It is an age of the Higher Life. Higher conceptions of virtue, a higher ideal of what is possible for man, are the best gift to our day, but it is received only by those who have time and power to study. ‘They who want the necessaries of life want also a virtuous and an equal mind,’ says the Chinese sage; and so the poor, being without those things necessary to the growth of mind and feeling, jeopardise Salvation--the possession, that is, of a life at one with the Good and the True, at one with God. Those who care for the poor see that the best things are missed, and they are not content with the hope offered by ‘scientific charity.’ They see that the best things might be shared by all, and they cannot stand aside and do nothing. ‘The cruellest man living,’ it has been said, ‘could not sit at his feast unless he sat blindfold,’ and those who see must do something. They may be weary of revolutionary schemes, which turn the world upside down to produce after anarchy another unequal division; they may be weary, too, of philanthropic schemes which touch but the edge of the question. They may hear of dynamite, and they may watch the failure of an Education Act, as the prophets watched the failure of teachers without knowledge. They may criticise all that philanthropists and Governments do, but still they themselves would do something. No theory of progress, no proof that many individuals among the poor have become rich, will make them satisfied with the doctrine of _laissez faire_; they simply face the fact that in the richest country of the world the great mass of their countrymen live without the knowledge, the character, and the fulness of life which are the best gift to this age, and that some thousands either beg for their daily bread or live in anxious misery about a wretched existence. What can they do which revolutions, which missions, and which money have not done? It is in answer to such a question that I make the suggestion of this paper. I make it especially as a development of the idea which underlies a College Mission. These Missions are generally inaugurated by a visit to a college from some well-known clergyman working in the East End of London or in some such working-class quarter. He speaks to the undergraduates of the condition of the poor, and he rouses their sympathy. A committee is appointed, subscriptions are promised, and after some negotiations a young clergyman, a former member of the college, is appointed as a Mission curate of a district. He at once sets in motion the usual parochial machinery of district visiting, mothers’ meetings, clubs, &c. He invites the assistance of those of his old mates who will help; at regular intervals he makes a report of his progress, and if all goes well he is at last able to tell how the district has become a parish.