Chapter VII: Conclusion

We have now examined the several parts of the subject which claimed our consideration. In the course of our investigation we have seen that, while Christianity and Stoicism have many things in common, all that which is excellent in the Stoic system is contained in the Christian. There is in philosophy this irremediable defect, that though it may point out man’s duty, it does not give him power to fulfil it. It shows him a height of excellence which he cannot reach. Christianity also points man to noble and exalted paths. She gives him lessons of the highest wisdom, and furnishes him with an example of a perfect life. She does more. She furnishes him with the power to obtain what she pictures to him of excellence. Stoicism is like the dry bones which Ezekiel saw in his vision, the frames of men without the life. Christianity is like those bodies after they had been endowed with beauty, and strength, and vital energy, by His power, to whom alone it belongs to pronounce the decree, “Come from the four winds, O breath, and breathe upon these slain, that they may live[73].”

Nothing is more marked in our holy religion than its reality. It enters into the every-day life of men, preparing them for their duty, and helping them to perform it. It would extend its blessed influence to all. Not like philosophy, which separated a distinct class from their fellow-men, and considered the mass of mankind as far removed from any hope of their becoming wise; this divine system seeks the lost, and the lowly, and the foolish of this world, and raises them so that in their several spheres they may be holy and happy. We are warned in strong language against allowing our souls to be surfeited with the cares and pleasures of this world. We are to be spiritual, thoughtful, and earnest in our purely religious exercises. Yet we must guard against the mistake that religion is merely an abstract thing. It does not end when our ordinary duties begin: but follows us from the mercy-seat, when we have finished our communions with GOD and go about those duties which his Providence has laid upon us. It does not deny us innocent pleasure, though we are forbidden to waste time in pursuit of even harmless amusement. The sentiment which would divorce religion from the burdens and joys of ordinary men, is more of Stoic, than of Christian birth. If we read the history of the Saviour, we see him presenting a marked contrast to John the Baptist, the ascetic and solitary. “The Son of man came eating and drinking,” and mingling as a man with men so freely as to scandalize the Pharisees, the Stoics of the Jewish Church. Our place also is in the world, doing the will of GOD. Not choosing our own path, or our own will, we are to resist the temptation to separation and spiritual pride which sometimes assails us. GOD has given us life, spiritual as well as bodily life, that it may be used in his service; not to serve our own selves. Yet many a man has served self and has followed a false light, that has deceived him and led him into bye-ways; while the deceived one thought he was doing GOD service, and practising self-denial. We want no special circumstances made for us, no extraordinary opportunities granted: for each man has by infinite wisdom been placed in his position, whatever it may be; and has, every day and all day long, opportunity for honouring GOD, and helping on His designs in the world. This St Paul felt when, writing to the Corinthians, he says (2 Ep. v. 14), “The love of Christ constraineth us; because we thus judge, that if one died for all, then were all dead: and that he died for all, that they who live should not henceforth live unto themselves, but unto Him who died for them, and rose again.” The great lesson to learn is real self-sacrifice. We shall not fail in learning this lesson if, depending on divine aid, we study to conform ourselves to His example, whose life was summed up in a few words by the Apostle Peter, when he described Him as “Jesus of Nazareth, who went about doing good.”

THE END.

CAMBRIDGE: PRINTED AT THE UNIVERSITY PRESS.

Footnote 61:

Rom. ii. 11.

Footnote 62:

St John, xvii. 15.

Footnote 63:

M. Aurelius uses the very word from which the anchorite took his name,
Ἀναχωρήσεις αὐτοῖς ζητοῦσιν, κ.τ.λ.—B. IV. c. 3.

Footnote 64:

Juvenal, in reference to this says, _Sat._ II. 8:

“Frontis nulla fides, quis enim non vicus abundat
Tristibus obscœnis?”

So _Sat._ III. 105, he has the following:

“Audi facinus majoris abollæ.
Stoïcus occidit Baream, delator amicum,
Discipulumque senex.”

Respecting this man (P. Egnatius), Tacitus says (_Ann._ XVI. 32):
“Cliens hic Sorani, et tunc emptus ad opprimendum amicum, auctoritatem
Stoicæ sectæ præferebat, habitu et ore ad exprimendam imaginem honesti
exercitus, ceterum animo perfidiosus, subdolus, avaritiam ac libidinem
occultans.” He goes on to say we should be on our guard against those
“specie bonarum artium falsos.”

Footnote 65:

Chrysostomi, _Opera_, Tom. I. p. 309. Ed. Ben. 8vo. Paris, 1834.

Footnote 66:

Ὠδῆς ἐπιτερποῦς, καὶ ὀρχήσεως καὶ παγκρατίου καταφρονήσεις, κ.τ.λ. M.
Aurelii Ant. _Com._ XI. 2.

Footnote 67:

Haud tibi inexpertum curvos deprendere mores
Quæque docet sapiens braccatis illita Medis
Porticus, insomnis quibus et _detonsa_ juventus
Invigilat, &c.

_Sat._ III. 52-4.

Footnote 68:

Proleg. ad J. Stearn, _de Obstin._ Sect. 41, p. 147.

Footnote 69:

“Ex mente Pharisæorum.”

Footnote 70:

Calv. _Inst._ III. 25. 1.

Footnote 71:

2 Peter iii. 9.

Footnote 72:

Quem mala stultitia, et quæcunque inscitia veri
Cæcum agit, insanum Chrysippi porticus et grex
Autumat. Hæc populos, hæc magnos formula reges,
Excepto sapiente, tenet.

Hor. _Sat._ II. 3.

Footnote 73:

Ezekiel xxxvii. 9.

● Transcriber’s Notes:
○ Text that was in italics is enclosed by underscores (_italics_).
○ Footnotes have been moved to follow the sections in which they are
referenced.