the commuity, than in direct acts of benevolence. For instance, the abolition of such unjust institutions (existing in some countries) as the laws oi primogeniture and entail, affords an opportunity of this kind. Here human pride and selfishness has stepped in between the riches which God has given, and the whole mass of His children for whom they are intended, and seeks to confine these comforts to a few, while the many are left to suffer from want. This is manifestly unjust, and the permission of it is unworthy of a Christian legislature. As to "primogeniture," all children, plainly, should be regarded alike in the eye of the law, as they are in the eyes of every good parent: God regards all His children alike. Where is the justice of one inheriting all the father's property, because he happen to come first into the world, while the others are left to envy and to poverty? And as to the laws of "entail,"—all property should be left free to circulate through the community, and find, like water, its own level: so will the wants of each and all be supplied. Enactments, too, should be made for the support of education, universal education. What immense sums are yearly raised for poor-houses and jails! The same, spent on schools, would educate probably all the children in the land, and save in great part the need of the former. And why stop to quarrel about creeds, in connection with popular education? There is a time for everything. Six days, we are commanded to do our worldly work, and the seventh to devote to the worship of the Lord. In the week-day schools, the object should be, chiefly, to instruct children in the means of doing their work and business in the world—to teach them to read, to write, to keep accounts,—to
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