thily his
place, as possessor of the present life; but must, in important points,
compare disadvantageously with the beasts that perish. If, like the
inferior races, ours attained to a life which should be the full
flourish of its demonstrable capacities, while immortality entered not
into account, then would fail one argument to prove us destined to an
hereafter. If the philosopher, from the examination of the chick
eaglet in the shell, knowing naught else of the animal, could make out
for it, within its narrow walls, a life answering to the indications of
its organization; he might fitly question, whether it were destined to
burst its prison, and soar aloft. And such embryo eaglet is man,
considered only as to what this life realizes.

2. Historically, we are in little danger of being confounded on this
argument. The evidence from fact is very plain and positive, that men
have never become wise for the life that now is, but as they have first
become wise for the life that is to come; that self-love never becomes
a just prudence, till informed by the faith, hope, and charity of
Jesus; in a word, that in Him is life, and only through the light
derived from him is life realized to men.

Seeking the lowest form of worldly wisdom--political science applied as
the agent for promoting general welfare--we may look in vain for a
beginning thus to apply such science, in any nation unblest by
revelation.

They on whom the light has shone, have generally so imperfectly
comprehended it, that they have only attained to that vulgar love of
liberty, which Guizot defines to be removed but a step from the love of
power. Rather, we might say, that step is not--the two are but the
same thing. Viewed on one side, it is the hatred of being domineered
over; on the other, it is the love of domineering.

Only where the Christian account of human character has been taken for
a sober reality, has been taken for a sober reality, has been
practically understood the rule of dividing power equally, because so
universal is the tendency to grasp it inordinately. Only (we may add)
where, better still, some good deference has been paid to the charge,
"Call no man master on earth, for one is your Master in heaven." If
this is the instruction, after which one becomes a republican, and
shapes his love liberty; the conclusion is equally obvious and
inevitable-call no man slave or vassal on earth, for One in heaven
is the common Master of all.