It seems a hard thing--but I believe that it is on the line of truth--to say that the dock labourer cannot live the life of Christ; he may, by loving and trusting, live a higher life than that lived by many rich men, but he cannot live the highest life possible to men of this time. To live the life of Christ is to make manifest the truth and to enjoy the beauty of God. The labourer who knows nothing of the law of life which has been revealed by the discoveries of science, who knows nothing which, by admiration, can lift him out of himself, cannot live the highest life of his day, as Christ lived the highest life of His day. The social reformer must go alongside the Christian missionary, if he be not himself the Christian missionary. Facing, then, the whole position, we see first the poverty of life which besets the majority of the people, and further we recognise that the remedy must be one which shall be practicable, and shall not affect the sense of independence. It is difficult to state any principle which such remedy should follow. If it be said that men’s _needs_, not their _wants_, may be supplied by others’ help, then it is necessary to set up an arbitrary definition and to define _wants_ as those good things which a man recognises to be necessary for his life, and _needs_ as those good things the good of which is unseen by the individual to whose well-being, in the interests of the whole, they are necessary. Food and clothing would thus be an example of a man’s _wants_, education of his _needs_; and it might, according to this definition, be a statement of a principle to say that the remedy for the sadness of English labour is to be sought in letting the State provide for a man’s needs while he is left to provide for his own wants. It is, however, a statement which, depending on an arbitrary and shifting definition, would not be understood. If, as another statement of a principle, it be said that means of life may be provided, while for means of livelihood a man must work, then it becomes difficult to draw a distinction, for some means of life are also means of livelihood. There is no principle as yet stated according to which limits of State interference may be defined. The better plan is to consider the laws which are accepted as laws of England, and to study how, by their development, a remedy may be found. On the statute book there are many socialistic laws. The Poor Law, the Education Act, the Established Church, the Land Act, the Artisans’ Dwellings Act, and the Libraries Act are socialistic.