law, order aiul justice — these are ueeessiry virtues, but fiow distinct! And if 

 the elements which enter into the State be different from tnose which we find in 

 the family, and if as is the seed, so rnu^t be Llie fruit, the St;ite cannol i)e tlie 

 product of the family so long as it is thus exposed to the influences of a differ- 

 ent spirit. Nor is the State a com{)act; and by compact, we mean the majoi-ity 

 agreeing to certain ordinances and tlie establishment of authority for their en- 

 forcement. Indeed, if the State be the decision of certain members, say the 

 majority, then it is a mere formation of the will or the invention of the intellect. 



Xo State was ever thus produced. For supposing that the people were law- 

 less anterior to the formation of the State, and that the object of the State be 

 to restrain or curb that lawlessness— if the State be the result of compact, then 

 you have lawless people willing to be bound by law, and this is not the mean- 

 ing of lawlessness, nor do such people make compacts. Nor has the State its 

 origin in force. True States have been so made, and to-day the history of many 

 nationalities is nothing more nor less than the history of a most uncompromis- 

 ing and persistent despotism. iMen urged forward by an ambition which only 

 death has been able to arrest, from time to time, have come upon the field of 

 action whose one mission seemed to be the subjection of the weaker and less 

 covetous to their own selfish ends, and they have founded a State; and some of 

 these same States, minus certain fleeting changes, have survived the shock of 

 centuries; but despotism is not the State. It may be the State in certain lands, 

 and such also may be the only State that millions of people know as in Russia, 

 but it is not the State; that is, as the normal and proper condition of society; 

 as pure force is in direct opposition to the nature of the State. Indeed, the 

 State exists that human affairs may not be arranged or controlled by force. 

 Force in the State may be and is necessary, but not as a primary power. Say 

 that force i - the foundation of the State, then the greater the despotism — the 

 gi'ander and more solid the State. But we don't so read history, nor is such a 

 conclusion at all in harmony with fact. Force, as such, has as often annihi- 

 lated the State as it has created it. 



In a single phrase the State has its existence or origin in a high and holy 

 sense of justice — a justice born of a thoughtful, enlightened and unselfish 

 nature. If we go back to that early period, when, in order to replenish the 

 earth, man leaves the ark, we find Jehovah himself, for the purpose of securing 

 the preservation of human life, declaring "whoso sheddeth man's blood, by 

 man, shall his blood be shed, for in the image of God made He man.'" At this 

 early stage in the history of mankind, heaven itself is ordaining the law or 

 enunciating the very principle upon which society and all the varied relations 

 in life are to be established. From the fact that a man has been born, he has a 

 right to live, and that right is his by nature, as well as by the decree of the Most 

 High. Consequently, let any one interfere with that right and justice demands 

 he be protected, and should one wrest from another his life, the life of this other 

 is to be given up; and the execution of this penalty, or the maintenance of 

 this right, is nothing less than what we call the State. Such, in its h<,st analy- 

 sis, is the State. True, all States bear within tliemselves an historical element 

 which is subject to change, and thecomingand going of the centui'ies give birth 

 to certain movements; but deep down — far beneath all this fluctuating and 

 accidental element — there is a permanent one, which is the love of justice, or 

 the need of justice and its administration by its authorized organ. 



The State, therefore, is no mere human organization, and born of caprice or 

 selfish inteiests; it has its origin in God, in that love and sense of justice which 

 we find Him so early in the history of the race decreeing: and which man, if 

 he would have the State secure the highest and best results, is ever to recognize. 

 The pilgrim fathers held to this notion of the State. Yet more, the State is 

 rooted, and deeply rooted, in religion; and when thus constituted, it has all the 

 authority of the divine will. Of course, here comes in the old doctrine of " the 

 divine right of kings," with its many abuses, as well as " the sovereignty of the 

 people," with its natural excesses. Kings or rulers have divine rights, not, 

 however, as they rule for themselves, or even for others, but as they rule justly; 

 as then they rule in obedience to the ordinances of God. Kings, therefore, are 

 not masters, but servants, and servants for the maintenance under God of jus- 

 tice. The mere possession of power don't constitute the right to rule; the pri- 



