3.—PREACHING.
It has been said that the truths and manifestations of revelation are the elements of moral power, which, being brought into efficient contact with the soul, are effective in rectifying and regulating its exercises. A medicine may be prepared in which are inherent qualities adapted to remove a particular disease; but in order to the accomplishment of its appropriate effect, it must be brought to act upon the body of the patient. And if the disease has rendered the patient not only unconscious of his danger, but has induced upon him a deep lethargy of mind, it would be necessary that the physician should arouse his dormant faculties, in order that he might receive the medicine which would restore him to health. So with the moral diseases of the soul; the attention and sensibilities of men must be awakened, in order that the truth may affect their understanding, their conscience, and their heart. Whatever, therefore, is adapted to attract the attention and move the sensibilities, at the same time that it conveys truth to the mind, would be a means peculiarly efficient to impress the gospel upon the soul.
There are but two avenues through which moral truth reaches the soul. And there are but two methods by which it can be conveyed through those avenues. By the living voice, truth is communicated through the ear; and by the signs of language it is communicated through the eye. The first of these methods—the living voice—has many advantages over all other means, in conveying and impressing truth. It is necessary that an individual should read with ease in order to be benefited by what he reads. The efforts which a bad reader has to make, both disincline him to the task of reading, and hinder his appreciation of truth. Besides, a large proportion of the human family cannot read, but all can understand their own language when spoken. In order, therefore, that the whole human family might be instructed, the living speaker would be the first, and best, and natural method.
The living speaker has power to arrest attention, to adapt his language and illustrations to the character and occupation of his audience, and to accompany his communications with those emotions and gestures which are adapted to arouse and impress his hearers.
It is evident, from these considerations, that among the means which God would appoint to disseminate his truth through the world, the living teacher would hold a first and important place. This result is in conformity with the arrangements of Jesus. He appointed a living ministry, endowed them with the ability to speak the languages of other nations, and commissioned them to go into all the world, and preach the gospel to every creature.
In connection with this subject, there is one other inquiry of importance. It concerns not only the harmony of the gospel system with the nature of things, but likewise the harmony of apostolic practice with what has been shown to be necessary in order that the truths of the gospel might produce their legitimate effect upon the mind.
It has been demonstrated that a sense of man’s guilt and danger must exist in the mind before there can be gratitude and love to the being who removes the guilt and rescues from the danger. It has likewise been noticed, as a self-evident principle, that before repentance there must be conviction of sin. A sense of guilt and error must necessarily precede reformation of life. A man cannot conscientiously turn from a course of life, and repent of past conduct, unless he sees and feels the error and the evil of that course from which he turns. To suppose that a man would turn from a course of life which he neither thought nor felt to be wrong or dangerous, is to suppose an absurdity; it follows, therefore, that the preacher’s first duty, in endeavouring to reclaim men to holiness and to God, would be, in all cases, to present such truths as were adapted to convict their hearers of their spiritual guilt and danger. As God has constituted the mind, repentance from sin and attainment to holiness would for ever be impossible on any other conditions.
But the same truths would not convict all men of sin. In order to convict any particular man, or class of men, of sin, those facts must be fastened upon with which they have associated the idea of moral good and evil, and concerning which they are particularly guilty. Thus, in the days of the apostles, the Gentiles could not be convicted of sin for rejecting and crucifying Christ; but, it being a fact in the case of the Jews that all their ideas of good and evil, both temporal and spiritual, were associated with the Messiah, nothing in all the catalogue of guilt would be adapted to convict them of sin so powerfully as the thought that they had despised and crucified the Messiah of God.
On the other hand, the heathen, upon whom the charge of rejecting Christ would have no influence, could be convicted of sin only by showing them the falsehood and folly of their idolatry; the holy character of the true God, and the righteous and spiritual nature of the law which they were bound to obey, and by which they would finally be judged. The first preachers of the Gospel, therefore, in conformity with these principles, would aim first, and directly, to convince their hearers of their sins, and in accomplishing this end, they would fasten upon those facts in which the guilt of their hearers more particularly consisted. And then, when men were thus convicted of their guilt, the salvation through Christ from sin, and its penalty, would be pressed upon their anxious souls; and they would be taught to exercise faith in Jesus, as the meritorious cause of life, pardon, and happiness.
Now, the apostolical histories fully confirm the fact that this course—the only one consistent with truth, philosophy, and the nature of man—was the course pursued by the primitive preachers.
