Page:The History of Liberty.djvu/15

 very pain and rage; for then it was that he could see on his dark and solitary walls the hand writing announcing to him in characters not to be mistaken, that his days were numbered, that a new agent had entered the world, which he could neither escape nor conquer—; an agent that would wage relentless and uncompromising war against him and his; and through ages, ensanguined ages, would roll their crimson tides around the earth, before the last—the great and decisive victory would be won; yet through the long vista of revolving years, he clearly foresaw, on whose banners that die [sic]cisive victory would perch.

He beheld, and groaned and trembled as he beheld, that the name of this new—and to him fatal agent, was LIBERTY.

The second proof we would bring from the divine record in support of our position is that parting injunction of the Redeemer to his disciples to go and “preach his gospel to every creature.” In that is contained the germ of liberty to every nation.

And now for the legitimate deductions from the recorded facts. For what purpose did the Redeemer preach the Gospel to the whole people and command it so to be proclaimed? Why, in the first place, that they might understand it—, and that even the poor could understand itis evident from the fact that it was preached to them. In the second place that they should receive its truths grand, vast and varied as they are, and obey them; that in the third place they might derive all the benefit therefrom—, of every kind—social and political as well as individual, spiritual and eternal. And what is the general fact in reference to this gospel? Just this that there is not a truth or principle in moral, social or political science that is valuable and necessary to man’s diversified interests on earth or in heaven, in time or in eternity that is not contained in the Gospel,—which St. James calls the perfect law of Liberty—a perfect system of Liberty—and law combined—: a full, a complete system of perfect freedom and most salutary restraint. And all this so comprehensive, so vast and various; so sublime and so holy, was and is to be given without restraint or reserve to the people; to the poor, to the ignorant, to the erring and the vile, and for what? to elevate, improve and dignify the poor; to enlighten and cultivate the ignorant; to reclaim the erring and sanctify the vile—; and thus prepare them all, for the exercise and enjoyment of Liberty’s many duties rights and privileges. And here arises to our view, and presses itself upon us for deep and serious consideration, another circle of most interesting deductions.