tance of better ones. Many get wrong notions about what
constitutes the _perfection_ of the Bible, and look in the Scriptures
for a _kind_ of perfection which is impossible in a book written in
human language, and meant for the instruction and education of imperfect
human beings. There is not a language on earth that is absolutely
perfect, nor is it likely that there ever was, or ever will be, such a
language. An absolutely perfect book therefore in any human language is
an impossibility. But no such thing as an absolutely perfect book is
necessary or desirable, any more than an absolutely perfect body or
soul, or an absolutely perfect church or ministry. There is a kind of
imperfection in God's works which constitutes their perfection. There is
a kind of perfection talked about by metaphysical divines, which would
be the extreme of imperfection. We have reason to be thankful that there
is no such perfection either in Nature or the Bible. Nature and the
Bible would be worthless if there were. But there is a practical
perfection, a perfection of _usefulness_, in both; a perfection of
adaptation to the accomplishment of the highest and most desirable
objects: and that is enough.

The principal objects for which the Bible was written were, 1. To make
men wise unto salvation through faith in Christ Jesus. 2. To furnish
God's people unto every good work. 3. To support them under their
trials, and to comfort them under their sorrows, on their way to heaven.
No higher or more desirable ends can be conceived. And it answers these
ends, whenever its teachings are received and obeyed. And this is true,
substantial perfection. This is the reasoning of the Psalmist. "The law
of the Lord is _perfect_," says he, and the proof he gives is this, "_it
converteth the soul_." "The testimony of the Lord is sure, _making wise
the simple_. The statutes of the Lord are right, _rejoicing the heart_.
Moreover by them is Thy servant warned, and in keeping of them there is
great reward." This is all the perfection we need.

14. Spiritualism had something to do with my conversion. I know the
strong feeling prevailing among many Christians against spiritualism,
but I should feel as if I had not quite done my duty, if I did not, to
the best of my recollection, set down the part it had in the cure of my
unbelief. My friends must therefore bear with me while I give them the
following particulars:--

As I travelled to and fro in America, fulfilling m