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Chapter 01: Creating Your First Java Classes

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True / False

1. System software is used for tasks such as word processing, calculations and playing games.
a. True
b. False
ANSWER: False

2. If an object’s methods are well written, the user is unaware of the low-level details of how the methods are executed,
and the user must simply understand the interface or interaction between the method and the object.
a. True
b. False
ANSWER: True

3. A Java identifier can contain only letters, digits, ampersands, or number signs.
a. True
b. False
ANSWER: False

4. You must use the Java interpreter to translate the bytecode into executable statements before running a Java application.
a. True
b. False
ANSWER: True

5. When you issue the command to compile a class containing errors, the Java compiler does not produce any error
messages. You will first need to run the class in order to see error messages.
a. True
b. False
ANSWER: False

6. Logic errors are easily identified when a program is compiled.

a. True
b. False
ANSWER: False

7. Although not a requirement, it is Java standard that class identifiers begin with an uppercase letter and use other
uppercase letters to improve readability.
a. True
b. False
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Chapter 01: Creating Your First Java Classes

ANSWER: True

8. A compiler ignores whitespace (that is, any combination of nonprinting characters) between words and lines.
a. True
b. False
ANSWER: True

9. Dots (or periods) in a Java statement are used to separate the names of the components that make up the statement.
a. True
b. False
ANSWER: True

10. Using the void keyword in the main() method header indicates that a value will be returned by the main()
method is called.
a. True
b. False
ANSWER: False

Multiple Choice

11. A program written in ____ is the most basic circuitry-level language.

a. Java b. machine language
c. BASIC d. C
ANSWER: b

12. Locating and repairing all syntax errors is part of the process of ____ a program.
a. interpreting b. compiling
c. debugging d. executing
ANSWER: c

13. ____ are also called modules, methods, functions, and subroutines. Java programmers most frequently use the term
“method.”
a. Procedures b. Calls
c. Classes d. Applications
ANSWER: a

14. ____ refers to the hiding of data and methods within an object.
a. Instance b. Inheritance
c. Passed d. Encapsulation
ANSWER: d

15. ____ describes the feature of languages that allows the same word to be interpreted correctly in different situations
based on the context.
a. Polymorphism b. Architecturally neutral
c. Source code d. Insulation
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Chapter 01: Creating Your First Java Classes

ANSWER: a

16. Given the statement: System.out.println(“First Java application”);

out refers to ____.
a. the screen b. the standard output device
c. the printer d. the keyboard
ANSWER: b

17. ____ are pieces of information that are sent into, or passed to, a method, usually because the method requires the
information to perform its task or carry out its purpose.
a. Applets b. Methods
c. Arguments d. Objects
ANSWER: c

18. A(n) ____ defines the circumstances under which a class can be accessed and the other classes that have the right to
use a class.
a. identifier b. access specifier
c. parameter d. Pascal casing
ANSWER: b

19. In Java, the reserved keyword ____ means that a method is accessible and usable even though no objects of the class
exist.
a. active b. undefined
c. static d. void
ANSWER: c

20. Line comments start with ____.

a. a forward slash and an asterisk b. two forward slashes
c. a forward slash and two asterisks d. a percent sign
ANSWER: b

21. In a ____ environment, you can change directories using the cd command. For example, to change to a directory
named MyClasses, you type cd MyClasses and press Enter.
a. Windows b. Java
c. graphical d. DOS
ANSWER: d

22. After a successful compile, you can run the class file on any computer that has a ____.
a. Java language interpreter b. Web browser
c. text editor d. DOS
ANSWER: a

23. Java contains a class named ____ that allows you to produce dialog boxes.
a. JBox b. JOptionPane
c. JDialog d. JGUI
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Chapter 01: Creating Your First Java Classes

ANSWER: b

24. Whenever a method requires multiple arguments, the arguments are always separated with ____.
a. commas b. periods
c. forward slashes d. brackets
ANSWER: a

25. If a compiler detects a violation of language rules, it refuses to translate the class to ____.
a. an application b. a logic error
c. machine code d. Java
ANSWER: c

26. ____ is the process the compiler uses to divide your source code into meaningful portions; the message means that the
compiler was in the process of analyzing the code when the end of the file was encountered prematurely.
a. Running b. Debugging
c. Compiling d. Parsing
ANSWER: d

27. A ____ is an error not detected until the program asks the computer to do something wrong, or even illegal, while
executing.
a. syntax error b. run-time error
c. package d. Java API
ANSWER: b

28. It is best to use the ____ available text editor when writing Java programs.
a. most complex b. simplest
c. best d. latest
ANSWER: b

29. It is a tradition among programmers that the first program you write in any language produces “____” as its output.
a. Hi, your name! b. Hello, world!
c. My first program! d. Hello, your name!
ANSWER: b

30. When you run a Java application using the ____ command, do not add the .class extension to the filename.
a. class b. static
c. java d. output
ANSWER: c

31. If you receive an error that states, “Exception in thread ‘main’ java.lang.NoClassDefFoundError,” when you try to
execute the application, you probably do not have your ____ set correctly.
a. class length b. class path
c. java d. object
ANSWER: b

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Name: Class: Date:

Chapter 01: Creating Your First Java Classes

32. {
public static void main(String[] args)
{
System.out.println(“First Java application”);
}
}

Given the above code, which item identifies the access specifier?

a. public b. static
c. void d. First
ANSWER: a

33. public class First

{
public static void main(String[] args)
{
System.out.println(“First Java application”);
}
}

Given the above code, which item identifies the name of the class?
a. public b. static
c. void d. First
ANSWER: d

34. public class First

{
public static void main(String[] args)
{
System.out.println(“First Java application”);
}
}

Given the above code, which item identifies the method’s return type?
a. public b. static
c. void d. println
ANSWER: c

35. public class First

{
public static void main(String[] args)
{
System.out.println(“First Java application”);
}
}

Given the above code, which item identifies that the method will work without instantiating an object of the class?
a. public b. static
c. void d. println
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Chapter 01: Creating Your First Java Classes

ANSWER: b

36. In programming, named computer memory locations are called ____because they hold values that might vary.
a. constants b. variables
c. strings d. addresses
ANSWER: b

37. ____ comments are a special case of block comments that are used to generate documentation.
a. Line comments b. Doc comments
c. JDoc d. Javadoc
ANSWER: d

38. You use an import statement when you want to access a built-in Java class that is contained in a group of classes
called a(n) ____.
a. JGroup b. JImport
c. package d. GUI
ANSWER: c

39. A(n) ____ error occurs when the syntax of the program is correct and the program compiles but produces incorrect
results when you execute it.
a. logic b. syntax
c. JVM d. class
ANSWER: a

40. The ____ is also called the Java class library; it contains information about how to use every prewritten Java class,
including lists of all the methods you can use with the classes.
a. Java package b. Java Interface
c. Java SDK d. Java API
ANSWER: d

41. A class named first is different from a class named FIRST because ____.
a. Java is case insensitive b. it is confusing to have two names that look the same
c. Java is case sensitive d. first and FIRST are different literal strings
ANSWER: c

42. Programmers use ____ to organize program code and make it easier to read.
a. literal strings b. whitespace
c. headings d. FAQs
ANSWER: b

43. What is the purpose of the argument "null" in the statement below:
JOptionPane.showMessageDialog(null, “Show my message”);
a. This argument is ignored by Java. b. The output message will be placed in the upper left
corner of the screen.

