competition as to suggest that our true ideal should be, not a state, if such a state be conceivable, in which there is no competition, but a state in which competition should be so regulated that it should be really equivalent to a process of bringing about the best possible distribution of the whole social forces; and should be held to be, because it would really be, not a struggle of each man to seize upon a larger share of insufficient means, but the honest effort of each man to do the very utmost he can to make himself a thoroughly efficient member of society. SOCIAL EQUALITY. The problem of which I propose to speak is the old dispute between Dives and Lazarus. Lazarus, presumably, was a better man than Dives. How could Dives justify himself for living in purple and fine linen, while Lazarus was lying at the gates, with the dogs licking his sores? The problem is one of all ages, and takes many forms. When the old Puritan saw a man going to the gallows, "There," he said, "but for the grace of God, goes John Bradford". When the rich man, entering his club, sees some wretched tatterdemalion, slouching on the pavement, there, he may say, goes Sir Gorgius Midas, but for--what? I am here and he there, he may say, because I was the son of a successful stock-jobber, and he the son of some deserted mother at the workhouse. That is the cause, but is it a reason? Suppose, as is likely enough, that Lazarus is as good a man as Midas, ought they not to change places, or to share their property equally? A question, certainly, to be asked, and, if possible, to be answered.