2 10 42 https://d1y502jg6fpugt.cloudfront.net/25778/archive/files/c3c8fa1369248c286f85c236f77993b5.pdf?Expires=1776902400&Signature=jq431fPhidOChfDLaEHcSdUFLEsOOhgmCJWTf-h%7EypvrcCiFW2T0D44bOn5gIHBzy84rZ4v6qRevYzsz--Qy9NIQebckVg8VuC4bKvTGomIEwlHc9yZW3mbT8RqNwUTuKH350jb5Qyhjq0g56u4kmtTkzHX-kr%7EHe7Lv80XlNhqsi62ptEo4bgaoIhzYtAO7PMfG3rL8vAfT2VyZNXNx%7EaSD04Hb70Ao4phJjQSilf1Ybi4zA-xXKfZKWJGP50lDKGRcNBkSB2-vX4xX-wJtRRq7KT2erlHic9QzWXZv-LIYdxj4JJ1HFQk3LQSVd4gQJfbkthZLQ2s%7ENMyzKYeSJQ__&Key-Pair-Id=K6UGZS9ZTDSZM b79a095e513a1227f3cf12c655447070 PDF Text Text CT I " C'T 2 b ��THE PUBLICATION OF THE NEW KORAN. A FEW WORDS FROM THE AUTHOR. In the autumn of 1861,1 published a didactic poem, in Scriptural style and arrangement, called the New Koran. It was my original intention to carry out the whole edition to Constanti­ nople, and distribute it among the English and American residents there, with the view of making it the banner of an ambitious reformation movement. Finally, on getting it through the press, circumstances compelled me to relinquish this plan, and risk its publication in London, where it sold badly, and even so far as it did sell, failed altogether to kindle any enthusiasm, or lead to any organic action among religious reformers. Last summer, when I had neither seen nor heard anything of the book for a year and a-half, it was brought under the notice of the Rev. C. Voysey, by one of the members of his congregation at St. George’s Hall. No person who had hitherto read it could so well understand and appreciate its aim: the story of the Jewish reformer (Jaido Morata), struggling with difficulties, con­ tending against superstitions, gathering followers from all sects, and carrying on the same catholic and cosmopolitan work in Pales­ tine which he was himself endeavouring to accomplish in London, naturally afforded him the highest interest and pleasure, not­ withstanding minor differences of doctrine appearing in a few of the chapters, and it is through calling attention to it in some of his sermons that it has recently sold well, and the whole of the copies being at length disposed of, inquiries are now made for a new edition. So far as the literary part of the task goes, there will be no difficulty in supplying a second edition, since I have already carefully revised the book and added to it several important �2 chapters. In order, however, that no prospective reader may be disappointed as to the nature and extent of the alterations which have been made, it may be well here briefly to specify them. The first edition, having for its secondary title, “ TextBook of Turkish Reformers,” was intended for export to the East; the second, in which Turkish affairs will hold a more subordi­ nate place, is intended for home consumption. The former was issued with the aim of its becoming a veritable Bible in the midst of a small colony; the latter, if it appears, will only be expected to take the rank of a religious poem, such as that of the Pilgrim’s Progress, among the reformers of a great nation. So far, and with respect to certain doctrinal corrections and developments which friendly criticism, a riper experience, and further research after truth have enabled me to make, most people who have seen the old edition will probably like the new better. It must not, however, be supposed that in any of the alterations and adaptations which have been made in the book, I have sacrificed my convictions and pandered to popular passion and class prejudice, like the editor of a newspaper, in order to increase the number of my readers. Several people have objected to the New Koran for no other reason than because it is many-sided, and they would greatly prefer it to be one­ sided. Those, who contend that it has not done justice to Christianity, would, probably, be as little disposed as the old Crusaders to render justice to the long-persecuted Jews. Christianity is too high seated and domineering to be in danger of suffering wrong from anything which is said in my book; it is not the flourishing cause, with many friends, but the cause which is down and kicked, and has but very few friends, that is always in danger of suffering injustice. Journalists are for the most part nothing better than literary advocates, engaged to take the side of their clients through thick and thin, and daring not to assume the position of a judge, because impartiality will not pay. Let a paper be started as the one-eyed mouth-piece of some trade, interest, class, party, or sect, and it will not want subscribers; but if it attempts to speak honestly and fairly in behalf of all people, as God himself would speak, it will get the support of none. Authors, as well as journalists, must be partial if they intend to please a partial selfish community; but this is what I never set out to do when I commenced to write the New Koran, neither have I had any such aim in revising it; I shall continue in the second edition, as in the first, to be true �3 to my view, and say just what I see, without fear and without flattery, whether in the presence of King Christ, or King Caste, or King Mob. It must thus, I think, be evident that if a second edition of my book should be actually published, notwithstanding the advan­ tages which it will have over the preceding one, it cannot, from the very nature of its teaching, and the host of prejudices arrayed against it, be expected to command a very ready and brisk sale. And this brings me to the consideration of another point, namely, the cost of printing and publishing a Second Thousand copies of the work, and the price at which they can be reasonably offered to the public, with the view of nearly defraying that cost. It is a well-known axiom of commercial economy, that just in proportion as the demand for any article of consumption is small, the cost of its distribution will be great. The keeper of a clothing or furniture shop may do very well with a profit of from ten to twenty per cent, on the selling price of his goods, but a publisher of books must have fifty per cent., and even at this high charge, if he has a good business, he will not care to encumber his shelves 'with literature of an unpopular character, and in little request. And consequently some heterodox books, among others, which respectable publishers refuse, are generally taken in hand by a class of adventurers, whose honesty and solvency are not to be depended on, and their authors thereby have frequently to make still heavier sacrifices in endeavouring to get them into the hands of the public. Let me here briefly place before my prospective readers the extent of the losses which I have had to bear on the first edition of the New Koran. The printing of the book, by Messrs. Saville and Edwards, came to £141 15s. 67. Manwaring, the first publisher, estimated the binding of the Thousand at from £20 to £24, making the whole cost of production about 3s. 3d. per copy; and in order that the sale, if successful, should pretty nearly defray this cost, with that of advertising, he fixed the price at 7s. 6d. In a few months’ time, when only eleven copies had been sold, he became bankrupt, and so far from having anything to receive from his assignees, I had a very crooked bill of £31 11 s. 6d. to pay for ad­ vertising, andforbinding250 copies, &c., making,with the printers’ bill, my total expenditure by the summer of 1862, £173 7s., a sum of no small consideration to me, as the whole had been saved out of earnings which hardly amounted to £1 a week. �4 The unsold stock, being refused by Triibner and other publishers, was at length taken by a poor publishing company in Fleet­ street, who agreed to offer it at the reduced price of 5s. per copy, and out of this give me one-half. Soon after, at my direction, fifty bound copies were transferred by the company to the hands of a third publisher, to be sold on the same terms, and I found this man exceptionally honest; he disposed of about twenty-five copies in the course of a year, and gave me half the sale price, as agreed on; and as there was nothing to pay for advertising, the small sum I received from him was an actual return. He told me, however, that the business of selling heterodox books had been to him a very unremunerative one, and gave it up at the end of 1863, transferring what copies remained of the New Koran, with his other unsold stock, to an adventure publisher, with small means, then newly established in a neighbouring street. Hearing a very fair account of this man, and a bad account of the publishing company, I directed them to transfer the whole of their unsold New Koran stock to him early in 1864, which they at length did reluctantly, after they had been threatened with legal force. They proved, however, in the end, more honest than I had been led to expect; they fairly accounted to me, as the retiring publisher had done, for all that they had sold—nearly twenty copies, and the whole return from both these parties came to about £5, and not a farthing have I received since. Even this small sum, which came to me from the sale of the book, was soon more than swallowed up in further expenses attending it, namely, the cost of binding a second 250 copies, and the printing of 2,000 descriptive handbills, to assist the fourth publisher in getting it into circulation. This man agreed to sell the book at the further reduced price of 2s. 6cl. a copy, and divide the proceeds with me; but his notions of equity not being satisfied with the fifty per cent, allowed him for selling, he made up his mind to keep all. Moreover, he not only withheld from me what money was due on the sale of the book, but the sympathy and moral encouragement of a number of readers, by refusing to give them my address, under the pretence that he had never had or known it; thus, evidently hoping that I, living’ far away in the country, and hearing nothing of my literary enterprise, should in time forget all about it, and be myself forgotten, just as every kidnapper endeavours to cut off all com­ munication and draw a curtain of obliviousness between parent and child, the better to accomplish his nefarious design. When �5 Mr. Voysey, with considerable difficulty, discovered my address in August, 1872, he could get no information through the pub­ lisher, either of my whereabouts or existence; and had there been no other means of tracing me out, I might have been to this moment regarded as a myth. A few friends, who knew that I had been shamefully defrauded, advised me to seek redress before a court of justice, and I took the requisite preliminary steps to do so; but on learning that there was a possibility, or rather a probability, of the suit costing more than the debt was worth, I felt that offering justice to a poor man by way of our expensive and uncertain law administration was a sham, and that I had better remain content with my present wrong than run the risk of aggravating it with further mockery and dis­ appointment. I now wish to direct the attention of my readers to something far better than the punishment of roguery, and that is, the effecting, by a more economical system of trade, its prevention. My esteemed friend, William Ellis, from whom I have learnt much, and always differ with reluctance, has, among his other valuable contributions to the elucidation of social science from a commercial view-point, written an able little tract to prove, against the co-operators, the advantages which society derives from competition. In the recent revision of my book I have endeavoured to present the reverse side of the picture, and show that unregulated competition is a great evil to society, very nearly approaching that of civil war. Wherever we see industry effectively organised, there is true economy; no farmer, builder, or manufacturer would think of putting two men to do the labour of one ; but where ignorant people set themselves to work with no other guidance but blind inclination, and the ill-under­ stood law of supply and demand, there is a great deal of carrying coals to Newcastle, and the business of one person may often be seen divided among three. Many ill-trained human beings (of whom the Jews, Greeks, Armenians, and Yankees are notable examples) have a great dislike to earning their bread slowly and surely by any kind of productive industry, and prefer embarking in the adventures of commerce, and consequently all our cities are overcrowded with traders; there are far more people engaged in the distribution of wealth than are really needed by the exigencies of society. One necessary result of this overcrowding and immense waste of power among distributors is, that their operations are thereby rendered very costly ; they want a much �6 larger percentage of profits, on sales effected, to enable them to live, than would be required if the whole business of distribu­ tion were regulated and conducted with strict economy. Another consequence is, that the weaker tradesmen, in order to maintain their ground in the face of stronger rivals, are driven to all sorts of fraudulent practices, such as adulteration, colouring, false measuring, swindling, and embezzlement; indeed, thousands of needy adventurers who go unprepared into the fierce arena of competition, soon find themselves in such straits, that they are just as much necessitated to choose between fraud and bank­ ruptcy as the City Arab is often compelled to choose between theft and starvation. What we really ought to do, then, is to discourage rash speculation, to check unwise competition, to prevent, as much as possible, two rivals from wasting their energies in contending for a sphere of labour which only affords occupation for one. In some instances, where large interests are concerned, the duty of restraining wanton and dishonest competitors is already effected by the Government. Hundreds of railways are projected by scheming adventurers, where they are not really needed, and there is no reasonable prospect of their being remunerative ; but any such line will serve the pur­ pose of the schemers if it can only allure shareholders for its construction, or be worked in such a way as to annoy some other company, and force it to buy up the annoyance. The Govern­ ment, therefore, though sometimes imposed upon, generally refuses to sanction such ill-planned enterprises; it agrees to protect the really useful companies from injurious competition, on the condition that the public shall receive from them liberal treatment, and fairly share their advantages. The same legis­ lative restraint, which prevents railways, board schools, and post-offices from cutting each other’s throats, might justly be extended to ordinary shops; the Government, for instance, might very reasonably refuse to allow any person to start a publishing business in London, until he should first show that he had got a sufficient capital for the undertaking, and the promise of a certain number of commissions, as a fair guarantee for his honesty and success. By this regulation, a host of needy and unscrupulous adventurers would be kept out of the trade, and compelled to earn their living as printers, shopmen, and clerks, or to emigrate ; while the Government, in return for protecting and economising the labour of genuine publishers, might require them, as they could well afford, to distribute books at reduced �7 charges. But such a vast extension of Board-of-Trade inter­ ference in behalf of the public, though perfectly legitimate .and reasonable, is, at the present day, very far from practicable, and people, who suffer for the want of it, must seek a remedy at their own hands; the business of distribution, as now wastefully conducted by the shop-keeping world, can only be gradually economised and reformed by establishing co-operative societies. Co-operative publishing has been successfully carried on for a very long period by a number of societies in connection with the Church of England, and we heterodox people, who are endeavouring to organise a church outside the pale of Christianity, may with good profit study their example. See how well, for instance, the Religious Tract Society has been made to work for the diffusion of religious knowledge of the Evangelical pattern, among the poorer population of this coun­ try. Some Cumberland curate, or Cornish schoolmaster, or Methodist preacher in Kent, writes an instructive tale, which he has no means of publishing at his own expense, or, even if he can accomplish this end, will not be able to sell more than fifty copies ; but he sends it to the Repository, Paternoster Row, it goes before the Committee, is approved and published, and in less than half-a-dozen years will be read in almost every town and village of the kingdom. The books and tracts, which the Society thus puts into the hands of the people, are not only cheaper, but better, than those of the same class which are ordi­ narily distributed by private houses; for the labour of their publication is strictly economised, and they are selected by an impartial and competent literary tribunal, who are resolved that the shelves of the Repository shall not be encumbered with trash. The Jews and Unitarians have each a similar co-operative society for the diffusion of the select and standard literature of their respective faiths; and to show that we constructive Theists, Theofederans, or whatever, we are called, have very great need of such an organisation for the dissemination of our views, it will suffice to state some of the difficulties which I had to encounter, years ago, both in seeking light, and imparting it to others. It was my lot to be born behind the plough, and to labour in the fields from the age of eleven to twenty-five as a farm servant, and, had it not been for the National Society establish­ ing a school in the neighbouring parish, and the Christian Knowledge Society publishing the Saturday Magazine, which my �self-taught father regularly purchased, I should probably have remained, at the present day, an almost illiterate clown. I owe an especial debt of gratitude to the charming little illustrated periodical of 1832-44 ; the variety of useful information, which I acquired from it, set me craving for more, and, having no educated friends to assist me, I left my home clandestinely at the age of sixteen and started off to London for the purpose of consulting the editor as to how and where I could obtain better means of self-culture. On arriving at the publisher’s office in West Strand, my rustic garb and singular errand occasioned some surprise, but I was kindly told that “ the editor was not to be seen,” and advised to apply to the London Mechanics’ Institute, Southampton Buildings. I went thither, but, possess­ ing only two shillings and being without employment, found its advantages inaccessible to me, and thenceforth began to wander about London for a fortnight, visiting coffee-house libraries, pick­ ing up information from book-stalls, and sleeping in a suburban stable, till hunger compelled me to return to my native fields. The rich intellectual feast which I gathered from studying in the streets so amply compensated for all my physical privations, that I was tempted in the following year to repeat my runaway adventure, when I acquired much enlargement of mind, not only from books, but from visiting a Catholic chapel, a Jews’ syna­ gogue, and the British Museum. Such a spirit of inquiry and reflection was now awakened within me that at the age of eighteen I completely shook off the trammels of the orthodox creed and began to take up the position of a religious reformer. Early in 1849, I again tramped up to London to gather more light, and being now much better provided, having for the first time the sum of £3 15s. in my pocket, I determined to purchase a good selection of what Emerson would perhaps call Repre­ sentative Books, to study at my leisure in the country. I obtained from the stalls, in the first place, Josephus, the Koran of Mohammed, and the Dictionary of Voltaire ; and afterwards picked out and added to my literary wallet, the Apology of Grotius, Butler’s Analogy, and Paley’s Evidences. I greatly admired Paley’s calm philosophical spirit and masterly special pleading, while perceiving the unsoundness of his reasoning at every step, and imagined that there must surely exist the work of some modern scholar who had refuted him. So indeed there did (Jlennell’s Inquiry, at the shop of T. Allman, Holborn), but, such is our present defective system of distributing the light of �9 advanced thought, that I was quite unable to find it out. A much better known heterodox publisher, James Watson, of Queen’s Head Passage, I discovered with little difficulty, and asked him to show me the very best modern works which his shop contained, and above all a good refutation of Paley. He laid several books before me, with the merits of which I was by no means prepossessed, yet purchased five from his recommenda­ tion and they all disappointed me, especially Taylor’s Diegesis, in which the most extravagant of mythical theories was advo­ cated with a sad mixture of ribaldry and rant. Having ■exhausted my funds, and being unable to make further research, I returned with my pack of theological books to the country, and, under the impression that the learned champions of Christian orthodoxy had never been effectually answered, set about in leisure hours to controvert their arguments myself. In the course of a year and a-half I had written with this view a treatise of considerable length, and in the summer of 1850 again left my plough and went to London for the double purpose of getting it published there, and obtaining some new sphere of ■employment. I succeeded in neither object: no London pub/ lisher could be induced even to read my rough manuscript, much less risk the expense of its publication. Just as I was about to return in despair to my native parish, I happened, by the merest chance, to see in the heretical Leader, but recently started by G. Lewes, a notice of Professor Newman’s new work, Phases of Faith, which was then causing some excitement in religious circles. Had I seen it noticed by any orthodox reviewers, these defenders of Christian miracles are such genuine spiritual descendants of the old miracle workers, they go to such lengths in pious frauds to keep up the original illusion, and their skill in sham-sampling and misrepresentation is so great, that I should probably have been led to imagine it a lame and despic­ able production unworthy of being sought after as a gift. But the new journal of free thought did justice to the book, and I was so charmed by the powerful reasoning and high moral tone ■of one or two extracts from it, that I hastened to the publisher, obtained the author’s address, and immediately wrote to him expressing the pleasure which I experienced from meeting unexpectedly an abler controversialist in the same field of refor­ mation in which I was labouring myself. Professor Newman, on receiving this letter, directly came to visit me at my humble lodging, and after some friendly conversation on my special �10 views and aims, agreed to take a portion of my manuscript home with him and give me his candid opinion of it. In a few days it was returned to me with an accompanying critical letter, commenting on the weak and strong points of my treatise, and disapproving of my attempts to connect the early Christians with the Essenes, and reconstruct the Gospel story* in a manner similar to that of Charles Hennell, * It may be well to say here, in reference to a portion of my prepared Second Edition, that Professor Newman classed my dramatic theory of explaining the Gospels with those which are called by German scholars Rationalistic, and declared his own preference for the Mythical Theory of Strauss. From what he said, I was led on the first opportunity to study very carefully the writings of Strauss, R. W. Mackay, Niebuhr, and Grote, together with his own Hebrew Monarchy and Regal Rome, and my opinions were in consequence consider­ ably modified with respect to the general credibility of ancient records, but in the main I was still forced to cling to my original view, and consequently re­ stated it in the New Koran. Within the last ten years I have found the hypothesis set forth in Questions xxxviii.—xliv., strongly confirmed by further historical research, and have developed it in another work, and in a series of articles contributed to the Jewish Chronicle. What I maintain is simply this :— I. That it is useless to insist on the late origin of our present Gospels as an evidence of their being unauthentic, because even if they were all written in the second century, it is no proof that they were not derived from earlier contempo­ rary records. Several minor contradictions by no means convict the writers of myth-making, but only furnish a clear proof of their fallibility. So, too, the fact of their adding some undoubted legendary matter, such as the prefatory stories of Matthew and Luke, affords no better ground for rejecting their testi­ mony in the mass, than for treating in a similar manner the Life of St. Bernard or the Book of Maccabees. II. That Christianity, if we rationally interpret the testimony of the Evange­ lists, was from the very first of a composite character, originating from a small religious confederacy, and not from the spontaneous action of one reformer of extraordinary genius as Strauss, Renan and others have represented. III. That Jesus resembled the monk Jetzer of Berne, rather than the founder of the Dominican or Franciscan brotherhood, being evidently a poor Galilean devotee, tutored by apparitions to act the part of a suffering Messiah, and acquiring the whole of his mighty influence, not from his actual teaching and labours, but from his supposed conquest of death. IV. That the crucifixion of Jesus, like many child-crucifixions which were turned against the poor Jews in the middle ages, was a masked drama got up to excite strong feeling and move the multitude, while his Resurrection also was as clearly dramatic as the annual Easter miracle exhibited in his pretended sepulchre. V. That the faith and enthusiasm which moved the peasant followers of Jesus after his death, was started wholly by dramatic illusions, similar to that miraculous performance before shepherds, which in our own times has established the Confraternity of Our Lady of La Salette. As I have not a greater love for my own opinion than for truth, I shall feel thankful to any reader who still believes with Strauss, that Christianity arose �11 who had thus exposed his otherwise unanswerable argument to the attack of orthodox reviewers. “ Hennell’s Inquiry,” he continued, “ is a very able, temperate, well written book, yet I am told that it sells badly, and does not satisfy the publisher.” On the strength of this disinterested and competent judgment I bought the fine work of Henn ell with the first 12s. 6d. which could be spared from my poor means, and only regretted that I had not seen it earlier, when a number of greatly inferior books were thrust into my hands. German scholars may well express their surprise that Hennell, in his own country, the country which produced Chubb, Collins, Toland, Tyndal, Bolingbroke and Gibbon, should still continue to be so little appreciated and comparatively unknown. Now that the poor hubbub of a Government prosecution no longer serves to make a lay heretic notorious in England, such is the general stupidity and prejudice of our literary tribunals, and such is our want of organised distribution that more than half the soldiers of the Rationalist camp may be seen going forth to combat with old rusty muskets, pitchforks, and clubs, when they might be all furnished with arms of precision. Even the powerful attacks on orthodoxy by Professor Newman, W. R. Greg, Lecky, Matthew Arnold, Miss Cobbe, and a few other writers who have acquired, apart from these works, a high literary reputation, remain unread and unheard of by thousands of their country people, who are struggling hard to free themselves from the oppressive bonds of Christian superstition, and would greatly rejoice at their aid. One gentleman, Thomas Scott, Esq., now of Norwood, author of The English Life of Jesus, has been so strongly impressed with the present imperfect means of publi­ cation afforded to controversial writers of his class, that he has formed, by his own individual efforts, a Society for the Diffusion of Rational Knowledge. The many good things which he has among the peasants of a superstitious thaumaturgic country without any appeal to miracles, to point, as he has not done, to some other adequate power for pro­ ducing the primitive Nazarene excitement, and also explain how it was that dramatic wonder-working was so early and extensively resorted to in the Christian Church as a legitimate means of kindling religious fervour, and has continued to be so employed till discredited by the rise of the spirit of Ration­ alism, when nothing similar can be pointed to in the history of the Mahometan Church. We plain, honest truth-seekers, who are not writing for Christians, have no need to care about conciliating their prejudices, or study to furnish such an explanation of the Gospel narrative as shall give the least offence to their absurd idolatry. �12 "both written himself, and reprinted from other authors in behalf of our New Reformation, if he were to depend on the ordinary commercial channels of distribution afforded by London publish­ ers would never be got into circulation, even by expending a fortune. Therefore, rather than incur a heavy loss in this way, to no good purpose, he has chosen to distribute his books and pamphlets gratuitously through the post, among just those people who are likely to appreciate them, and aid in effecting their fur­ ther dissemination. Two years ago when I found him busily engaged in his Repository, at Ramsgate, he told me that his mis­ sion work was steadily increasing, and that the bread which he had perseveringly cast on the waters was beginning to be found again after many days. Lor awhile he was heavily burdened with his benevolent enterprise, and could not count with cer­ tainty on being able to continue it, but sympathising helpers wrote to him one after another, till at length he had a good number of regular subscribers, and friendly contributions and correspondence were flowing in upon him from all parts of the kingdom. In proportion as help came, his publishing, under the most economical management of himself and wife, grew and extended, and I see at the end of one of his recent pamphlets, a well selected catalogue of upwards of a hundred modern hetero­ dox works which vrould do credit to the Index Expurgatorius. Those people, who object to Mr. Scott’s mission, as a mischievous proselytising work, should bear in mind that it has never pro­ voked any Belfast riots, or Indian mutinies, or Chinese insur­ rections and massacres. It is not his plan to distribute his publications indiscriminately in the parks, or thrust them into the hands of the congregants at orthodox churches, or even advertise them in orthodox journals, or offend the susceptibilities of their editors by obtruding them under their notice. He has wisely avoided stirring up angry passions and encountering the blind hostility of Christian bigots, and has proceeded in a quiet, judicious manner to diffuse a higher religious light among his countrymen only just where it will receive a welcome, and be productive of good. Perhaps, even Lord Shaftesbury and a few other Exeter Hall magnates may derive a considerable amount of spiritual benefit from this new missionary enterprise, however much they may be disposed to condemn it; while they are mov­ ing heaven and earth to convert other nations from idolatry, it may prove a wholesome check to their intemperate zeal to know that a band of philanthropic men are labouring, with equal �13 earnestness, to deliver our own “land from error’s chain,” and are regarding them as idolaters themselves. Those who now fre­ quently procure Mr. Scott’s publications through the post, esteem him not only as a religious reformer, but as a commercial economist; “he has worked himself,” as a late Judge of the High Court of Madras observes, “into a position of considerable notoriety, and for years has been the centre of a wide circle of readers and writers,” * and the success which has attended his labours, proves the existence of a vast amount of co-operative illuminating power in the world of free inquiry, which, if well organised, would accomplish much greater results. I hope the time is not far off when we shall see in this country a regularly constituted League of Light, under the direction of an able committee, and that authors who write to impart a higher religious knowledge, and readers who seek it, may, with a little more exertion, so contrive to stretch forth and join hands as to avoid altogether the losses and disappointments which are now occasioned by the intervention of those rascally “ Carry your parcel, sir ? ” boys, the needy adventure publishers. After the somewhat discursive explanation which I have found it necessary to make, will those of my readers who desire to see a second edition of the New Koran, be willing to co-operate with me for the purpose of lessening the expense of its distri­ bution ? My direct pecuniary loss on the first edition, is at the very least £250 ; if I reckon four per cent, interest, which might have been obtained from a safe investment of the money which I expended in 1861-2 to produce no return. I know too well that I cannot afford to lose another such sum, nor even half of it, and should not expect to do so, even by the ordinary means of publication, because the book has a decidedly better prospect of selling now than at first, and would probably be accepted by a respectable and honest publisher. But even in this case, it could only be placed in the hands of the reader at such a price as must tend in no small degree to limit and retard its circula­ tion. As the second edition will contain about thirty new chapters, the cost of production cannot, with the most rigid economy, be estimated at less than four shillings per copy. To defray this expense and satisfy the publisher, and pay for adver­ tising, it could not be offered to the public for a less price than ten shillings; but if a sufficient number of readers can be got to order the book directly of me, or my friends, it shall be sent to * T. Lumsden Strange, Esq.: “ The Christian Evidence Society,” p. 4. �14 them through the post for five. “ ’Spoke-work is a deal better than spec’-work,” a village cobbler, who was weary of serving the town shops, once said in my hearing, and I am disposed to say the same to my readers. It so happens, however, that since the invention of printing, books can no longer be made singly to order like boots, but must of necessity be produced in great batches, and therefore a prudent scribe who wishes to work economically, and avoid risk, should receive a large number of orders before he can feel warranted in going to the press. It will not be safe for me to venture on printing a second thousand copies of the New Koran, and offering them at the price named, till I can be assured of effecting an immediate sale of one half. I may have to wait several years to obtain this guarantee against a heavy loss, and it may never be obtained, but a very bitter experience determines me not to spend another penny on publishing my hitherto burdensome book without it. Even if 500 copies of the second edition should be ordered, as I cannot afford to advertise, I must ask for the further co-operation of my readers to aid me with their recommenda­ tions in selling the rest. Nearly the whole of the first edition was got into circulation by such means, after advertising had proved an entire failure. One person, who had read and appre­ ciated the book, presented it to a friend, or induced a neighbour of kindred spirit to purchase it, who, in turn, spoke favourably of it to some one else, till it at length reached the hands of an eloquent religious reformer, who has well fulfilled the duty of passing on to others every lamp of light which he receives, and he speedily diffused it among hundreds. Some judgment and discrimination must, of course, be used in introducing a book of this kind to individuals, in order that it may not be as seed scattered among thorns and in stony places, and unproductive of good. It is by no means desirable that it should get into the hands of a class of idle, luxurious drawing-room readers, who would enjoy it for about nine days as a sort of literary novelty, and then cast it aside. I should be sorry for any people to be bored with it, or induced to buy it, when they are not likely to devote a single hour to its perusal. It would also be a great mistake to obtrude it on quiet, orthodox Christians, or use it in any way as an instrument of proselytism. I have half-a-dozen brothers and sisters of this class, who have never seen the New Koran, nor will ever see it from me, so long as they are not educated up to it, but remain contented and happy in the bonds �15 of their childhood’s belief. Years ago, Professor Newman, in a letter from which I have already quoted, after advising me not to seek employment in London, nor think of separating from my parents and friends, without good reason, continued—“ Do not imagine that any book of yours will ever soothe or convince them. Dutiful and affectionate conduct, a manifestly pious and conscientious mind in you, are what will most soothe and most convince them. ..... Men will never be converted from a religion which has much moral excellence in it, until they see a higher moral excellence in those who impugn it. The inveterate belief that all who reject Christianity are immoral, or unspiritual, is the strength of the existing creed, as indeed the strength of Trinitarianism lies in the prevalent want of spirituality in Unitarians. Argument is important, yet argument of itself is useless. Trinitarianism has been argued down a thousand times, yet no impression is made on it commensurate with the strength of the refutation. Beligious creeds were not originated by the pure intellect, nor will they be ever overthrown by it. See how, even in France, Popery has budded and renewed its strength in the last fifty years ! That is because no higher spiritual move­ ment followed on its prostration.’'’ The longer I live the more strongly do I find the truth of these sentiments confirmed, and if they were more generally entertained and acted on by religious reformers, it were well for human progress. In order to benefit our fellow men, who are contented slaves of superstition, we should be more anxious to improve their character than to reform their creed; it is desirable, before all things, to elevate them, and they will in due time liberate themselves. The opposite unwise course, of destroying reverential feeling in people who are morally weak and ill-trained, and unprepared to make a good use of the intellectual freedom which is forced upon them, has ever been attended with mischievous results; it has produced nothing better than religious rowdyism, bear-garden debates, and French revolutions. Then, there are many thoughtful and pure minds who, after slowly working their way towards a safe emancipation from orthodox thraldom, turnback at last, appalled on beholding the utter anarchy which prevails outside the pale of Christianity, and believe Bationalism to be condemned by its fruits. Other more courageous reformers having ventured further and entirely got away from the old dominion of false­ hood, on finding in the world of free-thought no new fellowship �16 or religious communion to aid and cheer them in the path of duty, nothing but cold, cavilling, self-reliant criticism, also retrace their wandering steps at length, and, thoroughly broken­ hearted and weary of spirit, re-enter their nursery fold as pro­ digals, under the conviction that the bondage of its erratic creed, with sympathy and love, is more easily to be borne than liberty without. It is abundantly clear from such cases and from the revolutionary history of the last hundred years, that our mere destructive preaching and writing will avail little to overthrow superstitions of twenty centuries’ growth; we must contrive somehow and somewhere to setup the light of a higher example. The world is not to be reformed by argument but by action. As the immediate object of this paper is a simple matter of business, I must not unnecessarily complicate it, or allow my pen to wander further in the discussion of principles which may be more appropriately treated of elsewhere. The difficulties and losses attending the publication of my book by the ordinary commercial channel, and the circumstances which have compel­ led me to think of some more safe and economical arrangement, required a full and candid explanation. There is nothing more to add; I will merely ask those of my readers who are in favour of co-operative publishing, where exceptionally needed, and who wish to see the second edition, which I have prepared, brought out partly or wholly in this way, and are willing to purchase copies on the terms mentioned, to kindly notify the same to— John Vickers, Sarness, Waltham, Canterbury, or Rev. Charles Voysey, Camden House, Dulwich, S.E. June 1st, 1873. Wertheimer, Lea & Co., Printers, Finsbury Circus. � Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Victorian Blogging Description An account of the resource A collection of digitised nineteenth-century pamphlets from Conway Hall Library &amp; Archives. This includes the Conway Tracts, Moncure Conway's personal pamphlet library; the Morris Tracts, donated to the library by Miss Morris in 1904; the National Secular Society's pamphlet library and others. The Conway Tracts were bound with additional ephemera, such as lecture programmes and handwritten notes.<br /><br />Please note that these digitised pamphlets have been edited to maximise the accuracy of the OCR, ensuring they are text searchable. If you would like to view un-edited, full-colour versions of any of our pamphlets, please email librarian@conwayhall.org.uk.<br /><br /><span><img src="http://www.heritagefund.org.uk/sites/default/files/media/attachments/TNLHLF_Colour_Logo_English_RGB_0_0.jpg" width="238" height="91" alt="TNLHLF_Colour_Logo_English_RGB_0_0.jpg" /></span> Creator An entity primarily responsible for making the resource Conway Hall Library & Archives Date A point or period of time associated with an event in the lifecycle of the resource 2018 Publisher An entity responsible for making the resource available Conway Hall Ethical Society Text A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text. Original Format The type of object, such as painting, sculpture, paper, photo, and additional data Pamphlet Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource The publication of the new Koran: a few words from the author Creator An entity primarily responsible for making the resource Vickers, John Description An account of the resource Place of publication: [London?] Collation: 16 p. ; 19 cm. Notes: Presented in Memory of Dr. Moncure D. Conway by his children, July Nineteen hundred & eight. From the library of Dr Moncure Conway. Printed by Wertheimer, Lea & Co., Finsbury Circus, London. Author attribution from Virginia Clark's catalogue. Includes bibliographical reference. Publisher An entity responsible for making the resource available [Thomas Scott?] Date A point or period of time associated with an event in the lifecycle of the resource 1873 Identifier An unambiguous reference to the resource within a given context CT1 G5752 Subject The topic of the resource Islam Rights Information about rights held in and over the resource <a href="http://creativecommons.org/publicdomain/mark/1.0/"><img src="http://i.creativecommons.org/p/mark/1.0/88x31.png" alt="Public Domain Mark" /></a><span> </span><br /><span>This work (</span>The publication of the new Koran: a few words from the author<span>), identified by </span><a href="https://conwayhallcollections.omeka.net/items/show/www.conwayhall.org.uk"><span>Humanist Library and Archives</span></a><span>, is free of known copyright restrictions.</span> Format The file format, physical medium, or dimensions of the resource application/pdf Type The nature or genre of the resource Text Language A language of the resource English Conway Tracts Islam Koran https://d1y502jg6fpugt.cloudfront.net/25778/archive/files/52a913424a7d51b04a747f21bb4ec9cf.pdf?Expires=1776902400&Signature=BMTdozCs56SbyQlr070MwqxvSQcvyqdmr-Tipeypj-MTjDnF4hK4TjE5Cgd0nwo6k5hfX9yAtiivJJSrDoEdspkOpPKtpbwZKM59fgdrRhrnWqr1M0ww5zissxmi8%7E-DY5WlESU-ruBDbQkaex7PkQiMgkr9miOREf2pu5-2CwgjMVVLHu5CrxcuJQzsCOmvuaQ8nG4RVFa4xg5yWzlnXh62h8ehhm1izqOWgyVISQYKfP9qiCDm19W0dp3lpt7pBhkWMrcv9BaB6VoFz1TIxR9vDgc9O8Vhg4nVt%7E0ak2Uf9gicZqz0DwpQ5Z44lyak-eE15-ud3w2xT2D-xYgaNw__&Key-Pair-Id=K6UGZS9ZTDSZM f5dfd2f7a820d27845fdc531cea94841 PDF Text Text I873-J SCRAPS OF MODOC HISTORY. 