The first movement, after they were endowed with the gift of tongues and filled with the Holy Ghost, was the sermon by Peter, on the day of Pentecost, in which he directly charged the Jews with the murder of the Messiah, and produced in thousands of minds convictions of the most pungent and overwhelming description. At Athens, Paul, in preaching to the Gentiles, pursued a different course. He exposed the folly of their idolatry, by appealing to their reason and their own acknowledged authorities. He spoke to them of the guilt which they would incur if they refused, under the light of the Gospel, to forsake the errors which God, on account of past ignorance, had overlooked. He then closed by turning their attention to the righteous retributions of the eternal world, and to the appointed day when man would be judged by Jesus Christ, according to his gospel.
The manner in which the apostles presented Christ crucified to the penitent and convicted sinner, as the object of faith, and the means of pardon, and the hope of glory, is abundantly exhibited in the Acts of the Apostles, and in their several epistles to the Churches.
Thus did God, by the appointment of the living preacher as a means of spreading the Gospel, adapt himself to the constitution of his creatures; and the apostles, moved by Divine guidance, likewise adapted the truth which they preached to the peculiar necessities and circumstances of men.
CHAPTER XVIII.
THE AGENCY OF GOD IN CARRYING ON THE WORK OF REDEMPTION, AND THE MANNER IN WHICH THAT AGENCY IS EXERTED.
God having thus devised the plan, and manifested the truth, and instituted the means of redemption, the inquiry naturally presents itself: In what way would he put the plan into operation, and give efficiency to the means of grace?
We cannot suppose that God would put his own institution beyond his power, or that he would leave it to be managed by the imperfect wisdom and the limited power of human instruments. God would not prepare the material, devise the plan, adapt the parts to each other, furnish the instruments for building, and then neglect to supervise and complete the structure. God has put none of his works beyond his power; and especially in a plan of which he is the Author and Architect, reason suggests that he would guide it to its accomplishment. The inquiry is—By what agency, and in what way, would the power of God be exerted in carrying into efficient operation upon the souls of men the system of saving mercy?
In relation to the character of the agency, the solution is clear. The agency by which the plan of salvation would be carried forward to its ultimate consummation would be spiritual in its nature, because God is a Spirit, and the soul of man is a spirit, and the end to be accomplished is to lead men to worship God ‘in spirit and in truth.’
In relation to the mode of the Spirit’s operation, some things belong to that class of inquiries upon which the mind may exert its powers in vain.—The mode by which God communicates life to any thing in the vegetable, animal, or spiritual world lies beyond the reach of the human intellect. But although man cannot understand the modus operandi of the Divine mind in communicating life, yet the manifestations of life, and the medium through which it operates, are subjects open to human examination. Whether the influence of the Spirit be directly upon the soul, or mediately by means of truth, the end accomplished would be the same. The soul might be quickened to see and feel the power of the truth; or, by the spirit, truth might be rendered powerful to affect the soul. The wax might be softened to receive the impression, or the seal heated, or a power exerted upon it, to make the impression on the wax; or both might be done, and still the result would be the same. It is not only necessary that the metal should be prepared to receive the impression of a die, but it is likewise necessary that the die should be prepared and adapted to the particular kind of metal—the image and the superscription of the king put upon it—the machinery prepared and adapted to hold the die and apply it to the metal; and after all these things necessary are done, the coin can never be made unless power is exerted to strike the die into the metal, or the metal into the die. So it is in the processes of the spiritual world; the material [mankind] must be prepared. The die [the truth of the gospel system] must be revealed and adapted to the material; and the image to be impressed upon human nature [the Lord Jesus Christ] and the superscription [glory to God and good-will to men] must be cut upon the die. Then the means of bringing the truth into contact with the material must be provided; and after all these preparations and adaptations, there must be the power of the Holy Spirit to guide the whole process, and to form the image of Christ in the soul.
The foregoing is a complicated analogy, but not more complicated than are the processes of the animal and spiritual world. Look at the human body, with its thousands of adaptations, all of them necessary to the system, the whole dependent upon the use of means for the supply of animal life, and yet deriving from God its rational life, which operates through and actuates the whole. In like manner the Spirit of God operates through and guides the processes of the plan of salvation.
