

to Thee.

and

away from

to turn

every day of

full

from

live to rise

me

Permit

will.

renewed energies

last night

May

and impure.

spent according to retire to

which

temptations

the

me, therefore. Gracious Lord, with strength

and constancy and that

with resolution

Without Thine invigorat-

sins again.

we cannot subdue

spirit

assail us.

all

me

due retribution, and ann

inflicting

275

sleep I

But

waking be

life

Lord, to

Thee

may

if this

be

\

and

conse-

night be

in the regions

be carried on the wings of Thy mercy

into the blessed mansions of purity

Gracious Father, teach

me

and joy

so to enjoy the felicities

which Thou hast unsparingly bestowed upon great mercy, that they

may

everlasting.

me

not act as a snare to

in

Thy

my

soul.

May Thy blessings, instead of inflating me with arrogance and vain glory, fill me wdth humility and fervent gratitude to Thee. May I remember that they are not designed to make me worldly-minded, but to call forth my greater and more earnest exertions in the cause of Him from whom I have received them. Grant that the temptations of prosperity

may

not drown the voice of conscience

— THE THEISrS PRAYER-BOOK.

276

amidst

grant that affluence,

my

the

all

heart

may

good

we

of every

Kind Lord,

that as I cheerfully enjoy

be,

satisfied

Keep my

and help me

Teach me,

possess.

Thy

gifts

to

with whatever position

And may

I

remember always

if

need

may

I

I

fall

that the highest honours

this life are

only for a moment.

always aspire to that prosperity and that

wealth which perish not

— the

wealth of a righteous heart.

me

and preserve

O

prosperity of the soul, the

Be with me

always,

O

Lord,

from temptations.

In Help me,

now,

heart alive to the vanity of the world,

and the sweetest joys of

in

that

prepared to abandon them as cheerfully,

and be

into.

Thee

steadfastly cleave to

Thou Giver

may be

and hopes of

enjoyments

Lord,

adversity, in joy

^fftiction.

who

art with us in prosperity

and

in sorrow,

and

whose providence

extendeth over the happy as well as over the poor and

my lot with patience and May I not deplore my lonely condition, but content. thank Thee that Thou hast placed me under the chastening and humbling influences of affliction, and opened my distressed, help

me

to bear

eyes to the hollowness and uncertainty of earthly ties.

state

May Thy

I

specially rejoice that even in

fatherly affection has not left

me.

this

felici-

fallen

When no

THE THEISTS PRAYER-BOOK,

277

hands are near to succour or console me, when the world has altogether ceased to smile on me, are around me.

beseech Thee,

Thou Friend

helpless,

with

I

Thy

affliction,

spirit,

may

all

privation

Save

me away from

my

the ;

treasures

may

but earnestly faith

may

be,

may

and

I

I

—

my heart Thou All-Merciful Lord me from discontent and despair, from Animate and gladden

me

assurances of Thine infinite love, and enrich

^vith

Lord

affliction

the duties which I

position

vexation and heaviness of heart.

O

May

and hardship.

Thee j however low

of the poor.

with

me

resolutely bear the strokes of

always retain Thee in

me

Helper of the

of the distressed, to invigorate

that I

or sorrow never draw to

O Thou

loving arms

however severe, and with unflinching forbear-

ance endure

owe

Thy

of

Thy

Thou

spirit.

not consider whether

strive to discharge

my

I

am

my

art

all,

rich or poor,

duties to

Thee

in

love.

jpor jfortitulrc.

God

me

Almighty, inspire

to place

my

me

mammon

;

with

firmest reliance

boldly encounter and

Preserve

me

me

spirit,

and help

on Thee, that

may

I

subdue the temptations of

from the fear of

keep

Thy

man and

the service of

from whatsoever bindeth

tion to the vanities of the world.

life.

Teach me

to

my

affec-

remember

— THE THEISTS PRAYER-BOOK.

278

always that I have a high and sacred mission to

even to dedicate

me

my

whole

to

life

Thy

service

with resolution and constancy, that I

the path of

my

all

and arm

may advance

things, truth

May

left.