21 SCRAPS OF MODOC HISTORY. YING between the 121st and I22d leys and plateaus were dotted with an­ degrees of west longitude, and telope; the timbered ridges sheltered large herds of deer; the Klamath River crossed by the boundary-line between the States of California and Oregon, is —theirs to where it breaks through the the water-shed that supplies the sources Siskiyou range to the westward — and of the Sacramento and Klamath rivers. Lost River, connecting Clear and Rhett Traversed by irregular and broken ridges lakes, were teeming with fish. The kaof basalt, evidently torn asunder by vio­ mas-root, an exceedingly nutritious ar­ lent natural convulsions, and abounding ticle of food, was found everywhere. in volcanic scoria, this region is, gener­ The marshes around the lakes produced ally, inhospitable and sterile. Between tons of ivocas, the seed of the water­ the broken mountain ranges are exten­ lily ; and their waters were alive with sive plateaus covered with wild sage and wild-fowl of every description. Like the chemisal, a little bunch and rye grass, nomads of the East, the habitations of and having all the characteristics of this people were anywhere in the vi­ the sage-plains of western Nevada. cinity of water; for the raids of their Throughout this region are numerous equally warlike neighbors had taught lakes; among which, and lying east and them the folly of wasting labor on per­ west along the forty-second parallel, manent abiding-places. They are usu­ are Little Klamath, Rhett, and Clear ally made by the erection of willow­ lakes. This is the home of the Modoc poles, gathered together at the top, like Indians, whose bold deeds and defiant the skeleton frame of an inverted bas­ attitude to the military forces of the ket, and covered with matting woven Government have attracted so much at­ with the tule of the marshes. The earth in the centre scooped out, and thrown tention. Physically, and in point of intelli­ up in a low, circular embankment, pro­ gence, this tribe are superior to the tects the family from the winds; and, average American Indian. Subsisting while readily built and easily taken down, almost entirely by the chase, the men are these frail dwellings are comparatively lithe and enduring, courageous and in­ comfortable. dependent— some of them really hand­ It is difficult even to approximate the some types of humanity; and their probable number of this people, when recent decided repulse of a force of reg­ in their undisturbed aboriginal glory, and ulars and volunteers, five times their before their contact with the superior number, shows that they must not be civilization, whose vices, only, seem to confounded with the Diggers of the Pa­ be attractive to the savage nature. In­ cific slope. Once a numerous, powerful, dians have no Census Bureau; and, in­ and warlike people, like the tribe of Ish­ deed, nearly all tribes have a supersti­ mael, their hands were ever raised against tious aversion to answering any ques­ all others, and their aggressive spirit tions as to their numbers. The Modocs kept them in continual warfare. Their are like all others, and, when questioned country was rich in everything necessary on the subject, only point to their coun­ to sustain aboriginal life. The little val­ try, and say, that “once it was full of L �22 SCRAPS OF MODOC HISTORY. people.” The remains of their ancient villages, found along the shores of the lakes, on the streams, and in the vicin­ ity of springs, seem to corroborate this statement; and one ranch alone, the re­ mains of which are found on the western shore of Little Klamath Lake, must have contained more souls than are now numbered in the whole Modoc nation. Only 400, by official count, left of a tribe that must have numbered thousands! Some of the causes of the immense de­ crease of this people can be traced to their deadly conflicts with the early set­ tlers of northern California and southern Oregon. They were in open and un­ compromising hostility to the Whites, stubbornly resisting the passage of emi­ grant trains through their country; and the bloody atrocities of these Arabs of the West are still too well remembered. As early as 1847, following the route taken by Fremont the previous year, a large portion of the Oregon immigration passed through the heart of the Modoc country. From the moment they left the Pit River Mountains, their travel was one of watchful fear and difficulty, the road winding through dangerous canons, and passing under precipitous cliffs that afforded secure and impene­ trable ambush. Bands of mounted war­ riors hovered near them by day, watch­ ing favorable opportunities to stampede their cattle, or pick off any stray or un­ wary traveler. Nor were the emigrants safe by night. The camping-places were anticipated by the enemy — dark shad­ ows crept among the sage and tall rye­ grass, and, when least expecting it, ev­ ery bush would seem to harbor a dusky foe, and the air be full of flying arrows. If the train were small, or weak in num­ bers, the Indians would be bolder, and not satisfied with shooting or stamped­ ing cattle, but would waylay and attack it in open daylight. In 1852, a small train, comprising only eighteen souls — men, women, and chil­ [July, dren—attempted to reach Oregon by the Rhett Lake route. For several days, after leaving the valley of Pit River, they had traveled without molestation, not having seen a single Indian; when, about midday, they struck the eastern shore of Rhett Lake, and imprudently camped under a bluff, now known as “ Bloody Point,” for dinner. These poor people felt rejoiced to think that they had so nearly reached their destination in safety; nor dreamed that they had reached their final resting-place, and that soon the gray old rocks above them were to receive a baptism that would associate them for ever with a cruel and wanton massacre. Their tired cattle were quietly grazing, and the little party were eating their meal in fancied security, when suddenly the dry sage-brush was fired, the air rang with demoniac yells, and swarthy and painted savages poured by the score from the rocks overhead. In a few moments the camp was filled with them, and their bloody work was soon ended. Only one of that ill-fated party es­ caped. Happening to be out, picketing his horse, when the attack was made, he sprang upon it, bare-backed, and never drew rein until he had reached Yreka, a distance of sixty miles. The men of early times in these mount­ ains were brave and chivalrous men. In less than twenty-four hours, a mounted force of miners, packers, and prospect­ ors— men who feared no living thing — were at the scene of the massacre. The remains of the victims were found, shock­ ingly mutilated, lying in a pile with their broken wagons, and half charred; but not an Indian could be found. It was not until the next year that the Modocs were punished for this cruel deed. An old mountaineer, named Ben Wright — one of those strange beings who imagine that they are born as in­ struments for the fulfillment of the Red man’s destiny—organized an independ­ ent company at Yreka, in 1853, and went �1873-1 SCRAPS OF MODOC HISTORY. into the Modoc country. The Indians were wary, but Ben was patient and en­ during. Meeting with poor success, and accomplishing nothing except protection for incoming emigrants, he improvised an “emigranttrain” with ^ich to decoy the enemy from the cover of the hills and ravines. Winding slowly among the hills and through the sage-plains, Ben’s canvas-covered wagons rolled quietly along, camping at the usual wateringplaces, and apparently in a careless and unguarded way. Every wagon was filled with armed men, anxious and willing to be attacked. The ruse failed, however; for the keen-sighted Indians soon per­ ceived that there were no women or children with the train, and its careless movements were suspicious. After sev­ eral months of unsatisfactory skirmish­ ing, Ben resolved on a change of tactics. Surprising a small party of Modocs, in­ stead of scalping them, he took them to his camp, treated them kindly, and mak­ ing them a sort of Peace Commission, sent them with olive-branches, in the shape of calico and tobacco, back to their people. Negotiations for a general council to arrange a treaty were opened. Others visited the White camp; and soon the Modocs, who had but a faint appreciation of the tortuous ways of White diplomacy, began to think that Ben was a very harmless and respect­ able gentleman. A spot on the north bank of Lost River, a few hundred yards from the Natural Bridge, was selected for the council. On the appointed day, fifty-one Indians (about equal in number to Wright’s company) attended, and, as agreed upon by both parties, no weap­ ons were brought to the ground. A number of beeves had been killed, pres­ ents were distributed, and the day pass­ ed in mutual professions of friendship; when Wright—whose quick, restless eye had been busy — quietly filled his pipe, drew a match, and lit it. This was the 23 pre-concerted signal. As the first little curling wreath of smoke went up, fifty revolvers were drawn from their places of concealment by Wright’s men, who were now scattered among their intend­ ed victims ; a few moments of rapid and deadly firing, and only two of the Mo­ docs escaped to warn their people ! The Scotch have given us a proverb, that “He maun hae a lang spoon wha sups wi’ the deiland it may be Wright thought so. Perhaps the cruel and mer­ ciless character of these Indians justi­ fied an act of treachery, now passed into the history of the country; but, certainly, the deed was not calculated to inspire the savage heart with a high re­ spect for the professed good faith and fair-dealing of the superior race. Ben Wright is gone now—killed by an Indian bullet, while standing in the door of his cabin, at the mouth of Rogue River. No man may judge him; but, to this hour, his name is used by Modoc moth­ ers to terrify their refractory children into obedience. The Modocs were now filled with revenge, and their depreda­ tions continued, till it became absolutely necessary for the Territorial Governor of Oregon to send armed expeditions against them. For several years, they were pursued by volunteer forces through their rugged mountains,.where they con­ tinued the unequal warfare with a daunt­ less spirit; but, year after year, the num­ ber of their warriors was diminishing. In 1864, when old Sconchin buried the hatchet and agreed to war with the pale-faces no more, he said, mournfully: “ Once my people were like the sand along yon shore. Now I call to them, and only the wind answers. Four hun­ dred strong young men went with me to war with the Whites; only eighty are left. We will be good, if the White man will let us, and be friends forever.” And this old Chief has kept his word — better, perhaps, than his conquerors have �24 SCRAPS OF MODOC HISTORY. theirs. The Modocs themselves offer a better reason for the great decrease of their people. They say that within the memory of many of this generation, the tribe were overtaken by a famine that swept off whole ranches, and they speak of it as if remembered like a fearful dream. As is usual with savages, the chief labor of gathering supplies of all kinds, except those procured by fishing and the chase, devolved upon the Mo­ doc women. Large quantities of kamas and wocas were always harvested, but the predatory character of the surround­ ing tribes made it dangerous to store their food in the villages, and it was cus­ tomary to caché it among the sage-brush and rocks, which was done so cunning­ ly that an enemy might walk over the hiding-places without suspicion. Snow rarely fell in this region sufficiently deep to prevent access to the cachés; but the Modocs tell of one winter when they were caught by a terrible storm, that continued until the snow was more than seven feet in depth over the whole coun­ try, and access to their winter stores im­ possible. The Modocs, like all other Indians, have no chronology; they do not count the years, and only reckon their changes by the seasons of summer and winter. Remarkable events are re­ membered only as coincident with the marked periods of life; and, judging from the probable age of the survivors of that terrible famine, it must have oc­ curred over forty years ago, long before any of the tribe had ever looked upon the face of a White stranger. These wild people generally regard such oc­ currences with superstitious horror; they rarely speak of the dead, and even long residence among the Whites does not remove a superstition that forbids them to mention even a dead relative by name. From those who have lived among the Whites since early childhood, the par­ ticulars of this season of suffering and desolation are obtained; and they say that their parents who survived it still speak of that dreadful winter in shud­ dering whispers. It seems that the young men of the tribe had regirned, late in the-season, from a successful hunt, wherf'-a.heavy snow-storm set in; but these people­ like children, in many thingshad no<<-\ apprehension, as their present were supplied. But the storm increas­ ed in fury and strength; the snow fell in blinding sheets, for days and days, till it had covered bush, and stunted tree, and plain, and rock, and mountain, and ev­ ery landmark was obliterated. The sur­ vivors tell of frantic efforts to reach the caches; how strong men returned to their villages, weak and weary with tramping through the yielding snow in search of; the hidden stores. They tell how the?* little brown faces of the children, pinch­ ed with hunger, drove the men out again and again in search of food, only to re­ turn, empty-handed and hopeless; how everything that would sustain life—deer and antelope skins, their favorite dogs —even the skins of wild fowl, used as bedding, were devoured; how, when ev­ erything that could be used as. food-was- ■ gone, famine made women put of strong,, brave warriors, and a dreadful .stillfiess ' fell upon all the villages. They tell how death crept into every house, till the-hving lay down beside the dead and wait­ ed. After weeks of pinching hunger, and when in the last extremity, an op­ portune accident saved the largest vil­ lage, on the south-eastern extremity of Rhett Lake, from complete extinction. A large band of antelope, moving down from the hills, probably in search of food, attempted to cross an arm of the lake only a short distance from the village^ and were caught in the breaking ice and’r: drowned. Those who had sufficient strength left, distributed antelope meajt among the families, and it was then that � Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Victorian Blogging Description An account of the resource A collection of digitised nineteenth-century pamphlets from Conway Hall Library &amp; Archives. This includes the Conway Tracts, Moncure Conway's personal pamphlet library; the Morris Tracts, donated to the library by Miss Morris in 1904; the National Secular Society's pamphlet library and others. The Conway Tracts were bound with additional ephemera, such as lecture programmes and handwritten notes.<br /><br />Please note that these digitised pamphlets have been edited to maximise the accuracy of the OCR, ensuring they are text searchable. If you would like to view un-edited, full-colour versions of any of our pamphlets, please email librarian@conwayhall.org.uk.<br /><br /><span><img src="http://www.heritagefund.org.uk/sites/default/files/media/attachments/TNLHLF_Colour_Logo_English_RGB_0_0.jpg" width="238" height="91" alt="TNLHLF_Colour_Logo_English_RGB_0_0.jpg" /></span> Creator An entity primarily responsible for making the resource Conway Hall Library & Archives Date A point or period of time associated with an event in the lifecycle of the resource 2018 Publisher An entity responsible for making the resource available Conway Hall Ethical Society Text A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text. Original Format The type of object, such as painting, sculpture, paper, photo, and additional data Pamphlet Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Scraps of Modoc history Creator An entity primarily responsible for making the resource Turner, William M. Description An account of the resource Place of publication: [California] Collation: 21-24 p. ; 24 cm. Notes: From the library of Dr Moncure Conway. From Overland Monthly. Author and publication information from https://quod.lib.umich.edu/m/moajrnl/ahj1472.1-11.001/17:5?rgn=main;view=image. This is an incomplete copy - p.24 ends mid-way through a sentence. Please note that this pamphlet contains language and ideas that may be upsetting to readers. These reflect the time in which the pamphlet was written and the ideologies of the author. Publisher An entity responsible for making the resource available [s.n.] Date A point or period of time associated with an event in the lifecycle of the resource 1873 Identifier An unambiguous reference to the resource within a given context G5733 Subject The topic of the resource Indigenous peoples Rights Information about rights held in and over the resource <a href="http://creativecommons.org/publicdomain/mark/1.0/"><img src="http://i.creativecommons.org/p/mark/1.0/88x31.png" alt="Public Domain Mark" /></a><span> </span><br /><span>This work (Scraps of Modoc history), identified by </span><a href="https://conwayhallcollections.omeka.net/items/show/www.conwayhall.org.uk"><span>Humanist Library and Archives</span></a><span>, is free of known copyright restrictions.</span> Format The file format, physical medium, or dimensions of the resource application/pdf Type The nature or genre of the resource Text Language A language of the resource English Conway Tracts Native American Indians United States-History https://d1y502jg6fpugt.cloudfront.net/25778/archive/files/099ae881621e71c8551174ffa173a8f8.pdf?Expires=1776902400&Signature=Y3Wbbqo1yUaBXBV6PnyovzgPL22jI%7E0VIHNWbU0hPNtFgOs9zxBgpllyVzY65i-362k9oaVa%7EeUhleb01krPR0bT7z1%7EaqFl5nnn9GzWlu8oTM3hQJEzM1iAJSMaqcdRK1VcmvIOV3tqkuhyuqrVQTR85I5wMUnwrQNNMk6cEK2UdWrv6Ryn6a52CoGf-Q6MOpgsmlFoiOjVSt1WsmwkdErbwE6Z8h4FBZJlU24Y5JYEK89-cOtamxCtaoCo2hOT7daGFvy-vBAWwRQ0vFDSPePUmww4X0xZHA86cRgxi%7EDEgzDx7VRpvr7wQQoenoUQAS4K9RBTlIF2NvdEzqEbjg__&Key-Pair-Id=K6UGZS9ZTDSZM 0a2c7cda3ba4f9970558693288462e0a PDF Text Text C( FIVE LETTERS ON A CONVERSION TO ROMAN CATHOLICISM BY ROBERT RODOLPH SUFFIELD. PUBLISHED BY THOMAS SCOTT, NO. 11, THE TERRACE, FARQUHAR ROAD, UPPER NORWOOD, LONDON, S.E. Price Threepence. ��ON A CONVERSION TO ROMAN CATHOLICISM. Alfred Villa, 2 Parson’s Mead, Croydon, Surrey. My Dear Sir,—Your niece is, with the best inten­ tions, preparing for herself an almost irreparable calamity. For a brief period, she can, without selfreproach, use those powers of reason and conscience given to her by God, to be cultivated—not abrogated. It would be a crime to destroy our own natural limbs, our own natural eyes, and replace them with the limbs of another or the docile eyes of a machine. But it is also a crime (though perpetrated without malice) to substitute for our individual reason, the conscience and will of another. From the moment she has sworn the soul’s servitude to an Italian nobleman, and to any English or foreign gentleman appointed to represent him in the confessional, she will deem herself bound not to think “ what is right ? ” but to ask another, “ Tell me what is right and I will be your slave and do it, and if my thought or conscience suggest to me that you are mistaken, I swear to banish such sugges­ tions from my mind as a temptation ? ” She will reply, “1 do not intend submitting to these men as men, but as the chosen and infallible representatives and mouth­ pieces of God.” Then to elect that infallibility, she must use her own fallibility. Thus, the result can �6 On a Conversion to Roman Catholicism. never (logically) be to her more infallible than the result of her own fallible investigations, but it will become all that the man claiming that infallibility chooses to make it, for that man will use his absolute and irresponsible authority to forbid his mental and moral slave from ever even interiorly questioning his assumptions. Obeying an ex-officer, a nobleman’s son, an Italian who received a very meagre education, who is aged, benevolent, infirm, wayward, honest, obstinate, and profoundly self-conscious that he is the inspired representative and infallible vicegerent of the god of the universe, your niece will imagine that she is performing an heroic act, in prostrating before a foreigner she has never seen, the conscience, the re­ sponsibility, the judgment imparted to her by God. She will reply “ God tells me thus to cast my mental and moral nature at the feet of a stranger.” Where ? How ? When ? Those are the tremendous questions she is now preparing to solve. That investigation must indeed be lengthened and profound, seeing how stupendous, how unnatural is the result. A miracle of miracles, indeed, is needed, to set aside the personal responsibilities proclaimed by the creation of God. Your niece is preparing to consign to eternal torture every individual who does not recognise a Roman nobleman as the infallible governor of mankind: who does not accept as essential to eternal sal­ vation, a dogma, which was an open question amongst Roman Catholics until the last three years. She is preparing to renounce the Universal Father and to substitute for worship the God of a privileged sect, who will appear on the altar like a small biscuit. She is preparing to renounce the brotherhood of mankind, to seek admission into a sect anathematizing—not only her parents and friends, but millions and millions of mankind. Profound, indeed, must be the investigations, certain the convictions which can enable her thus, innocently, to blaspheme �On a Conversion to Roman Catholicism. 7 Gocl’s goodness, to limit His mercy, and to anathema­ tize His children. When I was a Roman Catholic I often discussed with fervent and believing Roman Catholic priests, a fact we all noticed, namely—that converts invariably deteriorated—either mentally or morally ; we puzzled ourselves over the solution. I am inclined to think the solution is this—Converts are very sincere and earnest; they work out the system thoroughly and practically, and thus reap its gravest disadvantages. For a few years your niece will be very fervent, very eccentric, and very happy. Then if her former better human nature begins to arise again, she will sadly feel that she has made a mistake. She will probably hardly dare, thoroughly, to own it to herself and never to others, but will bear it as a silent sorrow to her grave. She will say strong bitter things against heretics, and wear scapulars, and confer for hours with a “ director,” but a universal scepticism will have possessed her heart—wearied, disappoint­ ed, and fearful. I have witnessed this a thousand times. She is worshipping a vision of beauty which only exists in her imagination ; like many other gentle and good souls, she will cling to the illusion and fancy it a reality. Should she enter the Roman sect, I could almost wish that the illusion should endure to the end ; otherwise, when the disenchantment comes, and she, awakening to the reality, sees not a vision of beauty, a heavenly Jerusalem on earth, but an ecclesi­ astical polity, striving by ignoble means for the mastery j sickened, saddened, and deceived, she will wish she had never been born. You ask me what books would help her. The question is to me a difficult one. I have read much in defence of the Roman Catholic dogmas, but very little on the other side. There are works which I could commend for many facts and arguments, but ■disfigured by calumnious attacks upon the Roman �8 On a Conversion to Roman Catholicism. Catholic clergy and the Roman Catholic nuns, and by misapprehensions as to some doctrines. Moreover, the present Roman Catholic Church is only three years old, and the antagonistic literature is therefore limited. The controversy is limited now to the infallibility of the Pope. If the Vatican dogma be accepted, all the rest must follow. Upon that subject I might name “ The Pope and the Council, by Janus.”—“ Papal Infallibility and Persecution; ” a small brochure (Mac­ millan, 1870), “ The Roman Catholic not the one true religion ” (Triibner), and Whately’s “ Errors of Romanism ” and “ Cautions for the Times,” Blanco White’s works are invaluable, but unfortun­ ately difficult to obtain ; they ought to be reprinted. I name authors who assume as divinely authoritative the Canonical Scriptures, and who believe that in our little world the God of the Universe became an infant and died; but I consider that she ought to study deeper, and to ask herself “ Is the Bible infallible ? ” “ Did God become a baby ? ” “Did God die?” In such inquiries she would be helped by the works of FrancisNewman, Greg, Martineau, Hennell, Voysey, Vance Smith, and Thomas Scott of Norwood. Surely she ought to pause and examine before com­ mitting herself to a position from which she would not easily recede. She will become attached to priests and nuns, and Roman Catholics, for she will find them, in England and Ireland—kind, gentle, and affection­ ate ; just the characters she would the least wish towound ; not in reality, more good than others, but, in some respects, perhaps to her, more attractive. If I exaggerate the virtues of English and Irish Roman Catholics, you will pardon the partialities of affection,, of gratitude, and of memory. The more I love them, the more do I lament that terrific dogma which compels them to reply to that love with an anathema. These words of warning you may use as you like—but I am not hopeful—many �On a Conversion to Roman Catholicism. 9 are the slaves of the imagination, and they offer themselves as holocausts to an illusion.—-Yours very sincerely, Robert Rodolph Sufeield. Second Letter. It is probable that your niece has made up her mind to become a Roman Catholic; in that case, I do not think that the most cogent arguments would affect her. She has committed herself to a corpse, and her whole existence will be occupied in an unceas­ ing effort to galvanise it into life, and dreaming amidst illusions to persuade herself that they are realities. Once let a person with blinded eyes grasp a leader,t and be persuaded that it would be criminal to doubt his infallibility, the docile slave “knows” that all arguments and facts opposed to his claims are wrong, and only asks, “What are the best replies?”—and there are plenty of replies—replies sufficiently plausible to satisfy those who are determined to be convinced ; sufficiently skilful, contradictory, and refined to em­ barrass those who have good sense, an honest heart, £nd not much learning. All persons have their special moral weaknesses. Men and women whose minds have been either effeminated by the “nothingness” of what is with cruel sarcasm called “ good society,” or at once wearied and weakened in futile search after that absolute certainty which all the sects insist on declaring to be ■essential for “ salvation,” plunge into the Roman Church, much as the fevered forlorn will plunge into the dark flowing river—one leap, and it is all over. During the leap, what can you do ? After the leap, the corpse floats along with the current; if eddies of foam occasionally are seen, it is because there is still a remnant of life, and amidst the pleasantly benumb­ ing flood, the victim moves on restlessly to death. �io On a Conversion to Roman Catholicism. No arguments can dispel a moral weakness which all the churches have conspired to create, and to enforce by creeds. All her life she has been praying against “ heresy,” as if it were a foul moral crime, and profess­ ing opinions over and over again, as if so to do were the essential virtue. Correct opinions on abstruse and intangible questions have been done up into amulets,, which hung in chains over her mind as an Anglican ;— she suddenly has been startled by perceiving that there are difficulties she cannot solve;—morality would require her to think—weakness makes it easier to submit —and she submits to the most reckless asserter. A mind weakened finds comfort in yielding to whatever is the most positive. The Roman Church has no doubts, can answer everything, and though the answers con­ tain absolute contradictions, that is all so much the better, because ‘it is all a mystery.’ Moreover, the mind cannot easily embrace in its vision opposing difficul­ ties, when each difficulty aggregates around a dogma, set off with all the paraphernalia of poetry, legend, and tradition. In the Church of England she had a cultured and zealous priesthood, confessors, absolution, sacraments, baptismal regeneration, sodalities, creeds, superstitions, prayers, anathemas against sectaries, apostolic succes­ sion, submission enjoined to ecclesiastical authority— she is frightened lest there should be a flaw in some of these, so she resolves to seek them in the church whence they flowed into the Church of England. If we say to her, “ Perhaps there is a flaw in the Roman Church,” she replies, “ Oh, but there must be certainty and security somewhere, and where, if not in Rome ? ” She is probably too much imbued with anglican orthodoxy to be able to accept the only reply, “ There is not absolute certainty anywhere, but there is security everywhere to the seeker who never utters or acts a conscious lie in the name of religion.” Nevertheless she may possibly be open to a warn- �On a Conversion to Roman Catholicism. 11 ing; and you may, as you desire it, use my name in conveying to her the following :— My statements on this subject cannot be treated as devoid of authority. For twenty years I was apos­ tolic missionary, and discharged duties not unim­ portant in many parts of England, Ireland, Scot­ land, and France. I published a work (“ The Crown of Jesus,”) which obtained the widest cir­ culation, was publicly commended by all the arch­ bishops, and received the papal blessing. I left the Roman Catholic Church on the day on which the Papal Infallibility was proclaimed. I never in­ curred, even in the smallest matter, the censure of any ecclesiastical super'or. I never even had a quarrel with any Roman Catholic lay or ecclesiastic. There­ fore I have none of the bi tterness which sometimes is found as the result of con flict. I have the most per­ fect and intimate acquaintance with all the minutest workings of the system in all departments of the Roman Church. All who have known me in public or in private during the last three years, can testify to the affectionate kindness of my feelings and speech as -to all the Roman Catholics whom I have known at any period of my life. From my father, who, like all his predecessors and relatives, belonged to the Roman Catholic Church, into which I was received by lay baptism in infancy, I obtained those feelings of respect and sympathy towards the old religion which brought me to its sacraments in the midst of my uni­ versity career. My father had privately ceased to be­ lieve in any orthodox creed, and though during twothirds of his life he never practised the Roman Catholic religion, he never opposed it. Sharing the liberal ideas then so common amongst educated Romanists, he re­ garded the Church of England as almost identical with the Roman Catholic Church, but more beneficial in its influence, less dangerous, less logical, less arrogant, �12 On a Conversion to Roman Catholicism. less consistent, more enlightened. His remembrance of the first French Revolution retained him in a con­ servatism at once religious and political, and family traditions flung around Catholicism a halo of poetry, and inspired, even to a sceptic, a chivalric affection like that felt by Royalists towards the Pretender. Reared thus amidst a union of Scepticism, Conservat­ ism, Catholicism, and Anglicanism, and surrounded by characters of singular beauty, just at the period when Anglicanism was extolling Romanism, and returning to it as a child to its mother, I gave myself to the priestly life with an enthusiastic and undivided alle­ giance. Unable to prove to my satisfaction any of the dogmas of orthodoxy, I accepted them all “ on the authority of the Church.” The “ authority of the Church” I accepted because a revelation without a distinct interpreter could be no revelation at all, and taking the premise for granted, there was no alternative for a Christian but to acknowledge either the Roman Church or the Greek Church; but the Greek did not claim a living infallibility. At that time the “ autho­ rity of the Church” was left undefined—a faithful Roman Catholic could change his stand-point accord­ ing to the exigencies of historic or logical difficulties; at one time he could mentally meet a difficulty by remembering that the personal infallibility of the Pope had never been defined; at another time he could allow to the system its full logical development, and deem the papal infallibility true, though modified by restrictions mentally invented to meet difficulties as they arose. Thus argumentatively the “ authority of the Church” rested on its necessity, if dogmas be essential. The Roman Church presented the creden­ tials of supplying that condition now; and having supplied it in times past, it possessed the logic of success, a success by no means adequate to its claims, but the success of having alone lived through genera­ tions to realise the idea of a wide-spread theocracy. �On a Conversion to Roman Catholicism. 13 Under that vague conception of “authority” vested in a divine society, many could have died peacefully without a doubt. But the present Pope was deter­ mined to accomplish in his reign the wildest dreams of mediaeval ambition. Encyclicals were issued to anathematise liberty of conscience, the liberty of the press, the liberty of the state, the liberty of science, the liberty of association, the liberty of the episcopate; to denounce civilisation, freedom, progress, and inves­ tigation ; the world was to be divided between slaves and the accursed. Honest men began to say the Pope cannot be infallible, for these teachings are obviously immoral, they renew in precept the very enormities which we have all our life long been indignantly repudiating. If these decrees are to be deemed infallible, no Boman Catholic can without hypocrisy engage in political life, or demand a single political liberty. Then a few prelates like Dr Man­ ning, urged on by laymen like Dr Ward and M. Veuillot, and by a section of the Jesuits, flung them­ selves into the papal schemes, and began to urge on the definition of Papal Infallibility ; thus for two or three years raged a domestic controversy which touched the very foundation of the Roman Catholic system, viz., “ Where does the infallibility exist 1” The most learned Romanists proved that the con­ templated dogma of papal infallibility was utterly opposed to Scripture, reason, history, morality, reli­ gion.. The infallibilists (or Neo-Catholics) argued that it was the only logical development, and that it obviously existed nowhere else. During this contro­ versy doubts arose in numerous minds. Most Roman Catholics determined to refuse to think, they drove away doubts by the violence of their denunciations and the loudness of their professions. Many priests and laymen (to my certain knowledge) lost all faith, but bound to the Church by the ties of interest, affection, family, and pride, have remained in it, often �14 On a Conversion to Roman Catholicism. siding with the bitter outward profession of the party of non-thought. Several of the learned refusing to abdicate reason, virtue, and history, yet clinging to sacramental and traditional Christianity, being men of courage and sincerity, renounced papal allegiance, and became “ Old Catholics.” Some (of whom I was one) saw every atom of the fabric crumble away on its foundation of mist. Such, from the religion of a sect girding itself for the persecution and debasement of humanity, passed, at first sadly (how sadly few can tell), out of the associations of the past, into the reli­ gion of the universe, the theism which, if undefined, embraces all. When the fearful interior conflict had ended, and I found myself no longer a slave to Pope, bishop, supe­ rior, confessor, and a sectarian God, it still seemed to me almost wrong to think or to act independently. It was only by degrees that I could realise the degrad­ ing, soul-subduing bondage from which I had been delivered; then great joy and peace possessed me, as I felt myself rise from slave into man. Most docile Roman Catholics are happy whilst they believe; slaves are happy under prudent masters, but it is a happi­ ness which degrades master and slave. This personal history will explain the mixture of opposing feelings with which I touch the Roman Catholic question, viz., tenderness, gratitude, and love towards the Roman Catholics I have personally known, and heard of in my family, along with an intense dislike and dread of the system of Neo-Catholicism which is now identified with Vatican Infallibility. Your niece, like many others, has mistaken for palliation of the system, my homage of affection rendered to persons who conscien­ tiously are its victims. Moreover, I have no sympathy with the vulgar, ignorant calumnies against Roman Catholics, and therefore, even in the first sermon I preached in London as a Unitarian or Theist, in a Unitarian Chapel, hearing that some intended to come �On a Conversion to Roman Catholicism. 15 expecting to hear an anti-Romanist oration, I selected for my subject, a practice familiar to Roman Catholics and many other religionists, but rejected by most Pro­ testants. Thus, whilst I systematically deprived my secession of every feature which could conciliate vul­ gar support, I felt that I reserved to myself that power which in the end belongs to those who, though they occasionally with calmness warn, yet more frequently ■extenuate, and never calumniate. Third Letter. The English Romanism of to-day differs from that •of Gother, Charles Butler, and Lingard, as much as Pusey differs from Tillotson. The declarations made by the Vicars Apostolic whereby Roman Catholic emancipation was obtained, are now “ damnable heresies.” For the modern Vatican religion teaches that the Pope is, and always has been, infallible whenever he in his own mind means to speak or write authoritatively as Bishop of Rome and Vicar of Christ. That decree elevates all former bulls, encycli­ cals, pastorals, and pontifical teachings into inspired and infallible documents. The Pope is by divine right supreme (in all matters he deems important) over all potentates and all individuals. He is an irresponsible universal dictator. A Roman Catholic has to believe with interior assent not only every statement in the Old and New Testament and in the apocrypha, but also everything in the bullarium. Almost every in­ famy and absurdity possible has at some time or other been thus proclaimed. Besides the dead weight of the past, nothing remains for the future but a leaden despotism. At any moment the Pope may, at the instigation of an ignorant Italian monsignore, send a telegram or letter which he may intend to be official (ex Cathedra)—that document may contradict �16 On a Conversion to Roman Catholicism. science, fact, and the whole universe of God, but it must be not only obeyed, but believed—intentionally to doubt it would entail an eternal hell. Volumesare already filled with “ condemned propositions ”— all these are now divine condemnations, and mercy, justice, and toleration, will be found therein accursed. To ordinary Roman Catholics, the papal authority is publicly exercised through the Bishop, and privately through the Confessor. If an ecclesiastical order is given, and to a grave degree violated, it is a mortal sin, such as excludes from heaven unless absolution has been given to the penitent promising never to repeat the disobedience. These orders regard innumerable matters of ordinary secular, domestic, political, social, educational, commercial, scientific, and social life—in short everything a person cares about. Books, news­ papers, societies, amusements, soldiers, magistrates, peace, war, parents, husband and wife, children, —all are minutely legislated for. It is a mortal sin in any matter to obey the state, or parent, or con­ science, in defiance of the Pope. Therefore all such matters have to be treated of in the confessional, and settled there. However, still there remain a few things at the choice of this papal slave. There is a machinery to enslave even that feeble remnant of personal re­ sponsibility. The system of the Jesuits has now permeated the Roman Catholic Church, and operates through the Bishops quite as much as through the “ Society? Tl*e Jesuits annihilate the individual by “'direction.” During the last few years they have rapidly spread the system of direction throughout this country, and the Anglicans are extensively adopting it. The theory of direction is this—besides the con­ fession of sins—it is highly pleasing to God to ask the advice of the confessor on all the minutest details of life,—individual, domestic, political:—the direction �On a Conversion to Roman Catholicism. of the confessor is not infallible, “ but his very errors­ will be overruled to the spiritual benefit of the docile penitent.” Jesuit directors chiefly exercise their skill on people of the higher and middle classes, or on interesting penitents, but, to the disgust of many of the older clergy and laity, this odious system of espionage and arbitrary interference is rapidly per­ vading all the confessionals. Frequently have I heard good and experienced Priests deplore the fatal results—the character rendered morbid and weak, cast at the feet of a man the least qualified to guide—-for it is notorious that the Priests who chiefly strive to become “ directors ” are the most self-sufficient, narrow, con­ ceited, and egotistic, though under a mark of sanctity which deceives no one more than themselves. On incidental occasions the confessional has rendered a service, but I fully concur in the conviction ex­ pressed by several of the most thoughtful, excellent, and believing Priests, that very frequent confession is invariably an evil. Continually are Priests pain­ fully puzzled by noticing that people never improve by confession—that those who do the least required by the ecclesiastical law, are nearly always superior in character to those who do the most. Knowing, as I do, the excellent intentions of most of the priests and most of the lay people practising that rite—knowing the many sacrifices entailed for tis accomplishment—I do not make these remarks with pleasure, but I tear them from my memory, with grief of heart, in answer to your inquiries. Fourth Letter. Your niece says that whether the Eoman Catholic religion be true or not, anyhow it is good for her— of course it is right for her to do whatever she honestly and thoughtfully deems right. Individual rectitude �18 On a Conversion to Roman Catholicism. depends on conscientious intention. In such cases intentions are sometimes mixed and vague. Although not agreeing with you in blaming the priests. I cannot accept the statement as worded by your niece. In the end, an illusion cannot be the best for any sane person. The question is whether certain state­ ments are true or not. If true, we ought all of us to embrace them. If false, it is morally wrong knowingly to embrace or to encourage them.—it is injurious to do so ignorantly,—e.g., Was Peter Pope at Rome when Paul wrote to the Romans without naming him? Was Peter Pope when Paul opposed him? Does ecclesiastical history show us the Bishops of Rome claiming the infallible powers now claimed by Pius IX? All the modern Roman Catho­ lic religion rests on papal infallibility. What are the overwhelming proofs to substantiate a dogma dis­ believed by the most learned Roman Catholics only three years since? Such matters do not rest on internal consciousness, but on history. Can it be God’s intention that all religion should rest upon a complicated historical investigation ? Again, all past papal teachings are now infallible, therefore the con­ demnation of Copernicus and Galileo, should be ap­ proved. The devout Roman Catholic ought to believe that the sun moves round the earth, the earth being stationary and flat. Again, all the past decrees about purgatory, indul­ gence, and the scapulary now bind as articles of faith. Therefore any one who can contrive to die wearing two bits of blessed brown cloth cannot go to hell, and will be saved from purgatory by the Virgin Mary on the Saturday after death. All miracles and visions approved by the Pope, now are articles of Christian Faith. These things are either facts or fables. Dr Manning sometime after the death of his wife became a Roman Catholic; almost immediately he was or­ dained a Roman Catholic Priest, then he went to �On a Conversion to Roman Catholicism. 19 begin the study of Theology at Rome. He main­ tained the papal claims and became archbishop; a young man kneels before him, gets his head touched by him, and a little oil rubbed on his hand, whilst a few words are muttered. The next morning that young man takes hold of a little biscuit and a glass of sherry, and when he has whispered four words over these, the biscuit becomes a man, and the glass of sherry becomes a man—any person must go to hell for ever who should in his mind fail in his belief that all the flesh, blood, and limbs of Jesus as man are in each, as also his human soul, and his divinity—should any crumbs drop from this divine man, who looks, feels, tastes, like baked bread—each such crumb contains the hands, feet, and entire body of that same man. A priest had taken this “ sacrament ” in a pyx in a little bag in his waistcoat pocket to give it to a sick person [for a Roman Catholic has to believe that he eats a man, and swallows his God]; the sick person died without the sacraments necessary for salva­ tion, because the priest had on his way called on a friend to fix a boating trip. The priest was grieved, but as the man was dead, he went his boating trip, having the “host” in his pocket—a shower of rain came on, and the water got into the pyx in which Jesus Christ was. The priest on his arrival at the house, opened the pyx and could not decide whether what he saw was Jesus Christ or dough—if the ap­ pearance of bread remained, then it was Jesus Christ -—if the appearance was that of dough, then Jesus Christ was not there. Such is the theology binding on all. The question is, are such things revealed truths? if so, how tremendous must be the evidence which can alone justify our accepting such statements without the immorality of hypocrisy or conscious illusion. What evidence did the Apostles adduce that they possessed such powers ? Did they ever �20 On a Conversion to Roman Catholicism. claim, such powers ? Priests now only claim them by a virtue handed down to them by the rite of ordina­ tion. How would the evidence satisfy an English court of law ? When a Roman Catholic has swallowed the host, he has within his stomach the limbs, feet, hands, heart, blood of Jesus—the identical human body which was once on the cross—that body continues within his body as long as the qualities and appear­ ances of bread remain, z'.e. until it is decomposed. The appearances of bread are’ merely present in the host miraculously. Surely such transcendent miracles ought to have been propounded distinctly by Jesus and the early disciples, if truly believed by them. Fifth Letter. Roman Catholics are strictly forbidden to dwell'on any thought likely to produce doubts ;—but for that crushing of the mind, no one could live in such un­ ceasing uncertainty. Uncertainty accompanies every act of his religious life, from its commencement to its close. Nothing in his religion is valid unless the minister of the sacrament means the miracle—the outward act is not enough. Unless the Pope means to speak officially, his utterances are not infallible; his saying that he means it is not sufficient, he must mean it; but the outward act binds others just as much as if he did mean it. I would never do any­ thing for the sake of wounding the feelings of Roman Catholics ; but if I, though no longer a priest, (ex­ cept by a Papal theory), chose to go into a baker’s shop and say, Hoc est corpus meum, and meant to con­ secrate ; all the quarterns, half quarterns, rolls and biscuits made of pure flour and water would become men—so many Jesus Christs ;—but those wherein the ingredients were, to a considerable part, potatoe, �On a Conversion to Roman Catholicism. 