tinction between the Protestant and Romish churches; and is one of the fundamental principles of Christianity itself? Once more let us appeal to the authority of Bishop Horsley:-"That man is justified by faith, without the works of the law, was the uniform doctrine of the first Reformers. It is a far more ancient doctrine-it was the doctrine of the whole college of apostles. It is more ancient still-it was the doctrine of the prophets. It is older than the prophets-it was the religion of the patriarchs."*

Nor can we omit the insertion of the following admonitory hint from the same quarter:-"Take special care,” says that distinguished prelate, "before you aim your shafts at Calvinism, that you know what is Calvinism, and what is not; that, in that mass of doctrine, which it is of late become the fashion to abuse, under the name of Calvinism, you can distinguish with certainty between that part of it which is nothing better than Calvinism; and that which belongs to our common Christianity, and the general faith of the reformed churches; lest, when you mean only to fall foul of Calvinism, you should unwarily attack something more sacred, and of higher origin.”*

After this almost involuntary allusion to polemical divinity, but which the nature of the subject, and the peculiar circumstances of our own church, seemed to render unavoidable, we cannot close this chapter without a few reflections.

It may check the pride and asperity of religious controversy, to remember, that amidst the various attempts to unite mankind, at different periods, within the bounds of one common uniformity of opinion, whether under the name of Luther, Calvin, or Arminius, or under the various sub-divisions of the present day; all have alike failed in the establishment of an universal standard. But it well deserves our notice, that, while each denomination claims a preference for its own peculiarities, God has given his blessing to all, wherever their aim has been holy, their efforts earnest, and the essential truths of Christianity have not been violated.

Where, then, God withholds not his blessing, man must not withhold his charity; and though union cannot exist without the essentials of religion, which are-faith in Christ, and a conformity to his image, in a renewed heart and a holy life-yet, if these be secured, the union is not only practicable, but a necessary consequence; for, if we are members of Christ, we are members one of another. The more we imbibe the genuine spirit of Christianity, which is a spirit of love, the more shall we be divested of the * Charges, p. 33. * Charges, p, 226,

shackles of party distinction; and be convinced, that the religion which is from above, is a religion, not of names, but of principles; not of forms, but of realities; not "the letter, which killeth, but the spirit which giveth life." "God is love; and he that dwelleth in love, dwelleth in God, and God in him.”—1 John iv. 16. "The spirit of Christianity is Christianity. If this be wanting, the glory is departed, and nothing remains worth contending for."*

CHAPTER VIII.

His talent for extempore preaching-Authority and expediency of this mode considered— Family letters-Commencement of the editor's acquaintance with him—Public institutions-Vindication of their character, necessity, and usefulness.

THE principles on which Mr. Richmond formed his ministry have been laid before the reader in the preceding chapter; in which were stated, both the scriptural nature of his doctrines, and the impressive manner of his delivery. He never failed to attract a crowded congregation, and seldom preached without the most decided proofs of a divine power accompanying his ministrations. He also possessed many natural endowments, which in no small degree contributed to his success. He was an eloquent speaker; but his eloquence was not laboured and artificial-it was the simple and glowing expression of a mind deeply impressed with the importance of his subject, full of affection, and intent on imparting the same feelings to those who heard him.

He used to refer his friends, who conversed with him on the subject of preaching, to the advice of his college tutor: Don't use terms of science. The people have no abstract ideas-they cannot understand comparisons and allusions remote from all their habits. Take words of Saxon derivation, and not such as are derived from Latin and Greek. Talk of riches, not affluence--of trust, not confidence. Present the same idea in a varied form, and take care that you understand the subject yourself. If you be intelligent, you will be intelligible."

Mr. Richmond's successful application of these useful rules is well known to all who had opportunity of hearing his sermons. Though never offensively colloquial, he was well understood by the most illiterate of his congregation; nor was he satisfied till he had explained an idea in every possible variety and point of view. On this account he sometimes seemed, to persons unacquainted with his design, to employ a needless number of words. It was once

*Cecil's Remains.

pleasantly said, by one who heard him-" An excellent sermon, but with too many various readings."

He was also singularly felicitous 'in imparting interest to what, in familiar phraseology, is called a dry subject. He was once known to preach an hour and three quarters,* on the incidental evidences of Christianity. On this occasion it was said, by a sensible man who heard him "This is indeed a magnificent sermon! I always thought Mr. Richmond a good man, but I now know him to be a great man."

Mr. Richmond, as we have before noticed, possessed a fine taste, and an almost enthusiastic admiration of the beauties of nature. From these he often selected illustrations, and embellished his subject with allusions to them. He used to say, "There are three books to be studied-the book of creation, the book of providence, and the book of grace. They confirm and illustrate each other."

These natural talents were consecrated to the service of religion, and gave an interest to his preaching, equalled by few, and excelled by none.

