swerve from the path of justice by designing men, and let the guilty escape, and make the innocent suffer; therefore, watch the conduct of people, and look out for men of noble principles, that there may be practice accordingly, GOOD SOCIETY CULTIVATED, and justice appear in our land: be guarded against OFFICE HUNTERS, who would become worse than a nuisance to society.

All Rulers ought to be MEN of information, and veracity, and influenced by noble and virtuous PRINCIPLES, as guardian angels for the public safety and welfare, who must render an account. They being as it were, trustees for the welfare of society, are accountable to GOD AND MEN for their conduct, having derived their power and authority from the same, and of course are praise or blame worthy according to their motive and conduct. TRUTH will bear investigation, and carry its own conviction with it, when properly understood. But ERROR says HUSH to the spirit of inquiry! wishes truth to lie dormant, and herself unsearched; to appear gay to every glancing eye. Therefore, our FREEMEN ought to LOOK WELL to the CHOICE of their RULERS, as it relates to society, as sponsors for what is to come. *

See APPENDIX.

ANALECTS

UPON

NATURAL, SOCIAL, AND MORAL

PHILOSOPHY.

SIXTH EDITION, ENLARGED,

NENERAL WASHINGTON, in comparing those days of ignorance, when people tamely submitted to the galling yoke of Tyranny and priest-craft with modern times, when men take the liberty to suspect the propriety of the creed of "passive obedience and non-resistance," dropped the following reflection." But this seems to be the age of wonders: and it is reserved for intoxieated and lawless France, for purposes of Providence far beyond the reach of human ken, to slaughter her own citizens, and disturb the repose of all the world besides."

When we reflect on past occurrences, on the awful revolutions of the present day, and those big events now probably at the door, any person who thinks for himself, and is not callous to all important things, must feel a degree of interest.

It is a self-evilent matter of fact, that there has been, and there still is, a great deal of deceit, op. pression, and consequent misery in the world.

It is equally certain, that there is such a thing in the world as “natural evil." And Natural Evil must be the effect or consequence of “moral evil, otherwise all our ideas of goodness and

Gen. iii. 17. Rom. v. 12,

justice are chimerical. It therefore may be taken for granted, and our own experience and observations will justify the conclusion, that all things are not right in the present condition of the human family. To be a little more particular, I will for a moment consider man in an individual, social and moral capacity.

First, Individually-one seeks to take care of himself only, as charity is said to begin at home. And as long as self is served, he may make pretensions to friendship; but when interest ceases, the case is altered.

Again, one is a poor outcast, perishing in the streets, while another is revelling, having more than heart could wish; but because of the trouble will not give the stranger an asylum, or afford him wherewithal to allay his hunger, not expecting a reward. One is in trouble, another is merry at his distress. One commands, because it is his pleasure, and another must obey, however hard and imperious the command. One claims the country for his own, and all the others must pay him for the privilege to live in it, or else suffer banishment. One hath thousands, gained by the labour of others, while another hath not the assurance of a day's provision, nor money to procure the coarsest raiment, much less the promise of a friend in the day of adversity.

Secondly. Socially. There is a body of men oalled Gentlemen or Nobility. There is another grade, called Peasants. The first will possess the country, and feel and act more than their own importance; while the latter are put on a level with the animals, and treated as an inferior race of beings, who must pay to those Lords a kind of divine honour, and bow, and cringe, and scrape. The will of one must be the Law, and it must be the pleasure of the other to obey. And it is

the policy and interest of the former, to keep the latter in subjection and ignorance. For if they were permitted to think, and judge, and act for themselves, they would overthrow their rulers.

Here the question will arise, how such differ ences came to exist among men? Another question also arises-Can the motives of men who thus conduct themselves in the world, be "just and good?"

A third question also arises-If men be actuated by motives in their objects and ends: and in particular, in their actions and dealings with their fellow men, who can doubt whether there be such a thing as Moral Evil in the world? Every purpose must be weighed and willed in the heart, before it is acted out. Of course, to take from another his substance without his consent, or giving him an equivalent, is contrary to every rule of equity.

Thirdly. Morally. Some people invade the Divine rights by prescribing "articles of faith," and binding the conscience of man in all things of Religion, under the most severe penalties that human ingenuity could invent.

When we reflect, therefore, upon the actions of men, taken as they stand in relation to one anothey, we are led to inquire how they may comport first, with our "personal rights"-secondly, with our "social rights”—and thirdly, with our “moral rights," as established on the law of nature."

OF THE LAW OF NATURE.

I here would observe, that 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 er