LIFE AND LETTERS. (continued 6)

PASTORAL VISITING.

In his 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 he considered 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, unity was 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 one misses 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]

CONFIRMATION.

Mr. Mortimer devoted 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 were previously 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.

SOCIAL MEETINGS.

In the 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.

LIBRARY.

At the 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 in the 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.

EXTRA-PAROCHIAL SERVICES.

It was while visiting the people in the neighbourhood of the German Mills, in August, 1841, that their state of spiritual destitution was impressed upon Mr. Mortimer’s mind, and he immediately determined 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 himself expected, 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, but of 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 the Christian 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.

CHARITY.

The following 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.”

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 to any 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 a HUSBAND and a FATHER, 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 his own disposition to 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 of MASTERS. 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. His extreme carefulness in expenditure, and his—seemingly, at least—over anxiousness to 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 in this 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.

ARMINIANISM.

Your very 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 declined in toto entering 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.

ATHANASIAN CREED.

The Athanasian Creed is not the milk which the Church gives to her babes, but the test to which she brings her heretics.

CATHOLIC EMANCIPATION.

As to Catholic Emancipation I profess to know and to fear but little. Were I better acquainted with the effects 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.

DR. A. CLARKE’S COMMENTARY.

You ask 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.

CLASSES.

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 the communion of saints. Private meetings, too, of a familiar, conversational, or expository kind, do not quite come up to the supposed point. There must be 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.”

DISSENT.

In reference 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.

EPISCOPACY.

As to Episcopacy, I think with Bishop Hall, that it is necessary for the well or better being 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 the ministerial 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.

FAITH AND WORKS.

When a man is justified by faith, he is by faith accounted just and righteous before God.

When a man is justified by works, he is by his works proclaimed or declared to man to be just and righteous.

To be justified is generally to be considered or regarded just or righteous.

FIRST STEP.

The first step in vital religion is a sense of the presence of God.

FRIENDSHIP.

It generally 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 be like 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.”

MILLENNIUM.

On the 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 with unfulfilled prophecy; 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.

SIR ISAAC NEWTON. (From the Rev. T. Grinfield.)

Mr. Mortimer had a fine mind for mathematical studies, and took a high degree in the Senate House Examination 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 why Newton, 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 of Newton, 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 all Newton was but a man, who had the same wants and cravings of the heart with 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—satisfaction for his heart, he therefore turned his attention from science to the Scriptures.” 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.

BISHOP OF PETERBOROUGH’S EIGHTY-SEVEN QUESTIONS.

The Bishop 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, read the Christian Observer the 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.

SUBJECTS FOR PRAYER.

I. That we may habitually realize a sense of the Divine presence.

II. That we may live in the will of God, and feel that it is precious to us.

III. That we may be grateful Christians—trace our mercies—and thankfully adore the good Lord for sending them.

IV. That we may be helped against the soul-ruining, and God-dishonouring sin of unbelief. “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 a light and frivolous 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 its evidences. 1st. Increased love to the Saviour. 2nd. Increased hatred to sin; and 3d. Increasingly lowly views of ourselves.

SACRAMENTAL GRACE.

With regard 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.

THE SACRAMENTS. [287a]

1. What are the Sacraments? [287b]

“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.”—25th Art. 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.”—25th Art. 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 the internal operation of the Holy Spirit upon 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 as means of grace, and not as necessarily conveying 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 any saving benefits being derived from the use of this sacrament. Repentance and faith, however, though previously necessary, are in nowise the meritorious and procuring cause 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 the sign for the thing 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 best after proof 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 Christian faith; 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.

TEMPERANCE.

Public opinion 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.

The following letter, addressed to the Rev. John Cooper, it is presumed may not unsuitably close the preceding Memoir. The writer, who so affectionately expresses his deep obligations to the late Mr. Mortimer, has been for many years the faithful minister of a large parish in Shropshire, very near the scene of Mr. M.’s former labours in that county.

W— Vicarage, June 18, 1845.