The Scriptures reveal the truth clearly, that the Spirit of God gives efficiency to the means of grace. And not only this, but he operates in accordance with those necessary principles which have been developed in the progress of these chapters. Christ instructed his disciples to expect that he would send the Holy Spirit; and when he is come, said Jesus, ‘He will reprove the world of sin, of righteousness, and of judgment;’ that is, the Holy Spirit will produce conviction of sin in the hearts of the unsanctified and impenitent:—the office-work of the Spirit of God in relation to the world is to convince of sin. In relation to the saints he exercises a different office. He is their Comforter. He takes of the things that belong to Jesus, and shows them to his people.[42] That is, he causes the people of God to see more and more of the excellency, and the glory, and the mercy manifested in a crucified Saviour; and by this blessed influence they ‘grow in grace, and in the knowledge of Jesus Christ.’ Christ, by his ministry and death, furnished the facts necessary for human salvation: the Holy Spirit uses those facts to convict and sanctify the heart. Paul, in a passage already noticed, alludes to the influence of the Spirit operating by the appointed means of prayer, or devout meditation. ‘But we all, with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord.’
Further: At what juncture, in the progress of the great plan of salvation, would this agency be most powerfully exerted? We answer, at the time when the whole moral machinery of the dispensation through which the effect was to be produced was completed. Whatever is designed and adapted to produce a definite result as an instrument must be completed before it is put into operation, otherwise it will not produce the definite effect required. An imperfect system put into operation would produce an imperfect result. Here a special effect was to be produced; it was necessary, therefore, that the truth should be revealed, and the manifestations all made, before the power was imparted to give them effect.
Under the new dispensation the greatest and most imposing manifestations were the death, resurrection, and ascension of Jesus: had the system been put into operation before these crowning manifestations were made, the great end of the gospel would not have been accomplished. It follows, then, that the material would be first prepared, the manifestations made and adapted to the material, the appropriate means ordained, and then the agency of the Spirit would be introduced to guide the dispensation to its ultimate triumphs, and to give efficiency to its operations.
These deductions harmonise with the teachings of the Scriptures.
First, they expressly teach that without the agency of God no perfect result is accomplished.
Secondly, they everywhere represent that the Divine agency is exerted through the truth upon the soul, or exerted to awaken the soul to apprehend and receive the truth.
Thirdly, the Spirit was not fully communicated until the whole economy of the gospel dispensation was completed. The apostles were instructed to assemble at Jerusalem after the ascension, and wait till they were endued with power from on high. On the day of Pentecost the promised Spirit descended. The apostles at once perceived the spiritual nature of Christ’s kingdom. They spoke in demonstration of the Spirit, and with power. Men were convicted of sin in their hearts. Sinners were converted to Christ by repentance and faith; and under the guidance of that Divine Spirit, the plan of salvation moves on to its high and glorious consummation when ‘the kingdoms of this world shall become the kingdoms of our Lord, and of his Christ.’ ‘Amen: even so, come Lord Jesus.’
CHAPTER XIX.
CONCERNING THE PRACTICAL EFFECTS OF THE SYSTEM.
The evidence which the Lord Jesus Christ proposed as proof of the Divinity of the gospel system was its practical effect upon individuals who receive and obey the truth. ‘If any man will do his will, he shall know of the doctrine, whether it be of God.’ If a sick man calls a physician, who prescribes a certain medicine, which, by his receiving it according to the directions, cures him, he then knows both the efficacy of the medicine and the skill of the physician. Experience is evidence to the saints of the Divinity of the system; and its effects, in restoring the soul to moral health, is evidence to the world of the Divine efficacy and power of its doctrines: ‘By their fruits ye shall know them.’ In closing our volume, therefore, we have now only briefly to inquire what are the ascertained practical effects of faith in Christ?
We shall not refer to the moral condition of man in countries under the influence of the gospel, compared with his condition in pagan lands. We will not dwell upon the fact which, of itself, is sufficient to establish at once and for ever the Divine origin of evangelical religion, and the truth of the distinctive views developed in the preceding chapters—that the most holy men and woman that have ever lived have been those who exercised most constant and implicit faith in Christ. Passing these facts, important in themselves, we will close our volume by a statement of facts concerning the present influence of faith in Christ upon individuals now living, and subject to the examination of any one who might be sceptical upon the subject.
The following is a true statement of the influence of the religion of Jesus upon several individual members of a village church in one of the United States. It is composed of members of common intelligence, and those in the common walks of life. Other churches might have been selected in which, perhaps, a greater number of interesting cases might have been found. And there are other individuals in this church that would furnish as good an illustration of the power of the gospel as some of those which are noticed below. This church has been selected, because the writer had a better opportunity of visiting it in order to obtain the facts than any other in which he knew the power of the religion of Christ was experienced.
