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goes to construct that rebirth to which you must go,— ay, through life as well as in the life to come.

How many of those who are in brilliant garments, political or municipal, religious or fashionable - in brilliant, flowing, glorious garments,— how many of those are within their souls ravening wolves, men fond of carrion, animals exulting in filth, and full of all those vile, wild propensities which they complacently ascribe to the beasts only! O my friends, thus continually are we being reborn,- reborn either as the children of heaven and the angels of God and as immortals or we are being reborn as demons, as monsters, as brutes, as creeping things.

I do not believe that originally the authors of this doctrine meant that actually men should be unconscious, unremembering animals in this world. At any rate, I do not accept the doctrine in that light at all ; but I do accept the doctrine in this light: that often, when this mortal coil is shuffled away, when the instruments of carrying out our evil passions into evil deeds are taken away, when these hands are gone and can no longer do evil, when these eyes are blinded and can no longer cast vengeful, lustful glances, when these ears are deafened forever and can no longer revel in sounds of filth and vice, the accumulated propensities of the mind remain, the degraded possibilities of the spirit are there, and sin and neglected duties and murdered relations follow us, like bloody spectres demanding restitution, claiming justice. And in that condition, when the body and its instruments have gone, and the soul remains in its raging, feverish, wild propensities, how can a man be likened, and unto what, but unto the animals, unto unreasoning beasts, unto wild brutes, impotent to still the consuming fires of a degraded nature!

I say again the Hindu doctrine does not teach that a man shall suffer this always, nor does the Hindu doctrine teach that a man who has done a little good action will enjoy heaven always. The doctrine is that as soon as the extent of your good actions has been reached, as soon as you have gone, so to say, to the end of your tether either in vice or in

virtue, another kind of life sets in. If you have allayed the fever of passion, all the holier impulses of worship and service to God begin to work again, because, bear me witness, a propensity can be governed only by a propensity, an impulse can be only overcome by an impulse, a desire can only be ejected by a desire. You cannot possibly extinguish those instincts which God gave you. But if the instincts for vice in you are turned into instincts for virtue, if instead of loving the vanities of the world you love the glory of God, if instead of looking upon men and women like animals you look upon them like angels, why all those propensities, those desires, those impulses, which erewhile led you to do evil, now lead you to the gates of Paradise. As soon as the fever of evil has run its course, the calmness God descends as a benediction. As soon as the thirst of wicked pleasure has been removed by the practices of virtue, the waters of God's grace flow abundantly. And so, as soon as the slender effects of your righteous life are over, temptations again assail you.

How are these two doctrines reconciled? When, by the pressure of continued rebirths, a man has become tired of all animalism, when the constant fevers of successive excitements have prostrated him, when the repeated loathsomeness of vice has disgusted him, then he invokes the great Eternal to come down and make him one with his holy nature. And when man becomes one with God, when man attains the supreme Brahma, when man has accomplished his destiny, when man has gone over the preordained course which he was to run, these births cease: the spirit of man in its original divinity returns to the spirit of God in its original, eternal blessedness. The son is reconciled with the Father, the spark mingles with the conflagration, the drop gives itself up into the sea; and henceforth man enjoys blessedness unutterable.

My friends, each one of you, realize the great destiny you came to accomplish! Each one of you, give unto us the message which is concealed in the depths of your bosom! Give

unto us, each of you, the fragrance of heaven which lies enfolded in your nascent, unopened faculties. Each man and each woman stand out unfolded, shining, full of lustre, full of purpose, full of achievement! And may all returns to vice and wickedness cease! May all recurrence of animalism go, and all feel one with God; and may the destiny of the nation be accomplished in the destiny of individual lives !

O Thou, from whom we came “like trailing clouds," and to whom we are travelling as our goal and the end of our pilgrimage, be Thou with us. Give us to read the inscription which Thou hast written on our souls. Give us to discern the purpose for which Thou hast sent each one of us, old and young, rich and poor. Give to us the power to achieve all the work which Thou didst give us to do, whatever that work may be, great or small. And, O God, if it please Thee, keep us from the recurrence of that animal nature, from the repetition of those propensities and desires which alienate us from Thee and from each other. As Thy creation is reconciled to Thyself, as the glorious immortals are at one with Thee, so may we be at one with Thee in life and in death and hereafter! Amen.