11 alum or rice, would not change. When I was at St Sulpice, a devout priest of the Solitude at Issy, thus thought he had accidentally consecrated all the French rolls at dinner, and requested people to pause and adore their God present on the table-cloth with his human body. On another occasion, that same priest forgot to say the words of consecration at mass, being in ecstasy; so he communicated all the people with bread instead of flesh, and only afterwards remem­ bered his mistake. If I went into a wine merchant’s, and whispered a short sentence over the bottles and casks adequately open to my view,—the wine, if not too much brandied, watered, or adulterated, would all become God and man. If the wine on the altar be not pure, there is no change produced at consecra­ tion—no God—no human body—no blood. The priest buys his altar breads of a bookseller; his house­ keeper cuts them up and trims them with scissors, and puts them out ready for consecration; if the priest does not mean to consecrate when he says the words, or if he says the words erroneously, no conse­ cration takes place ; or if he means only to consecrate the hosts in one particular vase’on the altar, whereas other hosts are lying close by, these others continue bread. The same doubts infest all the Sacraments. The Roman Catholic abdicates his reason to a church' which presents to him nothing but a complication of uncertainties, to be acted upon without investigation. As to the beauty of the services—it is all very well for people who like tinsel, and haberdashery, and genuflections, and plenty of wax candles ;—undoubt­ edly, young children, and grown up children, are pleased with such pretty baubles, but those who are Behind the scenes are perfectly sick of them, and only go through them as a duty. Before a high festival, a vestry is like the green-room of a theatre ; and in the month of May, the dressing up of the Madonna is gone through with a feeling of shame by every man �22. On a Conversion to Roman Catholicism. who is not a born woman. I think an exception must be made for the bishops. I believe that when a bishop is dressed up in all liis tawdry, crowned with a mitre of gilt pasteboard, and genuflected to, and addressed as my Lord, that it does rather please the recipient—though I know that some of the bishops are not beguiled by the adulation, but regard it all as necessary nonsense to be gone through for the sake of a good slice of absolute power. People who like a show, can see it done better in a theatre—and it is quite as religious ; for the instruction given to all the performers of the solemn masses, and other grand func­ tions, is not to pray, but to mind the ceremonies, so as to perform them accurately. Dr Gentili used to say —“ I have been all over Italy, and found once, in a country village, a sacristan who was not an atheist; ” reminding me thus of the repeated saying of an Eng­ lish Roman Catholic bishop when he returned from Rome: “There is one honest man there, and he is weak, vain, and obstinate.” Every one understood him to mean the Pope. The whole thing is rotten where it is not an illusion; and these dear good Eng­ lish and Irish Roman Catholics being not allowed to think or to question, are the more easily surrounded with the halo of their own gentleness, and tenderness, and reverence. I do not mean that they are gentle or tender towards heretics and unbelievers, for they are not. They are bound to believe them morally criminal; hateful to God, and deserving of all pun­ ishment. To a believing Roman Catholic, persecu­ tion is now de fide, and a virtue. The Vatican sect is at enmity with the human race. You are not correct in your opinion regarding priests and nuns. I quite concur with your statement, that if your niece gives herself up to them, and then leaves them, she will have to endure much from them even in this country. When Dr Newman and Dr Manning left the Church of England, and joined the �On a Conversion to Roman Catholicism. ■ 23 Church of Rome ; when —-—- (a Unitarian lady) became a Roman Catholic, Unitarians expressed surprise, but never calumniated, knowing how im­ possible it is for all good and clever people to think alike; but if your niece leaves the Roman Catholic church, she must expect to be calumniated. The Roman Catholics regard heresy as so foul a moral crime, that to impute to a heretic one or two more lesser crimes, cannot be regarded as a grave injury. The kindest thing they will say of her will be—“ She is mad;—she always was rather weak—she is not re­ sponsible or else it will be, “ She deceived us when she joined us; she never really had faith, only opin­ ion she is proud and wayward.” Such sayings whispered against her, will not be pleasant; espe­ cially when, in all probability, accompanied with more malignant insinuations ; she had much better pause now, reflect more, read on both sides, weigh real evidence. It will be terribly difficult and painful to retract; particularly in countries like Eng­ land or Ireland, where she will probably not get shocked by scandals, but on the contrary, attracted by many gentle virtues and pleasing child-like simplicities. At one time I thought such virtues existed only amongst Romanists, and those Anglicans who approximated to them. I now perceive with gladness that all these beautiful qualities are the appanage of human nature, that where they exist, their existence is not the crea­ tion of any dogma or sect-—that they are to be found in all churches, sects, and creeds, united with all be­ liefs and disbeliefs. When I left the Roman Catholic Church, I expected never again to find some of the attractive specialities of characters I had known and loved. I have found them just the same—just the same variations—I now believe in human nature. �24 On a Conversion to Roman Catholicism. You will thus perceive that I cannot endorse your apprehensions regarding the Roman Catholic clergy in •countries happily possessing numerous opposing sects. Nothing would be so fatal to morality as what anglicans call the union of the churches. You know the admirable reputation of the anglican and noncon­ formist clergy—the Roman Catholic clergy equal them. The life of a Roman Catholic priest (especially if belonging to a religious order) is a very comfortable life ; he has no anxieties, no responsibilities, no future to provide for; he may become somewhat egotistic, self-indulgent, and pharisaical; he may attend sick calls and the confessional much, as an ordinary minded surgeon will visit cases j the high-flown things said of him are in general moonshine ; but his life will be as morally respectable as if he were a rector or a minister. The differences will be merely external. In most parts of South America no native ever goes to confession—the “religion ” consists in wax madon­ nas—and the madonnas are decidedly preferable to the priests; also as to Spain, Portugal, and Italy, unim­ aginative Roman Catholic travellers do not report well. But in England, Ireland, and Scotland, it is different—the priests vary as to birth, education, and characteristics, but they are neither better or worse than their fathers, brothers, and companions. As to the nuns, most priests of experience are agreed that they ought not to have parochial schools, reformatories, or boarding schools; that secular teachers succeed much better, with much less show; also, that nuns after some years of convent life, nearly invari­ ably deteriorate. But never in the way you suppose. I do not mean that nuns do not even, very frequently, ■dote on their confessor with a morbid, sickly, and intense personal attachment ; they very often do ; as do also the girls injudiciously secluded in convent boarding schools; but I assert, emphatically, that •other accusations as applied to this country, are not �On a Conversion to Roman Catholicism. 2 5- true ; I have been “ extraordinary ” of different con­ vents j if I knew of scandals through private confid­ ences thus intrusted to me, I should of course, in honour, be silent on the whole subject: but I unhesi­ tatingly assert that, as to the popular rumours of criminalities between nuns and their confessors, it is, to the best of my English experience, absolutely false. I the more willingly glance at real evils, that I may be trusted when I deny unfounded charges. Many nuns in convents are not happy, but then they deem that unhappiness a sign that it is pleasing to God, and if they were turned out by Mr Newdegate, they would seek re-admission. But many more are very happy—lead the life of harmless and rather supercil­ ious, self-righteous children, and if they never become superiors, retain their childish simplicity and sweet­ ness much more than when they become “ representa­ tives of God.” Nuns all regard Jesus Christ as their husband, and cultivate towards him the conjugal feel­ ing, especially in the most recluse communities. And now I have answered all your questions. I leave my letters at your disposal according to your urgent request. You can unite with them the first inclosure, changing in all the letters enough to conceal the persons alluded to. The other parties agree to their free circulation or publication. For myself, under the circumstances I felt bound to speak, but it has been with pain. When anglican converts have left the English church—in which they had passed so many happy and holy years, they speedily published against it diatribes, in which they seemed to delight, for they dipped their pen in gall. I cannot say that it is with any approach to such feelings that I write of Roman Catholics ; I know that, theoretically, they cannot reciprocate my affec­ tion and esteem ; but it has been always a delight to me when I have been able to clear them from unjust �16 On a Conversion to Roman Catholicism. aspersions; it is with sadness that I warn against that fearful despotism, under which they must, as time advances, be prostrated more and more. May some of those, dear to me by a thousand memories, obtain courage to investigate, and then, conscientiously shaking off the incubus, arise as the freed children of the Universal Father.—Yours very sincerely, Robert Rodolph Suffield. TURNBULL AND SPEARS PRINTERS, EDINBURGH. � Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Victorian Blogging Description An account of the resource A collection of digitised nineteenth-century pamphlets from Conway Hall Library &amp; Archives. This includes the Conway Tracts, Moncure Conway's personal pamphlet library; the Morris Tracts, donated to the library by Miss Morris in 1904; the National Secular Society's pamphlet library and others. The Conway Tracts were bound with additional ephemera, such as lecture programmes and handwritten notes.<br /><br />Please note that these digitised pamphlets have been edited to maximise the accuracy of the OCR, ensuring they are text searchable. If you would like to view un-edited, full-colour versions of any of our pamphlets, please email librarian@conwayhall.org.uk.<br /><br /><span><img src="http://www.heritagefund.org.uk/sites/default/files/media/attachments/TNLHLF_Colour_Logo_English_RGB_0_0.jpg" width="238" height="91" alt="TNLHLF_Colour_Logo_English_RGB_0_0.jpg" /></span> Creator An entity primarily responsible for making the resource Conway Hall Library & Archives Date A point or period of time associated with an event in the lifecycle of the resource 2018 Publisher An entity responsible for making the resource available Conway Hall Ethical Society Text A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text. Original Format The type of object, such as painting, sculpture, paper, photo, and additional data Pamphlet Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Five Letters on a conversion to Roman Catholicism Creator An entity primarily responsible for making the resource Suffield, Robert Rudolph Description An account of the resource Place of publication: London Collation: 26 p. ; 18 cm. Notes: From the library of Dr Moncure Conway. Printed by Turnbull and Spears, Edinburgh. Date of publication from KVK. Publisher An entity responsible for making the resource available Thomas Scott Date A point or period of time associated with an event in the lifecycle of the resource 1873 Identifier An unambiguous reference to the resource within a given context CT94 Subject The topic of the resource Catholic Church Rights Information about rights held in and over the resource <a href="http://creativecommons.org/publicdomain/mark/1.0/"><img src="http://i.creativecommons.org/p/mark/1.0/88x31.png" alt="Public Domain Mark" /></a><span> </span><br /><span>This work (Five Letters on a conversion to Roman Catholicism), identified by </span><a href="https://conwayhallcollections.omeka.net/items/show/www.conwayhall.org.uk"><span>Humanist Library and Archives</span></a><span>, is free of known copyright restrictions.</span> Format The file format, physical medium, or dimensions of the resource application/pdf Type The nature or genre of the resource Text Language A language of the resource English Conversion-Catholic Church Conway Tracts https://d1y502jg6fpugt.cloudfront.net/25778/archive/files/b6e6f042dd2ac6608bc894150c0405d6.pdf?Expires=1776902400&Signature=PwbkDCYH%7E%7EM9flWLy0e1AIYBtnfnGaxulNN1V7FQ8i2KO6ncxyK94L2tV234OqF5iM3GeogCL40y4vtVFfWYJZGBOQ6AfrNKlWGaxmlDrOWI9tMdbKKbyAkATQSum-LdlYBqz55bFfGIPhRSiLDg-bHmHCqwkF3ak%7EAEvTLnB2lB89QSPjO8-nksPQrW0begPYPpicffxV8-PiQVN5YnYtbl5fcFkHr0mzNPdqGChR4yeBnsuJGBLgUugVAFeHDR6U57zarzJlcfKAJEURC5OI3KMIospzCEzsc9ue0K2YiBG7ChHyvXHSAKRU3lz6b1qZkBjVja0fieraclUU8nVw__&Key-Pair-Id=K6UGZS9ZTDSZM b8599de83046cf68523402637b381002 PDF Text Text IS JESUS GOD? A SERMON PREACHED AT THE FREE CHRISTIAN CHURCH CROYDON. �G / IS JESUS GOD? A SE RMON PREACHED ON TRINITY SUNDAY, AT the FREE CHRISTIAN CHURCH, CROYDON, NEAR LONDON. BY ROBERT RODOLPH SUFFIELD, Minister of the Congregation. PUBLISHED BY THOMAS SCOTT, NO. II THE TERRACE, FARQUHAR ROAD, UPPER NORWOOD, LONDON, S.E. 1873. Price Threepence. �PRINTED BY C. W. REYNELL, LITTLE PULTENEY STREET, HAYMARKET, . W. �IS JESUS GOD? --------<------- “ The hour cometh, and now is, when the true worshippers shall worship the Father in spirit and in truth : for the Father seeketh such to worship Him.”— John iv. 23. N increasing number of thoughtful men deem the doctrine of the Deity of Jesus to be against God, against reason, against progress, against results, against history, against Jesus Christ, against the scriptures. Let us briefly examine this doctrine. In the Gospel of Luke, ch. ii., Mary, when chiding Jesus, speaks of Joseph and herself as his parents: “ Thy father and I have sought thee sorrowing.” The question we consider this morning is whether, in spite of her statement, he was in reality God, and not the son of Joseph and Mary. This is not a question of theo­ logical subtleties, as when people discuss the incompre­ hensible nature and essence of the Supreme Being; it is a question of fact; it is also a question of great practical importance. If Jesus is God, we lose his example as man; but, what is more important, we distance God, worshipping Him, as Jesus, in a rebaote Heaven. More­ over, we obtain a very peculiar and somewhat hopeless idea of God, namely, as acting a part, as feeble, or appearing as if feeble, as capable of being flogged by His creatures, as needing food, as being educated like a young boy; the Omnipotent in a cradle, the Eternal A �6 Is Jesus God? dying, the author of life in a grave. God, so utterly defeated, perhaps may be defeated again. God, once a baby, once a corpse, may hereafter thus relapse. If the universe was once guided from a cradle, presided over from a grave, guided by one obedient to a Jewish married couple, we ought to know it. If such state­ ments are false, we ought to be disabused of them as injurious and superstitious. Is Jesus God ? I do not consider this morning whether he was a specially appointed and miraculous Messiah, whether he was supernaturally born, or whether his soul had in some way pre-existed, but, was he God ? is he God ? not in some fanciful, poetical, unreal way, but according to the belief of the Churches of Rome, of England, of Scotland, as expressed in formu­ laries, articles, and creeds: “ God of God, Light of Light, Very God of Very God, of one substance with the Father• ” as expressed in the collect for Christmas Day, “ Our Lord Jesus Christ who liveth and reigneth with Thee, ever one God, world without end,” and in the last prayer of the Morning and Evening service (prayer of St Chrysostom), where Jesus is addressed as “Almighty God ”—or, as in the Litany, where he is addressed as “God the Son,” and then, throughout the whole Litany, invoked, to the neglect of God the Father—for, ex­ cepting a few sentences, all the Litany is addressed to Jesus. It is not the God of the Universe we find ad­ dressed—but a God who had an incarnation, a nativity, a circumcision, a baptism, a temptation, and a death— such as, “ the Good Lord ” is asked to deliver us from all the interior sins of the soul; from murder, heresy,* and sudden death; and as supreme over the earth and skies, is asked to preserve to our use the kindly fruits and the due seasons. Watts, in one of his hymns, speaks of “ This infant is the Mighty God, Come to be * How shocking to associate with crimes the honourable variations of opinion upon difficult questions. �Is Jesus God? 7 suckled and adored;” and in another hymn he speaks of Jesus as the “Infant Deity,” the “Bleeding God.” The great Church of England divine, South, in his defence of the Deity of Jesus, condemns “ the men who cannot (as he says) persuade themselves that Deity and Infinity could lie in the contemptible dimensions of a human body;” “that- omnipotence, omniscience, and omnipresence should be wrapped in swaddling clothes; that the glorious Artificer of the Universe who spread out the Heavens like a curtain, and laid the foundations of the earth, turned carpenter, and exercised his trade in a small shop,” &c. &c. The cele­ brated defence of the Church of England, entitled the 4 Characters of a Believing Christian,’ and commended by Convocation, thus presents a summary of Christian belief: “ He believes a virgin to be the mother of a son, and that very son of hers to be her Maker. He believes Him whom Heaven and Earth could not contain to have been shut up in a narrow womb ; to have been born in time; who was and is from everlasting; to have been a weak child carried in arms, who is the Almighty, and Him once to have died who only hath in Himself life and immortality.” Such is the faith which, according to all the so-called orthodox Churches, is necessary to everlasting salvation. Such is the orthodox dogma of the Deity of Jesus. Is not the very statement of it enough to prove the first two heads of my argument—that it is against God, his greatness and unchangeableness, against reason, and all the apprehensions of our mind ? But some, who in recent days have embraced a new dogmatic position, and who teach that Jesus was not God in the orthodox sense, but only as a kind of mani­ festation of God, argue against us, and say, “ By denying such a divinity in the nature of Jesus you lower humanity—it is good to admit that in one human body and one human soul the divine soul of the Universe was breathing, inspiring, dwelling.” We reply: “ Un­ �8 Is Jesus God? doubtedly; but such dogma, thus explained, is a heresy according to the decision of all the Churches ; you have borrowed the idea from us, and limited to Jesus what we declare to be in various degrees the appanage of all; we recognise the Divine Soul of the Universe, breathing through all souls, and according to the great word of Jesus, making all men “ one with him, and one with his father.” The dogma of the Deity of Jesus deprives us of the greatest idea of God, violates the reason and consciousness of mankind, and, if explained mystically, limits to one what belongs to all.” It may be said, “What matter,—it pleases some,—others could not part with the idea without pain.” We reply: “ It impedes progress, it involves the perpetuation of all abuses ; to protect this dogma of the deity of Jesus we must have creeds, articles, complicated theologies, anathemas, persecutions, and priesthoods; we must dis­ courage astronomy because it reminds of God’s immen­ sity, and reject geology because it proclaims this world’s antiquity. The doctrine cannot be proved out of the Scripture, therefore, sooner or later, its advocates must fall back upon the Church. The orthodox divines argue that the doctrine of the deity of Jesus is very consoling and beneficial because it brings God nearer to us. The Roman Catholic replies: “Not at all so, unless you admit that he still dwells amongst us in the Host on the altar.” The orthodox Protestants say: “ We cannot believe that God is contained in a little gilt box, or carried about in a clergyman’s waistcoat pocket.” The Roman Catholic replies, “ How inconsistent, since you already believe that He was once contained in a manger in a stable and seated on Mary’s lap, The orthodox say, “ There are some isolated passages of Scripture which imply the Deity of Jesus.” The Roman Catholic replies, “ There are as many passages which insinuate the supremacy of the Pope, the Deity of the Host, and the everlasting damnation of unbelievers.” The Roman Catholic says, “We hold �Is Jesus God? 9 ■with you the Athanasian dogma; our Church is the chief upholder of the Deity of Jesus; in the Church of England you have bishops, priests, and very many people who deny it; the Dissenters are not always clearly and persistently orthodox on the subject, all the advocates of free thought reject it, the German successors of Luther either deny it or explain it away; in this Church of the Pope it is guarded with a vigilance and anxiety nowhere else to be found.” But the Roman Church is also the avowed enemy of all progress, of all liberty, of all science, of all mental and moral independ­ ence. Thus the dogma of the Deity of Jesus stands as a barrier against all the progress, the liberties and the education of mankind. 4thly,—Results prove the falsity of the dogma. The God of the Universe, 1,800 years ago, was born into a Jewish family, lived amongst people who did not find out that he was God, his mother ordered him about and reproved him, his friends and disciples argued with him, contradicted him, invited him, and went out to dinner with him—but they knew not that he was their Creator. In distress we fly to God ; the disciples were in distress, but they fled away from Jesus. And the results at the present time, what are they ? The Jews are supposed to have possessed prophecies to enable them to discern Jesus as their God. The 8,000,000 Jews still reject him as even a Messiah, and as to the supposed prophecy of him in Isaiah as God, they say that the English translation is so maliciously distorted that an educated Hebrew boy scorns such dishonest perversions of the sacred books of his nation. In the East, when after six centuries the dogma of the deity of Jesus got established, a new religion arose to denounce it as an idolatry, and 120,000,000 of Mahommedans as a protest against such an idolatry, invoke the one universal, all-pervading God, when, day by day, His name is proclaimed from the minaret of a hundred thousand mosques. One million Parsees still, as in the �IO Is Jesus God? days of old, proclaim the One God. This God-Jesus, created by Greek and Boman Bishops, has never won belief amidst the 120,000,000 of the Brahminical religion, or amongst the 189,000,000, of Pagans, or amongst the 483,000,000 of Buddhists, His deity is only partially admitted amidst the 171,000,000 of Protestants, though strenuously maintained by the 182,000,000 of those who declare that, through the Pope, this modern God alone commands. What a success for a Deity ! But, 5thly,—What says History ? The orthodox teachers tell us now, that the deity of Jesus is the one great feature of Christianity, that on it rests the essen­ tial dogmas of the atonement and of a vicarious re­ demption from an eternal hell. We turn to the first sermons of the first propagators of Christianity. St Paul propounds Christianity at Lystra, amidst a multitude prepared to offer sacrifice to him, and he does not even name Jesus; but he warned them to turn from such like vanities (man-worship), “ to turn to the living God, who made heaven and earth and the sea, and all things that are therein.” Such was the teaching necessary for the salvation of Asia Minor—■ nothing about the deity of Jesus. Paul went to Athens, and on the Hill of Mars, from the very throne of the Greek philosophy, surrounded by the temples of the deified men who had become gods of war, of beauty, of love, of art, and of wisdom, he proclaimed the Chris­ tianity deemed sufficient for the salvation of Greece— but not one word about the deity of Jesus—but, inviting them to turn from such superstitions, he says : “ Whom ye ignorantly worship, him declare I unto you—God that made the world and all things therein, seeing that He is Lord of heaven and earth, dwelleth not in temples made with hands, neither is worshipped with men’s hands ; as though He needed anything, seeing He giveth to all life, and breath, and all things ; and hath made of one blood (life) all nations of men for to dwell on �Is Jesus God? II all the face of the earth, and hath determined the times before appointed and the bounds of their habitation ; that they should seek the Lord if haply they might feel after Him, and find Him, though He be not far from every one of us: for in Him we live and move and have our being; as certain also of your own poets have said, For we are also His offspring. Forasmuch, then, as we are the offspring of God, we ought not to think that the Godhead is like unto gold, or silver, or stone, graven by art and man’s device. He now commandeth all men everywhere to repent (reform), because He hath appointed a day in which He will judge the world in righteousness by that man whom He hath ordained.” What was the first sermon ever preached by a disciple of Jesus ? On the day we now call Whit Sunday, Peter lifted up his voice, and for the first time proclaimed Christianity (Acts ii.) He therein announced that all Christians would have the power of working miracles, and proclaimed other portents and prodigies, but uttered not one word as to the deity of Jesus ; but he solemnly exclaims : “ Ye men of Israel, hear these words, Jesus of Nazareth, a man approved of God, by wicked hands crucified and slain,” &c., and he ends by proclaiming Jesus to be the Master and the Messiah, that is “Lord and Christ.” Thus Christianity could be first solemnly announced to the world without one word about the deity of Jesus or his atonement. Any one now preaching that sermon of Peter would be declared by all to be a Unitarian of the school of Chan­ ning, and Priestley, and Belsham. Look at the address of the first martyr, Stephen (Acts vii.), not one word .about the deity of Jesus. In Acts ix. read the account of the supposed miraculous conversion of St Paul. Jesus is described as appearing to him, but he does not announce himself as God. The converted Saul preached to prove that Jesus is the Messiah, or to use the current Jewish expression, the Son of God, or the Christ—e.g., ix. 22—“ Saul increased the more in strength, and �12 Is Jesus God? confounded the Jews which dwelt at Damascus, proving that this is the Christ.” Why he ought to have proved that Jesus is the Creator and Supreme God. On the pages of history we can trace the gradual growth of this dogma. Platonists, like Philo, had introduced the idea of a Logos (i.e., Power, or Beason, or Word) dwelling in the Supreme Being and emanating from Him. That Platonic notion engrafted itself into Christianity, and gradually produced the Nicene and Athanasian creeds. How gradual was the corruption of Christianity we can perceive by examining the works of Origen, that man of profound and varied learning, who, after writing many commentaries on the sacred Scriptures, died a.d. 254. The Pagan superstition of praying to Jesus had already spread amongst the ignorant multitude, for Origen, in his treatise on prayer, says: “ Prayer is never to be offered to any originated being, not to Christ himself, but only to the God and Father of all.” For when his disciples asked him, “ Teach us to pray,” he did not teach them to pray to himself, but to the Father—con­ formably to what he said: “ Why callest thou me good ? there is none good but one, God the Father.” How could he say otherwise than, “ Why dost thou pray to me ? Prayer, as you learn from the Scriptures,is to be offered to the Father only, to whom I myself pray.” It is not consistent with reason for those to pray to a brother who are esteemed worthy of one Father with him. “You with me, and through me, are to address your prayer to the Father alone.” Let us, then, at­ tending to what was said by Jesus, pray to God with­ out any division as to the mode of prayer. But are we not divided if some pray to the Father and some to the Son. Those who pray to the Son fall into a gross error through want of judgment and examination.” Such was the teaching of a man unrivalled among Christians for his virtues and his wisdom, whose death was the result of the tortures he endured for his faith. As Christians deteriorated morally they became addicted to �Is 'Jesus God? T3 sophistry, superstition, and Pagan imitations ; the dogma of the deity of Jesus gained ground till it was, at length, formally established by Bishops who deemed their deliberations inspired; once established with the help of numerous cruel persecutions, and in defiance of innumerable protests, it was received by the Gothic con­ verts, and afterwards by the first Protestants on autho­ rity ; but, whenever Protestants carry out their princi­ ples, and inquire, we find the most illustrious rejecting the deity of Jesus, witness, amongst so many others, Milton,* John Locke, Sir Isaac Newton, and, at the present time, almost all the leaders in science, in philo­ sophy, in criticism, and in literature. 6thly,—The dogma is opposed to Jesus Christ; it is a libel upon his moral character. If he was God, he ought not to have said “ The Father is greater than I; ” “ I go to my God and your God.” He ought not to have prayed and to have said in his agony, “ Remove from me this cup, nevertheless not what I will but what Thou wilt; ” and, with his last breath, “ Father into thy hands I commit my spirit ; ” “ My doctrine is not mine but His that sent me; ” “ As my Father hath taught me I speak these things ; ” “I seek not my own glory, but I honour my Father; ” “To sit on my right hand and on my left is not mine to give ; ” I come not to do my own will but the will of Him that sent me—I do nothing of myself.” He was tempted, he prayed to God, he gave thanks to God: “ Father, I thank Thee that Thou hast heard me.” He declared his ignorance of important matters—“ Of that day knoweth no man, not the angels, neither the son, but my Father only; ” “ My God, my God, why hast Thou forsaken me ? ” “In that day ye shall ask me nothing.” The life, the conduct, the language of Jesus combine in showing him to be man. The advocates of his deity adduce expres­ sions which on other occasions he applies equally to all his brethren. * Milton’s last work is a scriptural argument to disprove the Trinity, and the Deity of Jesus. �14 Is Jesus God f The Jesuits argue that it is lawful to* conceal the greatest truths and the gravest matters, and to act as if they were not—for, they say,—“Jesus was God, he concealed his Deity, and by that concealment deceived everybody—and we ought to imitate him.” Their argu­ ment is logical; the immorality can only be censured by those who deny the deity of Jesus. If it is replied he was both God and man, whatever does not suit for one nature must be applied to the other, we say “ Where is that evasive doctrine of contradiction ever stated,” when by Jesus ? by what apostle ? Nowhere; it was the sophistical invention of subtle Greek bishops when they had determined on the deification of Jesus, and had to reconcile their superstition with the life and words of Jesus. 7thly,—The dogma, if admitted, is destructive of the character of all the New Testament writers. Even were we to admit as genuine the passages now univer­ sally admitted to be spurious, such as the three witnesses in St John, even accepting the mistranslations of King James’s version as if correct, accepting as of apostolic age what is falsely entitled the Gospel of St John,—all that can then be said in defence of the deity of Jesus is that a few passages here and there exalt Jesus very much, and are considered by many to point to his divinity. But as such passages are deemed by others no proof at all, and as the entire tenor and drift of each writer is quite opposed to the deity, it would have been most dishonest of a writer to have introduced so trans­ cendently important a dogma only in a casual incidental way, and never accompanied with statements calculated, if not to convince of the truth of the dogma, at least to show that it was held. The adorers of the God-Jesus now do not thus convey their teaching, they do not incidentally insinuate the dogma amidst entire pages of an opposite tenor; but they insist on it as the one essential feature of Christianity; they propound it in the minutest mode ; they anathematise all who cannot �Is Jesus God ? *5 believe it; they address prayers and litanies to Jesus as God ; they supplement the scriptures with explanations and history with false statements; and by complicated controversies they deem it possible to prove what is declared to be essential to the salvation of all. My brethren, the deifier and adorer of Jesus, the deifier and adorer of Buddha, is doubtless, if sincere and good, as pleasing to the Supreme Being as the adorer of God. Salvation consists in truthfulness of speech and act, in goodness, in earnestness, in selfdevotion to the highest thoughts we know. The adorers of a deified Jew are doubtless as pleasing to God as those who adore their Creator, so long as their adoration is the truthful expression of their thought; when it ceases to be such, their adoration is an immorality. But strive to hasten on the time when the poor souls of our brethren shall no longer be lacerated with the conscientious endeavour to accept as essential what they cannot prove. True religion needs no critical and learned arguments, no gods who have to be proved by texts and supported by arduous apologies; the living truth is in the con­ science and the soul of man. Be true to yourself and you will be true to God. Let worthy ecclesiastics prove out their gods ; we will be content if we can love some­ what better the God and Father of all, and in Him love and serve all our brethren. This short life will soon be over: ’ere it has passed away may we have helped for­ ward some we love to thoughts more holy, more truthful, more happy, more grand, more beautiful than super­ stition.—Amen. So be it. ��NOTES. . (1) The aggregations which cluster around the memory of a great character vary with the traditions and characteristics of the people who are the grateful recipients of his benefits. If Jesus had been born in Athens, Rome, Mexico, or India, the mythological legends created by credulous affection to enshrine his life, and embellish his teaching, would have taken their character from some superstition or philosophy pervading in the locality. Early biographies published in other countries would, in all probability, combine their national conceptions with those of the country of his birth. Thus in the three earliest Gospels we find Jewish actions and teaching attributed to Jesus, and genealogies tracing his descent from David and Abraham. He is a Jew of Jewish origin, a miraculous Messiah, a Theist teaching the pure monotheism which was the highest development of Jewish religious thought. Those three Gos­ pels, although varying in many important details, are similar in general tone and scope. The Fourth Gospel not only intro­ duces special variations and contradictions, but is essentially different in its conception of the teaching and spirit of Jesus. That Gospel, first named by Irenaeus, who died a.d. 203, was probably compiled by a Christian of Ephesus, perhaps John the Presbyter, with the help of traditions, and perhaps MSS., bearing the name of John the Evangelist. Ephesus was one of the towns in which dominated the mystical Platonic Philo­ sophy, as modified by Philo the Jew, about the time of the birth of Jesus; therefore the writer surrounds Jesus with two aggregations, the Judaic and the Platonic. Our Poets personify “Fear,” “Hope,” “Charity,” “Envy,” “Melan­ choly.” The Platonists not only personified, but considered that all existing things had an original idea substantially B �18 Notes. abiding in the mind of God, in whom was moreover a faculty •or power whereby He arranged the ideas after which He moulded all things. The “ Logos ” (i.e., “ Power,” “ Wisdom,” -or “Word”) was this faculty existing in the Divine Soul, and in different degrees manifesting itself in great and good men. Thus Philo calls Moses “ the Divine Logos,” the “ law-giving Logos,” the “ supplicating Logos (alluding to his intercession for the Jews).” Aaron he calls the “Sacred Logos.” He repeatedly calls the Jewish High Priest the “Logos.” He calls good men the “ Logos.” The attribute in God which fills, inspires, and manifests itself in men, he thus describes “The Logos is the eldest creation of God, the Eternal Father, eldest son, God’s image, mediator between God and the world, the highest angel, the second God, the High Priest, the Recon­ ciler, Intercessor for the world and men, whose manifestation is especially visible in the history of the Jewish people.” And Philo thus addresses his Jewish readers : “ If you are not yet worthy to be denominated a Son of God, be earnest to put on the graces of His First Begotten Logos, the most ancient . . . for if we are not prepared to be esteemed children of God, we may, at all events, be thus related to the most Holy Logos . . . for the most ancient Logos is the image of God.” Philo personifies “ Wisdom and Goodness,” but he does not seem to regard them as real Persons, but only as “ Ideas ” in the divine mind, which breathe forth into the soul of men. Thus a Platonic Jew writing a memoir of Jesus amongst the disciples of Philo in Ephesus, amongst people familiar with the language regarding wisdom in “ Ecclesiasticus,” “ Wisdom,” &c. Writing, moreover, with a controversial object, as he affirms (ch. xx. 31), instead of giving any genea­ logy or nativity of Jesus, commences his narrative with the verses we may perhaps best render thus: “ In the beginning was the wisdom, and the wisdom was with God, and God was the wisdom. This wasin the beginningwithGod. All things through it rose into being, and without it arose not even one thing which has arisen. In it is life, and the life was the light of men, and the light shines on in the darkness, and the darkness did not �Notes. J9 apprehend it............................................ The true light which enlightens every man, continued coming into the world. . . . . It came to its own peculiar [home] and its own peculiar [people] received it not................................... And the wisdom became flesh [was manifested in a man], and tabernacled amongst us.............................No one has ever seen God: the only begotten son [i.e., Wisdom, the Logos], who is upon the bosom of the Father, declared Him.” How the language reminds us of Philo’s apostrophe to wis­ dom or Logos, as “ the assessor of God prior to all creatures, a needful companion of deity, joint originator with Him of all things.” Origen, who died a.d. 253, and Eusebius, who died A d. 340, notice that as there is no article in the Greek before the word God, the signification is “ and the wisdom was a God,” an epithet frequently applied in the Sacred' writings to designate judges, authorised teachers, commissioned rulers, angels, and those Beings adored by Gentile nations. (Ex.gr.~) “ God judgeth amongst the gods,” “ I have said, ye are gods,” “Thou shalt not revile the gods.” Again, Origen, although maintaining the pre-existence of all souls, and that emanations from the deity, like the rays of light from the sun penetrate into the dark chambers of the human heart, to enlighten and to abide, and believing that Jesus must have received such divine in-dwelling light of wisdom, yet disclaims utterly the superstition which was then rapidly advancing, and which pro­ fessed to limit such to Jesus as exceptional and exclusive of others. “ The great body of those who are considered as believers, knowing nothing but Jesus Christ, thinking that the Logos appearing in a man is the whole of the Logos, are acquainted with Christ only according to the flesh.” The Platonic idea of the Logos moulding the souls of good men and dwelling in them, was often interwoven with the Pythagorean doctrine of the pre-existence of souls, and in that combination is attributed to Jesus in the Fourth Gospel (though never in the earlier Gospels) ex. gr. John viii. 58. . (2) There are many passages adduced from the OldTestament to confirm the popular idea of the deification of Jesus ; someB2 �1O Notes. times by adaptation, sometimes by referring to Jesus, passages wherein the Jewish nation is personified and individualised. Thus, in Isaiah, all the words applied by Trinitarian commen­ tators to a suffering Messiah, regard the sufferings of “ God’s servant Israel,” the Jewish nation’s sufferings “ expiating ” the national sins, “ moving God to compassion,” and preluding an immediate and triumphant restoration. In such sense those passages were understood by the Jews at the tjme and since, and it is only by artifices of mistranslation that the meaning is perverted, ex. gr., “ a virgin shall conceive and bear a son,’* should be “the young woman ” (probably Isaiah’s wife) “ will conceive and bear a son.” The birth of his other sons, and the names imparted to them, had signified events just to occur, the birth of this one, named Emanuel, was to signify the speedy deliverence of the Jews from the invading kings. . (3) A few detached and casual texts are relied on by Trini­ tarians as the basis of their belief in the deity of Jesus, ex. gr. Thomas the Apostle, who did not believe in the bodily resur­ rection, is described as seeing Jesus alive, and, just as we ex­ claim in surprise “ Good God,” so Thomas exclaimed “ My Master! my God.” The Apostle who had, up to that moment, supposed the statement of the resurrection to be a mere “ idle woman’s tale,” cannot, by feeling the mangled side of Jesus, have all at once arrived at a belief heretofore unexpected and unasked, namely, that Jesus was not only the Messiah but the God of the Universe. People acquainted with ecclesiastical history do not attach much importance to the “ traditions ” of the first six centuries, whereby the deity of Jesus was esta­ blished—but Keble, in his Oxford Sermons, says most truly: “ I need hardly remind you of the unquestioned historical fact that the very Nicene Creed itself, to which, perhaps, of all formulae we are most indebted for our sound belief in the proper divinity of the Son of God—even this creed had its origin, not from the Scriptures, but from tradition.” We now derive our conceptions of God from the human soul. God is to the universe what our soul is to our body; therefore the higher our idea of man the higher our idea of God. But nations in �Notes. 