ject my suit.' Here he paused, and added with great feeling and seriousness still it must never be ; what would the world say of me? Would not they imagine that the hope of obtaining such a prize, influenced my profession of religion? It is easy, they would say, to preach self-denial, and heavenly-mindedness; but has not the preacher taken care to get as much of this world's goods as he could possibly obtain?' 'Sir,' he again said, with emphasis, it must never be. never suffer any temporal happiness or advantage to be a hindrance to my usefulness.'

I can

Different opinions may be formed as to the propriety or prudence of Mr Walker's conduct on this occasion, but it exhibits the pious and disinterested conscientiousness of the man, in a very strong point of view. The advancement of his Redeemer's honour was, with him, the grand object, and to this all other considerations were made to bow. Nor was his zeal unattended with

success.

The pleasure of the Lord evidently prospered in his hands. The number of converts was daily on the increase, and finding himself unable to pay due attention to each individual case, he formed them, at length, in 1754, into a Religious Society, the design of which, he stated, in the "considerations laid before the members at the first meeting," to be threefold:-To glorify God to quicken and confirm themselves in faith and holiness-and to render them more useful among the neighbours. The devotional services at the meetings of this society were conducted exclusively by Mr Walker himself, and thus, many of the disadvantages which are too often attendant on fellowship meetings, as usually conducted, were obviated. Besides this general society, Mr Walker instituted, and encouraged among his people, smaller meetings, for mutual converse and prayer. Anxious that the utmost simplicity and purity of intention should be preserved among his converts, he laid down minute regulations for their guidance at these meetings.

The exertions of this indefatigable pastor, however, were not limited entirely to his own parish; he endeavoured also to stimulate his brethren around him. With this view, he suggested the formation of a union among the pious clergy of the neighbourhood, for mutual assistance and encouragement in their pastoral duties. This society, which was called the "Parsons' Club," was productive of much good both to the ministers and their people. "As iron sharpeneth iron, so

doth the face of a man his friend." And it was so in this instance, for the piety, and zeal, and activity of Mr Walker, diffused a most beneficial influence over all his associates. He himself was assiduous in visiting and

In the close of the year 1756, the worthy pastor of Truro found himself introduced into a new field of useful labour. A body of soldiers were sent into his parish for winter quarters, and immediately they became the object of his pastoral solicitude. He began by address. ing to them a sermon on the Sabbath afternoon, which went by the name of the "Soldiers' Sermon," but, at first, he had great difficulty in prevailing on them to listen to him; for, though conducted to Church by their officers, they used, even then, to turn off at the door. Mr Walker, however, was not disheartened; he set his pious members of the Society to work, and, by their exertions, a few of the soldiers were, at length, persuaded to attend. The numbers gradually increased; and such was the effect of his faithful addresses, that, in three weeks, no less than a hundred of them went to his house, to speak to him, in private, on the concerns of their souls. Many of these, no doubt, returned to their former thoughtlessness and forgetfulness of God. Those, however, and there was a considerable number, who gave evidence of a real change of heart, were formed into a class, which was called the "Soldiers' Society."

The effect of Mr Walker's assiduous attention to the spiritual interests of the soldiers, was soon apparent in the change which was perceptible in the outward deportment of the whole regiment.

"Mr Walker's exertions in the regiment at first me with great opposition; the captain publicly forbade hless, at last, than two hundred and fifty of them sought men to go to him for private instruction, though n the over-tired' but persevering servant of Christ fer that purpose. Those also whom religion had separate

from the sinful habits and company of their unawakened comrades, were much derided, but grace enabled them to stand. A great alteration, however, took place: punishments soon diminished, and order prevailed ir the regiment, to a degree never before witnessed, and the commander at length discovered the excellent cause of this salutary change. Genuine zeal had now its fu triumph and its rich reward; the officers waited on M Walker in a body, to acknowledge the good effects of his wise and sedulous exertions, and to thank him for the reformation he had produced in their ranks."

