and duties; and to regard the various relations, both social and political, in which we stand to each other, with a calm, scriptural and religious view. The text which I have chosen will suggest to us two points: First, that there is a certain inequality of condition amongst the sons of men; secondly, that there is an equality of privilege, "the rich and poor meet together the Lord is the maker of them all." It is important that we consider rightly these two points. No just estimate of human life can be formed, unless both are duly regarded. They who dwell too much on the differences of human ranks, are apt, if they be poor, to repine at their humble lot; or, if they be rich, to give the vanities of life an undue share of their regard and they, on the other hand, who are disposed to view all men as equal, set out from a principle, which if pursued too far, must lead to the worst results. Let us endeavour with God's grace to take a calm view of this subject, so that each of us may learn how to conduct himself rightly, according to

his particular station in this world; yet still to look with fixed purpose to that spiritual world, in which human ranks and stations are as nothing.

First, as to our equality,-in what does it consist? As moral and responsible beings, we are all equal in the sight of our common Maker; equally regarded and beloved by Him, and differing only in the love and regard we pay to Him in return. Here, in God's holy temple, we stand all on an equal footing; none is greater or less than another. High and low, rich and poor, we must all confess that "we have erred and strayed from his ways like lost sheep, that we have offended against his holy laws, and that there is no health in us ;" and we must all seek forgiveness through those promises which he has given us in his Son Jesus Christ, and all of us must pray for the aid of his Holy Spirit; whereby alone we can be enabled to "live a godly, righteous and sober life, to the glory of his Holy Name.'

Here, therefore, before God, there is a

perfect equality amongst us; so far as regards our common responsibility. God doubtless, who knows our hearts, perceives differences there; but no one, amongst us, has a right to say to his neighbour, 'I am better and holier than thou.'

But when we depart hence, and betake ourselves to our respective pursuits, then, immediately, it is evident that a wide difference exists between man and man, as to their respective rank, talents, advantages, and the duties of their various stations. Even as when we look from the summit of some lofty mountain, all around us seems plain and level; but, when we descend from our eminence, hills and valleys, before unseen, immediately appear.

And these inequalities in our circumstances arise, in the first place, from the dispensation of God himself. "The Lord is the maker of us all." It is His Providence which made us as we are. He has given to each his proper form and features; He has bestowed on each by nature, a different degree of health, strength, and activity, a different temper,

understanding, and capacity. Nay, even with regard to spiritual privileges, God hath willed that there should be a great difference between man and man. There are millions of the earth's inhabitants who have never heard the name of Jesus Christ; and other millions who have been educated from their youth up, in the knowledge of his truth. Thus doth God distribute his gifts with apparent inequality, yet none has a right to say unto Him, What doest thou?

But the inequalities which God hath given us by nature, are greatly increased by man himself,-according to the use or misuse which he makes of his advantages. One man will improve his mind by diligent study, while another will waste his days in vain pursuits. One will live honestly and prudently, and leave behind him a good name, and an ample fortune; while another will squander his means in intemperance, ruin his character, and leave his children beggars. The next generation will probably widen the difference; for the children of the honest and

industrious man are likely to follow their father's righteous steps; and the children of the profligate, too often abide by the evil example of their parents. The first become richer, and the last poorer. In this manner, as it would seem, has arisen the great difference of worldly circumstances which we see. And do not nature and common sense point out the propriety of such a dispensation? Surely to equalize the fortunes of individuals. would be at once impolitic and unjust. You would not take the hard-earned savings of the prudent and industrious man, who has laid up a fund for his declining years, or a provision for his family, and divide it with the indolent and profligate, who had squandered all that he possessed. Neither would you deem it just to rob the children of the prudent man, and divide their substance with the spendthrift's offspring. Extend your views to a second and third generation, and still the same rule holds good. So long as the descendants of the man who has gained