pre-eminently to teachers of the more impulsive sex. Accordingly, we must admit that the argument against female ministers of religion, founded on the lower educational _status_ of women at present, is, so far as it goes, perfectly valid. Lastly, there is an argument which I imagine would half-consciously influence many serious-minded people against the admission of women to such an office. Women are (thanks to all sorts of causes, historical, political, personal, with which we need not concern ourselves) actually much _deconsidered_ by men. Would not their deconsideration be reflected on Religion itself, were they to become its authorized ministers? With enormous labor, the Broad Church school has been trying to efface the stamp of effeminacy from their order, to cultivate “muscular Christianity,” and make laymen of the order of the author of _Sword and Gown_ remember that a priest is not necessarily an old woman. If many women, old or young, enter the ministry, will not this effort to redeem the character of the order be entirely thrown away, and the impression become quite ineffaceable that Manliness and Godliness are two orbs always seen in opposition, and never in conjunction? I confess I should feel such a fear as this to form a very cogent argument, were it altogether well founded. Let us now, before attempting to discuss the possible advantages to be set against all these objections to the religious ministry of women, briefly run back over the heads we have passed, and see if there be not some answer to each objection, or at least some hope that its force might with time and care be neutralized.