the motive to conversion, viz. a sense on the heart of God's love towards sinners in Christ. Whenever this is lost, sanctification stops, and this should the rather be noted, not only because sanctification, being the immediate fruit of a lively persuasion of God's free love in Christ, can only be built up as that advances, but also because we are apt to lean on the work of sanctification as it goes forward in us, and so, in a degree, to lose sight of Christ as our righteBut now that sanctification be forwarded, and self-righteousness excluded, this motive must be kept in view, which as far as it goes, will effect the one and the other-as well forward the work as exclude boasting, because the sight of that pardoning love, which builds up sanctification, will ever keep the sinner sensible he is not admitted to stand before God, but in the merits of Christ.

ousness.

2. The work itself, viz. the growing up of the graces, and mortification of the lusts. The latter of these it should be observed is the consequence of the former, forasmuch as I love God more, I love the world less, and so of the rest. From whence it would follow that when there needs mortification of a particular lust, the direction be that the opposite grace be especially quickened.

3. The means, viz. self-examination, prayer, the word, and meditation, by which a more humbled mind and a more stedfast faith should be sought out. Humiliation on the sight of our sins, especially on the apostacy of our nature, must be continually exercised, and we must seek for a larger acquaintance with the fulness of Christ. The fruit of this will not be only

a growing sense of our vileness, but also a discovery of our insufficiency, by reason of the power of sin abiding in us, either to do good or resist evil, and so a more stedfast living by the power of Christ. Under these exercises will grow up a more continued watchfulness over our hearts, together with a desire to approve ourselves to God.

Sanctification will not go on without many discouragements, falling under these heads-hardness of heart, unprofitableness, imperfection, failures, and falls. All these are the great means by which the Spirit more especially humbles the heart, shewing us our sinfulness and nothingness, and so bringing us to a more entire dependence on Christ. Wherefore as such complaints are made, the instructor must not fail to improve them to the following purposes.

1. To shew the person his exceeding sinfulness and insufficiency manifest herein.

2. To convince him of the unbelief of his heart; he cannot trust Christ, now that he sees himself to be nothing.

3. To stir him up to sue for a stronger persuasion of Christ's power to justify the ungodly.

4. To guard him against impatience and murmuring, because he is a corrupted creature; than which nothing argues more forgetfulness of the free gifts already received, or does more dishonour to the faithfulness and power of God to fulfil his promises in Christ. It hinders the work of grace in the soul, and begets a selfish frame, wherein there is little concern for God's glory, or man's salvation, with a strange unreadiness to promote the one and the other,

and unfitness for any kind of duty, if not also a bringing Christ into disrepute by a peevish, fretful, sullen, conduct.

Yet on the other hand, there will not be wanting consolations. From time to time the Spirit will be making gracious visits, quickening this and that grace in a delightful manner, shining upon and witnessing to his work in the soul, &c. concerning which there is need only to say, that if they be of the Spirit (for Satan will transform himself) they will be accompanied by deep abasement and thankfulness, and will be followed by a more zealous and close walking. There is need only of this further caution, that they, be not rested in, neither put up in the place of Christ, nor made occasion of pride or security.

These three things, conviction, faith, and its fruit in conversion and daily sanctification, constitute a Christian. Upon all these, this general object must be had in view, to humble the sinner, and exalt the Redeemer through the whole, by leading [the beginner] out of himself to Christ in every thing; and this observation should never be lost sight of by the instructor in the whole procedure.

One word concerning the communion. It is plain no one can be numbered among the faithful till he be converted, yet none but the faithful are actually within the covenant, nor consequently qualified to receive the seal of the covenant, which Christ has appointed as the instituted remembrance of his death. Nevertheless, in the first awakenings, people will be pressing for it, and if admitted will surely be resting upon it, and so greatly hurt and hindered by it. As

far as I have seen, a year after will be full soon: by which time, unless they have been remarkably diligent and had uncommon opportunities, they will scarcely have attained so much advancement in faith, and in knowledge of Christ, themselves, their work, and their enemies, as to be capable of receiving this seal of the covenant with suitable discernment. But whenever they come, it should be under the direction of their instructor, to whom, if they be right, they will submit the matter, and he ought to be satisfied, ere he permits them to come, or at least to have a good ground for supposing they have a good work begun in them.”

Such was the mode in which Mr. Walker dealt with those awakened persons who sought the advantage of his private instruction; and with what judgment, discrimination, and soundness he performed that important, but too much neglected branch of ministerial duty, will be evident to all who peruse the foregoing scheme. His intimate knowledge of the deceitfulness of the hearts of others, was derived from an attentive observation of the workings of religion in his own, and thus he was enabled by experience, to detect those weak points in the Christian's character, which are hidden under a specious gloss by the deceiver of souls.

He also knew the real nature of religious progress, and taught carefully the important truth, that whatever has a tendency to withdraw the fixedness of the eye of faith from Christ, deprives us of light from that star, which is our only certain guide through the trackless and dangerous ocean of human life. In

two things he was supereminently distinguished-the detection of hypocrisy, and a power of instilling into his awakened hearers an acquaintance with themselves. He had a peculiar penetration, and knew equally how to deal with the tender spirit, or to probe deeply into the corruption of the self-deceived, or the deceiver. One of his visitors, for private instruction, was a young man who stated that he called to thank him for the benefit he had received from his ministry, and to beg his advice. Mr. Walker immediately questioned him as to the knowledge he possessed of his own heart, when the youth expressed in general terms, a conviction that he was an unworthy sinner. Perceiving by his manner that he had never duly experienced that conviction, Mr. Walker at once entered into an explanation of the sinner's character, with a personal reference to the individual before him. He dwelt upon his ingratitude to God, the evil nature of the motives which had influenced all his actions, the fruitlessness of his life, the defilement even of his best deeds, and then added, "I fear you are secretly displeased with me, because I have not commended your good intentions and flattered your vanity."

"No indeed, Sir," he replied, "I feel extremely thankful for this striking proof of your kindness and regard."

The discerning minister had however formed a true judgment of the character before him. The young man acknowledged the next day that he had given a false answer, and that, chagrined by the little account Mr. Walker seemed to make of his profes