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Name: Class: Date:

Chapter 01: Creating Your First Java Classes

c. The output message will be placed in the d. It instructs Java to display the message immediately.
middle of the screen.
ANSWER: c

44. Using the given code, which statement in the main() method body will produce the output “Hello to all!”.
public class Hello
{
public static void main(String[] args)
{
____
}
{
a. System.out(“Hello to all!”); b. System.println(“Hello to all!”);
c. println(“Hello to all!”); d. System.out.println(“Hello to all!”);
ANSWER: d

45. A(n) ____ is a GUI object resembling a window in which you can place messages you want to display.
a. JDK b. dialog box
c. variable d. argument
ANSWER: b

Matching

Match each term with the correct statement below.

a. literal string
b. high-level programming languages
c. dialog box
d. syntax
e. whitespace
f. compiler
g. attributes
h. Machine language
i. Java virtual machine (JVM)
j. debugging
k. javadoc
l. encapsulation
m. inheritance
n. polymorphism
o. method

46. Allow you to assign intuitive names to areas of computer memory

ANSWER: b

47. Repairing syntax errors

ANSWER: j

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Chapter 01: Creating Your First Java Classes

48. Documentation comments
ANSWER: k

49. A low-level programming language

ANSWER: h

50. Self-contained block of code that carries out an action

ANSWER: o

51. Placing data and methods within an object

ANSWER: l

52. Series of characters that will appear in output exactly as entered

ANSWER: a

53. The same word can be used in different situations

ANSWER: n

54. A GUI object resembling a window in which you can place messages you want to display
ANSWER: c

55. The rules for the programming language

ANSWER: d

56. Translates an entire program before carrying out the statement

ANSWER: f

57. Hypothetical computer used to run a Java program

ANSWER: i

58. Creating classes that share from existing classes

ANSWER: m

59. Any combination of nonprinting characters

ANSWER: e

60. The characteristics that define an object

ANSWER: g

Subjective Short Answer

61. Why is creating a GUI environment for users a natural use for object orientation?
ANSWER: Creating a GUI environment for users also is a natural use for object orientation. It is easy to think of the
components a user manipulates on a computer screen, such as buttons and scroll bars, as similar to real-world
objects. Each GUI object contains data—for example, a button on a screen has a specific size and color. Each
object also contains behaviors—for example, each button can be clicked and reacts in a specific way when
clicked. Some people consider the term object-oriented programming to be synonymous with GUI
programming, but object-oriented programming means more.
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Chapter 01: Creating Your First Java Classes

62. Describe the components (objects and classes) that are used in the statement System.out.println().
ANSWER: Within the statement System.out.println("First Java application");, the method to which
you are passing "First Java application" is named println(). The Java methods println() and
print() both produce output. With println(), after the output is displayed, the insertion point moves to
the following line so that subsequent output appears on a new line. With print(), however, the insertion
point does not advance to a new line, so subsequent output appears at the end of the current line.
Within the statement System.out.println("First Java application");, out is an object that
is a property of the System class that refers to the standard output device for a system, normally the monitor.
The out object itself is an instance of the PrintStream class, which contains several methods, including
println().
Within the statement System.out.println("First Java application");, System is a
class. Therefore, System defines attributes for System objects, just as the Dog class defines the attributes
for Dog objects. One of the System attributes is out. The dots (periods) in System.out.println() are
used to separate the names of the components in the statement.

63. When you define a Java class using an identifier, what are the requirements you need to know?
ANSWER: You can define a Java class using any name or identifier you need, as long as it meets the following
requirements:

• A Java identifier must begin with a letter of the English alphabet, a non-English letter (such as α or π),
an underscore, or a dollar sign. A class name cannot begin with a digit.
• A Java identifier can contain only letters, digits, underscores, or dollar signs.
• A Java identifier cannot be a reserved keyword, such as public or class.
• A Java identifier cannot be one of the following values: true, false, or null. These are not keywords
(they are primitive values), but they are reserved and cannot be used.

64. Regarding code layout, write the following Java code using a common alternate placement of the first curly brace:
public static void main(String[] args)
{
System.out.println("First Java application");
}
ANSWER: public static void main(String[] args) {
System.out.println("First Java application");
}

65. Why is it important for programmers to use program comments?

ANSWER: Programmers use comments to leave notes for themselves and for others who might read their programs in the
future. At the very least, your Java class files should include comments indicating the author, the date, and the
class name or function. The best practice dictates that you also include a brief comment to describe the
purpose of each method you create within a class.

66. What are some of the reasons the javac command might not be recognized?
ANSWER: You made a typo error when typing the command javac.
You misspelled the filename.
You are not within the correct subfolder or subdirectory on your command line.
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Name: Class: Date:

Chapter 01: Creating Your First Java Classes

Java was not installed properly.

67. What happens after a programmer successfully compiles a Java program named “First.java”?
ANSWER: If you receive no error messages after compiling the code in a file named First.java, the application compiled
successfully. In that case, a file named First.class is created and saved in the same folder as the text file that
holds the source code. After a successful compile, you can execute the program (run the class file) on any
computer that has a Java language interpreter.

68. If you modify a class, what are the steps you must take to see your changes in the executing program?
ANSWER: 1. Save the file with the changes (using the same filename).
2. Recompile the class with the javac command.
3. Interpret the class bytecode and execute the class using the java command.

69. Provide examples of logic errors. How do programmers minimize logic errors in their code?
ANSWER: Examples of logic errors include multiplying two values when you meant to add, printing one copy of a report
when you meant to print five, or forgetting to produce a total at the end of a business report when a user
has requested one. Errors of this type must be detected by carefully examining the program output. It is the
responsibility of the program author to test programs and find any logic errors. Good programming practices
can help to minimize errors.

70. Explain the purpose of arguments and why it is necessary to pass arguments to a method.
ANSWER: Arguments are pieces of information that are sent to a method. The act of sending arguments to a method is
called passing arguments to the method. You pass methods to arguments so they know what information to
work with.

71. Briefly describe the elements of the main() method:

public static void main(String[] args)
{
Java code...
}
ANSWER:
In the method header public static void main(String[] args), the word public is an access
specifier, just as it is when you use it to define the First class.
In Java, the reserved keyword static means that a method is accessible and usable even though no objects
of the class exist.
The keyword void used in the main() method header indicates that the main() method does not return
any value when it is called.
The name of the method is main().
In the method header public static void main(String[] args), the contents between the
parentheses, String[] args, represent the type of argument that can be passed to the main() method.

72. Once an application is written and saved, the Java class must be compiled. Describe what two procedures must occur
in order to view the output of the application.
ANSWER:
1. You must compile the class you wrote (called the source code) into bytecode.
2. You must use the Java interpreter to translate the bytecode into executable statements.

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Chapter 01: Creating Your First Java Classes

73. public class FindMyErrors
{
public static void main(String[] args)
{
System.out.println(“My application with errors)
}

Given the above code, identify three separate syntax errors.

ANSWER: There is a semicolon missing at the end of the println statement that will produce the output.
There is a missing curly brace. Curly braces must be open and closing pairs.
There are missing quotation marks in the println statement that will produce the output.

74. Write a line comment and block comment for the following line of code identifying the author, date, and purpose of
the method. In addition, explain the difference between comments that consist of a double-slash (//) and those that have a
starting and ending slash asterisk (/* .. */).
System.out.println(“Hello Students”);
ANSWER: Possible comments include:
// Written by <your name>
// Written on <date>
/* The println method will output “Hello Students” */
// - used for line comments
/* - used for block comments */

75. System.out.println(“First Java application”);

Given the above code, identify and describe the use of a literal string and the use of parentheses.
ANSWER: A literal string is a series of characters that will appear exactly as entered. Any literal string in Java is written
between double quotation marks. The string “First Java application” appears within parentheses because the
string is an argument to a method, and arguments to methods always appear within parentheses.