The editor would not be supposed, by these remarks, to lose sight of the influence of the Holy Spirit, without whom "nothing is strong, nothing is holy." He knows that "the Gospel is a mighty engine, but only mighty when God has the working of it." Yet is it most evident, that God is pleased to make human agency, the natural endowments and temperaments, as well as the graces of his servants, subserve his purposes; and in the selection of instruments, there is always a peculiar fitness for the work in which he employs them.

The effect of Mr. Richmond's ministry was also considerably heightened by the fluency of his addresses. He adopted a method of preaching usually called extempore; without premeditation, as to the words of a sermon, but not to the exclusion of much previous prayer, and labour in the arrangement of its materials. "It is a singular circumstance," observes a friend of his early life, "that his first attempt to preach extempore, in the very small church of

*This sermon was one of a course of lectures on the evidences of Christianity, preached at Olney, by the neighbouring clergy. Mr. Richmond took his plan from the "Hora Paulinæ," and applied Dr. Paley's principle to every book of Holy Scripture, with great ingenuity and success. It is much to be regretted that nothing remains of the sermon, except a few short heads of discourse, used by Mr. Richmond at the time of preaching,

↑ Adams's Private Thoughts.

Yaverland, in the Isle of Wight, was a total failure. He was so ashamed of it, that he declared he would not repeat the attempt; and it was only in consequence of the urgent solicitations of our common friend, the Rev. Charles Hoyle, that he was induced to make a second trial, when he succeeded beyond his hopes, and never afterwards found any difficulty."

As a proof of the eminence to which he afterwards attained, we venture to introduce another anecdote.

The late Mr. Whitbread went to hear him preach at St. Paul's, Bedford, in the year 1807, accompanied by a friend, who had expressed an earnest wish to be present. The church was remarkably crowded--the preacher animated--and the interest of the congregation strongly excited. The gentleman above alluded to at length observed: "He has now preached with incredible fluency, both as to matter and language, for three quarters of an hour, and he does not seem even yet to be exhausted, or to be drawing to a close. "Exhausted!" replied Mr. Whitbread: "he can hold on, in the same way, if necessary for two or three hours longer."

We avail ourselves of this occasion to offer a few remarks on the subject of extempore preaching.

This mode of address, which has considerably prevailed during the last twenty or thirty years, however acceptable to some, is known to excite strong prejudices in the minds of others. It is considered as an irregular and unauthorized practice; incapable of that well digested arrangement, which ought to characterize a discourse from the pulpit; and as derogating from the dignity of the ministers of the Established Church. But this objection regards the execution rather than the principle itself; and it is the legitimacy, suitableness, and efficiency of this practice, rightly and fully improved, which forms the proper subject for consideration. Its legitimacy will most probably be thought by many to be the vulnerable part of the question; while the absence of the practice amongst the constituted guardians of our church, who are supposed to be the proper standards for our imitation, will no doubt be appealed to, as furnishing conclusive evidence against it. With regard to its authority, we insert the following mandate, addressed by King Charles II. to the university of Cambridge:-

"Vice Chancellor and Gentlemen,

"Whereas his Majesty is informed, that the practice of reading sermons is generally taken up by the preachers before the University, and therefore continues even before himself; his Majesty

hath commanded me to signify to you his pleasure, that the said practice, which took its beginning from the disorders of the late times, be wholly laid aside; and that the said preachers deliver their sermons, both in Latin and English, by memory, without book; as being a way of preaching which his Majesty judgeth most agreeable to the use of foreign churches--to the custom of the University heretofore-and to the nature of that holy exercise. And, that his Majesty's commands in these premises may be duly regarded and observed, his further pleasure is, that the names of all such ecclesiastical persons as shall continue the present supine and slothful way of preaching, be, from time to time, signified to me, by the Vice Chancellor for the time being, on pain of his Majesty's displeasure.*

"Oct. 8, 1674."

MONMOUTH."

This document, which bears the stamp of royal authority, is sufficient to remove the charge of innovation: and so far from extempore preaching being, as is commonly supposed, the exception to the general rule, written sermons, on the contrary, are a departure from the original practice; for prior to the time of Charles I., extempore preaching was the usual mode of address from the pulpit, and the deviation from this custom is here expressly stated to be a declension from the zeal of former times, and to have had its source in supineness and sloth. A reference to Fox's Book of Martyrs plainly shows the practice of the Reformers.

In the life of Bishop Latimer, we are told, that "he spoke with great freedom; and it not then being the custom for the clergy to write down their sermons, and read them, as they do now, to the people, what he spoke on a subject was full of sincerity, and flowed immediately and directly from the heart. With respect to the usage of foreign churches, the writer can declare from personal observation, that neither in the Romish, Lutheran, or Reformed Churches; neither in France, the Netherlands, Switzerland, or Germany, does the practice of using written sermons generally prevail; and it is a fact no less extraordinary than true, that England is the only country where it is known to be established. If again we argue as to the suitableness and efficiency of extemporaneous addresses, we might appeal to the powerful effect produced by them, both in the senate and at the bar. How could a Pitt, a

* See Statute Book of the University of Cambridge, p. 301. Car. II., Rex. + See Latimer's Sermons, 2 vols. 8vo., 1758.