f power from the circumference to the centre. Her
duty in this case will be very much simplified and lightened, if she will
give more attention to the _springs_ of Christian life, to the conformity
of the _heart_ to the mind and will of Christ, to fostering an
enthusiastic devotion to him. Then these details and distinctions will
mostly take care of themselves. The church has lacked faith in the
regulative power of this principle, and has sought to supply its assumed
defects by innumerable special provisions; and the consequent tendency of
this course has been to fetter Christian individuality, and to insist that
love to Christ should express itself only in such modes as the church
might prescribe. Hence the sentiment often expressed, a true Christian
will have no taste for these things. But here again the whole question is
begged. You do not know, you cannot know what affinities a Christian life
may develop. All that you can with any confidence assert is the general
fact that he will love all that is good, acceptable, perfect, and hate all
that is essentially evil. As to other matters, things whose moral value
arises entirely from circumstances, a love to Christ as sincere and as
ardent as yours, may lead him in a direction the very opposite of yours.
Therefore it will be more in the interest of a true Christian
individuality, of a higher and more generous Christian manhood, for the
church to throw the soul more on its love to Christ as the great
regulative principle. Let her probe the hearts committed to her, deeply
for this. Let her strengthen this sentiment by every possible safeguard.
Let her urge her members earnestly to higher attainments in this, and her
difficulties in the regulation of the amusement question, and of every
similar question will, in a great degree, disappear. Her courts will be
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