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 with to guide a ship. But the one must be believed in as implicitly as the other.

In whatever position a man may find himself, the teaching of the ideal that Jesus gave is sufficient to afford him always the best indications as to what he should or should not do. But he must entirely believe this teaching, and this alone, and must not trust to any other—just as a steersman guiding himself by the compass must not look to either side, but must keep his attention fixed on the compass.

One must know how to guide one's self by Christ's teaching as by a compass; and for this the chief thing is to understand one's own position. One must not fear to define clearly one's own deviation from the direction of the ideal. Whatever plane a man may be on, it is always possible for him to move towards the ideal, and in no position can he say he has attained it and can approach no nearer.

Such is the case in regard, to man's aspiration towards the Christian ideal in general, and it applies to the question of chastity in particular. If we take men in the most diverse positions that they can occupy, from innocent childhood to marriage without self-restraint, the teaching of Jesus and the ideal it holds up will afford clear and definite guidance as to what should and what should not be done at each stage.

'What should a pure lad or maid do?'

Keep themselves pure and free from snares; and, in order to be able to give all their strength to the service of God and man, strive after greater and greater purity of thought and desire.

'What should a youth or a maid do who has fallen into temptation, is absorbed by vague desire, or by love of some particular person, and who has thereby lost to some extent the power to serve God and man?'

Again the same thing. Not allow themselves to fall (knowing that a fall will not free them from temptation, but will only render it stronger); but go on striving ever towards greater and greater purity, to be able more fully to serve God and man.