I learn to prize

above the riches and honours

of the world, Thine approbation above the esteem

Make my

applause of man.

Thee

unshakable that

so

worldly interests for

membering

that

Thou

Vouchsafe unto me, that

if

Thy

vindicate

may

may

O

not only sacrifice

do so with

sake, but

art dearer

my

joy, re-

than the dearest objects.

Lord, fortitude and enthusiasm,

and uphold Thy cause

in the face of all opposi-

Help me so

valiantly to fight for

such unyielding and uncompromising

obey Thy commands, that life

love and fidelity towards

not swerve from Thee, but manfully

and persecution.

truth, in

my

I

and

the whole world were to stand in hostile array

against me, I

tion

in

mission with unfaltering steps, turning

neither to the right nor to the

duty above

;

fulfil

at

Thy

be everlasting

may,

amidst the

feet

To

of martyrdom.

I

thy name,

if

spirit to

need be, lay down

difficulties

O Thou

and hardships

Omnipotent God,

glory.

Jfor Bclibtrancc.

O

Holy

the world

my

Father, amid the temptations and perils

Thou

only hope.

only art

my

refuge

;

Thy

protection

of is

Conscious of sin and corruption, where

;

THE THEISTS PRAYER-BOOK.

279

my troubled heart but upon Thine infinite mercies ? I am Thine, Thine for ever unto Thee do I cry, O my God send me not away for my sins, but heal me, and root out the evil from my

shall

O

I,

Lord, repose

;

O how

heart.

how

awful therefore

and

servant,

I

my

solemn are

my

is

iniquity

unbounded

turned away from Thee.

fully

me eschew

stantly bid

Thy

neglected

O

love to me,

evil,

is

didst con-

me

path,

call

is

guilt

is

Thy

holy

and purify

tence.

Deliver

Deliver

me

me

my

;

dispositions.

me from worldliness, and whatever away my love from Thee. Teach me to

Deliver

When

unworthy desires

arise in

tempt

me

I prayerfully

heart,

and

to evil,

Thy mercy, and and

of

from bad company

;

my

light

God

gracious

from corrupt thoughts and actions.

search

spiritual

of

my my

from hypocrisy, fickleness, and uncharitable

tendeth to turn

my

Thy

soul with the waters of peni-

from an unclean heart

and counsel

call.

I

tremble to stand before

O Thou

Deliver me,

face.

Salvation,

Thy

The magnitude

me

immense, and makes

Thy

to

but I love Thee not,

;

fastened to the world.

love

being

Though Thou

and

infinite

:

child

have ungrate-

affection, I

bidding, I heeded not

Lord,

Thy

Being

!

Thy commands

have disobeyed

the object of Thine

Thee, and

relations to

sacrifice

may

whatever

my

heart,

strength, for

Thou

me

art

my

to look

my

wrong

in

it.

and passions

throw myself upon

with Thine aid fortify

endeavours help

is

all,

O

In

all

Thee

for

soul.

up

to

Merciful God.

THE THEISTS PRAYER-BOOK.

28o

^£lf=Cons£cration.

O Thou God

beseech Thee,

I

whole

in

life

Thy

may

earth

Thy

my

alienate

woe and

and

Wherever serve

try

may

and

me

which draws away

—that

acknowledge Thee as

May

life is

I

and actions turn

centre of

my

cannot

all

for ever

my

my

my

social intercourses.

Thy

my

my

object, to

some favourite passion soul

bow down

before

of the world.

felicities

and teach me

only Master, the

all

glory.

holy spirit;

actions.

Thee, help

its

to

One True

my

my thoughts and words May my whole life be may Thy

If there

heart which I love for sacrifice for

As

heart that spiritual idola-

makes the

Thy

I

love and energies from Thee,

and may

to

— in

labours and

always remember that the sole aim of

to find Thee,

pervaded by

so

none but Thee.

sorts of idolatry,

all

Make me

no created

to worship

fame, ambition, or the

Keep me from

on

work engaged, may

to the pursuit of

idolatry which

avarice,

God.

and

I follow

out from

idol, cast

the

that nothing

Thee

sickness, in

be, in whatever

hast taught

no

cleave to

my domestic affairs

and devotes them

of

may

none but Thee, may

Thou serve

I

and grant

love,

Thee by

to

my

the days of gladness, in weakness

strength, in health

recreations, in

me

heart from Thee.

thoroughly Thine that I the hours of

Bind

service.

sweet attractions of

of love, to engage

is

own

me

love

be the

aught in a comer sake,

to root

it

and which out.

