FRIENDS' INTELLIGENCER. "TAKE FAST HOLD OF INSTRUCTION; LET HER NOT GO; KEEP HER; FOR SHE IS THY LIFE. VOL. XL. PHILADELPHIA, FIRST MONTH 26, 1884. No. 50. EDITED AND PUBLISHED BY AN ASSOCIATION OF FRIENDS. COMMUNICATIONS MUST BE ADDRESSED AND PAYMENTS MADE TO The Temperance Outlook.... JOHN COMLY, AGENT, AT PUBLICATION OFFICE, No. 1020 ARCH STREET. TERMS:-TO BE PAID IN ADVANCE. The Paper is issued every week. The FORTIETH Volume commenced on the 17th of Second month, 1883, at Two Dollars and Fifty Cents to subscribers receiving it through mail, postage prepaid. SINGLE NUMBERS SIX CENTS. It is desirable that all subscriptions should commence at the beginning of the volume. REMITTANCES by mail should be in CHECKS, DRAFTS, Or P. O. MONEY-ORDERS; the latter preferred. MONEY sent by mail will be at the risk of the person so sending. AGENTS:-Edwin Blackburn, Baltimore, Md. Benj. Strattan, Richmond, Ind. Entered at the Post-Office at Philadelphia, Penna. as second-class matter For Friends' Intelligencer. THE BRAHMO SOMAJ. DEAR EDITORS:-I presume that the more intelligent and reflecting portion of your readers must feel a deep interest in the Brahmo Somaj reformation, which is now seeking to Christianize the population of India-indeed, to re-Christianize the whole Christian world to a simpler and better Christianity. The subject has been vividly presented within the last few months by a transient visit from one of its leaders, Mozoomdar, and the simultaneous publication of his book, "The Oriental Christ." Our author professes to be the expounder of and often quotes from the writings of Keshub Chunder Sen, the assumed apostle of Christ in India. If the reader will carefully compare the narratives of the religious experiences, deep spiritual exercises and more matured sentiments of George Fox and Chunder Sen, he can hardly fail to find many and striking coincidences, notwithstanding the wide difference between the Western theology and the Eastern mytho-theology, and between the idioms of their respective languages. The means for such an inquiry are rendered more accessible by Mozoomdar's book, from the introduction of which, what follows is condensed, as far as practicable, verbatim. His more obvious use of Chunder Sen's language I have distinguished by quotation marks. Keshub Chunder Sen, the Brahmo leader, CONTENTS. The Brahmo Somaj.... 785 786 has made three authoritative statements of his principles, as successively developed. I. The first was his lecture on "Jesus Christ, Europe and Asia, 1866." With all the light of his genius and eloquence he held forth Christ as the great man and the mighty reformer "sent by Providence to reform and to regenerate mankind, and who had received from Him power and wisdom for that great work." Chunder Sen, after setting forth, in glowing sentiments, the moral greatness of Christ, His tenderness and humility, His lamb-like meekness and simplicity, His heart full of mercy and forgiving kindness, and, on the other hand, His firm, resolute, unyielding adherence to truth," declared, in a breathless climax, "Verily, Jesus was above ordinary humanity." II. It was not until thirteen years after this primary utterance respecting "Jesus Christ, Europe and Asia," that Keshub Chunder Sen delivered his second statement, entitled "India asks, Who is Christ?" He said, "England has sent to us, after all, a Western Christ. It seems that the Christ that has come to us is an Englishman, with English manners and customs about Him, and with the temper and spirit of an Englishman in him. Hence it is that the Hindu people shrink back and say, 'Who is this revolutionary reformer, who is trying to sap of Christ in this and some other places. It is a pity he did not use the name Jesus instead the foundations of native society? Why should you Hindus go to England to learn Christ? There we find apostolic Christianity almost gone-there we find the life of Christ formulated into lifeless forms and antiquated symbols.'" Keshub Chunder Sen asks, "Is Christ altogether human? Are we satisfied that there is nothing but earthly humanity in Him? The Omniscience of God knew from the beginning the destinies of men. It grasped all the measures and magnitudes of evil in man's nature. It grasped, also, the ways and means by which they might be delivered from the evils which encompass them. The future Christ, as God had meant to create Him, the potential energy of the yet unborn Christ, existed in the eternal depths, in the dispensation which was to come in the fullness of time. He was the thought and energy of God. Christ pre-existed as an idea, as a plan of life, as a predetermined dispensation yet to be realized. He lives in all Christian lives and in all Christian influences at work around us, like an