Mr. Mortimer, says one of his friends[262](well fitted to form a correct estimate of him), was “ararely giftedperson.” As apreacher, he possessed very considerable excellence. His extemporaneous discourses were of a very finished kind, lucid in order, striking in illustration, and powerful in application. These discourses were not the mere effusions of thoughts unprepared and of matter undigested, but the result of diligent reading, close study, and fervent prayer, which alone can enable even the competentextemporespeaker to address a Christian congregation with any good effect. He was eminently apractical preacher, and signally excelled in pourtraying the unfair arts so often practised by men of business with a view to their worldly gain: and, as his hearers were mostly tradesmen, his graphic delineations were sometimes keenly felt in the consciences of individuals, who were ready to say, “Art thou come to call our sins to our remembrance?” More than one of his mercantile hearers has asked him, in private intercourse, by what means he had acquired so exact and extraordinary an acquaintance with the varieties of fraud, which, however familiar in the busy walks of trade, might be supposed little known to a minister of the gospel. To such a question he has replied, that he had derived his knowledge, partly from the habitual study of his own heart, partly from his personal experience of a busy life in his earlier years; as he had been apprenticed to an eminent London bookseller, previously to his collegiate preparation for the ministry.
So searchingly did he probe the consciences of his hearers, that it was not unfrequent with some among them to visit him for the purpose of private conference, counsel, and consolation. He well knew how to “speak a word in season to the weary,” with a peculiar sympathy and kindness. Yet quite as well he knew how to apply “the terror of the Lord:” and I remember his telling me, that one of themost effectivesermons (as he had reason to believe) which he had ever preached, was of terrific character, and founded on those words of overwhelming horror; “In Hell he lifted up his eyes, being in torments.”Thatsermon (he had reason to hope) had been used by the Lord as an instrument for rescuing “a brand from the burning,” which the preacher aimed to represent. Another of his most striking sermons, divided between the morning and evening of the same Sabbath, was formed on a theme contrasted with the preceding, theconductand therewardof the faithfulChristian, as exemplified in St.Paul: “I have fought the good fight, I have finished my course, I have kept the faith: henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous Judge, shall give me at that day.”[264]
But, whatever excellencies he possessed as a preacher, Mr. Mortimer was unconscious of them himself: for he frequently deplored what he considered the inefficiency of his ministrations, and was accustomed to speak in the most humble terms of his sermons. On one such occasion, he said, “When I come out of the pulpit, and turn over in my mind what I have said, I think, What does it all amount to? How much more to the purpose it might have been, and how much more useful!”
On the Sunday evenings, after committing his past endeavours into the hands of his God by prayer, he would turn his thoughts from the review of what he considered his past failures to the hope of future usefulness, by at once renewing his exertions. With this view, he was accustomed, before he retired to rest on the Sunday evening, to look out a text for the following Sunday, and to form the outline of the sermon. But although he was thus peculiarly anxious about the preparation of his sermons, he seldom spoke on the subject without remarking upon the necessity of the accompanying influences of the Holy Spirit, to render efficacious even the most highly wrought, powerful, and most convincing sermon. Indeed, he has expressed the opinion, that the most common-place sermons were often made the most useful; because, in such cases, the preacher, being aware of their defects, and being thus divested of all feelings of self-congratulation, was led, in morehumble dependence upon God, to entreat that He would give the increase.
In connexion with this subject, he once mentioned having preached for a friend on a rainy day to an exceedingly small congregation. The comparatively large number of empty pews presented a very discouraging aspect, and tended very much to depress his spirits;—altogether such was the effect produced on his mind, that least of all on that day would he have expected any favourable result from his sermon. Some time afterwards, when he was spending an evening at the house of a person who resided at some distance both from the place where he preached and from his own home, a lady, who was of the party, took an opportunity of stating how much she felt indebted to him for the spiritual sight that she had received through his instrumentality. He was at a loss to know what she alluded to, for he had no recollection of having seen her before: but she brought to his recollection the thinly scattered congregation in his friend’s church, for whom he had preached on a very rainy day: and then stated that she was one of those few hearers, and that the sermon had made so deep an impression on her mind as to have been productive of lasting benefit.