21 their infancy worshipped God piecemeal, or portions of nature or a human form. Hence Paganism, Brahmahism, and Budd­ hism had their incarnations, Judaism had no incarnation, but Jehovah was regarded as a man who could talk, eat, walk about, be angry and pleased, and take sides like a man. When the Greek and Latin Bishops had, after some cen­ turies, got the dogma into a definite form, the Scriptures provided a few questionable passages which were useful for the defence of a foregone conclusion. If we include amongst such the passages interpolated, corrupted, and mistranslated, the only subject for wonder is that so tremendous a dogma should have so little to appeal to. Amongst the corrupted texts, we would allude to 1 Tim. iii. 16, wherein the word “ God ” is spurious. In Acts xx. 28, where the true reading is “ Church of the Master ” and not Church of “ God.” Amongst mistranslations, we might advert to Phil. ii. 5, “ thought it not robbery to be equal with God.” This is deemed by Trinitarians one of their very few decisive passages, though even as it stands it is not worth much, for it would be absurd to speak of “ God thinking it not robbery to be equal with God.” The expression that Christ was “ in the form of God,” or “ as God,” or the “ image of God,” does not seem to imply anything more than when it is said to a child, “ You must look on your parents as representing God to you.” On the dogma of the deity of Jesus rests the Papacy, the sacramental system, ecclesiastical exclusiveness, the denun­ ciations of I Heresy,” the atonement, and all the numerous doctrines which form one or other of the forms of orthodoxy ; and yet that stupendous dogma rests upon only a few inci­ dental texts. (4) Prayer to Jesus is nowhere enjoined in the New Testa­ ment ; and yet it could not, according to the orthodox theory, be a matter of indifference. It was either to be done, or it was not to be done. The introduction of a new object for prayer was a vast change; it demanded special directions, so that the two objects of prayer might retain what were proper for each: no such explanations exist; no precept for its �22 Notes, observance. There are allusions to those blessings of which Jesus Christ was deemed the minister to men—ex gr. “ Grace through Jesus Christ,” “ the Grace of Jesus Christ.” There are allusions to the interest which Jesus was supposed to exhibit towards his disciples on earth, but nothing implying prayer to him as God. There is no evidence that the' las t words of Stephen, in which he prayed for his murderers, were addressed to Christ. But one portion of his speech was spoken to Jesus, who (according to the narrative) was standing before him, and as his friend and master could be asked therefore to receive his dying breath. (5) Suppose Jesus to have been miraculously born, to have healed the sick, raised the dead, ascended into heaven, and helped his followers from his heavenly abode—such miracles would not prove him to be any greater than those men to whom similar powers are attributed iu the Old Testament. (6) All Religions surround their Infant Gods with similar legends. Thus, in the sacred books of the Buddhists, we read that, when Buddha, the God-man was born, “the Holy King, the Grand Being, turning His eyes towards the East, regarded the vast host of the angels, Brahmas and Devas, Asuras, Granharvas, Repamas, and Garudas, and they rained flowers and offerings upon him, and bowed in adoration, praising him and crying, “ Behold the excellent Lord, to whom none can be compared, to whom there is no superior; and the ten thousand worlds quaked, and the Universe was illumined with an exceeding bright light.” Of Confucius it is written, “ He may be compared to heaven and earth in their supporting and containing all things; he may be compared to the four seasons in their alternating progress, to the sun and moon in their successive shining. He is the Equal of Heaven. Call him an Ideal man, how earnest is he! Call him an abyss, how deep I Call him Heaven, how vast 1 ” When Mohammed was born, we are told in the sacred legends of the Moslems “ that a bright light issued from the breast of his mother, illumined all Arabia, and then, penetrating into Paradise, caused 70,000 palaces of �Notes. 23 pearls and rubies to spring into being; that, when he was three years of age, two angels opened his side, took out his heart, pressed from it the black drops of sin, replacing them with the light of prophecy.” When Jesus was born, we are told, in the sacred legends of the Christians, that “ a star left its station in the heavens to indicate his birthplace, kings of unknown lands travelled, with miraculous speed, to lay gifts at his feet, angels filled the air with their songs, making the mountain sides radiant with light. That child of Nazareth is described, in the theological legends of later followers, as eternal, omnipresent, omniscient, omnipotent, sinless, as Creator and Preserver of the Universe, as the head of the Spiritual World, forgiver of sins, final Judge and Rewarder, in all things equal with God.” Thus does superstition com­ press God into a man, and elevate a man into a God. (7) Since men have learned the vastness of the Creation, and the antiquity of the world, the dogma of the deity of Jesus has become more incredible. Scholars admit that it cannot be proved out of the Scriptures in any way calculated to satisfy those who know the ignorance existing as to the authorship of those Scriptures, their authority, originals, and translations. Roman Catholics admit that it is impossible to prove anything certain out of the Scriptures, therefore they assert that the deity of Je3us, like all other dogmas, can be only accepted on the authority of the Church ; but the autho­ rity of the Church has declared that infallibility rests in the mind of the Pope whenever he intends to use his infallibility. But how is the infallibility of the Pope proved ? By the words of Jesus Christ. And yet those very words can be accepted by Greeks, Protestants, and Theists, who cannot see in them any assertion of the modern Roman doctrine. Thus infallibility rests upon disputed texts in books of uncertain date and uncertain origin; therefore it can never become, to any individual, anything more than a probable opinion liable to error—an opinion which, only three years ago, was deemed by all the most cultured Roman Catholics to be absurd, unproved, dangerous, unhistoric, uncatholic. �24 Notes. (8) From the intuitions of the human mind ; from its reasonings, feelings, and aspirations ; from its sense of right and wrong; from all these combined in the experiences of mankind, and presented to us in the history of humanity, we can obtain a Religion of Life and of Hope, of discipline and trustful repose; such, held with diffidence, with earnestness, with reverence, with fortitude, and with tenderness, revealing itself in harmony with science, and with our highest moral and spiritual aspirations, gathering into itself from all Churches, Sects, and Scriptures, whatever is of universal application, will keep evolving itself to the soul of man, and presenting to us as much of certainty as is obtainable in the ordinary affairs of life, why demand for the future a certainty of a kind essentially differing from what is adequate for our daily actions and our daily hopes. The only theory of God’s moral government which conforms to our sense of justice in presence of the various opposing beliefs held by men equally good, truth loving, and anxious, is that what is really important is attainable by all—namely, to be truthful in word and act to whatever we think, to strive to think as correctly as we can, and to practise according to our light and means, the best to which we see our way. Such is the best and the happiest religion. The Author of this sermon will be glad to communi­ cate to inquirers, books adapted to aid their researches into matters which could only be glanced at in these pages. The reader is earnestly advised to study the works of James Martineau, Francis Newman, Theodore Parker, Hennell, Frances Power Cobbe, Dr Vance Smith, and those catalogued on the following pages, which can be procured from the Publisher. �INDEX TO THOMAS SCOTT’S PUBLICATIONS, alphabetically arranged. The following Pamphlets and Papers may be had on addressing a letter enclosing the price in postage sta/mps to Mr Thomas Scott, 11 The Terrace, Farquhar Boad, Upper Norwood, London, S.N. Price. Post-free. s. cl. ABBOT, FRANCIS E„ Editor of ‘Index,’ Toledo, Ohio, U.S.A. The Impeachment of Christianity. With Letters from Miss Frances P. Cobbe and Professor F. W. Newman, giving their Reasons for not calling themselves Christians -OS Truths for the Times • • -03 ANONYMOUS. A.I. Conversations. Recorded by a Woman, for Women. Parts I., II., and III. 6d. each Part -16 A Few Self-Contradictions of the Bible - 1 0 Modern Orthodoxy and Modern Liberalism - 0 6 Modern Protestantism. By the Author of “ The Philosophy of Necessity” -06 On Public Worship -03 Questions to which the Orthodox are Earnestly Requested to Give Answers ------01 Sacred History as a Branch of Elementary Education. Part I.—Its Influence on the Intellect. Part II.—Its Influence on the Development of the Conscience. 6d. each Part - 1 0 The Church and its Reform. A Reprint - 1 0 The Church : the Pillar and Ground of the Truth - 0 6 The Opinions of Professor David F. Strauss - 0 6 The Twelve Apostles -06 Via Catholica; or, Passages from the Autobiography of a Country Parson. Part I. -13 Woman’s Letter -03 BARRISTER, A. Notes on Bishop Magee’s Pleadings for Christ - - - 0 6 - - - 0 3 BASTARD, THOMAS H0RL00K. Scepticism and Social Justice - - �Index to Thomas Scott's Publications, 11 Price. Post-free. BENEFICED CLERGYMAN OF THE CHURCH OF ENGLAND. The Chronological Weakness of Prophetic Interpretation - 1 1 The Evangelist and the Divine - 1 0 The Gospel of the Kingdom - 0 6 BENTHAM, JEREMY. The Church of England Catechism Examined. A Reprint -10 BERNSTEIN, A. Origin of the Legends of Critically Examined - Abraham, Isaac, Jacob -10 - - = BROOK, W. 0. CARR. Beason versus Authority BROWN, GAMALIEL. An Appeal to the Preachers Sunday Lyrics The New Doxology • and - - . - -03 Creeds - - - 0 3 -03 - 0 3 of all the - - - - CARROLL, Rev. W. G., Rector of St Bride’s, Dublin. The Collapse of the by the Orthodox - Faith; or, the Deity of Christ as now taught - - - - - -06 CLARK, W. G., M.A., Vice-Master of Trinity College, Cambridge. A Review of a Pamphlet, entitled, “ The Present Dangers of the Church of England ” -06 CLERGYMAN OF THE CHURCH OF ENGLAND. An Examination of Canon Liddon’s Bampton Lectures Letter and Spirit Rational Piety and Prayers for Fine Weather The Analogy of Nature and Religion—Good and Evil The Question o*f Method, as affecting Religious Thought - - 0 6 -06 - 0 3 - 0 6 - 0 3 COBBE, Miss F. P. Letter on Christian Name. (See Abbot) CONWAY, MONCURE D. The Spiritual Serfdom of the Laity. With Portrait The Voysey Case - - - 0 6 -06 COUNTRY PARSON, A. The Thirty-Nine Articles and the Creeds,—Their Sense and their Non-Sense. Parts I., II., and III. 6d. each Part - 1 6 COUNTRY VICAR, A. Criticism the Restoration of Christianity, being a Review of a Paper by Dr Lang - The Bible for Man, not Man - for the - Bible - -06 - 0 6 - - - - • - CRANBROOK, The late Rev. JAMES. On the Formation of Religious Opinions On the Hindrances to Progress in Theology The Tendencies of Modern Religious Thought 0 3 0 3 0 3 F. H. I. Spiritual Pantheism - - - -06 FOREIGN CHAPLAIN. The Efficacy of Prayer. A Letter to Thomas Scott - - 0 3 �iii Index to Thomas Scott's Publications. Price. Post-free. s. d. FORMER ELDER IN A SCOTCH CHURCH. On Religion .... -06 GELDART, Rev. E. M. The Living God - ’ - - - • -0 3 - - - - - -03 - -04 GRAHAM, A. D., and F. H. On Faith - - HANSON, Sir R. D., Chief-Justice of South Australia. Science and Theology - - - - HARE, The Right Rev. FRANCIS, D.D., formerly Lord Bishop of Chichester. The Difficulties the Scriptures and Discouragements which Attend the Study of - - - - - - -06 HINDS, SAMUEL, D.D., late Bishop of Norwich. Annotations on the Lord’s Prayer. (See Scott’s Practical Remarks) Another Reply to the Question, “What have we got to Rely on, if we cannot Rely on the Bible ? ” (See Professor Newman’s Reply) * -06 A Reply to the Question, “ Apart from Supernatural Revela­ tion, what is the Prospect of Man’s Living after Death ? ” 0 6 A Reply to the Question, “ Shall I Seek Ordination in the Church of England?” - 0 6 Free Discussion of Religious Topics. Part I., is. Part II., Is. 6d. 2 6 The Nature and Origin of Evil. A Letter to a Friend - 0 6 HOPPS, Rev. J. PAGE. Thirty-Nine Questions Portrait - on - - the Thirty-Nine Articles. - - - - With -0 3 JEVONS, WILLIAM. The Book of Common Prayer Examined in the Light of the Present Age. Parts I. and II. 6d. each Part - 1 0 The Claims of Christianity to the Character of a Divine . Revelation Considered - 0 6 The Prayer Book adapted to the Age - 0 3 KALISCH, M., Ph.D. of the Past and the Future. Reprinted from Part I. of his Commentary on Leviticus. With Portrait - 1 0 Theology KIRKMAN, The Rev. THOMAS P., Rector of Croft, Warrington. Church Cursing and Atheism - - 1 0 On Church Pedigrees. Parts I. and II. With Portrait. 6d. each Part 1 0 On the Infidelity of Orthodoxy. In Three Parts. 6d. each Part - 1 6 LAKE, J. W. The Mythos of the Ark - - - - -'-06 LA TOUCHE, J. D., Vicar of Stokesay, Salop. The Judgment Mr Voysey of the - Committee of Council in the Case of - - - - - -03 - - -06 - 0 6 - - 1 0 LAYMAN, A, and M.A. of Trinity College, Dublin. Law and the Creeds Thoughts on Religion and the Bible - M.A., Trinity College, Cambridge. Pleas for Free Inquiry. Parts I. and II. 6d. each Part �Index to Thomas Scott's Publications. iv Price. Post-free. MAOFIE, MATT. Religion Viewed Universe as - Devout Obedience to the Daws - - - - of the - - 0 G MAITLAND, EDWARD. Jewish Literature and Modern Education; or, the Use and Abuse - of the Bible in the Schoolroom - - - 1 6 - 0 6 - 0 6 Revelation - - 0 6 - How to Complete the Reformation. With Portrait The Utilisation of the Church Establishment - M.P., Letter by. The Dean of Canterbury on Science and NEALE, EDWARD VANSITTART. Does Morality depend on Longevity ? - 0 6 Genesis Critically Analysed, and continuously arranged; with Intro­ ductory Remarks - - - - - - The Mythical Element in Christianity The New Bible Commentary and the Ten Commandments -10 - 1 0 -03 NEWMAN, Professor F. W. Against Hero-Making in Religion - o 6 James and Paul . -00 Letter on Name Christian. (See Abbot) On the Causes of Atheism With Portrait - 0 6 On the Relations of Theism to Pantheism; and On the Galla Religion -06 Reply to a Letter from an Evangelical Lay Preacher - 0 3 The Bigot and the Sceptic - 0 6 The Controversy about Prayer - 0 3 The Divergence of Calvinism from Pauline Doctrines - 0 3 The Religious Weakness of Protestantism - 0 7 The True Temptation of Jesus. With Portrait - 0 6 Thoughts on the Existence of Evil - 0 3 OLD GRADUATE. Remarks on Paley’s Evidences - - - - - 0 6 - - 0 6 OXLEE, the Rev. JOHN. A Confutation of the Diabolarchy - - PADRE OF THE ESTABLISHED CHURCH. The Unity of the Faith among all Nations - - - 0 6 - - - 0 6 PARENT AND TEACHER, A. Is Death the end of all things for Man ? PHYSICIAN, A. by way of Catechism,—Religious, Moral, and Philosophical. Parts I. and II. 6d. each Part - 1 The Pentateuch, in Contrast with the Science and Moral Sense of A Dialogue our Age. Part I.—Genesis - - - - 0 - 1 6 PRESBYTER ANGLICANUS. Eternal Punishment. An Examination of the Doctrines held by the Clergy of the Church of England - - The Doctrine of Immortality in its Bearing - on ROBERTSON, JOHN, Coupar-Angus. Intellectual Liberty The Finding of the Book - ROW, A. JYRAM. Christianity and - - - Education in India. St George’s Hall, London, Nov. 12,1871 - - Education - 0 6 0 6 o 6 -20 A Lecture delivered at 0 6 �Index to Thomas Scott’s Publications. Price. Post-free. s. d. SCOTT, THOMAS. Basis of a New Reformation -09 Commentators and Hierophants; or, The Honesty of Christian Commentators. In Two Parts. 6d. each Part - 1 0 - - Miracles and Prophecies -06 Original Sin -06 Practical Remarks on “The Lord’s Prayer” - 0 6 The Dean of Ripon on the Physical Resurrection of Jesus, in its Bearing on the Truth of Christianity - 0 6 The English Life of Jesus. A New Edition - 4 4 The Tactics and Defeat of the Christian Evidence Society - 0 6 STATHAM, F. REGINALD. Rational Theology. A Lecture - - - - - 0 3 STRANGE, T. LUMISDEN, late Judge of the High Court of Madras. A Critical Catechism. Criticised by a Doctor of Divinity, and Defended by T. L. Strange - 0 6 Clerical Integrity -03 Communion with God -03 The Bennett Judgment -03 The Bible; Is it “The Word of God?” 0 6 The Speaker’s Commentary Reviewed 2 6 SZMONDS, J. ADDINGTON. The Renaissance of Modern Europe - - - 03 - TAYLOR, P. A., M.P. Realities -------- VOYSEY, The Rev. CHARLES. A Lecture on Rationalism A Lecture on the Bible An Episode in the History On Moral Evil - - of - - - - - - - 0 6 -06 Religious Liberty. With Portrait 0 6 - -06 W. E. B. An Examination of Some Recent Writings about Immortality - 0 6 WHEELWRIGHT, the Rev. GEORGE. Three Letters on the Voysey Judgment and the Christian Evidence Society’s Lectures - 0 6 WILD, GEO. J., LL.D. Sacerdotalism - « - 0 6 WORTHINGTON, The Rev. W. R. On the Efficacy of Opinion in Matters of Religion -06 Two Essays : On the Interpretation of the Language, of The Old Testament, and Believing without Understanding - 0 6 ZERFFI, G. G., Ph.D., Natural Phenomena and their Influence on Different Religious Systems 0 3 �Since printing the preceding List the follozving Pamphlets have been published. Price. Post-free. BENEFICED CLERGYMAN, WIFE OF A. On the Deity of Jesus of Nazareth. Parts I. and II. Price Six­ pence each Part - - - - - - -10 - - 0 3 MACKAY, CHARLES, LL.D. The Souls of the - Children NEWMAN, Professor F. W. On the Historical Depravation of Christianity PHYSICIAN, A. The Pentateuch, in Contrast with the Science and Moral Sense of our Age. Part II.—Exodus, Section I. - - - - -06 STRANGE, T. LUMISDEN, late Judge of the High Court of Madras. The Christian Evidence Society - - - - 0 3 SUFFIELD, the Rev. ROBERT RODOLPH. The Resurrection - - - - - . -03 -03 Prayer - - . - - -0 6 CANTAB, A. Jesus versus Christianity DUPUIS, from the French of. - - - - - 0 6 Christianity a Form of the great Solar Myth - - - 0 9 - -06 Is Jesus God? - W. E. B. The Province of BRAY, CHARLES. Illusion and Delusion - - - - - - ANON. Our First Century Via Catholica. Part II. - - -06 -13 - MACLEOD, JOHN. Religion : its Place in Human Culture - e - - 0 6 PRINTED EY C. W. REYNELL, LITTLE PULTENEY STREET, HAYMARKET, W. �� Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Victorian Blogging Description An account of the resource A collection of digitised nineteenth-century pamphlets from Conway Hall Library &amp; Archives. This includes the Conway Tracts, Moncure Conway's personal pamphlet library; the Morris Tracts, donated to the library by Miss Morris in 1904; the National Secular Society's pamphlet library and others. The Conway Tracts were bound with additional ephemera, such as lecture programmes and handwritten notes.<br /><br />Please note that these digitised pamphlets have been edited to maximise the accuracy of the OCR, ensuring they are text searchable. If you would like to view un-edited, full-colour versions of any of our pamphlets, please email librarian@conwayhall.org.uk.<br /><br /><span><img src="http://www.heritagefund.org.uk/sites/default/files/media/attachments/TNLHLF_Colour_Logo_English_RGB_0_0.jpg" width="238" height="91" alt="TNLHLF_Colour_Logo_English_RGB_0_0.jpg" /></span> Creator An entity primarily responsible for making the resource Conway Hall Library & Archives Date A point or period of time associated with an event in the lifecycle of the resource 2018 Publisher An entity responsible for making the resource available Conway Hall Ethical Society Text A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text. Original Format The type of object, such as painting, sculpture, paper, photo, and additional data Pamphlet Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Is Jesus God? a sermon preached on Trinity Sunday, at the Free Christian Church, Croydon, near London Creator An entity primarily responsible for making the resource Suffield, Robert Rodolph Description An account of the resource Place of publication: London Collation: 24, v. [1] p. ; 18 cm. Notes: Part of Morris Miscellaneous Tracts 4 and the library of Dr Moncure Conway. Publisher's list on numbered pages at the end. Printed by G.W. Reynell, Little Pulteney Street, Haymarket, London. Includes 8 pages of notes. Publisher An entity responsible for making the resource available Thomas Scott Date A point or period of time associated with an event in the lifecycle of the resource 1873 Identifier An unambiguous reference to the resource within a given context G4867 CT122 Subject The topic of the resource Jesus Christ God Rights Information about rights held in and over the resource <a href="http://creativecommons.org/publicdomain/mark/1.0/"><img src="http://i.creativecommons.org/p/mark/1.0/88x31.png" alt="Public Domain Mark" /></a><span> </span><br /><span>This work (Is Jesus God? a sermon preached on Trinity Sunday, at the Free Christian Church, Croydon, near London), identified by </span><a href="https://conwayhallcollections.omeka.net/items/show/www.conwayhall.org.uk"><span>Humanist Library and Archives</span></a><span>, is free of known copyright restrictions.</span> Format The file format, physical medium, or dimensions of the resource application/pdf Type The nature or genre of the resource Text Language A language of the resource English Conway Tracts Jesus Christ Morris Tracts https://d1y502jg6fpugt.cloudfront.net/25778/archive/files/8bdb6eb30f3f63857b9d63714cd36f78.pdf?Expires=1776902400&Signature=oEafPDn5%7EH2lqyI4ebclwK0QC5d-E1jJ6esIdg%7E4GST%7EVkE4aJ0aSSDpgzhtVtQKkyYbVQ1DBzk5fqKD3syugka8Vto1W0XafqpWS6JPieQJIzrzJx0YTkfQ8DuaNWZ-vhnb2k0QHHBmd8lhZqbW7bd3tRmSRcJC5TddF8m-q8WOTOvPEJJJ3agkeihBcWDrlg3ZD0EWRq8LXjycdXIapk4qTHawzUgQvOeuwd8-nesdvgVs4z7rNCpK453DqEJ5AMQKszxG69teOz6sLxIenNSsssrJaom3%7EJkmpolnwNZLldhiIiTx4diz41x54uDVL59Gpgjnbbsg34pO5S9Huw__&Key-Pair-Id=K6UGZS9ZTDSZM d0344e73ecdfe9fbb59b09950cf35ea9 PDF Text Text ct AN ADDRESS TO ALL EARNEST CHRISTIANS. BY T. LUMISDEN STRANGE, LATE JUDGE OF THE HIGH COURT OF MADRAS. AUTHOR OF “THE BIBLE, IS IT 4 THE WORD OF GOD, * ” “THE SPEAKER’S COMMENTARY. REVISED,” “ A CRITICAL CATECHISM,” ETC. PUBLISHED BY THOMAS SCOTT, NO. 11, THE TERRACE, FARQUHAR ROAD, UPPER NORWOOD, LONDON, S.E. �AN ADDRESS TO ALL EARNEST CHRISTIANS. The Christian Evidence Society maintain their posi­ tion, such as it is, in seeming composure. They have a world of their own, and abstract themselves from what is outside their circle. They are at sea, aware of the storm blowing around them, but prefer the shelter of their cabins to facing the troublesome elements. They have nailed their colours to the masthead ; the old vessel tumbles about sadly, and creaks in all its timbers; but it still floats, and they trust will continue to do so. They wish not to alarm the crew with the revelation of what is assailing them. They keep them, therefore, battened down under the hatches. Mr Scott and his writers habit­ ually knock at their doors, but they are not to be disturbed. His personal appeal to them, made two years ago, has met with no attention. Mine, of April last, remains similarly unnoticed. We appear to have been addressing “watchmen,” such as those of old, who are “ all dumb dogs,” and “cannot bark and are allowed to roam about, unscathed, like the relent­ less Philistines, when the chosen people, in the time of their first king, hid themselves in holes, conscious �3 that they had not a weapon among them wherewith to face the enemy. The Christian Evidence Society are not the only persons guilty of evading their opponents. There are multitudes bound up in the same cause, provided also with a host of professional standard bearers. Many of these are continually appealed to, and in vain. It ’ is sad, but true, that those professing to have divine truth on their side hesitate to have it examined by the light of the present day. With indifference we cannot charge them. Many of them abound in zeal, doubtless; but it is a zeal so tempered with caution, as to be practically, on such occasions as I speak of, inoperative. We doubt not that they would match themselves with us were they reasonably con­ fident of the results. It is just, we must conclude, the apprehension that the issue might be otherwise than favourable that deters them from incurring the venture. This is neither manly nor honest. Nor can it avert the threatening danger. In the confid­ ence of the power of insubvertible truth, we advance openly and boldly, fearing no adversaries. The day is our own, but as yet only in the distance. We earnestly desire to hasten the march of that enlighten­ ment which has visited ourselves. We have a duty to perform towards those still shrouded in darkness. We should be untrue to them, as well as to ourselves, were we to be guilty of retaining in silence the sense we have of the prevailing error. We know its potency, and how it enslaves the understanding and debases the thoughts and sentiments. We know of the miserable dominion of fear it establishes, and of the forbidding nature of the representation it makes to mankind at large of the author of their beings. To be silent would be to leave the erroi' to free currency. �4 We should be maintaining a forced indifference to its prevalence such as we do not feel. We therefore speak out with what power of expression we can command. We are called destructors, and. should be so had we no better thing to offer than the scheme we denounce. I have personally had considerable experience of both elements. I lived for years upon the food presented by the religious system I have turned from. I thought its records came from the source of all truth, had been uttered by instruments divinely inspired, and contained all that was to govern me in this life, and fit me for the life that has to come. I fervently and undoubtingly believed, and strove to conform myself in all respects to what was thus put before me. And when facts and considerations, too plain to be misunderstood, presented themselves to disturb my faith in the sources of my dependence, I struggled for years before the strands were severed which bound me to my past convictions. Now I am willing to be tested in every way by those remaining in the position I have left, and for whom I have in truth the deepest sympathies. If any one of them will open a correspondence with me, he has my per­ mission to probe my present faith to the utmost. I should be glad, at the same time, if not too painful to his feelings, to be allowed to make some searching inquiries connected with the foundations of his frith. Either side should be at liberty at the close of the correspondence to publish the results. T. L. STRANGE. . Great Malvern, September 1873. � Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Victorian Blogging Description An account of the resource A collection of digitised nineteenth-century pamphlets from Conway Hall Library &amp; Archives. This includes the Conway Tracts, Moncure Conway's personal pamphlet library; the Morris Tracts, donated to the library by Miss Morris in 1904; the National Secular Society's pamphlet library and others. The Conway Tracts were bound with additional ephemera, such as lecture programmes and handwritten notes.<br /><br />Please note that these digitised pamphlets have been edited to maximise the accuracy of the OCR, ensuring they are text searchable. If you would like to view un-edited, full-colour versions of any of our pamphlets, please email librarian@conwayhall.org.uk.<br /><br /><span><img src="http://www.heritagefund.org.uk/sites/default/files/media/attachments/TNLHLF_Colour_Logo_English_RGB_0_0.jpg" width="238" height="91" alt="TNLHLF_Colour_Logo_English_RGB_0_0.jpg" /></span> Creator An entity primarily responsible for making the resource Conway Hall Library & Archives Date A point or period of time associated with an event in the lifecycle of the resource 2018 Publisher An entity responsible for making the resource available Conway Hall Ethical Society Text A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text. Original Format The type of object, such as painting, sculpture, paper, photo, and additional data Pamphlet Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource An address to all earnest Christians Creator An entity primarily responsible for making the resource Strange, Thomas Lumisden Description An account of the resource Place of publication: London Collation: 4 p. ; 18 cm. Notes: From the library of Dr Moncure Conway. Publisher An entity responsible for making the resource available Thomas Scott Date A point or period of time associated with an event in the lifecycle of the resource 1873 Identifier An unambiguous reference to the resource within a given context CT97 Subject The topic of the resource Christianity Rights Information about rights held in and over the resource <a href="http://creativecommons.org/publicdomain/mark/1.0/"><img src="http://i.creativecommons.org/p/mark/1.0/88x31.png" alt="Public Domain Mark" /></a><span> </span><br /><span>This work (An address to all earnest Christians), identified by </span><a href="https://conwayhallcollections.omeka.net/items/show/www.conwayhall.org.uk"><span>Humanist Library and Archives</span></a><span>, is free of known copyright restrictions.</span> Format The file format, physical medium, or dimensions of the resource application/pdf Type The nature or genre of the resource Text Language A language of the resource English Christianity-Controversial Literature Christians Conway Tracts https://d1y502jg6fpugt.cloudfront.net/25778/archive/files/e40e6f51c5be6e25f58cdeff14f4f48b.pdf?Expires=1776902400&Signature=b0HKWUWJeslpUg59E6sxRnmKTwn9aiGOM3sDtOQ2MqRLAgz814sHD7mV8IgqeGmXfJNWvsBoKx6NwqXGYZQ2%7EQU6vdy0s4Q-TKtxvOL-aFPrE9Q65q5YfiTIx2OuZAVMOaA%7EH6o5oU3iDP1eC3a6SsZ6GcrbBnmi2fMQjLY03r8r47OiGxcxtGe%7Epa5WoyCFkookdRedkqOd0SBJD6CtZjdBD2IBV-IxnQxYwda%7E1UQ1Wx5CtUZSm7jhUWLeXXWngGd6XziEE5lnx1XEErWn3sRh3x4rE5-P3reqK94hekBerdpxk8K1Wm7avBh5jS6YjUWpMyxuEIwHGpgy7JRWJw__&Key-Pair-Id=K6UGZS9ZTDSZM 51575f56889e196e29f586dcf3318ce6 PDF Text Text THE EXERCISE OE PRAYER. BY THOMAS LUMISDEN STRANGE. LATE A JUDGE OF THE HIGH COURT OF MADRAS. AUTHOR OF “THE BIBLE, IS IT ‘THE WORD OF GOD,*” “THE SPEAKER’S COMMENTARY REVIEWED,” “ A CRITICAL CATECHISM,” ETC. PUBLISHED BY THOMAS SCOTT, •*’.* ■«- ■ NO. 11, THE TERRACE, FARQUHAR ROAD, UPPER NORWOOD, LONDON, S.E. Price Threepence. ��THE EXERCISE OF PRAYER. E have had an interesting article on the “ Province of - Prayer,” from an able writer in this series, who signs himself W. E. B. He describes what others have said on the proper action and effects of prayer, and gives his own conclusions on this momentous sub­ ject. There are some positions taken by him to which many will be ready to yield assent. We may, for example, cordially agree with a writer cited by him from the Contemporary Review, who says, “ I cannot express my repugnance at the notion that supreme intelligence and wisdom can be influenced by the suggestion of any human mind, however great.” It is also most true that the phenomena of the exact sciences are beyond the province of prayer, and that it is only because ignorant of the prevailing laws which govern the weather, or the progress of disease, that persons, who would not dream “ of praying that the sun should always be visible in England,” expect by prayer to change the weather and avert disease. But if we are to conclude, as W. E. B. appears to do, that all con­ nected with ourselves is so absolutely under the do­ minion of fixed regulation, as to make variation in the distribution of effects an impossibility, and that the result of prayer is merely to put into operation our own proper resources, mental and spiritual, and to create a “reflex action” -upon our individual minds, without causation by any power beyond us, it seems to W �6 The Exercise of Prayer. me that we are introduced to two very serious nega­ tions ; \st, that the Creator has ceased to interfere with the concerns of those whom he has created, but has committed all affecting them to the ministration of his appointed laws; 2d, that no desire expressed by us reaches him, but merely serves to excite emotions or thoughts of our own, which are turned back upon our­ selves. If this be so, there is an end of prayer. No one would address a being who cannot be moved, or put his aspirations in the shape of prayer, when all that is to be looked for is the promotion of his own mental activities. Reflection and resolution would be his resources, hut never prayer. The physicist, cited by W. E. B. from the Contem­ porary Review, in the consciousness of the immutability of the laws of the universe, describes himself as one who “ fears no catastrophe—regards calmly all that happens. . . . Bor the future he has no anxiety ; the supreme order in which he has a place and work cannot fail to provide, and he submits, without suggest­ ing limits, or a definition, to the plan he never could have devised, and cannot compass—too glad to believe that all such order is not to be influenced by human interference.” This is an enviable condition to have arrived at, doubtless; but are we limited to the acquisi­ tion of mere contentment ? Have we no thought of bettering ourselves, dr those around us ? Have we no aspirations for what lies beyond us ? Are existing conditions for ever to satisfy us ? Is every considera­ tion to centre in the narrow element of ourselves ? Man is assuredly not constituted for this impassive and isolated state. He has relations with all that is present to his senses, which draw him continually beyond the contemplation of his individual being. He can enter into the joys and woes of others. He can exert himself to minister to their necessities, or to take part in their gratifications. He has sentiments and desires of his own that are never stagnant. He �The Exercise of Prayer. 7 has aspirations of the highest order. There is nothing existing, within his reach, but what he grasps at, seeks to understand, and to utilize. He places before hinr ideal perfections to which he strives to attain. He is in continual progress to what is higher, better, vaster, than what characterizes his existing status. A creature go greedy of gain, so willing to associate all creation in the wealth of his advancement, can never rest, with­ out something like the process of emasculation, in the cold immovable condition of placid resignation to which the physicist would condemn himself. The question is, can a being, large-hearted, emotional, and ambitious, as I conceive man to be by nature, be de­ pendent, for the realization of his most exalted aims, upon himself, without requiring, or receiving, external guidance and support ? If the answer can be yes, then prayer is uncalled for. If otherwise, then he will surely address himself to the source wherein may lie his hope of help. In respect of his physical state, man is by no means a self-contained being. He has innumerable wants, all of which have to be satisfied from what is external to him. He has to build up his abode, to weave his apparel, warm his dwelling, and feed himself. He has to guard himself from hostilities and dangers, to trans­ port himself from place to place by sea and land. He resorts to endless devices to procure himself all that his necessities require. All his materials are gathered from outside his system; nor does he work alone. Mostly he serves himself through the means of others. His mental wants are similarly satisfied. Many have laboured in the fields of knowledge, and he profits by the accumulated results. Is he, in respect of spiritual attainments, cast only upon himself ? When he takes in his food, assimilates it, and adds it to the replenish­ ment and support of his physical system; when he feeds, enlivens, and sustains his thinking powers by resorting to the intellectual productions of others ; is �8 The Exercise of Prayer. the process a “ reflex action. ” created out of his indi­ vidual resources ? Has he not been drawing upon materials outside himself for the invigoration and ad­ vancement of his own proper condition? And in seeking the satisfaction of the higher desires of the soul, in striving to avoid what is hurtful to his spiritual state, and to acquire that which will fortify and promote the powrer of his inner life, is he cast absolutely upon himself ? Are there no wells, no magazines, beyond him, to which he may look for continual and unfailing supplies? Centralization presents itself to us everywhere as the universal method of arrangement. Every organized object, vegetal or animal, is endowed with some governing power which watches over and promotes all its interests. In our social systems, whether constitut­ ing families, communities, or nations, there is always an ultimate ruler and director, from whom the different administrations derive their authority, and whose edicts they have to obey. In physics the same rule obtains. The various forces of nature act together to effect some common end, the scheme of which betrays the existence of some influencing medium. Isolation exists nowhere. All that we come in contact with exhibits combination, and there must be some combin­ ing power. The globe which we inhabit is associated with other globes, the whole being placed under the domination of a central governor. There are countless systems beyond us, which are apparently similarly associated and directed. And these, there is room to believe, are held together in one mighty embrace, and revolve in subordination to some universal centre. Has the designer of these magnificent arrangements left himself without any proper action of his own ? In physics there is always some subtle source which evades detection. We see certain chemical effects, but how produced, no one can describe. How our food is converted into the various elements upon which our bodies subsist we have not discovered. �The Exercise of Prayer. 9 Certain combinations terminate in the production of life. But what life is, and how introduced, none can say. The prime origin of any force or movement is beyond our means of discernment. The region of thought, how it germinates, develops, and multiplies itself, none have apprehended. Is it not possible that in these phenomena we have the threads which lead up to some central influencing and governing power— the links of the creation with the Creator ? We have to do on all sides with infinitude. Our minds stretch back to trace the course of time. We are satisfied that it has had no beginning, and can have no end. The same of space; it cannot be con­ fined within any bounds. The same of power; it must have existed always, and can never be absolutely expended. The same of all the sensations of the mind ; they are illimitable. Atoms as we are, we are bound up with this infinitude. Perfect satisfaction is a condition never attained, and would seem to be unattainable. With an inexhaustible storehouse before ,us, we are, and probably shall for ever be, emulous of further good. The highest result of the creative mind of which we are conscious is man himself. With his faculty for adaptation, for designing ends to be accomplished by selected means, he is continually rearranging, transform­ ing, and utilizing the objects around him. He turns clay into bricks, cuts down the trees and shapes them to his purposes, quarries and makes use of the slatey deposits of the hills, and so constructs for himself dwelling-places. Where there was a marsh, he drains and converts it into dry arable land. He digs up the ore, smelts it, and makes therewith an endless variety of useful implements. He tunnels the mountains, diverts the course of rivers, bridges their channels, crosses in comfortable habitations the ocean, skims the earth in conveyances with the fleetness of a bird, and sends his messages across seas and continents, round the globe, with the speed 'of lightning. In these operations �io The Exercise of Prayer. he does not controvert nature, but makes use of her resources. Is the contriver of all these means debarred from interference with his provided materials ? Has he no voice in the endless adaptations and developments of which they are susceptible ? Is man himself placed beyond his reach for direction and control ? Does he call the individual into being, and not rule his cir­ cumstances ? We see it to be otherwise. The discipline of life gives us the highest testimony of the operation of a purposing director. Its events, as they pass before us, each occupy us with their seeming importance; but the combination of them, and their effect in influencing our apprehensions and estimate of all with which we are associated, convey lessons, arriving to us from out­ side ourselves, as from a supreme instructor. The culture of the soul, to those who are awakened to obedience, produces very marked and durable effects upon the character. The action of the inward monitor is as an inspiration from one beyond us. A watchful and enlightened mind is conscious of being under better direction than its own. Such a one can compare his former with his existing self, and be satisfied that he has been brought under systematic and effectual train­ ing by a master-hand. This experience is beyond estimate in its value. Any one who has had it should evermore resign himself with gladness and entire con­ fidence to the guidance of his maker. He is no isolated atom, but is in communion, for everlasting interests, with the central ruler of the universe. If, then, we do in truth stand associated with some common centre—the source of life, of power, and of thought—the creator of every visible object, the ruler of all that exists—one who has planned everything, ordered everything, purposed the ultimate design of all that he has called into being—who commands the abundance, and the perfection, of all that we can desire; what more reasonable and allowable exercise of the �The Exercise of Prayer. 11 mind than that we should turn to him in every emergency and every need ? W. E. B. holds that “ Science owes no allegiance to Religion.” He probably is' here referring to what passes for revealed religion. Science introduces us to the works of the Creator, enabling us to comprehend something of the wTisdom and beneficence with which they have been ordained, and to appreciate the certainty with which all the appointments answer their ends. To study the laws of nature, moral as well as physical, is therefore, so far, to study the Creator himself. They read us, in their action, perpetual lessons by which we may judge of the fitness of things, and estimate results. We can see the unerring consequences of conforming to or disobeying these laws. They never violate their integrity, and they execute their designed sentences with unfailing fidelity. No sane person should dream of requiring the disturbance of such a system. He would be warring in mind against his central ruler, and courting evil, and not good. No request can be effectual, but what may consist with the constitution of the authority addressed. If we could not legitimately ask an earthly potentate to break through, in our be­ half, the settled laws of his dominions, still less should we expect the supreme ruler to set at nought, for us, his decreed arrangements. In the compass of our own necessities, to express the sense of a felt want, or the fear of a threatening danger, is a natural and a perfectly legitimate movement. We do our best to obtain a remedy, and may call upon one mightier than ourselves, who is ever present, to direct and aid us. We may not get what we ask for. Seldom is there such a response as to make it clear that we have had a direct answer to the particular prayer uttered. But relief in some way is certain. The apprehensions will in time be tran­ quillized, the sense of destitution removed, or positive help may be brought in. Or we may undergo the feared calamity, and eventually find we have been �12 The Exercise of Prayer. introduced to what has been profitable to us. And should the danger, to ourselves or another, end in death, there is a further sphere, beyond this life, in which the Creator’s action has to be maintained; and we may look forward for others, and for ourselves, in hopefulness, beyond the dark inevitable passage that has to be made. One who sets himself against at,t, evil, ONE WHOSE POWER AND RESOURCES ARE LIMITLESS, KNOWS HOW TO TRIUMPH IN EVERY INSTANCE, AND TO CONDUCT HIS CREAT.URES, BY ASSURED STEPS, TO THEIR ULTIMATE GOOD. The writer whose pamphlet is before me has appar­ ently a sense of this desired end. He notices the existence among us of “ a natural craving for sympathy,” and observes, “there is never perfect sympathy between two human beings. To no human friend, however dear, can we talk as unreservedly as we can think and feel. But we can pray, at least silently, with a freedom as unrestrained as the thoughts and desires of our minds. The Divine Being is to us the infinite personi­ fication of our purest ideal. We may believe, in an indefinite way, that He is also infinitely more than this; but it is as this that we pray to Him. Prayer, then, in its highest, purest, and, as I think, its only useful form, consists in a yearning after the loftiest ideal.” With such a goal before us, with such a friend to whom to open out our inmost thoughts and aspirations, may we not ask for help, as we feel the need of it, at every step of our onward progress; and when we have the support and guidance wanted, acknowledge, grate­ fully, the source beyond us as that from whence the aid has come ? Great Malvern, September 1873. TURNBULL AND SPEARS, PRINTERS, EDINBURGH. � Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Victorian Blogging Description An account of the resource A collection of digitised nineteenth-century pamphlets from Conway Hall Library &amp; Archives. This includes the Conway Tracts, Moncure Conway's personal pamphlet library; the Morris Tracts, donated to the library by Miss Morris in 1904; the National Secular Society's pamphlet library and others. The Conway Tracts were bound with additional ephemera, such as lecture programmes and handwritten notes.<br /><br />Please note that these digitised pamphlets have been edited to maximise the accuracy of the OCR, ensuring they are text searchable. If you would like to view un-edited, full-colour versions of any of our pamphlets, please email librarian@conwayhall.org.uk.<br /><br /><span><img src="http://www.heritagefund.org.uk/sites/default/files/media/attachments/TNLHLF_Colour_Logo_English_RGB_0_0.jpg" width="238" height="91" alt="TNLHLF_Colour_Logo_English_RGB_0_0.jpg" /></span> Creator An entity primarily responsible for making the resource Conway Hall Library & Archives Date A point or period of time associated with an event in the lifecycle of the resource 2018 Publisher An entity responsible for making the resource available Conway Hall Ethical Society Text A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text. Original Format The type of object, such as painting, sculpture, paper, photo, and additional data Pamphlet Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource The exercise of prayer Creator An entity primarily responsible for making the resource Strange, Thomas Lumisden Description An account of the resource Place of publication: London Collation: 12 p. ; 18 cm. Notes: From the library of Dr Moncure Conway. Printed by Turnbull and Spears, Edinburgh. Publisher An entity responsible for making the resource available Thomas Scott Date A point or period of time associated with an event in the lifecycle of the resource 1873 Identifier An unambiguous reference to the resource within a given context CT112 Rights Information about rights held in and over the resource <a href="http://creativecommons.org/publicdomain/mark/1.0/"><img src="http://i.creativecommons.org/p/mark/1.0/88x31.png" alt="Public Domain Mark" /></a><span> </span><br /><span>This work (The exercise of prayer), identified by </span><a href="https://conwayhallcollections.omeka.net/items/show/www.conwayhall.org.uk"><span>Humanist Library and Archives</span></a><span>, is free of known copyright restrictions.