The former, his lordship said, were "schools of atheism and disloyalty; that the children were there taught to despise religion, the laws and all subordination." Mr. Townsend, who felt the amazing difference between himself and the mental powers and literary accomplishments of Dr. Horsley, still thought it a duty to reply to accusations, founded on error and prejudice. It had become fashionable to declaim loudly against French philosophers, English sectarianism and Sunday-schools. With the former, the dissenting minister was inclined to wage a warfare, equally persevering as the Bishop; but, being intimately acquainted with the two proscribed modes of religious instruction, he could not be silent, whilst they were so aspersed. Many of the schools he patronised, and knew they were conducted by prudent, peaceable and religious persons, possessing the fairest characters and the soundest principles, both political and christian. They might be dissenters, but "truth, especially religious truth, may be conveyed by different channels, and by persons between whom, there are a thousand shades of difference in those things which are neither essential to our being real Christians, or to our obtaining eternal glory."

Mr. Townsend assures the Bishop that the books used are, "Brown's Catechism," and "Dr. Watts's Divine Songs for Children;" that these contain all the " atheism and sedition taught in dissenting schools. The doctrines inculcated are those of the Articles, Prayers and Homilies of the Established Church,' teaching the total de

pravity and sinfulness of human nature, pardon and redemption by the obedience and death of Christ, and the vast importance of sanctification and holiness, together with the necessary assistance of the Holy Spirit, to enlighten, renew, and comfort the soul. Here also is taught the whole range of christian and moral duties, especially those which respect superiors, inferiors, and equals."

In 1800, the Sunday-school Society had distributed 31,398 Testaments, and 6244 Bibles. This alone was a guarantee for the instruction of 156,826 children, and might prove that the attempt made to produce moral reformation, was based upon religious principle.

In pleading the cause of itinerant preaching, Mr. Townsend does not attempt to justify those who, destitute of character and prudence as of talent, "disgrace that scriptural line of service;" but he became the advocate of those who, actuated by the highest motives, sought neither affluence nor ease, who believed, loved, and preached the doctrinal part of that creed, to which his lordship had subscribed.. Mr. T. reasons as follows: "It is thought no disgrace in a judge to travel from place to place to administer justice, nor for a philosopher to navigate dangerous seas, and explore distant and inhospitable climes, to collect new and curious plants and fossils: why then should we treat with contempt the man who, feeling the worth of immortal souls, and fired with love to the Redeemer who died to save him, aspires to the honour of making known the

glory of His name,- -the power and virtue of His atonement, and the "unsearchable riches of His grace."

In every age of the christian Church, there have been itinerant preachers, and our own Bishop Latimer set the example to his clergy, as one writer, speaking of him says, "Old Latimer, in a coarse frieze gown, trudged afoot; his Testament hanging at one end of his leathern girdle, and his spectacles at the other, and, without ceremony, instructed people in a rustic style from a hollow tree."

Mr. Townsend concluded his address to Dr. Horsley, by asserting, that such a charge as his Lordship's must have a pernicious tendency, as "atheism and infidelity are common enemies to truth and righteousness, and have always derived more advantage from the divisions and contentions among Christians, than from any wisdom or strength of their own. This is demonstrated by the history of ages: draw then, from this fact, my Lord, an argument of forbearance towards every class of dissenters, and especially those who believe and preach the doctrines which your clergy subscribe."

"Finally, my Lord; let me assure you, that the numerous and ardent friends of these Institutions, are neither discouraged nor inflamed by the cruel and unjust things, of which their adversaries have accused them. They are as ready as they are able to prove their own innocence, whenever and whereever they have opportunity; and, if they are neither heard nor justified at the bar of public opi

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nion upon earth, they rejoice that shortly they shall appear, together with their enemies, before the bar of God. The Prince and the Peasant,the Bishop and the Itinerant,-the Accuser and the Accused, shall there be heard, and a righteous award will be given. O may our thoughts, our words, and our actions, be regulated by this solemn consideration! May it correct our prejudices, calm our passions, and inspire us with religious and moral fidelity; and, when we have passed beyond the reach of those infirmities and mistakes to which we are now liable, may each of us be found in the wedding garment,' and hear the Master say, Well done, good and faithful servant, enter thou into the joy of thy Lord. Matt. xxv. 21."

In the commencement of 1802, Mr. Townsend had a dangerous illness, which so alarmed his friends, that, on his recovery, they made an united and efficient effort, to provide a permanent addition to his income; as they believed pulpit and other exertions had induced the malady. In this year, the Friendly Female Society was instituted, the object of which was to relieve poor, infirm, and aged women of good character. Mr. T. was one of its earliest supporters, and subsequently became an active trustee.

The year 1804 was marked by the origination of that Society, which, from a small and humble commencement, was destined to include within its ranks the most revered of our Bishops, the most honoured of our nobility, the most distinguished of our philanthropists. The seed

planted has sprung up to a mighty tree, which has overshadowed the earth, and whose leaves are for the healing of the nations. What may not the Bible Society have done for the nineteenth century? a century marked by more discoveries in Sciences and the Arts, than any former period. May not the impetus given in every department of natural and experimental philosophy, be greatly owing to a development of faculties which may have originated in a more extended knowledge of the Bible? But if this be not the case, the beautiful exhibition of union among Christians, who then began to obey the long forgotten command of their Master to "love one another"-this alone would have marked its divine origin. That effects so heavenly were produced, is evident. Men were seen, who, merging all distinctions of names and sects, in a holy wish to act in the spirit and letter of the New Testament, first founded this benign Institution, and when it became identified with the rich and noble, retired to humbler posts of labour.* Among this honoured band was John Townsend.

"Those who prepared the original draught of this Institution, avoided every thing which could be construed into an exhibition of themselves, and an assertion of that influence to which they might have advanced unquestionable pretensions. Resigning the foreground of the Society to those whom they thought most likely to advance its general interests, they contentedly occupied less conspicuous stations; and seemed to think themselves sufficiently honoured by the privilege of labouring in its service, and recompensed by the satisfaction of witnessing its success."

Owen's History of the Bible Society.

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