76. What are the differences between K & R style and Allman style? Which one is used in this textbook?
ANSWER: The indent style in which opening braces do not stand alone on separate lines, is known as the K & R style and
is named for Kernighan and Ritchie, who wrote the first book about the C programming language. The indent
style in which curly braces are aligned and each occupies its own line, is called the Allman style and is named
for Eric Allman, a programmer who popularized the style. The Allman style is used throughout this book.

Copyright Cengage Learning. Powered by Cognero. Page 11

Other documents randomly have
different content
more for my private purse than we shall amicably settle
between ourselves.
“Fourthly. With regard to company, will make choice of those
persons who shall be most agreeable to herself, and will be very
attentive to those of her relations with whom she may wish to
be connected—especially her mother and sister.
“Fifthly. Being aware of the foolish trouble occasioned by
fastidiousness in the choice of food, am determined never to
express my partiality for any particular joint or dish, and never
to make the smallest objection to anything which comes to
table. Remember Duke Fortunatus, and the incessant
squabbles occasioned by his fluctuating taste and pettish
tempers.
“So lastly. As to the arrangement of domestic concerns, will
interfere as little as need be, and will never meddle either in the
choice or dismissal of the servants, and will be careful never to
find with them unnecessary fault.
“These rules and regulations I will read over the first day of
every month, so long as it shall please God to spare me, and
will make them matter of most serious prayer.
“Should I see fit to make any additions to the above, will still
never destroy this identical paper, but keep it as exhibiting my
views previous to marriage, and as a witness against me in
future life, should I deliberately violate them.
“I write these rules in my college rooms on the 20th of May,
1811, being the day on which I complete the 27th year of my
age, and being also the last of my remaining in Cambridge.
“George Mortimer.”

TO THE REV. J. ARMSTRONG.

 Wellington, April 10th, 1812.
My very dear Friend,
I cannot describe the feeling of regret which the receipt of your last
letter occasioned, and I sit down, with depressed spirits, to dictate
an answer. There is something exceedingly gloomy in the
recollection that one of the dearest friends I have on earth, is about
to depart to a place where there is no human probability of our ever
meeting; and that he should depart also without my being permitted
to look him in the face, to clasp his hand, and to bid him a parting
adieu. I feel truly grieved at the circumstance, and the more so, as I
had expected that you would have been detained on shore longer
than the time fixed on for your departure, and consequently that you
would have had some little spare time to pay us a farewell visit.
******
I feel comforted, however, with the hope of hearing from you
occasionally, and do give you my promise that I will endeavour to
write to you every other month, whether I hear from you or not; and
my poor scrawls shall be duly forwarded to your good brother, as
you have desired. I will inform you of our proceedings here as
minutely as I can; and will take care to touch upon such of a more
public nature as I conceive may possibly escape the attention of
your other correspondents. But while I am thus writing, I cannot
conceal from my Armstrong what has recently passed in my mind. I
have long thought it to be a circumstance highly disgraceful to our
Church that so few individuals have appeared who are willing to
leave the comforts of life, and to endeavour to forward, by their own
exertions, the grand and momentous work which the God of all
grace is evidently carrying forward in all quarters of the globe; and I
now begin to feel a desire (should the providence of God be pleased
to open my path), to step forward in this great work. I have opened
the matter to my Mary, and she tells me that she is willing to
accompany me to any place where I should see it my duty to go. It
has pleased God to give us a competency as to this world’s goods,
and should any situation similar to the one you are going to, occur,
we should really feel no hesitation in accepting it. What our future
path may be is uncertain; but I should not wonder if my dear
Armstrong hears of our following in the steps which he has marked
out for us. There seems much to be done abroad, and few inclined
to do it; should, therefore, God be pleased to accept of my poor
intentions to be engaged in forwarding it, I shall rejoice in the
circumstance, and gladly spend and be spent in so glorious an
employment. I have said to my Armstrong what has been
mentioned to no other individual whatever, my Mary excepted; I
must therefore request he will not make the slightest allusion to it
for the present.
I have taken the liberty to send you and Mrs. A. a small token of
parting love; may they prove the means of your frequently
remembering the unworthy donor, and whenever you think of him
offer up a silent prayer for his spiritual advancement. I have also to
request that you will accept of the enclosed notes; [30] they may,
perhaps, prove serviceable in procuring a few more additional
comforts for your voyage and future accommodations. May the God
of love accompany you in your voyage, make you abundantly useful
in your passage, and still more so in your destined situation. My
prayers, my best wishes, do certainly attend you; and though we
may not meet on earth, yet I hope—I would I could say more, but
my treacherous heart will not permit me—but still I hope that you
and I, our partners, and the children whom God may graciously give
us, may all meet in that blissful state above. My Mary desires her
kindest regards to Mrs. A. and yourself.
Believe me,
Your ever affectionate Friend,
G. M.

TO THE REV. J. ARMSTRONG.

 Wellington, July 6th, 1812.
My dear Friend,
As it respects myself, I must say that I feel the comparatively trifling
duties which I have to perform to be a burden, which at times
seems insupportable; but it is the burden which God has placed
upon me, and, therefore, I strive to go on and to press forward,
notwithstanding all my difficulties. You would hardly conceive how
much I dread any public exercise until the moment in which I am
actually engaged in it; I am filled with the most dismal forebodings;
but then, through mercy all my fears vanish; and I have reason to
believe, that my feeble efforts are not altogether in vain.
Nothing further has elapsed respecting any change in my situation.
My Mary feels a good many apprehensions on the subject at
present, and I believe I must leave matters till some circumstance or
other makes my way clear and evident. Our time is very seldom
God’s. There is a haste—a precipitancy—in our proceedings, which
is never to be discovered in those of God. The creation of the world
—the calling of his peculiar people—the coming of the Messiah—all
show that God is slow in operation. I feel, my dear friend, that I
have daily and hourly need of learning a lesson on this subject.
Whenever I feel hurry of spirits, and solicited to do something or
other in haste, I invariably find that it turns out badly. It is the
power of the enemy—God’s procedure is orderly—calm—deliberate:
he leads us gently on, and, while he forcibly convinces the mind, he
opens our providential path.
*******
We live in troublesome times, in a troublesome world. But still we
have much to be thankful for, notwithstanding all, and we have a
blessed hope of things infinitely better in the world to come. I
delight to think of those blessed scenes, and am persuaded that we
all of us lose much for want of reverting to them more frequently.
With heaven in our eye, how cheerfully are we enabled to march
forward; how courageously do we charge through all opposing
difficulties; how contemptuously do we look upon the things of time
and sense! Here was the grand support of the Redeemer; “For the
joy which was set before him he endured the cross, and despised
the shame.”
I have lately been very much gratified by reading a piece of Dr.
Watts’ on the Separate State. We are apt to form too spiritual
notions of the world to come, and, consequently, having nothing
upon which we can solidly ground our investigations, we lose much
of the interest and delight which would otherwise be imparted.
When the literal meaning of Scripture seems to be absurd, we think
we are fully justified in seeking other interpretations; but to reject
the plain and obvious sense merely because it interferes with our
pre-conceived notions of the subject, is, in my opinion, quite
unwarrantable. We read of cities, temples, altars, mansions, feasts,
trees, and rivers. And no doubt but many of our enjoyments will be
exceedingly similar to those which Adam enjoyed on earth, when in
a state of innocence; and it is very probable that the employments
which engage us now will fit us for similar hereafter. All our
peculiarities of mind and disposition will have room for their full
exercise: the traveller may be permitted to take excursions into
distant worlds. The philosopher may pursue, without limitation, the
investigations of science and of art. The soul which is enchanted
with harmony, may, like David, be the leader of some celestial band;
and the divine will be delighted with fresh discoveries into the
nature, the attributes, the perfections, of his God; while the other
myriads of beings, each in their proper class and society, will be
enjoying to the utmost of their capacity the blessings which are most
calculated to administer to their delight.
****
From your sincere Friend,
G. M.
 TO A YOUNG LADY.
Wellington, August 13th, 1812.
You have my condolence, my dear Miss — in not being able to
attend the kind of ministry you approve of. Most individuals have a
turn of mind, a peculiarity of thinking, which, in a great measure,
may be considered as their own; and hence it should seem advisable
that when the choice rests on ourselves, we should attend that
ministry which comes nearest to our own case and circumstances.
But, alas! this privilege is seldom allotted us; local situation, parental
restraints, and a variety of other things, render it in general
necessary to attend some place or other, which is not, perhaps, in
every view, that which, if left to ourselves, we would have fixed
upon. The question, then, is merely this—ought we, under the
circumstances, to quarrel with the dispensations of providence, or
quietly and patiently submit, endeavouring to extract from existing
circumstances all the good we possibly can? The language of
wisdom, as well as of piety, seems to direct to the latter course, as
that best calculated to promote our present comfort, and future
welfare. God has certainly some wise end or other to answer in
every thing of this nature, and if we recollect, at the same time, how
tenderly he loves us, how much he desires our spiritual
improvement, as well as our eternal felicity, we shall rest so
completely satisfied that we shall not have a single desire to alter in
the minutest particular. But we are too apt to lose sight of the
wisdom and love of God, as connected with our affairs, we listen to
the suggestions of Satan, and fondly imagine that if we had the
disposal of things we could easily regulate our concerns, so as to
make them more effectually conduce to our welfare. How
presumptuous is such language, when stripped of its false colouring,
and presented under its real and proper appearance.

