CHAPTER II.

His entrance on his professional duties-Remarkable change in his views and conduct, and the incident that occasioned it-Reflections on the foregoing event.

MR. RICHMOND appears to have entered on the ministry with the desire and aim of discharging its important duties in a conscientious manner and he manifested such propriety of conduct in his moral deportment, and in the general duties of his new charge, as to procure for him the character of a highly respectable and useful young clergyman. A few months, however, after his residence at Brading, a most important revolution took place in his views and sentiments, which produced a striking and prominent change in the manner and matter of his preaching, as well as in the general tenor and conduct of his life. This change was not a conversion from immorality to morality; for he was strictly moral, in the usual acceptation of the term. Neither was it a conversion from heterodoxy to orthodoxy ; but it was a conversion from orthodoxy in name and profession, to orthodoxy in its spirit, tendency, and influence. But before we indulge in any further remarks, it is necessary to record the particulars of the occurrence to which we have alluded. Shortly after he had entered on his curacies, one of his col

lege friends who was on the eve of taking holy orders, had received from a near relative Mr. Wilberforce's Practical View of Christianity. This thoughtless candidate for the momentous charge of the Christian ministry forwarded the book to Mr. Richmond, requesting him to give it a perusal, and to inform him what he must say respecting its contents. In compliance with this request, he began to read the book, and found himself so deeply interested in its contents, that the volume was not laid down until the perusal of it was completed. The night was spent in reading and reflecting upon the important truths contained in this valuable and impressive work. In the course of his employment, the soul of the reader was penetrated to its inmost recesses; and the effect produced in innumerable instances by the book of God, was in this case accomplished by means of a human composition. From that period his mind received a powerful impulse, and was no longer able to rest under its former impressions. A change was effected in his views of divine truth, as decided as it was influential. He was no longer satisfied with the creed of the speculatist-he felt a conviction of his own state as a guilty and condemned sinner, and under that conviction, he sought mercy at the cross of the Saviour. There arose in his mind a solemn consciousness that, however outwardly moral and apparently irreproachable his conduct might appear to men; yet within, there was wanting that entire surrender of the heart, that ascendancy of God in the soul, and that devotedness of life and conduct, which distinguishes morality from holiness: an assent to divine truth, from its cordial reception into the heart; and the external profession of religion, from its inward and transforming power. The impressions awakened were therefore followed by a transfer of his time, his talents, and his affections, to the service of his God and Saviour, and to the spiritual welfare

of the flock committed to his care. But while his mind was undergoing this inward process, it is necessary to state how laborious he was in his search. after truth. The Bible became the frequent and earnest subject of his examination, prayer, and meditation. His object was fontes haurire sacrosto explore truth at its fountain-head, or, in the emphatic language of scripture, to "draw water out of the wells of salvation." From the study of the Bible, he proceeded to a minute examination of the writings of the Reformers, which, by a singular coincidence, came into his possession 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:

'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 it 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 talie this affecting opportunity of stating, that to the unsought and unexpected introduction to 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 principle 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 tender

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ness 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 which 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 boliness, 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 should pursue this subject 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 which designate his character and office, is supposed to contract engagements of the highest and most sacred import!