</span> Format The file format, physical medium, or dimensions of the resource application/pdf Type The nature or genre of the resource Text Language A language of the resource English Subject The topic of the resource Prayer Conway Tracts Prayer https://d1y502jg6fpugt.cloudfront.net/25778/archive/files/6a95d333b13f848f9a34f9fde51f2a8b.pdf?Expires=1776902400&Signature=vJC3ZqictuAlWn04l5Rh7tffAEE34ucMja80Mjsg9WrQK-0N8emY7HC620r3mhwITVM%7EJMk-9pus3GnTnic-GG2Jrh0GzGArzNT8SFssNnVtvFGuixLAlYRBsL2%7EhhdCxh2ULUqavNbn52WMp-dhNsap-9r7cicrt1jPqlPir44tXqzbfEGqhOKfe6-ORTOtgVYZIQNxDNnKeQ1sTIKMQ6dXSjjRe1-bNcTVTsIsl0OZ-BEbgKexgzbFkaRDpnImdRHxMEyS0N%7E65AY0nVGbHccLo1DVIlx8NfMuLRw5izbESF6Lq3vm0bGJLT22w6wc8%7EFfJUbqinrDTCMYewoecw__&Key-Pair-Id=K6UGZS9ZTDSZM fbd862eca62e90c8a88c6a7883ad55dd PDF Text Text �������� Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Victorian Blogging Description An account of the resource A collection of digitised nineteenth-century pamphlets from Conway Hall Library &amp; Archives. This includes the Conway Tracts, Moncure Conway's personal pamphlet library; the Morris Tracts, donated to the library by Miss Morris in 1904; the National Secular Society's pamphlet library and others. The Conway Tracts were bound with additional ephemera, such as lecture programmes and handwritten notes.<br /><br />Please note that these digitised pamphlets have been edited to maximise the accuracy of the OCR, ensuring they are text searchable. If you would like to view un-edited, full-colour versions of any of our pamphlets, please email librarian@conwayhall.org.uk.<br /><br /><span><img src="http://www.heritagefund.org.uk/sites/default/files/media/attachments/TNLHLF_Colour_Logo_English_RGB_0_0.jpg" width="238" height="91" alt="TNLHLF_Colour_Logo_English_RGB_0_0.jpg" /></span> Creator An entity primarily responsible for making the resource Conway Hall Library & Archives Date A point or period of time associated with an event in the lifecycle of the resource 2018 Publisher An entity responsible for making the resource available Conway Hall Ethical Society Text A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text. Original Format The type of object, such as painting, sculpture, paper, photo, and additional data Pamphlet Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource In memoriam. John Stuart Mill, ... South Place Chapel, Finsbury, Sunday, May 25th, 1873 Description An account of the resource Place of publication: [s.l.] Collation: [6 p.] ; 18 cm. Notes: Hymn by W.J. Fox, music by E. Taylor; Readings; hymn adapted from Gaskell, music from Beethoven; Meditation; poem by George Herbert; Discourse; poem by Sarah F. Adams, music by Miss Flowers. From the library of Dr Moncure Conway. Publisher An entity responsible for making the resource available [s.n.] Date A point or period of time associated with an event in the lifecycle of the resource 1873 Identifier An unambiguous reference to the resource within a given context G5202 Creator An entity primarily responsible for making the resource South Place Religious Society Subject The topic of the resource Conway Hall Ethical Society John Stuart Mill Rights Information about rights held in and over the resource <a href="http://creativecommons.org/publicdomain/mark/1.0/"><img src="http://i.creativecommons.org/p/mark/1.0/88x31.png" alt="Public Domain Mark" /></a><span> </span><br /><span>This work (In memoriam. John Stuart Mill, ... South Place Chapel, Finsbury, Sunday, May 25th, 1873), identified by </span><a href="https://conwayhallcollections.omeka.net/items/show/www.conwayhall.org.uk"><span>Humanist Library and Archives</span></a><span>, is free of known copyright restrictions.</span> Format The file format, physical medium, or dimensions of the resource application/pdf Type The nature or genre of the resource Text Language A language of the resource English Conway Tracts John Stuart Mill Memorials South Place Chapel https://d1y502jg6fpugt.cloudfront.net/25778/archive/files/51388ae1abf42c388441ad3dbc9a8d1a.pdf?Expires=1776902400&Signature=KnpAMOVNbnCEsH-HvUaqkq%7EPTd5DNTDKjvn4X6%7EFne8Db8IXJj0kksHUhewYvFV5Kci-QbOpVxhcq2vbbq9snsrCBM4NU1%7E5FsabKYZZYrdIVIAoEoyryOESSfylEZBPUQJix%7EJiE17KVBaNCiNVO2Pqa0q7m5aglljs2AYy30kphNO%7E3e09gQaL55w2867jFTp8UJ%7EX7-%7E3DvaEVdqmKQbc5liHbCB580NN9ii1tph8MVzzDd5OrbQEzkH0Iic946VHHEis8vfa2pqm4ANhejv-kTZxmm51VUZPViOBXZdBswO-0LturCxQzoT%7EDDa0IEuZo6NJWs63mMYR8rcQVQ__&Key-Pair-Id=K6UGZS9ZTDSZM 7650a83df639e01aa5a7a17ebd8614e7 PDF Text Text T E T s ON THE WING. BRIEF NARRATIVE OF MY TRAVELS AND LABORS AS A MISSIONARY SENT FORTH AND SUSTAINED BY THE ASSOCIATION OF BENEFICENTS IN SPIRIT LAND. .'j; ' ■ BY JOHN MURRAY SPEAR. PREFACE BI ALLEN PUTNAM. BOSTON: WILLIAM WHITE AND COMPANY, No. 14 Hanover Street. 1873. �Entered, according to Act of Congress, in the year 1873, By WILLIAM WHITE & CO., In the Office of the Librarian of Congress, at Washington. Stereotyped at the Boston Stereotype Foundry, No. 19 Spring Lane. �PREFACE. BY ALLEN PUTNAM. Careful students of the spiritualistic literature which the last twenty-five years have been furnishing, have noticed from time to time allusions to,' and occasionally rather distinct accounts of, extensive a^Mations of spirits in the spirit world, whose special purpose was and is to devise and use ways and means for systematic and extensive action, upon men, with a view to reform and improve the religious, civil, social, domestic, and individual conditiorM the dwellers Upon earth. In his “ Present Age and Inner Life,^beginning at page 82, A. J. Davis gives interesting descriptions of his visions of “ The Spiritual Congress,” its readings of the prominent nations on the earth, its prophecies concerning many of them, and its purpose to come nearer to earth/*-to do whatsoever good thing we find to do with one accord, for so shall at last Eternal Justice be done on Earth as it is in Heaven.” Methods of associated spirits in acting upon men are hinted at in “ Twelve Messages,” by John Quincy Adams, page 417. Allusion is made to an u assemblage of spirits,” by Dr. Hare, page 14, in “ Spiritualism Scientifically Demonstrated.” The fact of such associations is most promi­ nently presented, however, in the “ Educator,” embracing com­ munications through John M. Speaa^where the “ General As­ sembly,” which seems but a large committee appointed by the “Spiritual Congress,” have outlined the projects of the spirit world for improving the condition of men more fully than in any other work that the writer has seen. This very large General 3 �4 PREFACE. Assembly subdivided itself into at least seven sub-associations, each having its specific field of labor. One of these committees was called the “Association of Beneficents,” consisting of Benjamin Rush, Benjamin Franklin, and ten others of kindred spirit, who chose and set apart John M. Spear to be their scribe, “ to execute their schemes, and to com­ plete their beneficent intentions 5 ’land they sent him forth, “ with­ out scrip,” and have kept him journeying up and down over the earth for twenty years, calling,, under impression, upon numerous people, giving huge volumes of communications, most of which have been recorded, have i»iusweleased him from his position as their scribe and communicator, asked from him a brief out­ line report of his doings, and requested him to submit it, for in­ spection and revisal, to myself. The reader will find the work a simple and interesting narrative, by a man of fidelity and faith — showing how the invisibles can sustain those who confide in them without any misgivings. The writer has had tatter intimate knowledge of very many mediums for spirit communkjaiTo'ns, but among them all, of no other one who seemed to him so trustful of the wisdom, power, and beneficence of his spirit gyles and controllers as Mr. Spear. In him has been manifested the nearest approach I have ever seen to that Abrahamic faith which could raise the knife to slay one’s son at the bidding of a supermundane call. He is the only medium whom I ever heard say to the spirits, “I am entirely at your service—do with me, and through me, whatever you judge to be useful to my iellow-m@n.” They seem to have taken him at his word, and his submission has indicated the sincerity of his devotion. His trials and buffetings have been most severe. The thorough fitting of him for his work apparently required him to sever all old domestic and social ties, even by processes which caused him to be despised of ^nen*—of most men ; though a few who knew the source and purpose of his eccentricities could ap­ preciate and sympathize with the suffering philanthropist. It was from the outset, and has been for more than twenty years, my �PREFACE. 5 privilege to know enough to secure for him my sympathy in his most-intense mental and affectional agonies, and my admiration of a man who would submit to be dumb as the lamb in the hands of its shearers, because of his unfaltering faith in the wisdom and love which chastened and molded him, that he might become a better instrument for benefiting his fellow-men. If the question be put, whether it is right for one thus to sur­ render his individuality,/tfaejgse reply seems to be, that it is not; yet we must either admit exceptions, or be severe in our condem­ nations of Abraham, when he made preparation to sacrifice his son, and commendatory of Jonah for his attempt to get away from the presence of the HLord by taking ^voyage at sea. Sending the thoughts off bEoad^ oy<ar the fields of spirit reve­ lation and history, and letting {teem generalize the apparent teachings, a fair s tatement QfiTth!e1m »iS^ be substantially this : The different associations of beneficent spirits, though having a common benevolent pufeppse toward men, can best accomplish their work by causing the® human fesSuments to misunderstand each other, become somewhat at variance, move in quite distinct paths, and be kept to a great e-x^^Mgnorant of each other’s do­ ings. Some can be^ made most useful in the quiet home and social circles ; some upon the rostrum and before the public; others under the ban of society: these classes, and others into which mediums might b®ii®|Hed^ become, or are made to become, measurably rivals, and are not exempt from jealousies and re­ criminations. No one of all mediums whom-»®ve known came into the field of mediumship with a better record for purity of morals, for active beneficence, for devotion to whatever promised to relieve human suffering, than Mr. Spear. For many years, as a clergy­ man of good standing in the denomination of Universalists, and especially as the prisoner’s friend, he labored in season and out of season, in summer’s heats and winter’s colds, with the appro­ bation, respect, and support of very many of the ablest and best among the clergymen, the physicians, the lawyers, and the mer- �6 PREFACE. chants of Boston. I have full confidence that his purity and devo­ tion to humanity’s good were then genuine, and that they have never lessened in degree or character to this day. Whatever seeming disregards of the proprieties or moralities may have been manifested through his organism were not his own acts, though most men, without conscious injustice, will hold him re­ sponsible for them. He is to a greater extent than most others an unconsciozis medium; has no knowledge of, and no control over, any word or act of his lips or body when in the trance. Such being his susceptibility, provided his controllers judged thatz they could accomplish their work throughWhim better by making him “despised and disesteemed of men,” they had power to manifest such action through him as would bring him into con­ tempt when tried by any human standard. Mediums of this class may have less advantages for pefcSonaljpevelopment and education than others, but they are obviouslyffirose through whom spirit teachings come most free from adulterations or perversion, and are therefore among the most reliable as reporters of spirit utterances. Once, before a vast crowd which had assemffed to hear him lecture in a hall at Cleveland, Ohio, he was made to turn his back to his audience and speak to the wall, Whether^is was because the magnetisms flowing from the assembly were unfavorable to control, or whether the spirits wished, by humiliating him, to ren­ der him more pliant in their hands, or whether they had other motives for it, has never been revealed. But such was their usage of him. His eccentricities are not discordant with many manifested by prophets of former ages. All history, Jewish and Christian as well as Pagan, teaches that seers and prophets were often manifestors of unseemM| and sometimes of uncleanly actions, admissible only by maniacs. Read of Saul as a prophet, and you will find that when the spirit^as*upon him, he stripped off his clothes in public, and “ lay down naked all that day and all that night,” obviously acting in such harmony with the ordinary man­ * ^z ? �PREFACE. 7 ner of those who were subject to spirit control that his acquaint­ ances asked in astonishment, “ Is Saul also among the prophets ? ” Turn to the writings of Ezekiel and you will find that he was made to lie on his left side three hundred and ninety days — then on his right forty days, and that he received instructions for preparing his food which it is indelicate to quote. He was directed also to smother the deepest' affections. The spirit said to him, “ Forbear to cry ; make no mourning for the dead; ” and he adds, “ So I spake unto the people in the morning, and at even my wife died.” MHfe case, as is in some others, the deep­ est and holiest affections of mortal life must give way to the .free exercise of mediumistic functions. On the side showing the consequences of resisting the spirit, look at Jonah. Trying to get away “from the presence of the Lord,” that is, from the call of his controlling spirit, he paid his fare for passage by ship to Tarshish; when out at sea he was thrown overboawMEa^»owecWBv‘ amgreat fish,” vomited out again upon dry land, and then made to prophesy that in forty days Nineveh should be overthrown; yet, as the Ninevites re­ pented, God his threat made through his prophet, and the^eSeMbnah was made to appear as a lying prophet. This so maddened him that in his wrath he said, “ It is better for me to die than to live;” and many a modern medium, truthful and obedient, has been made to feel as much ashamed and mortified at wh®w®|i b|||®>aiiWand done through them as Jonah was. The methods of invisible intelligences, who are obviously intent on promoting the highest interests of men, are not always in full accordance with of expediency and right. Their ways are not a^^S’ wafe. Frequently, when human organisms are controlled by spirits for communicating with mor­ tals, those organisms are made to manifest actions and utter­ ances far from harmonious with the ordinary ways and speech of the minds and hearts to whom such organisms specially belong. Sometimes the ordinarily gross and sensual become proclaim- �8 PREFACE. ers of high spirituality in refined and polished diction — also, the highly spiritual and refined are sometimes made to utter coarse thoughts in offensive language, and to manifest almost beastly disregard for the decencies of refined life. Facts like the above furnish a just basis for very charitable judgments as to the individual, personal character of those ordinarily benevolent and estimable persons who are sometimes, as mediums, made to do what sqeiety may justly censure. We are so accustomed to consider whatever comes out through human lips as the offspring of the head and heart for which those lips were especially formed, that we find it difficult to ascribe them to any other intelligence. However it is essential to a just judgment of persons whose outer organisms are highly mediumistic, that we overcome that difficulty, and look upon mediums, at times, as only trumpets or pencils used by others than their own­ ers, and not expressing the sentiments and thoughts of those who ordinarily use them, but of some temporary borrower. A. J. Davis, in his “ Present Age and Inner Life,” page 186, says, “John M. Spear stands quite prominently before the world‘as a missionary medium.’ Recommended, as he is, to public credulity by virtue of his well-known truthfulness, sim­ plicity, and uniform conscientious philanthropy of character, his spiritual experience is particularly and generally interesting and acceptable. According to my wrceptions of his state, he is a compound medium —pulsatory, missionary, and speaking. The most prominent manifestation, it seems to me, and the most reliable in his case, is the missionary develop­ ment.” The work from which the above extract is taken was published in 1853, while the commission of Mr. Spear is dated April 1, the same yearl| consequently the characterization was written before Mr. Spear had scarcely entered upon his special labors. Those who have so long employed Mr. Spear, and have moved the hearts of men to supply his needs, now, when he is permit­ ted to put off the harness and seek the repose which his advanced f . �PREFACE. 9 years and previous toil make very desirable, express a hope that “ the readers of this narrative will give some substantial tokens of their personal regards, and their appreciation of his numerous love-labors,” for the purpose of helping him to a small, quiet, comfortable home, where he may rest from active labor, and pass his remaining days amid peaceful and happy social and domestic enjoyments. J Allen Putnam. J-*-*— '/> // g 426 Dudley Stre^ Boston, Oct. 20, 1872. APPHNDiXU Prophetical^ apprehending that such enunciations as are contained in the agaj^me feast amount of unpub­ lished manuscripts emanating from the same source, will in future ages be regarded as a rich collection of prophetic gleams, I am disposed to make public a sample of what the spirit world is purposing to accomplish. In 1859 there was transmitted to me the following docum®HWM® the public is hardly prepared to receive, though it must admit that it is pregnant with most momentous suggestions. �TO THE APOSTLE OF PRECISION. It belongs to the unfoldive labors of the General Assembly to teach of the vast field of adjustments and of true balance or Pre­ cision. The papers now in the hands of the Assembly are quite numerous, and some are most Intricate, and, to some extent, of a character not usually laid before ®he public eye. First. Of the origin and<g||||Ba of the human species, which is a masterly effort by the author to show that man has been, and, in harmony with certafe laws, can be again, generated with­ out the ordinary copulative processes. Second. And therefore a child may be begotten to order as one begets a spade, shovel, or hoe ; and the work will be perfect in correspondence with the Elementist who combines and arranges, and with the condition-of the mother and the harmony and wis­ dom of her surroundings, 1— and Third. Scales can be so perfectly constructed that all varia­ tions, however slight, may be seen by the mos| precise micro­ scope ; and in this paper the history and variations of the com­ pass are noticed by a careful microscopist, — and Fourth. The reasons why there is a lack of sexual precision on some planets, and why^ere is just sexual equipoise on other planets, — and Fifth. What elements are important to constitute precision of life ? What to constitute a mathematician, what a surgeon, what an engineer ? — and Sixth. Of the overcoming of gravitation by the application of electricity and the magnetlms, so that the steam-car can be made to move with yet greater precision and increased velocity, — and Seventh. Of the human <®ody as an electrical machine, and acted uponby persons in the higher lifes, — and Eighth. Of insulatory laws for certain practical purposes. These and kindred subjects are considered by the Branch of Precisionists, for and in b'ehalf of the General Assembly, and re­ ports thereof are made at suitable seasons. The Apostle of Pre­ cision is a middle man, and hence he has the ability to, as it were, hit the mark, find both radicals and conservatives gather about him, and he becomes to both an able counselor and valu­ able guide. For and in behalf of the Branch of Precision of the General Assembly. Isaac Newton. Given September 17, 1859. 10 �NARRATIVE. Retiring from the field of domestic and foreign missions, in which I have been diligently and con­ stantly employed Kor twenty years, and called now to resign my commission to another, it is impressed upon my mind to make a brief report of my labors, hoping it may be of service to her who is to succeed me in directing the missionary work; and it is felt also to be due to the numerous friends with whom I have been and am associated, and who, by their words and deeds, have encouraged and assisted me. It is proper to say that my labors have been performed in Faith. Very few have so understood my mission that they could give me either counsel or assistance, and there­ fore my trust has been in the invisible world. Most per­ sons have doubted if the spirits from whom I claimed to have received my commission, had even an exist­ ence, and not a few considered me deluded, if not demented, when I assured them it was my belief that they did exist, did communicate, and had organized to promote certain specified purposes. The association by whom I was commissioned had not at command any tangible means by which my 11 �12 „ j NARRATIVE. traveling expenses and daily needs could be met. Such was the nature of my labor that I must have constantly near me a competent amanuensis, since otherwise much that was to be said by me, while in the superior state, would be lost. Over and above these things, I was informed that I must leave all other pursuits, however •pleasan^honorable, or profit­ able, that I might devote myself altogether to my mission; and it was further shown me that I must disconnect myself from^moM? associations of either a private or public character, els< I could not do my best in the field I was entering. Leaving all earthly considerations, I gave myself unreservedly to my mis­ sionary work. Thoughtful ^^fons,^ho value the world’s approval,'its honors, emoluments, and reputa­ tion, can somewhat realize the early struggles that opened before me. I met them, when they appeared, as best I could, and pursued my onward way, feeling that if I was deluded, God was just, would not for­ sake me, and in due time^mgprror being discovered, I could retreat and warn.^hers of danger. My mediumship may be said to have commenced April 1, 1852. I was then in a measure prepared to begin my missionaS. work., and was from that time sent out on some domestic missions of an individual character. Names of persons were given me of whose existence I had noEgthe tightest knowledge. I was told where they dwelt, when to see them, and was so acted upon when in their presence, that I immedi­ ately relieved them of their infirmities. The prompt­ ers of these missions exhibited unusual intelligence and great benevolence, and I became much interested in obeying them. �NARRATIVE. 13 In July, 1852, John Murray, the father of Univer­ salism in America (whose name I bear, and by whom I was dedicated when an infant), through my hand wrote a programme of subjects, upon which he de­ sired, through my instrumentality, to speak. A pho­ nographic reporter, Miss Matilda Goddard, being en­ gaged, twelve messages were delivered in Boston, my native city, at regular intervals. The themes were of a moral, religious, and spiritual character, and were subsequently published by Bela Marsh. Two messa­ ges were now given me: the first, dated September 11, 1852, was written through the hand of my beloved daughter, Mrs. Sophronia B. Butler; the second, dated September 12, 1852, was written through my own hand. Here they are : — First. “You will soon be directed in the work you are to be engaged in promoting. The teachings will come in a way and at a time least to be expected. To-morrow you will receive almost important commu­ nication from a number of spirit friends. Do all they direct in all cases. |^ulaw to receive new teachings — different, from those' you have received. Have Faith. s A new work is open before you, and great shall be your reward, as you shall see. Some new spirit friends will soon teach you. You will know your work to do. Be quiet: all is well that is done with good impressions, and yours are. When the new light shines in upon the minds of the inhabitants of your earth, then shall the world be changed. It shall grow wiser and better, so that after a few years things shall be altogether changed, and you will hardly believe that things were as they now are. �14 | NARRATIVE. The day to spread joy and happiness is near at hand, when all shall love one another, and all shall feel that they are brothers. The darkest complexioned man shall not be crushed on account of his color, but you shall live, eat, drink together, and not know any dif­ ference,— shall feel that you are all of one great family, and are to do good to all around you. Great and important will be the instruction given from the spirit world, and men will soon be directed by their friends there. Their faith shall bejstrengthened by the communications they will receive. They shall be restored to health by spiritual physicians, and new mediums shall be made throughout the world, and their truth shall teach men to lead good and pure lives. Crime shall decrease, and beautiful thoughts shall fill men’s minds. When they attempt to do wrong, they shall be directed differently, and all shall pass pleasantly along.” Second. “ A most Important Communication. Your spirit friends, whose names when on ^our earth will be hereafter mentioned, mogt earnestly desire now to communicate important information, which will be most useful to you, and through you to the inhabit­ ants of the earth on which you nowSbr the present dwell. It is perceived that your past manner of liv­ ing, thinking, and laboring has admirably prepared you to engage in a new and impfeant labor. “ You will for a coming season be under the more especial supervision and immediate direction of the spirit friends whose* earthly names will be mentioned. They have been commissioned, prepared, instructed, and qualified to direct, prepare, and- lead you on in your important work. They will be, some of them, �NARRATIVE. 15 always near you, and when it is seen that you re­ quire assistance of one or more, or all, it shall be freely given unto you. You will now be most quiet, most patient, and at the same time most watchful and most active ; and your wants shall be supplied as they come unto you. Let this be most carefully preserved, and placed in a conspicuous position, that it may be seen and read. Benj. Rush, John Howard, Franklin, Oliver Dennett, John Murray, Zacheus Hamlin, Joseph Hallett, Thos. Jefferson, Roger Sherman, John Spear. “September I looked at these remSkable messages with much care, and finaly show®d'tnern IRome valued friends. Most of them doubted. For a time I hesitated. But while in this unsettled and unhappy state of mind, doubtful whether Spiritualism was or was not a delu­ sion, it was my good fortune to hear an able address on spirit manifestations, given by Allen Putnam, Esq., in Roxbury, Mass. _ I looked critically at the speaker as he entered the desk, observed the class of persons assembled to hear him, among whom were many of the most respectable citizens of that ciS noticed the fairness, candor, and clearness of his statements: and the evidences pre­ sented were, to my mind, irresistible ; and from that time I date my perfect, unwavering conviction of the truth of an open communication between persons in the spiritual and material worlds, and then concluded I would not retreat. Other messages came, and among them the following: — �16 NARRATIVE. MESSAGE FROM THE ASSOCIATION OF BENEFICENTS. “ The undersigned, by the instrument which is being herein communicated, say to the inhabitants of the earth on which this Scribe dwells, that an associa­ tion, called ‘ The Association of Beneficents,’ has been selected, qualified, and commissioned, to teach of the Benefices ; and they now say and declare that they have in contemplation a system of revealments which will much surprise the dwellers of the lower earth. They moreover make declaration that, through the various instrumentalities which now are, and which, as they are most needed, will be under their control, teaching, and direction, this association will greatly, wisely, and seasonably instruct and bless the diseased, the suffering, and the wretched of the aforesaid earth. And they declare that this scribe, known by the name of John Murray Spear, is now chosen and set apart to execute their schemes, and to complete their beneficent intentions! \ Benjamin Rush, Benjamin Franklin, John Howard, Roger Sherman, Oliver Dennett, Thos. Clarkson, Joseph Hallett, John Murray, John Pounds, Thos. Jefferson, John Spear, I. T. Hopper. “ Communicated and dated April 1,1853 (being the commencement of thf united labors of the Association of Beneficents), and delivered into the hand of John Murray Spear.” It was now supposed I was insane. Physicians and �NARRATIVE. 17 others were sent to converse with and examine me. I showed them the above commission. They looked upon me with tender, compassionate eye, as they de­ cided that I had become a lunatic. I knew their ver­ dict, and greatly feared I might be confined in an asylum for the insane; but I was mercifully preserved from such unhappy fate. I was then made to avoid society, to write much, to make strange drawings, to do many things that I did not comprehend, and some that seemed to me quite foolish and ridiculous. My missionary fieWKoon began to enlarge. I was commissioned to visit the city of Cleveland, Ohio, at a distance of seven hundred miles. I expected there to meet John M. Sterling, a gentleman whom I had seen at Worcester, Mass. He was absent from home, but I made the acquaintance of Dr. Abel Underhill, Dr. John Mayhew, Horace Fenton, and others. A meeting was called in Brainard’s Hall the Sunday after my arrival. A large assemblage convened to see and hear me. WR3|ithoW tW slightest preparation on my part, without the least hint of what I was to say or do, I was mQ<J^p^jfc>rth the following dec­ larations : — “We come from the higher life to declare things which are soon to place, — which are schemed in wisdom and will be completed in beneficence. We come to harmonize things apparently discordant, and out of discords to bring concords. We come to in­ struct the uninstructed of things supereminently prac­ tical. We come to inspire the inactive to high states of activity. We come to promulge a more critical knowledge of Nature’s- laws. We come to raise the low to conditions eminently high. We come to intro2 �18 NARRATIVE. duce, by wise schemes, a new and better era. We come to supersede things apparently unimportant by things which are practical and highly useful. We come to institute and organize a new Church, to es­ tablish new systems of Education, to teach of new Architectures, to organize new Governments, to teach of new Garments, to instruct of proper Foods, to teach of the more symmetricdLainfolding of mortal bodies, and thereby the more perfect unfolding of spiritual bodies. We come to select wise instrumentalities to execute beneficent schemes. “We come to introduce a new era, unlike the two prominent eras of the past, namelw the Jewish and the Christian. The Jewish was an era of Force ; the Christian was an era of Feeling. The third era, which has now commencA the era of Wisdom. It will embrace, however, both Force and Feeling, adding a still nobler attribute, making of the thr^fe one grand, beautiful Trinity,—’•Force, Feeling, Wisdom. Thus no truly useful thing of the past will be lost or de­ molished. Force and feeling will be deleted by Wis­ dom, leading all to ask, in simplicity of (Spirit, ‘What wilt thou have me to do ? ’ This question, they who come from the higher life are now prepared to an­ swer, so that each one can find his proper place. “ The preceding era® have hadpheir primary books, which, to a very considemble extent, have molded the public mind of their respective times* Containing, as they have, portions of permanent. truths, they have been preserved from 5jhe moMering hand of time, answering the purposes for which, in highest wisdom, they were designed. The era which has now begun has its book, superior to those of the former eras. �NARR ATI V E. 19 This has been termed The Book of Nature ; but, for distinction’s sake, it may henceforth be called The Book of Unfoldings. It can never be superseded, because it is perpetually unfolding. It has no last chapter; but chapter after chapter will be revealed, precisely in proportion to the mental expansion of its readers. “ The unfoldings of former eras ended when they were founded. On their respective foundations super­ structures were reared 9Ht these could not be broader than their bases. Th® new era, unlike the former, is to be founded on imperishabfl, indestructible, and ever-multiplying Facts. Hence its base can never be wholly laid; for there can never arrive a period when facts shall cease to multiply. As a consequence, no book can be written by hand comprehending the basis-facts of the new era; for they will embrace those of the past, the present, and the interminable future. “ The eras of the past have only, to a limited ex­ tent, satisfied man’s expanding mental wants. Theyhave been unable fully to fill vacuums, because they were angular in their unfoldings, and, of necessity, created mental angularities. The new era, deriving instruction from the past, the present, and the future, will develop Truth in its completeness or circularity. Consequently, its primitive lesson has been the forma­ tion of circles ; and there have been gatherings around the tables of your dwellings. It was not primarily for the mere purpose of listening to unusual sounds that these circles were organized; but it was symbolic of truths which are to be unfolded. “ The former eras have been commenced, and to a �20 NARRATIVE. very considerable extent perpetuated, by the mascu­ line sex. And in the second era one declared, ‘I suffer not a woman to teach.’ From the utterance of that unseemly declaration woman has been denied the right of public teaching. Thus has one sex monop­ olized the power which has been wielded to the high­ est detriment of the other A The new era, unlike the two preceding, for the purpose of regaining a lost equilibrium, will, for a suitable season, place the fem­ inine element in preponderance. Another Trinity is to be introduced, namely, Economy, Convenience, Beauty ; and woman, being specially adapted there­ for, is to aid in its development. “ The students of preceding eras have especially been taught to reverence the books, writtffli by mortal hands, for their respective periods. In the new era, truths alone are to be reverenced, for truths are immortal. “In the eras of the past, reverence of individual persons has been taught. In the new era, man, as A grand whole, with all other portions of Nature, is to be reverenced. “ The teachers of past eras have established forms and observances, suited to their respective degrees of unfoldment. The new era dwells not in outer forms, ceremonies, or observances. These are but the scaf­ folds of the superstructure; they are transitory, and, of necessity, pass away. Each individual person will be left free to express her or his thought in her on his way; so that woman and man, wife and husband, daughter and son, will be at liberty to adopt forms, ceremonies, and observances, as they may from season to season find to be individually agreeable.” At Cleveland, while in the trance condition, my �NARRATIVE. 21 eyes being closed, persons whom I never had seen entered the room where I was seated. I approached one of these, a lady, and addressing her, gave her the name of “ Leaderess.” Returned to my normal con­ dition, I inquired what I had been doing, and was in­ formed, among other things, that I had made an ad­ dress to Mrs. Caroline S. Lewis, and had designated her as the Leaderess. This was all inexplicable to me, as it certainly* w^ta to herself and others. I saw nothing then to beT led which called for any Leaderess. I was now commissioned to go from Cleveland to some springs that had been discovered by a spirit medium, and were owned by Oliver G. Chase, John Chase his brotherland W. W. Brittingham, on a farm then occupied by John Chase, in Farmington, Pa. Accompanied by Horace Fenton, Dr. Abel Underhill, Dr. John Mayhew, "Samuil Treat, Dr. and Mrs. Burritt, William E. Dunn, Emily Hickox, Caroline Sykes, Sarah Fuller, and Hannah F. M. Brown, I left Clever land on the 10th of May. I have not much recollec­ tion now of the things I was impressed to say and do while at the springs; but remember I was directed to make a second appointment to be there again in a few weeks. All was yet dark and mysterious to me; but I decided to move on a little further, supposing and hoping these strange missions would soon terminate. At a time previously named I made a second journey to Cleveland, accompanied by my beloved daughter, now in the spirit world, Mrs. S. B. Butler, who acted as my amanuensis. From there I made a second visit, by spirit direction, to the spiritual springs in Farming­ ton, and arrived there on June 10th. At that time, �22 NARRATIVE. the domain where I now write (Kiantone) was pur­ chased by Horace Fenton, Dr. Underhill, and others. I was then directed to go to Rochester, N. Y., and Niagara Falls, and Dr. Abel Underhill was requested to accompany me, which he did. While at the Falls, some statements were made in respect to the future of the American nation, and of a union of the Canadas with the United States! At Rochester, June 30,1853, seated with Charles Hammond, a writing and speaking medium, interchangeably, i. e., I naming the first, third, &c., and he' the second, [fourth, &c., we were made to announce the existence of sWen associations in the spirit world, Ithe names of whichfas reported by Dr. Abel Underhill, are as follows®— 1. Association of Beneficents.^ 2. Association of Electricizers. 3. Association of Elementizers. j 4. Association of Educationizers. ' 5. Association of Healthfulizers. . 6. Association of Agriculturalizers. 7. Association of Governinentizers. Some time subsequentMto these announcements, it was furthermore intimated that all these bodies sus­ tained a subordinate relation to a yet more numerous and comprehensive organization, called the “ General Assembly ” of the spirit world, from which they were special delegations or committees. The following pa­ per, communicatee! as will be seen, about a year after the commencement of I these unfoldings, contains a lucid and succinct statement of the mutual relations of these several alleged bodies, and of some of their methods of operations : — �NARRATIVE. 23 ADDRESS TO THE INHABITANTS OF THIS EARTH. “ Something more than a year since, a number of persons in the spirit world resolved to associate to­ gether for the promotion of several scientific, useful, and philanthropic purposes. Organization- was the result. A body called the General Assembly was formed. Entering immediately on its duties, the General Assembly resolved to organize several subor­ dinate bodies. Seven, a numerical perfection, was the number determined on. Cheerfully these subordinate bodies immediately commenced their labors. They selected a prominent person to journey from place to place, with a view of seeking, selecting, and appoint­ ing its general agent. At the earliest possible mo­ ment these subordinate bodies commenced their dis­ tinct, though co-operative labors. / “ It was deemed wise, by the subordinate bodies, for that asso ciatiora which would, of necessity, bring out most prominently important fundamental principles, to first enter upon the work,whereby forming a sub­ stantial basis upon’which kindred associations could safely build. Among these bodies was one significant­ ly denominated the Electric-izers. At the head of that association the name of Benjamin Franklin was placed. His great intellectual ability, his skill as a diplomatist, and his philanthropy, qualified him for a position so important. That association in due time commenced its laborsjwcarrying them forward to a con­ dition when others might wisely commence their efforts. “Each of these subordinate bodies has now un­ folded its general plan, and presented its fundamental �24 NARRATIVE. principles. Difficulties have been encountered in this undertaking, but they have not been more numerous than are usually connected with labors of this charac­ ter. Looking carefully over the whole ground which has thus far been traveled, the General Assembly is satisfied with the results. “ The General Assembly, as such, takes this oppor­ tunity to somewhat^ fully declare its purposes and plans. While the subordinate bodies have each their distinct labors, acting uSfe a class or classes of per­ sons, the General Assembly proposes to affect in sev•erSj. ways the general mind,—hence its name. And its labors and plans will generally tend to the promo­ tion of the more individual labors of the subordinate bodies. “ One of the first, objects which the General Assem­ bly proposes to accomplish is to- select from a large class of persons a body of representatives, each being distinct, and yet all, when unitedrforming a whole. They will be selected in different locations, and, to some extent, in different nations f but the majority will be from this, the American nation. “ When the General Assembly has completed this branch of its labors, it will then proceed deliberately in unfolding its general plans, which, briefly, are the following: — “ ‘ First, to construct a new general Government^ selecting from the governmental institutions of the past and the present the essential and the useful, hap­ pily combining and arranging the s'ame, introducing new principles, and constructing for the inhabitants of this earth a new general government, presenting • it as a model to this and other nations. �NARRATIVE. 25 “ ‘ Secondly. It proposes to prepare a general Code of Laws, embracing essential moral principles ; and it proposes to present this code to the consideration of distinguished legislators, eminent jurists, and other judicial persons. “ ‘ Thirdly. It proposes to present certain religious or spiritual teachings, embracing the essentials gath­ ered from the various Bibles and other volumes of the past, connecting them with the highest spiritual teach­ ings of the presentthus bringing together compre­ hensively all that spiritual instruction which man needs, and constructing a basis upon which a new, living, and rational Clvwrch can be built.’ “ While the General Assembly will be engaged in promoting its general labors, the subordinate associa­ tions will continue, quietly and perseveringly, their respective efforts, tiding, as far as may be practicable, the general undertakings of the Assembly. That its plans may be promoted, certain selected persons will, at a proper time, visit fet only certain important loca­ tions in this nation, but will also visit other nations. Various persons, from time to time, will be employed in generally advai^jgg ' the objects contemplated by the General Assembly. Obstacles which may lie in its way will be, by various means, removed. Persons friendly or unfriendly, whether in the garb of friend­ ship or otherwise, will be exhibited in their true char­ acters. “For and in behalf of the General Assembly, “ Daniel Webster.” The names of the original twelve Teachers selected by the General Assembly were as follows : — �26 NARRATIVE. Allen Putnam, Roxbury, Mass., Apostle of Precision. Distribution. Jonathan Buffum, Lynn, “ “ Devotion. Daniel Goddard, Chelsea, “ “ Government. Eliza J. Kenney, Salem, “ “ Resignation. Emily Rogers, Utica, N. Y. “ Harmony. Thad. S. Sheldon, Randolph, N.Y., “ Freedom. Mary Gardner, Farmington, Pa. “ Education. Angelina Munn, Springfield, Mass., “ Direction. Eliza W. Farnham, New York City, “ Treasures. Jno. M. Sterling, Cleveland, 0., “ Commerce. Thos. Richmond, Chicago, Ill., “ Accumula­ George Haskell, Rockford,*^ “ tion. A basis for a new government and a new church was indicated, and twelve representative persons selected, some of whom have been translated to the spirit world. Persons in England have been chosen to aid this work, among whom is Mary Howitt, who was called the “ Celestial Poetess; ” Dr. J. J. Garth Wilkinson, called the “ Spiritual Analyzer; ” Andrew Leighton, called the “ British Interchanger.” Numerous others in Great Britain and other lands, among whom stand prominent William and Mary Tebb, of London, were given spiritual names, but I am not permitted to recall more at this time of writing. To each and all of the twelve apostles addresses 4ave been made, stating in explicit language what the Assembly desired, through their aid, to accom­ plish. Nearly one hundred papers have been given to the Apostle of Commerce, upon the subject of com­ merce in its inner and outer, its spiritual and material sense. More addresses have been made to the Apos- �NARRATIVE. 