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THE TRANSFIGURATION
OF RELIGION:
A DISCOURSE
BY
J. ALLANSON PICTON, M.A.
DELIVERED AT
ffinsbmy,
On SUNDA Y, JUNE 2nd, 1878.
PRICE TWOPENCE.
�LONDON:
PRINTED BY WATERLOW AND SONS LIMITED
LONDON WALL.
�1
THE
RANSFIGURATION OF RELIGION.
We are told by the Gospels that on a certain
jojoccasion Jesus took three privileged disciples with
niihim to a high mountain apart; and there a wonder
[alhappened. For they saw no longer the carpenter
ilof Nazareth, or the heretical Rabbi of Capernaum,
Ini but a shining angel of God. “ An inner glory rent
srifi the veil ” that obscured his divine dignity, and they
rs| saw him, not as he seemed to be, but as he really
swwas. He had passed out of the shadows of time
loj into the open day of eternity. Therefore “his face
did shine as the sun, and his raiment was white as
)d| the light.” Therefore, also, he was no longer
oJ bound by the vulgar limits of the little sect that
qcj -oppressed him by their dulness. The spirits of bygone times appeared, and talked with him of a
�4
mysterious future. So strange and distant did he
seem, that at first the disciples could not speak;
and when they did, it was with a sort of trembling
joy, which only asked for time to know itself aright.
“ Master,” said Peter, “ it is good for us to be here;
and let us make three tabernacles”—“for,” says
one evangelist, “ he wist not what to say, for he
was sore afraid.”
Such is the gospel story, and it does not concern
us in the least now to enter into any critical
enquiries as to its origin. Its use to me is the same
in any case. It is a parable for the church to the
end of time. But, without adventuring any criticism,
I have my own thoughts about it, and I think we
may discern in this sacred legend the resultant, or
the relief, whichever you will, of two opposing
elements in the feelings of the disciples toward
their master. On the one hand were love, reverence, and devotion such as probably never were
felt by man for man, before or since. On the other
hand there was the familiarity which generally
brings about an occasional creeping of shame at
the suspicion of exaggerated feeling. On the one
side was the import of an amazing personal supremacy; on the other were the plain rough facts of
poverty and contempt. The highest expression of
their wonder and devotion was a half-formed, and,
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as they often felt, too daring hope, that this Jesus
might be the very Christ, the hope of all their
fathers. But the form of his ministry was utterly
on incongruous with their dreams of the Messiah.
n'J Thus there was a conflict between their feelings
and the facts. The facts could not be denied, and
srl the feelings would not be silenced. Yet they could
tor not live together, and it would have required little
prophetic insight to be assured that one or other
tffil must give way or be transformed. What happened
ti'A with some of Christ’s hearers we know. They said
“whence hath this man wisdom, having never
I
learned ? ” They said “ Is not this the carpenter’s
to^son?” “And they were offended in him.” The
son i
the offensive outward facts marred, in their ears, all
affj the music of his words, and impoverished the wonder
ic of his character. But the case of those who laid
adj the foundations of the church was very different.
flT They came to discern an inner worth and a spiritual
g.cc majesty which, shining from within, transfigured
tud outward circumstances of poverty and contempt
into raiment of purity, “ white as snow, so as no
Jd fuller on earth can white them.” And the visage
1 that was so marred more than any man s was, to
their fond contemplation, irradiated by the charac
ter, so that it shone like a very sun of righteous
ness. In other words, the feelings of the primitive
1 ‘?3
�6
disciples pierced the rude facts by the fire of love,,
and discovered an inward splendour that in process
of time transfigured unconformable surroundings
into spiritual miracles.
As I have said, it is not my purpose here to
elaborate or defend any particular theory of such
traditions as the transfiguration and the resurrection
of Jesus in a glorified form. In any case it will be
allowed that, in the view of Christian faith, the
transfiguration was not a disguise, but a revelation.
