If instances are sparing in the Old Testament, no sooner do we open the New, than we see the FEMALE CHARACTER shining as in a blaze of light, without a single spot to sully or obscure its lustre : for ⚫ the instance of Herodias and her daughter cannot be considered as ' an exception, inasmuch as they lived under the law, though their names are mentioned in the gospel; and Sapphira, though indeed ' an example of the weakness of the sex, in that she agreed with her • husband, is yet perfectly free from the imputation of having been his tempter; Ananias contriving the deceit, and then prevailing with her to assist in practising it upon the Apostles.'

And does not St. Paul, suppressing altogether the names of Ti' mothy's paternal ancestry, hold up his grandmother Lois, and his mother Eunice, to our everlasting remembrance, as those to whom, ' under God, his perfection is solely to be attributed?

And lastly, whilst there are multiplied examples of men apostatis'ing from the faith in the hour of trial; is it not recorded of WOMEN by St. Paul, that they would not accept deliverance from death; that 'thus bearing the most illustrious testimony to the truth of the gospel, they might both obtain a better resurrection themselves, and win the more converts to embrace it?

It is not to be expected that the gospel, of which Christ is the ' object designed continually to be kept in view, should state particu. ⚫larly the effects of this overpowering excellence; but the care of the 'female members of the infant church would not have been looked upon as a matter of such moment, as both the history and epistles represent it, had not they contributed very greatly, by their attrac tive piety, to the advancement of the christian faith.'

We have now done with Mr. Norris. But we cannot terminate the present article without saying_a word or two relative to his truly respectable opponent. It is due to the character of Mr. Freshfield to remark, that he did not thrust himself into a correspondence with this officious zealot, but was drawn into it. Mr. Freshfield's letters, though written in haste and not intended to meet the public eye, prove clearly that their author is a man of acuteness, of reflection, of liberality, and of piety; and if, as we suspect to be the case, Mr. Norris has published Mr. F.'s letters without obtaining his consent, or at least without giving him an opportunity of correcting them, still their author will have reason to rejoice that they serve as an antidote to the bane' administered by the busy curate of St. John's chapel, Hackney.'

Art. VI. The Divine Institution of the Christian Ministry, a Sermon preached at the Visitation of the Rev. the Archdeacon of Leicester, in the year 1813, and published at the request of the Archdeacon and Clergy. By the Rev. John Fry, A.B. Rector of Desford, and Chaplain to the Right Hon. Lord Viscount Ranelagh. 8vo.. pp. 48. Hatchard. 1813.

Art. VII. A Sermon preached in Trinity Church, Coventry, on Junc 29, 1813, at the Archdeacon's Visitation. By the Rev. John Marriott, M.A. late Student of Christ Church, Oxford; Rector of Church Lawford, Warwickshire; and Domestic Chaplain to His Grace the Duke of Buccleugh. Published at the request of the Rev. Charles Buckeridge, D.D. Representative of the Arch. deacon at the Visitation, &c. second edition, 8vo. Price pp. 34. Hatchard. 1813.

Art. VIII. An approved Ministry the Church's Shield and Glory: a Sermon preached at Kettering, on June 29, 1813, at the Visitation of the Lord Bishop of Peterborough. By the Rev. Charles Pryce, M.A. Vicar of Wellingborough. Published by his Lord. ship's command, &c. 8vo. pp. 46. Rivingtons. 1813.

WHATEVER offences may have arisen from the divisions of the Christian world into so many sects and parties, we are persuaded that the allwise Providence which has permitted the evil, has over-ruled it for the production of greatly preponderating good. To us it appears but the natural result of the free operation of those principles on which the Reformation itself was founded. "All colours," observes Lord Bacon, "will agree in the dark;" but the light of truth passing through mediums so differing as the minds of men, assumed of necessity a variety of colours, giving birth at the same time to a number of fantastic shades which shrink and vanish as the day advances. The reason that" quarrels and divisions about religion were evils unknown to the Heathen," admits of a more general application: it was because "the religion of the Heathen consisted rather in rites and ceremonies than in any constant belief." In proportion as religion becomes the matter of earnest attention and ardent feeling; in proportion as men rise above the forms in which the reality is embodied, it becomes probable that their varying prejudices and associations will give a different shape and bias to their opinions. The great evil has been, that they have ever been prone to lay to lay a greater stress upon these differences themselves, than upon the principles of which they formed the external modification. The very ardour and sincerity of the attachment of some to those truths which they felt to be of essential importance, made them dispute with undiscriminating fondness for whatever was only in imagination identified with them. In those long and fearful slumbers which have, at diffe

