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COMMUNION WITH GOD.
THOMAS LUMISDEN STRANGE,
AUTHOR OF “THE BIBLE; IS IT THE WORD OF GOD?” ETC.
PUBLISHED BY THOMAS SCOTT,
NO. 11, THE TERRACE, FARQUHAR ROAD,
UPPER NORWOOD, LONDON, S.E.
Price Threepence.
��COMMUNION WITH GOD.
HE philosophers have of late trenched upon ground
whereupon they are ill fitted to lead the way.
Their studies, and the habits of their minds, induce
them to govern themselves by conclusions formed upon
what may be presented to their material senses, but of
any field of knowledge that may be cultivated out of
sources for which the physical perceptions afford insuf
ficient medium, they are practically unconscious. No
one need quarrel with their pursuits. They are most
useful and legitimate. What is questionable is the
assumption on their parts that there lies nothing
beyond the experiences they thus acquire. Their want
of personal comprehension of acquisitions belonging to
a sphere unapproached by them, is assuredly no evi
dence that there is no such sphere to be resorted to.
The exponent, whose observations, offered in his
paper in the Fortnightly Revi&w of August last, on the
efficacy of prayer, I have now particularly in view, is
Mr Francis Galton. The parties marshalled before him
are his fellow creatures in their various grades and con
ditions in life, and their Almighty Creator; and he
presumes to pass judgment on the possibilities of inter
course between the two, in view of a statistical inquiry
pursued by him on this and kindred subjects. The
method is one that would commend itself to the mere
philosopher. If prayer is heard and answered by the
Almighty, instances will abound, and proofs be mani
fest, and the conduct of human affairs will be materially
influenced by the existence of so potent an agency,
T
�4
Communion with God.
Sovereigns are prayed for, but they are not longer lived
than their subjects. This nation, I may observe, has
had of late years notable instances of prayer exercised
in this direction. The Prince Consort was publicly
prayed for, but died. His son, the Prince of Wales,
was prayed for, and recovered. What conclusion, Mr
Galton might have asked, is to be drawn from this con
flict of result ? Prayer, he goes on to notice, is not, as
a rule, called in by physicians for the advantage of
their patients. Professor Tyndall, wrhether seriously or
otherwise, has suggested the singling out one ward of
an hospital and praying for its inmates, watching
what might be the consequences. The nobility, Mr
Galton observes, are prayed for, but without apparent
benefit. The clergy and the missionaries, who devote
themselves to the divine service, are not endowed with
longer years than their fellows, or specially protected.
The vessels of devout sailors, or those engaged for mis
sionary expeditions, are not less subject to the perils of
the sea than other vessels. The insurance offices make
no account of prayerful constituents. The conclusion
arrived at by Mr Galton is, that however soothing and
fortifying it may be to the mind of man to suppose
himself capable of communion with his maker, evi
dences of such intercourse, as traceable through effects,
are not to be observed by such an enquirer as himself.
Are the tests that have been applied of a fairly suffi
cient nature 1 and is a bystander competent to judge of
the question ? Certainly, as tried by the standard of
the creed everywhere surrounding him, Mr Galton has
been amply justified in his method of investigation, and
in the results to which he comes. If material conse
quences are the evidence of communion with God, then
the adequate demonstration of such communion, it
must be confessed, is commonly wanting.
Let us study the Christian instructions on this sub
ject.
Is prayer to be depended upon for renovation of
�Communion with God.
