text whatever, so long as there was room to contain them, and none should ever be so much as urged to stay when they wish to leave it.

The offers made to them within the walls should be simply these: a shelter from sin, board and lodging, and perfect kindness. No attempt ought to be made at a system of moral training beyond what example and gentle persuasion can offer, and no obedience required excepting to such obvious rules as would prevent intercourse with men and companions in sin.

Useful but not compulsory employment should be provided for them in the house, and free permission be given to them to take open air exercise when and where they please within the limits of the grounds but besides this, we would especially insist that arrangements should be made to take them out each day beyond the walls, to walk in the country in company with some of the ladies in charge of them, who might separate them into bands larger or smaller according to their convenience: this we conceive to be essential in order to avoid the feeling of imprisonment and restraint which is at present one of their strongest objections to penitentiaries. We are perfectly well aware that many to whom this liberty was accorded would be tempted thereby to leave their guides and return no more, but we are certain that not one would ever seek to deter a companion from entering a home so easily left, which we hold to be a far greater evil. The devotions used for the household should be extremely short and simple, and the attendance thereon induced by persuasion, and never by compulsion.

We need say nothing of the tenderness with which we would have them nursed in sickness and comforted in sorrow, of the gentle forbearance which should be shown to their moral weakness and infirmity, and the sympathy which they should never seek in vain. These we must leave with many other details which cannot be intruded here.

It may be said that to establish such homes as these would simply be to offer a premium upon vice, and to fill the honest and virtuous poor with envy of the care and comfort bestowed upon these deeply erring women; but the same may be said of all reformatories, and even (as is well known) of our prisons; as a matter of fact we hold the objection to be altogether futile. We do not believe that any woman who can lift up her head in fearless innocence among her fellow-creatures would barter that blessed consciousness for the utmost luxuries which could be lavished upon her fallen sisters, any more than that a person in perfect health would envy the dainties given to one suffering from a loathsome disease.

These homes, however, would only be their temporary refuge, the majority, as we have said, should be disposed of by emigration -for these it would be necessary that they should be under

surveillance during the voyage, and that a corresponding arrangement for their temporary accommodation should be made at the port where they disembark: a sort of hospice should be provided for their reception until the persons there appointed to take charge of them, had seen them respectably settled as servants or wives.

Those on the other hand, who should manifest tokens of such a penitence as would lead them to seek the sanctification and purification of their lives, not from motives of earthly comfort or respectability, but for His sake, Who suffered that He might pardon them, should be removed to the higher class penitentiaries now existing. Such penitents would be indeed suitable inmates for them, for one of the radical defects of their present constitution consists in the fact that a system of life so strict and holy as that which they require, where even the least ebullition of bad temper or the utterance of a hasty word is restrained and punished, could never be really accepted and sustained by any one who had not the strengthening grace of the Blessed Sacrament to rely on. And all who know anything of penitentiary work will agree that it requires a long previous training, and a close and difficult testing of their sincerity before their advance would be such as to allow of their admittance to communion, and to the preparatory confession, which in their case, surely the most lax clergyman would consider necessary. But those who were willing, instead of emigrating, to go to the Home where their penitence would be developed and confirmed, would indeed be fit to enter into training as candidates for the perfect reconciliation.

Even for such cases, however, we should wish to see certain alterations in our existing Homes, and we are anxious to specify them, however briefly, in these pages: as the prospect of enlarged means and assistance of which we have been speaking is still too distant to give us hope for some time to come of any other shelter than theirs even for those who are so unsuited to their discipline. The reforms which would be advisable for tried penitents would also act favourably upon those who have no claim whatever to the name. In very few words then, we would ask,

1st. That the Rule requiring a health certificate should be utterly done away with, in all Homes where it now exists.

2nd. That arrangements should be made at any cost for providing the penitents with out of doors occupation and amusement. Every Home ought to have not only a garden, but a large field or fields belonging to it, where the penitents should be encouraged to employ themselves in the cultivation of the ground, and where they should be allowed freely to spend the greater part of their day in fine weather. We are convinced that there is no cause which acts so strongly in preventing these poor girls from remaining in their Refuges as the confinement and deprivation of fresh

this imprisonment is carried to an extent which pe well-regulated minds would not endure. All who tentiaries will bear witness to the restlessness and these poor undisciplined girls in the first fine days the glowing summer weather; and truly, to see t shine and the fair green fields without, where all joicing in the gracious season, whilst they are penn and often crowded rooms, compelled to wash or s which in common charity as well as in common ser not to be subjected. One day of its endurance will work of months; and no advantage in the increase derived from the in-door work of the penitents ca the deadly harm it is to their attempted reform.

3rd. In Homes where the work of the peniten funds, the most strenuous care should be taken to mere secondary object, which should never interfere with the delicate management required for the irrita sionate tempers of these lawless women. One day work has many times lost a penitent, and sent her o her companions against entering the Home she has ab 4th. Let the one object in the arrangement and these Homes be, not to render them suitable, or co comfortable, but to provide room for the largest possib penitents. We would have persons content with the simplest accommodation, provided only that every inch space were made use of, and every penny laid out to th

It is surely a most narrow policy, as well as a lamen in the large-hearted charity which should flow from Faith, that an evil of such terrible magnitude as only be met by efforts crippled beyond their natural re by conventional notions of propriety and comfort.