With the individuals spoken of I am well acquainted, having frequently conversed with them all on the subjects of which I shall speak. Their words in all cases may not have been remembered, but the sense is truly given.
Case 1.—An old man who has been a professor of religion from early life. He was once a deacon, or elder, of the church. Twenty years ago he was struck with paralysis, by which he has been ever since confined almost entirely to his room. His situation is one that, to a mind which had no inward consolation, would be irksome in the extreme. His books are the Bible and one or two volumes of the old divines. He is patient and happy; and speaking of the love of Christ almost invariably suffuses his eyes with tears. He delights to dwell on religious subjects; and to talk with a pious friend of the topics which his heart loves gives him evident delight. Recently, his aged wife, who had trodden the path of life with him, from youth to old age, died in his presence. She died, what is called by Christians, a triumphant death; her last words were addressed to her children who stood around—‘I see the cross,’—a gleam of pleasure passed over her features, her eyes lighted up with peculiar brightness; she said, ‘Blessed Jesus, the last hour is come: I am ready;’ and thus she departed. At her death, the old man wept freely, and wept aloud; but his sorrow, he said, was mingled with a sweet joy. How desolate would have been the condition of this poor cripple for the last twenty years without the consolations of faith in Christ! And when his aged wife died, who had for years sat by his side, how appalling would have been the gloom that would have settled upon his soul, had not his mind been sustained by heavenly hope! His case shows that the religion of Christ will keep the affections warm and tender even to the latest periods of old age, and give happiness to the soul under circumstances of the most severe temporal bereavement.
Case 2.—A converted atheist. I knew that there were those in the world who professed to doubt the existence of a God; but I had met with no one in all my intercourse with mankind who seemed so sincerely and so entirely an atheist as the individual whose case is now introduced. The first time that I met him was at the house of his son-in-law, a gentleman of piety and intelligence. His appearance was that of a decrepid, disconsolate old man. In the course of conversation he unhesitatingly expressed his unbelief of the existence of a God, and his suspicion of the motives of most of those who professed religion. I learned from others that he had ceased in some measure to have intercourse with men—had become misanthropic in his feelings, regarding mankind in the light of a family of sharks, preying upon each other; and his own duty in such a state of things, he supposed to be to make all honest endeavours to wrest from the grasp of others as much as he could. He used profane language, opposed the temperance reformation, and looked with the deepest hatred upon the ministers of religion. His social affections seemed to be withered, and his body, sympathizing, was distorted and diseased by rheumatic pains.
1. This old man had for years been the subject of special prayer on the part of his pious daughter and his son-in-law; and he was finally persuaded by them to attend a season of religious worship in the church of which they were members. During these services, which lasted several days, he passed from a state of atheism to a state of faith. The change seemed to surprise every one, and himself as much as any other. From being an atheist, he became the most simple and implicit believer. He seemed like a being who had waked up in another world, the sensations of which were all new to him; and although a man of sound sense in business affairs, when he began to express his religious ideas, his language seemed strange and incongruous, from the fact that, while his soul was now filled with new thoughts and feelings, he had no knowledge of the language by which such thoughts are usually expressed. The effects produced by his conversion were as follows—stated at one time to myself, and upon another occasion to one of the most eminent medical practitioners in this country:—One of the first things which he did after his conversion, was to love, in a practical manner, his worst enemy. There was one man in the village who had, as he supposed, dealt treacherously with him in some money transactions which had occurred between them. On this account, personal enmity had long existed between the two individuals. When converted, he sought his old enemy—asked his forgiveness—and endeavoured to benefit him by bringing him under the influence of the gospel.
2. His benevolent feelings were awakened and expanded. His first benevolent offering was twenty-five cents, in a collection for charitable uses. He now gives very liberally, in proportion to his means, to all objects which he thinks will advance the interests of the gospel of Christ. Besides supporting his own church and her benevolent institutions, no enterprise of any denomination which he really believes will do good fails to receive something from him, if he has the means. During the last year, he has given more with the design of benefiting his fellow-men than he had done in his whole lifetime before.
3. His affections have received new life. He said to me, in conversation upon the subject: ‘One part of the Scriptures I feel to be true—that which says, “I will take away the hard and stony heart, and give you a heart of flesh.” Once I seemed to have no feeling; now, thank God, I can feel. I have buried two wives and six children, but I never shed a tear—I felt hard and unhappy; now my tears flow at the recollection of these things.’ The tears at that time wet the old man’s cheeks. It is not probable that, since his conversion, there has been a single week that he has not shed tears; before conversion he had not wept since the age of manhood. An exhibition of the love of Christ will, at any time, move his feelings with gratitude and love, until the tears moisten his eyes.
