character and history of such a man as the Apostle Paul! He is not raised so far above us as to prevent our taking him for an example. He was subject to error, exposed to the influence of strong passions, during the earlier part of his life, and he had not the privilege, enjoyed by the other apostles, of personal intercourse with our Saviour. We may, without reservation, take him for an example; and if, with this desire, we peruse the enlarged history of him, here presented to us, we may reap great advantage, for, to induce us to do this, was it written.

Mrs. More has in this work paid her usual attention to perspicuity and accuracy. She has divided her Essay into chapters, in each of which some characteristic quality of the apostle's mind is expatiated on. By this arrangement, his various and, as some think, incompatible virtues cause no confusion, but are each suffered to make a separate impression on the mind of the reader. One chapter is on his heavenly-mindedness, another on his attention to inferior concerns; one on his inflexible integrity, another on his respect for constituted authorities; thus shewing us that those qualities which are often deem, ed contradictory, may be beautifully blended in the Christian character without losing any of their original force. Our Authoress has done wisely in not laying so much stress on the doctrines of St. Paul as on his prac, tical religion, the effects of which were exemplified in himself. He was obliged by his office, and by the circumstances which gave rise to his writings, to explain and to reason upon points of doctrine, but he invariably ended with a practical application of them. It is a great mistake to denominate him the writer on Faith, in distinction from James and others who are called writers on Good Works. What did Paul mean by the "faith" on which he wrote so much? Surely, not only the simple assent of the understanding to the doctrines and facts contained in the sacred records: he meant also the effect of this belief upon the heart, and its practical application as a rule of life; and, therefore, these two points, which are so often preached up in opposition to each other, have

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an inseparable connexion, and should always be considered as depending on each other. Let us hear what Mrs. More says on this subject. "Let us close our frequent reference to St. Paul as a pattern for general imitation, by repeating one question illustrative of those opposite qualities which ought to meet in every Christian. If the most zealous advocate for spiritual influences were to select, from all the writers of sacred antiquity, the most distinguished champion of his great cause, on whom would he fix his choice? And if the most strenuous assertor of the duty of personal activity in moral virtue, were to choose from all mankind the man who most completely exemplified this character in himself, where must he search? Would not the two antagonists, when they met in the field of controversy, each in defence of his favourite tenet, find that they had fixed on the same man,-Paul, the Apostle of the Gentiles? If, then, we propose him as our model, let us not rest till something of the same combination be formed in ourselves."-II. 344.

Many of the reflections presented to us in this work on the different characteristics of the Apostle's mind, in all probability occur to all who read his writings with attention and interest; but they are, notwithstanding, highly useful; for instead of our impressions being weak and transitory, as they sometimes would be, they are made permanent and tangible by the manner in which they are connected together, and one virtue made to lead on to the consideration of others. "The most interesting part of his very diversified character," his tenderness of heart, is thus beautifully treated of: "Among the peculiarities of Christianity, it is one of the most striking, that they who, in scripture language, love not the world, nor the things of the world, are yet the persons in it who are farthest from misanthropy. They love the beings of whom the world is composed, better than he who courts and flatters it. They seek not its honours nor its favour, but they give a more substantial proof of affection,-they seek its improvement, its peace, its happiness, its salvation..... St. Paul's zeal for the spiritual welfare of whole com

munities did not swallow up his ardent attachment to individuals, nor did his regard to their higher interests lead him to overlook their personal sufferings. He descends to give particular advice to one friend respecting the management of his health. In his grief for the sickness of another, and his joy at his recovery, he does not pretend to a feeling purely disinterested, but gratefully acknowledges that his joy was partly for his own sake, "lest he should have sorrow upon sorrow." These soft touches of sympathy for individuals particularly dear to him, in a man so likeminded with Christ, in the instances of Lazarus and John, are a sufficient refutation of the whimsical assertion of a lively genius, that particular friendships are hostile to the spirit of Christianity."-Vol. II. Chap. i.

Much more could I write on this subject, and many beautiful and striking passages could I adduce from this work, but my limits will not allow me to indulge my inclination. I must, therefore, here conclude my remarks on the productions of Mrs. More, convinced that my readers will concur with me in a feeling of gratitude for the services she has rendered to religion by her literary labours. I trust she has already received part of her reward. in the knowledge of the utility of her efforts; for I am convinced that no one can rise from the attentive perusal of her works, without feeling that his conscience has been awakened, his sensibilities touched, and his heart, for a time at least, made better. If the brief notice which I have taken of her productions should lead any to a more careful study of them, the chief purpose for which it was written will have been answered.