27 tie of Treasures, on spiritual and material wealth, of their value and good uses, and not a small number of papers have been transmitted to the Apostle of Har­ mony. To the extent they have promulged the ideas and thoughts given them, they have been the teachers representing the “ General Assembly.” While on my w|y back to my native city, from Rochester and thejFalls^Kwas informed that it was proposed to bring out, through me, a New Motive Power, and that I must be prepped for revelations on that subject. They lame, and continued to come, for nine months : following out with precision the varied instructions as tnOggwere rgiven, an external mech­ anism was elaborated, vibratory motion was secured, which was perpetuiMBWong as the mechanism lasted; but on being removed by direction to Randolph, N. Y., a mob broke into the building in which it was stored, and the machine was demolished ; though the principles brought out by its construction are pre­ served, and in due time that work, as I was informed, is to be resumed. I was much assisted in this effort by Mrs. Sarah J. Newhm, Al E. Newton, Thaddeus S. Sheldon, S. C. HOl Jonathan Buffum and wife, Samuel G. Love, and many others, whose names do not now come to me. I was now commissioned to visit Cincinnati, St. Louis, and other important places, and while at the last-name® place a course of twelve lec­ tures was given of JElements; Warren Chase, Mrs. French,. Mrs. Hyer, Horace Fenton, and others, assist­ ing me in various ways to their transmission. I was now instructed to again visit the domain, with some others, to engage in excavatory labors. It had been declared through several mediums that an ancient �28 NARRATIVE. and highly cultivated people had dwelt there. Driven from this location, they here deposited certain valua­ bles, which were to be exhumed and used for certain beneficent purposes. Here I worked, in the heat of summer and the frosts of winter, for seven months, entering into the bowels of the earth more than one hundred and thirty fee^> ^during many privations, suffering much through doubt and anxiety of mind. When that work terminated I was informed that at a future day it was to be recommenced. While engaged in this labor a valuable minerA spring was opened, and very many papers were transmitted and carefully reported, some of which compose “ The Educator,” a volume of more than s’even hundred pages, carefully prepared for the press by A, E. Newton. January 1,1861, an organi^fen was founded under spirit direction, called the “Sacred Order of Union­ ists,” which was to termifliSatl harness contracts at the end of seven years. Its general purposes are ex­ pressed substantially thus: T® unite man to man, nation to nation,- planet to planet.; To abolish war in all its forms, and to promote universal peace. To or­ ganize various beneficent aodw-operative institutions, which, without injuring the rich^^would greatly aid and help to educate the poor and improvident classes. To establish such religfelSl^institutions and ceremo­ nies as are in harmony with man’s nature, and tend to his highest culture. To establish a system of meas­ ures which will encourage iwustry, render labor hon­ orable, remunerative, and attractive. To institute means whereby education may be made thorough, equal, and universal. To secure to all a right to the cultivation of the soil for useful purposes. To ad­ �NARRATIVE. 29 vance and encourage all the important sciences and the useful arts. To teach of the intimate and sacred relations which exist between the material-and spirit­ ual worlds. To aid and encourage inventors in the use of their powers for human advancement. To open new fields of thought, institute new and unitary meth­ ods of labor and of daily life, and to encourage perpet­ ual progress, and so instruct mankind that they may bring heaven down to earth and lift earth up to heaven. The following werejthe precepts of this order : — I. Thou shalt be strictly just in all thy dealings and in all thy intercours^ with thy fellow-men. II. If thou seest thy neighbor at fault in word or deed, thou shalt teach him the way of everlasting fife, and lead him therein. III. Thou shalt not covet the goods of another, in thought, word, or deed. IV. Thou shalt make ft thy daily prayer to so walk before thy fellow-men that th^example may be wor­ thy of universal imitation. V. To the extent of thy individual and social pow­ er thou shalt contribute to the virtue, sobriety, indus­ try, neatness, order, and happiness of thy kind. VI. It shall be thy pleasure to aid the sick, the distressed, the poor, and the oppressed; to weep with those that weep, and rejoice with those that rejoice. VII. Thou shalt not|ommit adultery of any name or nature in thy thought, by thy heart, thy eye, or overt act. VIII. Thou shalt welcome all new thoughts, retain the good and eschew the evil. IX. Thou shalt avoid all harsh, unseemly, or �30 NARRATIVE. angry debate, and thy affirmation shall be yea, and thy denial nay. X. Thou shalt strive to so perfect thy dress that thy whole body and spirit shall be enlarged and improved thereby. XI. Thou shalt eat of such food as shall be con­ ducive to the highest health and harmony, as shall best fit thee for thy daily labors.. XII. Thou shalt ever speak the truth, whatever may be the cost to thee or to others, reserving to thyself the right to decide when and where thou wilt speak, and wheg be silggt. With my wife I 'fcoae traveled for more than fifteen years, she essentially aiding me in the labors to which I have devoted the best part of my life. I have labored without price, but not without re­ ward, finding it in the love of the work itself. I have been specially sent four times to that remarka­ ble people, the Mormons, dwelling" in Utah. Some seed there sown has grown. Some excellent friends of moral, social, and religious progress have there been led to the building of a Liberal Institute, in which free thought and free speech are encouraged, and the way has been opened by which That abomina­ tion, Polygamy, may eventually'disappear. I have several times visited, by direction, the Shakers, to observe their order, neatness, economy, industry, modes of worship, manners and customs, and I have ever been welcomed by them in the most cordial manner, and refreshed in the outer and inner man while with them. A suit of their garments, presented me by Elder �NARRATIVE. 31 James Prescott, I have preserved with care, wearing them only when they would serve to make fitting con­ ditions for the reception of certain writings. I feel sure they are the purest and most spiritual body of persons I have ever met. In business matters the associated spirit world has exhibited much skill and commercial insight. It has predicted the state of the flour, stock, and real estate markets with accuracy. Tracts of land and buildings have been purchased, and held or sold ad­ vantageously under its guidance. Much more might have been done in this direction had capitalists had more faith in the unseen. The future of many indi­ viduals, living in the New and the Old World, has been predicted wi^<pi^^iir®n, tana d national convul­ sions and wars been foretold years before they have occurred. December 30, 1853, my hand was moved to write thus: — “ It is now permitted to be prophetically declared that the following events are at hand, and that they will transpire without the aid of miracle, and without suspension of Nature’s laws. “ First. Several nations holding important and high influential positions on your earth, will soon be engaged in most acrimonifcs and sanguinary strife. “ Second. The American nation will not be except­ ed from the great commotions which are at hand. “ Third. The more especially oppressed, enslaved, and hunted, will, of absolute necessity, be emanci­ pated. �32 NARRATIVE. “ Fourth. There will be dissolutions, and unions, and new governments, as necessary results of the mighty national struggles ; and, among these unions and disunions, there will be a union of the United States with the Canadas and neighboring provinces. These unions will cause a dismemberment of some of the now Confederated States ; and, as a conse­ quence of that dismembermentj there will arise a new and glorious REPUBLIC, which shall have for its basis “JUSTICE, EQUALITY, AND UNI­ VERSAL FREEDOM” “ Fifth. Prominent persons will be placed at the helm of the new ship of state, whose motto shall be, ‘ ETERNAL PRINCIPLES, NOT PARTIES.’ “ Sixth. A new Religion shall take the place of dead forms, which shall lead to high, energetic action, and to wise endeavors to elevate the oppressed, and instruct the uninformed. “ Seventh. The new Republic will invite to its broad shores the greatly enlightened of all the nations of your earth ; and by new co®Mnations of character, of thought, and actio®, there shall be a new and higher order of being than has at any former period inhabited your earth. “These prophecies are presented at this present moment, that greatly spiritualized persons may be wisely informed, and somewhat [prepared for the important things which are at hand, and also that they may be unmoved and undisturbed when they transpire. “For the Association of Governmentizers, “ Robert Rantoul.” �NARRATIVE. 33 ■ The fall of Napoleon III. was seen and stated several years before that remarkable national event occurred. Hundreds of programmes have been written of things proposed to be done, of messages to be de­ livered, of series of discourses on an immense num­ ber and variety of themes; all of which has been done with wonderful exactness. I will narrate a singular mission to Hamilton College, New York. I was informed that it was in contemplation to give through me a series of twelve papers on Geology, a subject on which I have not read, and in which, to this day, I take but little interest, my mind being of a moral, social, religious, and philanthropic cast, rather than scientific. I was directed to go to Clinton, where the above named college is. Arriving there, I made the ac­ quaintance of Professor Avery, a liberal-minded and large-hearted gentleman. Informing him of the strange mission on which I was sent, he inquired if I had a programme of the proposed course. I placed the outline in his hand which had previously been given me. Critically inspecting it, he asked how long I was in writing it; J answered, about twenty minutes. Evincing surprise at my reply, he remarked that the subjects proposed to be treated of were very important. He then desired to be informed what aid I needed to enable me to do the proposed work. I replied, I had been instructed to obtain, if possible, a room in the college building, and to secure the use of its cabinet. The Professor kindly assured me I should have the assistance I had named, and further said he would 3 �34 NARRATIVE. hear the discourses, adding, that he has lectured on geology ten years, and was orthodox on that subject. Before I was prepared, however, to commence the discourses, the Professor was thrown from his carriage, and his ankle being sprained, he was unable to walk. He then kindly invited me to occupy his private dwelling, and offered a suitable room for the delivery of lectures. Accepting his generous offer, two gentle­ men (Dr. Abel Underhill and Thaddeus S. Sheldon) reported the lectures as they were delivered. The minerals needed to illustrate the several subjects dis­ coursed of were brought from the college, and in­ spected while my eyes were closed. The Professor heard all that was said, and carefully observed all that was done. When I had finished my work, and had returned to my normal state, I inquired of him what I had been doing. His reply much surprised me. Said he, “ You have taken up geology just where the books stop. You have not contradicted what they teach, but have presented, finer thoughts, some of which have been hinted at by a few English geolo­ gists, but are not considered orthodox.” And he added, with a pleasant smile, ‘fcE shall teach some things you have said, but shall not tell where I ob­ tained them.” Thus ended my mission to Hamilton College to give lectures on geology. I can not refrain from adding that Mrs. Avery kindly seconded her husband’s noble efforts, and I will also add that the lectures embraced, among other points, Concretions, Petrifactions, Man Geologically Considered, Woman as a Combinist, Conchology, Pearls, Rubies, Diamonds, the Various Ores in their Natural Conditions, Coals, Rods, Talismans, Charms, �nAbe.ATi v k. 35 Discovery of Natural Deposits, Uses of Knowledge, &c. To carry forward these labors, needed means have come in unusual ways. Among the generous donors and benefactors, John M. Sterling gave the first dol­ lar, and his purse and heart have ever been ready when he has felt it was his place to act. Another has done more labor and given much means, who has been translated to the higwer life, Thaddeus M. Sheldon, of Randolph, N. Y. Much hard labor and liberal means have been furnished byHorace Fenton, of Cleveland. Dr. Abel Underhill for many months acted as my amanuensis. Caroline S. Lewis has traveled with me extensively. John bMn liberal with his means, and done muchto aid the social work. Jona­ than Buffum and wife, Oliver Chase and wife, Stephen and Mary Gardner, Dr. George Haskell, have been ready to give a genemus helping; hand when their aid has been needed. In. England, foremost among the numerous persons who have assisted me, I am pleased to mention the names of Andrew Leighton, of Liver­ pool, James Burns, William' and Mary Tebb, Thomas Shorter (Editor of London Spiritual Magazine), John G. Crawford, Georgiana Houghton, all of London, and Thomas Grant, of MaidstoneJ Through their kind counsel Mrs. Spear was aided in the preparation and publication of a littie workfon the position of woman, and in founding the London Spiritual Institute. Many pleasant recollections come to me as I write, of counsel, encouragements, and benefactions, while in California. Among these, stand out in bold relief the names of Laura Cuppy, William Smith, and William M. Rider. At Utah, I have been encouraged in many �36 NARRATIVE. ways by William and Mary Godbe, Henry Lawrence, and others. In pursuing my missionary labors, I have been in twenty-nine of the States and Territories of the American Union; have traveled extensively in Eng­ land ; have been in Wales, Scotland, Ireland, France, the Canadas, and Central America. Under commis­ sion, I have visited England from the United States twice, and been sent to Paris four times. Few per­ sons can be aware of the trials, sorrows, difficulties, or pleasures, joys, and encouragements that attend me­ diumship. Most mediums, who have had much expe­ rience, and have been beibre the public, have been looked upon with a degree of suspicion, and have been thought to be self-seeking. In my twenty years’ ex­ perience I have not been exempt from trials. Persons have come to me for counsel in respect to their health,, their private or public mutters. Advice has been given. Following, in whole or in part, directions or ■ suggestions, results have not always been as pleasant and satisfactory as they anticipated, and they have blamed me. In vain have I said to such, “ I did not, as a person, give you the counsel you have followed. I did but give you what, at the time, was given me.” Disappointed, they have heaped abuse on my head. Sometimes I have felt called on to severely reprove persons for unwise or wicke:d«conduct, and instead of reforming, they have become my deadly enemies. I have been sent on special missions to find certain per­ sons ; selecting some,1 others have complained because they were not chosen. But I had no choice in the matter. I felt that I was acting under the direction and guidance of unseen intelligences, who had associ­ ated to accomplish certain specified purposes; and �NARRATIVE. 37 there I rested. In some cases I have been compelled to differ with, and to separate from some, for whom I had had the highest respect and tenderly loved. These trials, borne mostly in the secret chambers of my soul, have been hard to endure. My missions have not al­ ways been promotive of immediate union and peace, but have sometimes been provocative of discord. Indi­ viduals, families, and neighborhoods that had previ­ ously dwelt in love and union, have been so disturbed and separated, that I have been regarded as “ a pesti­ lent fellow, and a mover of sedition.” But they, under whose guidance I was, have taught me when reviled not to revile again, but to return good for evil. Doubtless the numerous trials and sorrows I have borne, have had their good uses. Usually it is through tribulation that we come into the fullest enjoyment of highest truths. Bu^there is another side to which I turn in my missionary labors. I have had more joys, perhaps, than most persons. - Dearly have I loved the work in which I was ®gaged. I have been helped to see that, beyond the clouds that were round about me, there was a living, guiding, intelligent, beneficent pur­ pose, — the elevation, regeneration, and redemption of the inhabitants of this earth. Although I have been called to travel hundreds of thousands of miles in my native land and foreign countries, yet, at the termination of my labors, I can truly say that all my needs, if not all my wants, have been seasonably supplied. Sometimes they have seemed to come in ways im­ pinging on the miraculous, and occasionally in answer to prayer. As an encouragement to others, I will mention a few instances: — Some fifteen years ago, when in Cleveland, one �38 NARRATIVE. morning when dressing, I perceived that I needed new nnder-clothes. I looked to Heaven for them. On the evening of that day my friend, John M. Ster­ ling, called on me with a bundle under his arm, say­ ing, as he entered, “ I have always worn cotton flannels, but recently I bought woolen. I did not feel comfortable in them, and so laid them aside. This morning it occurred to me that you might want them, and here they are.” I felt sure Heaven had an­ swered my prayer the morning it was offered. When engaged in developing the new motive power, of which I have before spoken, I was directed not to ask for external aid, being assured it would come when needed. A Spiritualist from New Hampshire called on me. Inspecting the mechanism, he said, “ I per­ ceive it needs nursing. I think I will sell a share I hold in the Boston and Maine Railroad and send you the proceeds. At all events,” he continued, “I will give you ten dollars now; ” which he did, and de­ parted. Subsequently he informed me that he had sold the share for one hundred dollars; but inasmuch as he had already given me ten dollars, he hesitated whether to send the one hundred or only ninety dol­ lars. He had two sons who were mediums. They knew nothing of the question in their father’s mind. One evening they said,Father, we must read the Bible.” They read the conduct of Ananias and Sapphira; and turning to their father, said, “ It won’t do; you must not keep back a part of the price ; ” and he immediately forwarded to me the one hundred dollars. It came at an opportune moment, strengthening my faith in the work to which my whole energies were then directed. �NARRATIVE. 39 While on our first mission to England, we engaged I rooms near Regent Park. One week we had not the means to pay our rent. Among strangers, as we then were, we knew of nothing to do but to pray. We knelt by our bedside, and asked for the aid we needed. Our prayer was answered in the following remarkable manner: A lady, Mrs. McDougal Gregory, drove to our door, and entering our apartment, said, “ I never make calls on Sunday, but this morning, although Sunday, I felt I must come to you, without knowing the purpose for which I have come.” Neither Mrs. Spear nor myself said a word to her of our pressing needs. But on rising to leave, she said, in a tender, affectionate tone, “You are far away from your native land, among strangers, and as there is war in your country, perhaps you do not receive remittances as often as you need them.” She then placed in Mrs. Spear’s hand the amount needed to pay our rent. Dear woman, she knew not of the faith and trust in God and the invisibles with which she, by her words and deeds, was inspiring us. Neither did she know that she had been sent in answer to our prayer on that dark and cloudy Sunday morning. I have said, on a preceding page, that I was commissioned to go to Paris four times. Although unable to speak, the French language, yet Mrs. Spear had a sufficient knowledge of it to answer needful purposes. At the outset of these French missions we always had just enough to reach our destination, but not means to live there or to return to London; and yet all our wants were supplied. During one of these visits, we met a noble Russian gentleman, Alexandre Aksakof, who had read with interest, in his native land, the �40 NARRATIVE. “ Educator.” He was not content to express his pleasure at our meeting in words, but made a hand­ some money-present, which -helped us on our way, and encouraged our hearts to continue our foreign missinnary work. One day, just as I was about to commence a journey from London to the North of England, a lady medium called to see me. I informed her of my purpose. Seating herself quietly, she said, “It is right for you to go, and I peaceive that I must pay the expenses of the journey.” I wondered how she could know the sum required. Taking out her purse, she handed me the exact amount. By what power was she sent to me? Who informed her of the precise sum needed to make that journey ? Very many more instances might b^Jtamed of providential aid, but I will narrate only one. Awaking one morning from my slumbers, while in California, I said to Mrs. Spear, “ I ought to go im­ mediately to Salt Lake City.” When the first morn­ ing postman came, he brought a letter from William Godbe, of Salt Lake City, a gentleman deeply inter­ ested in Spiritualism and other progressive ideas, who had just left the Mormon Church, informing me that our dearly-beloved friends, William and Mary Tebb, of London, were there; that they had intended to come to California to visit us, but it was now doubt­ ful if they would make the journey on account of Mr. Tebb’s health. I now felt an irrepressible desire to start at once for the “ City w the Saints,” but did not see the quarter from whence the needed means were to come to make the journey, a distance of more than eight hundred miles. But to my great astonishment and delight, the second postman brought me a letter �NARRATIVE. 41 from Colonel G. F. Lewis, of Cleveland, in which was enclosed a check for money, to be used, as he said, for missionary purposes. This letter had been twenty days on its way. It should have reached me in five or six. I made the journey to Salt Lake, and on my return to California I had more means than when I started. Who impressed Colonel Lewis to send me that money? I had long known him, but he had never before sent me a dollar. How came he to write it was to be used for _missionary purposes ? I did not know that he took interest enough in these missions to aid by word or deed. Where was that letter for twenty days which should have reached me in five ? Had there been detention of the mails at that time ? None. The road was open all the way from Cleve­ land to San Francisco. , How came the letter to ar­ rive the very morning jhen jt was so much desired and needed ? Thesiil questions are easy to propose. Who can answer them ? August 6, 1872uteh® “Report of Domestic and Foreign Missions,” written up to July 30, being read to the “Spirit Missionist” (Mrs. Manley, my successor), she wrote thedfes^'ollows: — “ Blessed angels of lovti and wisdom crown thy head with the ever-living immortal flowers of power ! Powerful utterances they give thee at this time; power and strength are seen in the air, and come, as health cometh, by thy own life. Blessings are com­ ing even at this life-season. Aids and auxiliaries are coming not seen. Knowledge cometh to thee of thousands of aids never before known. Ever present with thee is the love of God, — ever present the home love of all ages. The sorrowing flee to thy own home �42 NARRATIVE. of rest in the coming time, and a beautifully roundedout home mansion shall be the one given to thee,—not as compensating thee for thy labors, but as a token of love and affection from varied lives. Most lovingly do we tender our thanks to thee for all thou hast suf­ fered, and all thou hast passed through to attain the eminence now seen, whose principal hights are seen but by few of earth’s dwellers. Somewhat we have to say to thee : One dawning of glorious morning stars is seen for thy life ; one glorious home shall be made the light of the age, and never shall any want who eat at thy plenteous board; never shall any fam­ ish who drink of the wine given by the celestials, even at thy home table. How wonderfully hast thou been led! ever by high intelligences. How proudly we come to thee in this humble room, and give thee choicest flowers of heart’s ease, that thy life may be refreshed! One land is seen for thee to rest on, even for a few days; and the ones who love to listen to sweet home songs, even the birds of the air, will love to sing to thee ; will give to thee for couches sweet mosses, — being mosses from the garden of Christ. “ One love we will give thee of the fruitsdain on the table of the Divine. We will eat with thee this day ; we will ask our writer to eat with thee, to make lovely life to be known; we will ask all here to eat with thee, to be as one harmonious family. Eat and receive fresh fair flowers of inspiration. Wash in the waters of sweet life-giving elements ; make sweet the air with thy songs, because the air is so holy, so full of divine songs and celestial harmonies at this hour, we would baptize each form. Hear what is given at this natal hour 1 Natal hour, why were ye so long �NARRATIVE. 43 coming ? Whosoever liveth to narrate to the children of men a history of this movement thousands of years hence, will call this a day of feasting when the pow­ ers crowned thy brow with the diamond crown of strength; when added to thy life were powerful aux­ iliaries, who must come and lean on the strong anchor of truth. Eat and be called the, master of th^family; eat and be called the one whom the gods of wisdom delight to honor. Eat and be refreshed, for truly it is said, Whom the angels of wisdom love they give sweet feast seasons, and fullness beyond the earth’s fullness. Whatever is given thee accept in the spirit of love, and take it as a gift from the higher intelli­ gences. Their eyes read the smiles of many, and their strength will be given to influencing many to leave thee a memorial of their interest in thy labors. We will make request for the blessed light of the General Assembly to give thee.a mantle, to make thee a staff, even a staff of strength, to enable thee to live ever as one who eateth at the table of power, and needeth not the viands that sustain the children of earth. Needs shall be supplied; and manifested for thee shall be the tenderness of love coming from thou­ sands of souls who receive the bread of wisdom from thy teachings, the wine of love from thy leaves of righteousness. Hold! here cometh a messenger from the Assembly, — one man of love, called Sheldon, who hath a huge wheaten loaf; and here cometh one harvest basket from combined lives, that not one hour shall thy strength fail. Eat now, and be as one who hath supped with the assembled souls. A chain of gold we give thee, — a chain of gold we give unto the writer. Let peace ever reign in your lives. Let �44 NARRATIVE. sweetest harmonies ever be here where your lives fest in seats of power. Let this hour be as one life of blessed rest. Morning is dawning, and the sun hath hid his face from the glorious realities of the coming Sun of righteousness.” MESSAGE FROM THE GENERAL ASSEMBLY, THIS DAY CONVENED BY THE DIRECTION AND THE CALL OF THE SPIRITUAL CONGRESS, ASSEMBLED IN GENERAL CONCLAVE. Old things, customs, manners, habits, are passing f away, to clear the path for those that are to take their places. The Spiritual Congress this day directs the General Assembly, it being one of its numerous auxil­ iaries, to declare through you, its general agent and communicator, to the inhabitants of earth, that through its varied instrumentalities a social revolution has now begun, that is to extend from individuals to families, and from families to tribes and nations, shaking and removing whatever can be shaken, while that which can not be shaken will remain. The Spiritual Con­ gress holds this day one of its grand jubilees, it being the twentieth anniversary of its annunciation to the clear vision of the chosen Apostle of Nature. Well has he performed his work, and he soon retires from public life to engage in proposed private pursuits, for which, by his social position and spiritual and intel­ lectual culture, he has become eminently prepared. On the 12th day of the 9th month of the present year the general labors and mission of the General Assem­ bly closes its conjoined efforts, and with its cessation terminate all the missions of its apostles, teachers, and �NARRATIVE. 45 healers, including those of its general agent and com­ municator, and it desires that all documents, books, or other property, be placed in the hand and at the dis­ posal of the newly-selected spirit missionist, and she will in due time direct of their future uses and dispo­ sal. Personal addresses are not included in this direc­ tion. Retiring to private life, the general agent and communicator of the General Assembly will accept such assistance as may be tendered him or his com­ panion, or to their friends or agents; and as sums of cash or other property shall be tendered them, the same shall be placed in the careful hands, or be under the direction of, the gentleman known in the spirit world as the Homeologist; he making such provision for the home of the communicator of the General As­ sembly and his companion as shall be in harmony with his business judgment; thus securing one home for the earnest and faithful, it will open the way for other homes, that in the time of the present social revolu■fion will be needed. Some will be concealed from the gaze of the world, while others in open field will fight valiantly the great battle now to be commenced; their weapons being spi^tual, they will be mighty to • silence, overcome, and conquer the evils of the present disorganized social state. The faithful Deborah is to co-operate with the Homeologist in the home efforts in such ways as has been and will be indicated, through z the writing of her who is known by the General Assem­ bly as the spirit missionist, she becoming an interme­ diate agent until other movements on the part of the spiritual congress shall have, through her, been made known to other parties. The General Assembly now directs the general agenl and communicator to offi­ �46 NARRATIVE. cially inform the Homeologist of the work desired of him, and it also directs that the report begun be fin­ ished on or before the twentieth anniversary of his appointment, and that the address of the spirit missionist, and also the message now being given, be in­ corporated into the report to the spirit missionist; that the general agent keep in his own care the origi­ nal of the report, and that another copy of the same be placed in the hand of him who temporarily is called the Colonial Supervisor. Inspected by the Mission Committee of the Spirit­ ual Congress, in connection with the Committee of the General Assembly |l and unitedly sanctioned and unanimously approved by the President of the Spirit­ ual Congress, John Hancock, and the President of the General Assembly, Benj. Franklin. Frances Wright, Secretary, and General Communicator of the Spiritual Congress, in conjunction with the General Assembly. August 7, 1872. “Dear Spirit Missionist: I place this report in your hands, having in some degree trodden the missionary path ; rough though it has sometimes been, it will be easier for those who come after me to follow. It is ever to be borne in mind that while Paul may plant and Apollos water, God give th the increase. Allow me to ask that you heed with care the voices that shall salute your spiritual ear. Retir­ ing from missionary labors, I now proceed to the organization and upbuilding of colonial homes, to �NARRATIVE 47 which, you will be welcome when the infirmities of age shall be upon you, receiving there the reward's of private and of public duties faithfully performed. Let thy motto ever be, ‘ Do justly, love mercy, act in harmony with the light given thee.’ ” John Murray Spear. Ancoba, N. J., September 12, 1872. �Friends who may desire to make contributions of any kind/ to furnish the comforts of a home for Mr. Spear, in harmony with the kind hope expressed by Mr. Putnam, in his PrefaceCp. 9,J can send the same to either of the following named per­ sons, or directly to Mr. Spear, 241 North Eleventh Street, Phila! delpliia. Allen Putnam, 426 Dudley Street, Boston. Thatcher Hinckley, Hyannis, Mass. Mrs, Oliver Dennett, Portland, Maine. Dr. George Hashell. Ancora, N. J. Mrs. Caroline S. Lewis, Cleveland, Ohio. Mrs. Thomas Hornbrook, Wheeling, West Virginia. Dr. John Mayhew. Washington, D. C. Fox Holden, Watkins, N. Y. Oliver G. Chase, Jamestown, N. Y. Milo A. Townsend, Beaver Falls. Pa. Thomas Richmond, Chicago, Illinois. Warren Chase, 614 N. Fifth Street, St. Louis, Mo. Laura Cuppy Smith, 179 Temple Street, New Haven, Conn. A. B. Child, West Fairlee, Vermont. Andrew T. Foss, Manchester, N. H. Mrs. Mary Godbe, Salt Lake City, Utah Wm. M. Rider, San Francisco. California. Mrs. H. F. M. Brown, San Diego, California. Andrew Leighton, Liverpool. William Tebb, 20 Rochester Road, Camden Road. London. Hay Nisbett, 164 Trongate, Glasgow. Alexander Aksakoe, St. Petersburg, � Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Victorian Blogging Description An account of the resource A collection of digitised nineteenth-century pamphlets from Conway Hall Library &amp; Archives. This includes the Conway Tracts, Moncure Conway's personal pamphlet library; the Morris Tracts, donated to the library by Miss Morris in 1904; the National Secular Society's pamphlet library and others. The Conway Tracts were bound with additional ephemera, such as lecture programmes and handwritten notes.<br /><br />Please note that these digitised pamphlets have been edited to maximise the accuracy of the OCR, ensuring they are text searchable. If you would like to view un-edited, full-colour versions of any of our pamphlets, please email librarian@conwayhall.org.uk.<br /><br /><span><img src="http://www.heritagefund.org.uk/sites/default/files/media/attachments/TNLHLF_Colour_Logo_English_RGB_0_0.jpg" width="238" height="91" alt="TNLHLF_Colour_Logo_English_RGB_0_0.jpg" /></span> Creator An entity primarily responsible for making the resource Conway Hall Library & Archives Date A point or period of time associated with an event in the lifecycle of the resource 2018 Publisher An entity responsible for making the resource available Conway Hall Ethical Society Text A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text. Original Format The type of object, such as painting, sculpture, paper, photo, and additional data Pamphlet Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Twenty years on the wing: brief narrative of my travels and labors as a missionary sent forth and sustained by the association of beneficents in spirit land Creator An entity primarily responsible for making the resource Spear, John Murray [1804-1887.] Putnam, Allen Description An account of the resource Place of publication: Boston Collation: 47 p. ; 20 cm. Notes: From the library of Dr Moncure Conway. Smaller sheet bound in following last page listing people who have made "contributions of any kind to furnish the comforts of a home for Mr. Spear ...". Publisher An entity responsible for making the resource available William White and Company Date A point or period of time associated with an event in the lifecycle of the resource 1873 Identifier An unambiguous reference to the resource within a given context G5223 Subject The topic of the resource Missionaries Rights Information about rights held in and over the resource <a href="http://creativecommons.org/publicdomain/mark/1.0/"><img src="http://i.creativecommons.org/p/mark/1.0/88x31.png" alt="Public Domain Mark" /></a><span> </span><br /><span>This work (Twenty years on the wing: brief narrative of my travels and labors as a missionary sent forth and sustained by the association of beneficents in spirit land), identified by </span><a href="https://conwayhallcollections.omeka.net/items/show/www.conwayhall.org.uk"><span>Humanist Library and Archives</span></a><span>, is free of known copyright restrictions.</span> Format The file format, physical medium, or dimensions of the resource application/pdf Type The nature or genre of the resource Text Language A language of the resource English Conway Tracts Missionaries Spiritualism Spiritualists-United States https://d1y502jg6fpugt.cloudfront.net/25778/archive/files/3566f4503d666b78eeab38e237180402.pdf?Expires=1776902400&Signature=kyc6%7Ec6HQDwl2WLf6gla74iJl4VcpArnlcIxeShuZXRKoDepnLlnpSrIAqHfuO5A-O4CC3AUqo52uPNwifzeDzYb6BOhQyPMKpvFJo6PIetLpTob52jz84E2Wt2zGLxrS7Thoi2GJFpr-Wo8luM7RBw0zglTxv%7ES2veBq7eI6gQD22tr5edmc%7ESdIkkpWQ97yLCaZmWEKXcUM-MTwVHjGCRlHIQ6wBFBcCq3m7IdEEzaP3jr5lLK8Tvkv4zxbkeOyyjfsgQQyoPyMjJOzPy-ep4CfBrlJ7%7EPidQP9la5OSRjt3nEtO1yk3WVVaHQUuTQj%7EDRZRCn5xCyjqC4AJnIew__&Key-Pair-Id=K6UGZS9ZTDSZM 3ec4827d8beba86d47bb47d07fa271e1 PDF Text Text 1Z3S6 MS 4-1 NATIONAL SECULAR SOCIETY THE RELIGION AND MORALITY OF SHAKESPEARE’S WORKS; BEING A LECTURE DELITEBED BEFORE THE SUNDAY LECTURE SOCIETY, The 16th of November, 1873. By CHARLES J. PLUMPTRE, Lecturer at King's College, London. LONDON: PUBLISHED by the SUNDAY LECTURE SOCIETY. 1873. Price Threepence. �ADVERTISEMENT. SUNDAY LECTURE SOCIETY. To provide for the delivery on Sundays in the Metropolis, and to encourage the delivery elsewhere, of Lectures on Science, —physical, intellectual, and moral,—History, Literature, and Art; especially in their bearing upon the improve­ ment and social well-being of mankind. THE SOCIETY’S LECTURES ARE DELIVERED AT ST GEORGE’S HALL, LANGHAM PLACE, On SUNDAY Afternoons, at FOUR o'clock precisely. (Annually— from November to May.) Twenty-four Lectures (in three series), ending 3rd Mav 1874, will be given. Members’ £1 subscription entitles them to an annual ticket transferable and admitting to the reserved seats), and to eight single reserved-seat tickets available for any lecture. Tickets for each series (one for each lecture), or for any eight consecutive lectures, as below : To the Shilling Reserved Seats—5s- 6dTo the Sixpenny Seats—2s- being at the rate of Three­ pence each lecture. For tickets apply (by letter) to the Hon. Treasurer, Wm. Henry Domville, Esq., 15 Gloucester Crescent. Hvde Park, W. Payment at the door One Penny ;—Sixpence ;_ and (Reserved Seats) One Shilling. �PREFACE. The Author of this Lecture has to acknowledge the assistance rendered him in its preparation from three different sources, viz., the Rev. George Gilfillan’s Lecture on Shakespeare ; a very inter­ esting little work entitled ‘ Bible Truths and Shakespeare Parallels ’ by James Brown ; and a most learned critique on ‘Gervinus on Shake­ speare’which appeared in the Westminster Review about ten years ago. A 2 ��THE RELIGION AND MORALITY OF SHAKESPEARE’S WORKS. ----- *----F any Englishman were asked who is the greatest Poet that ever adorned his country’s Literature, he would answer, without any hesi­ tation, I imagine, ‘Milton’ or ‘Shakespeare.’ Two great minds indeed, enriched with the highest powers of that creative faculty which is the very essence of the Poet’s nature ; and which the word in its original signification literally means:—but how different in their natures and attributes I Milton, it seems to me, might fitly be compared to some grand Alpine mountain range, rising majestically above the sunny smiling plains by which it is surrounded. As we strive, with adventurous spirit, to ascend to its loftiest heights, we soon leave the green pastures and the golden cornfields, the village spires and the peasants’ chalets, with all their sweet human associations, far, far away beneath us. We pass through the thick, dark forests of fir and pine, which belt the mountains’ side. We emerge from their gloomy shades to find (it may be), as I have known it in my wanderings but a few weeks ago, I �6 The Religion and Morality the sunlight gone, the blue sky vanished—and, in their place, clouds, almost as black as midnight, riven only by the incessant flashes of the lurid lightning; while above, around, the roar of the thunder is heard, echoing and re-echoing in the seemingly fathomless ravines and gorges on every side. We seek what shelter we may for awhile ; and then, when the violence of the storm is past, and the lightning flashes remotely in the distance, and the sound of heaven’s artillery is heard only far away, we continue our ascent. Through dense clouds, through huge shadowy masses of vapour and mist, that rise slowly and solemnly like vast spectral forms from the depths below, we make our way, until at length we seem to have left this lower world altogether, and emerge on a scene which leaves on the minds of those who for the first time behold it an impression that can never be forgotten. We are no longer in the regions of Life—on every side are wide plateaus of snow and ice—we stand upon a mountain crag, ‘and on the torrent’s brink beneath, behold the tall pines dwindled as to shrubs in dizziness of dis­ tance;’ we hear, from time to time, the ava­ lanches below ‘ crash with a frequent conflict ’— while still, far up the heights, shoot forth those monarch peaks crowned with their diadems of eternal snow, now blushing like the rose, as they are kissed by the first beams of Day—then, standing pure and dazzling in their snowy whiteness against the deep, dark blue of noon—anon glowing in lurid light of crimson, gold and ame­ thyst, as they are lit up by the fiery radiance of the setting sun—then slowly, in the approaching �Of Shakespeare's Works. p twilight and darkness, fading 1 like the unsub­ stantial fabric of a vision,’ silently and solemnly away; until, a few hours later, they gleam forth again, robed in fresh garments of unearthly beauty, and shining pale and spectral-like in all the mysterious loveliness of moonlight on the Alps. Now, such a scene as this, on which my eyes so lately rested, seems to me no inapt type of the genius of Milton; and of the visions of grandeur, wonder, sublimity, and awe through which ‘ he bodies forth the forms of things unknown.’ Regions peopled by beings of supernatural origin and dark malignity, whose dwellings are like the halls of Eblis in Eastern mythology; realms of celestial happiness tenanted by angels, archangels, and all the company of heaven, over whom reigns as sovereign the Eternal Father, and only inferior to him in the poet’s description, the Eternal Son ; the formation of the universe out of chaos : the creation of the human race; the entrance of evil in the world; all these, surely, are the very elements of sublimity and awe, and well may Milton be compared in the loftiness of his range of thought to the sky-aspiring monarchs of the mountains. But I venture to think the analogy holds further yet. The mountain has its attendant shadow, and the loftier the mountain the further does its shadow extend. Dare I then say, with all the admiration I feel for Milton’s genius, with all the veneration with which I regard the purity of his motives, and the sterling inde­ pendent worth of his character, that I yet think a shadow has been cast by the very altitude of all these, over much of the theological thought of �8 The Religion and Morality England, and which has only comparatively of late years begun to fade away before the advancing light of a cultured reason—surely man’s noblest, greatest prerogative, which I, for one, believe to have been given him by his Creator, to be rightly used, to discover all the wise laws by which He rules; to see His power and goodness in all nature ; and to worship him as the All-Father: and which right man ought not to put aside, to bow down in slavish submission before any unreasonable dogma, however venerable for its antiquity, or sanctioned by an authoritative name. I do not think I go too far, when I say, such a shadow has been cast by the very height of Milton’s genius over much of our popular theology. To take one instance only, I would ask, Is not the embodiment of Satan as the Prin­ ciple of evil, in the Serpent form that persuaded Eve in Paradise, rather an idea we owe to Milton, than to anything that is to be found in the Hebrew Scriptures ? I remember well the late Frederic Denison Maurice in a remarkable sermon of his that is published, commenting on this nar­ rative, asks why we should presume to be wiser than the record, whatever it may mean, and add statements for which that record affords in itself no foundation. But I venture not further in this direction. • Let me turn then to that poet, who is so essen­ tially the poet, not of an age, but of all Time — Shakespeare. If I likened Milton in his sublimity, to the Alpine mountain, soaring upwards to the sky, I �9 Of Shakespeare s Works. would compare Shakespeare to a majestic river, on whose vine-clad steeps I was lately standing, in a foreign land. Springing forth at first, from its remote birthplace in the rocks, a few scarcely noticeable threads of water, it slowly gathers strength and size; flowing through tranquil val­ leys, and gently laving the grass and flowers that fringe its banks, it receives tributary streams on every side, and begins now to broaden and deepen rapidly, as it passes onward in its course, associated in every age with momentous events in the history of the neighbouring nations. As it gradually pursues its appointed course, this mighty river, to which I refer, calls up before our minds, the memory of Roman conquests and de­ feats ; of the chivalrous exploits of feudal times; of the coronations of Emperors, whose bones re­ pose by its side ; of the wars and negotiations in more recent days. Its scenery becomes as varied as its history—now it flows through wild and picturesque rocks and lofty mountain crags, crowned with castles, fortresses, and ruins, with which a thousand wild and romantic legends are connected; then through thick forests and fertile plains; then through wild ravines and gorges, with vineyards sloping from their summits to the water’s edge ; then through populous cities, flourishing towns, and quiet villages; bringing to them all, on its broad bosom, the riches of Trade and Commerce, and all the varied products of its shores : until at last its magnificent course is run ; and nearly a thousand miles away from its secluded birthplace, it is absorbed in the allembracing ocean. B �IO The Religion and Morality Now, I think, to such a river the course of Shakespeare’s genius may be well compared, and the influence of his works likened. But com­ paratively little felt at first were ‘the earnest thought and profound conviction, the homely yet subtle wisdom, the deep, historical interest, the poetic truth, the sweet lyrical effusion, the soar­ ing imagination, and grand prophetic insight.’ But, as the noble river broadens and deepens, so does the intellect, the genius, the influence of Shakespeare. As the ages roll on, and one gene­ ration succeeds another, still more deeply, still more widely, is that influence felt; enriching men’s minds, exalting their souls, humanising their affections with all its precious stores, its boundless wealth of Religion and morality. ‘ Next to the Bible ’ (we are told by a brilliant critic), ‘ next to the Bible, I believe in Shake­ speare ! ’ once exclaimed to him, an intelligent woman; who, like most of us, had felt something of the catholic wisdom enshrined in the writings of the world’s greatest Poet: and, echoes a learned Professor, ‘ his works have often been called a secular Bible.’ Common sense and erudition thus agree in recognising the same broad simplicity and universal natures, in the splendid utterances of Hebrew and English intelligence, preserved in these perennially popular books. Both alike deal with the greatest problems of Life; both open those questions which knock for answer at every human heart; both reflect the humanity which is common to us all; both delineate the features which mark and distinguish individual men. (a) (a) Westminster Review, No. 48—New Series. �Of Shakespeare's Works. i i A true and just comment indeed, for it is in the highest sense of the word, this catholic spirit which vivifies Shakespeare’s works, that forms one of their chief and special characteristics. And now I proceed to the task I have more particularly undertaken, to gather from the broad river of Shakespeare’s genius, some of the precious wealth of Religion and morality with which his priceless argosies are so richly laden. And first, as regards Religion. Nothing strikes me as more beautiful than the religious element which marks Shakespeare’s writings. Here is nothing gloomy, nothing narrow, nothing ascetic. It is not thrust obtrusively upon us ; but it breaks forth as naturally and spontaneously as the sun­ light which irradiates and warms, which cheers and comforts this lower world. It is this spirit of love, of trust, and confidence in an all-wise and all-merciful Creator which is the Religion that Shakespeare preaches and inculcates. Hear how he tells us all that ‘ we are in God’s hand,’ that ‘though our thoughts are ours, their ends are none of our own;’ that ‘ heaven has an end in all that ‘ God is the wisdom’s champion and defence ;’ and in one of his noblest passages he bursts forth in the sublime exclamation :— God shall be my hope, My stay, my guide and lantern to my feet! The last finishing touch, which he gives to the portraiture of one of his finest historical charac­ ters is, when he tells us, that ‘ to add greater honours to his age, than man could give him, he died, fearing God.’ B 2 �12 The Religion and Morality Again, how beautifully does the religious spirit in reference to God’s highest attributes, as we conceive them, continually break forth in his pages,—like a fountain in the golden sunshine. Take, for instance, one of these divine attributes and that the loveliest—Mercy. Does he not tell ■us that It droppeth as the gentle rain from heaven Upon the place beneath. It is twice bless’d ; It blesseth him that gives, and him that takes ; ’Tis mightiest in the mightiest; it becomes The throned monarch better than his crown ; His sceptre shows the force of temporal power, The attribute to awe and majesty, Wherein doth sit the dread and fear of kings ; But mercy is above this sceptred sway ; It is an attribute to God himself; And earthly power doth then show likest God’s, When mercy seasons justice. In another place too, dwelling on the same theme, how full of pathos is his eloquent appeal— How would you be, If He who is the top of judgment, should But judge you, as you are ? Oh, think on that, And mercy then will breathe within your lips, Like man new-made ! Then, too, conspicuous, in innumerable places, is the sense of Shakespeare’s abiding faith in the over-ruling Providence of God; as when he says— Our indiscretion sometimes serves us well, When our deep plots do fail: and that should teach us, There’s a Divinity that shapes our ends, Kough-hew them how we will! i �Of Shakespeare s Works. i 3 What a solemn warning, too, does he give us, in respect to prayer for mere temporal blessings and advantages, in the words— We, ignorant of ourselves, Beg often our own harm, which the Wise Powers Deny us for our good ; so we find profit By losing of our prayers. But prayer in the highest sense of the com­ munion of our souls with God, and trust in his all-righteous dealings with us, he ever inculcates. ‘ God knows of pure devotion,’ he says, and counsels us ‘to put our quarrels to the will of heaven,’ for God will be avenged for the deed : Take not the quarrel from his powerful arm ; He needs no indirect or lawless course, To cut off those who have offended him. And in holy exultation raises the cry Now, God be praised ! that to believing souls Gives light to darkness—comfort to despair. Repentance, with mere lip services, repentance, that would only be manifest in words, but not in deeds, that would strive to obtain pardon for the «c£, and yet enjoy all its sensual and worldly ad­ vantages, meets ever with the sternest and severest rebuke. Where was a self-tormented— a justly tortured soul, in its inmost workings, ever laid more awfully bare and naked before our eyes, than in the vainly attempted prayer of the wicked King in Hamlet ? Oh, my offence is rank—it smells to heaven, Itjiath the primal, eldest curse upon’t, �14 The Religion and Morality A brother’s murder! Pray, I cannot; Though inclination be as sharp as will : My stronger guilt defeats my strong intent; And like a man to double business bound, 1 stand in pause, where I shall first begin, And both neglect. What if this cursed hand Were thicker than itself with brother’s blood, Is there not rain enough in the sweet heavens To wash it, white as snow 1 Whereto serves mercy But to confront the visage of offence ? And;what’s in prayer, but this twofold force, To be forestalled, ere we come to fall; Or pardon’d, being down. Then 1’11 look up, My fault is past. But, oh ! what form of prayer Can serve my turn ? ‘ Forgive me, my foul murder,’— That cannot be, since I am still possest Of those effects for which I did the murder, My crown, mine own ambition, and my queen. May one be pardon’d and retain th’ offence ? In the corrupted currents of this world, Offence’s gilded hand may shove by justice, And oft ’tis seen the wicked prize itself Buys out the law. But ’tis not so above ; There is no shuffling ; there the action lies In its true nature ; and we ourselves compell’d, Even in the teeth and forehead of our faidts, To give in evidence. What then ? What rests? Try what repentance can ? W hat can it not ? Yet what can it, when one can not repent ? Oh, wretched state 1 oh, bosom, black as death ! Oh, limed soul that struggling to be free, Art more engaged ! Help, angels ! make assay ! Bow, stubborn knees, and heart with strings of steel, Ke soft as sinews of the new-born babe I My words fly up I my thoughts remain below ! Words, without thoughts, never to heaven go ! If there is any preacher who would deter us from sin and crime, by the se^-punishment which they bring, and the tortures which, sooner or later, they inflict upon the human conscience, it �Of Shakespeare's Works. 15 is Shakespeare. In this he is not surpassed even by the greatest of the Greek Dramatists. Truly, in his scenes, does the man of blood and crime create, out of his thoughts, his- own Eumenides. What language can depict more vividly the hor­ rors of a self-accusing conscience than passages such as these ? I am alone, the villain of the earth, And feel I am so most ! Oh ! when the last account ’twixt heaven and earth Is to be made, then shall this hand and seal, Witness against us to damnation. How oft the sight of meaus to do ill deeds Makes ill deeds done ! And, again, never surely were so much awe, dread, and terror at the close of a wicked life, suggested in three lines, as in those addressed to the dying Cardinal Beaufort:— Lord Cardinal, if thou think’st on heaven’s bliss Hold up thy hand ! make signal of thy hope ! He dies and makes no sign ! Oh, God, forgive him ! Shakespeare, indeed, is ever warning us that the hour must come to us all, when our vices and crimes will rise, like spectres before us, in all their horror, and stand ‘ bare and naked trem­ bling at themselves.’ What a sermon is contained in this brief text! Death ! thou art he, that will not flatter princes, That stoops not to authority ; nor gives A specious name to tyranny ; but shows Our actions in their own deformed likeness. I shall offer but one quotation more in regard �16 The Religion and Morality to this solemn lesson which Shakespeare is so continually enforcing in all his greatest dramas —the sense of our responsibility to God and our accountability to him, for all the faculties, gifts, and talents which he has bestowed upon us ; and that all the riches, honours and dignities of this world are but the merest vanities—are as nothing compared to a well-spent life, and a conscience void of offence to God and man. No solemn dirge, pealing forth from some great organ and rolling in waves of harmony down the ‘ dim, mysterious aisles ’ of some venerable cathedral, affects me more, whenever I read them, than the last words which Shakespeare has put into the lips of Cardinal Wolsey. I know no music more touching than the flow of their exquisite and melancholy rhythm:— Nay, then, farewell ! I have touched the highest point of all my greatness ; And from that full meridian of my glory, I haste now to my setting I I shall fall, Like a bright exhalation in the evening, And no man see me more. This the state of man : to-day he puts forth The tender leaves of hope ; to-morrow blossoms, And bears his blushing honours thick upon him : The third day comes a frost, a killing frost, And when he thinks—good easy man—full surely His greatness is a ripening, nips his root ; And then he falls, as I do. I have ventured, (Like little wanton boys that swim on bladders) These many summers in a sea of glory ; But far beyond my depth : my high-blown pride At length broke under me ; and now has left me, Weary, and old with service, to the mercy Of a rude stream, that must for ever hide me. Vain pomp and glory of this world I hate ye ! �Of Shakespeare's Works. 17 I feel my heart new opened. O ! how wretched Is that poor man that hangs on princes’ favours ! There is betwixt that smile he would aspire to, That sweet aspect of princes and his ruin, More pangs and fears, than wars or women have ; And when he falls, he falls, like Lucifer, Never to hope again. Oh, Cromwell 1 Cromwell ! Had I but served my God with half the zeal I served my king, he would not in mine age Have left me naked to mine enemies ! And now Time warns me that I must leave this first portion of my subject,—the religion con­ tained in Shakespeare’s works, and pass on toconsider the morality with which they are im­ bued ; although I know well, that I have but barely opened this part of the mine of religious wealth with which his writings teem. Well indeed may Shakespeare be termed a Lay-Bible, and it is certain that it is to a diligent study of the English version of the Bible we are indebted to him for some of his finest thoughts and language. In his dramas alone I have myself counted upwards of eighty distinct allusions or paraphrases of scriptural characters, incidents, or language. But before I finally quit this division of my Lecture, I would notice, that what is so strikingly characteristic of Shakespeare’s religion is, that it is so pre-eminently coloured with the Spirit of that religion which was taught by the Great Master. It has, indeed, been well said that the peculiarly Christian spirit, in the highest and most comprehensive sense of the word, leavening the whole of Shakespeare’s philosophy, is every­ where observable in the fondness with which, �i8 The Religion and Morality through the medium of his noble characters, he produces, in endless change of argument and imagery, illustrations of that wisdom, which is ‘ first pure, then peaceable, gentle, and easy to be entreated ’ In his allusions to the Deity, he delights in all those attributes that more par­ ticularly represent Him as the God of Love and Peace ; and as between man and man, would rather inculcate the humanising doctrine of forgiveness, and recommend 1 the quality of mercy ’ than the rugged justice of 'the eye for eye and tooth for tooth ’ morality of the Hebrew Code of Ethics. With what tenderness, and yet with what power, he advocates in innumerable passages, those virtues which the Christian spirit more especially enjoins upon us for our guidance. See how he holds up to our admiration that gentleness of soul ‘ that seeketh not her own,’ That hath a tear for pity, and a hand, Open as day, for melting charity. The true spirit of forgiveness breathes in the line ‘ I pardon him as God shall pardon me !’ Does he not tell us that God’s benison goes with us, and with those That would make good of bad, and friends of foes ; that ‘ we are born to do benefits,’ that ‘ kindness is the cool and temperate wind of Grace ’ ‘ nobler even than revenge,’ and that to help another in adversity, we should Strain a little ; For ’tis a bond in men. ‘ To revenge/ he says, 'is no valour, but to �Of Shakespeare's Works. 19 bear,’ and that ‘ rarer action is in virtue, than in vengeance.' With what gems of epithets does he adorn the idea of Peace—‘ Peace that draws the sweet infant breath of gentle sleepbut it is not the inglorious ‘ peace at any price ’ of the coward or the slave ; not the peace of inaction or a shameful yielding up of what we hold to be good and true, at the command of tyrannical oppression, for he bids us remember also that Rightly to be great, Is greatly to find honour in a straw When honour’s at the stake. But the Peace that he would commend to us is that self denying, self restraining, self victorious Peace which Is of the nature of a conquest; For then both parties nobly are subdued, And neither party, loser. Again, of Compassion, he does not merely say that it hates ‘ the cruelty that loads a falling manbut he bids us remember, too, That ’tis not enough to hold the feeble up But to support him after. Of Contentment, he speaks in passages more than I can dare quote ; but it is ever an active, healthy contentment that he praises. He grandly exclaims:— My crown is in my heart, not on my head ; Not deck’d with diamonds and Indian stones ; Nor to be seen ; my crown is called Content ; A crown it is, that seldom kings enjov. �20 The Religion and Morality And he assures us— ’Tis better to be lowly born And range with virtuous livers, in content, Than to be perk’d up in a glistening grief, And wear a golden sorrow. And where can there be found a more beauti­ ful picture of a contented mind than in these exquisite lines : — Now my co-mates and brothers in exile, Hath not old custom made this life more sweet Than that of painted pomp ? Are not these woods More free from peril than the envious court ? Here feel we but the penalty of Adam, The season’s difference ; as the icy fang And churlish chiding of the winter’s wind, Which, when it bites, and blows upon my body E’en till I shrink with cold, I smile and say This is no flattery ; these are counsellors That feelingly persuade me what I am. Sweet are the uses of adversity ; Which, like the toad, ugly and venomous, Wears yet a precious jewel in its head ; And this our life, exempt from public haunt, Finds tongues in trees, books in the running brooks, Sermons in stones, and good in everything. But it is not merely as a moralist of the higher grade that Shakespeare shines so conspicuously —it is not merely as a Preacher of the loftier virtues that he is so deserving of our admiration. View him on a lower level. Regard him as the exponent of sound practical wisdom in common life—in every-day experience. Where was ever more sensible advice given in regard to a young man’s social intercourse with the world than in these memorable lines, and what pitfalls �Of Shakespeare's Works. 21 would be avoided, if they were but borne in mind 1 Be thou familiar, but by no means vulgar. The friends thou hast, and their adoption tried, Grapple them to thy soul with hooks of steel, But do not dull thy palm with entertainment Of each new-hatch’d unfledg’d comrade. Beware of entrance to a quarrel; but being in, Bear it that the opposer may beware of thee. Give every man thine ear; but few thy voice : Take each man’s censure ; but reserve thy judgment. Neither a borrower nor a lender be ; ° For loan oft loses both itself and friend ; And borrowing dulls the edge of husbandry. This, above all—to thine own self be true, And it must follow—as the night the day, Thou canst not then be false to any man. I could go on, far beyond the scope to which I am limited, in my quotations illustrating the soundness of Shakespeare’s ethical teaching, and his enforcement of every form of morality. ’ But let us see how he deals with vice in every form, no matter under what mask its visage may be hidden. Injustice, in its broadest sense, ever meets with his sternest reprobation. He asks, with all the fire of enthusiasm: What stronger breast-plate than a heart untainted ? Thrice is he arm’d, that has his quarrel just ; And he but naked, though lock’d up in steel, Whose conscience with injustice is corrupted. Hear, too, how he reprobates that assassin of the soul whose dagger has so often sought to slay the good and noble character that has at all risen above, or placed itself in opposition to, the false �24 The Religion and Morality grows with such pernicious root‘Deceitfulness, which to betray doth wear an angel’s face, to seize with eagle’s talons;’ ‘ Implacability,’ relent­ less ; that is, ‘ beastly, savage, devilish ;’ ‘ Dupli­ city,’ 1 that can smile and smile and be a villain and last ‘ Hypocrisy,’ ‘ with devotion’s visage and pious action,’ can ‘ sugar o’er the Devil himself.’ Surely (as George Gilfillan says) Shakespeare was the greatest and most humane of all moral­ ists. Seeing more clearly than mere man ever saw into the evils of human nature and the cor­ ruptions of society, into the natural weakness and the acquired vices of man, he can yet love, pity, forget his anger, and clothe him in the mellow light of his genius, like the sun, which in certain days of peculiar balm and beauty, seems to shed its beams, like an amnesty, on all created beings.’ I know full well that in the hour’s limit to which the lectures given before this Society are properly confined, I have been enabled only to bring to the surface comparatively a few of the precious ores of the religious spirit, the wisdom, and the morality, which lie in such rich profusion in the golden mine of Shakespeare’s works. But I think I have said enough, to justify the claim of Shakespeare to rank foremost amongst the world’s greatest, wisest, noblest, Preachers of Religion and Morality; and in conclusion, I know of no words that could serve me so eloquently as a peroration, as those of the writer and critic whom I last named. ‘If force of genius—sympathy with every form and feeling of humanity—tlie heart of a man united to the imagination of �Of Shakespeare's Works. 25 a Poet, and wielding the Briarean hands of a Demigod — if the writing of thirty-two Dramas, which are colouring, to this hour, the literature of the world—if the diffusion of harm­ less happiness in immeasurable quantity—if the stimulation of innumerable minds—if the promo­ tion of the spirit of Charity and universal brotherhood ; if these constitute, for mortal man, titles to the name of Benefactor, and to that praise which ceases not with the sun but ex­ pands with immortality ; then the name and the praise must support the throne which Shakespeare has established over the minds of the inhabitants of an earth which may be known in other parts of the Universe as Shakespeare’s World.’ ��WORKS BY THE SAME AUTHOR. Just Published, Price One Shilling. tfutart of $oicc nnir Ssttcij. * An Introductory Lecture on Elocution con­ sidered in reference to “ Public and Social Life,” delivered at King’s College, London, at the be­ ginning of the Winter Session of the Evening Classes Department for 1873-4, by Charles John Plumptre, Lecturer on Public Reading and Speaking at King’s College, Evening Classes Department. London: T. J. Allman, 463 Oxford Street. ------- ♦------- PRESS NOTICES. A very interesting discourse.— The Times, October 11. An excellent address.—Dailt News, October 11. “ Clergyman’s Sore Throat” would cease to exist, and laryn­ geal and bronchial affections generally would be diminished, if the vocal organs received early and adequate training.— Lancet, October 18. �11 Advertisements. Preparing for Publication a new and greatly enlarged Edition, cloth 8vo (price Six Shillings), of JVmtfs {^allege H’tcfiirts dll (tfotufion, Being the substance of the Introductory Course of Lectures and Practical Instruction in Publid Reading and Speaking, annually delivered by Charles John Plumptre, Lecturer on Public Reading and Speaking, King’s College, Evening Classes Department. Dedicated by permission to H.R.H. the Prince of Wales. *#* This volume will contain special courses of Lectures on the various branches of Elocution, Public Reading, and Speaking, considered in reference to the various Professions, the art of Extempore Speaking, the vocation of Lecturing generally, Social Speech-making, and the causes and means of removal of the various kinds of Impediments of Speech. London: T. J. Allman, 463, Oxford Street. �Advertisements. 111 PRESS NOTICES OF LAST EDITION. ------- ♦------- Mr. Plumptre has now for several years fulfilled with signal ability the duties devolving upon him as the Lecturer on Pub­ lic Reading and Speaking at King’s College, London, in the Evening Classes Department. Happily he has afforded us, one and all, the opportunity for judging of him, not merely by hearsay—of estimating him not simply by the range or scope of his reputation. He has now given to the outer public the means of weighing in the balance his various capabilities as an instructor in Elocution. He has, in the shape of a goodly volume of 200 pages octavo, presented to every one who lists a series of fourteen of these famous King’s College Lectures of his on Elocution—fourteen sub-divisions of a most instructive and comprehensive theme—the substance of the introductory Course of Lectures and Practical Instruction he has now for some time past been annually delivering. The book is Dedi­ cated, by Permission, to H.R.II. the Prince of Wales. It is followed by two very remarkable appendices—one of them singularly instructive, the other very curiously interesting. So far as any merely printed book on Elocution could accomplish its object, this one by Mr. Plumptre is entitled to our highest commendation. The eye, the face, the voice, the ges­ ture are of course all wanting, but the argument throughout is so lucid in itself, while the illustrations of that argument are so animated and so singularly felicitous, that reading the work attentively page by page and lecture by lecture, is the next best thing to seeing and hearing the gifted Professor him­ self, when he is, in his own person, exemplifying the manifold and ever-varying charms of the all-conquering art of the Rhetorician and Elocutionist.—Sun, March 5, 1870. This, although not a law book, is a book for lawyers. Prac­ tical treatises on various branches of the law may be essential to store the mind of the advocate with ideas, but unless he has the power of expressing them in such a way as to com­ mand the attention of the court, his learning will prove of but little avail. To a barrister the brains are of but little use without the tongue, and even the tongue, however fluent, may fail to give due expression to the ideas, unless the voice is properly regulated so as to pronounce with both clearness and force the words that are uttered, and the gestures of the body �IV Advertisements. enforce what the language has attempted to impress. Many are the failures of those who would otherwise have been suc­ cessful advocates from want of attention to the principles of elocution. Their matter has been excellent, but their manner has been so bad as entirely to destroy the effect that their ad­ dress must otherwise have produced. We would point to instances of this kind in Parliament, at the Bar, and in the Pulpit. To all such persons the work before us will be found invaluable ; and indeed there are few, if any, whose duties re­ quire them to speak in public, who will fail to derive advan­ tage from its perusal. The subject is treated in a thoroughly practical manner, and is fully investigated with care and judgment. Mr. Plumptre speaks with the authority of a pro­ fessor, and he appears to understand his subject entirely, and in all its different branches. He is quite aware of all the difficulties to be encountered, and is ready with advice how to meet them. His work evinces considerable research, ex­ tensive classical and general knowledge, and is moreover full of interesting matter. We commend it heartily alike to those who aspire to become orators in Parliament, to the Clergy, and to the Bar.—Quarterly Law Review, May, 1870. In these days, when Lectures and “ Penny Readings ” are patronised by the “upper ten thousand,” and Dukes, Mar­ quises, Earls, Viscounts, Barons, Baronets, M.P.’s, and Esquires take part in them, and when at public dinners no one is supposed to be “ unaccustomed to public speaking,” it is highly desirable that those who appear on the platform, or who rise at public banquets, should be able to go through their parts satisfactorily. To accomplish this there are only two ways, one, to take lessons in Elocution, the other to read works published with a view of imparting as much practical instruc­ tion as can possibly be imparted by precept, where practice cannot be attained. Mr C. J. Plumptre, Lecturer at King’s College, London, has just published a volume upon the Prin­ ciples and Practice of Elocution, which will be found to be of the highest value to every one who is called on, either con­ stantly or at intervals, to speak in public. As a teacher, Mr Plumptre is most skilful: he is a Master of his Art, and those who cannot avail themselves of his services will do well to study his treatise, which is lucid, sound, and practical. The “King’s College Lectures” of Mr Plumptre have been honoured by the patronage of the Prince of Wales, to whom the volume is by permission dedicated.—Court Journal, Dec. 11, 1869. �Advertisements. v Mr Plumptre has, in this volume, reproduced his lectures on public reading and speaking, which were delivered at King’s College. We consider that the chief novelty in the hook is that it contains instruction for public reading as well as speaking. The science of public reading is very much neglected, and we are very glad to see that Mr Plumptre favours the world with a tolerably comprehensive book, which is partly devoted to this science. We purposely rank Elocution as a science, as we agree with Mr Plumptre in thinking that it lies far above a mere art. We believe that if everyone who wishes to read and speak well were to read and learn by heart Lecture V., the benefit would be enormous, and the effect almost immediately appreciable. We find some practical directions for the management and preservation of the voice, and although we are not qualified to give an opinion on the medical part, yet we have the authority of the Lancet for saying that the suggestions are very practical and the curative mea­ sures recommended excellent. We believe that this is by far the best volume yet published on the subject, and it must succeed on account of its own worth, as no man who has to speak or read in public should be without a copy.—Wilts Advertiser, March 26, 1870. Mr Plumptre will be known to most of our readers as a very scientific and successful Teacher of Elocution ; and in this volume he has put forth the substance of the course of Lectures that he delivers at King’s College, with such alterations and additions as may meet the wants of those who are unable to avail themselves of oral instruction. It is unnecessary to enlarge upon the advantage of obtaining complete command of all the powers of the voice, or to point out how very much a good manner of delivery may promote the success of a medical practitioner. These considerations are obvious ; and if they stood alone we should hardly have thought the lectures within our province as reviewers. We find, however, that Mr Plumptre enters at length, and with much ability, into the curative treatment of impediments of speech. We have perused this portion of the treatise with great care, and have much pleasure in bearing testimony to its great merit. The views advanced rest upon sound physiology, and the practice advocated is in complete accordance with them. Mr Plumptre states, and our experience enables us to confirm his opinion, that all cases of stammering and stuttering are curable, if only the patient will exercise a certain degree of care and perse­ verance. It is common for medical practitioners to be consulted �VI Advertisements. about such impediments; and we feel sure that in Mr Plumptre’s Lectures they will find not only much valuable practical information, but also a basis of sound principles, upon which the details of treatment may be founded. We recom­ mend thebookverywarmlytoour readers.—Lancet, February 12, 1870. Professor Plumptre, who is so well known for his elocution­ ary powers, has just published a volume of fourteen of his Lectures on Elocution, delivered some time since at King’s Col­ lege, London. The book is a handsome volume of more than 200 pages, and is dedicated to the Prince of Wales. A more entertaining work it would be difficult to find, and it is one which we cordially recommend to the student of divinity, the barrister, the debater ; in a word, to all who desire to cultivate the faculty of speech, and to be able to express their ideas with clearness, force, and elegance.—Irish Gazette, March 19, 1870. This is a book from which we will not quote, but instead heartily commend, and advise all our readers to purchase and study it for themselves.—Victoria Magazine, May, 1870. &c., &c., &c. C. W. REYNELL, PRINTER, LITTLE PVLTENEY STREET, HAYMARKET, W, � Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Victorian Blogging Description An account of the resource A collection of digitised nineteenth-century pamphlets from Conway Hall Library &amp; Archives. This includes the Conway Tracts, Moncure Conway's personal pamphlet library; the Morris Tracts, donated to the library by Miss Morris in 1904; the National Secular Society's pamphlet library and others. The Conway Tracts were bound with additional ephemera, such as lecture programmes and handwritten notes.<br /><br />Please note that these digitised pamphlets have been edited to maximise the accuracy of the OCR, ensuring they are text searchable. 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Original Format The type of object, such as painting, sculpture, paper, photo, and additional data Pamphlet Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource The religion and morality of Shakespeare's works : being a lecture delivered before the Sunday Lecture Society, the 16th of November, 1873 Creator An entity primarily responsible for making the resource Plumptre, Charles J. Description An account of the resource Place of publication: London Collation: 25, vi p. ; 18 cm. Notes: Part of the NSS pamphlet collection. Advertisements for works by Plumptre, lecturer in public reading and speaking at King's College, London, on six pages at the end. Publisher An entity responsible for making the resource available The Sunday Lecture Society Date A point or period of time associated with an event in the lifecycle of the resource 1873 Identifier An unambiguous reference to the resource within a given context N541 Subject The topic of the resource Religion Literature Rights Information about rights held in and over the resource <a href="http://creativecommons.org/publicdomain/mark/1.0/"><img src="http://i.creativecommons.org/p/mark/1.0/88x31.png" alt="Public Domain Mark" /></a><span> </span><br /><span>This work (The religion and morality of Shakespeare's works : being a lecture delivered before the Sunday Lecture Society, the 16th of November, 1873), identified by </span><a href="https://conwayhallcollections.omeka.net/items/show/www.conwayhall.org.uk"><span>Humanist Library and Archives</span></a><span>, is free of known copyright restrictions.</span> Format The file format, physical medium, or dimensions of the resource application/pdf Type The nature or genre of the resource Text Language A language of the resource English Drama English Literature NSS Shakespeare https://d1y502jg6fpugt.cloudfront.net/25778/archive/files/40025ff4eafd0a509f05ff532bce80b9.pdf?Expires=1776902400&Signature=LaQ1cB-W6qrcIihK0eCfmTvm-izSNmIinq0G5u0CPTKEEOglQpv6lRVtfEinKhNW4vlMaGC6TzJd5qAh36toQk14KR84aCmtgSAjQRscYvLXUb2znnmK51GksVMOPgOLw8vW4%7EzxesKezYxLOC-SrGj9UAg12zaMXEkwBPdvnmNyz6rMF8SrvKUzNexAi1D7qGP6%7ElHmq1cRHPxDHeO7smcCaPiHksvBNIJuFI6jl1RsGXEnPukrVhit%7EnqlYj77Ei8Xt943q7ccUNZWVEFgnO4earBey6m04W%7Efqnh8KeNs749J7SDdQw%7Ext8wJk3hGiY287-7TNJDcZDGZ4X6BGQ__&Key-Pair-Id=K6UGZS9ZTDSZM 80f470b40ef14c0595ddf33812ae1388 PDF Text Text J45 ^gSOCTEVi ** No ! I am a lady gay, It is very well known I may Have men cf renown In country or town ; So, Roger, without delay, Court Bridget or Sue, Kate, Nancy, or Prue; Their loves will soon be won ; But don’t you dare To speak me fair As if I were Ax try last prayer To marry a farmer’s son. “ A fig for your cattle and corn ! Your proffered love I scorn. ’T is known very well Myname it is Nell, And you ’re but a bumpkin born. He. Well, since it is so, Away I will go, And I hope no harm is done. Farewell 1 Adieu 1 I hope to woo As good as you And win her too, Though I’m but a farmer’s son. "He. My father has riches in store, Two hundred a year, and mor®; Besides sheep and cows, Carts, harrows, and ploughs ; His age is above threescore ; And when he does die, Then merrily I Shall have what he has won. Both land and kine, All shall be thine, If thou ’It incline C And wilt be mine, E And marry a farmer’s son. “ She. Be not in such haste, quoth she, Perhaps we may still agree ; For, man, I protest I was but in jest : Come, prythee, sit down by me : For thou art the man That verily can Win me, if e’er I’m won. Therefore I shall Be at your call, To marry a farmer’s son.” J. V. Blake. BEYOND. HAVE a friend, I cannot tell just where, I For out of sight and hearing he has gone ; Yet now, as once, I breathe for him a prayer, Although his name is carved upon a stone. O blessed habit of the lips and heart! Not to be broken by the might of Death. A soul beyond seems how less far apart, If daily named to God with fervid breath. If one doth rest in God, we well may think He overhears the prayer we pray for him : Our Father, let us keep the sacred link; The hand of Prayer Love’s holy lamp doth trim. Were the dear dead once heedless of God’s will, Needing our prayer that he might be forgiven ; Against all creeds, that prayer uprises still, With the dim trust of pardon and of heaven. Charlotte F. Bates. vol. xxxi.—no. 184. IO �146 Boy^B^a in a, Scottish Co^ntry^S&A, [February, BOY-LIFE IN A SCOTTISH COUNTRY-SEAT. A CHAPTER OF AUTOBIOGRAPHY. MUST have been, from my earliest I years, a very self-willed youngster, I recollect my mother telling me of some of her troubles, dating from the time when I was still unable to walk ; the old story of the baby screaming per­ sistently, if refused anything he had set his little heart on. Very gentle though she was, the doctrine of innate deprav­ ity, in which she had been bred, urged her to slap me into quiet. But my father — an advocate of system, and an undoubting believer in his favorite ten­ et that “ man’s character is formed for him, not by him”—stoutly opposed that. Yet the screams, whenever my mother objected to having her lace collar torn, or a teacup, of some old china-set, snatched from the table and flung to the floor, remained a stubborn reality which no theory could get over ; and it seriously disturbed my father as well as the rest of the house. Some­ thing must be done. “ When the child screams from tem­ per, my dear Caroline” (my father thought my mother’s middle name more romantic than the plain Ann ; but I think I should have called her Annie), — il when the child screams, set him in the middle of the nursery floor, and be sure you don’t take him up till he stops crying.” “ But, my dear, he ’ll go on crying by the hour.” “ Then let him cry.” “It may hurt his little lungs, and perhaps throw him into spasms.” I think not. At all events it will hurt him more if he grows up art tongovernable boy. Man is the creature of circumstances.” My mother, who had been a dutiful daughter, was also an obedient wife, and she had a great respect for my father’s judgment —in temporal mat­ ters. So the next time I insisted on trying innocent ^piwlments on teacup or collar, I was carried off to the nur­ sery and set down, screaming lustily, on mid-floor. My mother must have suffered dread­ fully for the next hour; but soon after that the fury of disappotatmgtoB wore itself out, and I dropped asleep on the pillow behind me. This punishment had to be repeated five or six times. My jnotfcftf was be­ ginning to despair when she found,, one day, to her great relief, that baby could be crossed in his wishes and Blade to give up, with just a Tittle frettifi^ After a time even the fretting ceased. The infant culprit had learned a great lesson in life, —submission to the in­ evitable. This was all very well; but the tem­ per remained, and culminated, six or seven years after the nursery experi­ ments, in a fit of indignant rage, aider this wise. Braxfield House was situated about half-way between the village of New Lanark and the ancient shire-town of Lanark. The latter is famed in Scottish history; and on “the Moor” near to it wappin-schaws used to be held in the olden time. There was no post­ office in the village, and one of the sup­ plementary workmen there, a ■certaift James Dunn, an old spinner who had lost an arm by an accident in the mills, was our letter-carrier, — the bearer of a handsome leather bag with gay brags padlock, which gave him a sort of official dignity to the eyes of the ris­ ing generation; and by this time there were some three or four young vine­ shoots growing up around the Owen family table. If James Dunn had lost one arm, he made excellent use of the other; con­ structing bows and arrows and fifty other nice things, for pur delectation, �i873-] V y ' Boy-Life in & Scottish Cotmtry-Seat. and thus coming into distinguished favor. One day he gave me a clay pipe, showed me how to mix soap-water in due proportion, and then, for the first ift ottr'we chUdren witee^ged the marvellous rise, from the pipe-bowl, of the brightly variegated bubble ; its slow, graceful ascent into upper air ; and, alas! its sudden disappearance, at the very climax of our wonder. My delight was, beyond all bounds ; and so was my gratitude to the one-armed magician. I take credit for this last sentiment, in extenuation @f the crime which was to follow. We had in the house a sort of odd­ job boy, who ran errands, helped occasionally in the stables, carried coals to the fires, and whose earlymorning duty it was to clean the boots and shoes of the household. His par­ ents had named him, at the fount, after the Macedonian conqueror; but their son, unlike King Philip’s, suffered nicknaming, or at least contraction of his baptismal title into Sandy. Sandy, according to my recollection of him, was the worst of bad boys. His chief pleasure seemed to consist in inventing modes of vexing and en­ raging us ; and he was quite ingenious in his Wicks of petty torture. Add to this that he was most unreasonably jealous of James Dunn’s popularity ; especially when we told him> as we often did, that we hated him. One day my brother William, a year younger than myself, and I had been out blowing soap-bubbles (“all by ourselves,” as we were wont to boast, in proof of our proficiency), and had re­ turned triumphant In the court-yard * we met Sandy, to whom, forgetting, for the moment, by-gone squabbles, we joyfully related our exploits, and broke out into praises of the pipe-giver as the nicest man that ever was. That nettled the young scamp, and he began to abuse our well-beloved post-carrier as a “lazy loun that hadna’ but yin arm, and could do naething with the tither but cowp letters into the postoffice and mak up bairns’ trashtrie.” TbU incensed me^ and I suppose I 147 Wist have made some bittear reply * whereupon Sandy snatched the richly prized pipe from my hand,, deliberately broke off its stem close to the bowl, and threw the fragments into what we used to call the “ shoe-hole ” ; that contemptuous appellation designating a small outhouse, hard by, where our tormentor discharged his duties as shoeblack. Unwilling to be set down as telltales, we said not a word about this to father or mother. But when, an hour later, I burst into tears at the sight of JamesDunn, I had to tell him our story. He made light of it, wisely remarking that there were more pipes in the world ; and, shouldering his post-bag, went off to the “auld town.” If my readers can look back far enough into their early years, they may imagine my joy­ ful surprise when, on his return, he presented me with another pipet I took it up to an attic room of which I had the run when I wished to be alone ; locked the door, with a vague feeling as if Sandy were at my heels ; sat down and gazed on the regenerated treasure. The very ditto of the pipe I had tearfully mourned ! brand new, just from the shop. But the delight its first sight had given me faded when I thought of the sacrifices that dear, good man had been making for my sake. It was so generous of him to give me the first pipe 1 I had no idea whatever of its money value ; to me it was beyond price. Then here his generosity had been taxed a second time. Again he had been spending for me out of his wages, which I supposed must be small, since he had only one arm to work with. And who had been the cause of all this woful self-immolation ? That vile, cruel, rascally Sandy ! To him it was due that James Dunn had felt compelled to make a second purchase, — to the stint­ ing, perhaps, of his poor wife and chil­ dren I And — who could tell ? — the same malignant ill-turn might be re­ peated again and again. Ah ! then my indignation rose, till I could hear the heart-beats. I remember distinctly that no plans �148 Boy-Lift in a Scottish Cowitry-Ssat. of revenge had arise® in my mind caused by the destruction of my first pipe, however enraged I was at the per­ petrator of that outrage. It was only when I found one of my dearest friends thus plundered, on my account, that my wrath, roused to white heat, gave forth vapors of vengeance. ' I brooded over the matter all day, so that I must needs plead guilty to malice aforethought. Toward evening my plans took shapes and, ere I slept, which was long after I went to bed, every detail had been arranged. My adversary was a large, stout, lubberly fellow, more than twice my age ; and I had to make up in stratagem for my great inferiority in strength. Next morning, before the nursery­ maid awoke, I crept furtively from bed, dressed in silence, descended to the court-yard, and armed myself with a broom : not one of your light, modern, broom-corn affairs, but a downright heavy implement, with a stout handle and heavy wooden cross-head attached, set with bristles. It was as much as I could do to wield it. Then I reconnoitred the enemy’s camp. No Sandy yet fa the “shoe­ hole I went in, set the door ajar, and took post, with uplifted weapon, behind it. I had long to wait, Sandy being late that morning ; but my wrath only boiled the more hotly fof the delay. At last there was a step, and the door moved^ Down with all the might of concen­ trated rage came the broom — the hard end of the cross-piece foremost — on the devoted head that entered. The foe sank on the ground. I sprang for­ ward — but what was this ? The head I had struck had on a faultlessly white lace cap ! It flashed on me in a mo­ ment. Not the abhorred Sandy, but our worthy housekeeper, Miss Wil­ son 1 Miss Wilson was one of a class com­ mon in Great Britain, but rare in this country,— a notable, orderly, pains­ taking, neatly dressed maiden of thirtyfive or forty summers ; deeply read in all the mysteries of household-craft; [February, but kindly withal, and mucb disposed to make pets of the children around her. With the exception of James Dunn, she was one of our greatest fa­ vorites. I am afraid one element fa. our affection for this good woman was of a selfish nature. She had obtained fro® my mother permission to have us all to tea with her every Sunday evening, on condition of a two thirds dilution with warm water, but with­ out any sumptuary regulation as to the contingent of sugar. Now, in that country and fa those days, young folks, both gentle and sim-' pie, were restricted to very frugal fam For breakfast, porridge and milk I * for supper, bread and milk only. At dinner we were helped once sparingly to animal food and once only to pie of pudding ; but we had