It was the unveiling of the real Christ. And,
whether regarded as historic visions or legends
gradually evolved, I take it that herein the Christian
faith is right. Whether it be to personal emotion
or to impersonal evolution that we owe these tradi
tions, there is no falsehood in them, except to the
thin, pragmatic intellect of the literals. In a
parabolic way they picture the real truth, that it
was the charm and the power of Christ’s spirit
which irradiated the mean surroundings of his
earthly life, and made him the very brightness of
God’s glory to the church.
Now it is from this point of view that I take the
transfig-uration as a type of much that is happening
to Christianity in these times. We have heard of
the phases of faith, and of the eclipse of faith, but
there is also such a thing as its transfiguration,
�7
and this is far more significant than either. For in
transfiguration, its life, hidden rather than revealed,
by insufficient symbols, irradiates those symbols
with its own brightness, and, without destruction of
their form, converts them into spiritual substance.
Let me try to make plainer the general process I
have in view, before I proceed to particular illustra
tion.
The growing schism between traditional theology
MU and the actual facts of the world’s history has
become a commonplace. But what is not so
much recognised is the incongruity between the
best inspirations of religion and the body of belief
imposed by authority. “ Whatsoever things are
true,” says religion, “ think on these things.” “ Buy
the truth, and sell it not,”—no, not for social comfort,
nor even for respectability. Not so, says the system
of opinion supposed to be inseparable from religion;
it is better not to think on material facts, lest they
stifle spiritual affections; and even truth may be
bought too dear if it is won at the loss of usefulness.
11 Behold, thou desirest truth in the inward parts,”
says religion, in a strain of real worship. But what
passes for Christian opinion insists that doubt is to
be commanded down, if need be, by a resolute
fits effort of the will. “ In every nation,” says the voice
of religion, “he that feareth God and worketh
1
�8
righteousness is accepted of him.” But ecclesias
tical systems explain this away by so defining
righteousness as to make it is impossible, and then
show that it is not the character but right belief, at
least on 11 fundamentals,” as they are called, which
makes a man acceptable to God.
The sense of sin, the solemn conviction' that it
always demands and gets its sacrifice, the feeling at
once of personal insignificance and of ultra-personal
grandeur that comes with a perception of the
divine unity of things, the enthusiasm of humanity,
the inspirations of progress, all of them surely are
religious affections. Their fountain is the infinite,
their temple is the universe, their shrine is the heart.
But they are first shocked, then paralysed by the
poor prosaic forms imposed by an emasculated
Westminster confession, or by the helpless meta
physics of the Athanasian creed. The results of
this incongruity have been generally worked out in
one or two directions. Either under its strain the
lessons of science and criticism receive a morbid
interpretation, and religion perishes in the ruins of
theology; or else these solvent forces are resisted
by an arbitrary effort of the will, and, to a greater
or a less extent according to circumstances, religion
is degraded into superstition. But I maintain that
•another alternative is possible, that which I have
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called the transfiguration of religion. In this pro
cess the old form in a great measure remains, if not
intact, at least sufficiently to preserve its identity.
But it is, so to speak, transformed from an earthly
to a spiritual substance, and becomes a trans
parency giving finite form to an infinite light.
It was thus that Philo and the Alexandrian school
treated the Mosaic religion; and their method has
been traditional among those who may be called
Platonic Christians. The Garden of Eden became
the pure life of reason, and the forbidden tree the
jdelights of sense. The national Jehovah was trans
figured into formless and eternal being. The
creative and prophetic word, the Jewish memra,
became the logos, the divine reason. The vitalizing
breath or spirit of God became the emerging love
that completed the Platonic trinity. The narratives
of the Old Testament were regarded as inter
pretable after a spiritual manner, so as to make
them parables of things heavenly, rather than
histories of things earthly. But this method was
usually applied in a hesitating, inconsistent, and
even arbitrary manner. The allegorical sense was
allowed, but the literal sense was almost universally
insisted on as well, and the incongruity of the tw’o
was often startling. Eden, and its rivers and groves,
might be a dream of the delights of reason; but to
�10
insist at the same time on the historical reality of
the talking serpent and the miraculous tree was to
refuse all relief to the understanding. The theory
of double, or treble, or even sevenfold senses to be
discovered in the sacred text was entirely irrational.
