Forms of government are supposed to decide of the happiness or misery of mankind. But forms of government must be varied, in order to suit the extent, the way of subsistence, the character, and the manners of different nations. In some cases, the multitude may be suffered to govern themselves; in others they must be severely restrained. The inhabitants of a village, in some primitive age, may have been safely entrusted to the conduct of reason, and to the suggestion of their innocent views; but the tenants of Newgate can scarcely be trusted, with chains locked to their bodies, and bars of iron fixed to their legs. How is it possible, therefore, to find any single form of government that would suit mankind in every condition? We proceed, however, in the following section, to point out the distinctions, and to explain the language which occurs in this place, on the head of different models for subordination and government. SECTION X. THE SAME SUBJECT CONTINUED. It is a common observation, that mankind were originally equal. They have indeed by nature equal right to their preservation, and to the use of their talents; but they are fitted for different stations; and when they are classed by a rule taken from this circumstance, they suffer no injustice on the side of their natural rights. It is obvious, that some mode of subordination is as necessary to men as society itself; and this, not only to attain the ends of government, but to comply with an order established by nature. Prior to any political institution whatever, men are qualified by a great diversity of talents, by a different tone of the soul, and ardour of the passions, to act a variety of parts. Bring them together, each will find his place. They censure or applaud in a body; they consult and deliberate in more select parties; they take or give an ascendant as individuals; and numbers are by this means fitted to act in company, and to preserve their communities, before any formal distribution of office is made. We are formed to act in this manner; and if we have any doubts with relation to the rights of government in general, we owe our perplexity more to the subtilties of the speculative, than to any uncertainty in the feelings of the heart. Involved in the resolutions of our company, we move with the crowd before we have determined the rule by which its will is collected. We follow a leader, before we have settled the ground of his pretensions, or adjusted the form of his election; and it is not till after mankind have committed many errors in the capacities of magistrate and subject, that they think of making government itself a subject of rules.