On the 30th November, 1812, he writes to his sister—I think that I

mentioned in my last that there was an increase of congregation,
and that I could discover some traces of the operation of the Spirit
of God in applying the word. These effects, I gratefully
acknowledge, are still to be seen, and it has pleased God to
encourage me by bringing to my knowledge two instances in which I
hope a decided and saving change has been produced—one on a
lady of respectability in an adjoining parish, and the other on an
individual among the lower circles.
On the 11th January, 1813, he writes to the same, on the birth of his
eldest son;—I feel grateful to God for his goodness and mercy, as
manifested on the present occasion, and I am cheered with a
pleasing hope that the deposit which has this day been placed in my
hands, will become an heir of immortality, a glory to his God, and an
instrument of good to all around him. He has been the subject of
my prayers for some time past, and I feel persuaded that God will
not disappoint my hope. I, and its dear mother, feel anxious on its
account, but what is our solicitude concerning him compared with
that of the dear Redeemer! How kindly is he interested in his
welfare; how ardently does he long to see in him of the travail of his
soul that he may be satisfied! What encouragement does this
consideration afford to the exercise of patient hope and persevering
prayer.
And on the 24th of the following month, he wrote in reference to the
baptism of the infant. We hope, should all be well, on this day
se’nnight, to devote our little charge to his gracious God in baptism.
I feel it to be a solemn occasion, for I cannot but think that much,
both of its future happiness and usefulness, may depend on the
manner in which it is thus surrendered. I am somewhat
apprehensive that we shall not quite please you with respect to the
name which we think of giving it. But it has long struck me as being
a foolish custom which prevails at present of giving those names by
way of distinction, which, in fact, owing to their commonness, are no
distinction at all. George, Thomas, Henry, John, are used from
generation to generation, and thus individuals are incessantly
mistaken and confounded either for other. We have, therefore,
ventured to step out of the beaten track, and have accordingly fixed
upon Cecil, as one which, from many pleasing associations, has
become endeared to both of us.

TO HIS SISTER.
Wellington, March 16th, 1813.
I have enclosed a copy of a new edition of Alleine’s Alarm, published
by Mr. Gilpin. It was this book, to which, under God, I feel indebted
for the determination which some years ago I received, with respect
to my views and conduct. I love it greatly in its old and less inviting
garb, but far better now. Ah, my dear sister, many profess religion,
many enjoy some of its comforts, feel pleasure in an attendance
upon its institutions and its ordinances; but, to walk closely with
God, to get a deep and thorough knowledge both of him and of our
own souls, to penetrate beneath the surface of religion and to
forward the life—the inward life of God in the soul, something more
is required. In order to this, our eye must be kept constantly
directed to one and the same point; we must learn that one thing is
supereminently needful, and that everything which stands in
competition with it must be considered as dung and as dross. May
God in mercy impart to both of us such clear, such vivid and
luminous views of its importance, that the present world and all its
gaudy trifles may be lessened in our estimation, and that true and
vital godliness, deep and genuine spirituality, may become more and
more the objects of our pursuits. We were yesterday with dear Mrs.
Fletcher, and received, as usual, much profit from her choice,
savoury, and spiritual remarks. The book, which lay open before her,
was her Bible. I could not help thinking how much more
efficaciously we should all of us proceed, both as ministers and
private Christians, if this blessed book were more frequently and
more seriously perused. There is a strange feeling with respect to it
existing in the minds of most persons who may be considered as
even pious characters. They would not feel happy if they suffered
the day to pass over without reading their chapter or chapters, but
still they do it as a duty, merely as a duty. How rarely is it taken up
as a privilege, as the book of books, as the very choicest treasure
which we could possibly open; and yet, unless it be thus resorted to,
thus feelingly read and studied, how can we expect to be great
proficients in the Divine Life—how can we drink deep into the Spirit
of our God? Could we see into the manner in which many
individuals perform the duties of their closet, we should not be much
at a loss to discover the reason of their want of spirituality. It might
all be easily and naturally traced to this one single source—their
hour thus set apart is gone through in a manner not very dissimilar
to a horse in a mill; they go round and round with the same lifeless
formality; and when their duty is over, they pass with unaltered
uninfluenced feelings to anything which may next engage their
attention; but how different from those who walk in their solitude
with God; who go to their closets as if they were about to meet the
very best friend they have upon earth; who feel heavenly emotions
on every such occasion rekindled; whose hearts are made to burn
within them; in short, who so wait upon God as to renew their
strength; who carry from their privacy a holy influence which is
easily discovered in the whole of their converse, tempers, and
pursuits. Give our kind love to Eliza, and accept the same yourself.
To both of you we feel no small degree of affectionate regards; we
often talk of you, but still oftener make you the subject of our
thoughts.

TO THE REV. J. ARMSTRONG.