The scene, when the regiment left the place, after nine weeks' residence, is thus beautifully described. "These interesting men left Truro on the 19th of The parting scene January, after nine weeks' stay. was indescribably affecting. They assembled the last evening in the Society's room, to hear their beloved minister's farewell prayer and exhortation. Had you, said Mr Walker to a friend, but seen their countenances, what thankfulness, love, sorrow, and joy, sat upon them; they hoped they might bring forth some fruit; they hoped to meet us again at the right hand of Jesus in his illustrious day. Amen.' It was an hour of mingled distress and comfort; the hearts of some were so full, that they clasped the hand of the beloved instrument of their conversion, and turned away without a word. They began their morning's march prais ing God for bringing them under the sound of his Gospel; and as they slowly passed along, turned round to catch occasional glimpses of the town as they gradually lost sight of it, exclaiming, God bless Truro.' They saw their spiritual leader no more on earth, but were consoled by the hope of a triumphant meeting in the armies of heaven."

Amid his unwearied labours in his own parish, Mr Walker was prevailed upon to extend his sphere of usefulness, by the publication of an admirable course of sermons, which, accordingly, appeared under the title of The Christian. This work has long been held in high esteem among the pious in this country, and has been often republished. It presents a lively portraiture of the Christian character, in a series of discourses, illustrative of the passage," If any man be in Christ, he is a new creature."

The unwearied labour and perpetual anxieties to which Mr Walker was subjected, in the conscientious discharge of his ministerial duties, soon began to affect his bodily constitution. In the mysterious arrangements of Providence, his sun went down while it was yet day. On the 27th April 1760, he preached, for the last time, in the pulpit of the Church at Truro. The concluding words of his discourse were peculiarly solemn and affecting. Though quite unconscious that his ministerial labours were now at a close, he spoke, as from the brink of the grave, to his beloved flock.

"To be plain, I am grieved at heart for many, very many of you, to think how you will make your appearance before Christ's judgment-seat. You have no works to speak there for your belonging to Christ; I can see none. I see works of various kinds that prove you do not belong to him. If a life of pleasure, idleness, indulgence, drunkenness, pride, covetousness, would recommend you to the favour of the Judge, few would be better received than numbers of you. In the name of God, my friends, when you know this moment in your own consciences, that if, as you have been and are, you should be called to judgment, you would be as surely cast into hell, as if you were already scorching in those dreadful flames, why will you live at such a rate? Well, we shall be all before the judgment-seat of Christ together. There the controversy, between me, persuading you by the terrors of the Lord, and you determined to abide in your sins, will be decided. There it will appear whether your blood will be upon your own heads for your obstinate impenitence, or upon mine, for not giving you warning. Christ will certainly either acquit or condemn me on this account; and if I should be acquitted herein, what will become of you? I tremble to think how so many words of mine will be brought up against you on that day. What will you say, what will you answer, how will you excuse yourselves? O sirs, if you will not be prevailed upon, you will, with eternal self-reproach, curse the day that you knew me, or heard one word from my mouth. Why, why, will you die with so aggravated a destruction? O think of the judgment; think of it, and you will not be able to hold it out against your own souls. May the Lord incline you to do so; may he cause this word to sink deep into your hearts; may he shew you all your danger; and with an outstretched arm, bring you out of the hands of the devil, and translate you into the glorious kingdom of his dear Son to his own glory, and your unspeakable happiness, in the day of the appearance of our Lord and Saviour Jesus Christ. Even so, most mighty God, and most merciful Father, for the same Jesus Christ's sake. Amen.

Such was the powerful appeal with which this devoted servant of the Lord terminated his faithful and successful ministry—a ministry which extended its benefits far beyond the immediate sphere of its operations, and the effects of which are felt in Cornwall even at this day. Of Mr Walker of Truro, indeed, it may be said, as was once declared of Henry Martyn," he hath lighted a flame which shall never be extinguished."

Soon after the delivery of the discourse to which we have referred, Mr Walker was seized with a fever, which confined him for several weeks to his room; and when he had, in some measure, recovered, symptoms of pulmonary consumption began to appear. At Bristol hot-wells, to which he repaired in the Autumn, he derived little or no benefit, and after passing two months there, he removed to Kington, in Warwickshire, with the view of spending some time with Mr Talbot, the clergyman of the place. The season, however, set in so unfavourably, that it was thought advisable for him to return to Bristol. Finding that, even yet, he could derive no benefit from the use of the mineral waters, he accepted the invitation of the Earl of Dartmouth, to pay him a visit at Blackheath, in the neighbourhood of London. Here Mr Walker found a Christian welcome, and received the utmost attention during his trying illness. "The kindness of his host and hostess was unbounded; the physicians refused to receive any thing from him for their attendance; his flock at Truro were perpetually conveying to him sums of money, cheerfully bestowed on a minister who had impoverished himself for their sakes."