4. Effect upon his life. Since his conversion he has not ceased to do good as he has had opportunity. Several individuals have been led to repent and believe in Christ through his instrumentality. Some of these were individuals whose former habits rendered a change of character very improbable in the eyes of most individuals. One of them, who had fallen into the habit of intemperance, is now a respectable and happy father of a respectable Christian family. He has been known to go to several families on the same day, pray with them, and invite them to attend religious worship on the Sabbath. And when some difficulty was stated as a hindrance to their attendance, he has assisted them to buy shoes, and granted other little aids of the kind, in order that they might be induced to attend divine service. Since the first edition was issued, a most remarkable fact concerning this old man has come to the knowledge of the author. When converted, one of his first acts, although he had heard nothing of any such act in others, was to make out a list of all his old associates then living within reach of his influence. For the conversion of these he determined to labour as he had opportunity, and pray daily. On his list were one hundred and sixteen names, among whom were sceptics, drunkards, and other individuals as little likely to be reached by Christian influence as any other men in the region. Within two years from the period of the old man’s conversion, one hundred of these individuals had made a profession of religion. We can hardly suppose that the old man was instrumental in the conversion of all these persons, yet the fact is one of the most remarkable that has been developed in the progress of Christianity.
5. Effect upon his happiness. In a social meeting of the church where he worships, I heard him make such an expression as this: ‘I have rejoiced but once since I trusted in Christ—that has been all the time.’ His state of mind may be best described in his own characteristic language. One day he was repairing his fence. An individual passing addressed him: ‘Mr. ——, you are at work all alone.’ ‘Not alone,’ said the old man, ‘God is with me.’ He said that his work seemed easy to him, and his peace of mind continued with scarcely an interruption. I saw him at a time when he had just received intelligence that a son who had gone to the south had been shot in a personal altercation in one of the southern cities. The old man’s parental feelings were moved, but he seemed, even under this sudden and most distressing affliction, to derive strong consolation from trust in God.
6. Physical effects of the moral change. As soon as his moral nature had undergone a change, his body, by sympathy, felt the benign influence. His countenance assumed a milder and more intelligent aspect. He became more tidy in his apparel, and his ‘thousand pains,’ in a good measure, left him. In his case, there seemed to be a renovation both of soul and body.
This case is not exaggerated: the old man is living, and there are a thousand living witnesses to this testimony, among whom is an intelligent physician, who, hearing the old man’s history of his feelings, and having known him personally for years, the obvious effects which the faith in Christ had produced in this case, combined with other influences by which he was surrounded, led him seriously to examine the subject of religion, as it concerned his own spiritual interest. By this examination he was led to relinquish the system of ‘rational religion’ (as the Socinian system is most inappropriately called by its adherents), and profess his faith in orthodox religion.
Case 3.—Two individuals, who had always been poor in this world’s goods but who are rich in faith. Many years ago, they lived in a new settlement where there were no religious services. The neighbourhood, at the suggestion of one of its members, met together on the Sabbath, to sing sacred music, and to hear a sermon read. Those sermons were the means of the conversion of the mother of the family. She lived an exemplary life, but her husband still continued impenitent, and became somewhat addicted to intemperance. Some of the children of the family, as they reached mature years, were converted; the husband, and finally, after a few years, all the remaining children, embraced religion. From the day of the husband’s conversion he drank no more liquor, and, he says, he always afterwards thought of the habit with abhorrence. The old people live alone. The old woman’s sense of hearing has so failed that she hears but imperfectly. When the weather will allow, she attends church regularly, but sometimes hears but little of the sermon. She sits on the Sabbath and looks up at the minister, with a countenance glowing with an interested and happy expression. She has joy to know that the minister is preaching about Christ. The minister once described religion possessed as a spring of living water, flowing from the rock by the way-side, which yields to the weary traveller refreshment and delight; the old lady, at the close, remarked, with meekness, ‘I hope I have drunk, many times, of those sweet waters.’
Except what concerns their particular domestic duties, the conversation of this aged pair is almost entirely religious. They are devout, and very happy in each other’s society; and sometimes in their family devotions and religious conversations their hearts glow with love for God. They look forward to death with the consoling hope that they will awake in the likeness of the glorious Saviour, and so ‘be for ever with the Lord.’
