whom they are issued, are ill-advised in ecclesiastical law, and not acquainted with some recent decisions; when all these points are considered, it will not be found an easy matter to convict the itinerant clergyman of irregularity. And though every clergyman is bound to render to his diocesan canonical obedience, yet he is not called to extend that obedience further than the canons and ecclesiastical constitutions require.

There is another point also which we are very apt entirely to overlook, though it is of great importance in forming an estimate of Mr. B.'s conduct; namely, the state of religion in England in general, and his own especial neighbourhood in particular, at the time when he commenced itinerant, that is, fourscore years ago. state of which few have any conception, and which arose from a long succession of disgraceful and painful events, of which many are not at all aware, and which others, we fear, designedly overlook.

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Those who have paid any accurate attention to the circumstances of our church, are well aware, that however admirable the change which took place at the Reformation, the work was far from perfect. Our Liturgy, Articles, Homilies, &c. were brought to a degree of excellence, beyond what could have been anticipated; and the wise and judicious choice of Elizabeth placed our whole ecclesiastical government in the ablest hands. But to reform the whole body of the parochial clergy, was no easy matter. Nine thousand benefices remained in the hands of men who were educated and ordained as Popish priests, and whose outward conformity was in too many instances combined with a concealed attachment to their ancient errors. The long reign of Elizabeth, accompanied as it was, with incessant efforts to promote sound and religious education, did

much to remedy this evil; but her wise and pious exertions were most painfully counteracted by the iniquitous advisers of her successors, whose publication of the Book of Sports, opened wide the floodgates of profaneness and Sabbathbreaking through the land. The great rebellion followed.-EIGHT THOUSAND clergymen, by one calculation, and FIVE THOUSAND on the lowest estimate, were banished from their livings by the Parliamentary usurpers; the piety of Hall, and the learning of Pococke, were alike insufficient to preserve them from proscription as scandalous and incompetent ministers; while the places of those who were banished were occupied by a band of, for the most part, ignorant and contemptible enthusiasts, by whom sound learning and judicious piety were alike discouraged during the whole period of the great rebellion. At the Restoration, the usurped livings were resumed by the surviving incumbents, while those who were ejected on their account, and by the Act of Uniformity, many of whom were able and pious men were for the most part silenced. Nor was it possible in the low state of learning and piety produced by the violence of the times, to fill up the vacancies with suitable persons; meanwhile the licentiousness of an abandoned court, the gross immorality of too many of the cavaliers; the crafty proceedings of the Jesuits, combined with the misconduct of the non-conformists, produced a general neglect and contempt of religion throughout the land. Vigo

rous efforts were made in the metropolis and elsewhere, to stem the torrent of impiety, but it proceeded to a most awful extent throughout the provinces. Vast districts were fast sinking into heathenism, and had it not pleased God in his providence to raise up such men as Whitfield, Wesley, Berridge, &c. it is impossible to

conjecture the extent to which iniquity might have prevailed. Under such extraordinary circumstances, extraordinary efforts were necessary, and even those who are not prepared to defend, in all respects, the measures which were adopted, must yet feel that they have eventually been productive of incalculable benefit to our land.

Mr. Berridge's itinerant exertions never induced him to lose sight of his own flock. His parish most probably did not contain more than two or three hundred persons; but his congregations were very large. People came to hear him from the distance of twenty miles, and were at Everton by seven o'clock in the morning, having set out from home soon after midnight. At that early hour be preached to very considerable congregations

also at half-past

ten and half-past two o'clock, and again in the evening. Thus was he engaged in preaching four times on the Sunday. The blessing of the Lord attended his ministry in a very powerful and extraordinary manner. He cast the net, and many whenever he did so, were enclosed in it, and departed not without letting him know how powerfully their hearts were impressed with the truths he had delivered. He at first wrote down the names and places of abode, of those who applied to him for instruction, till he had written more than a thousand names, exclusive of the numbers that were convinced of the error of their ways, under his ministry in London, and other places at a distance from Everton. So impressive were some parts of bis sermons, as to disarm those who went to hear him with the full intention of silencing him, and doing him some personal injury. On one

occasion a man of more than the common size, came near him at Everton, and placed himself immediately before the pulpit with MARCH, 1839.

the full design of incommoding him, and rendering him confused: and for that purpose made various gesticulations, and uttered most contemptuous expressions. Mr. Berridge, not in the least intimidated, thought it proper to address him personally, which he did in so powerful a powerful a manner, as to cause him to sink down in the pew, and to perspire through his great coat. As soon as he came out of the church he acknowledged his intention, saying, I came to confuse this good man, but God has made him the means of convincing me that I am a sinful, lost sinner.' The conviction thus produced proved saving and permanent. He lived an ornament to the gospel, and when he departed this life he slept in Jesus.'

It is impossible to tell the extent of his benevolence. Never man entered upon the work of his master with more disinterested views. His purse was as open as his heart, though not so large. At home, his tables were served with a cold collation for his numerous hearers, who came from far on Sabbath days, and his field and stable open for their horses. Abroad, houses and barns were rented, lay-preachers maintained, and his own travelling expenses disbursed by himself. Cottagers were always gainers by his company. He invariably left halfa-crown for the homely provision of the day, and during his itineracy it actually cost him five hundred pounds in this single article of expenditure. Nor was his liberality confined to these channels. His ear was ever attentive to the tale of woe; his eye was keen to observe the miseries of the poor; the law of kindness was written upon his heart; and his hand was always ready to administer relief. His gains as Vicar of Everton, and his patrimonial income (for his father died rich) were appropriated to support his liberality; and even

his family plate was converted into clothes for his itinerant preachers.'

