It is scarcely possible to say too much of this mode of separate instruction and exhortation,—this mode of softening the heart and moulding it to good,—the simple means of acquiring the confidence of the prisoner, and then leading him out of his miserable condition, to the commencement of that course which in a long run is to lead to the establishment of virtuous principles; but it is desirable that more could be justly said of the number of those who give themselves to this holy service. The number is small,—quite too small for the number of those who need those aids to virtue of which we have spoken; and especially is there a deficiency in the variety of religious views of the visitors. Not that it is desirable that distinctive doctrines should be enforced; but it is desirable, as has been stated above, that the attachment to creed,—almost as strong in the vicious as in the good,—should be respected as a means of confidence at least. Few virtuous, few pious persons of enlarged christian philanthropy consider the attachment or hostility of certain persons to certain creeds in which they have been reared, or which they have been taught to hold. Zealous attachment to creed survives all practices of virtue, all ground of self-respect, and is apparently, and perhaps naturally, more rampant in those who have no sense of the virtue which the creed enforces, than in those who understand the character of the creed, and the rights of others who do not profess it. And it is worthy of remark, that some of the most violent personal contests of which the Vagrant cells of the County Prison have been the arena, have been caused by the opposite _religious_ creeds in which the miserable occupants had been born, and in which they had been reared; and thus the broken forms of christian doctrine would be avenged in the receptacle of vice, and by the vicious, with all kinds of blasphemy and personal violence, and the religion of peace and purity be enforced with broken heads and broken commandments. This strong case (entirely real) is presented to illustrate the idea that almost all hope of doing good to the class of persons to whom reference is made, must rest upon efforts that are put forth in some regard to the prejudices which are manifested by those whose benefit is sought.