him not for his own glory, but that all nations might be blest in him.  And this subordination of self and this uplifting of his soul to a sublime hope rendered him patient when fulfilment seemed postponed, and strong against temptation when spoils and emoluments were offered him; for in some sense, vague perhaps, he foresaw a Messiah and a Kingdom of Righteousness, and he was girded with confidence to the last, though he died without the sight.

We look in vain for anything to be compared with this in the Vedic literature, still less in that of the period of Brahmanical sacerdotalism, or in the still later speculations of the philosophic schools.  Real Hinduism is wanting in the element of trust.  Its only faith is a belief, a theory, a speculation.  It receives nothing and expects nothing as a free gift of God.  Sacrificial rites survived in the early Vedic period, but they had lost all prophetic significance.  They terminated in themselves and rested upon their own value.  There was no remembered promise and no expectation of any specific fulfilment.  The Hindu gained simply what he bought with his merit or his offerings, and he had no greater sense of gratitude to deity than to the tradesman of whom he made a purchase in the bazaar.  There are, indeed, traces in some of the earliest Vedic hymns of a feeling of dependence upon superior powers, yet the Brahmanical priesthood taught men that he who was rich enough to offer a sacrifice of a hundred horses might bankrupt heaven, and by his simple right of purchase even rob Indra of his throne.[221] As stated in a previous lecture, so far was this system from “the faith which works by love” that even demons, by costly sacrifices might dispute the supremacy of the universe.

There is an equally significant contrast between the legislation of Moses and that of Manu.  The life and experience of the former are interwoven with his statutes.  They are illustrated with references to actual events in the history of the people.  The blessings, the trials, the punishments, the victories, the defeats of Israel enter into the texture of the whole Mosaic record:  it is full of sympathetic feeling; it takes hold on the actual life of men and therefore is able to reform and elevate them.  It brings not only Moses, but Jehovah Himself into personal sympathy with the people.  But Manu presents statutes only.  Many of these are wholesome as laws, but they are destitute of tenderness or compassion.  No indication is given of the author’s own experience, and we are left in doubt whether there were not many authors to whom the general name of Manu was applied.  There is no inculcation of gratitude and love to God, or any hint of His love to men.  No prayer, no song, no confession of dependence, no tribute of praise, no record of trembling, yet trustful, experience.  It is all cold, lifeless precept and prohibition, with threats of punishment here and hereafter.  Religious exaction is most strict, but there are few religious privileges except for Brahmans, and these they possess by divine birthright.  No particular favor is asked from any being in heaven or on earth.