The problem is to guard such a human being, so exposed, against powerful temptations; to raise him above them; to melt his bad habits and inherited faults in some new and grand emotion; to create within him a force which is stronger than, and utterly opposed to, the selfish greed for money, or the attractions of criminal indulgence, or the rush of passion, or the fire of anger. The object is to implant in his breast such a power as Plato dreamed of--the Love of some perfect Friend, whose character by sympathy shall purify his, whose feeling is believed to go with the fortunes of the one forgotten by all others, and who has the power of cleansing from wrong and saving from sin. The experience of twenty years' labor shows us that what are called "moral influences" are not sufficient to solve this problem, or meet this want among the children of the street. It is, of course, well at times to present the beauty of virtue and the ugliness of vice; to show that honesty brings rewards, and falsehood pains, and to sketch the course of the moral poor whom fortune has rewarded. But these considerations are not sufficiently strong to hold back the most pressing temptations. Moreover, we have often had grave doubts whether "the bread-and-butter piety" was not too much recommended in all religious meetings to children. The child is too continually reminded that righteousness brings reward in this world, though the Master calls us to "take a yoke," and "bear a cross." The essence of the religious impulse is that it is unselfish, an inspiration from above, not below, a quickening of the nobler emotions and higher aspirations. Wherever gain or worldly motive comes in, there spirituality flees away. We have, accordingly, always opposed, in our religious meetings, the employment of prizes or rewards, as is so common in Sunday Schools, to strengthen the religious influence. Experience, as well as reason, has shown us that all such motives mingled with religion simply weaken its power.