Case 4.—A female was early in life united with the church, and conscientiously performed the external duties of Christian life. She had for many years little if any happiness in the performance of her religious duties, yet would have been more unhappy if she had not performed them. She married a gentleman who, during the last years of his life, was peculiarly devoted. During this period, in attending upon the means of grace she experienced an entire change in her religious feelings. She felt, as she says, that ‘now she gave up all for Christ. She felt averse to everything which she believed to be contrary to his will.—To the will of Jesus she could now submit for ever, with joyful and entire confidence.—She now loved to pray, and found happiness in obeying the Saviour.’ She made, as she believes, at that time an entire surrender of all her interests, for time and eternity, to Christ, and since then her labours in his service have been happy labours. Before they were constrained by conscience, now they are prompted by the affections. She does not think she was not a Christian before. She had repented in view of the law, but she had not, till the time mentioned, exercised affectionate faith in Christ.[43] She now often prays most solicitously for the conversion of sinners and the sanctification of the church. She loves to meet weekly in the female circle for prayer, and labours to induce others to attend with her. Her little son, nine years of age, is, as she hopes, a Christian; and her daughter, just approaching the years of womanhood, has recently united with the church. Two years since her husband died under circumstances peculiarly afflicting. She prayed for resignation, and never felt any disposition to murmur against the providence of God. She sometimes blamed herself that she had not thought of other expedients to prolong, if possible, the life of one that she loved so tenderly; but to God she looked up with submission, and said in spirit: ‘The cup which my Father hath given me, shall I not drink it?’ Her husband she views as a departed saint, whom she expects to meet in a better world. She cherishes his memory with an affection that seems peculiarly sacred, and the remembrance of his piety is a consoling association connected with the recollections of one now in heaven.[44]
[43] Are there not many in all the churches who have been convicted of sin, and who have perhaps repented, but have not exercised full faith in Christ? [Back]
[44] That the marriage bond becomes more sacred, and the reciprocal duties of affection more tender, between two hearts that both love Jesus, I have no doubt. The feelings of this pious widow favour the supposition; and the facts recorded in the biographies of Edwards, Fletcher, and Corvosso, fully confirm it. [Back]
A single incident develops the secret of that piety which gives her peace, and makes her useful. One of the last times that I saw her she stated, in conversation upon the subject, that a short time before she had read a Sabbath school book, which one of her children had received, in which was a representation of Christ bearing his cross to Calvary. While contemplating this scene, love and gratitude sprang up in her heart, which were subduing, sweet, and peaceful beyond expression. How is it, reader, that the contemplation of such a scene of suffering should cause such blessed emotions to spread like a rich fragrance through the soul, and rise in sweet incense to God? It is the holy secret of the cross of Christ, which none but the saints know, and even they cannot communicate.[45]
[45] Thomas à Kempis endeavoured to give expression to the consciousness of the Divine life in the soul—‘Frequens Christi visitatio cum homine interno, dulcis sermocinatio, grata consolatio, multa pax,’ etc. [‘The frequent presence of Christ in the inner man is sweet converse, grateful consolation, much peace,’ etc.] [Back]
CONCLUSION.
Allow the author to say, in closing, that it is his opinion that, in view of the reasonings and facts presented in the preceding pages, every individual who reads the book intelligently, and who is in possession of a sound and unprejudiced reason, will come to the conclusion that the religion of the Bible is from God, and Divinely adapted to produce the greatest present and eternal spiritual good of the human family. And if any one should doubt its Divine origin (which, in view of its adaptations and its effects as herein developed, would involve the absurdity of doubting whether an intelligent design had an intelligent designer), still, be the origin of the gospel where it may, in heaven, earth, or hell, the demonstration is conclusive that it is the only religion possible for man, in order to perfect his nature, and restore his lapsed powers to harmony and holiness.
THE END.
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Transcriber's Note
Variations in spelling are preserved as printed.
Minor punctuation and typographic errors have been repaired.
The Hebrew text of the footnote on page [51] has an error where it appears that a samech has been used instead of a mem (final). On the assumption that this is a printer error, it has been fixed: שס amended to שם.
קדש
qadosh or kadosh (or perhaps implied kodesh)
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ἅγιος
hagios
[Back]
שם קדשי
shem qodshi
[Back]
With thanks to the members of Distributed Proofreaders who checked the Hebrew text and provided transliterations.