There was no touch of nature in such a forced and
arbitrary system. There was no attempt to find
out what it was in humanity or in the constitution of
the universe which had evolved the old traditions,
and so to find their significance in this root principle.
The light was not looked for from within, but from
without, and therefore no real tranfiguration was
possible.
But in modern times the study of religion has
been very greatly affected by the adoption of the
historic method. We are coming to believe that
continuity of development has been the law in the
story of mankind, as well as in the world about us.
No institution, no custom, no opinion springs sud
denly and causelessly into being without parentage,
or without passing" through the stages of germina
tion, embryo, infancy and youth. Even those
revolutions that startle the world like the rush of a
tornado, have been brooding silently in the air for
long before, or they are but the re-combination of
old. forces. Thus for instance, both the French
Revolution and Mahommedanism, for all they burst
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upon the world so suddenly, had their origins fatback in time and deep in the bosom of humanity’
-And such is far more evidently the case with re
ligious ideas, feelings and beliefs, that have spread
slowly and grown for ag-es by some inherent and
enduring force of life. In regard to these, neither
mind nor heart, if healthily constituted, finds any
satisfaction at all-in the coldly negative conclusion
that the belief is contrary to fact, or the idea in
congruous with modern progress. What we want
much more to know is the place that the feeling has
in the life of humanity, how it attained that place,
what has been its value, and what is its real relation
to the belief now shown to be false. Supposing
these questions answered, it will probably be found
that the answer throws considerable light on the
beliefs and ceremonies by which that feeling has
been expressed. At least they no longer appear
meaningless or absurd, and it is more than possible
that though they have to be surrendered as dogmas
or supernaturally imposed duties, they may still
commend themselves to us as convenient expressions
and exercises of spiritual life. Now in this case the
new light thrown upon them comes not from without
but from within. There is no far-fetched theory of
inspired allegory or divine condescension to human
forms of speech. The historic method has simply
�12
revealed the order of nature, and in doing so has
traced back the belief or the observance to some
permanent and universal element in human life.
Thus the belief or observance becomes luminous
with significance and may even be transfigured into
real sacredness and beauty.
Let me give now one or two definite illustrations
from Christianity itself, and then perhaps my
meaning will be plainer. Take for instance the
doctrines of the Fall and of Redemption, which
can hardly be separated one from another. The
former teaches in substance that in some primeval
period mankind were innocent, holy, and happy,
but by sin fell away into a state of corruption to
which the memory of Eden gave the bitter pang of
lost but unforgotten joy. The doctrine of re
demption teaches that the love of God did not
desert mankind in their low estate but extended,
and is extending help from heaven, by which at
last a new world shall be established where
righteousness shall be supreme. Now, as to the
former, the inductions legitimately drawn from
geological records and prehistoric remains, are, to
say the least, constantly accumulating difficulties
in the way of the historic theory required by the
alleged fall of man. And on the other hand, if by
redemption be meant a miraculous interference
�*3
hi with the order of the world, the difficulties of
ea believing it are steadily increasing toward the
nil limit of impossibility. But what do you gain by
•ra these negations ? Absolutely nothing more than
"il freedom to follow the teachings of geology,
uJ authropology, and physical philosophy, without
conscious inconsistency.
The gain is some
J
thing, but it is not much when the highest ends
d
of human life are considered. And that small
gain is swallowed up in utter loss if those negations
id cut you off from communion with the grandest
passions of human experience. It is satisfactory,
no doubt, to substitute a catarrhine ape for Adam
if Adam was a fiction and the catarrhine ape a fact.