Wellington, April, 1813.
My dear Friend,
I have of late been obliged to give up all thoughts of missionary
exertions; my present ministerial labours (small, alas! as they are
when contrasted with the more extended operations of my dear
friend) are a weight which presses very heavily upon my mind; they
drink up all my spirits, and have so completely transformed me from
the cheerful happy individual which I formerly used to be, that could
you break in upon me accidentally and unawares you would hardly
recognise me for the same. Ah, my dear friend, could I have
foreseen these things, I should scarcely have dared to have
encountered all the anxieties and perplexities attendant upon the
ministerial office. I feel indeed that I have to sustain a burden; but
there is one cheering consideration—it is the Lord’s burden; it is
placed and appointed by him, and if patiently sustained, not only his
glory, but my own eternal welfare, and perhaps that of others also,
will be advanced. But if I feel the burden so great at present, how
little am I cut out for so great a work as that which you have the
honour and the privilege to be employed in!
In the service of the sanctuary there were hewers of wood and
drawers of water. I seem to be of this description. But, though
these individuals were mean and insignificant, compared with
others, yet were they useful in their way; and, if God do but bless
my labours, I trust I shall be content and be willing to be employed
by him to the end of my days. I would gratefully acknowledge some
of his gracious manifestations in this respect. Two individuals have,
I trust, been savingly brought to the knowledge of God, and some
few have, in other respects, been benefited. This is the Lord’s
doing, and it is marvellous in our eyes.
But though my ministerial duties are thus oppressive, I have reason
to be thankful in other respects. I have a dear wife, whom I
tenderly love, and God has been pleased to present me, about three
months since, with a sweet and interesting little son. He is healthy,
animated, and vigorous, and proves to me a source of comfort
which, I must frankly confess, I but little anticipated. I feel I have
an important deposit placed within my hands; but I trust God will
enable me to train him for the skies, and then all will be well. We
have named him “Cecil,” after our trusty, excellent, and most
valuable friend. I should have preferred to have prefixed in its stead
that of my good friend whom I am addressing; but its length, as well
as the number of consonants which compose it, render it as a
Christian name somewhat harsh and sonorous.
Since I last wrote to you, I received a letter from our friend F—, of
Trinity. It was the bearer of melancholy tidings; the cup of this
excellent young man seems to be composed of sorrows peculiarly
severe. He lost some time ago, as you will doubtless recollect, a
tender father, under circumstances truly afflictive, and now he has
lost his still dearer mother.
He heard, by letter, of her illness, rode to Inverness, where she then
was, without the least intermission; but when he arrived, she was
dead. The weight of this calamity upon his mind, together with the
accumulated pressure of temporal and domestic concerns, have
caused him to pass through deep waters; but God has given to them
a sanctifying influence: you would be truly gratified at the genuine
stream of piety which pervades the whole of his letter. It
characterizes a real child of God.
I have lately been turning my attention towards botany. Should you
ever be sending a packet to your brother, would you be so kind as to
enclose me a few seeds of some of your choice and beautiful
flowers; I mean those which are peculiar to your climate? You will
favour me still further by affixing the names by which they are
commonly known. If you have never amused yourself in this way,
you will be surprised at the inexhaustible source of pleasure of which
it is capable. I walked out with my Mary this morning through the
adjoining country. We were pleased and exhilarated on various
accounts; but our botanic pleasures were by far the greatest. Little,
exquisitely tasty beauties were discovered by us, which before had
completely escaped our notice; they lie before me on my table; and
while I look at them, I am led to adore the Hand which so elegantly
and ingeniously formed them.
******
My best wishes and my constant weekly prayers attend you. I
greatly love you—am tenderly concerned in your welfare, and shall
always rejoice on being able to congratulate you on its realization.
From your ever sincere Friend,
G. M.

About the middle of the year 1814, Mr. Mortimer was joined by a
coadjutor in the curacy of Wellington, of a kindred spirit with himself,
and one with whom he seems to have taken sweet counsel, walking
to the house and service of God as friends. This was the Rev. John
King, already mentioned in the preface. In a letter to his sister, on
the 3rd of June, 1814, is this short notice of the event just referred
to:—“My dear friend King has joined us—he is beloved by all.” In
another letter dated the 30th of the same month, he mentions his
great attachment to Mr. King, their delightful opportunities of
studying together, and that he esteems his coming under his roof as
one of the greatest blessings ever vouchsafed. His intimacy with
this gentleman was formed at the University; “being introduced to
him,” as he mentions in a letter to the writer, “the very first evening
of his coming to college, and we have,” he adds, “ever since
remained in the closest bonds of union.”

TO THE REV. J. ARMSTRONG.

Wellington, Sept. 1, 1814.
My very dear Friend,
I feel thankful that a day of comparative leisure enables me to fulfil
my engagement as to writing to you. It is the Lord’s goodness; and
I cannot help considering it as one out of many thousand other
instances in which prayer and simple reliance upon God tend most
effectually to forward us in our concerns. I fear to trust my own
unstable and treacherous heart, and therefore begged of God that
he would graciously assist me; and, were I to do so constantly, how
much better would it be for me! how many good plans and well
concerted schemes, instead of being rendered abortive, would have
been sped and prospered! But, trusting in the goodness of the plan,
instead of the blessing of the Lord, and, at the same time,
overlooking my own utter insufficiency, I have been manifestly left to
learn lessons of dependence, through the unwelcome medium of
failure and disappointment. But, after all the pains which a gracious
God has been pleased to take with me, how slow I am to learn, how
unwilling to become nothing, that God may become all in all. And
yet this is the only way in which we can be either extensively or
permanently blessed. We are dealt with as children; but on which of
his children will a judiciously affectionate parent bestow the greatest
honour? Not on the forward and self-sufficient. This is a spirit
which he must chasten and subdue by patient and humiliating
discipline. It is the child who is modest, distrustful, and unassuming,
who is diffident of his abilities, and afraid of leaning to his own
understanding, that will meet with the countenance and support of
the wise and tender father. But to one of a contrary temper, such a
mode of treatment would be ruinous, and, therefore, utterly
inadmissible on the part of a parent whose affectionate heart was
regulated by a sound and enlightened judgment. Ah, my dear
friend, how often do we put it out of the power even of the tender
Father of mercies to speed and prosper us! How much humiliating
discipline are we incessantly courting by attempting to rob God of
that glory which belongs to himself alone!
A few evenings ago I received a letter from my agent in town, giving
me an account of some loss which I had lately sustained. I took my
dear wife with me into my study, and falling on our knees, we
prayed to the Lord to bring us into a ready acquiescence with his
divine will, and to keep us from every the least feeling of
dissatisfaction or expression of complaint. While engaged in prayer,
those words, “God is love,” came with sweet power to my mind. I
felt convinced that it was that divine attribute, and that alone, which
had appointed the circumstance; that I could not have done so well
without as with it; and, consequently, that I had far more reason for
gratitude and praise than for anything else. Since that time how
clearly have I seen that the love of God is the only proper key to
unlock all God’s dispensations, and that when this is used it will open
to us treasures of mercies and of blessings which would otherwise
be for ever closed from our view. The Lord teach me for the future
to profit by the instruction; and enable us to label, as it were, each
passing trial with some such inscription as this, “From your loving
Father.”
You, my dear friend, have had much to bear; and perhaps Satan has
whispered at times into your mind those considerations which are
likely to distress and to discourage you; but all is well; all originates
in love; and, therefore, as Parnell so sweetly teaches, “Where you
can’t unravel,” “you should learn to trust.”
I hope you feel confidence in these blessed results of your labours.
What a word is that of our gracious Redeemer’s, and how worthy to
be graven on the palms of every minister of his truth! “Said I not
unto thee, if thou wouldst believe thou shouldst see the glory of
God?” Surely it is nothing but our unbelief which hinders the Lord
from laying bare his arm, and doing wondrous things in
righteousness. In our parish and neighbourhood we have lately
seen a far more extensive work both of conversion and progression
than we have ever yet been indulged with; and I cannot but ascribe
it to the many prayers which have been recently offered up in
reference to this point. Many of us have felt great confidence that
the Lord would revive his work among us; and he who has taught us
daily to pray that his kingdom might come, has in no way
disappointed our hope. We trust, however, that what we have
hitherto seen are merely the drops before the shower.
Mary and King unite with me in kindest love to yourself and dear
Mrs. A., and I remain,
Your ever sincere and truly affectionate Friend,
George Mortimer.
Mr. Mortimer, from his early connexion with the Methodists, imbibed
many of their views, and followed out some of their practices. I
cannot say that he succeeded in convincing me of the expediency of
the plan described in the following letter, though possessed probably
of some advantages; nor do I think that he continued always to
approve of the same; but I think it right that he should speak for
himself, and therefore I shall give several copies or extracts of his
letters on the subject:—

TO THE REV. JOHN ARMSTRONG.