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In the spring of the year 1761, Mr Walker's illness assumed a more alarming character. A burning fever by day, and distressing perspirations by night, with a cough which deprived him of rest, rendered him, every day, weaker and more languid. Still his confidence in the arrangements of his Heavenly Father, comforted and supported him. "The weakness of my body," he observed, deprives me of all joyous sensations, but my faith in God's promises, I bless the Lord, is firm and unshaken." Whenever the slightest prospect of recovery presented itself, he instantly thought of his beloved Truro, and looked forward, with fond anticipation, to renewed exertions among an affectionate people. Their best interests dwelt much upon his mind; and often, very often, did he lift up his soul in earnest prayer to God, "that they all might be saved." Throughout the whole of his illness, he enjoyed much sweet communion with the Father of his spirit; and, as a necessary consequence, his mind was kept in a state of perfect peace.

6

"To a friend, who shed tears, he said, 'why do you trouble yourself? I am going to heaven: Christ my Lord died.' When Mr Burnet wept over him, he exclaimed, do you not rejoice with me?' Five days before his death, he caused a letter to be written to Mr Conon, in which he assures him, that' with great confusion of thought he had no doubts, great confidence, great submission, no complaining.' To this he added, as to actual views of the joys that are coming, I have none, but a stedfast belief of them in Christ; but lest he should be supposed to be wanting in satisfactory experience, he proceeded, what I have found in myself for months past, and the present workings of the Spirit, have left me without any doubt of my union with Christ.'

Awaking from a doze, he seized the hand of his nurse, and said, 'I have been upon the wings of the cherubim, heaven has been in a manner opened to me; I shall be soon there myself, and am only sorry I cannot take you with me.' He also observed to Mr Burnet, that if his strength allowed, he could tell him news which would rejoice his heart, I have bad,' he said, 'such views of heaven; but I can say no more.' These raptures were, however, qualified by the deepest humility; for when one present rejoiced, over his appar

ent ripeness for heaven, he said, nay, my dear friend, the body of sin is not yet done away. I shall continue a sinner to the very last gasp.'

theatrical spectacles of the wild beasts were finished. They then unanimously shouted, that he should be burned alive. The business was executed with all pos

THE MARTYRDOM OF POLYCARP.
Abridged from Milner.

IN or about the year 167, Smyrna was distinguished by the martyrdom of her bishop, Polycarp.

If

Usher has laboured to show that he was the angel of the Church of Smyrna, addressed by our Saviour. he be right in this, the character of Polycarp is indeed delineated by a divine hand; and the martyrdom before us was particularly predicted.

The admirable Polycarp, when he heard of the cruelties practised in the bloody persecution then carried on, was quite unmoved, and resolved to remain in the city; But, induced by the entreaties of his people, he retired to a village, at no great distance; and there, with a few friends, he spent his time entirely, day and night, in praying, according to his usual custom, for all the Churches in the world. Three days before he was seized, he had a vision while he was praying: He saw his pillar consumed by fire; and turning to the company, he said prophetically, "I must be burned alive." Upon hearing that the persons in search of him were just at hand, he retired to another village. Immediately the officers came to his house; and, not finding him, they seized two servants, one of whom was induced, by torture, to confess the place of his retreat. Taking the servant as their guide, they went out about supper time, with their usual arms, as against a robber; and arriving late, they found him lying in an upper room at the end of the house, whence he might have made his escape, but he would not, saying, "The will of the Lord be done."