Inhis pastoral visits, Mr. Mortimer appears to have been remarkably successful. He seems always to have paid attention to this very important and often very useful part of the Christian pastor’s office, but more especially during a few of the latter years of his life, making his daily drives for the benefit of his health subservient to that purpose. He made a point of visiting at first six, and afterwards ten families during each week, by which arrangement heconsidered that he could visit each family four times during the year, besides paying more frequent visits in case of illness, or any particular affliction. He not only visited the different members of his congregation and others belonging to the church, but he went to every house in the immediate neighbourhood, and, for several miles around, he knew the occupants of almost every house. When he visited Roman Catholics, or Dissenters, he never sought to enter into controversy with them; for he considered it, in general, unprofitable, and seldom productive of the desired effect of bringing them into the fold of the Church. He was far, however, from shrinking from entering upon the subject, when it appeared desirable for him to do so; and when the subject was brought forward in conversation, he stated the grounds of his firm adhesion to his own communion, and conscientiously, but with a mild and affectionate manner, warned them of the sin of schism. On such occasions,unitywas generally the theme of his discourse, and he would dwell much on its importance and obligations, and urge upon them the consideration of that beautiful prayer, “That they, Father, may be one, as we are.” He was never satisfied unless he could give a decided religious turn to the conversations he had with his people, but, even if he failed in doing this, he always contrived to introduce some serious remark before he left their houses. A Presbyterian, who was warmly attached to her own Church, when speaking of Mr. Mortimer, said, “Ah, he was a real good man. I have often said, that he and Mr. J. [the minister of her own communion] were the two best ministers in Canada. I wouldna miss going to hear Mr. Mortimer preach in the evening [she went to her own place of worship in the morning], but I havena the heart to go now. I weel remember how he sat here, for near an hour, talking to my husband the last time he was here.My husband served at Waterloo, and they were talking about the battle, and such things; and then he stopped all of a sudden, and smiled, and said, ‘but I didna come here to talk about politics.’”
He was particularly desirous of impressing upon the minds of those whom he visited the importance of individual and experimental religion, and would constantly remind them that their great aim should be to prepare for heaven.
He took also occasion to warn them of open sins which they were in the habit of committing, such as drunkenness, or the neglect of public worship. An old man, who frequently gave way to a habit of intoxication, and, perhaps from this cause, has now become prematurely infirm and almost childish, alluded to the last visit of his pastor in the following manner:—“On the Thursday—the Thursday, you mind, before he died—old Mr. Mortimer came to see me in his little carriage, and his man drove him: and he gave me a caution. He said, ‘Mr. —, I saw you on Yonge-street a short time since, and you were drunk;’ and on the next Saturday he was a corpse, and I lost my brother:” and the old man turned aside to hide his tears.
The husband, or rather the widower, of a Presbyterian, mentioned that his wife had frequently remarked to him, that there could not be a better minister by a sick bed than Mr. Mortimer: for that he never excited persons, but that at the same time he did not delude them about their eternal prospects, but spoke candidly to them, according to their different states of mind. She said that there was no minister that she should so much like to see, if she were ill, as Mr. Mortimer. Her wish, however, was not gratified, for she survived him about half-a-year.
Another person, a member of a Presbyterian family in the neighbourhood, after stating that Mr. Mortimer was very much missed, said, “And no onemisses him more than my mother; for he used to come and sit with her, and talked so nicely to her, that it did her so much good—it did her good till he came again. There will never be another minister like Mr. Mortimer: if there were to come five thousand, there would not be another like him.”[268a]
He took an interest in the concerns of those whom he visited, and, following the example of St. Paul, strove to “please all men in all things, not seeking his own profit, but the profit of many, that they might be saved.” “He was not naturally fond of children, and I was much struck, on that account, with the remark of a woman when talking about the visits of my dear father; ‘Ah, miss, your father was mighty fond of this little one, and he took so much notice of him the very last time he was here!’ Another woman said, ‘Ah! he was a real gentleman, and he would sit down with us, and talk so free and pleasant-like.’”[268b]
Mr. Mortimerdevoted a good deal of time and attention to preparing the candidates for the confirmation that was held at Thornhill, in July, 1843. Mr. Townley was then assisting him; for he began the instruction of the candidates several months previous to the solemnizing of the rite, and he was thus left more at liberty than he had ever before been for this important branch of duty. His plan, on that occasion, was to divide the candidates into three distinct classes; viz., one comprising the juniors, and another, the adults of the less educated among his congregation, and the third embracing the remainder. The first of these classes was required to learn by heart portions of an explanation of the Church Catechism, which they repeated to their minister when they met together on a specified afternoon in each week. Their attention was particularly directed to the Scripture proofs of the Catechism, which was also commented upon in a familiar manner, and particularly in connexion with confirmation. In order to encourage them to learn the Catechism well, a prize was promised to each of the three who should be able to repeat the whole of it most accurately. The adult classes met also once a week in the evening, and were prepared with answers, which they read from the Bible, to questions on scriptural subjects, with which they were furnished the previous week. They also repeated a part of Dean Nowell’s Catechism, which, together with the scriptural questions, formed the subject for addresses and interrogations. The third class met one morning in the week at their pastor’s house, and they were expected to give verbal answers to questions on the Book of Common Prayer, with which they werepreviously supplied. For the use of this class also, Mr. Mortimer prepared a set of questions and answers explanatory of the sacrament, which will appear in another place; and he made use of a Catechism on Confirmation to explain that ordinance to the candidates, besides distributing several tracts on the subject.