all-pervading leaven, mysteriously and imperceptibly leavening the bias of millions of men and women." The consideration of Chunder Sen's third lecture, on the Marvelous Mystery of the Trinity, must be left for the present. The almost simultaneous development of a trio of such men as Rhamahun Roy, Keshub Chunder Sen, and Mozoomdar, in the far-off Indies-heathen land, so called—is an event likely to be long remembered. To many minds it presents conclusive and consoling evidence that He who gave that people existence is also watching over them for their good. They may err, but may they not also read lessons of deep instruction to peoples who possess higher intelligence and civilization? Under the guidance of Divine Wisdom, may we not even hope that their highest ambition may be realized-the re-Christianization of the corrupt Christianity of the Western nations? Sylvania, First mo. 16th, 1884. E. M. narrow as God's righteousness, which, as a sharp sword, can separate between eternal right and eternal wrong.-Norman Macleod. For Friends' Intelligencer. THE TEMPERANCE OUTLOOK. It is not well to take too gloomy a view of the slow progress of the Temperance Cause, or to entertain serious doubts of the final overthrow of the traffic in intoxicating beverages. It cannot be denied that the present aspect of the work has many discouraging features. The flood of crime and wretchedness that confronts the workers ought to awaken every intelligent mind to the necessity of some movement that will turn the tide in favor of sobriety and good morals. We cannot close our eyes to the fact that drunkenness is apparently on the increase, but so is our foreign population, and possibly at the same ratio. The immigrants are largely drawn from the lowest stratum of European society and they swell the ranks of the dealers in and the consumers of intoxicants. While this is true, it is equally apparent that the native population of the better classes are rapidly ranging themselves under the banner of Temperance, and the regulation of the liquor traffic, while a growing influence in favor of total abstinence is pervading our entire social life. To see where we now stand on this allimportant question it is necessary to go back to the time antedating the present temperance agitation which was begun about a century ago. There are few of us who have passed threescore, especially if our homes were south of "Mason and Dixon's line," who have not very vivid remembrances that correspond with the following extract from the old American Encyclopedia, of 1830, written by one familiar with the social customs of that period. He says: "A fashion at the South was to take a glass of whisky, flavored with mint, soon after waking, and so conducive to health was this nostrum esteemed, that no sex, and scarcely any age, were deemed exempt from its application. At eleven o'clock, while mixtures, under various peculiar names-sling, toddy, flip, etc.-solicited the appetite at the bar of the common tippling shop, the offices of professional men and counting-rooms dismissed their occupants for a half-hour to regale themselves at a neighbor's or a coffee-house with punch, hot or cold, according to the season. Am I to be silent lest I should be whispered about or suspected or called "dangerous," "broad," "latitudinarian," "atheistic?" So long as I have a good conscience toward God, and have his sun to shine on me, and can hear the birds singing, I can walk across the earth with a joyful and free heart. Let them call me broad; " I desire to be broad as the charity of Almighty God, who maketh his sun to shine on the evil and the good; who hateth no man, and who loveth the poorest The dinner hour arrived, according Hindu more than all their committees or all to the different customs of the different distheir churches. But, while I long for that tricts of the country, whisky and water, cubreadth of charity, I desire to be narrow,riously flavored with apples, or brandy and water, introduced the feast; whisky or brandy and water helped it through; and whisky or brandy, without water, secured its safe digestion, not again to be used in any more formal manner than for the relief of occasional thirst or for the entertainment of a friend, until the last appeal should be made to them to secure a sound night's sleep. "No doubt there were numbers that did not use ardent spirits; but it was not because they were not perpetually in their way. They were an established article of diet, almost as much as bread; and with many they were in much more frequent use. The friend who did not testify his welcome, and the employer who did not provide bountifully of them for his help, was held niggardly; and there was no special meeting, not even of the most formal or sacred kind, where it