I

Divert

THE THEISTS PRAYER-BOOK my

from the world and establish

affection

Thee, that santest

I

may hanker

company.

after

2«I

firmly in

it

Thy

nothing but

Gracious Lord, enable me,

I

beseech

Thee, so thoroughly to devote myself to Thee that live

and die amid the sweet joys of true

Gracious Lord, the time depart from this world.

have forsaken me,

my

All

my enjoyments and

dearest relations

turning their faces from me,

alone shall I depart.

—and

Frojn

all

and

O Thou

before me.

may

I shall

felicities

friends are

alone as I did come,

dear connections and

pleasant objects of this worl(i for ever cut to launch into that vast eternity

I

resignation.

approaching when

is

plea-

off,

am

I

about

which stretches forth

Father, Preserver, and Guide,

whose hands have always protected me, accept

Thou

my

last

but feeble tribute of gratitude for the blessings which

Thou

hast bestowed

strength

me

especially for the

and opportunities with which Thou hast enabled

to serve

and worship Thee amidst the temptations of

Known

the world. I

upgn me, and

have committed in

by Thy holy

Help me,

O

spirit,

to

my

My

life.

are the manifold sins which

Regenerate and purify

ancj receive

Lord, to

helpless state.

Thee

feel

Thy

me

into

Thy

me

keeping.

love in this deserted and

spirits are declining,

my

senses are

THE THEISTS PRAYER-BOOK.

282

failing

me no

me

object brings

;

delight

console or comfort

my

Do Thou, O Kind

Father, reveal

at this

company.

I

Thy

all

me

fill

Thy hands Thou

Thou

without end.

Thy

fatherly care I

darkness.

Thy

Bless them,

Permit

me

thank Thee

O

me, but

me by Thy

for \vilt

now and

family, friends,

for

To and

Lord, and keep them for ever

—The

world

is

fast

going out of

now. Dear Lord, to depart in

and hope, and lead me

for-

love, time

Everlasting Friend.

commend my

under Thy protection. sight.

I

only art mine, mine

my

to

and protect

are near to help

wilt never forsake

Dearest Father,

brethren.

is

none

with the sweets of

continue to animate and purify

my

me

is

Thy loving countenance

other hands are away.

assurances that

ever,

there

thank Thee, Lord, that Thou hast not

saken me, that

me when

All round

heart.

solemn hour, and

;

to the regions

faith

of purity and

peace.

^ragcr

We

for

tj)£

^sc

of

have assembled again,

to investigate

Thy

glories,

and invigorating

to accomplish that object. errors,

and the bewildering

O Thou

O Thou

fecftools.

Ever-blessed God,

and the momentous

our destiny and salvation. lightening

Heltgious

truths of

Vouchsafe unto us Thy enaid, that

we may be enabled

Save us from prejudices and perplexities of controversy.

Father and Instructor, nurture our souls in true

THE THEISTS PRAYER-BOOK. Quicken our consciences, and keep us always

faith.

and

lo our duties

that

283

upon Thee

reliance

exaltest our

Above

responsibilities.

minds

knowledge of

in the

teach us

all,

As Thou

indispensable.

is

do Thou

truth,

also train our hearts to a thorough love of Thee,

not practically ever truth life;

we

Thy law,

fulfil

may we

learn of Thee,

Teach us

to

:

for if

at

may we

WTiat-

once put into

at

be assiduous and persevering in

means of improvement which may come

may

we do

once apply to our

our pursuit of truth, and to avail ourselves of

May the wTitings

and our

faith is unprofitable.

whatever duty we learn

practice.

