Now it is clear, that the several rights of different individuals in the same society must differ exceedingly, because the persons differ indefinitely in powers, knowledge, virtue, and natural relations to each other. From that very law of love and equity, whence the moral equality of men was inferred, it must also follow, that one man is not morally entitled to pursue his natural well-being at the expense of that of other men, or of the society. Each one's right must be so pursued, as not to infringe others' rights. The well-being of all is inter-connected. Hence equity, yea, a true equality itself, demands a varied distribution of social privilege among the members, according to their different characters and relations. In other words, an equal government must confer very different degrees of power, and impose very different degrees of restraint, upon different classes of members. To attempt an identical and mechanical equality; to confer on those who are incompetent to use them, the same privileges granted to others who can and will use them rightfully, would be essential inequality; for it would clothe the incompetent and undeserving with power to injure the deserving and capable, without real benefit to themselves. Hence, the civic liberties of all classes in the same society ought not to be the same. Thus, of the adult members, half are females, inexorably separated by sex, strength, social relations, and natural duties. Hence different civic rights are properly given to the male, in some respects; not because it is right to empower him to consume upon the promotion of his natural well-being that of his sister, but because, on the whole, the well-being of both sexes is thus most promoted. Whether this result does follow, must be a question of fact, to be decided by experience, if not settled in advance by God's Word. There is in the society another class of members, the children, who are not only different from, but inferior to, the adults, in knowledge, strength, experience, and self-controul. Hence, it is equitable to withhold from them still other privileges of the full citizenship. Again: the amount of privileges properly conceded to the body of citizens of the first class, should vary in different commonwealths with their average character. If intelligence and virtue are, in the average, more developed, the restraints of government should be fewer; if less cultivated, more numerous. Different frames of government may be best for different communities.