My dear Friend,

I feel sincerely and deeply obliged to you for the kindness you have shown in sending me the interesting extracts you have made from Miss Mortimer’s letter, relative to her beloved father. There are few, if any, to whom I am so deeply indebted as I am to that dear and valued friend. At an early period of my life he noticed me with a kindness and humility which I can never forget. These were, indeed, traits constantly exhibited in his Christian character, but they were the more affecting and attractive as appearing in a man of such ability and accomplishments. Whatever I know of Christian truth and experience I owe in a high degree to the daily conversations which I was permitted to enjoy for many months in three or four successive years, with him, and to the sermons and expositions which I heard from him at that time, every Sabbath and every week.

After I left Madeley I saw less of him, though our intercourse was renewed, in some measure, when he came to Bristol, and, in the end, he succeeded me in my old curacy at Hutton, on my presentation to the living which I now hold. * * * Not many letters ever passed between us; but I have never ceased to remember him with admiration, gratitude, and love. Indeed, take him altogether, and I have never seen his equal.

With my very kind regards to yourself and family,

I remain, my dear Sir,

Very sincerely yours, G. L. Y.

THE WATCHFUL SERVANT.

A SERMON PREACHED AT THORNHILL CHURCH, JUNE 19, 1844, OCCASIONED BY THE DEATH OF THE REV. GEORGE MORTIMER, M.A., Rector of that Township.

BY THE REV. F. L. OSLER.

LUKE XII. 37.

“BLESSED ARE THOSE SERVANTS WHOM THE LORD, WHEN HE COMETH, SHALL FIND WATCHING.”

On receiving an invitation to officiate on the mournful occasion which calls us together, accompanied with a request that I would also preach a sermon suitable to the afflicting circumstance, the oft-repeated encouragement of my dear departed friend, eagerly to embrace every opportunity of setting forth Christ, was brought home to my mind, and a voice from the dead seemed to say, Stand in my accustomed place, and for me tell to my bereaved family and friends, to the people of my charge and of my many prayers, that the Gospel which they have so often heard proclaimed by the lips now cold in death, is not a vague uncertainty, but the power of God unto salvation; and while they weep for one whose most earnest endeavours were to promote their welfare, that they should not sorrow as those without hope, but seek earnestly to become imitators of those who through faith and patience inherit the promises.

So suddenly was he whose loss we mourn taken from the midst of us, that the necessity and duty of watchfulness naturally presents itself to the mind; such is the injunction implied in the words of my text—to that and the blessing promised let us first direct our attention.

Under the figure of a householder, or master, and his servants, Christ represents Himself, and those who profess to be His disciples; for it is evident that the words are addressed to such, and not to the godless and profane. And as Christ’s watching servants are also to be working servants, fidelity, diligence, and perseverance the Lord requires to find in them, when he comes to call them to their account.

“It is required in stewards that a man be found faithful,” saith St. Paul. No other qualification can compensate for the want of this, and the higher the trust reposed, the greater is the fidelity required. How solemn, then, and awful, is the position of the minister of Christ! he has not only to watch for his own soul, and take care lest his very duties, by their frequent performance, become the means of imperceptibly leading him to trust in them, and think that because he is made useful to others, it must, therefore, be well with himself, but also to watch for the souls of others. As Christ’s ambassador, there is committed unto him the ministry of reconciliation, to entreat sinners in Christ’s stead to be reconciled to God; and should any perish through his wilful neglect, either to warn or to give instruction, against the unfaithful minister is denounced the fearful sentence, “his blood will I require at thy hand.”

Deeply did our beloved friend feel this; his daily prayer and study was to make full proof of his ministry, and seek by every means to win souls to Christ. His manner of life from the time of his first coming among you, up to the hour of his death, is known to most present. In his family the kind husband, parent, and master, anxious for the comfort and welfare of all, yet most anxious that each who dwelt beneath his roof, might love that Saviour who was so precious to his own soul. Owing to the delicate state of his health, and what he suffered from even a little unusual excitement, he was, perhaps, seen less in his family than most clergymen; but those friends with whom he felt that he could act freely, and leave when he found himself no longer equal to conversation, will doubtless bear me witness, that as the head of a family few excelled him, and that it was a happy privilege to join with him at the family altar in prayer and praise.

