the divorce laws, by sweating and bad housing. All these are things which the church never attacks in anything like a determined manner. Occasionally a bishop or a clergyman, more daring than his colleagues, will speak out against these evils; but in the main the church is silent. The reason is not far to seek. The money for maintaining churches and chapels comes very largely from rich men and women who benefit materially because of bad social conditions. The church I was married in was paid for by money given by a brewer. A few months later it was burned to the ground, having been opened for service less than two years. I stood in the crowd that watched its destruction, and people were saying it was a just retribution on the church for taking money from such a trade for the purpose of church-building. It is very well known to the clergy how money is made, how fortunes are amassed, and how their own positions are maintained, and it is this which makes them hesitate to take sides. Yet if they would but follow the example of Christ, they would denounce all of us who are whited sepulchres, destroyers of widows’ houses, spoilers of the people. It is courage they lack, and there is no hope for them, no likelihood of their message being accepted, until in the strength of their Master they do take sides on the great moral issues involved in the social class war. It is impossible that the people should believe in the sincerity of those who are only able to see the justice of a great international war, who can see the wickedness of the Germans in sinking unarmed ships and destroying thousands of innocent men and women, but who cannot take sides in the great social war against destitution and prostitution, sweating and all the other evils of our day. Germany may slay her thousands of innocent victims, but the competitive system, the get-rich-quick race for wealth, the “buy in the cheapest and sell in the dearest” theories of life, all find expression in a national life which can count its victims by the million. And yet the church dare not take sides! Do you, reader, understand that in a strike the women and children of the workers are starved just as surely as if they were inhabitants of a beleaguered city; that their cries often fall on deaf ears, because, forsooth, the church must not take sides, must not have an opinion of the great moral issue involved in all labour disputes? My contention is that if organised Christianity can take sides on such questions as those involved in a great war it must also be able and willing to understand and take sides on these great questions of life and conduct.