The claims of _humanity_ have kept pace with those of religion—necessarily so—for the gospel of our Lord Jesus Christ, has identified itself with whatever can contribute to the alleviation of human wretchedness here, while it has eternally secured human salvation hereafter. Philosophy erected no asylums for the afflicted—and made no provision for misery. As the Roman empire waned, and the influence of the gospel began to be felt—some efforts were made to wipe the tear from the cheek of wretchedness—but nothing of a fixed and national character established itself, until the religious reign of Jesus obtained in society. Then arose the structures of mercy—then, all the powers of the human mind were bent to the alleviation of distress—then, encouragements to industry were proposed—and it was attempted to repel affliction so far as it was possible—and to ameliorate it, where it could not be excluded. Then female virtues were elicited and cherished—woman was advanced to her proper rank in society—released from the chains, physical, mental, and moral, in which an unnatural bondage had held her; and her ministering graces, her tender sympathies, her soothing powers, were called into exercise. Now it is only necessary to name the wrong which requires to be redressed—to state the woe which can be alleviated—to present to Christian compassion a new picture of human misery—or to open before Christian philanthropy a new channel in which its exhaustless streams may flow—in order to command attention and secure success. Men are no longer willing to settle down upon a barren creed: but have learned from inspired oracles—that “pure religion from God even the Father is this—to visit the fatherless and the widow in their afflictions, and to keep ourselves unspotted from the world.” Fourthly, ALL these things are to be met in their variety of claims, and in due proportion. In _general_ we may remark, that they can only be met in part—all things are not within our power—and all things have not equal claims upon our attention. It is the diversity of such objects that often produces distraction—and their multiplication, rendering an attention to all impracticable, furnishes an apology to the indolent or the avaricious, for not supporting any.—But the question is not left to our decision. Man is himself the property of God—and all that he possesses he holds in trust for his Maker. Every thing that relates to him is a stewardship for which he is accountable upon the peril of his immortal spirit. The interests of society are involved in the result, and it is not abandoned to individual caprice. The law is positive as to the right of man upon human ministry, the question only relates to the proportions of its distribution—and rules are assigned even to this—It is required of stewards that they be found faithful—and he who ministers to man, should at the same moment remember his obligations and his responsibility to God.