good, though inordinately cumbrous, and lawyers administered them for their own advantage, and at the expense of their unhappy clients. The law was a terrible engine of justice, but its intricate machinery was clogged with rusty “precedents,” and could not be got to move without a liberal oiling in the shape of fees. Hence arose the saying, that the law had one interpretation for the rich, and another altogether for the poor. The medical profession was conducted upon similar principles; the doctor—if he knew how—would keep his patient ill in order to increase his fees, and making suffering and death his daily sport, traded upon them for his own profit. Clergymen and ministers of religion, whether belonging to the State Church or to independent bodies, made “the cure of souls” a means of livelihood; they quoted the maxim, “the labourer is worthy of his hire,” applying its point to themselves; they kept alive “religious feeling” among the masses by incessant and endless quarrels among themselves on points of dogma and doctrine, extorting money in the cause of “truth” from the public, and either keeping it themselves or squandering it in various foolish and useless ways. And they made one religion for the rich and another for the poor, as anyone might learn by comparing a sermon preached before a fashionable congregation with one delivered to paupers. The merest infraction of moral integrity in one of the humbler classes was visited as intolerable; among the rich and high-born sin flourished under the hallowing sanction of religion, and vice luxuriated in the shadow of the Church. Purity of life was a simple impossibility, and chastity of soul would have been sought for in vain amongst Londoners. Theatres, music-halls, and similar institutions, appealed to the most depraved appetites;
