yielding to impulse, and the reaction is likewise morally injurious. On the other hand, the retroactive effects of true charity are most beneficial. In the first place, a reaction will take place in the direction of greater simplicity in our own lives. A person can not be seriously and deeply interested in the condition of the poor, can not truly realize the hardships which they suffer, without being moved to cut off superfluous expenditure. Secondly, true charity will teach us to enter into the problems of others, often so unlike our own; to put ourselves in their places; to consider how we should act in their circumstances; to fight their battles for them; and by this means our moral experience will be enlarged, and from being one, we become, as it were, many men. True charity will also draw closer the bond of fellowship between the poor and us, for we shall often discover virtues in them which we do not possess ourselves; and sometimes, at least, we shall have occasion to look up with a kind of awe to those whom we are aiding. In connection with the discussion of charity, let the teacher relate the biographies of John Howard, Sister Dora, Florence Nightingale, Elizabeth Fry, and others, who have been distinguished for their devotion to the suffering. 3. _Cheer up the sad._ Explain that a bright smile may often have the value of an act of charity. In general, emphasize the duty of suppressing irritability, ill humor, and moodiness, and of contributing to the sunshine of our households.[19] 4. _Console the bereaved._ The afflicted are for the moment weak and dependent; it is the office of loving charity to make them independent. Here the same train of reasoning is applicable as above in the case of the poor. It serves no useful purpose merely to sit down by the side of the sorrowful and to weep with them. They do need sympathy, but they also need, at least after the first paroxysms of grief have subsided, to be roused. The true cure for suffering is action. Those who suffer need to be nerved to action; they need to be shown, above all, the new duties which their situation entails. He who can point out to them the way of duty, and can give them of his own strength to walk in that way, is their best friend--he is the true consoler. 5. I have yet to speak of mental charity and of moral charity. Mental charity is practiced by the wise teacher, who puts his pupils on the road to knowledge, who helps them to discover their true vocation, and who, when they are involved in doubt and difficulty, succeeds in giving them the clew by which they can find an exit into mental clearness and light. 6. Moral charity is practiced by those who bend down to the sinful and the fallen, and awaken in them a new hope and trust in the good and in themselves. The charity which effects moral regeneration is perhaps the highest type of all, and of this I know no more fitting nor more sublime example than the dealing of Jesus with the outcasts of society.