no assurance of fidelity.

Thus this doctrine hath a baneful

influence on society, by destroying moral obligation.*

C. Friend SINGULAR-I must soon leave you, have you any pertinent advice to give?

S. Friend CURIOUS-as you have asked many questions, I would here remark, that contempt, when defeated, begets wonder and admiration; which through prejudice, degenerates into envy; and when indulged, begets malice and revenge; the most baneful and detestable of all dispositions contaminated with Moral Evil.' Therefore remember that reports are as the rolling snow-ball, enlarging as it goes; but do you be cautious neither to add nor rejoice at the misfortunes of others; nor busy in circulating REPORTS;' least it cause you shame or tears afterwards-when it is too late to prevent the consequence which may follow-but live for eternity by WATCHING unto PRAYER.

It is the sister ductrine of the Pope's "indulgencies," i. e. pardons, not only of sins past and present, but those which were to come-by giving ten shillings and six pence to the Cardinal.

A

59441B

OMNIFARIOUS LAW EXEMPLIFIED.

HOW TO

CURSE AND SWEAR,

LIE, CHEAT AND KILL,

ACCORDING TO LAW!

1st. OF SOCIAL LAW.

ALL our rights, whether personal, Social or Moral. are the GRACES of the Governor of the Universe, and established by him primarily in the great and universal “ Law of NATURE."

It is a self-evident truth, that all men are born equal and independent, and as individuals, are endowed by their Creator with certain unalienable rights-among which are Life, Liberty the use of Property, the pursuit of Happiness, with the privileges of private judgment.

These principles being admitted, it will follow that as the wants or necessities of mankind and their duties are equal, so their rights and obligations are equal also. Hence our Rights, Duties and Obligations are the same in each and in all.

The Rights of Man,' when applied to an individual, are called Personal Rights;' considered as he stands in relation to his 'Fellow Creatures,' they are called 'Social Rights,' and considered as he stands in relation to his CREATOR, they are called'' MORAL RIGHTS."

OF PERSONAL RIGHTS.

Personal Rights, are those benefits or privileges which appertain to man in right or by virtue of his existence. Of this kind are all the intellectual rights, or rights of the mind; and also all those rights of acting as an individual for his own comfort and happiness, which are not injurious to the natural or personal rights of others-of course the rights of the mind, Religious Liberty, Freedom and Independence cannot be taken from a man justly, but by his own consent. Except only when taken by the laws of the Creator, who gave them; or when forfeited to Society by some misdemeanor.

The human family, which is divided into nations, is composed of individuals. And as a whole is composed of parts, and the parts collectively form one whole, of course in their individual capacity they are naturally free and independent: and endowed by their Creator with certain unalienable rights and privileges, such as life, liberty, pursuit of happiness, and the right of private judgment in moral duty, &c. They are equal and independent in their individual capacity. This is called the "LAW OF NATURE," established primarily by the Governor of the Universe-of course difference and distinctions are rather the result of ART in which the order of things is inverted, and by which mankind are deprived of their personal and just rights, than of any natural modification of things. And hence the "nick names" or unmeaning and empty titles in the old world.

Such distinctions arise, therefore, from a self-created authority, or an unsurped authority, which of course must be considered as an unjust tyranny. For any thing given by the GOD of nature only, can be remanded by none but him alone; consequently for one to take it from another, without his consent, or without giving an equivalent, is to deprive. him of his personal right, and must be an infringement upon natural justice.

All men may be considered thus equally free and independent in their individual capacity; but when taken in a social capacity, they are certainly dependent on each other. And none more so, than those who consider themselves the most independent. Because the Governor of the Universe hath determined, as we see in the order of nature, that health and laziness cannot dwell together; so man must not be a Stoic

nor a machine, but an active being. Therefore the "laws of nature" are fixed; that self-interest shall be a stimulus, or moving spring to action. Hence there are some things which man cannot do or subsist without; as food, water, &c. &c. consequently self-preservation is called the "first law of nature" in point of duty.

But there are some, yea many things which we cannot perform ourselves; we are of course dependent on others for their assistance and help; such is the case in different operatious of mechanism, agriculture and commerce. These are mutually connected, and dependant on each other. Therefore if I derive advantage from others, why should not others derive some benefit from me in return? This is equal and right; of course it is just and proper. If therefore I withhold that advantage which I could bestow on society, it is an infringement upon natural justice. Of course we must account to the Author of Nature, for the neglect or abuse of those natural or personal and social privileges, betowed by him, and enjoyed by us.

OF SOCIAL RIGHTS.

As a whole is composed of parts, and the parts collectively form one whole; so to judge correctly of social principles, we must view them as they apply naturally, individually, collectively and prospectively.

As our personal rights' are the same, so are our obligations the same. And hence our rights and obligations are naturally, and necessarily reciprocul.

To derive the benefit of society collectively and individually, there is need for general Rules, for the regulation of the whole. And how shall general rules be formed, but by general consent? It is therefore our true interests as individuals, to be involved and connected with such regulations, as may be formed for the benefit and safety of our "personal rights;" and such as prudence dictates, as necessary to guarantee them from usurpation.

Our personal rights, privileges, and obligations, being equal we have each, as an individual, a right to claim a voice in the formation of those general rules-and personal duty arising from the "law of nature," calls upon us collectively, to act our part as individuals and there would be an infringe

ment upon natural justice, to neglect the right of suffrage. "SOCIAL RIGHTS," are these which appertain to man, in right of his being a "member of society." Every "social right" has for its foundation some "personal right" pre-existing in the individual; arising from the "law of nature," but to the enjoyment of which his individual POWER is not, in all cases, sufficiently competent. Of this kind are all those which relate to security and protection.

From this short review, it will be easy to distinguish between that class of "Personal Rights" which a man retains after entering into society, and those which he throws into the common stock as a member of society.

The "Personal Rights" which he retains, are all those in which the POWER to execute, is as perfect in the individual, as the right itself. Among this class, as is before mentioned, are all the intellectual rights, or rights of the mind; consequently religion, and the privilege of private judgment, are some of those rights.

The "Personal Rights" which are not retained, and all those in which, though the right is perfect in the individual, the POWER to execute them is defective: they answer not his purpose. A man by the "law of nature" has a personal right" to judge in his own cause; and as far as the right of the mind is concerned, he never surrenders it: But what availeth it him to judge, if he has not the power to redress? He therefore deposits this right in the common stock of society, and takes the arm of society, of which he is a part, in preference, and in addition to his own.

Society grants him nothing. Every man is a proprietor in society, and draws on the capital as a matter of right. From these premises, a few certain conclusions will fol low.

First. That every "social right" grows out of a 'personal right; and is founded on the Law of Nature," or, in other words, it is a "personal right" exchanged agreeably to natural justice.

Secondly. That Civil power, which is derived from society, when applied to the body, is called political, but when applied individually is called civil authority. This power when properly considered as "legal authority," is made up of the aggregate of that class of the personal rights of man, which becomes defective in the individual, in point of power,