We need not be surprised, then, to find that the new day puts the emphasis on the sanctification of common work. Professor Peabody gives the contrast between two well-known poems as illustrating a change that has come over the personal side of the social question. A generation since Lowell gave us his "Vision of Sir Launfal." The hero of this poem, after traveling in many lands, finally finds the holy grail in the cup which he had filled for a way-side beggar, while the more personal presence of Jesus is discovered in the beggar himself to whom the searcher has given alms. The characteristic of the new day is seen in Van Dyke's "The Toiling of Felix." The hero of this later poem, after seeking the direct vision of his Lord in caves and deserts of idle contemplation, at last secures the coveted revelation as he enters gladly into a life of toil and particularly as he flings himself into the swollen river to rescue a fellow laborer. Felix finds that there is a holy literalness in the words which he found on the piece of papyrus as a recovered gospel of Christ: Lift the stone, and thou shalt find me; Cleave the wood, and there am I. The ranks of labor are "the dusty regiments of God." The Lord, being a worker, is mindful of his own: Born within the Bethlehem manger where the cattle round me stood, Trained a carpenter of Nazareth, I have toiled and found it good. The good work of the world is the work of Christ. There is really no contrast between sacred and secular; the actual contrast is between the sacred and the wicked. They who tread the path of labor, follow where Christ's feet have trod, They who work without complaining, do the holy will of God. * * * * * This is the Gospel of labor--ring it, ye bells of the kirk, The Lord of Love came down from above to live with the men who work.