It seems almost like playing with this wide-spread see persons erecting beautiful gothic buildings, or arrang with the utmost nicety, and even luxury of ornament, f twelve, or at the very outside thirty or forty penite believe that this last is the very highest figure that a Homes have reached. Surely it would be doing CHR better to have a great building like a barrack, if need b expend the funds thereby saved in supporting a hundred penitents or more; there is no fear but that workers found to carry on our Penitentiaries, were they never so larged. Thank God, the hearts of many of the daughte Church are being stirred to devote themselves in soul and their LORD; and the difficulties which some persons migh posed to raise as to the management of so large a nu penitents, would be easily obviated by arranging them in

ments in different parts of the house, under their separate superintendent.

We do not mean to say that we are not glad to see such beautiful Homes as have lately been built, existing as an abstract fact in the modern history of the Church of England. It is a great thing indeed to see the Homes of English sisterhoods established as part of the permanent institutions of the country; but we would have desired to see them erected for some order which had no connection with Penitentiary work. The sisters of charity who design to seek and save those so deeply lost, should have but one aim and object in their dwellings, and that is to widen by every means in their power, the fold which is to gather in a few from that vast wilderness of wandering and perishing souls.

In conclusion, we would say that, although we have spoken of remedies which we believe might mitigate this monstrous evil, we cannot hope that any radical change will be effected in any way until the general consent of society decides on holding the balance of justice more evenly in this matter, and agrees to brand the guilty of the opposite sex with the same disgrace as that which is now the portion of the fallen woman alone.

THE DREGS OF THE CONTROVERSY-SCOTLAND AND IRELAND.

1. Analysis and Refutation of certain Erroneous Views recently promulgated, with regard to the Doctrine of the Holy Eucharist. By WILLIAM GEORGE SHAW, Trin. Coll., Glenalmond, Incumbent of S. John's Church, Forfar. Edinburgh: Grant and Son. London: Parker.

2. A Letter to the Right Reverend the Primus of the Scottish Episcopal Church, from the Bishop of Argyle. Edinburgh: Grant and Son. 1858.

3. The Anglican Divines on the Doctrine of the Holy Eucharist. By H. C. GROVES, Curate of Kilmore. J. H. Parker.

It is one of the remarkable features of the present Eucharistic controversy, that the low party have been obliged to use Catholic terms, and make such admissions as would never have been heard of ten years ago: a Real Presence is now spoken of, such as then would have been set down as rank transubstantiation; a worship of CHRIST present, such as would have been thought pure idolatry. And as this is also accompanied by a more frequent, more reverent, celebration of that Holy Sacrament, it cannot fail to raise the

whole tone of Eucharistic faith and thought, and must re-act on the whole Church; so that shortly the Eucharist must become the great point of difference between the Catholic Church and the Sects. The latter both in England and Scotland are in many respects assimilating themselves to us,-they are building churches after our model; in the former country, besides the outward form of the building, the interior presents like imitation in the arrangement for worship, organs, chanting Psalms, &c., &c. ; but they cannot reach the Sacramental system of the Church, since they have lost the very chain by which Sacramental grace flows, -the Apostolic Succession. They cannot imitate the Great Sacrifice, nor the adjuncts to it. This must always be the great wall of division that separates the Church from the Sects, and we shall do well to bear this in mind, and to make it appear so more plainly.

We are led into these thoughts on reading a pamphlet on the Eucharistic controversy in Scotland, not that the pamphlet is of any learning or power, but because it is the only attempt made in that country to answer the Bishop of Brechin's Charge on anything like theological grounds: such productions as Dean Ramsay's sermons we cannot dignify with the title Theological. In the present case we have a treatise written by a young presbyter, dedicated to the Bishop of S. Andrew's by permission, and therefore implying knowledge of the contents, and approval to a considerable extent at least, on the part of the Prelate. The writer is evidently up with the progress of the controversy, and has taken pains with the pamphlet, but it is equally evident that it is not the work of a man who is familiar with theology; we shall have to point out that he is ignorant of the meaning of the word 'substance,' which he supposes to be equivalent with material.' Take the opening passage for example, which we quote as also showing the great advance that Eucharistic doctrine has made.

"The learned and pious men in the English Church who have recently laboured so zealously in advocating the doctrine of the Real Presence, enlisted, at first, the sympathies of all good Churchmen. It was supposed that the doctrine which they endeavoured to uphold was simply that real objective Presence of our LORD, which was so ably maintained by our great English Reformers in their controversies with Rome-a real but mystical Presence, communicated and conveyed to the recipient through the media of bread and wine, as the consecrated representatives of the Body and Blood of CHRIST.

"But this doctrine, which no faithful Anglican can venture to deny, has been gradually developed and expanded into something very different from that which this view implies. Churchmen are now asked to believe, not only in a real, though mystical, Presence of CHRIST in His Holy Sacrament; but in a real and substantial Presence of His Body; and that, not as it was at the time of His death, but as now glorified in heaven, and co-existing under supernatural conditions with the bread and wine, therein to be adored, and therein to be offered up