It is now my duty to take a cursory view of some of the few-too few fruits of the genius of our first living female poet, Mrs. Barbauld. Her powerful eloquence, her chaste enthusiasm, and her devotional feelings, make such an impression on her readers, that deep is the regret they feel, that her powers of writing should not have been more frequently employed. Nor is this regret felt only by those whose love and respect for her private character lead them to look with partial interest on the productions of her

pen. Who is there, of whatever sect or party, that has read her Essay on the Inconsistency of Human Expectations, her Address to the Deity, her Summer Evening's Meditation, her Thoughts on Devotional Taste, who does not long for more of the eloquent, elevated and tender breathings of such a mind? Her Thoughts, &c. includes some remarks on sects and establishments, a subject though so often treated of, yet not exhausted. We shall see how the one subject leads on to the other. The Essay begins with stating religion to be considered under three different views :— as a system of opinions, in which the faculty of reason is employed; as a principle regulating the conduct, when it becomes a habit; and, lastly, as a taste, in which sense it is properly called devotion. The Authoress then proceeds to give the following description of the spirit of devotion.

"There is a devotion, generous, liberal and humane, the child of more exalted feelings than base minds can enter into, which assimilates man to higher natures, and lifts him above this visible diurnal sphere.' Its pleasures are ultimate, and when early cultivated, continue vivid even in that uncomfortable season of life when some of the passions are extinct, when imagination is dead, and the heart begins to contract within itself. Those who want this taste, want a sense, a part of their nature, and should not presume to judge of feelings to which they must ever be strangers. No one pretends to be a judge in poetry or the fine arts, who has not both a natural and a cultivated relish for them; and shall the narrow-minded children of earth, absorbed in low pursuits, dare to treat as visionary, objects which they have never made themselves acquainted with? Silence on such subjects will better become them. But to vindicate the pleasures of devotion from those who have neither taste nor knowledge about them, is not the present object. It rather deserves our inquiry, what causes have contributed to check the operation of religious impressions amongst those who have steady principles, and are well disposed to virtue." Among the causes which operate to check the spirit of devotion, are mentioned, the

habit of disputing on religious subjects, ridicule the " superstitious fear of superstition," which many entertain, and the "reproach which has been cast upon devotional writers, that they are apt to run into the language of love." The remarks on the first of these causes are so forcible and just, that I should readily be pardoned, if pardon were needed, for inserting them. In the first place, there is nothing more prejudicial to the feelings of a devout heart, than a habit of disputing on religious subjects. Free inquiry is undoubtedly necessary to establish a rational belief; but a disputatious spirit, and fondness for controversy, gives the mind a sceptical turn, with an aptness to call in question the most established truths. It is impossible to preserve that deep reverence for the Deity with which we ought to regard him, when all his attributes, and even his very existence, become the subject of familiar debate. Candour demands that a man allow his opponent an unlimited freedom of speech, and it is not easy, in the heat of discourse, to avoid falling into an indecent or a careless expression; hence those who think seldomer on religious subjects, often treat them with more respect than those whose profession keeps them constantly in their view." "As the ear loses its delicacy by being only obliged to hear coarse and vulgar language, so the veneration for religion wears off by hearing it treated with disregard, though we ourselves are employed in defending it; and to this it is owing that many who have confirmed themselves in the belief of religion, have never been able to recover that strong and affectionate sense of it which they had before they began to inquire, and have wondered to find their devotion weaker when their faith was better grounded." Having thus considered the various causes which contribute to deaden the spirit of devotion, our Authoress proceeds to inquire in what manner it is affected by the different modes of religion,' ," and thus introduces her remarks on sects and establishments, which are so connected together, that it would be doing injustice to them to quote any part, and I shall therefore refer my readers to the Essay itself. Mrs. Barbauld has employed her pen in a most useful way in compiling the

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devotional pieces which are placed at the end of the volume. They are taken from the Psalms and the Book of Job, the objectionable parts being omitted, and are thus in the highest degree adapted for family worship. It is much to be regretted that this valuable little volume is out of print, and I believe that I express the general wish when I beg for its republication. I must not quit this subject without stating that the Essay has not my entire approbation. I think that though it professes to treat of devotional taste, and not religious principle, it is still too imaginative. Though I do not believe that Mrs. Barbauld could approach such an awful subject with improper familiarity, yet there is too much of the language of poetry and romance, instead of that calm, though warm, that sedate, though animated tone of feeling, which the theme demands.