In the temporal property which God had given him, we find the same earnest care that God might be glorified thereby. His liberality is well known, and the principle on which he acted, he believed to be in accordance to God’s revealed word. At first, a tenth of his property was set apart, and after a little while, not feeling satisfied with that portion, one seventh of his income, as he received it, was regularly set apart, and most carefully used, as might best promote the glory of God, and the good of his fellow-creatures. All he possessed he considered as a talent given by God with the injunction, “Occupy till I come,” and as a good steward he laboured faithfully to improve the talent committed to his trust.

But the fulfilment of his ministerial duties was that which engaged his most earnest attention.

He would not offer to the Lord that which cost him nothing, and whether his sermons were what is commonly termed extempore, or written, they were composed with much care, and after much prayer. His anxiety was to win souls to Christ, and to give to each his portion of meat in due season; he was careful, almost to a fault, that the subject on which he was treating should be rightly divided.

But his greatest delight [298] appeared to be in visiting his people from house to house, warning the wicked of the danger of his ways, encouraging the weak, comforting the feeble minded, but more especially delighting to dwell upon that theme so dear to his own soul, the love of Christ. As a father with his children, they were all upon his heart, and few days were suffered to elapse in which he did not visit some families, and his visits were literally ministerial ones, as many present can testify, and who will do well to treasure carefully the instructions they have received, and pray earnestly that they may be profitable to their souls. Judging by the test which Christ himself hath given us, “By their fruits ye shall know them,” will it not be the testimony of all who knew our dear departed brother, that he was in the highest sense of the term a faithful minister of God? and doubtless he has heard from that Master whom he loved and served, “Well done, good and faithful servant, enter thou into the joy of thy Lord.”

And he was not only faithful but diligent. It is well known that the strength of our friend was small, and that he was afflicted with a nervous affection, the natural tendency of which is to prostrate the energies both of mind and body. He felt this and struggled against it, and frequently would return to his house completely exhausted. With him there was no “spare thyself;” whatsoever his hand found to do, he did it with all his might, and as a good servant, his aim and endeavour were to make the most of that strength which was given him.

Patience and perseverance also are necessary qualifications for the Christian minister. “Ye have need of patience,” saith the Apostle St. Paul, “that after ye have done the will of God, ye might receive the promise.” “Add therefore,” saith St. Peter, “to your faith, virtue; and to virtue, knowledge; and to knowledge, temperance; and to temperance, patience.” “In your patience,” saith Christ, “possess ye your souls.” And because his difficulties are great, and the enemies with which he has to contend, numerous and powerful, he must put on the whole armour of God, in order to withstand the evil day, and having done all to stand. He must not only pray, but pray with all prayer and supplication in the spirit; he must not only watch, but watch with all perseverance. May it not, alas! be said of some, that they began well, but lacked patience to run the race that was set before them; as St. Paul complains of the Galatians (chap. v. 5), Ye did run well, and yet afterwards they made shipwreck of faith. The young Christian, when he feels himself as a brand plucked out of the burning, and experiences the love of Christ in his soul, constraining him to devote all his powers to the service of that God who called him out of darkness into marvellous light, like Peter, is ready to combat a host of men in his Master’s defence, wonders at his former blindness, and almost thinks it strange, that any should neglect the service of so good a Master. And in like manner the young minister, when first appointed to his charge, and opening his commission as one of God’s ambassadors, like the untried soldier, thinks of great things to be achieved, and the difficulties seem light; but by degrees both find that the course cannot be run without many a struggle, nor the victory won without many a battle. And the minister of Christ more than any other, will be assaulted by the great adversary of souls with temptations exactly suited to his circumstances and disposition, and all tending to one point, the making Christ, and Christ crucified, if I may so state it, a secondary object in his ministrations, first in name, second in reality, giving to other duties and doctrines, valuable in themselves and in their proper place, that pre-eminence which belongs to Christ alone. Alas! my brethren, do we not see too much of this in the present day! Bread is asked for, and a stone is given by some who once preached “Christ in everything, and everything in Christ.” But we can thankfully bear testimony to the perseverance of our dear departed brother in the right way; from the day of his admission into the sacred office of the ministry up to the hour of his removal from us, he looked unto Jesus, as the author and finisher of his faith, set Him always before him, and with deep humility sought to follow in his steps.