Inthe years 1842 and 1843, Mr. Mortimer established several different week-day meetings for promoting the spiritual benefit of his flock. One of these was held on Tuesday evenings, and was conducted alternately by himself and Mr. Townley, both, however, being present. The meeting was opened by singing a hymn, and by offering up a short extempore prayer, either by himself or Mr. Townley. One of them then spoke on some subject connected with experimental religion; after which, some of the members were expected to make observations connected with the spiritual life of the Christian, or their own particular experience, or to ask any question on practical or doctrinal subjects; and, when a pause ensued, one of the clergymen would carry on the remarks, or introduce another subject. Singing the doxology, and the use of one or two collects, or, occasionally, extempore prayer, and the blessing, concluded the meeting. This meeting was not continued long; for it was not found to answer, owing to the difficulty that persons experienced in speaking on these subjects.
After this was given up, another was established for the Sunday-school teachers. There were twelve members, all young, in the same rank of society, and on terms of intimacy with each other and with their respected pastor, at whose house they met;and these circumstances, together with the cheerful easy manner in which it was conducted, combined to render it pleasant, as well as profitable. Each member learnt by heart a short portion of a catechetical work on the “Elements of Christian Knowledge,” which they repeated by turns, and afterwards gave verbal answers to questions, previously written out, on miscellaneous subjects connected with religion, such as the evidences of Christianity, the history of the Old Testament, or doctrinal subjects. Questions were prepared by Mr. Mortimer for this purpose, and other questions were copied by the different members from a book of “Questions on the Old and New Testament, and the Book of Common Prayer, by the Rev. Edward Thompson.” The different subjects thus brought forward, always drew forth many interesting and profitable remarks in connexion with the duties of Sunday-school teachers. At other times, they were addressed as professors of Christianity. These meetings were very much liked, and are still looked back upon with feelings of pleasure and grateful recollection by, at least, some of its members. They only lasted one winter, as the summer evenings were not found so convenient for them, and the following winter Mr. Mortimer was unable to resume them, as his whole time was devoted to other ministerial duties.
Atthe beginning of the year 1837, Mr. Mortimer opened a “Library for Sunday Reading.” It contained, at first, about 150 volumes, and, as the books were very much read by all classes of persons, about 100 more were afterwards added to the number, all of which were furnished at his own cost. They were lent gratuitously, and were changed weekly inthe vestry. The different readers were furnished with a printed catalogue of the books, that they might have the opportunity of selecting those that they preferred, as being most suitable to their taste or circumstances. These books were in circulation up to the time of his death.
About the same time an attempt was made to establish a “Library of Useful Knowledge,” at Thornhill, the object of which was to promote useful information to “Farmers, Mechanics, and Artizans,” at a cost so trifling as to bring it easily within their reach; the terms of subscription being five shillings annually, or a penny-a-week for each volume. This endeavour, which was made with the hope of improving the habits and character of a large portion of the population, by furnishing profitable employment for leisure hours usually spent in idleness or frivolous amusements, was mainly seconded by Mr. Mortimer, who made a handsome donation towards it in money, besides about eighteen volumes, most of which, though scientific or literary works, were distinguished for their religious tendency. Most of the gentlemen in the neighbourhood also contributed towards this library. It was found, however, for the most part, that there was no taste for this style of reading among the class for whom the library was intended; only ten or a dozen persons availed themselves of the use of the books, and in rather more than a year applications for them ceased to be made.
