ing among mankind, in respect of their origin, their corporeal organization, their intellectual powers, their moral depravity, their wants, their afflictions, their pleasures and enjoyments, and the state to which they are reduced after they have finished the career of their mortal existence. The illustration of such circumstances would be quite unnecessary, were it not that a certain proportion of mankind, under the influence of pride and other malignant passions, are still disposed to look down on certain classes of their fellow-mortals as if they were a species of beings of an inferior order in the scale of existence. To the propriety of the sentiments now stated, the sacred Scriptures bear ample testimony. "The rich and the poor meet together; the Lord is the maker of them all."* Did not he that made me in the womb, make my servant, and did he not fashion us alike ?" "God hath made of one blood all nations of men for to dwell on all the face of the earth, and hath determined the times before appointed, and the bounds of their habitation."

Since, therefore, it appears, that mankind are equal in every thing that is essential to the human character, this equality lays a broad foundation for the exercise of universal love towards men of all nations, tribes, conditions and ranks. It must, obviously, appear contrary to every principle of reason, repugnant to every amiable feeling, and inconsistent with the general happiness of the species, that intelligent beings, who are all children of the same Almighty Parent, members of the same great family, and linked together by so many fraternal ties, should "bite and devour one another," engage in hostile enterprizes against each other, look down with scorn and contempt on each other, or even behold with indifference the condition of the meanest member of the family to which they belong. On the other hand, it is consistent with the dictates of enlightened reason, congenial to the best feelings of human nature, and indispensably requisite to the promotion of universal happiness, that such beings should be united in the bonds of affection and harmony, that they should sympathize with the distressed, delight

* Prov. xxii. 2. † Job. xxxi. 15.

Acts, xvii. 26.

in beholding the happiness of all, "rejoice with them that do rejoice, and weep with them that weep ;"-that every one, whether he be near or far off, whether he be rich or poor, whether he be learned or unlearned, whe ther he belong to this or the other civil or religious society, whether his colour be black or white, whether he be blind, or deaf, or lame, whether he be an inhabitant of Greenland, Iceland, Barbary, Germany, France or Spain, whatever may be his language, manners or customs, should be recognized, wherever he may be found, as a friend and brother; and a cordial interest felt in every thing that concerns his welfare and comfort. Such a recognition of man as man, is a duty which necessarily flows from the natural equality of mankind, and is congenial to the conduct of the Universal Parent towards all his human offspring.. For, in his love to his numerous family, and without respect of persons, he makes the same vital air to give play to their lungs, the same sun to cheer and enlighten them, and the same rains and dews to refresh their fields, and to ripen the fruits of harvest.

Let it not, however, be inferred from what has been now stated, that we mean to sap the foundations of that subordination of ranks which exists in this world. This gradation in society is the appointment of God, and necessarily flows from the circumstances and relations in which man is placed in this first stage of his existence; and, were it completely overthrown, society would be plunged into a scene of anarchy and confusion; and the greater part of the individuals which compose it, would become a lawless banditti. Whether or not there exists a subordination of office and rank among superior intelligences of the same species, or among the inhabitants of other globes, we are unable at present to determine; but in the actual condition of society in the world in which we dwell, a state of complete independence, and a perfect equality of wealth, station, and rank, are impossible, so long as there exists a diversity in the capacities, tempers, and pursuits of men. On the diversity of rank, and the relations which subsist between the different classes of society, as parents and children, masters and servants, princes and subjects, is founded a great proportion of those moral laws which God hath promulgated in his

word, for regulating the inclinations and the conduct of mankind.

Diversity of fortune and station appears absolutely inevitable in a world where moral evil exists, and where its Inhabitants are exposed to dangers, difficulties, and distress. Whether the inhabitants of a world, where moral perfection reigns triumphant, can exist in a state of perfect felicity, and move forward in progressive improvement, without a subordination of rank, it is not for us to determine. But in such a world as ours, it is a wise and gracious appointment of the Creator, and is attended with many and important advantages. Were there no diversity of wealth and station, we should be deprived of many of the comforts, conveniencies, and assistances which we now enjoy. Every one would be obliged to provide for himself food, drink, clothing, furniture, shelter, medicines, and recreations; and in the season of sickness, danger, and distress, he would have few or none to alleviate his affliction, and contribute to his comfort. But; in consequence of the diversity which now exists, an opportunity is afforded of employing the several capacities and endowments of mankind in those lines of active exertion, for which they are respectively fitted, and of rendering them subservient for the improvement and happiness of general society. One exercises the trade of a weaver, another that of a baker; one is a shoemaker, another a taylor; one is an architect, another a farmer; one is a teacher of science or religion; others have their minds entertained and improved by his instructions. One is appointed a ruler over a city, another over a kingdom; one is employed in writing for the amusement and instruction of mankind, another is employed in printing and publishing his writings. By this arrangement, the powers and capacities in which individuals excel, are gradually carried to the highest degree of attainable perfection; and the exertions of a single individual are rendered subservient to the ease, the convenience, and the mental improvement of thousands.

