"And what if their God were present?" said one of the heathen members of the company, next day. "Why did they all look so blank? A most favorable omen, we should call it, to have one's patron divinity at a feast." "Besides," said another, "these Christians hold that their God is always everywhere present; so, at most, they have but had their eyes opened to see Him who is always there!" * * * * * What is practically the meaning of the precept, "Be not conformed to the world"? In its every-day results, it presents many problems difficult of solution. There are so many shades and blendings of situation and circumstances, so many things, innocent and graceful in themselves, which, like flowers and incense on a heathen altar, become unchristian only through position and circumstances, that the most honest and well-intentioned are often perplexed. That we must conform in some things is conceded; yet the whole tenor of the New Testament shows that this conformity must have its limits--that Christians are to be transformed, so as to exhibit to the world a higher and more complete style of life, and thus "prove what is the good, and acceptable, and perfect will of God." But in many particulars as to style of living and modes of social intercourse, there can be no definite rules laid down, and no Christian can venture to judge another by his standard. One Christian condemns dress adornment, and the whole application of taste to the usages of life, as a sinful waste of time and money. Another, perceiving in every work of God a love and appreciation of the beautiful, believes that there is a sphere in which he is pleased to see the same trait in his children, if the indulgence do not become excessive, and thus interfere with higher duties. One condemns all time and expense laid out in social visiting as so much waste. Another remembers that Jesus, when just entering on the most vast and absorbing work, turned aside to attend a wedding feast, and wrought his first miracle to enhance its social enjoyment. Again, there are others who, because some indulgence of taste and some exercise for the social powers are admissible, go all lengths in extravagance, and in company, dress, and the externals of life. In the same manner, with regard to style of life and social entertainment--most of the items which go to constitute what is called style of living, or the style of particular parties, may be in themselves innocent, and yet they may be so interwoven and combined with evils, that the whole effect shall be felt to be decidedly unchristian, both by Christians and the world. How, then, shall the well-disposed person know where to stop, and how to strike the just medium?