Itwas while visiting the people in the neighbourhood of theGerman Mills, in August, 1841, that their state of spiritual destitution was impressed upon Mr. Mortimer’s mind, and he immediatelydetermined upon trying to do something for them. As he had then no Sunday duty to perform, and, at the same time, was partially recovered from his nervous attack, he made up his mind to attempt a Sunday service there himself, and immediately began to inquire if any room could be found for the purpose. A farmer, whose house was very conveniently situated, on being applied to, willingly consented to secure the use of a room in his own house, without any charge, for the remaining term of his lease, five-and-a-half years; nor would he at any time accept any remuneration for the expense and trouble which he incurred by the service being held in his house; and both himself and his wife were ever ready to do all in their power to promote the comfort of their minister, and of those who were engaged in the Sunday school, which was also held in the room used for Divine service. Their generous conduct much pleased Mr. Mortimer, who often said, that they would never suffer for “sheltering the ark of God,” but that, on the contrary, he felt sure that as the “Lord blessed the house of Obededom,” so He would bless them and their family. The room being then in an unfinished state, Mr. Mortimer agreed to have it prepared for Divine worship at his own expense, the fitting up consisting simply of a desk and benches. On the 5th of the following month, September, the service was performed in this room for the first time. Mr. Mortimer was much surprised, and greatly encouraged by the largeness of the congregation, many being unable to find seats, and standing in the entrance. Before the following Sunday the room was furnished with additional benches, which, altogether, was considered sufficient to seat a hundred persons. On that day also, there was a large congregation, as appears from a memorandum in Mr. Mortimer’s handwriting; “The room quite filled, and overflowing.” As he himselfexpected, however, after a time, the novelty wore off, and the congregation decreased, leaving an average of about seventy attendants; but even this number he thought a large congregation, considering the scattered state of the population. He always felt a peculiar interest in this station, which he styled, “the nursling of his old age.” The congregation always appeared grateful for the establishment of the service there, which they evinced by the willingness with which they subscribed to the “Church Society,” when called upon to do so. Though this place is not more than three-and-a-half miles from Thornhill Church, it is believed, that not more than one person during their residence there ever attended the church service, until it was held at the German Mills. The settlement derives its name from the circumstance of the surrounding country having been settled chiefly by Germans many years since; at which time there were mills close to the house in which the service is now held. These mills have been long since in ruins, having never been repaired, owing, it is said, to some superstition connected with the history of them. There are now scarcely more than two dozen houses within a circuit of half-a-mile from the ruins of the mills. The other dwellings are scattered on the different surrounding farms.
On the 10th October, in the same year, a Sunday School was begun in connexion with the Church, which was well attended, having from forty to sixty attendants. At the time the Church service was established at the German Mills, there was no Sunday service there of any description. The Methodists had previously attempted to establish prayer and other meetings, but had then no service of any kind: as soon, however, as the Church service was commenced, Mr. Mortimer was informed that they had again opened a meeting at a house close by, apparently for the sake of opposition, butof which he took not the slightest notice: it was shortly afterwards given up, though in a little time re-commenced.
In the same manner, when he was informed that the editor of theChristian Guardian, a Methodist paper, had written against him, he would not even look at the paper, observing, that “it matters but little what people said of him.” He considered it the wisest plan to let opposition die away. By some he was called a Puseyite, by others a low Churchman; but his own aim was to be “a consistent Churchman.” What he considered one breach of consistency is mentioned in his pastoral letter to his parishioners at Thornhill; viz., attending other places of worship: another was contributing towards the support or encouragement of Dissent, which he invariably declined doing from conscientious motives.
Thefollowing memorandum is made in his pocket-book for 1832:—
“After I leave England, I purpose giving one-seventh to poor-purse, as my object in devoting one fifth was that I might more extensively employ the poor about my premises, &c. &c. But as there is no want of labour there, so large a proportion will not be needed: at least, it so strikes me at present. Possibly, however, more will be needed for the cause of God.”
“After I leave England, I purpose giving one-seventh to poor-purse, as my object in devoting one fifth was that I might more extensively employ the poor about my premises, &c. &c. But as there is no want of labour there, so large a proportion will not be needed: at least, it so strikes me at present. Possibly, however, more will be needed for the cause of God.”
One way in which employment was given to the poor at Hutton was, making a side walk through the village, covered with white spar, which was procured from the neighbouring hills, and was broken very small. His rector, the Rev. Alfred Harford, shared in many of the plans which were adopted for the benefit of the poor in Hutton.
Mr. Mortimer made a point of never being his own instrument in affording pecuniary assistance toany of the persons he visited. If he noticed that any persons were in distressed circumstances, or if any told him of their difficulties, he would mention them to Mrs. Mortimer, and she would do what was necessary to relieve them. Indeed, she was in every case his almoner; for he never himself gave any money in charity. His reason for this was, that the people might have no selfish aim in desiring his visits, which he wished to be purely spiritual.
As aHUSBANDand aFATHER, Mr. Mortimer was a pattern of conjugal tenderness and of parental kindness: there was a remarkable suavity in his manners, which greatly endeared him to his family, and indeed to all who had the pleasure of his acquaintance. If ever he said or wrote an unkind word, he was the first to discover and acknowledge it, and to make the most ample apology. His humility was so great that it might have been suspected of disingenuousness, if those who knew him the most intimately were not well assured of his Christian simplicity and sincerity. His youngest daughter, writing to me, says, in reference to this subject:—
“He kindly made me the companion of his drives before he began to visit his people regularly, and he frequently talked to me more as if I were his friend than his daughter; for he would speak of his religious feelings, and even of his faults. He once said that he had no wish to conceal his sins and failings here; for that they would all be revealed before the assembled multitudes of men and angels at the day of judgment. I frequently felt deeply humbled by the thought that I was so unworthy of the feelings my beloved father entertained towards me: but I was fully aware that it was hisown dispositionto cause him to feel as he did towards me.”