Wellington, Salop. October 27, 1814.
Ah, my dear friend, what need have we all of being occasionally
pulled down, stripped of our fancied excellencies, spoiled of our
boasted props, and laid low in self-abasement and humility of soul at
the feet of Jesus. And considering this our need, how kind is it in
the Lord to take the painful pains with us which he does. He had
much rather rejoice over us in unclouded prosperity; but our
perverseness will not suffer him, and therefore he forces himself to
grieve us. He constrains himself to cut off the dangerous limb—to
amputate—when it would be injurious to spare.
We have two classes, after the manner of the Methodists; one
consisting of men, and the other of women. The former led by Mr.
Eyton, and the latter by myself. Out of the men’s class, Mr. E. has
selected six young men, four of whom go out on a Monday evening,
in turns, and expound to the poor in four cottages in different parts
of the parish; and much good, I trust, has already been seen
resulting from the plan. Mr. E. did not think of the classes till about
a year and a half ago; but we all feel truly thankful to God that they
were begun at last. You would have been struck at the effects
which soon began to follow. A standard, if I may so speak, was by
this means erected, and many, who in all probability would have
remained halting and hesitating till the very end of their days, were
induced, one after another, to flock around it, and I have been
surprised at the degree of help which they have all received since
they were thus united. And, in addition to their own personal
benefit, they soon became instrumental of good to others. Our little
society became a kind of nursery of expounders, exhorters, and
assistants in prayer; and now, instead of a comparatively barren
wilderness, we are rejoiced to behold, in many places, an incipient
garden of the Lord.
Another benefit I would just beg leave to notice, and that refers to
yourself. You will know much more of the state of your people, you
will obtain a greater insight into their temptations, difficulties, and
trials, and will be led to look around you for the means of obviating,
or else helping them to bear them; and thus your manner of
preaching will become far more experimental, and, consequently, far
more useful. Without some such knowledge of our people as we
thus obtain, our discourses, as Mr. Jerram used to say, will be about
it, and about it, but seldom actually upon the mark. I have found a
very material benefit myself in this way, and I would not have been
without it for worlds. Now, my dear friend, what hinders but that
you should enter upon such a class meeting? If you have only three
or four, begin with them; meet with them weekly; begin with singing
and prayer; relate to them the state of your own mind during the
week, and then inquire into the state of their’s. Prayer may
conclude. Mr. E. began, I think, with only four, and was some weeks
before he got above two or three more; but now the men’s class is
between thirty and forty, and the women’s not far short. Do not be
afraid of the Methodistical appearance of the procedure. It is full of
benefits, and I have no question but that if you can prevail upon
yourself to adopt it, yourself and thousands more will have eternal
reason to bless God for its institution. And, under such
circumstances, should a name, or an appearance, cause you a
moment’s hesitation? I trust it will not. * * *
I remain,
Your very sincere Friend
 And Brother in the Lord,
George Mortimer.

The following letter is a beautiful manifestation of the greatest

humility as to his own Christian experience; it was addressed to his
sister:—
Wellington, Nov. 17th, 1814.
My dear Mary,
I have to thank my dear mother and yourself for the printed account,
and the accompanying letter relative to the Lord’s gracious dealings
with our dear departed brother: they have proved highly interesting,
and, I trust, truly profitable to us. May our ears ever be disposed to
listen to, and our hearts prepared to receive, instruction from all the
gracious means which a God of infinite love and mercy is ever taking
with us, in order to our good, and when it comes to our turn to drop
the garments of mortality may it be with us, as it was with dear
James, to be clothed with those of light. A tear may now and then
involuntarily escape me when I advert to the difference between his
envied situation and my own. He quite safe, I still surrounded with
danger; still called to many a conflict with the Christian’s threefold
enemy; still smarting from the wounds which my own unfaithfulness
and presumption rendered expedient that I should receive. But I
comfort myself with the recollection that the time will soon come
when I hope to be crowned as victor, and that my continuance here
below is with the merciful intention of giving me increased
opportunity of getting some fresh jewels to my crown, and of getting
those brightened which are already there. May the great Captain of
my salvation so stand by me, that all these His gracious purposes
may be abundantly answered! I bless God, I do feel an increasing
desire to live to Him, and to the glory of his name; and there are
times in which I feel that I have an increased power to do so. When
I compare the general state of my religious experience with what it
formerly was, I find that I am enabled to exercise more uniformly
submission to his divine will, and to depend upon him more
habitually for the supply of all my wants. I feel in many respects
more crucified to the world, and the world seems to have become
more so to me; so that I care but little about a variety of things
which were at one time accustomed to engross much of my time
and affections. In a word, I am led to conclude, that the life which I
now live in the flesh is somewhat more a life of faith in the Son of
God, a simple dependence and reliance upon Him, as my wisdom,
righteousness, strength, and happiness, as my all-sufficient Saviour.
But while I feel great cause for thankfulness in these respects, yet
how far am I from so walking as to please my God! I was thinking
over the state of my mind the other morning, and I felt deeply
humbled before the Lord on account of it. My religion strikes me as
being more superficial and circumstantial, than deep, inward, and
spiritual. I possess a measure of union with God, but very little
communion with Him. I am engaged in His works, and doing His will
in the main, but I hold slight and frequently interrupted converse
with Him. But how can such a walk be pleasing unto God? But,
perhaps, you will not be able to enter into my feelings—as
connected with this my defect in religious experience—unless I have
recourse to some familiar illustration. An individual may be walking
by my side, towards the place which I would have him proceed to,
and in the way in which I would have him walk; but should he walk
for miles and hours together, in total silence, never, during these
intervals, drop a word expressive of his views and feelings, never
communicate to me the least thing which is passing in his mind; or
should he manifest a similar indifference concerning my
communications to him, should he never listen to my voice, or suffer
himself to be so amused with the surrounding prospect, or the
incidents of the journey, as to have no ear for me, what opinion
should I form of such an individual? Would he be walking so as to
please me? The application is easy—we may be walking in God’s
commands towards the place he would have us direct our face, and
in those paths which he has been pleased to appoint; but if we do
not hold converse with him, if we are backward to tell him what is
passing in our minds, or if we have no ear to listen to his kind
communications, suffering ourselves to be previously engaged with
the things by which we are surrounded, how little can such a walk
be gratifying to the blessed God! Now, my dear Mary, here is my
defect; I do not cultivate, as I ought, that loving, gracious
intercourse with my loving Redeemer which it is my privilege to
enjoy: not only many moments, but, sometimes, even hours, pass
without anything like direct communion with him. Oh, when shall I
be able to adopt the language—the beautiful expressive language—
of one of Mr. Wesley’s hymns—

“Far above all earthly things,

While yet my hands are here employed;
Sees my soul the King of kings,
And freely talks with God.”

Let us help one another, my dear sister, in this important matter by

our mutual and fervent prayers.
Good Archbishop Leighton, alluding to the effects of intercourse kept
up on the part of ministers with the blessed God, has happily
expressed himself:—“They that converse most with the King, and are
inward with him, know most of the affairs of state, and even the
secrets of them, which are hid from others. And, certainly, those of
God’s messengers who are oftenest with Himself, cannot but
understand their business best, and know most of His meaning, and
the affairs of His kingdom.” What a luminous proof did this most
excellent man afford in his conduct of the truth of his own assertion,
and what need have we, who are the ministers and stewards of the
same mysteries, to follow him as he also followed Christ!