5
health ? Certainly this is explicitly taught. “ Is any
sick among you ? let him call for the elders of the
church ; and let them pray over him, anointing him
with oil in the name of the Lord : and the prayer.of
faith shall save the sick, and the Lord shall raise him
up ; and if he have committed sins, they shall be for
given him. Confess your faults one to another, and
pray one for another, that ye may be healed. The
effectual fervent prayer of a righteous man availeth
much.” Then follows the instance of Elias shutting up
the heavens for three years and a-half, and subsequently
withdrawing the bonds placed by him over nature and
bringing down the rain, prayer being his instrument on
both occasions (Jam. v. 14-18). Sickness, it will be
observed, is here represented to be a special visitation
for sin. It is so put elsewhere. When Jesus healed
the palsied man, he coupled the act with the forgive
ness of his sins ; and when he cured the impotent man
lying at the pool of Bethesda, he said to him, “ Behold,
thou art made whole ; sin no more, lest a worse thing
come unto thee.” Death itself, we are assured, only came
in by sin (Rom. v. 12), and with this change in the con
stitution of man, all other physical sufferings were, it
would appear, introduced. The pains of child-birth,
for example, were a direct consequence of the first
transgression (Gen. iii. 16), and “the whole creation,’
tainted and smitten at the fall of man, is described as
“ groaning and travailing in pain together,” waiting for
deliverance (Rom. viii. 20-22). But there is a sin for
which there is no remedy. This is the “ blasphemy
against the Holy Ghost,” in whatever form the offence
may possibly be perpetrated. For such sin there is no
forgiveness (Matt. xii. 31, 32 ; Heb. vi. 4-6 ; x. 26, 27).
Prayer then, against the consequences of this sin, is
unavailing. “ If any man see his brother sin a sin
which is not unto death, he shall ask, and he shall give
him life for them that sin not unto death.” But should
he have committed the unpardonable blasphemy, the
�6
Communion with God.
resort to prayer in his behalf will be a vain exercise.
“ There is a sin unto death : I do not say that he shall
pray for it. All unrighteousness is sin ; and there is a
sin not unto death ” (1 John v. 16, 17).
The case of the sick has been thus instanced as a
proper subject for the intercession of prayer; but
the fact is, this power may be successfully exerted,
according to the Christian tenets, in respect of what
ever object, of an innocent sort, the desires may be
directed to. Anything, and everything, may be prayed
for, with assurance of its acquisition, provided the re
quest is made in the name of Jesus, and with faith.
“ If two of you shall agree upon earth, as touching any
thing that they shall ask, it shall be done for them of
my Father which is in heaven ” (Matt, xviii. 19).
“ AU things, whatsoever ye shall ask in prayer, believ
ing, ye shall receive ” (Matt. xxi. 22). “ Whatsoever
ye shall ask in my name, f/zaf will I do, that the Father
may be glorified in the Son. If ye shall ask any thing
in my name, I will do it” (John xiv. 13, 14. See also
Matt. vii. 7 ; Mark xi. 24 ; John xv. 7, 16 ; xvi. 23,
24; 1 John iii. 22). Nor is a refusal to be put up
with. The Almighty, seemingly against his proper
judgment, is to be forced into compliance through the
wearying application of constant entreaty, as in the in
stance given of the widow with the unjust judge (Luke
xviii. 1-7).
It is easy to pledge the Almighty to a given course ;
but if he takes it not, the assertion of the pledge be
comes demonstrably presumptuous. Either Christians,
as a body, have put themselves out of the pale of
the influence of prayer, by sins that may not be
forgiven, by want of faith, or want of persistence;
or the allegation that God is on all occasions to be
controlled by prayer, has been made without war
rant. All sicknesses should, by this time, have disap
peared ; death itself should have been held in abeyance;
poverty should be unknown; wars should be impos
�Communion with God.
7
sible; the whole world should have been brought to
the faith of Jesus, if the bold promises held out in his
name had been founded on a true estimate of the divine
appointment. Mr Galton amply proves the inade
quacy of prayer in the several channels examined by
him. The economy of the world is not carried on upon
the idea that such governing power rests absolutely
with man. If prayer may be offered acceptably to the
Almighty, it must be in some method, in some direc
tion, and under some conditions, other than we have
been contemplating.
The error of both parties, the physicists and the
Christians, is the materiality with which they associate
the subject.
The physicists can do no otherwise
than confine themselves to tangible evidences, consist
ently with the limitations they impose upon themselves
in the exercise of thought. The Christians will be
little disposed to admit the justice of my imputation as
concerns their tenets, and I must explain myself
further.
