New-York daily tribune. [volume] (New-York [N.Y.]) 1842-1866, 1855-12-03

youths and maidens ore than that of his own broth
ers and sisters that ia to say, because be thus real
izes enlargement Of life, or an accession OF free
dom The law ofthe paternal house kiodne's or the
sentiment Of kindred, purely natural sentiment
which antedates my rea s0n, and bends me TO i's
allegiance by the instinct of self preservation as IL
were. Ny kin, or my brothers and sisters are, 90
to speak, part Of me-they are q portion OF my
natural ndiyiduaty-so that to offer friendship 70
ones brother, or love 70 ones sister, il felt TO DC
On outrage to the simplicity of nature, and is In
deed, tantam0unt to offering love and friendship
to oneself But the law Of the neighbours house IL
courtesy, which is spiritual kindness Courtesy
is the sentiment we entertain for those to whom
we are spiritually rather than naturally akin
those to whom we stand related by our own per-
soual action rather than By natural appointment;
and its advent accordingly marks an enlargement
of our social experience, an expansion oil our
spiritual freedom, Ny neighbcrs sons and daush'
tiers are not my natural kindred my intercourse
with them dates, therefore, more from my own
private taste or symp ,tby, and ess from the acc'
dent of birth, and far reflects the Law OF fplrit
ual life which ia freedom, rather than that OF the
natural life, which is necessity. Thus easily find
myself in spiritual relation with my neighbor's
boys and girls, profering friendship without stint
to the former, and love without limit to the latter
So fares it with the larger world. The Eoglish-
man hates the FrenchmAn nationally, or to the
extent of his political tether; but he loves him
humanity, or TO all the extent of the social tether
because in intercourse with the Frenchmsn, or
other foreigner lie realizes his own beat develop
ment-his own truest spiritual enlargement. Man
is created in the widest unity with his kind, Of
which unity these specific national diyersities are
only so many signs and illustrations. When once
these diversities have become Clearly evoked
therefore, and human unity stands ready to avouch
itself eternally, the political and other machinery
which has served for their evocatiOn necessarily
falls into disuse, or else becomes an actual nu
sance, by hindering the fellowship it WAS destined
to promote. All the European governments are
now more or less in this predicament: they have
all served their truly human purposes, and have
no further legitimate business to transact on earth
but to get themselves decenty inferred out of
human sight. Yet they are themselves wholly
ignorant Of this obligation, and are moving
heaven and earth for means to protract what too
plainly appears mere mendicant existence.
When one considers the impediments which these
governments place in the way Of human fellowship,
directly and indirectly, and furthermore the annual
cost Of their mainte nance, the result seems in
credible The cost Of civil government, including
army and navy, but excluding the charges for the
church and the national debt,-of the five leading
European States, exceeds every year $3.50 900.
The civil list of England alone, her army and navy,
and the interest of her debt annually eat up sixty
millions of pounds sterling. Now, to the American
understanding, all this amount of money very
clearly belongs to the people, and it seems to me
high time that they change their agents, or adver
tise to get their needful work done cheaper. When
private individual finds the agent whom he en-
ploys to collect and manage his revenues, growing
fat and pothOrc, while he, the principal, is running
lean and uncad and unshod he will ofc urse unless
he be born fool, dismss his agent and resume the
care of his proper business himself One cannot be-
eve that various European peoples will not soon
do themselves similar justice at the expense Of
their rulers, civil and ecclesiastical. So far as
csn discover, these rulers appear to fulfill no
longer any imaginable human use. They burrox
In the fat, or material plenty, which ought to
cover the bones Of the entire people they absorb
as much as their fearful porosity allows of the
popular substance and power; and whenever the
people in their penury menace them with squeeze,
they set up such cry of sacrilege and robbery
that you would really think the eternal sanctities
of Heaven had been imperiled. 1t is stale trick,
ard few are deceived by it, So far as my &c
quaintance goes with scholars and men of thought
on this side Of the water there is actually no belief
either in Church or State, but only in the grand
and lustrous life Of man which these things fore
tell Every one believes in an advancing life Of
mana life which shall intimately relate him to
God-but absolutely no one that know regards
the existing organization Of Church and State a.
otherwise than directly unfrendly to its develop
ment Not that any man of thought looks upon this
dviner life as likely to be brought about by any
improved civil and ecclesiastical organization
merely. On the contrary, it appears TO me that
there is deep seated disbelief in all organizations
which dominate the life, or which do not recognize
an ever living and therefore progressive spirit ia
man, and consequent looking forward to time
when Church and State shall entirely disappear,
az the nero fossil Institutions which they now are,
and become sublmated into the essential and in
des.ructiSle life Of man, being in fact identical
with the spiritual and material interests Of hu.
manity. Church and State have had no diviner
functions than popularity to symbolic, and thus
gradually to separate and evolve two distinct
states OF being for man. the first bis state in rela
ton to inward or spiritual and invisible things the
other his state in relation to outward or material
and visible things And O. these two distinct states