session shortly after this period; and having from these various sources acquired increasing certainty as to the correctness of his recent convictions, and stability in holding them, he found, what the sincere and conscientious inquirer will always find, the Truth; and his heart being interested, he learnt truth through the heart, and believed it, because he felt it.

His own account of the effect produced on his mind by the perusal of Mr. Wilberforce's book, will excite the interest of the reader. Speaking of his son, Wilberforce, he remarks:

66 He was baptized by the name of Wilberforce, in consequence of my personal friendship with that individual, whose name long has been, and ever will be, allied to all that is able, amiable, and truly Christian. That gentleman had already accepted the office of sponsor to one of my daughters; but the subsequent birth of this boy afforded me the additional satisfaction of more familiarly associating his name with that of my family. But it was not the tie of ordinary friendship, nor the veneration which, in common with multitudes, I felt for the name of Wilberforce, which induced me to give that name to my child: there had, for many years past, subsisted a tie between myself and that much loved friend, of a higher and more sacred character than any other which earth can afford. I feel it to be a debt of gratitude, which I owe to God and to man, to take this affecting opportunity of stating, that to the unsought and unexpected introduction of Mr. Wilberforce's book on 'Practical Christianity,' I owe, through God's mercy, the first sacred impression which I ever received, as to the spiritual nature of the Gospel system, the vital character of personal religion, the corruption of the human heart, and the way of salvation by Jesus Christ. As a young minister, recently ordained, and just entrusted with the charge of two parishes in the Isle of Wight, I had commenced my labours too much in the spirit of the world, and founded my public instructions on the erroneous notions which prevailed amongst my academical and literary associates. The scriptural principles stated in the 'Practical View,' convinced me of my error; led me to the study of the Scriptures with an earnestness to which I had hitherto been a stranger; humbled my heart, and brought me to seek the love and blessing of that Saviour, who alone can afford a peace which the world cannot give. Through the study of this book, I was induced to examine the writings of the British and Foreign Reformers. I saw the coincidence of their doctrines with those of the scriptures, and those which the word of God taught me to be essential to the welfare of myself and my flock.

I know too well what has passed within my heart, for now a long period of time, not to feel and to confess, that to this incident I was indebted, originally, for those solid views of Christianity, on which I rest my hope for time and eternity. May I not, then, call the honoured author of that book my spiritual father? And if my spiritual father, therefore my best earthly friend? The wish to connect his name with my own, was natural and justifiable. It was a lasting memorial of the most important transaction of my life: it still lives amidst the tenderness of present emotions, as a signal of endearment and gratitude; and I trust its character is imperishable."

Though Mr. Richmond's mind and heart were experiencing the remarkable change that has been recorded, it is necessary to state that the regularity and decorum with which he was previously discharging his duties, far exceeded those of many other ministers. If then, notwithstanding these exertions, he was still conscious how much he fell short of the standard of ministerial faithfulness and zeal, and the requirements of personal holiness; may we not ask, what ought to be the convictions of those who evince a far less degree of earnestness, where the claims are precisely the same, and the obligations to fulfil them are equally binding? If he felt the need within of a more operative principle of divine grace, as the only genuine source of inward and external holiness; what must be their state, who, with greater deficiencies, experience no conflict of the mind, no secret misgivings of the conscience? If, in his ardent inquiry after truth, he meditated over the sacred page, and explored the voluminous writings of the Reformers, what is their responsibility who rest in a system without an endeavour to ascertain its correctness; who give to the world the hours sacred to prayer and study; or who appropriate their time to objects which, however praiseworthy in themselves, are not sufficiently identified with their profession, nor calculated to promote their advancement in grace and holiness?

But we would pursue this object further, and demand, if conversion, or a change of heart and life, be necessary in all men, because all naturally partake of the principle of inward corruption, how much more is it necessary to him who officiates in holy things; and who, by the titles that designate his character and office, is supposed to contract engagements of the highest and most sacred import ?

And yet the very nature and necessity of conversion is questioned by some, in opposition to the most express declarations of Holy

Writ; thus proving their own need, at least, of that conversion, the possibility of which they so heedlessly dispute. A distinguished and excellent prelate, in our own day,† has merited well of the Christian public, for inviting attention to this subject. In the diocese of St. David's, a prize was offered for the best Essay on the signs of conversion and unconversion in ministers of the Established Church.‡

This was at once recognising the doctrine, as well as the necessity of conversion. It drew the line of demarcation between true piety, and that which bears only the external garb. It admitted the conversion of some, it doubted the conversion of all; and, by instituting an inquiry into the signs and evidences by which the distinction is to be known, it held out a beacon to discriminate the true and faithful pastor from the bold and unauthorized intruder. Let it be remembered, too, that this doctrine is avowedly maintained, and the belief and experience of its truth no less avowedly professed, by every candidate in the form and ceremony prescribed by our own church for ordination—that, on this occasion, he is solemnly asked, whether he trusts that he is inwardly moved by the Holy Ghost, to take upon himself the sacred office? To which he deliberately answers, "I trust so." And that, if terms be significant of things, and professions mean what they are supposed to imply, this call of the Holy Spirit denotes a series of qualifications, of which the real conversion of the heart is the primary and most indispensable. It is on the authority of this declaration, and the supposed sincerity of its avowal, that he is permitted to 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 doc trine which the Gospel inculcates; but his conceptions were fai

See Matt. xviii. 3; John iii. 5; Acts iii. 19; Eph. iv. 24.

↑ The present Bishop of Salisbury, formerly Bishop of St. David's. * See Wilkes's Prize Essay on the above subject.

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 peculiar 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,*—are these grand themes of the Christian ministry urged with the prominence that their incalculable importance demands? Deficiencies in points

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

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 then-looks to his Redeemer to perform the rest. On the other hand, where the moralist ends, the believer begins. With him, every work is begun, 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 them-Zeal in his ministerial duties Letters and Diary Remarks.

IN the preceding chapter, we have recorded the remarkable change of which Mr. Richmond was the subject, and explained its