She

It is curious to observe the difference in the style of writing of Mrs. Barbauld and Mrs. More. Both have the same end in view, both are forci ble and eloquent, and yet this force and eloquence are of totally different kinds. Mrs. More awakens and impresses us, and we listen to her warnings with an awe which would make us believe that we are on no equality with her. We stand reproved under her solemn exhortations. But with Mrs. Barbauld it is different. meets our ideas, and seems to express what had passed through our own minds, much more forcibly than we ourselves could have done. We have a fellow-feeling with her in all that she says, and it is thus that we are carried away by her fervour of feeling, and are tempted to overlook all errors, and all that borders on extravagance, in consideration of the justice with which she paints our passions and emotions, and touches every chord of feeling in our bosoms. This is more especially to be said with respect to her poetry. Who has not felt in reading her sublime Address to the Deity, that he meets with his own aspirations, clothed in finer language than he could have found, and illustrated by loftier imagery than his own imagination could have furnished him with?

Before I conclude, I must take notice of one who, had she lived, would

most probably have rendered important services to the cause of religion and virtue. She did indeed, during her short life, all that shining talents and humble virtue could do in the great cause, and has left us, at least, her example, to lead us on to the same end to which she so ardently aspired. I refer to the well-known and universally-interesting Elizabeth Smith. Her translation of the Book of Job is a testimony to the greatness of her powers, and we cannot doubt that, if her life had been spared, she would have devoted these powers to their noblest use-the improvement of mankind.

I am tempted also to point out the characters and writings of many other distinguished Christian women of our own time; but I must leave the other remarks I have to make, till my next communication, in which I propose to offer some observations on Female Education.

SIR,

IN

DISCIPULUS.

December 7, 1822. N common with your correspondent G. P. H., I am somewhat at a loss to know exactly what his opponent I. B. (p. 671) "is aiming at or means to express." It would appear that I. B. is the victim of some act of oppression, but as no intelligible charge is brought against those who "seek to violate the personal rights of others," your readers must await a third letter for the eclaircissement.

I should not have thought of soliciting space in your valuable publication for any observations of mine on the subject in question, did I not wish for a little information which your other correspondent, who signs "A Barrister," (p. 672,) is doubtless able to communicate, being, as he says, "pretty well acquainted with Trust Deeds of many Dissenting Chapels." Certainly, there are various modes in practice of electing a minister of a congregation, but if I rightly understand the " Barrister," he knows of no Trust Deed "which gives to Trustees or others the power of removing as well as appointing the minister." It is true that the minister of a Freehold Chapel is "entitled to all the rights appertaining to freehold property," where no stipulation exists to the contrary; but is the Barrister"

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prepared to shew that Dissenters are not at liberty to legislate for themselves; reserving what powers the majority may think essential to the common welfare? In short, embodying in the Deed of Trust, a definite constitution providing for the election and accountability of officers, as would be cus tomary in any merely civil institution? It will surely not be denied that the people have rights and interests to protect, as well as the minister; that the "tyranny" may be on either side, and that an agreement which is binding on one party only, can never be either right or equitable. I am aware that this doctrine will ill accord with antiquated notions and priestly prejudices, but it is nevertheless in strict agreement with just principles; and instances are not wanting (though I hope they are rare) to prove that the cause of religion, and the fair liberty of a Christian society, have been sacrificed to the private interests and unreasonable pretensions of an individual, even among Dissenters. I contend, therefore, in order to meet extreme cases, every Trust Deed of a chapel should provide both for the "removing as well as appointing of the minister," such power resting with the acknowledged members of the society, in such a proportion as shall have been defined. With due deference to the knowledge of "A Barrister," I believe a clause to this effect has been introduced in several Trust Deeds; nor do I conceive that any remote probability of abuse to arise therefrom is any argument against its universal adoption.

Whilst I am on the subject, I may be permitted to remark, that it would essentially conduce to the well-being of our religious societies, particularly some of the smaller ones, were they, in making their Trust Deeds, to put them into hands sufficiently informed in Dissenting law to be able so to frame them as to afford the best security against the unpleasant and expensive litigations which not unfrequently originate with them. Can we wonder at the dilemmas into which our cha pels are sometimes brought, when we observe the Deeds confided to a country attorney, with just sufficient knowledge to put this kind of property on the same footing with a dwelling-house or a brewery? It would be well to