One was on Mr. Wilson's successful work in raising the character of the young persons employed in Price's Patent Candle Factory at Vauxhall, we believe in the Quarterly. Another, on "The History and Modern State of Freemasons," in the July number of the Christian Remembrancer, 1847; and we would especially recommend to the perusal of our readers the arguments, by which he proves that the society (which, we regret to know, still numbers Clergymen among its members,) has degenerated into a mere convivial and expensive club, and that its religion implies nothing less than the "principles of plain, downright, undisguised Deism." (P. 174.) An article on Mrs. Vidal's tales, and the publication of the "National Miscellany" for the middle classes, bring us to the subject on which his thoughts and his pen were mainly employed up to the time of his call to the Episcopate, viz. the Church Penitentiary movement, which will for years to come be connected with his name. Directly his mind became thoroughly aroused to the paramount importance of doing something more than had been done, and in a more effectual way, for those countless lost females1 that may be found in every quarter of our Christian land, all lighter kinds of writing seemed to have lost their attraction; article after article succeeded one another in the Quarterly and other reviews, and in the Morning Chronicle, all urging the claims which this unhappy class have upon the sympathies of that part of the male population, who at one period of their life have sinned in like manner, and also upon pure and refined females who have not known sin and temptation. And to these papers was added an "Appeal for a Church Penitentiary," which besides awakening a general desire to form such institutions in different parts of England,2 led more immediately to the establishment of the House of Mercy at Bussage, so constantly mentioned in Mr. Suckling's interesting Memoir. Mr. Armstrong's various publications on this subject are promised in a separate volume, and much of their contents is so well known that it is almost unnecessary to state, that "the main distinction of the new, in comparison with the old Penitentiaries, is the employment of self-devoted, and if possible educated women, serving for CHRIST's sake, instead of paid matrons."-P. 246.

It was while Mr. Armstrong was in the midst of his many literary, parochial and social labours, when the Church Penitentiary Association was just formed, and Tutshill Chapel built in a distant part of his parish had been recently consecrated, that he was in

1 He constantly draws the parallel between the social effects of immorality upon males and females, and especially calls upon those who have been guilty in youth, and are now respectable members of society, to recollect the hopeless state of those, who have had no such way of recovery opened to them, and have to all appearance lost this world.

2 "One of the first penitents admitted at Clewer was rescued by Mr. Armstrong himself from the streets of London."-P. 237.

formed by the present Bishop of Lincoln, that it had been decided to offer him the Bishopric of Graham's Town. His health was then so broken, and with his sensitive disposition the responsibility seemed so overwhelming, that "the tidings came as a shock to his weakened nerves." Here, as on a former occasion when he was willing if necessary to undertake the Wardenship of the Penitentiary at Bussage, we see the simplicity, reality, and humility of his mind.

"Conscious of his own inability to judge of his own fitness, he wrote to six of those, whom he regarded as his most thoughtful and religious friends for their counsel, 'tell me,' to use his own words, 'freely what you think I ought to do, as a matter of duty to my Heavenly Master and His Church.'"

When the same answer came from each, there was no hesitation on his part:

"I myself felt it a direct call. I need not say what a trial1 it is to go, but I hope and trust I go with a good heart. I have agreed to accept the office. It came in so Churchlike a way, was so utterly unsought for, and instead of being riches, will be decidedly poverty, that I myself felt it as a direct call."-P. 252.

It was just at this trying season that he became aware of his having a slight affection of the lungs; and an eminent physician, though he did not consider that this was any reason for his declining to go to Africa, advised him to abstain from preaching, as far as possible, for one year.

The period that intervened between Mr. Armstrong's appointment and his final departure for Africa is one which we look upon with the least degree of satisfaction, because it brings vividly before the mind the miserable system, by which he was obliged to collect contributions for carrying on his future missionary work. Though completely broken down with hard toil, and with all the anxieties attendant on leaving his beloved home and flock, (at a time when "the extreme transparency and delicacy of his appearance startled" his friends) he was hurried about from place to place, preaching sermons, making speeches at meetings, maintaining as was his wont a cheerful spirit, but so completely overdone and exhausted as to induce careful observers to regard him as a lost life, -"there is a fire burning in that frail body, says one, which must before long consume the vessel that contains it." Far be it from us to say that he could have done otherwise, or that he would have lived a day longer, had he enjoyed complete repose after his appointment to the Bishopric; it is however quite evident that as it was, he had not a fair chance of recovering his health and strength,

1 "The receipt of my letters was almost too much for me. After a dreary fatiguing journey in the midst of a desolate plain, England, with all its cheerful homes, its familiar faces, its friends and kindred, its well-beloved scenes, all rushed upon me, and I was overcome."-P. 336.

-and that he went on with this harassing work until he fairly broke down and was unable either to preach or speak.

It is impossible to give anything but the briefest possible sketch of his short but laborious and successful career in his vast heathen diocese. With most scanty means at his disposal, and with many anxious1 doubts whether his requests for help from England would be responded to, in spite of feebleness, hardship, hunger, "getting an apple or two instead of dinner," "drenched with the rain, and scorched by the sun, he visited every part of his diocese, and was in the course of a second circuit, when he was obliged to return to Graham's Town by the illness, which terminated his life on earth.” His warm happy devoted spirit still shed an attractiveness over all his actions and words. And though it was observed by those in close communion with him, that his religious character sensibly deepened after he entered upon the duties of the Episcopate, he was the same man that we have all along found him. He made his way to every heart by his simplicity and enthusiasm, was beloved alike by high and low, by the high minded Governor of the Colony, the three great Kaffir chiefs, by the officers of the different Regiments at the outposts,-who were invariably ready to welcome their Bishop,-by the shopkeepers at Graham's Town, and the wild inhabitants of the distant kraal.

