This great recognition resolves that discord in our lives of which most of us are, more or less, aware. The things of sense we are willing to subordinate to the things of spirit; at any rate, we are willing to endeavour ourselves in this direction. We mourn over our failures and try again, and recognise that here lies the Armageddon for every soul of man. But there is a debateable land. Is it not a fact that the spiritual life is exigeant, demands our sole interest and concentrated energies? Yet the claims of intellect--mind, of the æsthetic sense--taste, press upon us urgently. We must think, we must know, we must rejoice in and create the beautiful. And if all the burning thoughts that stir in the minds of men, all the beautiful conceptions they give birth to, are things apart from God, then we, too, must have a separate life, a life apart from God, a division of ourselves into secular and religious--discord and unrest. We believe that this is the fertile source of the unfaith of the day, especially in young and ardent minds. The claims of intellect are urgent; the intellectual life is a necessity not to be foregone at any hazard. It is impossible for these to recognise in themselves a dual nature; a dual spirituality, so to speak; and, if there are claims which definitely oppose themselves to the claims of intellect, these other claims must go to the wall; and the young man or woman, full of promise and power, becomes a free-thinker, an agnostic, what you will. But once the intimate relation, the relation of Teacher and taught in all things of the mind and spirit, be fully recognised, our feet are set in a large room; there is space for free development in all directions; and this free and joyous development, whether of intellect or heart, is recognised as a Godward movement. Various activities, with unity of aim, bring harmony and peace into our lives; more, this perception of the intimate dealings of the divine Spirit with our spirit in the things of the intellect, as well as in those of the moral nature, makes us as keenly alive in the one case as in the other to the insidious promptings of the spirit of evil; we become aware of the possibility of intellectual sin as of moral sin; we perceive that in the region of pure reason, also, it behoves us to see that we enter not into temptation. We rejoice in the expansion of intellect and the expansion of heart and the ease and freedom of him who is always in touch with the inspiring Teacher, with Whom are infinite stores of learning, wisdom, and virtue, graciously placed at our disposal.