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THE BRAHMO SOMA]
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Pu b lica tio n
,
KESHUB CHUNDER ENGLISH
SEN'S
...
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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.
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AM)
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nations
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