t over the earth. He was not even content to work
on old foundations, but regarding himself as under sentence of death he
longed to make the most of his votive life, to bear the torch of the
truth into all realms of darkness. He was none the less a philosopher
because he preferred the simple logic of God's love, nor did he hesitate
to confront the philosophy of Athens or the threatenings of Roman
tyrants. He was ready for chains and imprisonment, for perils of
tempests or shipwreck, or robbers, or infuriate mobs, or death itself.

No Hindu fakir was ever more conscious of the struggle with inward
corruption than he, and at times he could cry out, "Oh, wretched man
that I am, who shall deliver me from the body of this death?" but he did
not seek relief in idleness and inanity, but in what Dr. Chalmers called
"the expulsive power of new affections," in new measures of Christlike
devotion to the cause of truth and humanity. In a word, Christ and his
kingdom displaced the power of evil. He could do all things through
Christ who strengthened him.

Nor was the peace which he felt and which he commended to others the
peace of mere negative placidity and indifference. It was loving
confidence and trust. "Be careful for nothing"--we hear him saying to
his friends at Philippi--"be careful for nothing; but in all things by
prayer and supplication, with thanksgiving, make known your requests
unto God: and the peace of God, which passeth understanding, shall keep
your minds and hearts through Christ Jesus." And yet to show how this
consists with devout activity, he commends, in immediate connection with
it, the cultivation of every active virtue known to men. Thus,
"_Whatsoever things are true, whatsoever things are honest, whatsoever
things are just, whatsoever things are pure, whatsoever things are
lovely, whatsoever things are of good report, if there be any virtue, if
there be any praise, think on these things._"

FOOTNOTES:

[Footnote 74: Houghton, Mifflin & Co., 1889.]

[Footnote 75: The author seems to overlook the fact that the chief
excellence of an evangel to lost men is that it appeals to the masses.]

[Footnote 76: Address published in the _Japan Mail_, 1890.]

[Footnote 77: There is scarcely another passage in all Hindu literature
which is so full of half-truths as this, or which turns the sublime
powers of the human soul to so unworthy a purpose.]

[Footnote 78: In an enumeration of Hindu gods made in Buddha'