dowed by their Creator with certain unalienable rights-among which are Life, Liberty, the use of property, the pursuit of Happiness, with the privilege 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 equat

and independent in their individual capacity. This is called the "LAW OF NATURE," established primarily by the Governor of the Universe-of course differences 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 selfcreated authority, or an usurped 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 rights, 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 selfpreservation 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 operations of mechanism, agriculture and commerce. Each of these is mutually connected, and dependent 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, bestowed by him, and enjoyed by us.

OF SOCIAL EIGHTS.

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 reciprocal.

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 interest 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.

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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 infringement upon natural justice, to neglect the right of suffrage.

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SOCIAL RIGHTS," are those which appertain to man, in right of his being a member of society.' Every social right,' has for its founda. tion 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.

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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.

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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 ali 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, are all those in which, though the right is perfect in the individual, the PowER to execute them is defective. They answer not this 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 follow.

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

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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, and answers not his purpose; būt when collected to a focus, becomes competent to the purpose of every one.

Thirdly. That the power produced from the aggregate of personal rights, imperfect in power in the individual, cannot be applied to invade the personal rights, which are retained in the individual, and in which the power to execute is as perfect as the right itself without intruding on natural justice; seeing the rights are personal only, and can concern no body else.

Thus have we seen, man traced as a natural individual, to a member of society; and observed the qualities of the personal rights' retained, and those which are exchanged for social rights.'

"Those principles, when digested and properly applied, show the origin and foundation of the only true and proper fountain of government, which is properly speaking, the "PERSONAL SQCIAL COMPACT.” Because mankind in their individual capacity, are equally free and independent; by the law of nature, as established by its AUTHOR. Therefore the facts must be, that the individuals themselves, each in his own person