Thy law

obedience to

wills to a practical

alive

of the devout

us with

fill

all

in

blessed

our way.

good thoughts

;

the example of the righteous quicken our aspirations

and strengthen our resolves; may constant communion with Thee purify our souls brevity of

world.

life

and

O

Lord

that receive instructions.

steadily before each faith

the remembrance of the

keep us from delays and the vanities of the

Bless this school,

and them

may

;

one of

rectitude, here

us,

and

;

them

that give

Keep Thy

holy light

bless

and enable us

to

grow

in

hereafter.

jpamilt) ^Srapcr.

O God

our Father,

who

hast

bound us together

in this

family by the ties of domestic affection, help us to draw

THE THEISTS PRAYER-BOOK.

284

Thou

near to Thee.

Guardian of our

art the

lives,

We

Giver of every good, our Guide and Counsellor. regard

it

Thee our

us to call

Thee

in

Thine

trust

filial

infinite

of this

Thou

as our best privilege that

never forget

may we

rejoice that

Thou, Ruler

Infinite

Lord of the

mercies; the

before

May we

and obedience.

universe,

hast permitted

bow down

Father, and to

the

and

earth

heavens, art present at this family altar to hear and accept

Sweeten and strengthen

our humble prayers.

those relations which bind us to each other, by drawing

unto Thee the affections of each one of right feelings towards each other,

and whatsoever

jealousy,

among

In

us.

member Thee

all

creates

domestic joys

in all

;

O Thou

cast out selfishness,

may we

knowing

loving God,

and

discord

who

ill-will

gratefully re-

domestic calamities

to place our trust in Thee,

our good.

and

Foster in us

us.

may we

learn

Thee

is all

that in

with more than a

mother's affection dost feed and protect us, preserve the

Thy

souls of if

we do wrong

Help us

to

Thy

children in ;

bring us back to

May we

and prepare us live

followers.

home

Thee

if

we run

astray.

keep our hearts from impurity, and our hands

from unrighteous actions. humility,

Chastise us

holy keeping.

as

Thou

Send unto us meekness and for all the vicissitudes of

Thy

obedient

art the

Lord of

children

and

this family

;

life.

faithful

make

this

the abode of divine love, purity, and faith, of peace

and mutual

good-will.

Bless this family,

O

Lord, and

THE THEISTS PRAYER-BOOK. make

Thy

extend

Father of

truly Thine.

it

hearts of

all

Thy

earth,

Thee

glory everywhere, and draw unto

To Thee, O God, we

children.

the

con-

we may be Thine

our hearts and souls, that

secrate

on

families

all

285

everlastingly.

We

thank Thee,

O

Beneficent God, that

again

in

this

gathered us glorify

hast

place of worship to

sacred

The

and adore Thee.

Thou

blessed hour to which

we

were earnestly looking forward amid the anxieties and

week has now

troubles of the

Permit us to

arrived.

approach Thee, and prepare our hearts that we

Thy art

O Thou

sacred presence.

everywhere

objects

;

Thou

art

we behold; Thou

Light and Love,

feel

Thy

holiness

and

each worldly craving

the

innermost

dwellest

and

May

the pleasures which

last for

lives

ever

:

may

in

is

Thy benignant face, Help us

all.

all-pervading

purity, that

of the soul

feelings

Thy

may

Thou

in all the

and Thy loving arms are around us concentrate our souls in

feel

before our eyes

Everywhere

recesses of the heart.

may

perish,

spirit,

so to so to

each corrupt desire,

and

all

the sentiments

may be brought we now enjoy

in

at

Thy

feet.

Thy company

they continue to sweeten our whole

and endear Thee

to us everlastingly.

Vouchsafe

THE THEISTS PRAYER-BOOK.

286

to keep us always under the

Amidst the woes and its

darkness be

Thou our

Thou our

May we

a holy brotherhood.

and loving

that

which

Lord, to spend

all

is

good

Thy

in

our days in

Father, and

Thou we

all

Be with us

Thy

dear

sight.

service,

and

always.

Teach and

name be chanted by

Thou

affectionate

Thy

and

love.

