1. It preserves entire whatever exists that is valuable in the present organization.

2. It presents the best prospect of ultimate correction of abuse, by appealing to the reason and the conscience of men. This is surely a more fit tribunal to which to refer a moral question, than the tribunal of physical force.

3. It causes no more suffering than is actually necessary to accomplish its object; for, whenever men are convinced of the wickedness of oppression, the suffering, of itself,

ceases.

4. Suffering in the cause of right has a manifest tendency to induce the injurious to review their conduct, under all the most favorable circumstances for conviction. It disarms pride and malevolence, and enlists sympathy in favor of the sufferer. Hence, its tendency is to make men better.

How far the love of liberty

5. And experience has shown that the cause of civil liberty has always gained more by martyrdom than by war. It has rarely happened that, during civil war, the spirit of true liberty has not declined. Such was the case in the time of Charles I., in England. had declined in consequence of civil war, is evident from the fact, that Cromwell succeeded immediately to unlimited power; and Charles II. returned with acclamation, to inflict upon the nation the most odious and heartless tyranny by which it was ever disgraced. During the suffering for con science under his reign, the spirit of liberty revived, hurled his brother from the throne, and established British freedom upon a firm, and, we trust, an immovable foundation.

6. Every one must be convinced, upon reflection, that this is really the course indicated by the highest moral excellence. Passive obedience may arise from servile fear; resistance, from vain-glory, ambition, or desire of revolu

tion. Suffering for the sake of right can arise only from a love of justice, and a hatred of oppression. The real spirit of liberty can never exist in any remarkable degree in any nation where there is not this willingness to suffer in the cause of justice and liberty. Ever so little of the spirit of martyrdom is always a more favorable indication for civilization than ever so much dexterity of party management, or ever so turbulent protestation of immaculate patriotism.

DIVISION II.

THE LAW OF BENEVOLENCE.

CHAPTER FIRST.

GENERAL OBLIGATION AND DIVISION OF THE SUBJECT.

We have thus far considered merely the law of reciprocity; that is, the law which prevents our interference with those means of happiness which belong to our neighbor, from the fact that they are the gift of God to him. But it is manifest that this is not the only law of our present constitution. Besides being obliged to abstain from doing wrong to our neighbor, we are also obliged to do him good; and a large part of our moral probation actually comes under this law.

The law of benevolence, or the law which places us under obligation to be the instruments of happiness to others, who have no claim upon us on the ground of reciprocity, is manifestly indicated by the circumstances of our constitution.

1. We are created under a constitution in which we are of necessity dependent upon the benevolence of others.

Thus we are all exposed to sickness, when we become perfectly helpless, and when, where it not for the kindness of others, we must perish. We grow old, and by age lose the power of supporting ourselves. Were benevolence to be withdrawn, many of the old would die of want. The various injuries, arising from accident as well as from disease, teach us the same lesson. And besides, a world in which every individual is subject to death, must abound with widows and orphans, who, deprived by the hand of God of their only means of support, must frequently either look for sustenance and protection to those on whom they have no claim by the law of reciprocity, or they must die. Now, as we live under a constitution in which these things are of daily occurrence, and many of them by necessity belonging to it, and as we are all equally liable to be in need of assistance, it must be the design of our Creator that we should, under such circumstances, help each other.

2. Nor do these remarks apply merely to the necessity of physical support. Much of the happiness of man depends upon intellectual and moral cultivation. But it is generally the fact, that those who are deprived of these means of happiness are ignorant of their value; and would, therefore, remain forever deprived of them, were they not awakened to a conviction of their true interests by those who have been more fortunate. Now, as we ourselves owe our intellectual happiness to the benevolence, either near or more remote, of others; it would seem that an obligation was imposed upon us to manifest our gratitude by extending the blessings which we enjoy to those who are destitute of them. We cannot requite our actual benefactors, but we may benefit others less happy than ourselves; and thus, in a more valuable manner, promote the welfare of the whole race to which we belong.

3. This, being manifestly an obligation imposed upon us by God, it cannot be affected by any of the actions of men;