The examiner. [volume] (Louisville, Ky.) 1847-1849, 1848-12-09

cumbrons machinery Of the very best gov
eminent that ever existed on earth, would
be oppressive in its operation, and unintel-
ligible in its design. Having no use for il,
they could not even conceive for what pur-
pose it was intended. II could not be put
IN operation; for, in such a society, there
would be nothing omitted, that laws are in
tended to enforce; and nothing performed,
that laws are intended to prevent. But, il
we could even suppose. that it might be set
in action, (Which would evidently be impos-
sible,) still, TO the whole extent of its sup
posed or supposable operation, it would
prove an unmitigated oppression. since it
would secure no good and prevent no evil
that would not have been better secured, or
prevented without its aid. Hence, in the
very nature Of things, government implies
restraint, and the limitation of human free
dom. And it is only in limited and COM
parative (perhaps | might even say mega
tice) sense. that any government can with
propriety be called free. Some govern
ments restrict freedom more than Others,
but all restrict it some what And the uni
versatility OF government is, at the same time,
a proof OF the universally Of the convic-
ton, that men need restraint, and are, to
the very extent Of this necessity, disqualified
for the enjoyment Of entire freedom. In a
society, the members of which could be safe
ly trusted with perfect freedom, the no hu-
man government creed, instead Of deserv-
ing to be regarded as the widest Of utopian
dreams, would exhibit the most logical
deductions OF sober reason. No such COM
munity however, has existed on earth since
that Of the first sinless pair. Now, in So
ciety Of fallen and selfish beings, where
animalism predominates over the intellect
and moral feelings. no language could ex-
press, and no imagination adequately con-
ceive the fearful consequences, that would
inevitably result from allowing all to have
unlimited freedom. The destruction of all
happiness. the infiotion OF all misery. and
the ultimate extinction OF the human race
must be the inevitable result.
But very grave question, and one, that,
in my estimation, lies a! the basis Of the
philosophy of this whole subject, might
here be propounded; viz: by what authori-
ty can any community deprive the individu-
al OF the natural liberty, which God gave
him? answer, by the authority Of God
himself And | argue it thus:
Ii will not be questioned, that the Deity
wills the existence and happiness Of the
human race. AS little can it be doubted,
that he wills whatever is indspensably ne
cessary for the attainment Of these ends
But, we have already seen. that, among fall
len and selfish beings, unlimited freedom
would inevitably destroy not merely the
happiness, but even the very existence Of
the human family; and, therefore, whatev-
er considerations GO to prove, that God de-
sires the existence and Happiness Of men,
prove with precisely the same force, that he
wills the existence Of social organisation
and human government for the express pur
pose Of abridging individual liberty, and
&C ahridging II IN amy orient that mau b,
necessary for the attainment OF tnese ends
II has been well and truly said, that "self
preservation is the first law Of nature
The same sentiment has been briefly ant
pungently expressed in another form: viz
Necessity has no law" that is to say, III,
Of itself the highest and most authoritative o
all laws-a manifest indication Of the will
Of God, and, as such, the divine source
from which all right Of human Legislation
is most PROFESSIONALLY derived. Communi
ties Of men, therefore, have jus dtrinum
divine right to organise government, and
to organise it in such manner, as, may b,
necessary to secure their permanent safety
and happiness. When government is thu
organised, whether it be a monarchy. an oil
igarchy, or a republic, it exists j,lre dirino
by divine right.
Ii is granted that community may &C
unwisely in the selection of form Of gov
eminent; but, still, the right to decide thi
question rests exclusively with itself; and
so long as it does not interfere with othe
communities, they, in their turn, have NJ
right to interfere with it. This, I appre
bend, is the sense, in which Paul is to b,
understood as affirming the divine authori
ty Of every form of organized government
"Let every soul be subject unto the highe
powers. For, there is no power but o
God. The powers, that be. are ordainet
Of God. Whosoever, therefore, resisteti
the power, resisteth the ordinance Of God
and they, that resit, shall receive to them
selves condemnation" Rom. IL. !, 2.
have said that community may &C
unwisely in the exercise OF this divine right
But before we proceed farther, and in orde
to enable us to proceed more advantageous
ly, let us take brief review Of the leading
points. that have already been considered.
We have seen, that,
1. Happiness is the end and aim Of oul
being.
g. This happiness can be secured only
by acting in harmony with all tho laws o
our nature.
| 3. Self-will, and INSTRUMENTATION to law
is the cause of all our lmhappiness, individ
ual and social. ........
4. Freedom, or liberty to act as WI
please, is blessing, only in so far, as WI
please to act right. Beyond these limits
bondage is blessing, and freedom calam
ity, highly prejudicial to our best interest
even in the present lie.
5. The destruction Of selEwill, and tn
cultivation of law abiding spirit-a spiri
TO do right in every thing and at all haz
ards-is identified with our highest happi
ness both in time and in eternity.
6. For the attainment of these benevo