It is not to the diversity of rank and station, that the evils which exist among the various classes of society are to be attributed; but to the influence of a spirit of pride, on the one hand, and a spirit of insubordination, on the other

-to the want of a disposition to discharge the duties peculiar to each station, and to the deficiency of those kindly affections which ought to be manifested towards every human being, by men in all the ranks and departments of life. If love, in all its benevolent ramifications, were to pervade the various ranks of social life, kings would never oppress their subjects, nor masters act unjustly towards their servants; nor would subjects and servants refuse to submit to just laws, and equitable regulations. All would act their parts with harmony and delight in this great moral machine, and every station and rank would contribute, in its sphere, to the prosperity and happiness of another. For the poor cannot do without the rich, nor the rich without the poor; the prince without his subjects, nor subjects without wise and enlightened rulers, and equitable laws. All are linked together by innumerable ties; and the recognition of these ties, and the practice of the reciprocal duties which arise out of them, form the source of individual happiness, and the bonds of social enjoyment.

SECTION II.

The connections and relations which subsist among mankind considered as establishing the basis of Love to our neighbour.

THE relations which subsist among mankind, lay a foundation for the exercise of the benevolent affections, and for the various duties of social life; and these relations are far more numerous and extensive than the generality of mankind are disposed to admit. The relations of parents and children, of husbands and wives, of brethren and sisters, of masters and servants, of rulers and subjects, of teachers and scholars, of buyers and sellers, &c. are recognized by all as involving an obligation to the exercise of certain corresponding duties and affections. The moment we contemplate the relation of a parent and a child, we at once perceive the obligation of love on the part of the parent, and of reverence and obedience on the part of the child; and, in every other relation, a corresponding duty is involved, resulting from the nature of that

relation, and founded on the principle of love. But as these relations, and their corresponding duties and affections have been frequently illustrated, I shall advert to a variety of circumstances, generally overlooked, which demonstrate the universal connection of human beings with each other, and the reasonableness of the exercise of love towards all mankind.

Wherever we turn our eyes towards the great family of mankind—whether we look around on the land of our nativity, or to distant continents, and the oceans which surround them, we behold thousands of human beings toiling for our ease, our convenience, our pleasure, and improvement. Here, we behold the ploughman turning up the furrows of the soil, and the sower casting in the seed which is to produce the fruits of harvest: there, we behold the reaper cutting down the corn which is to serve for our nourishment. On the one hand, we behold the cow-herd tending his cattle, which are to afford us milk, butter, and cheese; on the other, we behold the shepherd tending his flocks, whose wool is to provide us with warm and comfortable clothing. One is preparing leather from the hides of oxen, another is shaping it into shoes and boots. One is spinning flax and cotton into yarn, another is weaving it into linen and muslin, to cover and adorn us. One is dressing the vine, whose juice is to cheer and refresh us; another is treading the wine-press, and preparing the wine for our use. Here, we behold the blacksmith toiling and sweating at the anvil, preparing tongs, and shovels, and grates, for our apartments; there, we behold the carpenter, with his hammer, and plane, and saw, fitting up beds, and tables, and chairs, for our ease and accommodation. Here, one is preparing our food, and another our clothing; there, one is preparing our drink, and another our medicines. In one chamber, the student of nature and of science is preparing, at the midnight lamp, those compositions which are to convey entertainment and instruction to the minds of the public; in another, the herald of salvation is meditating on those divine subjects, which he is about to proclaim for the illumination and comfort of assembled multitudes. In short, to whatever department of human society we direct our attention, and to whatever quarter we turn our eyes, in the busy scene around us, we behold thousands