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When he was brought to the tribunal, the pro-consul asked him if he was Polycarp; to which he assented. The pro-consul then began to exhort him to have pity on his great age, and to swear by the fortune of Cæsar, and to reproach Christ, and he would release him. Polycarp gave him this ever memorable reply: "Eighty and six years have I served Him, and he hath never wronged me, and how can I blaspheme my King who hath saved me?" The pro-consul still urging, swear by the fortune of Cæsar;" Polycarp said, "If you still vainly contend to make me swear by the fortune of Cæsar, as you speak, affecting an ignorance of my real character, hear me frankly declaring what I am: I am a Christian." I have wild beasts," says the proconsul; "I will expose you to them, unless you repent.' "Call them," replies the martyr. "I will tame your spirit by fire," says the pro-consul, you despise the wild beasts, unless you repent." "You threaten me with fire," answers Polycarp," which burns for a moment, and will be soon extinct; but you are ignorant of the future judgment, and of the fire of eternal punishment reserved for the ungodly. But why do you delay? Do what you please." The pro-consul then sent the herald to proclaim thrice, in the midst of the assembly, Polycarp hath professed himself a Christian." Upon this all the multitude, both of Gentiles and of Jews, who dwelt at Smyrna, with insatiate rage, shouted aloud, "This is the doctor of Asia, the father of Christians, the subverter of our gods, who hath taught many not to sacrifice nor to adore." They now begged Philip the Asiarch to let out a lion against Polycarp. But he refused, observing that the amphi

"since

from the work-shops and baths, in which employment the Jews distinguished themselves with their usual malice. As soon as the fagots were collected, he stripped off his clothes, and loosed his girdle. Immediately the usual appendages of burning were placed about him. And when they had proceeded to fasten him to the stake, he said, "Let me remain as I am; for He who giveth me strength to sustain the fire, will enable me also, without your securing me with nails, to remain unmoved in the fire." Upon this they bound him without nailing him. And he, putting his hands behind him, and being bound, offered to Almighty God the following prayer: "O Father of thy beloved and blessed Son Jesus Christ, through whom we have attained the knowledge of Thee, O God of angels and principalities, and of all creation, and of all the just who live in Thy sight, I bless Thee, that Thou hast counted me worthy of this day, and this hour, to receive my portion in the number of martyrs, in the cup of Christ, for the resur rection to eternal life, both of soul and body, in the incorruption of the Holy Ghost; among whom may 1 be received before Thee, this day, as a sacrifice well savoured and acceptable, which Thou, the faithful and true God, hast prepared, promised before hand, and fulfilled accordingly. Wherefore, I praise thee for all those things, I bless thee, I glorify thee, by the eternal High Priest, Jesus Christ, thy well-beloved Son; through whom, with Him in the Holy Spirit, be glory to Thee both now and for ever. Amen.'

the fire; and, a great flame bursting out, and forming When he had finished his prayer, the officers lighted the appearance of an arch, was as a wall round about the body of the martyr, which was in the midst, not as burning flesh, but as gold and silver refined in the furnace. At length, the infuriated people, observing that his body could not be consumed by the fire, called to the officer, whose business it was, in the Roman games, to dispatch any beast that was unruly or dangerUpon this, a quantity of blood gushed out, so that the ous, to approach, and to plunge his sword into his body. venerable saint fled to the mansions of everlasting rest, fire was extinguished; and the immortal spirit of the and glory, and felicity.

DISCOURSE.

BY THE REV. JOHN ANDERSON,
Minister of Newburgh.

"Hallowed be thy name."-MATT. vi. 9. THE name of God is a Hebraism for God himself, his attributes, and his works. When the Jews meant to describe the person, character, or office of any one, they frequently made use of the term, Name; and we find it often employed in each of these senses by the writers of the New Testament. Thus we find it expressly conferred upon individuals, because of certain excellencies of character, qualities of condition, or circumstances in life, on account of which they had already been distinguished, or were yet to be so in their future history;-for example upon Noah, as a husbandman-upon Abraham, as the father of many nations-upon Isaac, with whom the covenant was to be established-and upon Jesus, "for He shall save his people from their sins." And so, the instance under consideration, the name of God

in

amidst the desolations of the fall, is still, in some measure, natural to man; a sense of Deity is inseparable from his nature; and nowhere, and never, has that nation existed, among whom religious ceremonies and rites have not been observed. They are the proper and spontaneous effort of the human mind to rise above its earthly condition; to connect itself with that mysterious, celestial origin whence it sprung; and as the only tribute which it has to offer, and the only return which it can make for the goodness by which it lives, it would thus recognise its connection with, and obligations to, that invisible and almighty power who rules and reigns over all. Superstition, in all its forms, the foulest and cruelest rites of heathenism, are nothing else than this sentiment of religion struggling to express itself; and, while from blind, ignorant, and corrupted man, left to himself in the worship and homage which he pays, nothing can be expected but error, deformity, and imperfection; yet, he who causeth the very wrath of man to praise him, will so arrange the events of his providence, that his name shall be magnified and extolled, and his justice made known among the heathen.

