governs the State by placing before it a higher object than the usual one of maintaining internal peace, property, personal freedom, and the life and well-being of all. For this higher object alone, and with no other intention, does the State assemble an armed force. When the question arises of making use of this, when the call comes to stake everything that the State, in the narrow conception of the word, sets before itself as object, viz., property, personal freedom, life, and well-being, nay, even the continued existence of the State itself; when the call comes to make an original decision with responsibility to God alone, and without a clear and reasonable idea that what is intended will surely be attained—for this is never possible in such matters—then, and then only, does there live at the helm of the State a truly original and primary life, and at this point, and not before, the true sovereign rights of government enter, like God, to hazard the lower life for the sake of the higher. In the maintenance of the traditional constitution, the laws, and civil prosperity there is absolutely no real true life and no original decision. Conditions and circumstances, and legislators perhaps long since dead, have created these things; succeeding ages go on faithfully in the paths marked out, and so in fact they have no public life of their own; they merely repeat a life that once existed. In such times there is no need of any real government. But, when this regular course is endangered, and it is a question of making decisions in new and unprecedented cases, then there is need of a life that lives of itself. What spirit is it that in such cases may place itself at the helm, that can make its own decisions with sureness and certainty, untroubled by any hesitation? What spirit has an undisputed right to summon and to order everyone concerned, whether he himself be willing or not, and to