He was ordained in the year 1811, and for many years officiated in the parish of Madeley, England, and the testimony of those who knew him there is, that he was systematic in all his plans, which were laid after much consideration and prayer, and then as earnestly carried out. For eleven years and a half he was your minister, part of which time he was unable to perform any active duties from weakness, and a violent nervous affection which seized him when the Bishop of Toronto visited this place, to consecrate the church and confirm the young. It was to him a severe trial to be laid aside, as he used to express himself, as of no more use, and yet with cheerful humility he would often observe, “The Lord’s work can go on without me,” or words to that effect. But contrary to his own expectation and that of his friends, he was again restored to comparative health and strength, and oh, how eagerly did he resume his duties directly he felt himself equal to them, and his gratitude to God was great for enabling him again to set forth Christ!

Joined to fidelity, diligence, and perseverance, was continual watchfulness. He waited for the Lord’s coming, he watched unto prayer, as one who was to give an account. The exhortation of the prophet Ezekiel (iii. 17), “Son of man, I have made thee a watchman unto the house of Israel,” was deeply impressed upon his mind, and every means in his power he used to win souls to Christ. He watched over the young of his flock with a father’s love and a father’s anxiety, and many present can testify to the affectionate kindness with which he received them in little parties to explain and enforce the precepts of the Gospel. In visiting his people he was watchful to speak a word in season, making it, I believe, a rule never, or very rarely, to leave a house or family without speaking of the one thing needful. Ever remembering that the vows of God were upon him, he was studiously careful that even in manner he might act as became a minister of God, whilst at the same time few were more cheerful than himself. His pulpit preparations were also subjects of much anxious watchfulness and prayer: he studied what he conceived to be his people’s wants, and in love endeavoured to declare to them the whole counsel of God.

And whilst watchful over those committed to his charge he was not unmindful of that solemn hour which has come upon him. For some time previous to his death, he seemed to have the subject continually present to his mind, and would frequently observe to the servant who drove him, on returning from his accustomed rides, “Once more the Lord has brought us home in safety;” and particularly during the last week his conversation at every house he visited, was on death, and the necessity of a constant state of preparation for it, warning the careless, and entreating the almost Christian to come out from an ungodly world, and so to live as to be accounted worthy to stand before the Son of Man, when he shall come to judge the world in righteousness.

A few days since he observed to his servant, “I shall not be long here,” and mentioned with satisfaction that the house was his private property, and that Mrs. Mortimer would not have to leave it, as she must have done had it been a parsonage. These remarks were made when his bodily health appeared to be improving, and, humanly speaking, there was every probability of his being spared many years; and it is satisfactory to dwell on these minute particulars now, as they give us the most certain evidence that the sudden call to render up the account of his stewardship found him ready and watchful for the summons.

Our beloved friend was found watching, and the blessing promised is his portion; he received the earnest of it in this world, he doubtless enjoys it more fully now.

He was blessed in the enjoyment, in no small degree, of the confidence and affection of his people; he was looked up to as a father and a friend, and the outward demonstrations of respect and sorrow which appear on every side this day prove that the loss is felt to be no common one, and many are ready to exclaim, “My father! my father! the chariot of Israel and the horsemen thereof.”