But, O, my friends, Augustine was a fact, and
Thomas-a-Kempis was a fact, and there have been
many such. Nay more, the books they left behind
are living facts, and the feelings to which they
appeal are mightier and more living still. Those
homilies on St. John, can I recall them without
feeling again the almost infinite perspective of depth
they add to human life? Those confessions,—do
they not rush past you like a very torrent of life,
sweeping' you along with their emotion, and swallow
ing you up in the personality of the man ? But
such books were evolved from minds not only
impressed, but possessed by the ideas of a Fall and
�14
Redemption. And more than that, these con
victions were not individual peculiarities. They
were characteristic of a great human movement,
which in later times has been called progress, but
which then was known as the coming of the king
dom of God. Now if the discovery that the so
called history of the Fall is legend, and that the
miracles heralding redemption were imaginary,
involves an entire extirpation of the ideas both of a
Fall and of a redemption, then the career of men
like Augustine Tauler, Wycliffe and others was a
morbid perversion of human life. And as with the
pearl oyster so with man, the most splendid and
precious products of his organization are the out
come not of its healthy working but of disease.
But splendid,—precious ? No ; they cease to be
so when emptied of reality. And there is nothing
left for us but to lament the barren dreary centuries
that produced only apostles, prophets and martyrs.
I mean it for no sneer—I mention it only as a fact or
whatever it is worth, in the problem before me,
when I say that I do not feel the most luminous
exposition of my relationship to our ancestral
catarrhine ape to be a sufficient compensation for
the loss. I accept him as a fact. I cannot help it,
because the evidence is distinctly in his favour. But
if I cannot resist evidence, so neither can I suppress
�my spiritual sympathies, and I still feel that I should
have very much preferred Augustine and the City
of God.
And is the loss inevitable ? I say no ; not only
is it preventible, but it is not even possible. When
we put the question “ whether man be an ape or
an angel,” and declare ourselves “ on the side of
the angels,” we are only playing with words. What
is represented by the ape and what is represented
by the angel both remain in human nature, how
ever we toss about the counters that symbolize
them. And the changeful proportions in which
they exist are not in the least degree affected by
our words or our authropological theories, but they
are very much affected by our feelings and tempers,
our aspirations and appetites. When the calendar
in this country was reformed, one necessary part of
the process was an enactment that the 6th of
January should be called the 16th; whereupon the
mob thought that their lives had been shortened by
eleven days, and howled at the impiety of an
infidel government that dared thus to interfere with
the prerogatives of the Almighty. lt Give us our
eleven days! ” they shouted. It was of no use to
tell them that no Act of Parliament, unless indeed
it called in the aid of the hangman, could have any
influence on the number of their days; of no use
�i6
to explain that the 6th January was transfigured
into the 16th, but otherwise remained just as
available for all practical purposes. There was
nothing for it but to let them shout themselves
hoarse under proper guardianship; and when they
came to themselves they found spring, summer,
autumn and winter pursuing their course just as if
nothing had happened. It seems to me that there
is little more meaning in some of the theological
cries now plaintive, now menacing that rend the
air amidst inevitable readjustments of thought and
speech to actual fact. “ Give us back our souls ' ”
cry some. “ Give us back our father Adam and
the Garden of Eden 1 ” cry others. Above all and
with much more meaning the unspeculative but
suffering multitude wails aloud, “ Give us back the
hope of redemption I ”
Now as to the Fall and the Redemption, it is not
without reason that they have played so large a
part in the highest experiences of the greatest men.