Visitation Sermons.

ent periods, sealed up the energies of the national church, while the semblance of death was on her features, she has still maintained an unrelaxing grasp of the idle symbols of external distinction, while the glory was departing from her. That sha has ever awakened from those slumbers is to be ascribed instrumentally to those very dissentions which she has deprecated. Whatever be the sin of schism, a subject on which the greatest misconception still prevails, the sin of formality is far more loathsome and deadly. The turbulent excess of vital energy is less to be dreaded than the quiet sleep of lethargy. If Christ has been preached of contention, let us still rejoice that Christ is preached. It deserves the consideration of those pious members of the establishment, who so pathetically lament the extent of separation, what would, in all probability, have been the present state of the church, had not this external diversity of sects subsisted: while at the same time the circumstance of their number and diversity, by precluding a combination against the church, which would naturally have taken place, had not principles instead of power been their object, has saved the country from intestine discord, and been the preservation of the establishment.

The church has awakened. His be the praise, who by instruments despised of men but fitted to his purpose, works the gracious counsels of his will. It is an event in which every good man must sincerely rejoice; for she has awakened not to renew the mad pretensions of papal supremacy, not to wield "the sword of Mahomet," but to put herself at the head of these of every name and order who have leagued against the common foe, and to do her part in the repair of that one Jerusalem, where all the tribes shall one day be reunited under their shepherd-king. It is indeed a new era, distinguished not more by its grand occurrences, than by that practical recognition of general principles relating to the social and eternal interests of man, hitherto admitted in theory only, which has united the Christian world. Men begin to see that the spirit of chivalry, which first appropriated beauty to the particular standard of an individual, and then tolerated no rival, is not the spirit in which truth is to be served and defended; that truth itself is not more important than the spirit of truth, and the dispositions which correspond with it. Men begin to learn that it is possible, that it is noble, that if they would approve themselves Christians, it is necessary to be and admit of rivals without animosity, and opponents on certain points without hostility. We hail the appearance of such publications as these, and congratulate the church on the pledges which they give of her extending usefulness and prosperity. It is a pleasing circumstance, that three Visitation Sermons, preached within the same month, in M 2

the episcopal jurisdictions of Lincoln, Coventry, and Peterborough, and published at the request of the auditory, should have for their common subject, the responsibility of the pastoral office, and the duties of the Christian minister. We were particularly struck with the eloquent manner in which the necessity of a personal experience of the efficacy of divine truth is insisted upon.

The best preparation for teaching others, is thoroughly to learn the lesson ourselves. Surely he will lay open the deformity and deceitfulness of sin with the most convincing power, who has had the deepest views of his own sinfulness: he will display the extent and spirituality of God's law most effectually, who has seen most clearly its condemning force: he will exalt the cross of Christ most devotedly, who has felt most strongly the value of that rich sacrifice, of which it was the altar he will set the power of divine grace in the most consolatory and encouraging point of view, who has drunk most freely of its refreshing streams: he will place the "glory that shall be revealed" in the most alluring light, who has a lively hope of being "a partaker thereof: he will most feeling delineate the beauty of holiness, who is himself most deeply enamoured of it; he will speak the truth in love most effectually, who "bears his message written on his heart;" and has imbibed the true spirit of love at its only source.

