III. Having shewn that the _veto_ is expedient, and lawful, I next proceed to shew that the exercise of it is a matter of Christian obligation. Who knows not that we are responsible for all our talents, our time, influence, actions; those which we do by ourselves, and those which we do by others, or enable others to do? If by any remissness in the management of funds set apart for sending _labourers into the Lord’s vineyard_, grievous wolves, profane or worldly men, were introduced instead,—a contingency which is not so remote, as we have seen,—how sad the perversion! how painful the self-reproach! To be not only not attaining the good result, but in league with, and carrying on the very opposite evil, would convict the Society of raising funds to be directed against itself, and to its own condemnation. We are parties to the errors and to the sins of those men who work only at our bidding, upon our wages. With what consistency would a Society subscribing funds devoted to the glory of God and the salvation of souls be afterwards heedless of inquiring into whose hands they fell; knowing, at the same time, that they might probably fall into such as would exhaust their bounty indeed, but never advance their object? Where is principle, if men who do apprehend the definition of “faithful and devoted,” and believe that such men alone can supply the spiritual destitution of our land, could willingly hand over their funds to those of opposite principles, upon no better plea than the cry of one man—in whom we cannot have any particular confidence—that “the Church is in danger?” We are bound, with a wise economy, to husband our resources for God, especially in the present disinclination or delay on the part of the State, to provide for the moral destitution of its evergrowing population: and how can we do this, unless we ascertain how those resources are applied? To give, is but a small part of our duty; but it is enough to involve us in responsibility, as to the manner and measure, the application and effect, of our gifts. In short, of all matters over which conscience must preside, and pronounce a verdict, there is none of more serious magnitude and consequence than this, How shall I apply the funds contributed for preaching the Gospel? The Society must follow the law of conscience too: and what men would not do as individuals—contribute to the circulation of error, and the support of unworthy men as ministers of the Gospel—they will not do as members of this Society;—they will earnestly, I trust prayerfully, guard against it. Would the friends and supporters of the Society, whilst they remained _in doubt_ whether they were doing _good or evil_ in the Church, and what character was borne by the Curates they maintained, whether “faithful and devoted” or the reverse, (seeing that both are to be found in the sacred office, the tares and the wheat together,) make the exertion they now do—many of them, I believe, out of