“He kindly made me the companion of his drives before he began to visit his people regularly, and he frequently talked to me more as if I were his friend than his daughter; for he would speak of his religious feelings, and even of his faults. He once said that he had no wish to conceal his sins and failings here; for that they would all be revealed before the assembled multitudes of men and angels at the day of judgment. I frequently felt deeply humbled by the thought that I was so unworthy of the feelings my beloved father entertained towards me: but I was fully aware that it was hisown dispositionto cause him to feel as he did towards me.”
My amiable young friend and god-daughter also writes, in reference to his kindness to servants:—
“My dear father was the kindest and most considerate ofMASTERS. He was always anxious to promote the comfort and happiness of his servants, and very careful not to wound their feelings, or to give them unnecessary trouble or annoyance. He often expressed his pleasure at seeing them seated by the fire at their needlework, or enjoying the society of their relatives and friends, and would tell them that he wished them to be as comfortable as he was himself. Nor was he less mindful of their spiritual welfare, and took pains to instruct them in the great duties of religion.”
“My dear father was the kindest and most considerate ofMASTERS. He was always anxious to promote the comfort and happiness of his servants, and very careful not to wound their feelings, or to give them unnecessary trouble or annoyance. He often expressed his pleasure at seeing them seated by the fire at their needlework, or enjoying the society of their relatives and friends, and would tell them that he wished them to be as comfortable as he was himself. Nor was he less mindful of their spiritual welfare, and took pains to instruct them in the great duties of religion.”
For the foregoing particulars, illustrative of my friend’s character as a Christian pastor, and in his domestic relations, with the exception of a part of the article on the character of his preaching, attributed in a note, to another friend, I am entirely indebted to his youngest daughter, Miss Phebe Mortimer: nothing is due to myself except for the arrangement of the materials with which I have been so kindly and so well furnished.
From the foregoing sketch, as well as from the general contents of the volume, Mr. Mortimer’s character is clearly seen, and cannot fail to excite admiration:—let every reader here add a prayer to be enabled to imitate as well as to admire. That my friend was possessed of no peculiarities, or of no defects, I do not affirm; but they were blended with so much purity of motive, integrity of principle, and correctness of conduct, that his general excellences were visible to all, his peculiarities were known but to few. Hisextreme carefulnessin expenditure, and his—seemingly, at least—over anxiousnessto preserve unimpaired, if not to increase, his fortune, led him to the adoption of some measures, which by many of his friends were thought questionable. It is, however, exceedingly difficult to judge another inthis matter, or, indeed, to set up any precise and universal standard by which to form a judgment in the case. So many among the clergy, it is to be feared, err in the opposite extreme, and so much reproach has been brought upon the Church and the clerical character, by the want of a sufficient prudence and economy in secular affairs, to prevent pecuniary embarrassment, that the error of too much care is much to be preferred to that of a want of it, where it is attended by such counteracting properties as marked Mr. Mortimer’s management of his income. His systematic charity, his cheerful and bountiful liberality, and his strict integrity, more than balance any defective peculiarity in his secular matters.
If I might venture to sum up Mr. Mortimer’s character in a few words, I should say that his whole life, from the time of his becoming a decided Christian, was characterized by firm faith, deep humility, great decision, steady consistency, self-denial, holy zeal, and patient perseverance; and his manners were characterized by urbanity, kindness, and sweetness of address peculiar to himself. As a pastor, as a private Christian, as a relative, and as a friend, he has left an example worthy of imitation. “Blessed are the dead which die in the Lord: even so saith the Spirit; for they rest from their labours, and their works do follow them.”
Mr. Mortimer, just before his death, gave directions to destroy all his papers and writings, and it does not appear that he kept any record of the events of his life, or of his Christian experience: no specimen, therefore, of his regular composition has come into the hands of the writer. The following fragments or remains have been collected from different sources, and show his opinions on the several subjects of them.
Yourvery Christian remarks and feelings connected with my much honoured and much beloved Wellington friend deserve my sincere thanks. You are quite right: the unity of the Spirit in the bond of peace is of infinitely more importance than nice and subtle distinctions upon points of which, after all, we know so exceedingly little. I do not think those two sermons should have been attached to the volumes, whose other contents are generally practical: and I objected at the time, but the opinions of others prevailed. I think with you that the text is unhappily chosen. As to the contents, we shall of course differ: but I can say so much as this, that I attach so little importance to the peculiarities of the system which I adopt, that, for many months past, I have declinedin totoentering upon the subject with every one who would dispute with me: and am so moderate in my own statements, that most of my Arminian friends have their fears of my eventually leaving them:—not that any alteration has taken place in my doctrinal views, but simply in the ideas of importance which I used at one time to attach to them.
