THE CHRISTIAN THEORY OF LIFE.

THERE are, and can be, only three different theories of life. One of them is, that man can complete his destiny here, in this world. This makes enjoyment the true end and aim of human existence. Whatever form it may assume, this is the essence of the Epicurean philosophy. It is the faith which the world and its evil allies would ever impose upon mankind. It is the natural theory of the senses. It is the first scheme devised by the reasonings of an unrefined selfishness. It is the false conclusion and the hasty induction of ignorance, and a narrow, barren soul. It is outgrown by the development of the holier affections, finer sentiments, profounder wants, and loftier faculties of

our nature.

The principal objections to it are these. It can only answer for the young, the vigorous and joyful, to whom the senses are fresh, the world fair, and the founts of pleasure flowing freely; and it is not sufficient for any, even the gayest and most thoughtless. It considers but a part of the facts in the case; takes into account only the mechanical forces and the animal elements, leaving out of view the causal energies and the spiritual portions of our being and

experience. It proposes as the chief end happiness, which no man can be sure to win. It makes its disciples miserable by causing them to forsake high duties and aims for paltry expediencies and hollow pleasures, followed by inevitable retributions. It is the very root and core of selfishness, preventing any self-sacrifice or public beneficence. It is most dangerous, as the secret but fatal path to sin and spiritual ruin; for when virtue is guarded by vice, it is easy to corrupt the sentinel. It is refuted by the existence of the absolute moral law, binding upon all, without regard to consequences. It is disproved by the evidence of immortality, accumulated from all quarters until it overwhelms us with the glorious burden of its proof.

Another theory of life is, that man cannot in this world fulfil any part of his destiny. This makes passive submission his true aim in the present state. All labor is, of course, useless. His only wisdom is to fold his arms in dreamy contemplation of the phenomena he cannot avoid, and, idly waiting a change, say within himself,-"Vanity of vanities, all is vanity." This is the substance of various theories of the Oriental mystics, and is also fairly involved in those theological systems extensively prevalent in Christendom, which deny that there is in man self-determining power, those schemes of faith which deny the necessary continuity of spiritual life, and sever the moral connection of the present with the future. It has its origin from different sources. It is inferred from the false philosophy of fatalism, in which all men sometimes believe, and some men always. It is suggested by the mighty power of evil, the necessary warfare between the good and the bad principles and tendencies in the world. It is seemingly taught by the finiteness and weakness of man, the frequent futility of his desires, and failure of his most arduous labors. It is insinu

ated by languid indolence, by feebleness and despondency. It is a necessary consequence of the Eastern doctrine of final absorption in the essence of Deity.

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On the other hand, it is refuted by the consciousness of freedom, of an inherent causative power, and of a law of obligation. It is instinctively denied by men of a strong and ardent personality, by ambitious and creative men. It is disproved by the actual existence of those laws of cause and effect with which we are acquainted, involving all the phenomena and experience of immediate and lasting personal retribution and reward; and of which we may avail ourselves or not, as we please, but which, at any rate, rule the world and all it holds. It is overthrown by the consideration that God is the universal Creator, and is almighty; and that, therefore, it is absurd to suppose a world and all its inhabitants to exist for no purpose; for upon the view that man can fulfil no destiny here, this life might just as well all be blotted out. It cannot be so. This life is a fact; God's hand is therefore in it, and it must have a present meaning and a present purpose. It is demolished by the cumulative argument from analogy, showing that throughout the realm of nature there is not a living creature that wastes its life like the idle Hindoo, who maintains that work is folly, as if it were not an ordinance of God, or that torments itself voluntarily, like the self-scourging ascetic, who asserts the essential hostility and eternal opposition of spirit and matter, earth and heaven, as if God did not make them both, and they were not each the complement of the other. And, finally, its falsity is clearly shown by its actual effects. It leads to indifference, stagnation, physical degradation and wretchedness, moral and intellectual death. Compare the principal portions of Asia with those of Europe or America. In the former, age after age passes away with no favorable 1* NO. 267.

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change, with but little save monotony and decay. In the latter, each generation beholds a marked improvement and advance. There the dead sea of sloth lies putrid and silent. Here the hurrying river of industry bears health, fertility, and commerce through its course, and pours their tribute into the general mart of nations. Wherever this theory prevails, you will find idleness, debasement, cowardice, torpidity, and despotism. Into this miserable mixture, that has stood so long, only introduce one new truth which it wants, the Christian doctrine, that man as an individual is immortal, and has a destiny to fulfil in this world preparatory to the one which awaits him in another, and, at once, it will crystallize, shooting into the sparkling forms of activity, enlightenment, and joy; the elements of its life to vary

the figure will be changed into nutriment for a higher and clearer life, as when a foreign branch is ingrafted into a tree, the juices from the old roots and trunk are converted into a different and superior fruit.

For the reasons now given, these two theories of life the one, that man's destiny is personal enjoyment, and that he must finish it in this world; the other, that in this world he can do nothing of any lasting use, but is the victim of an evil fate must be rejected alike.

There remains but one more theory, and that is the one embodied in Christianity. This declares that the destiny of man is endless; that he can fulfil a portion of it here, and continue it hereafter, for it stretches through eternity and will be fulfilling for ever; that it is the purpose of his being to constitute a conscious and ever-rising portion of the universal order. This work he can commence in the present, carry on in the future, but never finish, since, being a child of God, he is an heir of immortality. The Christian theory is well stated by Paul, when he says, "For to me to live

is Christ, and to die is gain." That is, to live is useful labor, to die is glorious reward. It may be summed up as follows.

This life on the earth is no delusion, but a substantial reality. It is under the direct superintendence of an Infinite Father, who numbers the hairs of our heads and provides for the little sparrow. Its labors are ennobling and prepar atory. Its duties are great, reaching up to heaven, and going down to hell. Its temptation, weariness, and agony shall work out for us a far more exceeding and eternal weight of glory. Its mysteries, so dark and unfathomable now, shall be clear hereafter. God never forsakes us, for in him we live and move and have our being. He freely forgives us our sins, whenever we sincerely repent of them, and forsake them. He never ceases to love us, for that would be to hate himself, since we are all his offspring. And to those who love him and keep his commandments, all things shall be seen in the end to have worked together for good. The object of this life is, through toil, trial, sin, sorrow, and their opposites, to develop in man virtue and strength, wisdom and love, those traits and tastes which will fit him for the more exalted and ethereal experience of the spirit-world. Moral freedom, and the consequent exposure to evil and its punishment, are an unavoidable part of the discipline in such a scheme as this, which is the only one fitted to man and truly worthy of him, and is the best possible one for him. Death is but the transition from this state of existence to a higher and freer one, to endure for ever. Where earth and this life set us down, there heaven and immortality will take us up. When man lays his body in the grave, that he himself enters into open relations with a grander sphere is no baseless dream, but a sublime verity. The experience of that untravelled world will, still more