of appropriating the allotted period to a watering place, or to any other object, his principles and conscience lead him to devote his leisure to the more important claims of a religious institution.

Each itinerates; each is occasionally absent from his parish ;-with this distinction, that one is occupied with engagements most interesting to himself; the other consecrates his time, his talents, and his strength, to the service of the cause of God, and leaves for a while the limited, though important scene of his own parish, to aid in the dissemination of light and knowledge to the remotest regions of the earth.

Another charge urged, with equal injustice, against these societies, is, that they assume an authority with which they are not legally invested; that they are self-constituted and selfauthorised. As this accusation has been often and publicly repeated, and may seem to have acquired some validity from the occasions on which it has been uttered, it must not pass unnoticed.

The Church Missionary Society, as well as others of recent origin in the Established Church, was a voluntary association, founded on the principle, and resting on the basis, of all other similar associations; and, therefore, to impeach one is to impeach all, and to strike at the root of every voluntary association throughout the kingdom.

If it be said, that it is its religious character, and its usurpation of rights that can only be

legally exercised by chartered bodies, that forms the real ground of offence;-this charge will be found to militate equally against the claims of another venerable society, which, though aiming at a religious end, nevertheless owes its origin to a voluntary association, and possesses no chartered right, nor specific legal character, to the present hour. The weapon, therefore, that is raised to assault a foe, may unconsciously inflict a wound upon a friend.

We might rest the question of authority simply on the ground of imperious necessity, which is a law in itself superseding all other considerations. The appalling character of the times, the wants of mankind, and the inadequacy of existing means, loudly called for the establishment of these societies. We might also urge, that the power and the will to do good constitute the authority to do good; and that, so long as souls are immortal, the first duty of christian zeal is to employ means to save them. But we content ourselves by referring to an authority against which there is no appeal,-the authority of public opinion; that public opinion which exercises its vigilant control over all human proceedings; which legislates both for Governments and Churches; and erects a tribunal to the decisions of which the throne and the altar are alike compelled to be ultimately subject. To arraign, therefore, these public institutions, is in fact to arraign public opinion, which has decided

that they were needed, and has thought proper to sanction them by its support; and so long as it honours them with such tokens of its confidence, and makes them the depositories of its bounty, it surely becomes a paramount obligation to fulfil the trust. To act otherwise, would be to shrink from a duty, while in possession of the means of performing it; to alienate a friend, perhaps without the hope of gaining an enemy. It is to withdraw, when success encourages us to advance; and to sound a retreat, with the pledges of spiritual conquest in our hands. It is to commit a double fraud; a fraud on those at home, who are willing to give ;-and on those abroad, who are no less willing to receive. It is to abandon scenes of labour which God has specially honoured with his blessing; and to extinguish the light of the Gospel where it has begun to shed its dawn, with the glorious and animating prospect of "shining more and more unto the perfect day."

We lament any disposition to depreciate societies, which confer so much lustre on the present age, and which are so eminently calculated to uphold the moral dignity of our Church, and to extend its usefulness. The period no longer exists, when the name alone of the Church of England was sufficient to inspire respect and homage. Prescriptive rights are vanishing; the partition wall is thrown down; and henceforth we must appeal, not to the number and extent of our immunities, but to the utility of our

services, and the excellency of our principles. In the present day, every thing is undergoing the solemn ordeal of public opinion. To oppose its decisions is unwise in policy, impracticable in its object, and highly injurious to the Church, the interests of which we profess to promote. We may plead zeal in her cause, but zeal without charity is intolerance; and prejudices, which are blamable in all, are criminal in the minister of Christ. We may think that we thus are doing God service, and at the same time be fighting against him. We would earnestly call, then, on the members of our own communion, and especially on the younger clergy, (while in the vigour of their strength, and their full capacity for usefulness), to imbibe the spirit of the age in which they live; to co-operate in these truly Christian efforts, and to recognize the finger of God in their design and progress. Nor can we refrain from expressing the ardent wish, that prejudices may be removed, dissensions cease, and that all Christian people would offer up unceasing prayer to the Almighty, for his spirit to become the workman of this mighty machinery, unto his own glory, and the moral regeneration of mankind. "Ye that make mention of the Lord, keep not silence, and give him no rest, till he establish, and till he make Jerusalem a praise in the earth."

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CHAPTER IX.

His anniversary sermon for the Church Missionary Society-Meeting at Bedford, in behalf of the Jews— Bedfordshire Bible Society-Tours for the Jewish and Church Missionary Societies-Extracts from his Journals-Success of these tours―Their influence on the general interests of religion-On his own personal improvement—On that of his parish and family.

We have before alluded to the anniversary sermon, preached by Mr. Richmond for the Church Missionary Society, in May, 1809. It is much to be lamented that one so capable of contributing to the stock of valuable theological discourses, should have composed only three sermons for the press; two of them published during his residence in the Isle of Wight, and the third, which we now propose to consider, after his removal to Turvey. This deficiency is one of the consequences of extempore preaching; and ministers of acknowledged talents and usefulness would do well to remember, that they