TheAthanasian Creed is not the milk which the Church gives to her babes, but the test to which she brings her heretics.
As to Catholic Emancipation I profess to know and to fear but little. Were I better acquainted with theeffects of the present system, I fancy I should think with such men as Mr. Wilberforce: but not knowing these, having only a very limited survey, I feel quite satisfied to let them think for me. A meeting was lately called at Bridgenorth to petition against the claims. I refused both to attend and to authorize the use of my signature. I am equally satisfied, however, that the bill should be lost: and I should imagine that the strength in the Upper House will always throw it out.
Youask me my opinion of Dr. Adam Clarke’s Commentary. I think that upon the whole it is a great work: and few persons could have produced such a one. But after all, the Dr. is not to be depended on, he is far too venturesome and far too positive—he drives through thick and thin—certain opinions must be maintained, certain characters must be vindicated, and this is done in a manner and spirit which is not quite suited to my taste. I continue, however, to take in the work for the present: but have told one of the Methodist preachers stationed here, that, if he can part with it for me on reasonable terms, I will take from him Benson’s Commentary in its stead.
As to classes, I still think that something like church fellowship is the grand desideratum of our Church. The Communion, which was originally intended for this, now completely fails. It is almost anything but thecommunion of saints. Private meetings, too, of a familiar, conversational, or expository kind, do not quite come up to the supposed point. There mustbe some enclosure—some hedge of separation, something which shall admit the apparently sincere inquirer and exclude the worldly—something, in fact, which shall “gather believers together out of the mass of the ungodly world.”
Inreference to Dissent, I am, I believe, what Dissenters consider a high, bigoted, stiff Churchman, but the simple true Churchman is all I wish to be known by. I love my Church right thoroughly, and I love Church unity in the same degree, and have never, for many years past, done anything by countenancing, encouraging, aiding, or abetting Dissent, and I hope I never shall; but I cannot, dare not, unchurch Dissenters, and deny that they are sections of Christ’s outward and visible Church, and, of course, I cannot but respect the private characters and conduct of many individuals among them.
As to Episcopacy, I think with Bishop Hall, that it is necessary for thewellorbetterbeing of a Church, but not essentially necessary to its very being itself; and as to High Church principles, or Puseyism, or Tractarian notions, I go not a single step. I regard them as quite subversive of the doctrine of Christ; there is not one single point, by which they are distinguished but, if honestly carried out, must lead to Romanism. Admit, for example, that in ordination there is conveyed through the bishop, of necessity, and independent of the state of mind of the candidate, any grace or virtue or qualification for the spiritually and graciously discharging the duties of theministerial office, which is not conveyed by Presbyterian or Methodistical ordination, and you arrogate for our Church what neither Scripture on the one hand, nor daily observation on the other, will substantiate. They may authorize and commission those who appear to them already qualified, but it is the Divine Spirit alone, which can fit and qualify with all the gifts and graces necessary for a due discharge of their important function.
Whena man is justified by faith, he is by faith accounted just and righteousbeforeGod.
When a man is justified by works, he is by his works proclaimed or declaredto manto be just and righteous.
To be justified is generally to be considered or regarded just or righteous.
Thefirst step in vital religion is a sense of the presence of God.
Itgenerally happens when there are little unpleasantnesses among friends and relations, that they arise from mutual faults, and therefore I cannot but conclude, that there must have been something either in my observations or manner, which it would have been better to avoid. I am surprised, however, that you should so long have suffered from such incidents: friends, and especially relatives, should belike two bowls suffering temporary collision; they should rub and go on, for in this imperfect state we must expect many such a rub; we cannot move at equal rates, we cannot keep at equal distances, there will be an infringing every now and then, but still let us go on, go on in love, agree to differ, and expect occasionally to feel; but why should this feeling be either strong or lasting? I am glad, however, that you have relieved your mind, and though it has been a little at my expense, yet as the effort has been beneficial to you, I will not attempt in any way to destroy the effect, but will, for the sake of good will and kind feeling, admit anything you have said. And here may such matters rest “never to rise again.”
Onthe Millennial question, I am always backward to speak; for I expect no personal reign: look for nothing very immediate, and then merely suppose a general or universal profession of Christianity throughout the world, and deeper work in the hearts of believers. As to the time of previous trial, I dare hazard but little—in sober truth, I do not suffer myself to be puzzled, or even much occupied withunfulfilledprophecy; with this we have graciously little to do; it is purposely so revealed that it cannot be previously known, that it may not seem, when accomplished, to have been through its prediction fulfilled.