The Jews were early initiated in the knowledge and worship of the one true God. "One thing," said David, "have I desired of the Lord, that will I seek after; that I may dwell in the house of the Lord all the days of my life, to behold the beauty of the Lord, and to inquire in his temple." The "beauty," or holiness, of the Lord had there a symbolical representation, and in the warm and fervid imagination of that people, the whole building, upon which had been lavished all that the taste and treasures of the kingdom could afford, became the type of every thing sacred and divine. The Christian service is still more exalted and refined, and now that we know we have not been redeemed with corruptible things of earthly value, with the blood of goats, or of bulls, but by the precious ransom of God's own beloved Son; how deeply incumbent is it upon us, to repair to God's House to hear what he will speak to our souls of things pertaining to life and salvation, and to pour out the gratitude and devotion of our hearts for all the wonders of redeeming love! While we thus worship him, he sends a blessing down to hallow and attune our services to the praises of his name; he strengthens and sanctifies our purposes and resolutions of living to his glory; he draws our desires and affections upwards to himself; and, deriving nourishment and grace from that pure and heavenly source, we are enabled by the exercise, at once to love him more and to serve him better. When Moses ascended unto the Mount with God, we are told that his countenance, on his return to the people, bore marks that he had been in the heavenly presence; so when we come to the altar of the Lord, we go back to the world, with a portion of the odour of the sanctuary upon us, with our hearts better fortified against sin, and our affections glowing with purer and holier aspirations.

2. We sanctify God's name, in the spirit of this petition, when we live devoted to his will, and regulate our conduct by the tenor of his law When God created man, he created him for his own glory. This, we are repeatedly told in Scripture, was the motive which induced the Almighty to give birth to the human race, and to endow them with all the high powers and faculties of which they are possessed. The end which he had in view in our creation ought, undoubtedly, to constitute the chief employment of our lives. Our devotions and our actions should always correspond, and both should ever be conformable to the views of our divine Author. To us the inspiration of the Almighty has given understanding, and taught us more than the beasts of the field. He has con. stituted us supreme in this lower world, and amply provided for our princely dignity. We have been crowned by him "with glory;" and whoever at tentively considers his nature and condition, the structure of his body and the constitution of his mind,

the provision that is furnished for the supply of his animal wants,-the objects that are provided for the entertainment of his intellectual faculties. and the scope that is afforded for the exercise of his moral affections, must acknowledge that if the glory of God be manifestly displayed in the other works of his hands, it shines with peculiar lustre in the creation and preservation of man.

And in the doing of all this, has not our Creator plainly declared that while, in gratitude, he claims the homage and devotion of our hearts, and in the use of the gift we ought to sanctify the name of the Giver, we will then only best fulfil the end of our being, and reap the glory and felicity for which we were formed, when we dedicate ourselves to his service, and live in habitual subserviency to his will and pleasure? When such is the case, we fall in with the general plan of divine providence; our minds, if I may so speak, are in unison with the mind of God; and therefore it is, that an apostle thus exhorts, "whether ye eat, or drink, or whatsoever ye do, do all to the glory of God." And what nobler design can man propose to himself in life, in the exercise of all the highest and most exalted endowments of his nature, than thus to manifest his sense of dependence by studying to reverence the Author of his being? While we walk then in the paths of God and Religion, we walk also in those of nature and providence; we are vessels of honour, as discharging the office which our all-wise Creator has assigned us; man is an echo to the voice of God, and the earth revolves in harmony with the course and the will of heaven.

The obligation incumbent upon Christians, however, to devote themselves to the service of God, and thereby to "hallow his name," is both more extensive and binding than any thing that can be urged from the relation in which we stand to him as the Author and Preserver of our being, as the Father of our spirits, or as the bountiful and never-failing Source of all our comforts. The argument founded on the scheme of re