Your very affectionate Friend and old Collegian,
“MORT.”
* * * * *
Another of his friends, the Rev. J. C., the present rector of a parish in
Cheshire, may be here introduced—a friend whom he esteemed very highly.
This gentleman, in the former years of his life, was engaged in business,
and his friend was very desirous of detaching his mind from this pursuit,
and of leading him to turn his attention to the sacred office. In one of
his early letters pressing this change upon his consideration, he makes
the following pertinent remark:—
“It is not easy, when fixed by circumstances, and extensively
surrounded by our secular concerns, to follow the example of Matthew,
and immediately to arise. The din of business and the clamour of
dear friends drown the soft intimations of our passing Lord, and,
questioning the reality of his call, we find it difficult to leave
all behind.”
In the following extract of a letter to the Rev. J. Armstrong, Mr.
Mortimer states what he conceived to be the qualifications of a minister
of the word in a foreign or uncultivated soil; and also his views of
Arminianism. His remarks on the latter subject were addressed to the
editor, to whom, in a former letter, he had given some account of a plan
which he and some of his friends had devised of raising a fund for the
purchase of livings, and had given to the designation of the object an
Arminian character. The editor, who has often been considered as a
Calvinist, wrote to his friend to say he objected to the title of his
projected association; adding, that, in the event of his returning home
invalided, or from other causes, he could expect to derive no benefit
from his friend’s patronage:—
Wellington, Salop. Feb. 25th, 1815.
My dear Friend,
** * * * * * *
WERE I required to point out those qualifications which should
distinguish the minister of the word in a foreign or uncultivated soil, I
should not specify those qualities which are too exclusively dwelt upon
by many. I should not inquire into the fervour of his spirit, the
commanding or winning nature of his aspect and address, the robustness of
his frame—“his iron sinews, and his bones of brass;”—all these things are
good auxiliaries, but they are not essentials. The grand requisite seems
to be this, a quiet steady application to present duty, combined with a
peaceful and unbroken reliance upon the Lord; for if an individual be
possessed of a spirit and temper which this conduct supposes, he must
succeed. Hosts of opposing difficulties will, one after another, fall
before him like the petrified band who came to seize the person of our
Lord. All his patient labours, the produce of his faith, shall bear the
approving seal of God—all that he doeth shall prosper. But, if present
duty be neglected, or supinely, or uninterestingly conducted—if his
reliance and confidence on God be broken—if his oppressed spirit sink
under every wave of discouragement which for the trial of his faith is
permitted to pass over him—under such circumstances, prosperity is
impossible; for even our gracious and our willing Lord can in no wise
help us. From these considerations, I feel truly thankful that your
spirit faints not, that your confidence in God still remains, and that
you still apply yourself to your arduous work. This Moravian (I should
rather have said this Christlike) spirit will, with the superadded
blessing of the Lord, bring to you and your dear flock a train of mercies
far exceeding the most sanguine of your expectations. “Be strong,
therefore, and of a good courage; fear not, neither be dismayed; and then
the Lord thy God will be with thee whithersoever thou goest.” He will
“Cover thy head in the day of battle; he will take hold of shield and
buckler; he will fight for thee, and thou shalt hold thy peace.” But
while I am thus alluding to your ministerial duties, I would again
recommend to you what I took the liberty of urging upon you somewhat at
large in a former letter. I allude to class meetings. Whatever you do,
my dear Armstrong, do not omit these. I have seen already, and daily
continue to see, advantages the most unequivocal resulting from them; and
am convinced that no one endued either with a spiritual mind, or with a
desire after it, would make an experiment of their efficacy without most
convincingly perceiving it. In your own case, I have no question but
that the adoption of the plan I am recommending, would become quite an
era to you in spiritual prosperity, both as a church and as a private
individual—an epocha upon which you would ever look back with the most
unqualified delight.
You seem prepared, my good friend, to receive from me somewhat of an
Arminian trimming for the heretical alteration which you have ventured to
propose as connected with our “Living and Perpetual Advowson Plan.” It
happens, however, that I feel no such disposition at present; not that I
am less anxious than before for the maintenance of _sound doctrine_
within the walls of our churches, but because I have a good hope that in
your case a caution upon these points is almost unnecessary. I trust
that, notwithstanding the force of certain prejudices imbibed in the
early part of your Christian life, the leaven of _real unadulterated
truth_ has been introduced into your mind, and that a time will come in
which it will predominate to the leavening of the whole lump. I should
be glad to find that this was the case even now; for, though the
circumstances in which you are placed at present forbid the introduction
of any extensive evil, yet still, I fear that some degree of evil will
almost unavoidably find an entrance. For every portion of error has its
corresponding portion of evil. _Truth_, _simple_, _unmixed_ truth, is
that which sanctifies, and truth alone. But as to endeavouring to lead
you through all the mazes of controversy and debate to this desirable
end, I have not the least intention, nor even desire. I had rather leave
you in the hands of God, by prayer, begging that He, the God of Truth and
the Father of Lights would, in his mercy, condescend to instruct you
himself, and, guided by him, you will then be led into all truth. As to
the alteration you propose, we are perfectly of your mind, that the word
“Arminian” had better be omitted, and as such intend to drop it. For,
though we should naturally be led to make choice of individuals the most
accordant with our own views, yet neither liberality nor candour would
teach us to exclude others. Besides, all the good purposes arising from
the insertion of the term may certainly be answered without. It will be
well known in whose hands the conduct of the affair is vested; this of
itself will show the _bias_ of our mind, and this is all we wish.
Exclusion upon the general scale is certainly no part of our intention;
we are thankful, therefore, for your friendly hint.
* * * * * * * *
We all unite in kindest love to you and yours, and I remain,
Your truly affectionate Friend and Brother,
G. MORTIMER.