tion, and the place of her habitation, viz. in the parts of Tyre and Sidon, fufficiently denote that he was defcended from a Canaanitish branch of the Phanicians. It is remarkable also, that the widow of Sarepta and her fon (to whom Elijah was fent by the exprefs command of God during the great famine, to be miraculously supplied with food, together with them) were most probably Cananites, and aliens from Ifrael: for when our Lord fpoke of that miracle to the Jews of his time, he mentioned it as parallel to the favour fhewn to another alien from Ifrael; viz. Naaman the Syrian. "I tell you of a truth" (faid he) "many widows were in Ifrael "in the days of Elias, when the Heaven "was shut up three years and fix "months; when great famine was throughout all the land; but unto none

1

of them was Elias fent, fave unto Sa"repta of SIDON," [named from the eldeit fon of CANAAN. (See Gen. x. 15.) whofe defcendants dwelt there at that time, and long afterwards] "unto a "woman, a widow. And many lepers were in Ifrael

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Ifrael in the time of Elifeus the prophet, " and none of them were cleanfed, faving NAAMAN the SYRIAN." (Luke iv. 25-27. From Heth, another son of Canaan, was defcended Uriah the Hittite, or Hethite, a captain or commander even in the Ifraelitish army, who was eminent in Scripture for his piety, valour, and military virtue, fo wickedly recompenfed by King David, when he unguardedly fell into temptation.

Thefe eminent examples, as well as that of Cornelius the pious Roman, demonftrate of a truth, that God is no "respecter of perfons: but in every nation, "be that feareth him, and woRKETH

RIGHTEOUSNESS, is accepted with "him," Acts x. 34, 35. And on this is founded the doctrine of Human Equality, which is abfolutely neceffary to a right knowledge of English Jurifprudence; for without it no Man can entertain any just conception of the Common Rights of Mankind, no true comprehenfion of Equity or Justice, or even of Common Honefty between Man and Man!

And

And yet fome modern Sophifts, even among ourselves as well as the Weft Indian flaveholders and Eaft Indian Bramins, have lately affected a contempt of it. "In what are men naturolly equal?" fay they: "Are they

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equal in ftrength or in ftature? In "colour or in comeliness? In underftanding or in ftrength of memory? "In readiness of mind or agility of body? In rank and fortune?" &c. Thus they endeavour to lead us from the true point wherein the effential equality of mankind confists. It must be readily allowed, indeed, that men are far from being equal in any fuch temporal advantages as thofe abovementioned: But are we, therefore, to fuppofe that they are not equal in any other refpect whatever? Or can this juftify the conclufion intended to be drawn from the argument, viz. that the inferiors are not entitled to the common rights of humanity? God forbid that the pride of rank, wealth, ftrength, or any other temporary advantages fhould obtain any fuch undue indulgence

e

gence amongst us! It is our indifpenfable duty to God and man never to be unmindful that all men EQUALLY partake of buman nature from the first created man and woman; and, confe quently, are EQUALLY entitled to all the common privileges of that nature, religious as well as civil, if our own fincere endeavours to obtain and maintain the faid privileges are not wanting! While we profefs to believe the Holy Scriptures (the fecond foundation of our common law) we must neceffarily admit that EVERY MAN (I mean every innocent and honeft man) is entitled to hold, maintain, and defend whatever is his own, but more particularly his own life and liberty, as well as the lives and liberties of his neighbours, against all invaders; for thefe cannot be taken. away without a crying offence against GOD, unless they are juftly forfeited by notorious crimes, notwithstanding the manifeft inequalities in fortune, rank, and natural abilities among men; because "GOD is no respecter of perfons," (Acts x. 34.) fo that all men have an

EQUAL

EQUAL RIGHT to inherit the glorious promises of their Creator, even to partake of the Divine Nature, (2 Pet. i. 4.) and to obtain the dignity of adopted Sons of God, provided they EQUALLY endeavour to comply with the prescribed conditions of thefe promifes! For God accepteth not the PERSONS of princes, nor regardeth the rich more than the poor; for they are all the work of his hands." (Job xxxiv. 19.) "He bath "made the SMALL and the GREAT,

and CARETH FOR ALL ALIKE. (Wisdom vi. 7.) Here, then, is that equality of human nature, which is plainly intended, and fufficiently well expreffed in the common maxim, that "all men are created equal:" a doctrine amply fupported by the cleareft declarations of Holy Scripture; though an eminent profeffor of our law hath exerted his great and acknowledged abilities to turn it to ridicule! But as the laws of God are always to be esteemed a part of the common law of England, we find the fame doctrine clearly established among the first principles of the Eng