TO THE REV. JOHN ARMSTRONG.

Wellington, Salop. Dec. 29, 1814.
My dear Friend,
*******
In my last I mentioned to you the illness and expected removal of
my youngest brother, James. He has since been called to his rest,
and I am truly thankful to be enabled to state that his death was
attended with circumstances highly satisfactory, especially when it is
remembered that he was not in any way a communicative lad, but,
on the contrary, very silent and reserved. Well! he is gone—gone, I
trust, to eternal glory. The Lord, in his rich mercy, prepare us all to
follow him! He was the youngest among us, and the least likely to
be first called. I hope that we have most of us been induced by the
circumstance to watch and to be sober; “so to number our days as
to apply our hearts unto wisdom.” As far as regards myself, I think I
may say that the lesson has been very salutary. I have been led to
consider myself as the next which shall be called, and, of course,
eternal and invisible things have appeared exceedingly near. I thank
God that death has no sting to me. Its sting is sin, and that my
gracious Redeemer has mercifully removed. The anticipation,
therefore, far from being a means of uneasiness, is matter of entire
and sober satisfaction; not that I have any cause for disquietude
here below—not that I have any restlessness of desire arising from a
querulous or pettish feeling of discontent. No, my dear friend, God
has been, and still continues to be, abundant in mercy and truth.
But still these things are not my God—this world is not my home. I
seem to myself like a school-boy very agreeably placed at school—
fond of his master, pleased with his companions, and interested by
his studies, he has every sober ground for satisfaction, and, as such,
does not pettishly wish to be gone—does not for a moment think of
leaving till his vacation shall arrive: but still the thoughts of home
delight him, and when the summer which calls him there arrives, he
most cheerfully complies—his kind master, his pleasing companions
—his engaging studies—all are most gladly left; for these are not his
home. Ah, my dear friend, how lightly should we all sit to the things
beneath, to those which are nearest and dearest, did we but
consider heaven more as our own place—as our heavenly Father’s
house!
I often wish, my dear friend, that the bounds of our habitation were
so fixed that we might not only correspond with, but face to face
converse with, each other. This privilege I now enjoy with my friend
King, who for nearly a year has been on the same spot, and even in
the same house. But I still feel my heart longing after my absent
friend. This indeed may originate in some latent feeling of
ingratitude and discontent, which leads me to overlook the mercy
vouchsafed, and to long for that denied. And yet I am not conscious
that this is altogether the case: hardly a day elapses in which I do
not thank God for the blessing granted me, through the medium of
my present friend. He is a most choice and valuable young man—
one of ten thousand. And yet the question frequently arises in my
mind, why did I ever know—why did I feel so exceedingly attached
to my absent friend, if it were not the intention of a gracious and
indulgent God to give him to me in like manner? But the ways of
the Lord are in the great deep: his footsteps are not known; and yet
gracious, though unknown, I would therefore be thankful that I have
a dear—dear—very dear friend, to whom I can write, and for whom
I can pray, if I can do no more; and my mind is solaced and
comforted with the hope that a day is coming in which we shall join
to part no more; that glorious inheritance is at hand where some
adjacent mansion shall be assigned us, or where distance shall prove
no impediment or barrier to our intercourse. May our loving Saviour,
who is “the way, the truth, and the life,” guide us and ours all safe to
this glorious kingdom!
I remain,
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.

TO THE REV. JOHN ARMSTRONG.

Wellington, Salop. May 1st, 1815.
My dear Friend,
Your last letter gave me an account of dear Mrs. A.’s indisposition.
She has been much on my mind of late. I feared lest her protracted
illness should be the forerunner of something worse; and my mind
shrunk from the idea of the painful circumstances in which yourself
would be placed, should her removal be the ultimate issue. But I
have left the whole in the hands of our wise and loving God, and I
have no doubt but that all will be well. To be a stranger in a strange
land, oppressed with cares and surrounded with more than ordinary
difficulties, and at the same time reft of his bosom friend, the sharer
of his troubles, and the assuager of his griefs; this is a trial from
which the mind revolts. But still, “God is faithful, who will not suffer
us to be tempted above that we are able.” He will proportion our
supports to our trials, and with Christ’s strengthening us we can not
only do, but bear all things; and, therefore, all that we have to do is
to shut our eye, and to yield our hand, and to suffer our kind Lord to
lead us whithersoever he shall please. We have nothing to do with
anticipation respecting the future. Grace is indeed promised to us,
not however in advance—not as a stock which we may possess
beforehand, but as we need it. “As thy day, thy strength shall be.” I
have found this consideration a great source of comfort to my own
mind when I have been recoiling at the painful possibilities of the
morrow; for, though I could not bear this and the other trial to-day
with my present strength, yet to-morrow’s strength may and will be
sufficient for me, provided I do but look for it. Were a martyr’s trials
in reserve for me, a martyr’s grace would also be prepared for me.
With regard to myself all at present is peaceful in the extreme; my
mind calmly reposing on the God of all my mercies in tranquil
dependence. My wife, my children, my servants, my property, all so
suitable, so calculated to administer to my comfort, and to leave me
no reasonable earthly wish unfulfilled. All, my dear friend, is so well;
all so mercifully regulated, that I sometimes look around me with
surprise, and am almost led to suspect lest the treacherous calm
should be merely the forerunner of some tremendous storm. But
the consideration does not alarm me; for “God is love.”
From your truly affectionate
and ever sincere Friend,
George Mortimer.

