esent, simply casts a cheering
and magnifying light upon them. It does not depreciate the
realities or nullify the obligations now upon us, but emphasizes
them, flinging their lights and shades forward through a mightier
vista. Consequently there is no reason for assailing the idea of
another life in behalf of the interests of this. Such an
opposition between the two states is entirely sophistical,
resulting from a profound misinterpretation of the truemoral
relations connecting them.

The belief in immortality has been mistakenly attacked, not merely
as hostile to our welfare on earth, but likewise as immoral in
itself, springing from essential selfishness, and in turn
nourishing selfishness and fatally tainting every thing with that
central vice. To desire to live everlastingly as an identical
individual, it has been said, is the ecstasy and culmination of
avaricious conceitedness. Man, the vain egotist, dives out of
sight in God to fish up the pearl of his darling self. He makes
his poor individuality the measure of all things, his selfish
desire the law of endless being. Such a rampant proclamation of
self will and enthronement of pure egotism, flying in the face of
the solemn and all submerging order of the universe, is the very
essence and climax of immorality and irreligiousness. To this
assault on the morality of the belief in a future life, whether
made in the devout tones of magnanimous sincerity, as by the
sublime Schleiermacher, or with the dishonest trickiness of a
vulgar declaimer for the rehabilitation of the senses, as by some
who might be named, several fair replies may be made. In the first
place, the objection begs the question, by assuming that the
doctrine is a falsehood, and that its disciples wilfully set up
their private wishes against the public truth. Such tremendous
postulates cannot be granted. It is seizing the victory before the
battle, grasping the conclusion without establishing the premises.
For, if there be a future life provided by the Creator, it cannot
be sinful or selfish in us to trust in it, to accept it with
humble gratitude, and to prepare our souls for it. That, instead
of being rebellious arrogance or overweening selfishness, would
simply be conforming our thoughts and plans, our desires and
labors, to the Divine arrangements. That would be both morality
and piety. When one clings by will to a doctrine known to be a
falsehood, obstinately suppressing reason to affirm it as