Mr. Mortimerhad a fine mind for mathematical studies, and took a high degree in the Senate HouseExamination of 1811. I have often questioned him on topics connected with those studies;—and well remember asking him, on one occasion, what he supposed might be the reason whyNewton, with so vast a mind for mathematical science, and after such unprecedented success, should have deserted all further investigations of that kind during the latter thirty years of his studious life. With his characteristic sagacity, he promptly assigned a reason which has not (that I know) been remarked by Sir D. Brewster, or the other biographers ofNewton, and which, while it exempts him from the unjust imputation of an enfeebled mind, does just honour to his piety, and may probably be the real, deep, and admonitory reason: “Ah, sir, we must remember that, great as he was in intellect, after allNewtonwas but a man, who had the samewants and cravings of the heartwith ourselves. Having achieved his great discoveries, he began to feel within himself,this also is vanity: he could not find, in his mathematical demonstrations,rest for his soul—satisfactionfor hisheart, he therefore turned his attention from science to theScriptures.” I thought the explanation at once original and just, and, as it refers to “Magnum illum,Newtonum, qui genus humanum ingenio superavit,”[284]singularly interesting and impressive:—a fragment, among many reminiscences, that I would fain preserve from being lost.
TheBishop of Peterborough, in my opinion, richly deserves all he has met with; and I do hope that since many, perhaps a majority of our bishops, readtheChristian Observerthe rough handling he has experienced will operate beneficially on the bench at large. From my heart I hate and detest all inquisitorial measures. Perhaps, however, the Evangelical body need some fan or other to purge the floor; and though a great stir has lately been made about oppression &c., I am not without hope that it will do us considerable good.
I. That we may habitually realize asense of the Divine presence.
II. That we may live in the will of God, and feel that it ispreciousto us.
III. That we may begratefulChristians—traceour mercies—and thankfully adore the good Lord for sending them.
IV. That we may be helped against the soul-ruining, and God-dishonouring sin ofunbelief. “Lord, increase our faith.”
V. That our confidence may be strengthened as connected with prayer in general, and especially in these private addresses.
VI. That we may discover in all our enjoyments, social intercourse, &c. &c.true sobriety of mind, and guard against every approach to alightandfrivolous spirit.
VII. That we may manifest a spirit of faithful admonition and reproof, combined with tenderness.
VIII. For earnestness in the cause of God.
IX. For those gifts and graces implied in the outpouring of God’s Spirit.
X. For a discovery of the love of Jesus, and a greater knowledge of him in all his saving benefits—wisdom, righteousness, and strength.
XI. For growth in grace in general, and in itsevidences. 1st. Increased love to the Saviour. 2nd. Increased hatred to sin; and 3d. Increasingly lowly views of ourselves.
Withregard to sacramental grace, I do not conceive that an episcopally ordained minister has any inherent grace deposited in him, which imparts a greater efficacy, when a sacrament is administered by him, above what may be received by graciously prepared recipients, who may have it administered by others not episcopally ordained. The good imparted is immediately and directly from the Divine Spirit, just as the power of seeing came immediately and directly from Christ, and not through the clay with which the eyes of the blind man were anointed: no inherent or even transferred power with which the clay had become endowed, but a simple transaction between Christ and the believing applicant. The outward and visible signs are of great importance, but most lamentable is it when they are invested with that power which belongs to God alone. The connexion between these views and Romanism is easily apparent. Salvation is no longer of faith, but of works:—use forms, ceremonies, penances, sacraments, prayers, recitations, liturgical services, and all is done: grace is conveyed, and that, too, in proportion to the number and frequency of the performances; and the state of the heart all the while disregarded—the vast surplusage of merit will be obtained, or extreme unction adjust all.
1. What are the Sacraments?[287b]
“They are outward and visible signs and pledges of inward and spiritual grace.”—Ch. Cat.
“They are outward and visible signs and pledges of inward and spiritual grace.”—Ch. Cat.
2. How many are the Christian Sacraments?
“There are (only) two Sacraments ordained by Christ our Lord in the Gospel: that is to say, Baptism and the Supper of the Lord.”—25thArt. Ch. of England.[287c]
“There are (only) two Sacraments ordained by Christ our Lord in the Gospel: that is to say, Baptism and the Supper of the Lord.”—25thArt. Ch. of England.[287c]
3. What are the design and use of Sacraments?
The principal design is to convey “spiritual grace” to the soul: and their chief use consists in their being suitable “means” for the purpose.