was considered indecorous, scarcely any place where it was not thought necessary to produce them. The consequence was that what the great majority indulged in without scruple, large numbers indulged in without restraint." The same was to a large extent true of every section of our land. At the birth, as at the burial, at marriage feasts, at public sales, and at the social call, wine or toddy, brandy, gin, or some other fiery intoxicant flowed freely as water. The vice of intemperance was interwoven with the entire network of social life. The pulpit and even the gallery of the meeting-house, was trodden by men whose steps were made unsteady by their potations; legislative halls, and the judge's bench were not exempt from the vice, and the tone of public sentiment was too low to offer any opposing influence. A writer in the Independent has been collecting testimony from various trustworthy sources, on this subject, from which it will be seen how entirely the drink habit had gained the ascendancy. A town in New England is cited as an average of the state of things in the rural districts at the beginning of the present century. The writer says: and they were oppressed by the use of intoxicating drinks. At least one man in every score became a drunkard, and not a few women were addicted to habits of intemperance. Forty years ago there was probably not one in five hundred who did not believe that the use of intoxicating drinks, as a beverage, was absolutely needful." We are hardly willing to believe that the settlements of Friends were not exceptions to this dark picture, though even among these the moderate use of liquors was considered necessary to health. It is to Philadelphia's eminent citizen, Dr. Benjamin Rush, more than perhaps any other individual, that the Temperance Cause owes its origin. Our physicians of to-day who are so loath to banish intoxicants from the list of remedies may well take a lesson from this fearless and conscientious man whose skill and learning made him illustrious in two hemispheres. It is on record that a young priest from the West Indies consulted the Doctor in regard to a lung trouble, and garlic was prescribed. The patient improved under the treatment, but asked if he might not “add some Geneva,' to make it more palatable." "No," replied the Doctor, with emphasis ; "No man shall look me in the face on the day of judgment and tell the Almighty that Doctor Rush made him a drunkard." It was a bold stand, and only a man lifted far above the common level of society as it then existed, could have ventured upon such an attitude. It was his high character and the influence that it gave him in his profession and among all grades of society that made it possible. Only three generations have passed, and what solid gain is ours! Liquor dealers find it necessary to band together to stop the tide of prohibition that threatens to overwhelm them. One is reminded of the silversmiths of old that made shrines for the goddess Diana, who, when their craft was in danger through the preaching of the apostles, came together "Only four floors in the town with carpets shouting "Great is Diana of the Ephesians." on them, but four houses painted white, and But it was to no purpose then, nor will it stay not more than ten four-wheeled vehicles. the onward movement now. We must not Even whitewash on the walls of the rooms expect too much, or be discouraged that some was very seldom used. Nor was the differ- of those to whom we look as leaders stand ence in the times merely. Real poverty was aloof, rather let us rejoice that the foremost the cause. Even in the condition in which ranks of Prohibition are filled largely with they did live, there were few who had money men and women of the highest culture and at interest, compared with those who were in the most unquestioned piety, that the most debt and those whose farms were mortgaged. eminent physicians in our own and other Property was constantly changing hands, by lands are enrolled among its advocates, and the foreclosure of mortgages and insolvency. in every department of civil and social life But the expense of living then, as compared the leaven is at work. Surely, in view of with now, was very small. What was, then, what has already been accomplished, every the reason for this depression in worldly cir- friend of Temperance may hopefully go forcumstances? Their gains were consumed, | ward, gathering up facts that will add to his store of knowledge, and enable him to exert For Friends' Intelligencer. A MESSAGE OF CONSOLATION. If there is room in Friends' Intelligencer, I would like to send the Spirit's greeting to some remote sections, to isolated neighborhoods, to the solitary in families, to the sick in their chambers, shut out from the busy world, worn perhaps, with physical suffering that yields not to remedies, patiently waiting the summons home. Our Heavenly Father encircles all these with His love. his obligations with reference to the commandments, he declared he had kept all from his youth up. 