May

lip,

and mayst

And

unto Thee

every

find a temple in every breast.

us,

aspire

the protection of true faith.

ascribe everlasting glory

into

lasting joys of

enable us to grow steadily in

men under

affection,

aid each other in doing

to be partakers of the rich blessings

the next world.

its

and

shield

and bind us

sanctify our dealings with each other,

Thy

Light; amid

Promote amongst us good-will and

armour.

Bring

be Thou

sufferings of the world,

temptations and persecutions be

O

protection,

in the thorny paths of the world.

and guide our steps

our joy; amid

shadow of Thy

praise.

^ftanlisgibittg antr praise.

Almighty God, we would praise Thee and declare Thy mercies with joyful hearts. source of

all

the blessings

Thou we

art our Father,

enjoy.

At Thy command

the sun giveth us light and heat, and the its

and the

moon

sheddeth

serene lustre, and inviteth us to rest and sleep.

Thy law

By

the uncounted stars above bespangle the heavens,

THE THEISrS PRAYER-BOOK. and the

fields

beneath smile in the luxuriance of harvests.

Thou upholdest

the earth

and heavens, and the countless

myriads of animated beings.

Thou

givest us food

we draw

breath that

Thy

is

Wherever we turn

blessing.

our eyes, we behold the exhibitions of

moment

passes but

reveals

it

Thy

Thou

our fervent praise. right

hand preserveth

Thee, and

we

art the life of

Thou

When woes and

us,

Thou

and cheer

us.

Thou

When we

life

Thine

aid,

When

calamities

when

Thou comest

are involved in sin

and be saved.

under the shadow of

not,

Thy

for us.

Thy

mercies,

finite is

Thy

kindness

Thy

;

are weary afflict

despair

O !

Thou

we may

Though we keepest

who can

forget

always

us

mercy, and doest what

Lord,

to help

and wicked-

dost hourly knock at our hearts, that

Thee and seek Thee

earth.

call forth

sendest us hope and consolation.

are utterly cast do\\-n,

unto us

when we

feedest us;

When we

receive

our

wipest off the tears of our eyes ;

overpowereth

ness,

Lord, and

Our sustenance cometh from

us.

givest us rest.

Thou

Not

mercy.

our delight proceedeth from Thee.

are hungry

Thou us,

all

Thy

man-ellous goodness.

O

All objects prompt us to gratitude,

describe

Unbounded Thy

upon

True God.

all

In-

?

paternal love

May Thy kingdom spread over the May false beliefs and false worships perish

the sun of truth shine

good

is

!

hearts worship the

and

Each

and the manifold pleasures of the body.

clothing,

a

287

whole :

ma)-

mankind, and may

May

our

lips praise

all

Thee

288

THE THEISTS PRAYER-BOOK.

for ever,

may

our souls always send forth fervent thanks-

givings unto Thee.

chant

Thy

mercies.

May And

all

families

unto

Thy

and

all

blessed name,

Lord, glory be for ever and ever.

THE END.

VlKTUli

AM)

CO.,

nations

PRINTERS, CITY ROAD, LONDON.

O

A

BOOKS

LIST OF

PUBLISHED BY

STRAHAN AND 56,

LUDGATE

CO.,

HILL, LONDON,

By ALFRED TENNYSON,

D.C.L.,

POET LAUREATE. 1.

2. 3.

4.

POEMS.

Small 8vo,

9s.

MAUD, and other Poems. Small 8vo, 5s. THE PRINCESS. Small 8vo, 5s. IDYLLS OF THE KING. Small 8vo, 7?. Collected, small 8vo, 123.

5.

6.

ENOCH ARDEN, &c. Small 8vo, 6s. SELECTIONS FROM THE ABOVE WORKS.

Square

8vo, cloth extra, 5s. 7.

THE HOLY GRAIL, IN

MEMORIAM.

and other Poems.

Small 8vo,

Small 8vo,

7s.

65.

POCKET VOLU^TE EDITION OF MR. TENNYSON'S WORKS.

10 Vols, in neat case,

£z

5s.

CONCORDANCE TO MR. TENNYSON'S WORKS. Crown

1.