In the month of May, 1815, he was invited to Madeley by many of

the parishioners, a deputation from whom waited upon the rector,
the Rev. H. Burton, to request he might be appointed curate; and,
accordingly, he removed thither on the 8th of the ensuing month.
The following letter addressed to the editor refers to the event, and
enters somewhat into the particulars of it:—
Madeley, near Shiffnal, Salop.
June 15th, 1815.
My dear Friend,
Few things were further from my thoughts, when I last wrote to you,
than that I should now be addressing a letter to you from the above-
mentioned place; but, “the Lord’s ways are not our ways, nor his
thoughts our thoughts;” we may contrive, but he controls. I had
imagined that my lot was, for some time to come, assigned to me
among my dear people at Wellington, and that in my late house of
mercies, surrounded by the family of my excellent vicar, and his
valuable assistant, I should continue to flourish and grow like a tree
planted by rivers of waters. But the Lord has seen fit to transplant
me; of its being his work I feel fully assured; and, therefore, I can
now expect my comforts and blessings in a different way and
through other channels. Thus, goodness and mercy have followed
me all the days of my life, and will still follow me. I do, indeed,
quite wonder at the change; it seems more like a dream than
otherwise, that I should be fixed in this place and parish, of which I
had so often read, and which has always been associated in my
mind with that wonderful and astonishing man of God, the late
venerable Mr. De la Flèchere. But you will, perhaps, wish to know
the steps which led me hither. Mr. Walters, the late curate (or rather
the present, for he does not leave till next Tuesday) having heard of
a situation which seemed, in many respects, more congenial to his
views than that of Madeley, gave notice of its being his intention to
leave, in the church on Sunday after divine service. The people
were much surprised at the communication; but since the choice of
their minister has usually been left to themselves, they immediately
began to look around them; and, having fixed upon me, they
begged of Mr. Eyton, that he would give me up, and of myself, that I
would undertake the cure of the place. Had I been disposed to
consult merely with flesh and blood, Madeley would have been the
last place to which I should have consented to have gone; but, as
dear Mrs. Fletcher and the people of all descriptions seemed
desirous of my coming among them, I thought it would be wrong to
resist the order of God, and, as such, professed a willingness to let
them do anything with me which they should please. A deputation
was accordingly sent to Mr. Burton, the vicar, who resides on another
living a few miles off, requesting him to appoint me. He received
them, in the first instance, with a degree of coolness which led them
to conclude that there was but little hope. He did not even tell them
that he would consider the application, but put them off with
mentioning another person who, he thought, would suit him. Under
such circumstances, prayer seemed the only resort, and to the
prayers of the church I believe I have been given, and to these
alone. In about ten days after the first application, I heard through
the medium of a relation of his, that he had some intentions of
appointing me, and as such I waited upon him, and was received
both by himself and his wife with a degree of cordiality and attention
which quite surprised me. We soon came to terms, and I have since
heard, from various sources, that he is not only well disposed
towards me, but quite congratulates himself upon my having
undertaken his cure. Such wonderful revolutions, both in mind and
in circumstances, is the Lord able to effect. All things being thus far
adjusted, I began to look out for a situation for myself, and for a
suitable tenant for the house I was about to leave, and in both
respects have I been led most remarkably to see the hand of God.
The house I now occupy has been desired by many, as it is the only
one in the place at all suitable for a person in my circumstances; but
a disagreement among the persons who had to let it, prevented
everything like an amicable prospect, and it has been strangely left
in the midst of all for me. How kind and how condescending is the
care of God! How does it reach even to the minutest particulars,
and much more to the commodiously and pleasantly assigning the
bounds of our habitation. Our removal also has been attended with
blessings. Scarcely anything, in the shape of injury, has hitherto
been perceived, and what trivial matters have been noticed have
only tended to increase our gratitude, by shewing us what might
have been, had not God given his charge as connected with them.
You will smile, perhaps, at these kind of enumerations; but I feel a
pleasure in adverting to them myself, and, therefore, I must beg
your indulgence. “A special and minute providence is an object of
my firm belief, as well as a source of my calmest and most extensive
joys. I love to dwell on such a truth as this, ‘The very hairs of your
head are all numbered.’”
You have heard, perhaps, of the Honourable Mr. Ryder having been
made Dean of Wells, and of his most decided and open exhibition of
piety in his exalted situation. About a month ago he was made
Bishop of Gloucester, an event which has filled the hearts of the
pious in our Establishment with inexpressible gratitude. It may,
indeed, be said by us on such an occasion, “The Lord hath done
great things for us, whereof we are glad,” and to his name would we
ascribe the praise. A lady of my acquaintance happened, at the time
when his appointment was known, to be dining in a party at which
Mr. Wilberforce was present, and she states, that two or three times
he could not help saying in the most animated manner, “I am afraid,
I am too glad at it, but it is such a great thing.”
I remain,
Your ever affectionate Friend,
Geo. Mortimer.

Mr. Mortimer’s post at Madeley was, upon his entrance on the duties
of it, one beset with great difficulties; but by the blessing of God
upon his Christian spirit and conduct he overcame them all. This will
be seen from the following extracts of three letters, the first and
third directed to his sister, and the second to his friend abroad.
After alluding to the difficulties referred to, he says, August, 1815:—

“I feel a power to stand still and see the salvation of God; my

chief attention is directed, not to outward circumstances, but to
my own spirit. I am desirous of cultivating kindness and
affection, and am convinced that so long as nothing is cherished
by me contrary to love, all will eventually be well. We have had
a most gratifying visit from Mr. and Mrs. Butterworth, and feel
truly thankful for the kind providence which brought them
among us. What a stimulus to increased activity for God and
our fellow-creatures does the animating example of such a
character as Mr. B. afford. Such sobriety of mind, such solidity
of judgment, such earnestness of endeavour: I could not help
applying to him the words of my favourite Herbert,
‘Let thy mind still be bent, still plotting where,
And when, and how, the business may be done.’
“Mrs. Fletcher still continues to speak once a week to her people
and also to meet her class; her breathing is much affected, and
she continues to break very fast. She spoke on the Monday
evening, while Mr. and Mrs. B. were here, for the last time on
 the weekdays. The assemblage was highly gratifying. After we
came home, we reckoned upwards of fifty who had come from
Wellington to hear her. Such honour has this distinguished saint
of God.”

Madeley, near Shiffnal, Salop. Sept. 1st, 1815.

Since I last wrote to you I have had to encounter many difficulties in
my parish, but I am thankful to state that they have now nearly
subsided. You must understand that my parish abounds with
Methodists, or at least that the greater part of the serious people are
such, and of course the church, though generally attended by them
once a day, is looked upon as a mere secondary concern. Now
though I respect the Methodists, so long as they keep to their own
place, and would gladly give to them, under such circumstances, the
right hand of fellowship, yet when they leave their proper place and
wish to occupy that post of pre-eminence which the Lord has given
to the church, then I feel it to be my duty to step forward and to
show them where they ought to remain. My predecessors here,
namely, Mr. Fletcher, Melville Horne, and Mr. Walters, all of them
preached at regular times in the Methodist chapels. When I came
here they solicited me, and Mrs. Fletcher among others was
exceedingly urgent. I felt it my duty, however, most stoutly to
refuse. This, as you may suppose, gave great offence, and they
imagined that instead of a friend and encourager, they had most
strangely stumbled upon a most determined enemy. Time, however,
has shown them that they misjudged me, and that I can be friendly
and yet not go all the lengths which they, through a regard to
precedents, had most unaccountably expected; and now, the sober-
minded come to church as usual, and everything seems to be
proceeding in a spirit of love and of kindness. It is true, that some
of the more violent have seceded, but this is no more than I might
reasonably have expected, and, to speak the truth, no more than
what I should have wished; for I could never have felt at home, with
individuals of this description. They have always been troublesome
characters, and had they remained, they would doubtless have been
troublesome to me. While the mouths of many were opened loudly
against me, I one day met with an old Methodist of the place, who
was a convert of dear Mr. Fletcher’s. In the course of conversation, I
said to him, “Well Mr. P., do you think that I have been a sinner
above all others, in not preaching in your chapels?” “Why, sir,” said
he, “to speak truth, I must say that I think no such thing, and I have
always said, that as you are our minister you ought to know your
own business a great deal better than we do, and therefore that we
have nothing to do but to be quiet.” I was much struck at the time
with his remark, and I believe, now, that the generality think with
him. My mind was at first much pained, but I endeavoured to
maintain through the whole a loving demeanour and a praying
spirit. I said little, took care to avoid all exaggeration, and yet, at
the same time, kept steadily to my point. And God has stood by me
and brought me through in a way that I could hardly have
supposed. To his name be all the praise.
You will be pleased to hear that one of my younger brothers,
Thomas, has recently been truly converted to God, and wishes to
enter into the church. My father most cordially enters into his views,
and has been urgent upon me to receive him into my house, by way
of preparation for college. This I at length consented to do. And
though it is somewhat of trouble to me to do my duty towards him,
in point of attention—for he is quite a studious young man—yet I
feel that his being with us is quite in the Lord’s order, and am truly
thankful for that grace which has changed him, and that providence
which has directed his steps among us. From a letter which I saw
from a Methodist preacher, who attended the conference last month,
I understand that no less than thirteen preachers in their connexion
have left them with the intention of preparing for orders. These are
the men we want in our churches! What does our excellent
establishment want, but Arminian preachers and Methodist
discipline! But I must forbear lest I get a second trimming. Leaving
joking however, aside, I felt truly thankful to hear of this, and I hope
many will follow their good example. The Church wants them, and
the Methodists can well spare them.