the social of their nature.  Now, the Golden Rule distinctly recognizes, lays its requisitions upon, and extends its obligations to, the whole nature of man, in his individual capacities and social relations.  What higher honor could it do to man, as an individual, than to constitute him the judge, by whose decision, when fairly rendered, all the claims of his fellows should be authoritatively and definitely disposed of?  “Whatsoever YE WOULD” have done to you, so do ye to others.  Every member of the family of Adam, placing himself in the position here pointed out, is competent and authorized to pass judgment on all the cases in social life in which he may be concerned.  Could higher responsibilities or greater confidence be reposed in men individually?  And then, how are their claims upon each other herein magnified!  What inherent worth and solid dignity are ascribed to the social of their nature!  In every man with whom I may have to do, I am to recognize the presence of another self, whose case I am to make my own.  And thus I am to dispose of whatever claims he may urge upon me.

Thus, in accordance with the Golden Rule, mankind are naturally brought, in the voluntary use of their powers and resources, to promote each other’s welfare.  As his contribution to this great object, it is the inalienable birthright of every child of Adam, to consecrate whatever he may possess.  With exalted powers and large resources, he has a natural claim to a correspondent field of effort.  If his “abilities” are small, his task must be easy and his burden light.  Thus the Golden Rule requires mankind mutually to serve each other.  In this service, each is to exert himself—­employ his own powers, lay out his own resources, improve his own opportunities.  A division of labor is the natural result.  One is remarkable for his intellectual endowments and acquisitions; another, for his wealth; and a third, for power and skill in using his muscles.  Such attributes, endlessly varied and diversified, proceed from the basis of a common character, by virtue of which all men and each—­one as truly as another—­are entitled, as a birthright, to “life, liberty, and the pursuit of happiness.”  Each and all, one as well as another, may choose his own modes of contributing his share to the general welfare, in which his own is involved and identified.  Under one great law of mutual dependence and mutual responsibility, all are placed—­the strong as well as the weak, the rich as much as the poor, the learned no less than the unlearned.  All bring their wares, the products of their enterprise, skill and industry, to the same market, where mutual exchanges are freely effected.  The fruits of muscular exertion procure the fruits of mental effort.  John serves Thomas with his hands, and Thomas serves John with his money.  Peter wields the axe for James, and James wields the pen for Peter.  Moses, Joshua, and Caleb, employ their wisdom, courage, and experience, in the service of the community, and the community serve Moses, Joshua, and Caleb, in furnishing them with food and raiment, and making them partakers of the general prosperity.  And all this by mutual understanding and voluntary arrangement.  And all this according to the Golden Rule.