He was blessed in being permitted to see that his labours were not in vain in the Lord. Whilst we would by no means lay down ministerial success as the certain token of God’s favour, or the want of it a mark of his displeasure—for sometimes the most faithful devoted ministers are only permitted to sow the seed, while others reap the harvest, in order practically to prove to us that it is not by human might or power, but by the Spirit of God alone, that souls can be converted to Him; that a Paul may plant, and Apollos water, but it is God alone who giveth the increase—yet it is a blessing, and a great and precious one, to be permitted to see the work of the Lord prospering in our hands. Little, perhaps, do some present think of the anxious hopes and fears which fill the minister’s heart while preparing for his public ministrations, or striving to bring before his people the whole counsel of God. How often in the bitterness of disappointed hope he is ready to exclaim, “Who hath believed our report?” But when he marks the earnest attention paid to his ministrations, the vanities of the world forsaken by some, who boldly, and yet with humility declare, Whatever be the conduct of others, “as for me and my house we will serve the Lord;” great is his encouragement, and he goeth on his way rejoicing. This blessing was vouchsafed to our dear departed friend, and he was also permitted to see that his ministrations were so highly valued that the church in which we are now assembled required twice to be enlarged to accommodate the increasing congregation.

There is something painful in the thought that so good a man should be thus suddenly, and in such a manner, taken from the midst of us. We should have chosen for him a long and peaceful old age, and when, at length, he must depart this life, like corn fully ripe, the Master whom he loved and served would come and gently receive him to himself. But his death and the manner of it was appointed by One wiser than man, and who loved him better than his dearest earthly friends. Even in his sudden death, there was a blessing and an answer to many prayers. From the state of his bodily health, and what he had previously suffered, he used to dread the pains of dying, and earnestly prayed that he might either be spared these pains, or be strengthened under them. And God gave him more than he asked; for nearly two years past this dread was taken away, and the bodily pain he suffered after the accident, was, I have been informed, not equal to the uneasy sensations experienced at fainting. At first, he did not consider that he had received a fatal injury, and on being taken up, exclaimed, “He keepeth all my bones, not one of them is broken.”

His kind friend and physician Dr. Paget, hastened to his assistance, and brought him gently home. The family, naturally much alarmed, eagerly met him as he was being carried into the house, anxious to ascertain the extent of the injury; he strove to calm their fears by telling them, what he then really thought, that he was not seriously hurt. But when laid upon his bed, and he found, as he expressed it, that it would be instant death for him to lie in any but the one position, then he felt that he should never rise again, and was thankful for being brought home to his own comfortable bed. He then spoke with much feeling of the kindness and gentleness of the persons who took him up immediately after the accident, repeating, “Kind—kind,” and expressed himself as quite resigned to the will of God, not anxious to live, and ready to die. He alluded briefly to his temporal affairs, and when he felt his end approaching, desired that those who were not present might be called, when he addressed a few words separately to each, ending with “God bless you.” It was evidently an effort for him to speak much, and his memory appeared to be in some degree affected, as he mentioned none of the family who were absent, and only addressed those present as they stood directly before him. Having spoken to his family, he then prayed for his people; they had always been very dear to him, and often had his prayers ascended before the throne of grace on their behalf, and now, ere the spirit took its flight, whilst yet he might plead for a blessing to descend upon them, he lifted up his heart with the words, “God bless my poor dear people;” and having uttered this prayer, he lay for a time quite still, and then so gently fell asleep in Jesus, that an old and valued servant of the family observed, “How sweetly master is sleeping!” and knew not that it was death until told by the physician, “It is the sleep of death.”

He was permitted to retain his senses to the last, having lived about four hours after the accident.

Beloved friends, may the dying prayers of your late valued minister be heard and answered abundantly on your behalf! “Blessed are the dead which die in the Lord, even so, saith the Spirit, for they rest from their labours.” Our departed friend has fought the good fight, has finished his course, and entered into his rest. He now beholds Him whom having not seen he loved. Oh that those who are ready to exclaim “Let me die the death of the righteous, and let my last end be like his,” may treasure up the instruction they have received from him they will see no more, till all meet at the judgment-seat of Christ, and seek to follow in the steps of their departed minister as he followed Christ.

