And the Church, too, is not in haste to separate itself wholly from the large class found just outside the line of strict religious profession. We admire their intelligence and amiability, their many worthy traits of character and conduct. Their companionship is pleasant, and we would like to retain it, and, therefore, we are strongly tempted, for the sake of it, to make concessions on the various moral questions in debate between us and them. Another influence is silently and yet powerfully at work. Unless we consent that they shall marry in the Chinese style--without having previously exchanged a word or even seen each other's faces--our young people must have opportunities to get acquainted and form attachments. In making their selections they like to take a wide range of observation. A deal of skirmishing generally precedes the final conquest. The young Church-member does not feel inclined to refuse the acquaintance of moral, intelligent, agreeable young people simply on the ground that they are not professors of religion. The young people of the world see that if they do not keep near the Church they cut themselves off from the best portions of society. Without violence no rigid lines of social separation can be drawn between the Church and the general community. The two parties hold to each other, each inviting, pleading, trying to draw the other in its own direction, in the path of its own principles and tendencies. The one is ready to yield all that can be conceded without an abandonment of truth and duty; the other, like Herod under the influence of John's preaching, fears, and listens, and does "many things." Nor is it clear that utter separation is desirable. We can be instrumental in saving only those who are within our reach. How shall we bring others within the range of our influence, and at the same time keep wholly beyond the range of theirs? How shall we lift up others and yet not feel their weight? If we drive from us all who have failed thus far to come up to our standard, we lessen the area of our usefulness--we throw away precious opportunities to do good. The Church, if faithful, is not imperiled by this antagonism of moral forces. It must show itself the more powerful of the two, and "overcome the world." Surely, if truth is strong, if fixed principles of action furnish a solid fulcrum on which to place our levers, we ought to move the world, and not the world us.