miracles, or even get confused about the Trinity, because their religious nature is not built on the sand. The art of leading young men through college without ennobling or enlarging any of the religious notions of childhood is anti-pedagogic and unworthy philosophy, and is to leave men puerile in the highest department of their nature. At the age we have indicated, when the young man instinctively takes the control of himself into his own hands, previous ethico-religious training should be brought to a focus and given a personal application, which, to be most effective, should probably, in most cases, be according to the creed of the parent. It is a serious and solemn epoch, and ought to be fittingly signalised. Morality now needs religion, which cannot have affected life much before. Now duties should be recognised as divine commands, for the strongest motives, natural and supernatural, are needed for the regulation of the new impulses, passions, desires, half insights, ambitions, etc., which come to the American temperament so suddenly before the methods of self-regulation can become established and operative. Now a deep personal sense of purity and impurity are first possible, and indeed inevitable, and this natural moral tension is a great opportunity to the religious teacher. A serious sense of God within, and of responsibilities which transcend this life as they do the adolescent's power of comprehension; a feeling for duties deepened by a realization and experience of their conflict such as some have thought to be the origin of religion itself in the soul--these, too, are elements of the "theology of the heart" revealed at this age to every serious youth, but to the judicious emphasis and utilization of which, the teacher should lend his consummate skill. While special lines of interest leading to a career must be now well grounded, there must also be a culture of the ideal and an absorption in general views and remote and universal ends. If all that is pure and disciplining in what is transcendent, whether to the Christian believers, the poet or the philosopher, had even been devised only for the better regulation of human energies set free at this age, but not yet fully defined or realized, they would still have a most potent justification on this ground alone. At any rate, what is often wasted in excess here, if husbanded, ripens into philosophy, the larger love to the world, the true and the good, in a sense not unlike that in the symposium of Plato.