appeared so valuable as earnest and deep thought. The mental powers attained a degree of tensity and firmness, and repressed those irregular thoughts and desires which their former lax state had naturally fostered. The rigid discipline through which the mind passed served as a safeguard against any disorder or insubordination of the lower propensities, against their secret conspiracy and open revolt. The more I reflected on my nature the more I discovered my secret sins; and in my struggles with these sins I felt the strength of mental discipline. In self-knowledge I found the secret of self-government. The study of mental science taught me that my mind was really my mind. Formerly the passions of the mind seemed to be above all restraint and control, now it appeared possible to bring them under the domination of the moral law through a course of severe and systematic discipline. In relating my own experiences I do not mean to exaggerate the moral influence of mental philosophy. I do not believe that it can enable us to wholly sanctify the heart and purify the soul. No, it is not given to man to save himself from sin; only Divine grace working though our prayers, can effect that object. All that I urge on your consideration, on the testimony of my personal experience, is that the scientific study of mind imposes great restraint on the propensities and impulses of our lower nature by bringing

them under a system of discipline, while the habits of earnestness and deep thought which it promotes materially help us in overcoming temptations and dispose our hearts for the serious contemplations and pursuits of the higher life.

I have thus briefly explained the several advantages of mental philosophy. I have pointed out its relative utility, first in its bearings on science in general, in which the mind is used as the instrument of operation; secondly in reference to those sciences in which the mind is the subject of operation. I have demonstrated its objective value as the means of attaining the truths of theology and ethics. Lastly, I have considered its objective utility as the best means of affording intellectual and moral exercise to the mind. This last is, as I have said, the highest utility of psychology and the best recommendation for its study; and in order to appreciate it properly and take due practical advantage of it, it is necessary that you should understand the high destiny of your life. The more you do this the more you will feel the sublimity and utility of mental philosophy, the greater will be your practical interest in it and your success in using it foryour intellectual and moral improvement, and the reformation of your entire spiritual nature. Whether you pursue secular studies in your respective colleges or listen to theological lectures in the Brahmo School, your first duty as students

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is to seize upon the true object of your life, to wit, the progressive development of your mind towards perfection by means of exercise and discipline. I must especially insist on your keeping this object in view in connection with this institution. In applying yourselves to the philosophy of theology and ethics, you should never think of merely collecting information or carrying home a load of doctrines and truths. Give your minds independent and vigorous action, and with God's help you will be enabled to advance steadily in the path of moral and religious progress.

FAITH.

THE subject of my sermon this evening is

Faith, but before I proceed to give a

discourse upon it, I must tell you it gives me sincere and unbounded joy to be permitted, through God's grace, to address you-address you not merely as my countrymen, but as fellowbelievers in the same God, as co-workers in the same great and noble cause. I am glad that you have succeeded in establishing this Prarthana Somaj, and that I am thus enabled to talk to you as fellow-Theists. You have established this temple for the worship of the one true God,and rightly you call it Prarthana Somaj-prayer association. You assemble here week after week for the purpose of offering the prayers of your heart unto the true God, not to any idol, but to the supreme Ruler of the universe, the moral Governor of us all, the supreme Father of all the families of this world. It strikes me, therefore, that the first subject which ought to

[A Sermon preached by the Minister, at the Prarthana SOMAJ, Bombay, on 22nd March, 1868. Reprinted from The Bombay Gazette.]

engage your attention is faith. You ought to know on what ground to stand-to stand firmly and steadfastly, before you offer up your prayers. If you hope that your prayers will be received on high, if you hope that your prayers will be accepted by Him to whom you offer them, you must be sure that you have deep faith in Him. Prayer without faith is but a mockery, and can never bear fruit. You must have deep faith in the true God before any word you say can be accepted by Him. Without faith prayers are but words, and, therefore, must prove unacceptable and fruitless. In fact, faith is the beginning of religion-the basis of religious life-the point of departure from worldly life to the gate through which we enter into God's kingdom. Before a man has got true faith he lives in this world-tries merely to obtain money, fame, bodily comforts as soon as he has faith we see a conversion-not a partial but a thorough conversion of the heart. His life is altogether changed; the mainsprings of his life are altogether changed; his motives, his doctrines, his outward pursuits-all show a wonderful and radical change. Now, my friends, brethren of the Prarthana Somaj, my first request to you is, have faith in that God in whom you have learned to believe. For it is my conviction that knowledge is one thing and faith is quite a different thing. I admit that

you