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 the nations, in due time, to rise and strike the blow which shall break to pieces not only their fetters, but the political and mental chains of all mankind.

That blow, however, must not be struck before the time, or it will be useless and injurious,—it will but rivet the chains more firmly. It is vain to seek, by force and violence, or by any outward efforts, to induce a state of freedom on a people, before that people is inwardly prepared for it. In so doing, you are fighting against Divine Providence, thus against Omnipotence,—and your efforts, consequently, must be vain. Remember the principle that has been laid down, that "order is Heaven's first law;" and the reason that it is so, namely, because only in a state of external order in society can the great eternal purposes of God, in regard to man, be carried on. While men, therefore, are not in a fit state to govern themselves and keep themselves in order, He will set up kings and emperors to govern them by force; for it is better that men should suffer in body and property, than undergo the risk of far greater moral evils, which would result from a state of licentiousness and anarchy. Witness the horrors of the old French Revolution, the "Reign of Terror," and then ask if the tyranny of any king or emperor is a hundredth part so fearful. While the Divine Eye sees, then, that a people is not fit for freedom, and that if their chains were broken they would rush at once into licentiousness, He provides, as a necessity, even though a hard necessity, that they shall be governed by an absolute power above them. It is vain in such case, to seek, as is sometimes done, to overturn the tyranny by an assassination of the individual who wields it; for, by such means,