4. What is the nature of the Christian Sacraments?
“Sacraments ordained of Christ be not only badges or tokens of Christian men’s profession, but rather they be certain sure witnesses, and effectual signs of grace, and God’s good will towards us, by the which he doth work invisibly in us, and doth not only quicken, but also strengthen and confirm our faith in Him.”—25thArt. Ch. of England.
“Sacraments ordained of Christ be not only badges or tokens of Christian men’s profession, but rather they be certain sure witnesses, and effectual signs of grace, and God’s good will towards us, by the which he doth work invisibly in us, and doth not only quicken, but also strengthen and confirm our faith in Him.”—25thArt. Ch. of England.
5. What do you understand by “spiritual grace,” which you say it is the design of the Sacraments to convey to the soul?
The term grace has many significations in Scripture:but most commonly it either means good-will, or favour (Romans xi. 6; 2 Tim. i. 9; Rom. v. 20); or it signifies theinternal operation of the Holy Spiritupon the soul, regenerating, purifying, and sanctifying our nature: and the Sacraments, when duly regarded, are signs and pledges of the one, and effectual means of conveying the other.
6. How, then, are the Sacraments to be regarded?
Simply asmeansof grace, and not asnecessarilyconveying any internal benefit to the soul: for no such benefit is, or can be, derived from them, unless the mind be previously prepared to partake of them as God has willed and commanded.
7. What proofs can you adduce that the internal benefits of Sacraments are not absolute, and independent of the previous state of the mind?
First, because we have no warrant either in Scripture, or in the reason of things, to think so; and,secondly, because, if they were so, no one could eat and drink in the Lord’s Supper to their own condemnation, which St. Paul affirms is the case with those who eat and drink unworthily. (1. Cor. xi. 29. Acts viii. 13, 20–23.)
8. But though this is the case in the Lord’s Supper, are not the benefits of Baptism absolute and unconditional?
No: repentance and faith in our Lord Jesus Christ are indispensably necessary in all cases previously to anysavingbenefits being derived from the use of this sacrament. Repentance and faith, however, though previously necessary, are in nowise themeritoriousandprocuringcause of these benefits; they form only a preparatory and necessary meetness for a due reception of them.
9. But are not infants, although incapable of either repentance or faith, invariably regenerated, renewed, and sanctified in and by this sacrament?
All that are baptized are said to be regenerated,because the outward ordinance is a sign or emblem of “spiritual regeneration.” And nothing is more common, both in Scripture and in ancient writings, than the use of a term which only denotes thesignfor thething signified. And in the judgment of Christian charity, in all cases when this sacrament is rightly received, and the after conduct corresponds with the professions therein made, we may conclude that they partake, as of the sign, so also of the thing signified.
10. What do you understand by the sacrament being “rightly received”?
The sacrament is rightly received in infant baptism, when the parents and sponsors have just scriptural views of its nature and design, and present children to be baptized in obedience to the authority of God; simply, humbly, and sincerely depending upon his unmerited grace and favour in Christ Jesus; and are truly desirous that the child so presented by them, may become “the faithful soldier and servant of the Lord Jesus Christ;” and when the sponsors themselves exercise repentance, whereby “they forsake sin, and faith, whereby they stedfastly believe the promises of God made to them in that sacrament.” In all such cases we have “a presumptive certainty” that spiritual regeneration commences in the ordinance; for then it is “rightly received.”
11. What is the bestafterproof of this?
The best after proof which children can give of this is, the fulfilment of those promises and engagements made for them by their sponsors in their baptism.
12. And what were the promises and engagements?
“That they should renounce the devil and all his works, the pomps and vanity of this wicked world, and all the sinful lusts of the flesh; that they should believe all the articles of the Christianfaith; and that they should keep God’s holy will and commandments, and walk in the same all the days of their life.”—Ch. Cat.
“That they should renounce the devil and all his works, the pomps and vanity of this wicked world, and all the sinful lusts of the flesh; that they should believe all the articles of the Christianfaith; and that they should keep God’s holy will and commandments, and walk in the same all the days of their life.”—Ch. Cat.
13. But how do you show that children in after life are bound to fulfil those engagements made for them by others, at this unconscious period of their infancy?
They are bound to do so by the obligation which they themselves owe to God, inasmuch as their parents or spiritual guardians entered into such engagements only, on their behalf, as each individual is bound to fulfil, whether such engagements had or had not been entered into by others.
Publicopinion is, through God’s mercy, effecting much among us. Much bitterness, indeed, still exists in some, as well as most determined opposition. But the work is of God, and I feel a blessed assurance that much good will eventually be done. I am beginning to perceive with much thankfulness that the Temperance Society is an important engine in aid of all my ministerial plans—a kind of stepping stone to the church and to piety; and I am careful to watch all its movements, and to follow up every indication for good.