By the DUKE of ARGYLL. THE REIGN OF LAW. New Edition, with Crown

2.

8vo, 7s. 6d.

Additions.

8vo, 6s.

PRIMEVAL MAN. An Speculations.

Crown

Examination of some Recent

8vo, 4s. 6d.

A

LIST OF BOOKS PUBLISHED

By

HENRY ALFORD,

Bit

D.D.,

DEAN OF CANTERBURY. 1.

THE NEW TESTAMENT.

Authorised Version Revised.

Long- primer Edition, Crown 8vo, 6s. Nonpareil Edition, smalbSvcr, 3S. ^. 2.

ESSAYS AND ADDRESSES, Demy

jects.

3.

chiefly

on Church Sub-

8vo, ys, 6d.

THE YEAR OF PRAYER Crown

the Christian Year. 4.

Brevier Edition, Fcap. SvoIs. 6d.

beinfg Family Prayefs for Small 8vo, is. 6d. ;

;

8vo, 3s. 6d.

THE YEAR OF PRAISE

Hymns

with Tunes for being ; the Sundays and Holidays of the Year. Large tj-pe, with music, without music, is. Small type, with music, is. 6d. without 3s. 6d. mtisic, 6d. Tonic Solfa Edition, is. 6d. ;

;

5.

HOW

NEW

TO STUDY THE

TESTAMENT.

Three

Vols., sm:all 8vo, 3s. 6d. each. 6. 7.

EASTERTIDE SERMONS. SmaU 8vo, 3s. MEDITATIONS Advent, Creation, and :

Small 8vo,

Providence.

33. 6d.

8.

LETTERS FROM ABROAD.

9.

THE QUEEN'S ENGLISH: A Usage.

6d.

New

and Enlarged Edition.

Crown

8vo, 7s. 6d.

Manual of Idiom and Small 8vo,

5s.

By ROBEUT BTJCHANANT. 1.

2. 3.

THE BOOK OF ORM. CroWn 8vo, 6s. LONDON POEMS. Crown 8vo, 6s. IDYLS AND LEGENDS OF INVERBURN.

Crown

8vo, 6s. 4.

UNDERTONES. By

1.

2.

the Rev.

6s.

SAMUEL

CO:S:.

THE RESURRECTION. Crown 8vo, 5s. THE PRIVATE LETTERS OF ST. PAUL AND ST,

3.

Small 8 vo,

JOHN. Crown

8vo, 3s.

THE QUEST OF THE CHIEF GOOD. Lectures on the 4to, 7s. 6d.

Book

Ecclesiastes, with a

Expository

New Translation.

Small

STRASAN AND

CO.

By THOMAS GTJTHRIE, D.D. STUDIES OF CHARACTER FRO^I THE OLD

1.

TESTAMENT. Crown 2.

PRESENT DAY. 3. 4.

8vo, 3s. 6d.

THE PARABLES READ IN THE LIGHT OF THE Crown

8vo, 3s. 6d.

MAN AND THE GOSPEL. Crown 8vo, 3s. 6d. OUR FATHER'S BUSINESS. Cro^vn 8vo, 3s.

5.

6. 7.

OUT OF HARNESS. Crown 8vo, 3s. 6d. SPEAKING TO THE HEART. Crown 8vo, THE ANGELS' SONG. i8mo, is. 6d.

EARLY PIETY. i8mo, SAVING KNOWLEDGE.

8.

is.

6d.

35. 6d.

6d.

By

Addressed to Young Men.

Thomas Guthrie, D.D., and W. G. Blaikie, D.D.

Croavn 8vo,

3s. 6d.

By NATHANIEL HAWTHORNE. PASSAGES FROM THE ENGLISH NOTE-BOOKS. 2 vols,

post 8vo, 24s.

By

Sir J. F.

W. HERSCHEL,

Bart.

FAMILIAR LECTURES ON SCIENTIFIC SUBJECTS. Crown

8vo, 6s.

By

J. S.

HOWSON,

D.D.,

DEAN OF CHESTER.

THE :METAPH0RS of

1.

