Without multiplying quotations from Cranmer, Jewell, Hooker, and others, we shall only add the testimony borne by the twelfth Article. "Albeit that good works, which are the fruits of faith, and follow after justification, cannot put away our sins, and endure the severity of God's judgment; yet are they pleasing and acceptable to God in Christ, and do spring out necessarily of a true and lively faith; insomuch that by them a lively faith may be as evidently known, as a tree discerned by the fruit."

We close these extracts with the following scriptural authorities:-" Whatsoever is born of God overcometh the world; and this is the victory that overcometh the world, even our faith." "Who is he that overcometh the world, but he that believeth that Jesus is the Son of God ?"— 1 John v. 4, 5. "Purifying their hearts by faith."-Acts xv. 9. 66 'Faith, which worketh by love."-Gal. v. 6. Many other passages might be quoted: see John i. 12, 13; iii. 36; v. 24; Heb. xi.

We should not have indulged in these lengthened remarks, were it not from the conviction that the doctrinal errors which have been specified, are far from being confined to the name of the late Archdeacon Daubeny (whom we would here wish to mention with all the tenderness and respect due to his character and virtues ;) but they still exist to no inconsiderable extent. It is impossible not to admit, that on the subject of faith and works there is a great indistinctness and ambiguity of language; much misconception as to their order and precedence, and that the nature and properties of a justifying faith are not sufficiently distinguished from a mere notional faith, or speculative assent of the understanding, unaccompanied by any of its genuine effects on the heart and life. Yet if this doctrine, as it has been asserted by one of its most celebrated champions,* be the "articulus stantis vel cadentis Ecclesiæ," that important article of faith, on the right understanding of which every church must stand or fall, how can we contemplate the existence of so fundamental an error, in any of the ministers of our own church, without the most anxious forebodings as to its ultimate consequences?

Again, if we are told that in baptism all are regenerated, though we see thousands who have been baptized exhibiting no traces of a renewed heart or holy life, how can we reconcile the contrariety of the fact with the existence

* Luther.

of the principle, or with the positive declaration of Scripture, "whosoever is born of God doth not commit sin, for his seed remaineth in him; and he cannot sin (that is to say, cannot wilfully and habitually sin,) because he is born of God?"— 1 John iii. 9. To refer the members of the visible church to regeneration at baptism, as alone sufficient to accredit their pretensions to the Christian character, is, in the judg ment of Mr. Richmond, and of the writer of this memoir, to present a fatal opiate to their consciences, and to nullify a most solemn and necessary admonition (given, let it be observed, to the baptized,)" Examine yourselves, whether ye be in the faith."-2 Cor. xiii. 5.

It is much to be lamented that Mr. Richmond never un. dertook the exposure of these errors, and of others that might be mentioned, on a more extended scale; fitted as he was for the task, by his extensive research, his matured experience, his acknowledged powers, and the benignity of his character. We cannot furnish a stronger evidence of the Christian spirit, divested of all party feeling, that would have influenced him in the execution of such a work, than in laying before the reader the concluding passages of his Review. After having vindicated the construction, attributed by Mr. Overton to the articles of the Church of England, of a modified Calvinism, remote from all objectionable extremes, he burst forth into the following animated and Christian strain :

"Are, then, the doctrines of the Church of England to be · considered as Calvinistic ?-Certainly not; if by that expression the assertion of all Calvin's peculiarities is intended. Are they then Arminian ?—No, by no means; if a similar mode of defining that term is to be employed. But are we hence to infer that none are to be admitted within the pale of the church, who think with either the one or the other of these eminent divines, on the points at issue between them? This would be a very unfounded conclusion. The qualifications requisite to form a sound member of the Church of England, do not by any means turn on the avowal or rejection of the avowed dogmas of Calvin or Arminius. Who, may we not ask, is Calvin? or, who is Arminius? Were they crucified for us, or were we baptized in their name? We have only one master to whom we owe subjection, even Christ. Do we believe and rely on him as our only Saviour? Are we humbled before God, under a deep sense of our sin. fulness, and of our innumerable transgressions of his law?

Conscious of merited wrath, are we making Jesus Christ our sole refuge; and is our every hope of pardon, acceptance, and final salvation, founded on his obedience, sacrifice, mediation, and intercession? Conscious of our natural ignorance and weakness, are we exercising an habitual dependence on the Holy Spirit for light and strength? Through his power, are we striving to be delivered from all sin, and to obtain the renewal of our hearts to holiness after the image of God? Are we living as those ought to do, who are looking for death and judgment, and who are candidates for a heavenly crown? Are we obeying Christ as our supreme Lord? Is love to God the predominant affection of our souls; and does it produce the fruit of cheerful, unremitting, and unreserved obedience? Do we feel the force of gratitude to our God and Saviour inciting us to the cultivation of all holy, heavenly, and devout affections; and to the performance of every civil, social and relative duty? Are, we at the same time diligently using the means which God has instituted in his church for our growth in grace, and advancement in the knowledge and in the love of God? Do we constantly frequent his courts? Do we attend the table of the Lord? Do we read and hear his word, with an earnest desire to be made acquainted with his will? Are we habitually watchful over our hearts and lives, and assiduous in the work of self. examination? And to all these means of improvement, do we add unceasing and fervent prayer to the God and Father of our Lord Jesus Christ, that he would pardon our sins for the sake his Son; that he would sanctify us wholly; and through the blood of the everlasting covenant, would make us perfect in every good work to do his will? These are the more decisive marks, by which our true churchman. ship is to be ascertained. May every one who reads them, have a testimony in his own conscience, that they are fairly descriptive of his character."

