experiment should be tried. That it is the duty of all holding these views to remain away from the Theater and to dissuade others from attending, needs no argument. Whether the views of those who advocate, of those who apologize for, or of those who oppose, the Theater, are correct, every one must determine for himself after a careful examination.

CHAPTER VIII.

THE CHRISTIAN LIFE.

'HUS far we have not inquired what it is to be

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a Christian, but certainly we must have a clear idea of this before we can determine whether a "Christian may with propriety do this or that." The term Christian is used to distinguish a man from Jews, Mohammedans, or Pagans. Again, the inhabitant of a Christian nation is, in a general sense, called a Christian. Coming a little nearer to the generic meaning of the word, a Christian is one who believes that Christ was an authoritative teacher of religion, philosophy, and morals. But still the meaning is too vague to signify much. The person may class him with Confucius or Buddha, and may himself be a Deist or a Pantheist.

To be a Christian is to endeavor to govern the life by the precepts of Christ, acknowledging him as an infallible authority in faith and morals, and relying upon him for salvation. For he said: "Ye

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are my friends, if ye do whatsoever I command you;" and again: "If ye love me keep my commandments." Or, as taught by an apostle: "Ye are not your own; for ye are bought with a price: therefore glorify God in your body, and in your spirit, which are God's," and, "Whether, therefore, ye eat, or drink, or whatsoever ye do, do all to the glory of God."

To be a Christian, therefore, is to decide on our conduct not by inclination, or selfish considerations, or the opinions of others, or the spirit of the time, or even by the example of the professedly pious, but by our settled and honest conviction of the will of Christ. But he has taught in his word that the heart must be filled with love to God and man; that the eye must be single if the whole body is full of light; that the body must be kept under subjection; that the principal aim of the life must be to love God and imitate Christ. Hence, a fundamental principle in determining the right or wrong of any proposed act is its relation to growth in the knowledge and love of God. If it promotes spiritual life, if it strengthens the soul to resist temptation, if it

leads to clearer and more worthy conceptions of God and duty, if it increases love to Christians and to all men, and animates faith and hope, it is right. But if it is an impediment to piety and right living, if it diminishes the spirit of prayer or interest in spiritual things, if it disqualifies a person for earnest efforts to lead men to the consecration of their hearts and lives to God, it is wrong.

While these conclusions will not be questioned by any who are striving to be "dead unto the world, and alive unto Christ," it is nevertheless true that many things are allowable, right, and even necessary to the Christian whose tendency to assist him in a religious life is indirect, if at all discernible. The animal life must be maintained, hence the necessity for eating and drinking, for resting and sleeping. But these are acceptable unto God if we eat and drink for strength, and not for gluttony and drunkenness. Yet food eaten without relish is not promotive of health, hence it is right to prepare gratifications for the palate. Rest and sleep, also, are right, if they do not become the masters instead of the servants of the body; and though they may

seem like a waste of time and strength, yet He who made us of the dust "knoweth our frame," with all its limitations, and so long as we do not sink into indolence and sloth, we may rest and sleep "to the glory of God."

But it has been found that something more than rest and sleep is necessary to preserve the body and mind in the best possible condition. Employment that is not work, a movement of body or mind which is spontaneous, causing and being accompanied by an unusual flow of spirits, is necessary, and such are its effects that it has been called recreation. A few persons whose labor is not exhausting, who are constantly traveling and mingling in society, or whose employment is of a most diversified character, may dispense with allotments of time for recreation, and a very few may pursue a monotonous business to old age, and despise amusement; but to most persons, especially in this high-strung civilization, in which more of exhausting brain work is concentrated in a day than was demanded half a century ago for the affairs of a week, it is essential for health, good spirits, and the best working