For they represent certain permanent and funda
mental elements in humanity, so deep and vital
that the most intensely human of men realise them
■most; so essential that the logical revolutions have
as little effect upon them as political revolutions
have on domestic affection or social instincts. The
Fall—what is it but the pictorial projection of that
�contrast between an imperative ideal on the one
hand, and actual attainment on the other, which has
thrown such tragic shadows and heroic lights over
the story of mankind ? Classic poets sang of a
primeval golden age, and even the most barbarous
races will tell of a time when their forefathers were
bigger, braver, and better than themselves. So
universal a characteristic must have its root in a
common moral nation. However they come to be
so, mankind are as a matter of fact so constituted
that they always conceive as just beyond them
and above them, tantalizingly within their reach, a
mode of life at least a little better than that which
they actually lead. And this better way of life is
felt as a commanding law, which does not indeed
secure obedience, but at least rebukes disobedience
with hauntings of regret and with occasional pangs
of remorse. Take this fact together with the in
stinct of filial reverence, and it is not difficult to
understand how simple races have fabled to them
selves better times gone by, when the nobler life
from which the degenerate children shrink was
actually lived by their remote fathers. Such a fable
may take many forms, now of a golden age, now
of the city of As-gard, now of the Garden of Eden;
but in all forms alike its living germ is the contrast
which a moral nature feels between an imperative
�i8
ideal and actual conduct. It is this spiritual fact,
not the mythical serpent or miraculous tree, or
'easily beguiled woman—it was this spiritual fact
that kindled repentance in the soul of Augustine
and awoke the conflict that enthralls us in his con
fessions. It was this spiritual fact that harassed
Luther, and tortured John Bunyan, and fired the
passion of Whitfield. And though I no longer
believe in Adam or Eve, or the serpent, or the
stolen fruit, I feel myself as truly and as deeply as
ever in communion with those heroes of the warfare
against sin. I realise the discord, the shock, the
original sin of the fall from good to evil within
myself, whenever the ideal with which God inspires
me comes into sharp contrast with the lower life I
lead. I understand St. Paul, not by the study of
theology, but by the comment of life’s experience,
when he speaks of the old Adam, or of the
law of sin which is in our members bringing into
captivity our better nature. And every earnest word
written by such men on the calamity of the Fall
and the hope of Redemption, finds a sincere
response within me. For the doctrine that hitherto
trod the world in the homely garb of fable—“ the
truth embodied in a tale”—has been transfigured to
us, as it was to many before us. The light of the
inner truth has transfused the outer garment, and
�i9
rf| the familiar face shines self-luminous now without
need of miracle to brighten it.
As with the memory of the Fall, so with the hope
■of Redemption, the miraculous accidents are losing
their importance, but the essential truth remains
behind. What is this modern notion of progress,
so unfamiliar to the ancient world ? Surely it is
the secular and practical side of the Christian idea
of redemption. The race that was once so brutal,
so low, so stagnant, is inspired now by a veritable
breath from heaven, stands erect, marches on with
accelerating steps toward, what Jewish prophets
called the glory of the latter day. Now, if you
consider in detail the higher aspects of this human
progress, you will find it consist of innumerable
individual efforts to remedy the Fall, or in other
words, to give to the imperative ideal a force to
command the lower nature. John Howard, Wilber
force, Elizabeth Fry, and such people fought the
fight in themselves before they fought it for the
world. And the effort to give the better life
)<s| sovereignty within themselves, enlarged their sym.ql pathy with their kind so that their hearts were
w| wrung with desire to lessen some evils in the lot
X; of man. Their sufferings were not ended by their
ro| own victory over sin. Indeed, their crucifixion only
jjj then began. For just in proportion to their inten-
�20
sity of desire for human redemption was their
grief at human indifference and their agony at the
obstinacy of human sin. So it has always come
to pass in this great work of redemption that the
innocent suffer for the guilty, and vicarious sacri
fices are made from age to age. Nay, oftener than
not the madness of self-will has been irreclaimable
until it has been brought, as the Jewish prophet
said, to look on one whom it has pierced, and to
mourn for him with the bitterness of remorse.
This principle pre-eminently exemplified in the power
wielded over the hearts of men by the crucified
Jesus, is the vital truth which has made the doc
trine of atonement so prominent in the Christian
hope of redemption. And a right apprehension of
it is at least a great help in conversion from a
corrupt and selfish to a noble life supernatural.