Protap Chunder Mozoomdar.


The Spirit of God.

An idea of the work may be gained from the titles of the chapters: The Spirit, The Spirit in Hinduism, The Spirit in Christianity, The Sense of the Unseen, The Sense of the Spirit in Man, The Spiritual Power of the Senses, The Spirit in Nature, The Kinship in Nature, The Spirit as Life, Life in the Spirit, The Spirit in Reason, The Spirit in Love, The Spirit in Conscience, The Spirit in History, The Spirit in Christ, The Spirit in the Times, The Spirit in all Religious Dispensations.

Heart-Beats. A Book of Meditations. Biographical Sketch of the Author. price $1.50.

With Portrait and
Cloth, red edges,


The Oriental Christ. New Edition.

193 pages. Cloth,


The "idea" in this remarkable book may be best briefly stated by combining a saying of Keshub Chunder Sen, the Brahmo leader, with a sentence or two from the author's Introduction: "Was not Jesus Christ an Asiatic? He and his disciples were Asiatics, and all the agencies primarily employed for the propagation of the gospel were Asiatic. In fact, Christianity was founded and developed by Asiatics in Asia. . . . Yet the Christ that has been brought to us in India 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.... Go to the rising sun in the East, not to the setting sun in the West, it you wish to see Christ in the plenitude of his glory and in the fulness and freshness of the primitive dispensation. In England and Europe we find apostolical Christianity almost gone; there we find the life of Christ formulated into lifeless forms and antiquated symbols. Look at this picture and that: this is the Christ of the East, and that of the West. When we speak of the Western Christ, we speak of the incarnation of theology, formalism, ethical and physical force. When we speak of an Eastern Christ, we speak of the incarnation of unbounded love and grace."

10 The existence of this book is a phenomenon ; -more than a curiosity; and rich as a new, fresh, and very suggestive study of the character and person of Christ.- Christian Union.

141 Franklin Street,

For sale by booksellers, or sent, postpaid, on receipt of price, by

GEO. H. ELLIS, Publisher,


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INTRODUCTION. The preface by Mr. Savage gives the reasons, clearly and concisely, why a book like this is needed. It answers a great demand, and it will supply a serious deficiency. Having had the privilege of reading the contents very thoroughly, I gladly record my satisfaction in the character of the work, my hope of its wide acceptance and use, my appreciation of the author's motives in preparing it. The questions and answers allow of supplementing, of individual handling, of personal direction. It is not a hard-andfast production. There is a large liberty of detail, explanation, and unfolding. The doctrinal positions are in accord with rational religion and liberal Christianity, the critical judgments are based on modern scholarship, and the great aim throughout is to assise an inquirer or pupil to a positive, permanent faith. If any one finds comments and criticisms which at first sight seem needless, let it be remembered that a Unitarian cat. echism must give reasons, point out errors, and trace causes; it cannot simply dogmatize. I am sure that in the true use of this book great gains will come to our Sunday. schools, to searchers after truth, to our cause.



This little Catechism has grown out of the needs of my own work. Fathers and mothers have said to me, “Our children are constantly asking us questions that we cannot answer." Perfectly natural! Their reading and study have not been such as lo make them familiar with the results of critical scholarship. The great modern revolu; tion of thought is bewildering This is an attempt to make the path of ascertained truth a little


This is the call for help in the home. Besides this, a similar call has come from the Sunday-school. Multitudes of teachers have little time to ransack libraries and study large works. This is an attempt, then, to help them, by putting in their hands, in brief compass, the principal things believed by Unitarians concerning the greatest subject.

The list of reference books that follows the questions and answers will enable those who wish to do so to go more deeply into the topics suggested.

It is believed that this Catechism will be found adapted to any grade of scholars above the infant class, provided the teacher has some skill in the matter of interpretation.

GEO. H. ELLIS, Publisher, 141 Franklin St., Boston, Mass.

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