Such a recognition of the work of the Holy Spirit as the Educator of mankind, in things intellectual as well as in things moral and spiritual, gives us “new thoughts of God, new hopes of Heaven,” a sense of harmony in our efforts and of acceptance of all that we are. What stands between us and the realisation of this more blessed life? This; that we do not realise ourselves as spiritual beings invested with bodies,--living, emotional, a snare to us and a joy to us,--but which are, after all, the mere organs and interpreters of our spiritual intention. Once we see that we are dealing spirit with spirit with the friend at whose side we are sitting, with the people who attend to our needs, we shall be able to realise how incessant is the commerce between the divine Spirit and our human spirit. It will be to us as when one stops one’s talk and one’s thoughts in the spring-time, to find the world full of bird-music unheard the instant before. In like manner, we shall learn to make pause in our thoughts, and shall hear in our intellectual perplexities, as well as in our moral, the clear, sweet, cheering and inspiring tones of our spiritual Guide. We are not speaking here of what is commonly called the religious life, or of our definite approaches to God in prayer and praise; these things all Christian people comprehend more or less fully; we are speaking only of the intellectual life, the development of which in children is the aim of our subjects and methods of instruction. Supposing we are willing to make this great recognition, to engage ourselves to accept and invite the daily, hourly, incessant co-operation of the divine Spirit, in, to put it definitely and plainly, the schoolroom work of our children, how must we shape our own conduct to make this co-operation active, or even possible? We are told that the Spirit is life; therefore, that which is dead, dry as dust, mere bare bones, can have no affinity with Him, can do no other than smother and deaden His vitalising influences. A first condition of this vitalising teaching is that all the thought we offer to our children shall be _living_ thought; no mere dry summaries of facts will do; given, the vitalising idea, children will readily hang the mere facts upon the idea as upon a peg capable of sustaining all that it is needful to retain. We begin by believing in the children as spiritual beings of unmeasured powers--intellectual, moral, spiritual--capable of receiving and constantly enjoying intuitions from, the intimate converse of, the divine Spirit. With this thought of a child to begin with, we shall perceive that whatever is stale and flat and dull to us must needs be stale and flat and dull to him, and also that there is no subject which has not a fresh and living way of approach. Are we teaching geography? The child discovers with the explorer, journeys with the traveller, receives impressions new and vivid from some other