The Christian, therefore, who intelligently holds the faith that he professes cannot be negligent either of evangelism, education, and missionary enterprise upon the one side, or of social reformation on the other. These are two ends of the tunnel by which the Gospel seeks to open out a way for personality to find its freedom. A man who says that he believes in Jesus Christ, and yet is complacent about child labor and commercialized vice, poor housing conditions and unjust wages, the trade in liquor and the butchery of men in war, stands in peril of hearing the twenty-third chapter of Matthew's gospel brought up to date for his especial benefit by the same lips that spoke it first. The indignation of the Master falls on priests and Levites who, speeding to the temple service, "pass by on the other side" the victims of social injury. Isolated Christians, however, cannot further this campaign for personality redeemed from inward ills and outward handicaps. _Evil is organized, and goodness must be, too._ As wisely would a single patriot shoulder a rifle and set out for France as would an unaffiliated Christian set his solitary strength against the massed evil of the world. Men increase effectiveness by a large per cent through fellowship, as ancient Hebrews saw: "Five of you shall chase a hundred, and a hundred of you shall chase ten thousand" (Lev. 26:8). VI Many secondary fellowships offer to a Christian opportunity for associated service; no cooperative endeavor to make this a better world for God to rear his children in should lack Christian sympathy and support. But the primary fellowship of Christians is the Church. Some indeed would have no church; they would have man's spiritual life a disembodied wraith, without "a local habitation and a name." But no other one of all man's finer interests has survived without organized expression. Justice is a great ideal; any endeavor to incarnate it in human institutions sullies its purity. One who dwelt only on the lofty nature of justice, who thought of it uncontaminated and ideal, might protest against its embodiment in the tawdry ritual and demeaning squabbles of a law court. Between the poetry of justice and the recriminations of lawyers, the perjury of witnesses, the fumbling uncertainty of evidence, the miscarriages of equity, how bitterly a scornful mind could point the contrast! But a reverent mind, sorry as it may be at the misrepresentation of the ideal in the human institution, is ill content with scorn. He who with insight reads the history of jurisprudence, perceives how the courts of law, with all their faults, have conserved the gains in social equity, have propagated the ideal for which they stand, have made progress sometimes slowly, sometimes with a rush like soldiers storming a redoubt, and in times of stress have been a bulwark against the invasion of the people's rights. The poetry of justice would have been an idle dream without equity's laborious embodiment in codes and