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taught first; and to reserve, till submission to his authority, as divine, should become the settled disposition of the soul, the enunciation of those mysterious doctrines which he certainly taught not on earth, and which the Hindoo disciple has told them his countrymen would not derive from the christian Scriptures if not led to them by human comment.* If reflection on the views of the Brahmin, to which his death may lead the Missionaries, should induce them to teach no more, as essential to Christianity, than what the inspired and specially - directed Apostle. taught Cornelius, and to enforce no more upon their observance than what Christ himself enjoined as the ground of acceptance, they may find vastly more success than they have yet done, in bringing the Hindoo to sit at the feet of Jesus, and may make numbers wise unto salvation who might otherwise remain in dark and debasing superstition. If such be the result, we shall say, with grateful joy, 'though dead he yet speaketh'.

To all of us, the rapid progress of fatal disease, by which he has unexpectedly been called from life to whose intercourse we had here looked forwards with so much earnestness and hope, presents a fresh warning as to the uncertainty of life. The voice speaketh from his tomb, and urges us to work the work of life while it is day. His example, too, may well strengthen our desire to work that work faithfully, and as those who are to give an account. A strong sense of responsibility influenced him in the course which Providence marked out for him. The spirit of benevolence, of humility, and of piety, dwelt in his heart. You learned not from himself, except by casual expressions, or in reply to direct inquiries, what he had done for mankind, in respect to their temporal and spiritual well-being; but on reviewing it for ourselves, we see that it claims our admiration and our deep respect. He sought the blessing of God on his work, and pursued this as an accountable being ; and we may well say that the blessing of God has rested upon it for great and important good.

* See Appendix (E).

“ Servant of God! farewell ! thy work is o'er". Thou hast been summoned to that rest which remaineth for the people of God, and we shall soon commit thee to the silent tomb; but it will be with the hope of meeting thee again, when this mortal shall put on immortality, and that which is sown in weakness, shall be raised in power and glory. Thy honoured remains will not repose in ground that has been consecrated by human ceremonial, or even by the exclusive employment of it as the abode of the dead; but they will themselves hallow the spot where they rest, and it will be endeared by the remembrance of thy benignity, thine affection, and thy friendship. Never will be effaced from our memory the beamings of thy countenance, and the mild accents of thy voice; and by all who knew thee, will thy name be loved and revered.

- Blessed are the dead which die in the Lord ; they rest from their labours ; and their works follow them'. The influences of thy labours, thine instructions, thy example, are still with us; and these will render thee still the guide and the benefactor of thy race. As respects others, thy labour will not be in vain; and as respects thyself, thou art awaiting thy reward. The

day will come when the Lord of Christians will call thee from the tomb; and then, I doubt not, wilt thou hear the approving words addressed to thee, Well done, good and faithful servant, enter thou into the joy of thy Lord !!

God grant, my hearers, that a like blessedness may be our lot; that we may faithfully improve our talents for usefulness to others and our own spiritual wellbeing; and that, when the Lord of Christians shall call us and all men from the tomb, we may receive the blessed welcome, and be admitted into the joy of our Lord.

APPENDIX.

(A)-P. 8.

[The following Letter from the Rajah first appeared in the Athenæum and in the Literary Gazette; from one or other of which it was copied into various newspapers. It is a valuable and interesting document. It was written just before he went to France. It was probably designed for some distinguished persons who had desired him to give them an outline of his history; and he adopted this form for the pur. pose. The letter may be considered as addressed to his Friend Mr. Gordon, of Calcutta.]

“ My dear Friend,

“ In conformity with the wish you have frequently expressed, that I should give you an outline of my life, I have now the pleasure to give you the following very brief sketch.

My ancestors were Brahmins of a high order; and, from time immemorial, were devoted to the religious duties of their race, down to my fifth progenitor, who about one hundred and forty years ago gave up spiritual exercises for worldly pursuits and aggrandisement. His descendants ever since have followed his example, and, according to the usual fate of courtiers, with various success, sometimes rising to honour and sometimes falling ; sometimes rich and sometimes poor; sometimes excelling in success, sometimes miserable through disappointment. But my maternal ancestors, being of the sacerdotal order by profession as well as by birth, and of a family than which none holds a higher rank in that profession, have up to the present day uniformly adhered to a life of religious observances and devotion, preferring peace and tranquillity of mind to the excitements of ambition, and all the allurements of worldly grandeur.

“ In conformity with the usage of my paternal race, and the wish of my father, I studied the Persian and Arabic languages,-these being accomplishments indispensable to those who attached themselves to the courts of the Mahommedani princes; and agreeably to the usage of my maternal relations, I devoted myself to the study of the Sanscrit and the theological works written in it, which contain the body of Hindoo literature, law, and religion.

“ When about the age of sixteen, I composed a manuscript calling in question the validity of the idolatrous system of the Hindoos. This, together with my known sentiments on that subject, having produced a coolness between me and my immediate kindred, I proceeded on my travels, and passed through different countries, chiefly within, but some beyond, the bounds of Hindostan, with a feeling of great aversion to the establishment of the British power in India. When I had reached the age of twenty, my father recalled me, and restored me to his favour; after which I first saw and began to associate with Europeans, and soon after made myself tolerably acquainted with their laws and form of government. Finding them generally more intelligent, more steady and moderate in their conduct, I gave up my prejudice against thein, and became inclined in their favour, feeling persuaded that their rule, though a foreign yoke, would lead more speedily and surely to the amelioration of the native inhabitants; and I enjoyed the confidence of several of them even in their public capacity. My continued controversies with the Brahmins, on the subject of their idolatry and superstition, and my interference with their custom of burning widows' and other pernicious practices, revived and increased their animosity against me; and through their influence with my family, my father was again obliged to withdraw his countenance openly, though his limited pecuniary support was still continued to me.

After my father's death I opposed the advocates of idolatry with still greater boldness. Availing myself of the art of printing, now established in India, I published various works and pamphlets against their errors, in the native and

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