We have had before us the Christian view of sick
ness and death. These, with them, are the conse
quences of moral transgression. The body suffers for
the sin of the soul. The fact itself is a challengeable
one. The exhibition is too frequent of sturdy repro
bates, and suffering saints, to support the idea that the
presence of sickness is the token of active transgression.
And it is at the period of dissolution, that moment
when sin is said to be so expressly judged, that the saintly
virtues ordinarily shine out the brightest. It is the
materiality inherent to the system that has led to this
mistaken representation. The eye of the Christian, in
his scriptures, is ever directed to tangible objects. The
visible sickness is to him the expression of the invisible
moral guilt. Then he is taught to fly, naturally, to
physical remedies for the removal of the spiritual
stains. The waters of baptism have their efficacy,
whatever that may be ; and above all, the blood of the
�8
Communion with Cod.
actual sacrifice poured out for sinners, however applied,
washes away every sin. The spiritual life, moreover, is
built up, in some inscrutable manner, with bread and
wine.
The whole scheme is of this complexion, based upon
what is material. A peculiar people are adopted as the
channel of the divine operations. God communicates
his mind through the medium of inscribed writings
committed to them. The teaching through that medium
is assigned to the Spirit of God, which for that end is pre
sented as a distinctive being, with a descriptive appella
tion, and capable of exhibition in material forms,—at one
time descending on earth as a dove, at another as “ cloven
tongues like as of fire.” Out of the peculiar people,
one particular family is selected through whom to pass
the blessing. A virgin is chosen as its special vehicle.
The Almighty subjects her to an over-shadowing of
himself, whatever this may express, on which she con
ceives, as if coupled with a human associate, and gives
birth to an incarnate god. “ Mine eyes,” exclaims the
devout Simeon, on receiving the babe in the temple,
11 have seen thy salvation.” He had before him, con
sciously, “God manifest in the flesh” (1 Tim. iii. 16).
“ That which was from the beginning, which we have
heard, which we have seen with our eyes, which we have
looked upon, and our hands have handled, of the word of
life ; for the life was manifested, and we have seen it ”
(1 John i. 1, 2), was thus brought into physical being.
“The Word” (Plato’s Logos) “was made flesh, and
dwelt among us” (John i. 14.) He was recognisable as
“ the image of the invisible God ” (Col. i. 15), “ the ex
press image of his person ” (Heb. i. 3). “ We know,”
it was alleged, “ that the Son of God is come.” “ This
is the true God, and eternal lifeit being, neverthe
less, here strangely added, “ Little children, keep your
selves from idols” (1 John v. 20, 21). The heathen of
old longed for the actual exhibition of the Almighty.
Drawing upon their fancies, they personified the powers
�Communion with God.
9
of nature as representing him; and in process of time,
they advanced to place him before themselves in sculp
tured imagery, and with ideal action. The Jews, bolder
in their assertions, declared that he was repeatedly seen
seated upon a heavenly throne, surrounded by attend
ants, and with every adjunct of material splendour,
such as any earthly potentate might seek to surround
himself with (Exod. xxiv. 9-11 ; 1 Kings xxii. 19;
Job i. 6 ; ii. 1 ; Isa. vi. 1-5 ; Ezek. i. 26-28; x. 1;
Dan. vii. 9. See also Gen. xxxii. 24-30 ; Exod. iii. 6 ;
xxxiii. 18-23), But it was for the Christians to debase
him to their own image, and have him visibly dwelling
with them. They introduce him as procreated on a
female, and passed out of her womb. lie is carried
through the stages of infancy, adolescence, and manhood
(Luke ii. 40), is subjected to the invasions of every descrip
tion of human infirmity and temptation (Heb. ii. 17,18 ;
iv. 15), and suffers ordinary death at the hands of those
hostile to him. When in life, he made his exhibitions
according to the materiality belonging to him. By
visible action he sought to render apparent his divinity.