PAUL.

Cro\\Ti 8vo, 3s. 6d.

By the Rev. JOHN HTTNT. RELIGIOUS THOUGHT IN ENGLAND from the Reformation to the End of Last Centurj-. A Contribution to the History Demj' 8vo,

Vol.1.

of Theology-. 2.

ST.

i6s.

AN ESSAY ON PANTHEISM. By

EDWARD

1.

COLLECTED ^VRITINGS. :miscellanies

3.

prophetical writings.

Post 8vo,

8vo, 15s. each.

los. 6d.

IRVING.

2.

INGS.

Post 8vo,

5 vols.,

demy

8vo, ^3.

from the collected writ-

6s.

Vols.

I.

and

II.

Demy

A

1.

LIST OF BOOKS PUBLISHED BY

By GEORGE MAC DONALD, LL.D. ANNALS OF A QUIET NEIGHBOURHOOD.

Crown

8vo, 6s. 2.

3. 4. 5.

THE SEABOARD PARISH. Crown 8vo, 6s. THE DISCIPLE, and other Poems. Crown 8vo, 6s. UNSPOKEN SERMONS. Crown 8vo, 3s. 6d. DEALINGS WITH THE FAIRIES. With Illustrations by

Arthur Hughes. Square

By 1.

EASTWARD.

Travels in Egypt,

Crown

THE STARLING. A Crown

2s. 6d.

NORMAN MACLEOD,

AVith Illustrations. 2.

32mo,

D.D.

Syria,

and Palestine.

8vo, 6s.

With

Scotch Story.

Illustrations.

8vo, 6s.

3.

REMINISCENCES OF A HIGHLAND PARISH.

4.

THE OLD LIEUTENANT AND HIS

Crown

Svo, 6s.

Crown

Illustrations. 5.

THE EARNEST STUDENT Crown

Mackintosh. 6.

7.

8.

:

being Memorials of John

Svo, 3s. 6d.

THE GOLD THREAD. A Square Svo,

Illustrations.

With

SON.

Svo, 3s. 6d.

With

Stoiy for the Young.

2s. 6d.

PARISH PAPERS. Crown Svo, 3s. 6d. SIMPLE TRUTH SPOKEN TO WORKING PEOPLE. Small Svo,

2s. 6d.

L. MANSEL, D.D., DEAN OF ST. PAUL'S.

By H.

THE PHILOSOPHY OF THE CONDITIONED: William Hamilton and John Stuart Mill.

Post Svo,

By GERALD MASSEY. A TALE OF ETERNITY, and other Poems. By

the Rev.

DEAN OF

HOMER'S ILIAD demy

Crown

CHARLES MERIVALE, in

Sir

6s.

Svo,

"js.

D.C.L.,

ELY.

English

Rhymed

Verse.

2

vols.,

Svo, 24s.

By JOHN HENRY NEWMAN. MISCELLANIES FROM THE OXFORD SERMONS AND OTHER WRITINGS. Crown Svo, 6s.

STRAHAN AND

By

E. H.

CO.

PLTJMPTRE, M.A.

1.

BIBLICAL. STUDIES.

2.

CHRIST AND CHRISTENDOM. Demy

Lectures for 1866. 3.

Post 8vo,

6d.

7s.

Being

THE TRAGEDIES OF ^SCHYLOS. A New with a Biographical Essay, and an Appendix of Choral Odes. 2 vols., crown 8vo, 12s.

lation,

4.

THE TRAGEDIES OF SOPHOCLES. A New a Biographical Essay, and an Appendix of

lation, with

Choruses.

Crown

Boyle

the

8vo, 12s.

Trans-

Rhymed Trans-

Rhymed

8vo, 7s. 6d.

5.

LAZARUS,

6.

MASTER AND SCHOLAR,

Crown

and other Poems.

8vo, 5s.

and other Poems.

Crown

8vo, 5s. 7.

THEOLOGY AND sions.

8.

Small Svo,

SUNDAY.

LIFE.

By

SIMCOX.

A.

G-.

By M. 1.

on Special Occa-

Sewed, 6d.