His admonitions to those engaged in controversy are thus impressively delivered :

"What will it avail them in the great day of account, when the contentions which now agitate their minds, shall sink into absolute insignificance,-shall be as if they had never been -what will it then avail them to have vanquished their adversaries by the superiority of their polemical skill, if, unhappily imbibing the baneful spirit of controversy, they shall be found to have violated that brotherly love, which forms a distinguished badge of the real followers of Jesus Christ?

'Certainly,' as the pious bishop Hall has observed, 'God abides none but charitable dissentions; those that are well grounded and well governed; grounded upon just causes, and governed with Christian charity and wise moderation; those whose beginning is equity, and whose end is peace. If we must differ, let these be the conditions; let every one of God's ministers be ambitious of that praise which Gregory Nazianzen gives to Athanasius; to be an adamant to them that strike him, and a loadstone to them that dissent from him; the one not to be moved with wrong,—the other to draw those hearts which disagree. So the fruit of righteousness shall be sown in peace of them that make peace. So the God of peace shall have glory, the church of God rest, and our souls unspeakable consolation and joy, in the day of the appearing of our Lord Jesus.'"*

CHAPTER VI.

His removal from the Isle of Wight-Temporary connexion with the Lock Hospital, in London-and-final settlement at Turvey.

A CHANGE of residence, and of his sphere of labor, is, to a minister, at all times a subject for grave deliberation. He can take no step, in the consequences of which, others are not deeply involved as well as himself. In no instance does he stand alone: his principles, habits, and conduct, wheresoever he goes, exercise their powerful effects on all around him; and he is the star, by whose genial or unfriendly influence, their present, as well as future destiny, is in a great measure to be determined. It is this truth which constitutes the moral responsibility attendant on the acceptance of a new appointment. If the glory of God, and the conversion of immortal souls, are the grand objects of which, as a minister, he is never to lose sight; nothing less than a deliberate and well-founded conviction that these are likely to be promoted by the step contemplated, ought to determine his removal, more especially from a scene where his labors have been owned and blessed.

So long, however, as we are assured that "the Lord ordereth a good man's goings," and "appointeth the bounds of his habitation;" the indications of his will, and the openings of his providence, rightly interpreted, will ever form the best guide and ground for his determination. It was under the

fullest conviction that he was pursuing the path of duty, that Mr. Richmond was induced to listen to the proposition of assisting the Rev. Mr. Fry, in his laborious services as Chaplain to the Lock Hospital in London. The prospect of a more extended sphere of usefulness, and the inadequacy of his income to meet the demands of an increasing family, rendered such an offer highly eligible; and we shall see by the result, in what manner his acceptance of this appointment, short as was its duration, providentially led the way to all the subsequent events of his life. He proceeded, therefore, to London, to confer on the subject of this new arrangement, and preach. ed his first sermon from the following text:-" But of him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption." 1 Cor. i, 30.

Some extracts from letters written to his wife at this time, previously to the removal of his family from Brading, will throw a light on a few of the circumstances connected with this change of his residence and ministry.

London, February 5, 1805.

"I think I may say, I am determined to try this situation. The Lord seems to give me such tokens of affection, friendship, and acceptableness, amongst the congregation of the Lock, and points out so many spiritual advantages, though mingled with great trials and temptations, that I believe I am right in coming to this decision. On Wednesday evening, I preached for Mr. Fry. Several gentlemen spoke to each of us, expressing a hope that I should undertake the charge; and one of them suggested, that if it were an object to me, he did. not doubt that very many would gladly contribute towards the expense of the removal, and some increase of salary. The hint was kind, whatever might be the result. Yesterday morning, Mr. Fry and I conversed for a considerable time together. I told him all my history and circumstances. seems resolved to omit nothing which may contribute to the hopefulness and comfort of my arrangement; and I really think that it is God's will that I should repose a temporal as well as a spiritual confidence in him. I called yesterday on Mr. Wilberforce, who put five pounds into my hand to go about from poor to poor and distribute.* Blessed commission!

He

*The wisdom of this mode of doing good, must at once commend itself to those, who are aware of the circumstances in which clergymen are frequently placed relative to the poor. Their parochial duties bring to their