CHAPTER VII.

His talent for extempore preaching-Authority and expediency of this mode considered-Family LettersCommencement 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 the 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 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 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

*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.

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, in 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 the 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 Yaverland in the Isle of Wight, was a total failure. He was so ashamed of it, that be 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."

Where a minister wishes to make the attempt, we particularly recommend a remark of Bishop Burnet's to make smaller excursions, before he indulge in a wider range.' Perhaps in few cases would it be

* Adam's Private Thoughts.

expedient for a young man to commence his ministry with extempore preaching, which requires much previous knowledge of divine truth, inward experience of its power, enlarged views, and facility in expressing them. Time and experience are necessary to form and mature a talent of this kind, as well as to provide suitable materials for its profitable exercise. A preacher will soon exhaust his resources, without a constant influx of new supplies; and repetition, feebleness, and barrenness of thought, will take the place of that varied and powerful exhibition of divine truth so essential to the success of the ministry. Notwithstanding our preference for extempore preaching, we are not insensible to the defects of which it is liable. There is a danger of neglecting due preparation; of substituting fluency of language for solidity of thought. If there is a deficiency of taste in the preacher, he may degenerate into a style too colloquial, and his ideas and images may be unsuitable to the dignity of the pulpit.

The old divines are no less worthy of imitation for the diligence they used in preparing their discourses, than for the soundness of the doctrines they taught. They placed no sacrifice on the altar without invoking fire from heaven to descend and consume it. They thought, they prayed, they were mighty in the scriptures; and it was a well-known saying among them, 'Give not unto God that which costs you nothing.'

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He that intends truly to preach the gospel,' says Bishop Burnet, and not himself; he that is more concerned to do good to others, than to raise his own fame, or to procure a following after himself; and that makes this the measure of all his meditations and sermons, that he may put things in the best light, and recommend them with the most advantage to his people; that reads the scriptures much, and meditates often upon them; that prays earnestly to

God for direction in his labours, and for a blessing upon them; that directs his chief endeavours to the most important and most indispensable, as well as the most undeniable duties of religion; and chiefly, to the inward reformation of his hearers' hearts, which will certainly draw all other lesser matters after it; and that does not spend his time nor his zeal upon lesser or disputable points: this man, so made and so moulded, cannot miscarry in his work. He will certainly succeed to some degree; the word spoken by him shall not return again. He shall have his crown, and his reward from his labours. And to say all that can be said, in one word, with St. Paul," He shall both save himself, and them that hear him.""'*

Before we proceed with the narrative, we shall lay before the reader a few letters written about this time by Mr. Richmond to his aunt and mother. They are not, indeed, connected with any previous or subsequent remarks of our own; but are here introduced to preserve the chronology of the memoir. They are pleasing proofs of Mr. Richmond's affectionate attention to the claims of his own family, amidst the incessant demands of public duties.

'My dear Aunt,

Turvey, January 10, 1808.

Affection for one so long known and loved must indeed be asleep, if I did not hasten to express my tenderest concern on your account. My office and station call me daily, in one place or another, to pour the balm of consolation into the wounded breast. I cannot, indeed, comfort you in person; but if I may be allowed to speak in my Lord and Saviour's name, I may often do so by letter. Indeed, my dearest aunt, I shall be happy, in any endeavour

* See Burnet's Pastoral Care.