In conclusion, there are many points in which Christianity asserts its unique supremacy over all other systems of which there is time but for the briefest mention.  It presents to man the only cultus which can have universal adaptation.  Christ only, belongs to all ages and all races.  Buddha is but an Asiatic, Mohammed is an Arab and belongs only to the East.  The religion or philosophy of Confucius has never found adaptation to any but Mongolian races; his social and political pyramid would crumble in contact with republican institutions.  On the other hand, the religion of Christ is not only adapted to all races, but it aims at their union in one great brotherhood.  Again, Christianity alone presents the true relation between Divine help and human effort.  It does not invest marred and crippled human nature with a false and impossible independence, neither does it crush it.  Whenever heathen systems have taught a salvation by faith they have lost sight of moral obligation.  Weitbrecht and others state this as a fact with the Hindu doctrine of Bakti (faith) adopted in the later centuries; De Quatrefages asserts the same of the Tahitans.  But the faith of the New Testament everywhere supposes a Divine and effectual co-operation.  “Work out your own salvation with fear and trembling, for it is God that worketh in you to will and to do of His good pleasure.”  It bids men serve not as hirelings, but as sons and heirs; it stimulates hope without engendering pride; it administers discipline, but with a father’s love; it teaches that trials are not judgments, but wholesome lessons.  Of all religions it alone inculcates a rational and consoling doctrine of Providence.  It declares that to the righteous death is not destruction, but a sleep in peace and hope.  It bids the Christian lay off his cares and worries—­in all things making his requests known unto God with thanksgivings; and yet it enjoins him not to rest in sloth, but to aspire after all that is pure and true and honorable and lovely and of good report in human life and conduct.  It saves him from sin not by the stifling and atrophy of any God-given power, but by the expulsive influence of new affections; it bids him be pure even as God is pure.

There is in the brief epistle of Paul to Titus a passage which in a single sentence sets forth the way of salvation in its fulness.  It traces redemption to the grace of God, and it makes it a free provision for all men; yet it insists upon carefulness and sobriety.  Salvation is shown to begin now in the laying aside of all sin and the living of a godly life.  Meanwhile it cheers the soul with expectation that Christ shall dwell with the redeemed in triumph, as He once came in humiliation, and it keeps ever in mind the great truth that His mission is not merely to secure for man future exemptions and possessions, but to build up character—­character that shall continue to rise and expand forever.

For the grace of God that bringeth salvation hath appeared to all men, teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world; looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ; who gave Himself for us that He might redeem us from all iniquity, and purify unto Himself a peculiar people zealous of good works.