full of the richest developments of grace, the most varied activities, the most glorious examples of that wondrous unity in diversity which Christianity alone displays. Might not the church, moreover, profitably ask herself if there be not a positive duty toward these much abused things, as well as a privilege of letting them alone? If a thing has good in it, does Christ teach that our duty to it is discharged in letting it alone for the sake of the evil mixed with it? That is the easier way, I know. It is a good deal easier to throw overboard good and evil together, than to separate them carefully and to develop the good into a power. But if easier, is it better? I cannot avoid quoting just here the exquisite words of Trench on the Marriage at Cana, as bringing out clearly our Savior’s example on this point: “We need not wonder to find the Lord of life at that festival; for he came to sanctify all life, its times of joy, as its times of sorrow; _and all experience tells us that it is times of gladness, such as this was now, which especially need __ such a sanctifying power, such a presence of the Lord_. In times of sorrow the sense of God’s presence comes most naturally out; in these it is in danger to be forgotten. He was there, and by his presence struck the key-note to the whole future tenor of his ministry. He should not be as another Baptist, to withdraw himself from the common paths of men, a preacher in the wilderness; but his should be at once a harder and a higher task, to mingle with and purify the common life of men, to witness for and bring out the glory which was hidden in its every relation.” To the same purpose are the pertinent words of Alford: “To endeavor to evade the work which he has appointed for each man, by refusing the bounty to save the trouble of seeking the grace, is an attempt which must ever end in degradation of the individual motives and in social demoralization, whatever present apparent effects may follow its first promulgation.”