vegetables and oatmeal cake ad libitum. Scottish children under the age of fourteen were rarely allowed either tea or coffee ; and such was the rule in our house. Till we were eight or ten years old we were not admitted to the evening meal in the parlor. Mis? Wilson’s tea-table furnished the only peep we had of the Chinese luxury. ■ Thus the Sunday evening in the. housekeeper’s parlor (for Miss Wilson had her own nicely appointed parlor between the kitchen and the servants’ dining-hall) was something to which we looked eagerly forward. On that occasion we had toast as well as tea; and the banquet sometimes culminated with a well-filled plate of sugar-biscuit, a luxury doubly prized because its vis­ its were rare as those of angels. * It may or may not be necessary here to say that porridge is a sort of mush, or hasty-pudding, made by gradually dropping oatmeal into boiling water, sea * soned with salt. The cake spoken of was composed of oatmeal and water, rolled out thin, and browned before the fire. In the Scottish dialect oatmeal porridge is called frirritch; and there is a story illustrating the ridicu­ lous extent to which early promotion, even of mere children, in the British army is, or was, obtained by family influence ; and marking also the customary breakfast-fare in the nursery. A gentleman, visiting a family of distinction in the Highlands and coming down stairs in the morning, beard a loud bawling, Meeting a servant, he asked him what was the mat­ ter. “ O sir,” said the man, “it’s naething but the Major, greetin’ for his parritch.” �Boy-Life in a Saltish Country-Seat. These hebdomadal symposia gave rise, among us, to a peculiar definition of the first day of the week. We took this, not from the sermons we heard, or the catechism we learned, on that day, but from the delicacies on Miss Wilson’s table, somewhat irrever­ ently falling Sunday the toast-biscuittea-day. I am not certain whether this 'Jtwgnile paraphase ever reached my WOtha^fe ears j for Miss Wilson was too discreet to retail the confidential .jokes which we permitted ourselves in the privacy of \\ex petits soupers. Under the circumstances one may judge of my horror when I saw on whom the broom-head had fallen. The sight stunned me almost as much as my blow had stunned the poor woman who lay before me. I have a dim recollec­ tion of people, called in by my screams, raising Miss Wilson and helping her to her room | and then I remember Slothing more till I found myself, many hours later, in the library ; my mother standing by with her eyes red, and my father looking at me more in sor­ row than in anger. “Wouldn’t you be very sorry, Rob­ ert,” he said at last, “if you were blind ? ” I assented, as well as my sobs would allow. Well, when a boy or man is in such a rage as you were, he is little better than blind, or half mad. He does n’t Stop to think, or to look at anything. You did n’t know Miss ’Wilson from Sandy.” My conscience told me that was true. I had struck without waiting to look. “ Yola may be very thankful,” my father went on, “ that it was n’t Sandy. You might have killed the boy.” I thought it would have been no {great harm if I had, but I did n’t say so. | “Are you sorry for what you have done?” I said that I was very, very sorry that I had hurt Miss Wilson ; and that , I wanted to tell her so. My father feng the bell and sent to inquire how she was. ' 149 “ I am going to take you to ask her pardon. But it’s of no use to be sorry, unless you do better. Remember this I Z have never struck you. You must never strike anybody.” It was true. I cannot call to mind that I ever, either before or since that time, received a blow from any human being ; most thankful ana I that I have been spared the knowledge of how one feels under such an insult. Nor, from that day forth, so far as I remember, did I ever myself give a blow in anger again. The servant returned. “ She has a sair head yet, sir; but she’s muckle better? She’s sittin’ up in her chair, and would be fain to see the bairn.” Then, in an undertone, looking at me : “It was a fell crunt, yon. I didna * think the bit callan could hit sae snell.” When I saw Miss Wilson in her arm-chair, with pale cheeks and ban­ daged head, I could not say a single word. She held out her arms ; I flung mine round her neck, kissed her again and again, and then fell to crying, long and bitterly. The good soul’s eyes were wet as she took me on her knee and soothed me. When my father offered to take me away, I clung to her so closely that she begged to have me stay. I think the next half-hour, in her arms, had crowded into it more sincere repentance and more good resolves for the future than any other in my life. Then, at last, my sobs subsided, so that I could pour into her patient ear the whole story of my grievous wrongs : Sandy’s unexampled wickedness in breaking the first pipe ; James Dunn’s unheard-of generosity in buying the second ; the little chance I had if I did n’t take the broom to such a big boy ; and then — “ But, Miss Wilson,” I said when I came to that point, “what made you come to the shoe-hole, and not Sandy ? ” * Crunt, to be interpreted in English, must be paraphased. It means a blow on the head with a cudgel. �150 Boy-Life in a Scottish Country-Seat. “I wanted to see if the boy was attending to his work.” I then told her I would love her as long as she lived, and that she must n’t be angry with me ; and when she had promised to love me too, we parted. It only remains to be said, that about a month afterwards, Bandy was quietly dismissed. We all breathed more freely when he was gone. If I deserved more punishment for this outbreak than my father’s reproof and the sight of Miss Wilson’s suffer­ ings, I came very near receiving it, iaj a fatal shape, a few months afterwards. The estate of Braxfield is beautifully situated on the banks of the Clyde. The house stands on a bit of undulating table-land, then set in blue-grass, containing some thirty or forty acres ; and the slope thence to the river was covered with thick woods through which gravel-paths wound back and forth till they reached the Clyde, a quar­ ter of a mile below the mills. What charming nutting we used to have th ere ! At low-water there was a foot-path, under the rocks, by which these woods could be reached from the village ; and * of c&urse, there was great temptation, on Sundays, for the young people — .pairs of lovers especially — to encroach o® this forbidden ground, f to say noth? * ing of the hazelnut temptation, when autumn came. Nothing could be more romantic and inviting. Of course it would not have done to give two thousand people the, range of the woods : so trespassing therein was stricfly forbidden. Yet I remember, one Sunday afternoon when my father had taken me out to walk, seeing, through the underwood in a path below us and to which our road led, a lad and lass evidently so intent in Con­ versation; that they were not alive to anything else ; ff they had known who was near, they would have taken to flight at once. My father stopped and looked at them, calling to mind, I dare­ say, his own walks in the Green with Miss Ann Caroline. “ They don’t see us,” he said to me ; “ let us turn back. [February, If I meet them, I must order them off the place ; and they have so few pleas * ures and so much work I It’s So we took another path; and the lovers pursued their way, unconscious of the danger that had approach^ them. Besides thisAWfeded M ferae w in front of She mansion, there wa%@#otee side,, a steep declivity into a deep, bushy dingle, with large, old trees inter­ spersed, and, rising on>, the other side, a precipitous bank of similar character, on the summit of which was perched the house of our next neighbor. This could not be reached, by vehicle, with­ out making a circuit of a mile and a half; but a slanting foot-path led, from our stable-yard, down •into the glen, and a rough, scrambling way ascended thence the opposite bank, conducting the pedestrian, by a short cut, to the old town. This rude pass Was know®)' * far and near, by the euphonious name of Gullietoodelum. a All this afforded good cover for foxes ; and one of these midnight prowlers had carried off certain fowls and ducks belonging to James Shaw, a burly farmer who tilled the arable portion of the Braxfield estate, and whose cottage we were wont to fre­ quent, attracted bythe excellent mashed potatoes, prepared with milk, with which Mrs,, Shaw secretly treated, us. They; turned a penny by supplying our fami­ ly, from time to time, with poultry ; and now the “ gudeman ” took arms in defence of his live stock. Having loaded a _ fowling-piece heavily with slugs, he deposited it in a dark cor­ ner of the coach-house, which, with stables attached, stood on the edge of 1 the wooded dingle where Reynard had been seen. There, during a morning ramble, my brother William and I canM upon the gun. It was a flint-lock, of course ; for the days of pg rCB®s,ion-g&ps were yet afar off. Having brought it out to the light, for inspection, my brother amused himself by pointing it at me and at­ tempting to draw the trigger I re­ * minded him that our mother had for­ �i873-J Boy-Life a Scottish Country-Seat. bidden W ever to point gnus at one another. “ But it’s not loaded,” remonstrated William. “I know that,” was my reply (though how I came to that hasty conclusion I am quite enable to explain), “ I know it isn’t loaded, but mamma said WO were new to pretend to shoot one pother, whether the gun was loaded or not.” Whereupon he submitted, and I furfer informed him that the flint of a gun O0®fld not be snapped without draw­ ing back the cock, which I showed him how to do, having once snapped a gun before. With my aid he then hugged the stock of the weapon under his ttglrt arm, pointing the barrel in the air, and pulled the trigger; this time so effectually that the recoil threw him flat on his back. He struggled to his feet and we looked at each other. Not a word was Spokem I seized the gun, flung it back i»to the coach-house, not quite certain Whether that was the end of the explosion, and, by a common impulse, we both took to our heels, fled down the glen-path, nor stopped till at the foot of Gullietoodelum. There we paused to take breath. do befieve, Robert,” my brother ejaculated at last, — “ I do believe that gun was loaded ! ” I had gradually been coming to the same conclusion ; so I did not dispute the point. Slowly and silently we re­ ascended from that dark glen to the upper world again, sadder and wiser boys. I have often thought since how fejtjng America would have laughed us to scorn as Molly-caudles, for our green ignorance, at seven or eight, touching fire-arms and their use. Half a year later, however, I obtained leave to go fen a shooting expedition with a young man who had a salary from the New Lanark Company as surgeon of the village, and who attended the sick there gratuitously. We proceeded to a weiglibesring rookery where sportsfcen were admitted on certain condi * t tions. I carried a light fowling-piece, and w® then and there initiated into the mysteries of loading and firing. Though at heart mortally afraid, J stood stoutly to my gun, and brought down two confiding young crows who were yet inexperienced in the wiles and murderous propensities of men and boys. As we were returning home in the dusk I overheard a brief conversation, not intended for my ears, between the surgeon and a comrade of his who had accompanied us. They had been pleased, it seems, with the spirit I had shown; and the mention of my name attracted me. “ He’s a fine, manly boy, that,” said the comrade. “ He’s a noble little fellow,” rejoined the surgeon. Most children, I think, accustomed to hear themselves commended, would have forgotten the words within twen­ ty-four hours ; but they sunk into my heart, and I could swear, to-day, that I have textually repeated them here. This wineglass full of praise intoxicated me; for I think it was the first I had ever tasted. My father’s creed was that “man is not the proper subject of praise or blame ” ; being but what circumstances, acting on his original organization, make him. So his ap­ proval, when I deserved approval, was testified only by a pleased smile oar a caress. The words haunted me all the way home and for days afterwards. Their effect was similar to that sometimes produced during the excitement of such camp-meetings as I have wit­ nessed in our Western forests. They woke in me what, in revival-language, is called “ a change of heart.” I sol­ emnly resolved that I would be what these men had said I was. Next morning, accordingly, I not only myself submitted, with exemplary forbearance, to the various matutinal inflictions of cold bathing, scrubbing, hair-combing, and the like, but I ex­ horted my younger brother and sisters to similar good conduct. The nursery- �152 Boy-Life in a Scottish Country-Seat. maid was amazed, not knowing what to make of it; no doubt I had been re­ bellious enough in the past. “ What’s come over the bairn ? ” she exclaimed. “ Where has he been ? I think he must hae gotten religion.” Then, looking at my sober face, she asked me, “ Were you at the kirk yestreen, Robert ? ” No,” said I, “ I was shooting crows.” “ Shootin’ craws ! ” I remember to this day that look of blank perplexity. The girl was actually alarmed when she missed my wonted wilfulness. “ It passes me,” she said at last; “ the callan must hae gane daft. He’s no the same bairn ava.” This fit of meekness lasted, in its extreme phase, so far as I remember, about ten days. Yet — strange if it seem — I think it left its impress on my character for years. The powerful influence which seem­ ing trifles exerted over my conduct in those days — now stirring to re­ venge, now prompting to reformation — may in part be traced to the recluse lives we led in that isolated country­ seat ; a seclusion the more complete because of the unquestioning obedience to the strictest rules (especially as to metes and bounds) in which we were trained. The Clyde, though the largest river in Scotland, was not, at its usual stage and where we were wont to bathe, over thirty or forty yards wide ; and we were pretty good swimmers. The enterprise of any urchin, ten years old, in our own day and country, would undoubtedly have suggested the con­ struction of a small raft on which to convey our clothes across, and then an exploration of the unknown regions beyond. But we were forbidden to trespass there ; and it did not enter into our heads to break bounds. There was a bridge over the river, but little more than a mile below our house ; but, during the first decade, my mother was unwilling to trust us so far from home, and we had never crossed this bridge except in our car­ riage and on the turnpike road. I had [February, passed my tenth bfehday- when my father t&ld William and myself, one day, that he was going to take us a walk across the bridge and on the other side of the river. Our blissful anticipations of this remote expedition were enhanced by knowing that tjye&d! was to be found, close to the bridge, a far-famed baker’s shop, of Which the parleys (that is, thin, crisp ginger­ cakes) were celebrated all over the, county ; and when my mother put into our pockets sixpence apiece, to be there expended as we pleased, our joy was full. But if, as regards pedestrian excur­ sions, we were held under strict tale,, in other matters we were free :a®tjd privileged. We had the unrestricted range of my father’s library, which, was ®, pretty extensive one. I have no recollection as to when and how I learned my letters. All I remember is that, at seven or eight years of age, I was an omnivorous reader. “ Robinson Crusoe,” pored over with implicit faith, made the first deep impression. Then, one after another in succession, came Miss Edgeworth’s winning stories, —household words they were in our family/ “ Sandford and Merton” came next into favor; succeeded by “ Thaddeus of War­ saw ” and the “Arabian Nights.” Af­ ter these I devoured Miss Porter’s “Scottish Chiefs”; not g, doubt ob­ truding itself as to whether the gallant and romantic military gentleman —the courteous Knight of Ellerslie, whom the lady’s pencil’has depicted in rosy colors — was the veritable champion of Scotland,— the same hot-blooded and doughty warrior, sung by Blind Harry, who, while yet a stripling, stabbed, in a Scottish castle, the son of its governor, in requital of a few in­ sulting words. My indignation, origi­ nally roused by nursery legends,. was rekindled, and my national prejudices confirmed, by this more modern ver­ sion of Monteith’s treachery and his noble victim’s cruel fate. These feel­ ings were intensified during a visit to Cartland Crags (or Craigs, as we pro­ �1873-] Boy-Life in a Scottish Country-Seat. nounced th© word), — a deep, narrow gulch a little way beyond the town of Lanark^- walled by precipitous rocks gome two hundred feet high, and form * jng the water-cou-rse of a small stream Called the Mouse. From the bed of that stream we climbed thirty or forty feet up the fee© of the rocks to a deep cleft known to all; Scotland as “Wal­ lace’s Ctve,” and to which, when in peril of his life, that sturdy chieftain was wont to retreat. No Fourth-ofJuly oration, no visit to Plymouth rock, ever produced, on young scion of Puritan, a deeper impression than did the sight of this narrow, secluded cell upon me, — its pavement worn by the feet of patriotic pilgrims. I think, if 1 had but been stirred by a Hamilcar of a father prompting me, I might have sworn, then and there, eternal enmity against the English. But, in my case, the paternal sentiment was, “ Love to the whole human race ”; so that, out­ growing hate-bearing prejudices in the genial atmosphere of home, I have re­ formed, and can say, as Webster said of himself on a well-known occasion, am very little like Hannibal”; having come to eschew strife of all kinds, and' devoutly believing that “love is the fulfilling of the law.” My mother, a devout Presbyterian, though too gentle to be bigoted, was thoroughly imbued with the belief that the most orthodox form of Protestant­ ism is essential to happiness, if not to virtue. Upon this conviction she acted with persistent conscientiousness. It colored her daily conduct. Was any one among us sick ? She sat, hour after hour, by his bedside ; and admin­ istered, by turns, temporal comforts and spiritual consolation. Had we lost a pious friend ? His death was spoken of as a translation to a world of bliss. Did any of us ask for a pretty story ? It was selected out of the Scriptural pages. We were told of the place above for good boys and girls, and of the fire below for the wicked ; and when we asked who were good and who were wicked, we were taught that all boys and girls and men and women i53 were wicked unless they believed, in the first place, that Jesus Christ was the only Son of God, and, in the sec­ ond place, that nobody could escape from hell except by vicarious atone­ ment through his death and sufferings. My mother added that all who believed that, and who read the Bible every morning, and said prayers every night, and went to church twice every Sun­ day, became good people, and would be saved and go to heaven ; while all who disbelieved it were lost souls, who would be punished forever with the Devil and his angels. My father, a Deist, or free-thinking Unitarian, was tender of my mother’s religious sentiments, and did not, in those days, interfere with her instruc­ tions or seek to undermine our belief. I recollect, one day when he had been explaining to me how seeds produced plants and trees, that I asked him where the very, very first seeds came from, and that his answer did not go to shake my faith in the Mosaic account of the creation. Thus left to orthodox teaching, I Soon became an apt and zealous schol­ ar ; often prejudiced, I was never in­ different ; still more often mistaken, I was sincere in my errors, and I always sought to act out what I believed. Very peculiar was my state of mind in those early years. Breathing an orthodox atmosphere, I never doubted that it extended over the whole earth. I had just heard of pagans and Ro­ manists and infidels ; but I thought of all such dissenters from the creed I had learned as a handful of blinded wretches, to be met with in some small remote quarter of this vast world, —a world that bowed to Christ alone as its God and Saviour. To set up my own opinion against all the pious — that is, against all good men, or rather against all men except a few who were des­ perately wicked— was an acme of ar­ rogance that did not once crass my thoughts. My good mother — more amiable than logical — did not perceive the perilous insecurity of a creed so nar- �154 Boy-Life in a Scottish row in a character like that of her eldest son. In a chart given tome, in the year 1827, by Spurzheim, causality and conscientiousness are marked as predominant organs, and self-esteem as a large one, If that diagnostic may be trusted, the danger to my orthodoxy was the greater, The first doubts as to the religious belief of my infancy were suggested when I was about eleven years old. By this time the New Lanark estab­ lishment had obtained considerable Celebrity, and was frequented by visit­ ors of some distinction. Among these a bishop of the Anglican Church, hav­ ing brought a letter of introduction to my father, was invited to his table, and I sat next to him. During dinner conversation turned on the original depravity of man, which, to my utter astonishment, my father called in ques­ tion. J the bishop, of course, stoutly affirming it. I listened, with greedy ears, to the discussion ; and, during a pause, I put in my word. “ Papa,” said I, “ I think you’d find it a very difficult thing to make a bad heart a good one.” ,, The bishop, amused and astonished to find so youthful an auxiliary, patted me, laughingly, on the back and said, “You’re in the right, my little fellow. God only can do that.” Then he en­ couraged me to proceed, to the no small increase of my vanity and self­ importance. My father, instead of checking me,, replied patiently to my argument ; and his replies left me much tq think about. Next day I had a lecture from my mother on the sin of self-sufficiency, and was told that little boys must listen, and not join in grown people’s conver­ sation. But this did not quiet me. When I pressed my mother closely about my father’s opinions, she con­ fessed, to my horror, her doubts whether he firmly believed that Christ was the Son of God. I remember, to this day, the terrible shock this was to me, and the utter confusion of ideas that ensued. My state of mind was pitiable. J knew [February, there were wicked unbfiftev®®Ss among the Hottentots and New - Zealanders . whom I had read about; and my moth­ er had once confessed to me that, even in England and Scotland, Were were a few low, ignorant people whoi the books of an infidel called Tom Paine 1 but my own father ! — kind, indulgent to; us B’ll, and loved and respected by everybody, — was he widggd ? was he as bad as the pagans ? I took to watching his benevolent fac© ; but he: talked and smiled ®s usual. There was no cloven foot to be seen, nor any sinister inference to be drawn from his quiet, pleasant demeanor. In fear and trembling I laid my per­ plexities before my mother. Excel­ lent woman ! I know well now in wteja a strait she must have found herself, between her creed as a Calvinist and her love as a wife. Somewhat at ex­ pense of conscience, perhaps, she com­ promised matters. Swayed by her great affection for my father, and doubt­ less also by her fears that the disclosure of his heresies might weaken the pa® ternal authority# she sought to soften their enormity by declaring that, but for these, he was everything that was good and estimable. “ Pray to God, my child,” she would say, “ that be will tarn your dear father’s heart froffl the error of his way and make him pious like your grandfather.” Then, with tears in het eyes, “ O, if he could * only be converted, he would- be every­ thing my heart could desire ; and when we die he would be an heaven with us all.” “If he could only be converted!” These words sank deep. “ My father is too good a man,” J said to myself, “ to sin on purpose Perhaps nobody * ever explained holy things to him as my mother did to me. If I could only save his soul ! ” The more I pondered upon this, the more it seemed possible, probable, at last unquestionable. I called to mind some texts my mother had read to I us about the mouths of sucklings, and what they might do ; also what Jesus Christ had said about little children as �1873.] Boy-Life in a Scottish Country-Seat. *55 being of the kingdom of Heaw®. I the class of sins to which I was prone did not, indeed, conceal from myself differed somewhat from those of the ®ay father was a wise and prudent French monarch, they weighed heavily man : I saw that men listened to him upon me, nevertheless. A hundred with respect and treated him, on all oc­ times my mother had told me that I casions, with consideration. But my was a miserable sinner ; and conscience mother, whose habit it was to read a brought up before me many proofs of chapter from the Bible to us every this. My activity being great, and my evening, happened, about that time, to select one from the Gospel of Matthew, spirits of a restless order, the breach in which Christ returns thanks to of the fourth commandment was my God that things hidden from the wise besetting sin. Though I had success­ and prudent are revealed to babes. It fully resisted a great temptation to play occurred to me that perhaps God had at foot-ball on Sundays, yet when James caused my mother to read that chapter Dunn, one Saturday evening, brought me a new hoop of his own manufac­ for my especial encouragement. Thea again, I had great faith in ture, I hid it in the woods, stole away th© efficacy of prayer. Several years in the afternoon of the next day, and before, while we were staying, for a “ broke the Sabbath ” by trundling time, in my grandfather’s town-house, it for an hour, stung with compunc­ I had been shooting with bow and tion the while. Then there was that arrow in the same garden where Da- conspiracy against Sandy, with its aw­ vid Dale found that honest man. I had ful result! Add to this that I was lost my best arrow, and sought for it terribly given to yawning in church, a long time in vain. Then, instead of and that, on two different occasions, I had fallen sound asleep during evening following Bassanio’s plan,—» prayers. Worse still, there was a ro­ “ When I had lost one shaft, mance (entitled “ Anne of Brittany,” I I shot his fellow of the self-same flight The self-same way, with more advised watch, remember) in which, when I was sum­ To find the other forth,” — moned to bed one Saturday evening, I I dropped on my knees behind a goose­ had left the heroine in a most interest­ berry-bush and prayed to God that he ing and perilous situation, and next would show me where my missing ar­ morning, when my mother came quiet­ row was. Rising and turning round, ly into the library to tell me it was fo 1 there it stood, deep sunk in the time to prepare for church, so absorbed ground close to another bush. My was I in Anne’s imminent danger, that mother, when I told her of this, had, I was detected — flagrante delicto — indeed, expressed doubt as t© the pro­ in the very act of reading a novel on priety of prayer for a thing so trifling ; the Lord’s day ! Could there be a but I retained the conviction that God doubt as to my innate depravity ? And had answered my supplication : and was it strange that, while Louis sought every night, on my knees, I prayed, as salvation by coercing millions of Hu­ fervently, I think, as any young creature guenots to flee or to embrace Catholi­ ever did, that He would help me also cism, I should strive to have my fa­ ther’s redemption placed to my credit to convert my father. But, as commonly happens to propa­ on that great book that was to be gandists, more selfish motives super­ opened on the Day of Judgment ? But aside from religious convictions vene^, to enkindle my zeal. We learn from history that Louis XIV. was and the desire to atone for my sins prompted to repeal that charter of re­ urging me on, there was that organ of ligious freedom, the edict of Nantes, self-esteem, hereditary perhaps, the by the desire to save an abject soul, size of which in my brain the great loaded down with the debaucheries of phrenologist had detected. Under its a lifetime, from perdition. And though influence I could not get away from �z56 Boy-Life in a Scottish Country-Seat. the resolve to convert my father. I say the resolve to convert him, not to attempt his conversion ; for so I put it to myself, nothing doubting. I don’t think I had any clear con­ ception what a mission is. Yet I had a vagu.e idea that God had chosen me to be the instrument of my father’s salvation, so that he might not be sent to hell when he died. I was mightily pleased with myself when this idea suggested itself, and I set about preparing for the task before me. Summoning to my recollection all my mother’s strongest arguments, I arranged them in the order in which I proposed to bring them forward. Then I imagined my father’s replies ; already anticipating my own triumph and my mother’s joy, when I should have brought my father to confess his errors and repent. But I said not a word of my intentions to her or to any one. The joyful surprise was to be complete. I recollect, to this day, the spot on which I commenced my long-projected undertaking. It was on a path which skirted, on the farther side, the lawn in front of our house and led to the gar­ den. I could point out the very tree we were passing when — with some misgivings, now that it was to be put to the test — I sounded my father by first asking him what he thought about Jesus Christ. His reply was to the effect that I would do well to heed his teachings, especially those relating to charity and to our loving one an­ other. This was well enough, as far as it went; but it did, not at all satisfy me. So,, with some trepidation, I put the question direct, whether my father dis­ believed that Christ was the Son of God? He looked a little surprised and did not answer immediately. * Why ■ do you ask that question, my son ? ” he said at last. “ Because I am sure — ” I began eagerly. “ That he is God’s Son ? ” asked my father, smiling. “ Yes, I am.” [February, “Did yfflttever hear of the Mahome­ tans ? ” said my father,while I had paused to collect my proofs. • I replied that I had heard of such a people who lived somewhere, far off. “ Do you know what their religion is ? ” “ No? * “ They believe that Christ is not the Son of God, but that another person,, called Mahomet, was God’s chosen prophet.” “Do they not believe the Bible?” asked I, somewhat aghast. “ No., Mahomet wrote a book called the Koran ; and Mahometans believe it to be the word of God. That book tells them that God sent Mahomet to preach the gospel to them^ and to save their souls.” Wonders crowded fast upon me. A rival Bible and a rival Saviour 1 Could it be ? I asked, “ Are you quite sure this is true, papa ?® “ Yes, my dear, I am quite sure. * “ But I suppose there are very few Mahometans : not near — near so many of them as of Christians.” “ Do you call Catholics Christians, Robert ? ” “ O no, papa. The Pope is Anti­ christ.” My father smiled. “ Then by Chris­ tians you mean Protestants ? ” “ Yes.’* “Well, there are many more Ma­ hometans than Protestants in the world : about a hundred and forty mil­ lion Mahometans, and less than a hun­ dred million Protestants.” “ I thought almost everybody be­ lieved in Christ, as mamma does.” “ There are probably twelve hundred millions of people in the world. So, out of every twelve persons one only is a Protestant. Are you quite sure that the one is right and the eleven wrong ? ” My ereed, based on authority, was toppling. I had no answer ready. Dur­ ing the rest of the walk I remained al­ most silent, engrossed with new ideas, and replying chiefly in monosyllables when spoken to. �1873.] Boy-Life in a Scottish Country-Se&tt, And w ended this notable scheme of mine for my father’s cooversfo®. My mother had claimed too much. Over-zealous, she had not given her own opinions fair play. Even taking the most favorable view of the Calvinistic creed, still what she had taught me was prejudice only. For if looking to the etymology of that word, we inter­ pret it to mean a judgment formed be­ fore examination, then must we regard as prejudices his opinions, however true, who has neglected to weigh them against their opposites, however false. Thus ©ven a just prejudice is always vulnerable. Had my mother been satisfied to teach me that the Old Testament was a most interesting and valuable contribution to ancient history, filled with important lessons ; had she encouraged me to compare the ethical and spiritual teachings of Christ with those of the Koran, or of Seneca, or Socrates, or Confucius (all of which were to be found in our library) ; and had she bid me observe how immeasurably superior they were in spirit and i© civilizing ten­ dency to all that had gone before,— she would, I think, have saved me from sundry extreme opinions that lasted through middle life. But she was not content without getting up the Bible, as Caliph Omar did the Koran, not only as the infallible but also as the solitary source of all religious knowledge whatever. The days of Max Muller were not yet. My mother had no doubt heard of compar­ ative anatomy, but never of comparative religion. Lowell’s lines had not then been written :—• “ Each form of worship that hath swayed The life of man and given it to grasp The master-key of knowledge, reverence, Enfolds some germs of goodness and of right.” The immediate effect, however, of my mishap in the attempt to make a Calvinist of my father was good. My failure served as a practical lesson in humility. I listened and thought and doubted more than had been my wont, and I spoke less. 157 Nor did I give up fee creed of my childhood without a long and painful struggle. I daily searched the Scriptures as diligently, I think I may say, as any child of my age could be expected to do ; coming upon many seeming incongrui­ ties and contradictions, which were sad stumbling-blocks. The frequent dis­ cussions between my father and his visitors, to which I eagerly listened, still increased my doubts. After a time I lost faith in my mother’s favor­ ite doctrine of the infallible. The axe had been laid at the root of my ortho­ doxy. For more than a year, however, I lis­ tened with exemplary patience — even with more attention, indeed, than for­ merly — to my mother’s pious homilies, and was seldom deficient when called up to repeat my catechism-task. I did not say anything, during all that time, to betray my growing scepticism ; but neither did I, as I formerly had done, profess zeal for religion, or implicit faith in the Bible. I do not recollect ever to have deceived a human being on a matter of conscience ; and this I owe to my parents. On one point the teachings of my father and mother strictly harmonized. My father sought to impress it upon me that I could never become a gentle­ man unless 1 spoke, on all occasions, the exact truth ; while my mother’s teaching on that subject was that the Devil is the father of lies; and that, if I told falsehoods, God would reckon me among the Devil’s children. The organ of conscientiousness, if Spurzheim had made no mistake, may have aided these lessons. At all events, I grew up to regard a lie as of all sins the most heinous. To this sentiment it was due that, in the end, my conscience sharply re­ proached me for a deceptive silence, and I determined to tell my mother that my faith was changed. Once or twice I had resolved to do so after our evening devotions ; but her sad face — for she had begun to surmise that all was not right — deterred me, �158 Boy-Life in a Scottish Country-Seat* Finally I stated the facts, plainly and succinctly, in a letter which I in­ trusted, one evening just before going to bed, to an aunt who was staying with us. Had I known the effect my missive was to produce, I do not think I should have sent it.. My mother did not ap­ pear next morning at breakfast, and I afterwards found out that she had spent the night in tears. She had always Considered me, as she told me after­ wards, the most devout among her children, —the most careful for the fu­ ture welfare of my soul, the most ear­ nest in my zeal for the things of an­ other world, her most attentive listener too; and her disappointment, when she found me a. backslider, was the greater because of the hopes she had cherished. Unwilling to add to her sorrow by engaging with her in any religious de­ bate, I fell back, for a solution of some of my difficulties, on a good-natured private tutor, named Manson, who, for a year or two, had been doing his best to teach my brother and myself Greek and Latin, after the tedious, old-fashioned manner. He had stud-, ied to qualify himself as a minister of the Scottish Kirk, was orthodox, but mild and tolerant also, and did not meddle with my spiritual educa­ tion. The old, old enigma, unsolved through past ages and but dimly guessed at to­ day, came up of course, — the enigma of evil and its punishment. “ Mr. Manson,” said I one day, “ does God send all unbelievers to hell, and are they tormented there in the flames forever ? ” [February, “ Certainly. Have n’t you read that in the Bible ? ” “Yes. Does not God love all men, and wish them to be happy ? ” “ He .surely does. His tender mer­ cies are over all his works.’® “ Yes ; I know the Biblg says that too. Then I don’t understand aboutthe unbelievers. God need not have created them, unless he chose ; and hg must have known, before they were * born, that they would sin and that they would soon have to be burned to all eternity.’9' “ But you know that God puts it in our power to save ourselves ; and if we neglect to do so, it is our fault, no| his.” “ But yet,” persisted I„ “ God was not obliged to create a man that was sure to be an unbeliever. Nobody! said he must. He might have pre­ vented him from being born, and that would have prevented him from being wicked, and prevented him from going to hell. Would n’t it have been much better for such men not to be born, than to live a few years here and then be tormented for ever and ever ? ” I took my tutor’s silent hesitation for consent, and added, “ Well, then, if it would have been better, why did n’t God do it ? ” “ I cannot tell you,” Mr. Manson said at last; “ and I advise you not to think of such things as these. It seems better to our human reason ; but it cannot be better, or else God would have done so.” As may be supposed, this putting aside of the question was unsatisfac­ tory ; and from that day I became a Universalist. Robert Dale Owen. �1S73-] The Bride of Torrisdell. 159 THE BRIDE OF TORRISDELL. ONG ago while yet the Saga’s dream-red haze L Lay o’er Norway’s dales and fjords unbroken ; Ere \vith Olaf’s * cross men saw her steeples blaze, Ere their mighty iron tongues had spoken ; Thea the Neck, the Hulder, elves, and fairies gay Wooed the summer moon with airy dance and play. But alas ! they fled, As with flaming head O’er the valley shone St. Olaf’s token. Thorstein Aasen was forsooth the boldest swain Ever church-road trod on Sabbath morning ; As a boy he fought the savage bear full fain, Spite of mother’s tears and father’s warning ; Never yet was rafter for his heel too high, f Haughtiest mien he fronted with unquailing eye; And the rumor’s tide Bore his glory wide, Still with virtues new his name adorning. Like a ling’ring echo from the olden time, Wondrous legends still the twilight haunted, And o’er Brage’s goblet still heroic rhymes In the merry Yule-tide oft were chanted, How of Thorstein’s race had one at Necken’sJ will Stayed the whirl and roar of many a noisy mill; How in wild delight At the fall of night He would seek the river’s gloom undaunted. Late one autumn night, as wild November storms Whirled the withered leaves in frantic dances, And half-moonlit clouds of huge fantastic forms Swift to horror-dreams from rapturous trances Plunged the restless earth, anon in sudden fear E’en the raging storm-wind held its breath to hear: * St. Olaf was the king who finally Christianized Norway. The Pope, after his death, made him the patron saint of the country. t To be able to kick the rafter is regarded as a great proof of manliness in Norway. + Necken or the Neck is the spirit of the water. He is usually represented as an old man, who plays his harp or (according to others) his violin in the roaring cataracts. His music is said to consist of eleven chords, which are the very essence of all music, and all music appeals to the human heart in the same degree as it pawtakes of the inherent qualities of “ Necken’s chords.” The legends tell of mortals who have attempted to Jearn these chords, and have succeeded. Some have learned two, others three, but few more than six. He who is taught to strike the eleventh chord, it is said, must give his own soul in exchange. At the ninth, life­ less objects begin to dance, and when the tenth is struck, the player is seized with such a rapture that he can never sleep, but plays on forever. �The Bride of Torrisdell. l6o [February, From the river’s lair Rose a tremulous air,— Rose and fell in sweetly flowing stanzas. • But as morning came forth with frosty splendor keen Where the birch-trees o’er the waters quiver, Found the grooms their lord with bow and violin, Ghastly staring down the brawling river. To his instrument was closely pressed his ear, , As if there some charmed melody to hear; In his sunken sight Shone a weird delight; But life’s mystery had flown forever I From that time the secret sorcery of the tone, Passed from sire to son by sure transmission, Had full oft a witching web of music thrown O’er the lonely forests of tradition ; And full oft the son with pride and secret dole Heard those strange vibrations in his inmost soul, Like the muffled knell Of a distant bell Fraught with dark and bodeful admonition. Where the river hurls its foam-crests to the fjord, There lies Torrisdell in sunshine gleaming; Oft its valiant lord ’gainst Aasen drew his sword, And the red cock crew while blood was streaming. * But his daughter Birgit, — by the holy rood Ne’er a fairer maid on church or dance-croft stood I«— Like the glacier’s gaze In the sun’s embrace Shone her eye with tender brightness beaming. And when Thorstein Aasen saw that lily maid On her palfrey white on church-road riding, Aye his heart beat loud, and fierce defiance bade To ancestral feuds their hearts dividing, And young Birgit, the fair maid of Torrisdell, Little cared or strove that rising flame to quell; For, ere spring new-born Did the fields adorn, Him she pledged her word and faith abiding. Loud then swore her angry sire with mead aglow, (Deadly hate was in his visage painted,) , Rather would he see his daughter’s red blood flow, Than with shame his ancient scutcheon tainted. In her lonesome bower then fair Birgit lay, Wept and prayed by night and prayed and wept by day ; * “ The red cock crew” is the expression used in the old Norse Sagas for a nightly attack with fire and sword. � Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Victorian Blogging Description An account of the resource A collection of digitised nineteenth-century pamphlets from Conway Hall Library &amp; Archives. This includes the Conway Tracts, Moncure Conway's personal pamphlet library; the Morris Tracts, donated to the library by Miss Morris in 1904; the National Secular Society's pamphlet library and others. The Conway Tracts were bound with additional ephemera, such as lecture programmes and handwritten notes.<br /><br />Please note that these digitised pamphlets have been edited to maximise the accuracy of the OCR, ensuring they are text searchable. If you would like to view un-edited, full-colour versions of any of our pamphlets, please email librarian@conwayhall.org.uk.<br /><br /><span><img src="http://www.heritagefund.org.uk/sites/default/files/media/attachments/TNLHLF_Colour_Logo_English_RGB_0_0.jpg" width="238" height="91" alt="TNLHLF_Colour_Logo_English_RGB_0_0.jpg" /></span> Creator An entity primarily responsible for making the resource Conway Hall Library & Archives Date A point or period of time associated with an event in the lifecycle of the resource 2018 Publisher An entity responsible for making the resource available Conway Hall Ethical Society Text A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text. Original Format The type of object, such as painting, sculpture, paper, photo, and additional data Pamphlet Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Boy-life in a Scottish country-seat : a chapter of autobiography Creator An entity primarily responsible for making the resource Owen, Robert Dale [1801-1877] Description An account of the resource Place of publication: [s.l.] Collation: 145-160 p. ; 22 cm. Notes: Pp. 146-158 apparently extracted from Owen's autobiography, published in an unidentified periodical (The Atlantic), Vol. 31, No. 184 (February 1873). Printed in double columns. Part of the NSS pamphlet collection. Publisher An entity responsible for making the resource available [s.n.] Date A point or period of time associated with an event in the lifecycle of the resource 1873 Identifier An unambiguous reference to the resource within a given context N517 Subject The topic of the resource Autobiography Rights Information about rights held in and over the resource <a href="http://creativecommons.org/publicdomain/mark/1.0/"><img src="http://i.creativecommons.org/p/mark/1.0/88x31.png" alt="Public Domain Mark" /></a><span> </span><br /><span>This work (Boy-life in a Scottish country-seat : a chapter of autobiography), identified by </span><a href="https://conwayhallcollections.omeka.net/items/show/www.conwayhall.org.uk"><span>Humanist Library and Archives</span></a><span>, is free of known copyright restrictions.</span> Format The file format, physical medium, or dimensions of the resource application/pdf Type The nature or genre of the resource Text Language A language of the resource English NSS Robert Owen