officiate at her altars, and that the dispensation of the Gospel is committed to his hands; and therefore, the absence of this qualification is not merely a fraud, and an act of perjury, aggravated by the solemnity of the occasion, and by the bold profanation of holy things; but a crime of a still higher magnitude. Souls are betrayed, for every one of which he must render an account to Him who has authoritatively proclaimed, "their blood will I require at thine hand."

Another very important lesson to be learnt from the preceding narrative, is the necessity of discriminating morality from religion. The principal error in Mr. Richmond's former views consisted in this, viz. that they were deficient in the grand characteristic features of the Gospel. Not that he actually denied a single doctrine which the Gospel inculcates; but his conceptions were far from being definite, clear, and comprehensive. They wanted the elevation and spirituality of the Christian system. They were founded more on the standard of morality, than on the principles of the Gospel; and therefore were defective as it respects the motive and end of all human actions, the two essential properties that constitute an action acceptable in the sight of a holy God. A Heathen may be moral, a Christian must be more; for though true religion will always comprise morality, yet morality may exist without religion. There was a confusion also in his

notion of faith and works, and of the respective offices and design of the law and of the Gospel. The Saviour was not sufficiently exalted, nor the sinner humbled; and there was wanting the baptism of "the Holy Ghost and of fire."-Matt. iii. 11. His sermons, partaking of the same character, were distinguished indeed by solidity of remark, force of expression, strong appeals to the conscience, and a real and commendable zeal for the interests of morality; but they went no further. As regarded the great end of the Christian ministry-the conversion of immortal souls-they were powerless; for moral sermons can produce nothing but moral effects; and it is the Gospel alone that is "mighty through God to the pulling down of the strong holds of sin; and bringing into captivity every thought to the obedience of Christ."-2 Cor. x. 4, 5.

There was, indeed, an external reformation produced among his people; but the renovation of the heart, the communion of the soul with God, the inward joy and peace of the gospel, and the hope full of life and of immortality-these were not experienced and felt, because they were not known and they were not known, because they were not preached: and they were not preached, because they were not adequately understood by the preacher. And is there no ground for apprehension that the same deficiency still exists amongst us to a considerable extent? Are the pe

culiar doctrines of Christianity commonly brought forward with sufficient clearness, fidelity, and zeal? Are the corruption and lost state of man, the mercy of God in Christ, the necessity of a living faith in the Saviour, the office of the Holy Spirit in his enlightening, converting, and sanctifying influences,1-are these grand themes of the Christian ministry urged with the prominence that their incalculable importance demands? Deficiencies in points like these are serious impediments to the growth of true religion, and cannot be too sedulously reproved by those who are the constituted guardians of sound doctrine. For with the mere moralist, the grandeur of the Christian dispensation-the divine love so conspicuous in the whole of its stupendous plan— the beauty, order, and symmetry of its several parts, are all reduced to the rank and level of a secondary and subordinate scheme. Christ is not the centre of the system, but rather occupies the extreme point; and is brought in as a last expedient to cover the nakedness and insufficiency of our own works. The moralist, according to his own creed, does all that he can, and thenlooks to his Redeemer to perform the rest. On the other hand, where the moralist ends, the believer begins. With him, every work is begun,

1 See Dr. Owen's celebrated Work "On the Holy Spirit," and Doddridge's "Seven Sermons on Regeneration," for an able elucidation of this subject.

D

34 MEMOIRS OF THE REV. LEGH RICHMOND.

continued, and ended in God. He draws from above every motive for his obedience, every promise for his encouragement, and strength to subdue all his corruptions. Christ is the sun that illuminates his moral horizon, the living water to refresh his thirst, the heavenly manna by which he is fed, the first and the last, the beginning and the end, the Alpha and Omega, the "all and in all." He is the Prophet, by whose wisdom he is taught; the Priest, by whose sacrifice he is pardoned; the King, by whose authority he is swayed; and the Shepherd, on whose tender care he reposes all his wants. What then is the remedy for the defects to which we have alluded, and for the fatal consequences resulting from them? The knowledge of the Gospel; and the full, free, and faithful declaration of its truths. There must be its tidings on the lips, its grace in the heart, and its holiness in the life of the preacher. Such was the case in the instance of Mr. Richmond, after the change above recorded; and crowded auditories, an inquiring people, and numerous conversions were the happy result. And such will ever be the case where the Gospel is faithfully preached. The same causes will always produce the same effects. The blind will receive their sight, and the lame walk, and the deaf hear, and the spiritually dead be raised up to life eternal.

CHAPTER IV.

Developement of his character-Dedication of his time and thoughts to profitable objects-Fondness of the scenes of nature-Spiritual reflections upon themZeal in his ministerial duties-Letters and DiaryRemarks.

In the preceding chapter, we have recorded the remarkable change of which Mr. Richmond was the subject, and explained its nature and character. We shall now proceed to illustrate it by its effects, which form the best evidence of its existence, and one of the strongest arguments for its necessity. With this view, we shall consider its operation and influence on the qualities of his mind and heart,-on his ministerial habits,—his epistolary correspondence,-and in the more solemn and impressive exposure of the inward recesses of his soul.

In our intercourse with men, we meet with an almost endless diversity of character; and he who studies human nature is apt to classify those who are the subject of his contemplation, according to