Our greatest difficulty abides in the fact that, as we have seen, a vigorous spiritual life must give scope to the emotions. It is above all the heart rather than the mind which must be won for God. Yet, the greatest care must be exercised to ensure that the appeal to the emotions is free from all possibility of appeal to latent and uncomprehended natural instincts. This peril, to which current psychology gives perhaps too much attention, is nevertheless real. Candid students of religious history are bound to acknowledge the unfortunate part which it has often played in the past. These natural instincts fall into two great classes: those relating to self-preservation and those relating to the preservation of the race. The note of fear, the exaggerated longing for shelter and protection, the childish attitude of mere clinging dependence, fostered by religion of a certain type, are all oblique expressions of the instinct of self-preservation: and the rather feverish devotional moods and exuberant emotional expressions with which we are all familiar have, equally, a natural origin. Our task in the training of young people is to evoke enthusiasm, courage and love, without appealing to either of these sources of excitement. Generally speaking, it is safe to say that for this reason all sentimental and many anthropomorphic religious ideas are bad for lads and girls. These have, indeed, no part in that austere yet ardent love of God which inspires the real spiritual life. Our aim ought to be, to teach and impress the reality of Spirit, its regnancy in human life, whilst the mind is alert and supple: and so to teach and impress it, that it is woven into the stuff of the mental and moral life and cannot seriously be injured by the hostile criticisms of the rationalist. Remember, that the prime object of education is the moulding of the unconscious and instinctive nature, the home of habit. If we can give this the desired tendency and tone of feeling, we can trust the rational mind to find good reasons with which to reinforce its attitudes and preferences. So it is not so much the specific belief, as the whole spiritual attitude to existence which we seek to affirm; and this will be done on the whole more effectively by the generalized suggestions which come to the pupil from his own surroundings, and the lives of those whom he admires, than by the limited and special suggestions of a creed. It is found that the less any desired motive is bound up with particular acts, persons, or ideas, the greater is the chance of its being universalized and made good for life all round. I do not intend by this statement to criticize any particular presentation of religion. Nevertheless, educators ought to remember that a religion which is first entirely bound up with narrow and childish theological ideas, and is then presented as true in the absolute sense, is bound to break down under greater knowledge or hostile criticism; and may then