His appeal was to the physical senses, healing the sick,
giving sight to the blind, hearing to the deaf, speech to
the dumb, and even life to the dead. Then, desiring
to have “ eye witnesses of his majesty ” (2 Peter i. 16),
he gave some of his select followers an exhibition of
himself in glory, associated with the ancient and de
parted Moses and Elias. Finally, he inspired his
people with the sense of his godhead by manifestations
of himself after death. “ I,” he had asserted while in
life, “ am the resurrection and the life ; he that believeth in me, though he were dead, yet shall he live :
and whosoever liveth and believeth in me, shall never
die ” (John xi. 25, 26). “I am the way, the truth,
and the life : no man cometh unto the Father, but by
me ” (John xiv. 6). Accordingly, after death, having
power in himself to resume his place in life (John x.
18), he reappeared to his disciples and “ showed him
�IO
Communion with God.
self alive after his passion by many infallible proofs ”
(Acts i. 3), among which he called upon them to
“ handle ” him, “ and see ” that he was no “ spirit,” but
was constituted as they were, with “ flesh and bones ”
illustrating his bodily condition by partaking of food
with them. “ Reach hither thy finger,” he said to the
incredulous Thomas, “ and behold my hands ; and reach
hither thy hand, and thrust it into my side; and be
not faithless but believing; ” on which the convinced
sceptic acknowledges him, as what he himself professed
to be, “ his Lord and his God ” (Luke xxiv. 36-43 ;
John xx. 26, 27.) The end to be expected is the
return to earth of this incarnate divinity, to triumph
over all his enemies. He comes “ in the clouds of
heaven, with power and great glory,” attended by his
risen saints and angelic hosts. The concluding triumph
is at a great battle at Armageddon. Then he reigns on
earth for a thousand years, ruling his enemies with a
rod of iron. The picture is materialistic from the
beginning to the end.
. Such being the character of the Christian dispensa
tion, it is but in keeping therewith that the elements
of nature are conceived to be at the disposition of their
prayers, and the name of Jesus capable of magically
securing them all they ask for. The projectors of the
scheme little knew that their allegations would be sub
jected to the ordeal of the centuries which have inter
vened. They persuaded themselves, in the fervour of
their imaginations, that the Almighty had summed up
his operations in the production of Jesus, and that the
existing generation would see the close of his dealings
with mankind (Matt. x. 23 ; xvi. 27, 28; xxiv, 34).
They could boldly declare that every prayer made in the
name of Jesus should be effectual, and furthermore,
that his power of working miracles had been conferred
upon his followers, to be freely used by them in visible
demonstration of the truth of what they believed in
(Mark xvi. 17, 18, 20; John xiv. 12 ; Acts v. 12-16 ;
�Communion with God.
ri
viii. 6, 7 ; xiv. 3 ; 1 Cor. xii. 4-28 ; Heb. ii. 3, 4).
The inexorable testimony of facts has refuted the whole
of these allegations. The return of the triumphant
mediator remains still in abeyance. The prayers for the
governance, or rather disturbance, of the operations of
nature, offered in his name, are found without avail.
The believers in him are as destitute of miraculous
powers as the most open sceptics.
We must turn away from fables if we would seek a
true acquaintance with our associations with the Al
mighty, and equally must we over-pass the restricted
limits of knowledge, in the contemplation of material
phenomena merely, to which the physicists would con
fine us. In such a field each must follow his own ex
periences, and I desire to approach so deep a subject
with becoming reverence and humility.
Happily, there are few -who question the existence of
the unseen Creator, or doubt that he has given evidence
of himself in his works. It is a fair question to raise,
even in view of the posture of the physicists,—Can he
have launched into being a living and ever-working
creation, and have divided himself from all active
contact therewith ?
Has he so perfectionised the
governing laws, as to dispense with the need of his
own presence operating in them ? Have his produc
tions, in continuing themselves and repeating their
various forms, the power of evolving the first motive
energy, or pulsation of life, without causation from him ?