We observe from what has been stated, that even in death he was greatly blessed, but what is that compared with the blessing he is now inheriting! We weep around his lifeless corpse, but his freed spirit rejoices in the presence of its God. Eye hath not seen, nor ear heard, neither hath it entered into the heart of man to conceive the things which God hath prepared for them that love him: and in a little time, that which was a weak and fragile body whilst animated by the spirit, and now about to turn to corruption, shall rise a glorious body; it is sown in corruption, it is raised in incorruption; it is sown in dishonour and shall be raised in glory. Our departed friend looked forward to this when more than once he exclaimed, a little before he closed his eyes in death, “I am going to my rest,” not yet to the fulness of bliss. It doth not yet appear what we shall be, man cannot describe it; raise the imagination to the highest pitch, and still it will fall far short of the reality; for “when He shall appear, we shall be like Him, for we shall see Him as He is.”

From this subject let us seek to derive some practical improvement.

1st. A solemn warning. The words of my text are addressed by Christ through his servant to each present, and the scene before us proves that in such an hour as we think not, the Son of man cometh. Who would have thought a few days since, that we should have been assembled here on this occasion, or that your minister, whose renewed strength seemed to promise many years of usefulness, would have been thus cut off suddenly as in a moment? Oh, my brethren, you well know that he taught you long and faithfully, ever willing to spend and be spent in your service. You must meet him at the judgment-seat of Christ, and how will you answer it if you then be found unprofitable servants, and he who loved and served you here, and was honoured and loved by you in return, be obliged to testify against you, that he entreated you in Christ’s stead to be reconciled to God, and you refused? May the awful words which are written in the forty-seventh verse of the chapter from whence my text is taken, awaken each of you to greater diligence, since the servant which knew his Lord’s will, and prepared not himself, neither did according to that will, shall be beaten with many stripes.

2nd. Submission to God’s will. Be still and know that I am God, and this not of necessity, because we must submit, but pray and labour that though sorrowful we may yet be rejoicing, since we sorrow not as those without hope, that this affliction may produce a lasting blessing. Thus Eli submitted when the message from the Lord declared such heavy tidings against him and against his family, saying, “It is the Lord, let him do what seemeth him good.” And thus holy Job, when his property was lost, all his children taken, and his body afflicted with sore boils, from the sole of his foot to the crown of his head, and his very wife urging him to curse God and die—“Shall we receive good at the hand of the Lord, and shall we not receive evil? The Lord gave and the Lord hath taken away, blessed be the name of the Lord.”

3rd. Encouragement. We remember the gifts and graces of our departed friend; but from whence were they derived? What made him what he was? The Lord. And who supported him all his journey through life? It was the same God. He found the grace of God sufficient for him, and the feeling of his heart at all times was, “not unto us, O Lord, not unto us, but unto Thy name be the glory.” The God who called, guided, supported, and blessed our departed friend, is still the same. His arm is not shortened, nor his ear heavy, and His direction to us is, ask and ye shall receive, that your joy may be full. We may therefore derive also

4th. Comfort. Doubtless our friend hath entered into the presence of the Lord, and the meanest redeemed sinner will sing a louder song of triumph than the highest archangel. Angels have never tasted of pardoning grace and redeeming love. Did you love your minister? Then thank God that he is released from all sorrow and trial. Thank God for what he has promised, that, having preserved your minister to the end, He will, if you seek Him, also preserve you.

My reverend brethren, in this bereavement, there is a message from God sent to us, as watchmen of the House of Israel. One is taken from our midst, and we are left exposed to peculiar trials and temptations. Our brother was the same, and he continued faithful to the end. And what was his strength and comfort? It was Christ. Oh let us beware of preaching anything but Christ crucified, as “the way, the truth, and the life” for perishing sinners. The more we seek and exalt Him, the more shall we feel in our happy experience, “Christ all and in all.”

In conclusion, let me remind this congregation that your late minister’s instructions are yet sounding in your ears. Oh take heed to them. Pray that the Holy Spirit may be to you a spirit of remembrance, bringing again to your minds what has been said to you; and as you pass the mound of earth which covers his mortal remains, strive to call to mind what he said while yet with you, and seek the grace of God to enable you so to live that you may become followers of those who, through faith and patience, inherit the promises. Amen.

J. Unwin, Printer, 31, Bucklersbury, London