'What lack I yet?" "If thou wilt be perfect, go and sell that thou hast, and give to the poor, and thou shalt have treasure in heaven: and come and follow me." The account, as we have it, justifies the conclusion that up to the time of the young man coming under the influence of the teachings. of Jesus he had lived a life of conformity to the moral law, but as he listened to the spiritual lessons of Jesus, there came over him a condition of disquiet, an earnest longing for a higher, a more spiritual life. As this condition continued, he felt himself called upon to enter into some active life, to the performance of some act, which he as well as his fellow-men would call good. In this condition of mind he approached Jesus, and calling him "Good Master," asked his question. It appears to me that the first lesson taught by the reply of Jesus, was that the young man had made a mistake in carrying his burden. to him. Why callest thou me good? there is none good but God." Therefore, if he would know the will of Divine Goodness conFrom experience I can enter into all these cerning himself, he must carry his burden to conditions, therefore I send the salutation of God. This doctrine is especially apparent in love unfeigned, "by the word of God and the teachings of Jesus, and his rebuke of the the testimony of Jesus Christ," with that hope young man was entirely consistent. The next that is an anchor to the soul, sure and stead-lesson taught is, that if he desired to be infast. The mission of some is suffering; others, action; others, prophetic vision. To some is given a silent flow of deep and hidden life that language fails to express. Each of these allotments, rightly occupied tends to glorify the Giver and bless His children. Let none think, "I am of no account, because out of sight." He that is omniscient has a service for thee also, and a reward in store out of the abundance of His grace. formed by Jesus what he should do in his emergency, that which Jesus told him to do, was strictly in the line of his own experience. All have need to watch and pray, lest we become lukewarm, and cast away the shield of faith, as though it had not been anointed" If thou wilt be perfect," put away that upon with oil. First month, 1884. SARAH HUNT. For Friends' Intelligencer. Probably a thousand years before the language quoted above was addressed to Jesus, the following quotation formed a part of the Vedas, the written law of the Brahmins. "But of all pure things, purity in acquiring wealth is pronounced the most excellent: since he who gains wealth with clean hands is truly pure; not he who is purified merely with earth and water." From this remote period to the present time, men have engaged in earnest inquiry as to whether those who acquire large possessions are excluded from a participation in the joys of the heavenly state to which all aspire. The text of this article refers to a young man who had great possessions, who came to Jesus and sought information as to what good act he might perform in order to secure eternal life. When his attention was called to which thy heart is now centered; " and come and follow me." Jesus had long before come under the influence of Divine Goodness, and he well knew the result; therefore he could not give any other counsel. Evidently, this was not what the young man expected or desired, as he went away sorrowing. As human nature shows itself to us, we are justified in concluding, that as he had an exalted idea of the power of money, he had in his mind the thought that the good thing which he would be required to do, would be something by which his fellows would be benefited, and he glorified by them. If his own desires in the matter had been furthered by a sugges tion on the part of Jesus, how willingly he would have responded; and how glorious would have been the confirmation. Not having wrestled long enough with the enemy, he could only sorrow at the sacrifice required of him. Whatever confidence he had in Jesus, he was not yet prepared to follow his commands. In considering this subject it is very essential that we understand what is meant by the expressions used by Jesus, such as, "If thou wilt be perfect," "The kingdom of God," THE UNPARDONABLE SIN. The unpardonable sin of Matthew's Gospel may be the deliberate and persistent closing of the mind against the highest and holiest impulses of the soul. In other words, it is the closing of the spiritual ear against the Divine Voice. This is blasphemy against the Spirit, for