t there are more then
five thousand that do not, chiefly through inability. Hence we see what
an amazing number of the laborious class of mankind is among us. This
valuable part of the creation, is the prop of the remainder. They are
the rise and support of our commerce. From this fountain we draw our
luxuries and our pleasures. They spread our tables, and oil the wheels
of our carriages. They are also the riches and the defence of
the country.

How necessary then, is it to direct with prudence, the rough passions of
this important race, and make them subservient to the great end of civil
society. The deficiency of conduct in this useful part of our species
ought to be supplied by the superior.

Let not the religious reader be surprised if I say, their follies, and
even their vices, under certain restrictions, are beneficial. Corruption
in the community, as well as in the natural body, accelerates vital
existence.

Let us survey one of the men, who begin life at the lowest ebb; without
property, or any other advantage but that of his own prudence.

He comes, by length of time and very minute degrees, from being directed
himself, to have the direction of others. He quits the precincts of
servitude, and enters the dominions of command: He laboured for others,
but now others labour for him. Should the whole race, therefore, possess
the same prudence, they would all become masters. Where then could be
found the servant? Who is to perform the manual part? Who to execute the
orders of the merchant? A world consisting only of masters, is like a
monster consisting only of a head. We know that the head is no more than
the leading power, the members are equally necessary. And, as one member
is placed in a more elevated state than another, so are the ranks of
men, that no void may be left. The hands and the feet, were designed to
execute the drudgery of life; the head for direction, and all are
suitable in their sphere.

If we turn the other side of the picture, we shall see a man born in
affluence, take the reins of direction; but like Phaeton, not being able
to guide them, blunders on from mischief to mischief, till he involves
himself in destruction, comes prone to the earth, and many are injured
by his fall. From directing the bridle, he submits to the bit; seeks for
bread in the shops, the line designed him by nature; where his hands
become callous with the file, and where, for the first time in his life,
he becomes use