ogians for the plain precepts of love, and justice, and humility,
and filial trust in God. As long as it was supposed that religion is
to benefit the world by laying restraints, awakening fears, and acting
as a part of the system of police, so long it was natural to rely on
authority and tradition as the means of its propagation; so long it was
desirable to stifle thought and inquiry on the subject. But now that
we have learned that the true office of religion is to awaken pure and
lofty sentiments, and to unite man to God by rational homage and
enlightened love, there is something monstrous in placing religion
beyond the thought and the study of the mass of the human race.

I proceed to another prejudice. It is objected, that the distinction
of ranks is essential to social order, and that this will be swept away
by calling forth energy of thought in all men. This objection, indeed,
though exceedingly insisted on in Europe, has nearly died out here; but
still enough of it lingers among us to deserve consideration. I reply,
then, that it is a libel on social order to suppose that it requires
for its support the reduction of the multitude of human beings to
ignorance and servility; and that it is a libel on the Creator to
suppose that he requires, as the foundation of communities, the
systematic depression of the majority of his intelligent offspring.
The supposition is too grossly unreasonable, too monstrous, to require
labored refutation. I see no need of ranks, either for social order or
for any other purpose. A great variety of pursuits and conditions is
indeed to be desired. Men ought to follow their genius, and to put
forth their powers in every useful and lawful way. I do not ask for a
monotonous world. We are far too monotonous now. The vassalage of
fashion, which is a part of rank, prevents continually the free
expansion of men's powers. Let us have the greatest diversity of
occupations. But this does not imply that there is a need of splitting
society into castes or ranks, or that a certain number should arrogate
superiority, and stand apart from the rest of men as a separate race.
Men may work in different departments of life, and yet recognize their
brotherly relation, and honor one another, and hold friendly communion
with one another. Undoubtedly, men will prefer as friends and common
associates those with whom they sympathize most. But this is not to
form a rank or caste. For example, the int