one hundred and sixty-five closely-printed pages, was the particular form of it that roused Miss Rigby's ire-she complained of, as a Churchwoman, for making little of the rite it purported to explain. All the supposed and sensational life-stories which go to make up the Lady of the Manor served rather to illustrate the all-importance of that change of heart which is apart from and independent of ordinances. Confirmation was not shown as having any efficacy either in itself or in its classes of preparation. It was referred to only as placing a seal upon a conversion of the soul and upon an information of the spirit that has already taken place. Although this view of the sacred rite is onesided and deficient in apprehension of the full spiritual value of confirmation, it is a view that embodies the essential part of religion. The "outward and visible sign" is ever of secondary import to the "inward and spiritual grace."

Miss Rigby's strictures on "Evangelical Novels " as represented by Mrs. Sherwood's Lady of the Manor were juster and more justifiable when she arraigned the descriptions of society which these novels place before the young as truthful presentments, but which upon comparison with actual habits of life are found to be false in idea and in detail. Girls whose young fancies are nourished on novels of this type, when they discover that young ladies who go to balls in low dresses do not always catch colds and sink into declines, and that the still rasher ones who drive to racemeetings are not always upset on the return journey with the result of becoming lamed for life, are in danger-so Miss Rigby averred-of including all truths enunciated by the Evangelical school under the same disbelief as they are forced by experience of actuality to place those accounts of the world to which before entering the world they may have given credit.

Lady Eastlake was a woman of such a keen artistic taste, and had moreover such clean, clear habits of thought, that it is to be understood how the somewhat morbid piety of Mrs. Sherwood repelled her. The sentimentality of Mrs. Sherwood was, to a certain extent, a conventional sentimentality. She was not artist enough to paint

from life. In literary ideas she could only copy the accepted heroics, inanities and theatricalities of the romances of her day. As a pietist she added the Methodism which was also a product of her time. But the Lady Eastlake of a later day who, when literary society went mad in admiration of Marie Bashkirtseff's "psychological emanation,' exclaimed, "Psychological fiddlestick!" was the same. woman who, as Miss Rigby, declared that the Evangelicals treat texts about renunciation of the world as the Romanists deal with those concerning renunciation of the flesh; that is, they exalt them above their fellows, drag them out of their context and, in practice, confound the innocences with the vices of those two departments of existence.

Because of the connecting link between the extreme Evangelical school of story-writing and the critical but comprehensive Broad Church literature which this criticism provides, Lady Eastlake has been referred to a little out of chronological order. She was not born till 1809. Mrs. Jameson (Anna Brownwell) opened eyes on earth in 1794. Her work not only antedated all the more important writings of Lady Eastlake, but it was because of Lady Eastlake's completion of the History of Our Lord in Works of Art after the death of the originator of the series, that she obtained a wider public recognition than she might otherwise have had.

Mrs. Jameson's books on the old masters' paintings of sacred characters and subjects were all of use in deepening religious feeling in England, and were specially valuable at a time when Evangelical excesses in theory and practice were narrowing the horizon of the Churchman's outlook on life and starving the minds of the faithful as surely and with the same encouragements to the reaction of an awful indulgence, as the ascetics of Rome's breeding starve their bodies. And Mrs. Jameson accomplished higher and sterner work in her lifetime than the mere chronicling of the divine creations of the great painters. The holy thoughts, the holy aspirations and the holy affections that were in Mrs. Jameson herself called for translation, and this presentment of her own inspirations through the

medium most familiar to her-language-was the higher work for Mrs. Jameson.

Because Mrs. Jameson was a Churchwoman-possessed in high degree of a sense of membership of the Body of Christ and of the duty laid upon her, as a member, to bear the burdens of others--she became an active examiner into social questions and a special pleader for social reforms. In a period of cant and sentimentality she opposed the introduction of pretence and fiction into grave matters of fact. In two "lectures" she wrote-it does not appear that they were delivered, and their length certainly precludes the possibility of their oral acceptance-Mrs. Jameson contended that" neither the march of intellect, nor reform of Parliament, nor new churches with extra services and zealous bishops to pray for us and preach to us will avail, unless we set our house in order and place on a purer, more Christian-like basis, the sacred relations of domestic life." This was the Churchwoman speaking to Churchmen and looking to the Christian home for the supply of the Christian congregation. Before Mrs. Josephine Butler, Mrs. Jameson advanced the plea that no Christian community should allow a class of women to be set apart for sacrifice to evil, and she urged upon legislators that "public safety" does not require a systematized degradation of womanhood. The thoroughness of her examination of the social evil was further displayed by her deprecation of the false sentiment of talk about "fallen sisters." So many of these, was her true saying, had not fallen at all, but had walked into vice through the door of ignorance, impelled by the necessity of earning a living somehow. These were bold words in her generation; and Mrs. Jameson spoke them boldly. But she never lost refinement of thought and feeling.

One method she suggested of coping with the problem she had the courage to bring to light was most honouring to her. She advocated the formation of Protestant sisterhoods for definite social services. Even as the nursing of the sick required a particular training, professional skill and great devotion, so, Mrs. Jameson conceived, did man