Next comes the discipline of the school and the neighborhood, when the child is placed among his peers to be taught new rules of justice, benevolence, and self‐sacrifice for the general good. Next come the relations of the body politic, for which labors are demanded and pain is to be endured according to the grand law of sacrifice, by which the individual is to subordinate his own interests and wishes to the greater general good, so that the interests of the majority shall always control those of the minority. Lastly, the whole world is to be taken into the estimate, and the nations are to be counted as members of one great family of man, for which every portion is to make sacrifices for the greater general good. Thus, as age, and experience, and habits of obedience to the laws of rectitude increase, the duties and obligations grow more numerous and complicated. But the same grand principle is more and more developed, that each individual is to seek the greatest possible happiness with the least possible evil, for the vast whole as well as for each subordinate part, while _self_ is to receive only its just and proper share. The same great design of the Creator can be detected also in specific organizations, by which minds so differ from each other as to fit them for the diverse positions and relations that the common good demands. If all were exactly alike in the amount of constitutional powers and in the proportionate combinations, it can easily be seen that the general result would be far less favorable to the happiness of the whole. But as it is, some have the love of power very large, and seek to lead and control; others have it small, and prefer to follow. Some have elevated intellect, and love to teach; others have humbler capacities, and prefer humbler pursuits. These varied combinations also give scope to the virtues of pity, tenderness, patience, mercy, justice, self‐denial, and many other graces that could not be called into being without all the disparities, social, domestic, intellectual, and moral, that we find existing. Meantime the principle of habit and the power of the will give abundant opportunities for modifying these natural peculiarities to accommodate to varying circumstances. To these indications of benevolent design may be added the “nature” of the bodily system, and the “nature” of the material world without. In examining the body we inhabit, so nicely adjusted, so perfectly adapted to our necessities, so beautifully and harmoniously arranged, so “fearfully and wonderfully made,” it is almost beyond the power of numbers to express the multiplied contrivances for ease, comfort, and delight.