It seems to me irrational to suppose that such can be
the case—that the work can ever remain independent
of the workman. If the Almighty has relinquished
the control over what he has brought into existence, he
makes void, henceforth, as respects them, the purposes
of his own being ; his laws supersede and supplant
himself; he avows the finiteness of his resources in his
impotence to undertake more for the abandoned obj ects
of his creation,—conclusions which one and all contra
dict every estimate we can make of the Omnipotent
Creator.
�12
Communion with God.
I accept, then, the alternative that God is acting evermore in what he has produced. The physicists have
never been able to detect the essence of that energy or
life, which is at the root of all active operations, in or
ganized and unorganized matter. There is something
here then which exists that is beyond their methods of
research. The limits to be assigned to knowledge, as
dependent on what may be known by such means as
they pursue, cannot be marked out even by themselves.
We may overstep all their ascertainments by pointing
to what lies confessedly still beyond the reach of their
capacity of observation. And in this essential ethereal
property of life or energy, may possibly exist the point of
contact between the Creator and what he has projected
from himself in the visible objects of the creation.
We atoms in this universe he has made, have neces
sarily to conform ourselves to the established laws pre
vailing around us.
Fire must needs burn, water
drown, rocks crush what they are thrown down upon.
But- though we presume not that the laws of the crea
tion are to be subverted for our sakes, or indeed on any
account whatsoever, yet we may believe in the infini
tude of the resources of the Creator, known and un
known, to deliver us, if he pleases, in every peril, and
to satisfy every need. Nature itself, whereby I mean
God s appointed method, drives us, when in extremities,
to look for help beyond and above ourselves to him.
He has the direction of everything, and can guide it by
his will. He can influence matter, and mind, and
bring about any purposes he may decide on. To deny
this is to set up something that is outside of, or greater
than the creator. The how and the when, if ever, are
with him. Whatever happens, he steers a rightful
course, and is the unceasing controller of our destinies.
Once having committed ourselves to him, sooner or later,
should life endure, we shall feel that we have been
heard and cared for.
Then there are the deeper wants of the soul. A con-
�Communion with God.
13
sciousness of God should lead to the desire to he con
scious of his presence, so as to benefit sensibly and in
structively by his guidance. When evil thoughts spring
up within us, his restraining power, on being asked for,
is indubitably conferred, and ordinarily with a prompti
tude that is expressive of a direct answer to the appeal
made. This is an experience which each must acquire
for himself. And there is the silent admonition of the
conscience which never fails those who give ear thereto.
There is also the great discipline of life, the progress
of which none can have watched without perceiving
how consistently, intelligently, and constantly, it has
been conducted for our moral and spiritual advance
ment. Above all, there is the sense of God’s perpetual
goodness flowing round us, and embracing the whole
created universe; the assurance of our own happy
portion in the scheme of his beneficence; the feeling of
the perfection of his ways; the knowledge that all is
working to some consummate ends worthy of himself.
The mathematically adjusted bolts of the mere external
intelligence, must be withdrawn to admit of the experi
ence of this inner and truer life. If the Creator has
linked himself to his creation in the outflow and the
continued processes of life, it is irrational to suppose
that he has divided himself from the fruition of his
work,—that the cultivated soul has no access to him
who has so carefully educated and matured it to an
ever-improving comprehension of himself.
Great Malvern,
September 1872.
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�
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Victorian Blogging
Description
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A collection of digitised nineteenth-century pamphlets from Conway Hall Library & 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>
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Conway Hall Ethical Society
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Title
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Communion with God
Creator
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Strange, Thomas Lumisden
Description
An account of the resource
Place of publication: London
Collation: 13, [1] p. ; 18 cm.
Notes: From the library of Dr Moncure Conway. Publisher's list on unnumbered page at the end. In large part a comment on a paper by Francis Galton which appeared in "Fortnightly Review of August last, on the efficacy of prayer". Article dated September 1872. Printed by Turnbull and Spears, Edinburgh.
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Thomas Scott
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[1872]
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G5505
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God
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<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 (Communion with God), 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>
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Text
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English
Conway Tracts
Francis Galton
God-Attributes
Prayer