"To this time the Bishop's grave is constantly strewed with fresh flowers by persons who had been confirmed by him; and once a lad from a country district was seen kneeling there by moonlight."-P. 410.

We purposely draw a veil over the particulars of his tranquil end,-cheered by the ordinances of religion, and the conviction that he had been willing to spend and be spent for the LORD; “laying himself peacefully to rest in the everlasting arms, and without a doubt or a fear commending his own departing spirit, and the widow and fatherless children whom he was leaving in the rude world and in a distant land, to the love and faithfulness of the LORD his Redeemer."

Bishop Armstrong was scarcely forty-three years of age when he died, and there certainly elapsed several years of his ministry before his spirit was thoroughly roused up to that energy and devotion which marked his later career. Yet in that brief space the influence that he exercised was so vast, that one almost regrets that he was not put in charge of one of our large metropolitan parishes, or of some crowded manufacturing town, where he might have concentrated his energies in what is too often put aside as a hopeless task, the work of winning not only the masses of the poor, but the still more unapproachable class of small tradesmen and mechanics. As it is, we must dwell upon the example of a man,—

1 He was obliged to pledge himself to a considerable expenditure at once, in order to secure the Governor's Grant of £4000 a year.

"Large and true of heart, pure and high in purpose, fervent and single-minded in devotedness to GOD; in labours abundant; one who in a short time had fulfilled a long course, unceasingly spending a life fed by the Spirit of GOD for the good of others, and as each fresh call came rising with ever renewed energy and love to its fulfilment."P. 405.

We conclude with one extract from his "Meditations," which we trust will not be without its meaning, when taken in connection with his unceasing labours.

"I do greatly fear and distrust myself. Preserve me, Holy JESU, from my own particular thoughts, from indolence, from worldliness, however secret, from love of self, from love of men's opinions, from pride, from love of advancement, from cowardice in rebuking sinners, or from harshness in rebuke. I know that I oftentimes yield to sloth; I am indolent, a waster1 of time, an ill husbandman of time; I abide at home when I ought to be labouring among my people; I linger and hesitate to go forth, or I leave off too soon, and do my work but partially, or I shrink from those who most need exhortation. . . . I choose rather to sit with the righteous, than to go among sinners. Indolence doth much possess me, and backwardness; I had rather read holy books than work holy works; I had rather sit meditating upon holy things, than perform holy labours; I am often seeking excuses for easing my neck from the yoke."-P. 159.

THE ADORATION OF CHRIST IN THE SACRAMENT.

1. The Real Presence. By the Rev. E. B. PUSEY, D.D. Oxford: Parker. By

2. The Principles of Divine Service. Introduction to Part II. the Rev. PHILIP FREEMAN, M.A. Oxford: Parker. Cambridge: Macmillan.

3. A Primary Charge. By the Rev. A. P. FORBES, D.C.L., Bishop of Brechin. London: Masters.

We have these three publications before us treating of the doctrine of the Holy Eucharist. Dr. Pusey's treatise is chiefly valuable for the elaborate investigation to which occasion was given by the heading of the Homily, " Of the due receiving of His blessed Body and Blood, under the form of bread and wine," promised at the

1 His curate at Tidenham says, "It was amusing to see him sometimes, regardless of personal appearance, in a bad hat, indifferent coat, and long flowing dishevelled white hair, walking along at railway speed, through dirt and rain, which quite put one to shame when a wet day kept one snugly indoors."-P. 116.

end of the First Book, A.D. 1547. The Lutheran phraseology is traced out with great research, so as to exhibit both its influence upon our own divines, and the various erroneous tendencies which surrounded it in Germany.

Mr. Freeman's book is a very remarkable one, written in a most masterly style, but developing a peculiar theory, which, in spite of the learning and ability of its author, we must consider new and dangerous. While he forcibly controverts many false positions connected with the doctrine of the Holy Eucharist, he appears to fall into a theory which does indeed embody, with singular clearness, many essential characteristics of the eucharistic rite; but in that very position crystallises, as it were, the truths which it appropriates, and throws them out of harmony with the general system of the Creed.

The practice of adoration may be taken as involving_most_of those points in which he becomes chargeable with novelty. We cannot but deplore that he should have used language of so violent a character, in controverting authors who maintain a position differing from his own in this respect rather in words than in sentiment. We have enough of division. Amidst our differences let us at least have love. We shall confine ourselves in the present paper to the consideration of this question, and those preliminary topics upon which it rests.

In approaching such a subject, it is impossible not to feel the intense solemnity of all the points which have to be investigated. That the Holy Sacrament is the gate of heaven, we may not doubt. That our LORD JESUS CHRIST in heaven, Whom through the Sacrament we behold as through a door opened to the eye of faith, is the central object of all true worship, we must all believe; for this is the very foundation of our Christian faith. But when we proceed to consider the exact relation between the outward elements of the service and the adoration due to the inward part, we are involved in discussions which really transcend human faculties. The theory which a person would maintain upon this subject must depend upon the theory which he would maintain with reference to the sacramental equipollence of the sign and the thing signified. Those who deny this altogether will of course deny that the adoration of CHRIST should be in any way associated with the bread and wine; but in proportion as we believe the outward symbols to be identified with the operation of CHRIST towards us, we shall naturally be led to associate them with CHRIST as the object of our adoration. If through them CHRIST draws near to us, through them also shall we draw near to Him. It is sometimes urged, in behalf of certain theories of CHRIST'S Presence, that they are perfectly intelligible, and that their consequences are intelligible also, whether we are on the one hand to ignore the inward part altogether, or on the other to believe that the outward part is absorbed