Now one

each alleviates the trouble of the other. provides for this, the other for a different want or gratification, and as he may confine his attention and industry to a small number of matters, he foon attains to fuch dexterity in them, as rarely allows him to experience any great trouble or inconvenience in what he has to do. Now thoufands of hands are employed for the accommodation of every individual member of society, and each individual member of society in return contributes on his part to the ease and convenience of a thousand others. Now all is connected together in the most diversified manner, and the general wants and profits of fociety are fo implicated in one another, that each is obliged to care for all, and all for each. As the poor cannot do without the rich nor the weak without the powerful, fo neither can the rich do without the poor, nor the great without the fmall, and if the relative fituations in which they are placed are not always attended with an amicable commutation of fervices and civilities, it is not the diverfity of ftation but the abuse of it that is in fault. What a delightful afpect does focial life affume, when contemplated in this point of view! What a charming profpect does it prefent to the commoner as well as to the peer, as he revolves in thought the various claffes of mankind, and obferves his connection with them! Thofe, may he fay to himself, are watching for my fafety and repose. These are meditating how they fhall adver tife me of my moft ferious concerns and give me

comfort in affliction and hope in death. Others again are fearching after the fafeft medicines, where by they may affuage my pains and heal my fickneffes. Some are gathering in the fruits of the field in remote or circumjacent diftricts for me; others are preparing them in various methods for my ufe; others are employed in defending me against the inclemencies of the weather, the noxious influences of heat and cold, others again are accupied in procuring me various kinds of entertainment and recreation. Which of us, my friends, would barter these advantages, which originate from the diverfity of station, for the melancholy happiness of a perfectly independent man, abandoned to himself, and who, if nobody can opprefs him, neither has any one that could protect him, affift him and cheer him?

Add to this fecondly, that by this regulation established by the deity mankind have the best opportunity for employing their feveral capacities, faculties and endowments, and of carrying them to the highest degree of perfection which they can here attain. The difference of ftates and conditions of life introduces a great variety of projects and defigns, of occupations, exertions, labours and amufements. Is it expedient that thefe plans fhould be executed, thefe objects attained, thefe exertions. undertaken and finifhed, thefe bufineffes minded, thefe labours performed, thefe amusements invented and enjoyed, it can no otherwife be effected than

by the application of the equally different and multifarious capacities, faculties and endowments. Here are wanted reflection and judgment, there refolution and courage; here acutenefs and ingenuity, there continued, toilfome application; here intelligence and reason, there fprightlinefs and wit; here ftri&t accuracy and exactitude, there graceful eafe and quickness of parts; here an aptitude to fee a number of objects and connect them together, there an expertnefs in confidering and manufacturing fmall detached parts of this whole; here ftrength and vivacity of mind, there ftrength and agility of body are required. Diverse therefore as the capacities and powers of mankind are, they may nevertheless in the prefent conftitution of things all be produced and exerted; they are all fet in motion either by the neceffity or by the fatisfaction that is combined with the application of them, either by the hope of the profit and honour that we expect from them, or by other extrinfic circumftances; they are all actually employed, and taken in general, to the common welfare of fociety. How many capacities, how many talents and energies would on the contrary remain either wholly unemployed, or be but rarely tried in a very drowzy and negligent manner, if a perfect equality of ftation and property, a complete independency fubfifted among mankind! How could the capacities, the most refined energies of genius, be difplayed in all their magnitude, if entirely absorbed in providing for animal sustenance,

and the celeftial fire that glows within were extinguifhed by worldly cares? Would not in that cafe the most inquifitive minds be wanting in leisure as well as in motive to fearch after truth and to labour at elucidating those matters in which mankind are most concerned, I mean religion and morality? Would not ignorance, rudeness and barbarity be a neceffary confequence of that equality? Social life, the connections in which we are placed with others, the intercourse that we have with them, and the advantages we expect to derive from them, are the primary inducements to communicate our conceptions and knowledge and as it were to lend our abilities one to the other; by complaifance and agreeable manners to gain the goodwill of our fellowcreatures, and to acquire their esteem by confpicuous attainments and merits. Would this however be compassed, if no one were dependent on another, if no one had either profit or detriment, either honour or difgrace, either punishment or reward to expect from others? Would not every one content himself with the small stock of knowledge indifpenfably neceffary to his fupport and to the gratification of his animal cravings? Is not this very expansion of the human capacities the principle on which the divine providence keeps children fo long in a state of imbecility and dependance, whereas the brutes are almoft immediately fufficient to themfelves without the aid of their parents, and quite independent? The former are to become rational.

This can only be brought about by means of tuition, and this tuition could not be effected, if children were not obliged to remain with their parents, in perfect fubmiffion for several years to their government and direction. As it is with children in this refpect, fo is it likewife with mankind in general; were it not for their mutual dependance, and the diversity of states and conditions of life they would not far furpass the beafts of the field, and reafon, that grand prerogative of their nature would lie in them almost entirely dormant and inert.

This is not all, my pious hearers. We may ftill confider the difference of ftation appointed by God in feveral other points of view. We may still observe in it other evidences of his wifdom and goodnefs. By means of this divine œconomy every fpecies of fatisfaction and pleasure is enjoyed whereof mankind are capable, and these fatisfactions and pleasures taken together, conftitute unquestionably the greateft poffible sum of happiness or of agreeable fenfations, that could have place in the present state of man. How few the fpecies of pleafure to which mankind would be restricted, if they were in all respects equal! How greatly would the vivacity of their pleasure be diminished by its uniformity! To fupply with more or lefs trouble a few daily recurring wants, and to pass the remainder of their time and their abilities, either in indolent repofe, in a fort of ftupefaction, in a dull and obfcure though not difagreeable fentiment of their existence,

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