which the sternest word of the Blessed Jesus was reserved. A recent writer shows how this divine Teacher was moved to such vehement utterance: "The kingdom of heaven." They undoubtedly all have the same signification, and are fully explained by him. The, many parables which he uses when speaking of these conditions very clearly lead us to the comprehension of a condition of our individuality, wherein the animal nature is entirely subservient to the spiritual, where a knowledge of the Divine presence is positive, not speculative, and where the love of God is supreme; a condition wherein all duties which devolve upon us, whether they refer to ourselves or to our fellows, are performed strictly as directed by the Divine Master; a condition wherein we are constantly seeking for the light, and "It was the Sabbath, and conventional having found it, follow whithersoever it leads. religion had on its piety clothes. The little The history of the human family tells of band of reformers were traveling along upon many men who have known of this condition, their generous mission. They were jealously and lived under its influence. As we become watched by the Jewish deacons lest the jouracquainted with the lives of these, we find in ney might exceed the prescribed limits of the every case they were men with undivided Sabbath day. The hungry men pluck the hearts. Seeking this perfect condition, this heads of the ripening grain as they hurry along. kingdom of heaven, they have ever served Law and custom made this permissible on God and never mammon. Now, those who every other day, but the guardians of piety are engrossed by the material things of this remind them that it is unlawful on the Sablife, who are entirely absorbed in money- bath. He replies that this is nothing but getting, who pursue this desire selfishly, what- what their great King David did before them; ever may be their condition in the world to that the temple-priests are exempt from this come, they most assuredly cannot know any-restriction; and that here is greater than temthing of this kingdom of God. They are those whom Jesus designates as "rich men, and it is simply impossible for them to know anything of being perfect, because they have not sought it. The endowment of colleges, the building of hospitals or churches may be very proper for them to do, but it cannot buy them the kingdom of God. Riches are, however, comparative, and all men who have large possessions are not necessarily rich in the sense we are considering. We are not permitted to judge our fellows, but those who lift themselves high above other men are necessarily conspicuous, as are their actions. According to the beauty of Divine order, all men are called to labor, but not in the same field, neither are they all to gather the same harvest. Some are to gather corn, some oil, and some wine; some are to be hewers of wood, some drawers of water; some are to be masters, some laborers in the vineyards. Some must be exalted, some abased, but all are subject to the same law; if they would know God they must seek him where he is to be found; if they would have him dwell in their hearts, they must not allow other loves to usurp his place. J. W. G. Philadelphia, Ninth mo., 1883. "THE light of friendship, like phosphorous, is seen most plainly when all around is dark," —Anon, ple service, did they but understand the spirit of the saying 'I will have mercy and not sacrifice,' i. e., morality, not formality. He enters the synagogue; a poor cripple attracts the attention of this physician who lived before the line between bodily and spiritual disease was as sharply drawn as at the present time. He is as anxious to relieve the sufferer in the one direction as in the other. But they interpose with the question,' Is it lawful to heal on the Sabbath day?' He retorts, 'Is it not lawful to do well on the Sabbath day?' Even they would not object to help a sheep out of a pit on the Sabbath. How much more is a man than a sheep? The Pharisees hold council against him that they may destroy him. He quietly withdraws and continues his benevolent work with the multitude following. Even the maniac, if we are to believe the record, was soothed by his presence, and the insane were pacified by his word. Still the persecuting critics follow. Even his good deeds they ascribe to an evil inspiration. 'This fellow casts out devils by Beelzebub.' Thus it was that more and more clearly did he come to see that their piety was but a thin varnish. He saw the cold cruelty of their lives directed by. expediency and policy. He saw how they were drawing the bars on their own souls, bolting themselves inside the dungeons of tradition, and enslaving their own spirits in the fetters of conventional dogma and conservative death. |