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.