effect; the activity of the one perpetuates the other. The idea of putting a period to their existence for no discoverable reason, but in the face of every argument which pleads for their continuance; the idea that rational creatures are to be extirpated; that God will stop that flow of rational life of which He is the Author, and refuse it ultimation; that He will no longer permit wisdom to be learned, nor virtue to be cultivated; that there shall be no more candidates for His kingdom, but that heaven will be shut, and creation become a blank,—these ideas are so many crudities, which no reasonable faith can accept, and which all sensible reflection rejects. Men are spiritual subjects of the Divine creation; they occupy a position apart, and are distinguished from every other existence by the gift of immortality: this, like light from the sun, is a communication from God, and to this something of a natural origin has been added, that they may at the same time become matured and fixed; and this with a view to unlimited procreation as the first end; the second being that of for ever providing inhabitants for heaven.
Are not those purposes worthy of the Divine Being? What can be conceived more in consonance with all that He has been pleased to make known concerning His wisdom and benevolence? To us it seems amazing that any other idea should ever have obtained any credence in the Church. He has created man an image, and thus a finite exponent of Himself, with capabilities to know, love, and acknowledge Him; will He then break a vessel which He has created for such a purpose? "Know ye not," said the Apostle, "that ye are the temple of God?"[1] will He then destroy His temple? Surely the notion must be abandoned. God has taken care of man's existence under circumstances
