The equality here sought is described by St. Paul: "For I mean not that other men be eased and ye burdened. But by an equality, that now at this time your abundance may be a supply for their want, that their abundance may be a supply for your want that there may be equality;" and as Wordsworth, one of the most Conservative of our poets, sets it forth :

"He whose soul

Ponders this true equality, may walk

The field of earth with gratitude and hope!
Yet in that meditation will he find

Motive to sadder grief, as we have found.—
Lamenting ancient virtues overthrown,
And for the justice grieving, that hath made
So wide a difference between man and man."

AN ARTIFICIAL SYSTEM.

By the term "artificial" we understand that which is not natural: some have maintained that whatever is done by man is natural, because he is himself a part of nature; but we do not intend, nor is it necessary, to take shelter under that subterfuge.

Man makes an artificial flower, and in what respect does it differ from the natural flower? In the natural flower there is a mutual dependence in all its parts-the nourishment drawn in by the

root, and by the leaves, is conveyed to every part, promoting health and coherence throughout, so that the root, stem, leaves, and blossoms form one united whole, yielding fragrance and beauty.

The artificial flower, on the contrary, is formed of heterogeneous materials-the stem is of wirethe leaves and blossoms of muslin, with no connexion between the component parts, which, unless held together by a string, would fall away from each other and lie scattered-it has the form and semblance of the natural flower without any of its qualities or virtues.

Society is natural to man; without it, he would soon have fallen a prey to the beasts of the forest; he was therefore compelled to unite with others in mutual defence, and for the supply of their mutual wants. Sympathy was necessarily engendered, and whatever ferocity, in uncivilised countries, one tribe exhibits towards another, the individuals of the same tribe, however weak, are protected and supported; the names of individuals denote their peculiar talents, and those skilled in medicine administer relief from kindness, or from a sense of duty, and without emolument. The public and private interests are consolidated, and their mutual necessities have taught them that union is strength.

I

Artificial Society is that in which the members are not united by a sympathy circulating through the whole body, but are held together by extraneous means, such as a standing army and a police, which, like the string of the artificial flower, prevent a total dismemberment or dissolution; it has the name, but little of the form and attributes of Society, and is divided into classes of conflicting interests, and often without any sympathy between the individuals of the same class. The private and public interests are frequently opposed, and the body weakened, by the want of harmony in its members; it retains but little of the vital principle, is often torn by intestine divisions, or threatened with dangers from without. Its wealth is not only inequitably distributed, but the large number of the producers are the most destitute, while the idle are dissipating their superfluities. Individuals are designated by titles originally conferred for the possession of virtues and qualities of which they are entirely destitute, and forms and unmeaning ceremonies are upheld when the spirit in which they originated has departed. The poor cannot neglect their duties without being punished by starvation, while the rich can neglect theirs with impunity. Punishment for wrong-doing is substituted for training in well-doing, and those who have too much sit in judgment upon those

who have too little, of whose trials and temptations they are unable to form a just estimate.

Such are a few of the iniquities of an Artificial Society, distinguished by neglect and injustice, resulting in fraud and robbery, incendiarism, suicide, and murder. That system most in conformity both with Natural and Revealed Religion must be the least artificial. Such is the Christian Commonwealth, which, while it conserves a spirit. of enlightened benevolence among its own members, extends its humanising influences to all around.

IMPRACTICABLE.

THIS is an epithet applied by the prejudiced, who will neither take the trouble of bestowing more than a superficial glance on a comprehensive subject of the greatest importance, nor condescend to offer any reasons for their decision. Before any one can be competent to pronounce an opinion as to the practicability of a plan, he must first ascertain whether the means proposed are adequate to its accomplishment. We have already shown that the working classes, having their present freedom of egress and ingress after the hours of general employment, with liberty to depart altogether upon a short notice, will, in consequence of the

unparalleled advantages, immediate and prospective, be more eager to seek admission than to secure the most advantageous situations, under a system of competition and uncertainty. But as the perpetuity of the Institution will be guaranteed by the simultaneous influence upon the rising generation of various principles and considerations, each of which has often proved efficacious when brought into exercise alone, so will the adults experience much benefit from many of these advantages; we allude to

Parental care.

Ministerial solicitude.

Superior education for adults as well as children.

Religious exercises.

Regular occupation.

Early association of ideas.

The force of habit.

Discipline equal to that of the army.

Greater inducements to good.

Less incentives to vice.

Support and comforts in old age.

Protection of children on the death of parents.
Increasing attractions of the Institution.
Freedom from depressing anxiety.

Influence of Gardens and of Natural Scenery.
The pursuits of Science.