Time soon fails in so vast a subject; and the
endeavour to accomplish too much easily betrays
us into the accomplishment of nothing. If I have
to any extent succeeded in explaining my own
strong belief in the vitality of what I have else
where called the “ Evangelical tradition,” I have
not spoken in vain. The disintegration of authority
and creed is proceeding, if not so fast as some of
us desire, at least quite as quickly as is safe for the
world. Another anxiety demands some earnest
�21
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thought,—the fear lest victorious analysis should
dissolve away the organic life that has made the
unity and continuity of human progress. I sur
render without regret the pretentious science and
feeble criticism of by-gone days. But if I find my
self cold to their spiritual aspirations, indifferent to
their moral struggles, then I begin to suspect myself
an alien from the commonwealth of humanity, and
to tremble at the outer darkness that gathers round
me. The true church and the true humanity are
not opposed, but identical, and the highest hopes of
both at the present time lie in the transfiguration of
religion.
�WORKS TO BE OBTAINED IN THE LIBRARY.
BY M. D. CONWAY, M.A.
PRICES,
s.
The Sacred Anthology; A Book
of Ethnical Scriptures ..
The Earthward Pilgrimage
Do.
do.
Republican Superstitions......
Christianity
.....................................
Human sacrifices in England ..
David Frederick Strauss ..
Sterling and Maurice
Intellectual Suicide
The First Love again.........................
Our Cause and its Accusers
Alcestis in England
Unbelief: its nature, cause, and cure ..
Entering Society ..
The Religion of Children
What is Religion?—Max Muller’s First
Hibbert Lecture..
cl.
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2
1
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2
NEW WORK BY M. D. CONWAY, M.A.
Idols and Ideals (including the Essay
on Christianity^, 350 pp............................ 7 6
Members of the Congregation, can obtain, this
work in the Library at o/-.
BY A. J. ELLIS, B.A., F.R.8., &c., &o,
Salvation ..
Truth
Speculation
Duty
The Dyer’s Hand ..
......................... 0 2
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BY REV. P. H. WICKSTEED, M.A.
..
Going Through and Getting Over
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BY REV. T. W. FRECKELTON.
The Modern Analogue of the Ancient
Prophet ..
..
..........................0
2
BY W. C. COUPLAND, M.A.
The Conduct of Life
Hymns and Anthems
................................ 0
••
2
1/-,2/-. 3j-
�
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A collection of digitised nineteenth-century pamphlets from Conway Hall Library & Archives. This includes the Conway Tracts, Moncure Conway's personal pamphlet library; the Morris Tracts, donated to the library by Miss Morris in 1904; the National Secular Society's pamphlet library and others. The Conway Tracts were bound with additional ephemera, such as lecture programmes and handwritten notes.<br /><br />Please note that these digitised pamphlets have been edited to maximise the accuracy of the OCR, ensuring they are text searchable. If you would like to view un-edited, full-colour versions of any of our pamphlets, please email librarian@conwayhall.org.uk.<br /><br /><span><img src="http://www.heritagefund.org.uk/sites/default/files/media/attachments/TNLHLF_Colour_Logo_English_RGB_0_0.jpg" width="238" height="91" alt="TNLHLF_Colour_Logo_English_RGB_0_0.jpg" /></span>
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The transfiguration of religion: a discourse ... delivered at South Place Chapel, Finsbury on Sunday, June 2nd, 1878
Description
An account of the resource
Place of publication: [London]
Collation: 21 p. ; 15 cm.
Notes: Part of Morris Miscellaneous Tracts 2. List of works available at the South Place Chapel Library on back page. Printed by Waterlow and Sons Limited, London Wall.
Creator
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Picton, J. Allanson (James Allanson)
Date
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[1878]
Publisher
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South Place Chapel
Subject
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Religion
Rights
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<a href="http://creativecommons.org/publicdomain/mark/1.0/"><img src="http://i.creativecommons.org/p/mark/1.0/88x31.png" alt="Public Domain Mark" /></a><span> </span><br /><span>This work (The transfiguration of religion: a discourse ... delivered at South Place Chapel, Finsbury on Sunday, June 2nd, 1878), identified by </span><a href="https://conwayhallcollections.omeka.net/items/show/www.conwayhall.org.uk"><span>Humanist Library and Archives</span></a><span>, is free of known copyright restrictions.</span>
Identifier
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G3356
Format
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application/pdf
Type
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Text
Language
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English
Morris Tracts
Religion
Sermons