a "state of society"
in which men are equally free and equally regardful of others, but the
"state of nature" and the "state of society" are one and the same
thing. Every man is regarded as created in a state of society and
brotherhood with all other men, and the "state of nature,"--man's
natural estate and condition,--is the "state of society."

Were anyone asked to sum up in the most concise form possible the
ultimate doctrine of the Reformation, he could, perhaps, epitomize it
no more correctly than by the single proposition, "All men are created
equal." This doctrine of human equality arising from common creation,
growing out of Lutheranism and Calvinism through the intellectual
influence of Penn, and the broadening effect of life in this new and
fruitful land, underlay all American life and institutions.

One of the results of this final theory of the Reformation was the
conception, by certain devout men and great scholars, of a "law of
nature and of nations," based on revelation and reason, which was
universally prevalent, and which governed the relations of men, of
communities of states and of nations. Out of this there had then
emerged the conception which has now become common under the name of
International Law, which treats of the temporary relations between
independent states. But the conception of the 'law of nature and of
nations' was, as has been said, vastly wider than this. It was a
universal law governing all possible forms of human relationship, and
hence all possible relations between communities and states, and
therefore determining the rights of communities and states which were
in permanent relationship with one another. Based on the theory of the
equality of all men by reason of their common creation, it recognized
just public sentiment as the ultimate force in the world for
effectuating this equality, and considered free statehood as the prime
and universal requisite for securing that free development and
operation of public sentiment which was necessary in order that public
sentiment might be just.

While this philosophy of the Reformation was thus extending itself in
America, both among the Governments and the people, and in Europe
among the people, the Governments of Europe, though not recognizing
the existence of any 'law of nature and of nations' whatever, were
nevertheless acting on the basis that such a law did exist and was
based on the proposition that all men are created unequal, or