In the earlier stages of his ministry, Mr. Berridge was decidedly attached to Arminianism. 'Some years after he imbibed the peculiar sentiments of Calvinism, which he maintained and strenuously inculcated for several years. At length, however, through reading various works on theological subjects, and much thinking on them, his views of different systems of religion became moderate. He frankly owned, that he saw such difficulties attending the systems of Arminianism and Calvinism, as defied the reason of man to solve, or to show which was most agreeable to the counsels of the Most High. As all his judgments are unsearchable, and his ways past finding out, so he deemed the system of the infinite mind, in regard to religion, beyond the penetration of the wisest of mankind, who, surrounded in this state of obscurity, know but in part, being at present incapacitated for a clear and comprehensive view of those truths which will be fully known hereafter. Hence he came to the determination of adhering steadily to one leading and important maxim, viz. That Salvation is of God, and Man's Destruction of himself.

'Influenced by this maxim during the remaining part of his life, he became indifferent to the reading of controversial works. He wanted his mind to be kept at ease, and not to be disturbed by the opposing sentiments of different writers. His chief desire was to have his thoughts employed, without interruption, about the subjects of religion which are essentially necessary to salvation. These he entertained with avowed and undeviating firmness for many years before he left earth for heaven.

When therefore an eminent Minister, paying him a visit, inquired 'whether he had read certain works on the controverted points

relating to Arminianism and Calvinism, he replied, I have them on my shelves in my library, where they are very quiet; if I take them down, and look into them, they will begin to quarrel and disagree.' He regarded controversy, being often conducted with acrimony, with no favourable opinion, considering it as injurious to heavenly-mindedness, as well as to a peaceful state of mind.'

Thus unweariedly and devotedly did Mr. Berridge labour until his work was done. He had been for many years in the habit of visiting London after Christmas, and returning to Everton before Easter. At Tottenham Court and the Tabernacle, he preached to crowded congregations, and with eminent success. In January 1793, he intended again to visit London; but

I early in the morning which was fixed on for undertaking his journey to London, the functions of life began suddenly to suspend their operations, a general langour ensued, his appetite totally failed, and his strength and health rapidly and visibly decreased. On Sunday the 20th, though exceedingly weak, he came down into his parlour as usual, but with great difficulty reached his chamber in the evening. A few hours after he was in bed, he appeared to be seized with symptoms of immediate dissolution. His face was contracted, and his speech faultered; and in this situation he continued till about three o'clock on Tuesday afternoon, Jan. 22nd, when breathing less and less, this champion for his Redeemer fell a victim to mortality, in the 76th year of his age.

On the following Sunday, his remains were interred in his own Church-yard; when the Rev. C. Simeon preached from 2 Tim. iv. 7, 8. I have fought a good fight." &c. The following epitaph, written by himself is inscribed on his tomb.

BEING on my way to Paris, I was persuaded by some friends in Strasburg to pass through the Ban de la Roche, and spend a day there with good Monsieur Le Grand. I had read the different lives of Oberlin, and had not imbibed so high an opinion of him as many others had. His natural character no doubt was an excellent one, his talents of the first order, and his industry great, but it had seemed to me doubtful, if he held soundly the doctrines of peace; and the prominent manner in which his peculiar opinions upon visions, colours, degrees of punishment and happiness, and upon eternity generally, were put forward in those books, purporting to be histories of his life, made me suspicious of him. I say then, that it was with some difficulty I persuaded myself to go. The coach which leaves Strasburgh about five, passes through the thriving little manufacturing town of Rothan, the principal place of the second parish of Ban de la Roche, in which is a Protestant church, and brings you about ten, close to the village of Fondai, where Monsieur Le Grand lives. He is the son of that gentleman who settled among Oberlin's parishioners in 1812, bringing with him from St. Moraud, in the department of the Haut Rhin, the art of Ribbon Making. His object was to be near Oberlin, and to second his benevolent views. All I shall say of the son is, that he inherits the activity and the benevolence of his father. At this moment he is busily engaged in endeavouring to persuade the French government to devise some law, by which the labours of the factory children in manufacturing districts may be regulated. Two hours or so after leaving Strasburg, we came upon the mountains of the Vosges, and also upon the rain

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which began to pelt heavily, and prevented me from seeing the features of the country. Happily Monsieur le Grand had sent his servant to the high road with a parcel for the coach, for the letters announcing me had miscarried, and the whole village was buried in sleep; but through the means of the servant, I made an entrance into the house, and although all the family were in bed, Monsieur le Grand immediately came down, and when I had told my story, welcomed me as a Christian brother-using hospitality without grudging." The next morning I found breakfast on the table at eight o'clock, and the blessing having been given, we sat down to a simple substantial fare, of which all the household partook. There was again a most hearty welcome to me. Oberlin's parish consists of five villages, situated in the valleys and declivities of a little district in the Vosges mountains, between the former provinces of Alsace and Lorraine. The population which when he arrived in 1767, only amounted to four or five hundred, now amounts to as many thousands, and so increases, that it is a question how much longer the land will continue to support them. The country is undulating, without being absolutely mountainous. It is like some parts of the lake country in Cumberland, but not so beautiful. Through it runs a pretty river, the Brusch or Bruche. The first village is Fonday, where Monsieur le Grand and his brother live; it is the largest, and a new house built by that family, and the church, render it very conspicuous; then comes Waldbach, where is the Pastor's house, and near it a church, and higher up the valley, upon beautiful declivities, are seated Bellefosse, and Belmont, the latter of