tradition instead, and in what sense I follow it. I might appeal, I conceive, to authority in my favour, but I pass it over, because mere authority, however sufficient for my own guidance, is not sufficient for the definite direction of those who have to carry out the matter of it in practice. 2. In the first place, then, it is congruous certainly that youths who are prepared in a Catholic University for the general duties of a secular life, or for the secular professions, should not leave it without some knowledge of their religion; and, on the other hand, it does, in matter of fact, act to the disadvantage of a Christian place of education, in the world and in the judgment of men of the world, and is a reproach to its conductors, and even a scandal, if it sends out its pupils accomplished in all knowledge except Christian knowledge; and hence, even though it were impossible to rest the introduction of religious teaching into the secular lecture-room upon any logical principle, the imperative necessity of its introduction would remain, and the only question would be, what matter was to be introduced, and how much. And next, considering that, as the mind is enlarged and cultivated generally, it is capable, or rather is desirous and has need, of fuller religious information, it is difficult to maintain that that knowledge of Christianity which is sufficient for entrance at the University is all that is incumbent on students who have been submitted to the academical course. So that we are unavoidably led on to the further question, viz., shall we sharpen and refine the youthful intellect, and then leave it to exercise its new powers upon the most sacred of subjects, as it will, and with the chance of its exercising them wrongly; or shall we proceed to feed it with divine truth, as it gains an appetite for knowledge? Religious teaching, then, is urged upon us in the case of University students, first, by its evident propriety; secondly, by the force of public opinion; thirdly, from the great inconveniences of neglecting it. And, if the subject of Religion is to have a real place in their course of study, it must enter into the examinations in which that course results; for nothing will be found to impress and occupy their minds but such matters as they have to present to their Examiners. Such, then, are the considerations which actually oblige us to introduce the subject of Religion into our secular schools, whether it be logical or not to do so; but next, I think that we can do so without any sacrifice of principle or of consistency; and this, I trust, will appear, if I proceed to explain the mode which I should propose to adopt for the purpose:—