The master of rhetoric has taught us, that "no one can be truly eloquent upon a matter with which he is unacquainted;" and one, who had access to a source of eloquence beyond the reach of art, has well said, "Cold and lifeless, though never so fine and well-contrived, must those discourses be, that are of an unknown Christ;" and we may add, that are preached by those of whom Christ shall declare, that "he never knew them." Marriott's Sermon, pp. 23—4.

There is, if I may borrow the allusion, a divine harmony in religion which requires a peculiar faculty of the mind, in order to a proper susceptibility of its effects. Science may calculate its proportions, and transcribe and demonstrate its laws; but without that special gift and endowment, no art or human studies can enable us to appreciate its excellencies, or enjoy its sweetness, or so to strike the sacred lyre, as to diffuse the melody of grace into the hearts of others. Admitting, that, through the efforts of learning successfully applied to the bible as its object, and of science rightly so called, the gospe! scheme of salvation is become properly understood, as to its theory: yet will he be persuasive with men to flee from the wrath to come, whose seared conscience never knew the terrors of the Lord? Or he that never bewailed for himself, that he was a miserable sinner, and in his wretchedness felt himself to be the object of his tender pity, who bindeth up the broken hearted-will he do justice to the theme of grace, will he be likely so to describe the methods of mercy as to release the doubting, and to charm with its report the sturdy heart of the rebellious? Or what shall he say of heavenly peace and love, unless heavenly peace and love have been shed abroad in his heart by the Holy Ghost that is given unto us? Or,

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with the same

how shall he comfort them that are in any trouble, except comfort wherewith he is comforted of God? Or be a helper of the people's joy, when he has in his own heart no seal of the spirit of promise, no earnest of the heavenly inheritance? For all these purposes, indeed, no truths are wanting, but such as holy scripture teacheth. Yet the life, and the power, the experience and the communion, must come from the inward working of the Holy Ghost: both upon the teacher and the taught; and especially upon the teacher, for the sake of the taught. This is that "marvellous," "healthful spirit of grace," which we supplicate, in our daily service, to fall, as a "continual dew" upon our Bishops and Curates, and the congregations committed to their charge," and without which we hope not to be able " truly to please God." Fry's Sermon,

p. 31, 32.

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"To" APPROVE OURSELVES" IN OUR HIGH CHARACTERS 66 as "ministers of God," and with this intent, is to evince the most zealous attachment to the duties of our profession, and the most lively sense of our obligations strictly to fulfil them. It must be seen that we are earnest in the business we are engaged in. It must be visible that we ourselves believe what we wish others to believe that we ourselves practise what we would have others practise; that our hearts are devoted to our Master's service, to the promotion of his Church's prosperity and glory. By conduct like this "through manifestation of the truth, we must commend ourselves to every man's conscience in the sight of God; that they which are on the contrary part may be ashamed "if they alledge aught against us." This will be tee effectual way of silencing the tongue of calumny, and exculpating the ministry. If we are witnessed providing instruction for the ignorant in the principles of "pure and undefiled religion," feeding the souls famishing for the bread of life, supplying the wants and necessities of the poor and afflicted, raising the soothing voice of consolation over the drooping mourner, becoming a father to the fatherless, and a friend to the widow ;-if" in doctrine we display uncorruptness, gravity, sincerity, sound speech, that cannot be condemned" "speaking as the oracles of God, and ministering as of the ability which he giveth;"-if further, we endeavour to be " an example of the believers in word, in conversation, in charity, in spirit, in faith, in purity;"-if we labour in this manner to "declare the whole counsel" and "to do the will of God, it will be known of the doctrine whether it be of God." If such be our conduct, we need not fear the consequences of "giving offence;" we shall create no enemies by "speaking the truth in love;" we shall rather be hailed with the cheering exclamation of the Prophet; "How beautiful are the feet of him that brin geth good tidings, that publisheth peace; that bringeth good tidings of good, that publisheth Salvation!" Pryce's Sermon, p. 30, 31.

The following passage from Mr. Fry's Sermon, which breathes throughout a spirit of liberality and heartfelt piety, appears to us strikingly beautiful. After recurring to the solemn language of the Ordination Service, he adds: