in both nor should envy take place, while all contribute to the felicity and comfort of the rest. Man. That, I cannot deny, is the real cafe; but I have been told that Nature made Mankind equal, and if fo, why cannot fuch Equality be preserved, Far. If you confult Nature, you will foon be convinced that the never intended Mankind to be equal. If that had been her intention, fhe would have formed them equal in bodily ftrength and mental faculties-fimilar in dif pofitions, and in all thofe properties which are now fo variously beftowed among men. Nay, to preferve that Equality they must have been deftitute of thofe paffions which are the fources of rivalship, ambition, and contention; they muft also have been free from thofe viciffitudes and changes which they are now fubject to, and they must, in fhort, have been very different beings from what they are, and placed in very different fituations. How can Nature be faid to have made men equal, when at their first coming into the world there is fuch wide difference as that between a child and its parents, Infancy, manhood, and old age, hunger, and fleep, rain, lightning, and tempeft, and a thousand other natural caufes, are at perpetual war with fuch Equality. Even if it were poffible for men to fubfift in a fiate of Nature, as it is called, that is, without Society, Govern Government, and Laws, the Inequality pro ceeding from the above caufes would foon become intolerable. A ftate of fociety is there fore their only refource, and may with proz priety be called the natural ftate of Man, fince he cannot fubfift out of it. But the very formation of Society is incompatible with Equality, because its effential object is to veft in one part called Government a fufficient power to keep the whole in order, and in fubjection to laws, and the poffeffion of that power must elevate fome greatly above the reft,—Subordination is therefore unavoidable, and there must be a great variety of ranks, of offices, and of duties, every one of which is deftructive of Equality. Sai I fuppofe fuch a difference is as neceffary afhore as it is at fea, where we have different duties, which would never be performed if we were all equal in rank and power, If all were Captains, who the devil would heave the water out of the long-boat? Far. Neither at fea nor on fhore can Mankind adopt in practice the levelling system without involving themfelves in anarchy and ruin. Not even a private family, confifting merely of ten perfons, can maintain peace and decorum but by the aid of fubordination. How then is the large family of the State, containing as many millions, to be regulated without the fame affiftance? But I beg you to to obferve, that the Inequality arifing in and from Society, is of a very different kind from that which muft take place in what is ufually though erroneoufly called a ftate of Nature. In the latter it would be deftructive of all peace, order, fecurity, and happiness, for it would be all in favour of the strong, the violent, and the vicious. But the inequalities of Society are really calculated for the benefit of all -without them the objects of Society could not be obtained-they actually conduce to a fubftantial Equality- an Equality in freedom, in fecurity, in the enjoyment of those important Rights which belong to focial Man. Thefe very apparent Inequalities, directed and controuled by fuch a Government as ours, tend as much as human means can do to promote an Equality of happinefs. They form an indifpenfable part of that fyftem which protects every one in the purfuit of his own happiness, while he does not annoy that of others, nor disturb the general tranquillity. Man. But the modern fyftem is not to eftablish Equality by itself, but along with Liberty, fo that they may help each other. Far. I know that is the pretended fashion in France; but as we are not out of our fenfes, fuch a fashion has not been adopted in this country. Liberty and Equality is the burthen of their fong who wish to turn the world upfide down, but fo far from aiding each each other, as you fuppofe, no two things are fo oppofite and inconfiftent. They are like fire and water, and must destroy each other. It is impoffible they fhould fubfift together. Every thing in Nature tends to Inequality, and while Nature is at all free, while Liberty exists in any degree, Inequality must arise. The moft abfolute force must be exerted, the most violent defpotism must be exercised to preferve Equality and then it will be more in name and appearance than in fact: for nothing can entirely fubdue Nature-fhe will be breaking out in spite of all refiftance. Turkey is the country of Europe which approaches nearest to a state of Equality, because there the most abfolute Defpotifm prevails. The Defpot is the only exception,and (as ever must be the cafe where Equality is to be found) the people are equally flaves. If the weight were taken off which preffes them to the fame level, we should inftantly find them rifing in all thofe various gradations which are dictated by Nature. Man. But you fee they have eftablished both Liberty and Equality in France. Far. I deny that they have established either. Formerly, whoever fpoke or wrote against the old Government, was clapped into the Bastille, from whence there was at least a chance of being delivered. Now, whoever speaks or writes against the prefent Syftem, is fure to have his throat cut, or to be hung at a lanthern poft, poft. Judge if that be Liberty. And as to Equality, there is no pretence to that, except what arifes from general confufion. The people are indeed deluded by the name, but while many thousands of the industrious part, who formerly fubfifted very comfortably, are ftarving for want of employment, their rulers, who are in fact a thousand times more tyrannical, infolent, and overbearing, than any King that ever fat on the throne, are improving the opportunity their fituation affords of accumulating Fortunes. Such is their boafted Equality! But let the French be or do what they please, is it confiftent with the independent spirit of Englishmen to adopt French maxims, to imitate French manners, or to practise French principles? That vain and ambitious People, our ancient and natural rivals, feem more than ever to covet univerfal conqueft. They only pursue it in a new manner, by the daftardly means of exciting the people to revolt against their lawful Sovereigns: but fuch as liften to them will foon find out their error, and learn, to their coft, that they have embraced Slavery rather than Liberty. Fearful of our valour, these new-made pretended Patriots treat us outwardly with reípect, while they have numerous Emiffaries among us to excite us to confufion, and to make us difcontented and difunited; hoping to obtain that pre-eminence by their artifices which they cannot expect from their arms. What a fine thing it would be for them, if we could be prevailed on to follow their example, and |