POEMS AND ROMANCES.

POEMS

Sermons

6s.

(including "

Cro^\^l 8vo, 6s.

SMEDLEY.

B.

Lady Grace,"

Drama

a

in

Five Acts),

Cro^\'n Svo, 5s. 2.

OTHER FOLK'S By

LIVES.

A. P.

Crown

8vo, 5s.

STANLEY,

D.D.

DEAX OF WESTMINSTER.

SCRIPTURE PORTRAITS,

and other

]\Iiscellanies.

Crown

Svo, 6s.

By SARAH TYTLEB. 1.

CITOYENNE JACQUELINE. A Woman's Great French Revolution.

2.

3. 4.

Crown

in the

5s.

Illus-

8vo, 5s.

THE DIAMOND ROSE. A Crown

6.

Lot

Svo, 5s.

DAYS OF YORE. Crown 8vo, 5s. GIRLHOOD AND WOMANHOOD. Crown 8vo, PAPERS FOR THOUGHTFUL GIRLS. With trations by MiLLAis.

5.

Crown

Life

of

Love and Duty.

Svo, 5s.

THE HUGUENOT FAMILY IN THE ENGLISH VILLAGE. With Illustrations. Crown

Svo, 6s.

A LIST OF BOOKS PUBLISHED BY STRAHAN AND

By

C. J.

CO,

VATTGHAN", D.D.

MASTER OF THE TEMPLE. 1.

LAST WORDS IN THE PARISH CHURCH OF

2.

EARNEST WORDS FOR EARNEST MEN.

DONCASTER.

Crown

8vo, 3s. 6d.

Small

8vo, 4s. 6d.

WORDS ON CHRISTIAN

LIVING.

Small

CHRIST THE LIGHT OF THE WORLD.

Small

PLAIN

3.

8vo, 2s. 6d.

4.

8vo, 2s. 6d.

CHARACTERISTICS OF CHRIST'S TEACHING.

5.

Small 8vo,

2S. 6d.

VOICES OF THE PROPHETS ON FAITH, PRAYER, AND HUMAN LIFE. Small 8vo, 2s. 6d.

C.

By SAMUEL WILBEKFORCE,

D.D.

BISHOP OF WINCHESTER.

HEROES OF HEBREW HISTORY.

Post 8vo,

By JOHN YOUNG, LL.D. THE CHRIST OF HISTORY. New

1.

Edition.

Crown

9s.

and Enlarged

8vo, 6s.

THE LIFE AND LIGHT OF MEN. Post 8vo, 7s. THE CREATOR AND THE CREATION How

2.

:

3.

lated.

Crown

6d.

Re-

8vo, 6s.

Edited by the

BISHOP OF ARGYLL.

PRESENT DAY PAPERS ON PROMINENT QUESTIONS IN THEOLOGY. One

1.

2. 3. 4. 5.

6.

7,

THE ATONEMENT. THE EUCHARIST. THE RULE OF FAITH. PRESENT UNBELIEF. W^ORDS FOR THINGS.

'

56,

Monthly.

MOTHER-CHURCH. USE OF THE WORD REVELATION IN THE NEW TESTAMENT.

10.

THE CHRISTIAN TRY.

Part

MINIS-

I.

!

II.

JUSTIFICATION by FAITH. & CO.,

9.

I

MEDITATIONS AND PRAYERS.

STRAHAN

Shillingr 8.

.

THE CHRISTIAN MINISTRY.

LUDGATE

Part

II.

HILL, LONDON.

280229

RETURN TO

any the circulation desk of

Library University of California or to

tlie

NORTHERN REGIONAL LIBRARY

FACILITY

Field Station Bidg. 400, Ricinmond University of California

Richmond,

ALL

CA 94804-4698 7

DAYS

bringing

books^

AFTER BOOKS MAY BE RECALLED

by 2-month loans may be renewed

calling

(510)642-6753 1-year loans

ReneS'^and prior to

.

may be recharged by recharges

,

may be made 4 days

due date

DUE AS STAMPED BELOW

>nnnnf4/P4^

,_

L

[