There is a theological reason for this twofold message. We have been told by our religious teachers that Christ, being tempted, can succor those that are tempted. The Man of Sorrows can save the people of sorrows. The High Priest is touched with the feeling of our infirmities. The Captain of our salvation was made perfect through suffering. He learned obedience through the things he suffered. The world is made acquainted with the sorrowing Saviour of the sorrowing world. Still we have been slow to apply our theology to the other side of life. The forged letter of Publius Lentulus stated that Jesus had often been seen to weep, but never to smile! The mischief of such a misconception is apparent. It provides for a mutilated theology. It gives the world a fractional Christ. It leaves the hour of gladness without its Exemplar. It gives comfort for a funeral, but no companionship for a feast. In the average life the realm of joy is larger than the realm of sorrow. Few people would declare that with them sadness had exceeded gladness. The world needs to-day the Saviour of the joyful, even as it needs the Saviour of the sorrowful. Joy that refuses to be curbed needs saving power just as does sorrow that refuses to be comforted. We need not enter into any needless comparison and try to state which has the more need. It is sufficient to affirm that a complete Bible must take account of pleasures and joys, if these are to be counted among the divinely appointed experiences of life. We do not long study the Bible without becoming aware of its law of proportion. It gives the word in season, and it gives the word in measure. Hence its aim is to cultivate proportion in human lives. Its ideal is the ideal of a holy God, that is, of One with a perfect balance of the infinite nature. Its ideal for man must, therefore, be that man shall gain for himself that balance in the human realm that God has in his divine realm. For this reason the Bible is a curber of excesses, a restorer of proportions. It gives here its largest lesson for pleasure. Recognizing its legitimacy, it recognizes its limits as well. As an example from both Testaments we may give a statement of conduct that receives rebuke from Moses and from Paul. It is recorded in Exodus that, after their riotings with the golden calf, the Israelites proceeded to engage in riotings of pleasure. The ancient account puts it, "The people sat down to eat and to drink, and rose up to play." Saint Paul quotes it in First Corinthians in precisely its original form. In the early account the rebuke of the Lord awaits the people. In the later account the apostle makes the conduct the natural accompaniment of idolatry, as if indeed the worship of an image would issue into the idolatry of the table and the playground. Now eating and drinking are not only good; they are necessary. Play is not only good; it is necessary. The Bible declares that food and water are the gifts of