of the house of faith were yet secure, and thereon love rebuilt. And so it may be truly said that the framework of her personal religion was in age what it had been in youth. She had her own distinctly outlined path to which she had been guided early by such friends as her father and Mr. Mackenzie. This has been sometimes lost sight of, possibly owing to her deep sympathy and interest in matters of doubt and difficulty. When any of her children turned to her in distress of this nature, she felt, more than at any other time, the yearning of a mother’s heart, and was fearful of saying any word or even of showing any opinion of her own which might alarm or seal up confidence. Hence people of widely different views wished to claim her as of their own way of thinking when often she was not. She did not think it of paramount importance when speaking to the unorthodox, or even to the agnostic, to state her own beliefs precisely. She did not seek to proselytise but to help, to remove, as far as power was given her, all hindrances to the light, to persuade those who were in darkness still to obey. But she knew that she could not make any _see_; she recognised faith as the gift of God. Miles Beale was a Churchman of the type known best by its nickname ‘High and Dry.’ His daughters were still quite young when they found this was a school to which not all the world belonged, and they began to appreciate religious differences. They heard, between St. Helen’s and St. Bartholomew’s, preachers of varying shades of thought. Mr. Mackenzie was succeeded at St. Helen’s by an incumbent of evangelical views. Some of Mr. Denton’s curates at St. Bartholomew’s went over to Rome; one became Father Ignatius. Dorothea was only sixteen when her father wrote to her on the subject of the Hampden-Gorham dispute, as of a matter she well understood and found interesting. And this recalls the fact that religious controversy of that day raged specially round the question of Baptismal Regeneration. A letter written to the Council of the Ladies’ College after her appointment[28] shows how clearly and concisely, and without reference to books, Miss Beale could state her opinions. It deals with her views of the Sacraments, marking her religious position at the time and indeed to the end;—it was for her Prayer-book that she asked in the one clear moment of the last unconsciousness. This letter contains a bare, unemotional statement of belief, to which may well be added this: that while she held firmly the doctrine of ‘Two only, as generally necessary to salvation,’ the life of grace through the Sacraments was the power by which she lived. She recognised herself as fortunate in her special heritage of Christian thought, writing of it thus:—