LECTURE LXI. ON CONTEMPT FOR SMALL BEGINNINGS. 14 DISCOURSE PREACHED ON BEHALF OF THE SERAMPORE MISSION.] ZECHARIAH iv. 10. "Who hath despised the day of small things?” THE question does not imply that such a thing may not happen. For contempt for small beginnings is one of the most ordinary displays of the human disposition, in all departments of affairs, but especially in things connected with sacred interests. We need not doubt that this was the case when Noah began building his ark. When the walls of Jerusalem were rebuilding, after the captivity, the enemies said, "If but a fox go up, he shall break down their stone wall." It is related that when the commencement was made of laying the foundation of what was to be Rome, one of the persons present expressed his contempt. by leaping over the humble construction. Individuals appointed to be of the greatest importance in the world, have often experienced contempt in the beginning of their career. When David, a "stripling," came from the sheepfold to the camp, how was he received by his martial brethren? And history does not want for instances of some man who eventually had a great influence on the condition of the world, experiencing contempt in his rise, in his youth, in his first aspirings, projectings, and attempts; but in process of time attaining the ascendant over millions, -benefactor or a terror to nations. And then there was our Lord himself, "the bright and morning star" of the moral world, contemned as a vain meteor when he rose ! We cite him as an instance, though in one view there was nothing "small" in the beginning of his glorious era, since it began with a manifestation of Divine wisdom, power, and goodness. But regarding his ministry as the commencement of a cause, of an actual acknowledged dominion on the earth, and as compared with the extending and ultimate prevalence of that cause, we might account it "small." And think how He was received by the men of his time and nation! "He was despised and they esteemed him not !” -"despised and rejected of men!" In spite of the lustre of his heavenly wisdom, the charm of his benignity, the very splendour of his miracles, they cast on him scorn and ignominy. They talked contemptuously of the meanness of his human descent, of the contrast fancied between him and Moses, of his associating with people of the lowest quality. No fear was felt of expressing scorn of Him, both in words and actions. The utmost contempt that was compatible with hatred was poured on Him from every side. They would have disdained even a dream that he was beginning a kingdom which was to spread over the world-was putting in action a cause which should triumph at length over the Powers of Darkness, and all the hostility of men. Alas! how much men have been mistaken as to the proper objects of their contempt! and what a vain presumption in their calculations! Before men indulged their contempt, they should always have had good evidence, that there was no quality of Heaven, no principle of divinity, in what they despised. For they might be quite sure that if there were, the despised object was destined to rise up to throw shame and contempt on them. But the fact has been, that the vain world has always been peculiarly disposed to an unhesitating contempt of the small beginnings of Divine operations-to attribute meanness to what had a relation to infinite greatness! The Christian cause itself, in its early stage (after its Lord had left the world) was an object of extreme scorn. Every ignominious epithet was connected with the name of a Christian. It has often been remarked in what terms of mingled contempt and abhorrence certain of the great Roman writers have slightly alluded to Christianity. And in subsequent periods, most or all of the important reforms relative to the interests of truth and religion, have made their first advances under derision and reproach, combined with animosity and hatred. So fared the great "Reformation" itself. The denominations of "filthy dreamers, ravers, scum of the earth, reptiles, profane beasts, madmen," plentifully accompanied the more savage denunciations which consigned the reformers to prisons, inquisitions, and fires. They cursed, but often they cursed in a sneer. Thus "the day of small things" has always had its crowd of despisers. No wonder, then, if our missionary undertakings have encountered the same, in their small origin, and in a measure hitherto. That mission, especially, on behalf of which we are, at present, wishing to plead, has received quite a superabundance of this sort of tribute, from levity, infidelity, and worldly policy. In this particular, it has really stood pre-eminent above all others. In its earliest stages, indeed, it was very little heard of, except among religious people, and perhaps not much among large portions even of them. When it did, incidentally, come into notice, in some gay and worldly company, where one happened to have heard or read more than the rest about what the fanatics of the time were doing, it was regarded as another characteristic sample of their folly-as a good subject for a passing jest, and was soon dismissed from attention. If, at the next time, it happened to be heard that the local government for the time being, in the East, had exercised their power in the way of restraint and repression, that was well done-it was highly proper to "abate such a mischievous nuisance." Nevertheless, it went on; and at length was grown considerable enough to be taken into account in the questions of state policy, regarding the government of India, about fifteen years since. And then this missionary concern was brought before the whole nation. Many of as here can well remember in what manner it was received by the worldly and irreligious. There was, it is true, largely manifested among them a deeper sentiment than contempt. But still, the language of scorn was in the utmost activity. All terms of contumely-all figures and parallels to fix a character of abasement, folly, and lunacy;-with an admixture of the light, genuine notes of ridicule. It might have been supposed that fanatical frenzy must have assumed a wilder, more extravagant shape, in India, than all its own whimsical and monstrous superstitions had ever exhibited, in disgrace of human reason. We gratefully acknowledge the Divine interposition in frustrating then, and we trust finally, the hostile and malignant purpose conspicuous and avowed amidst that scorn. We now hope the enemies and scoffers will never be able to do anything worse than the indulgence and expression of their evil dispositions. And these they will express chiefly in the form of contempt, and this is the feeling which thousands of them would avow, on any reference to the subject. The notion of converting a vast, an incalculable, population from the religion (so they will have it called) of their ancestors, established and confirmed through the succession of a hundred generations; and of a constitution peculiarly tenacious, invincible, and unchangeable! “A thing impossible, in whole or in part," they affirm and reite rate, "by any means," ," "but the means talked and dreamed of, for the purpose, what are they? A few fanatical missionaries, and of insignificant talents, endured, just because they are despised.--Translations of a book which few will ever read, and which many would deem it a forfeiture of their sanctity even to look into.-Attempts by means of schools, to inveigle children into a dissension with their parents. And the means for keeping this petty machinery in action to be chiefly supplied by contributions from the most fanatical portions of the religionists in England. Well, let them (since the hand of power will not interfere to suppress the thing at once), let them go on with their meeting, and declaiming, and praying, and contributing, till they are tired;-let them fret their madness away, and become sober by despair." Now we must also let them go on despising our "day of small things." Nor must we deny that that is its true character, considered in some views. For example, if we take the amount of all our present human means, and set it in comparison against the whole comprehensive object;—if we take account of the measure of forces (property, talent, effort, and energy), applied to this purpose of converting heathens, and set that in comparison against the measure applied to other projects and operations;-nay, even, if we make a comparison between the measure of exertion applied, and the proportion of actual success hitherto, that is, the direct success in obtaining converts, we must not scruple to acknowledge, even to the enemies and despisers of the cause, that it is, yet, comparatively, in its "day of small things." But, at the same time, it would be easy to find something to say, even to them. For example,—“ You do not think and feel in the same way about other things in their small beginnings. For instance;-the progressive powers and ultimate effects of an art or science (as chemis |