wait for publick plenty, and vexations which must be quieted before the days of universal peace. And no man can live only for others, unless he could persuade others to live only for him.
The misery of the world, therefore, so far as it arises from inequality of conditions, is incurable. These are desires, which almost all feel, but which all cannot gratify. Every man may, without a crime, study his own happiness, if he be careful not to impede, by design, the happiness of others. In the race of life, some must gain the prize, and others must lose it; but the prize is honestly gained by him who outruns his competitor, without endeavouring to overthrow him.
In the prosecution of private interest, which providence has either ordained, or permitted, there must necessarily be some kind of strife. Where blessings are thrown before us, as the reward of industry, there must be a constant struggle of emulation. But this strife would be without confusion, if it were regulated by reason and religion, if men would endeavour after lawful ends by lawful means.
But as there is a laudable desire of meliorating the condition of life which communities may not only allow, but encourage, as the parent of useful arts, by which first necessity was supplied, and conveniences will always be multiplied; as there is likewise an honest contention for preference and superiority, by which the powers of greater minds are pushed into action, and the ancient boundaries of science are overpast; so there is likewise a strife, of a pernicious and destructive kind, which daily disturbs the quiet of individuals, and too frequently obstructs, or disturbs, the happiness of nations; a strife which always terminates in confusion, and which it is, therefore, every man's duty to avoid himself, and every man's interest to repress in others.
This strife, of which cometh confusion, the apostle has, in his prohibition, joined with envying. And daily experience will prove, that he has joined them with great pro-
