reprove our criminal indifference to religion, and our lukewarmness in God's service, is by no means proposed for general imitation. Though a strong proof of his zeal and courage, it is not calculated to convey a favourable opinion of his judgment, and was likely perhaps to appear, to those who knew little of him, to be the fruit of self-conceit and ostentation. The tenor of his future life vindicated, however, the purity of his motives; for he became afterwards a most exemplary and useful minister in the county of York.

The attention of Mr. Walker being principally directed to the promotion of holiness of life amongst his people, he was fearful of laying too much stress upon those feelings, which many are apt to consider as constituting the very sum and substance of religion. An intimate friend of his once asked him, whether he ever enjoyed those rapturous views in devotion, which some persons possessed. He waived the question for some time; but being repeatedly and earnestly urged to reply, he at length said; I have been sometimes favoured in prayer with such delightful views of divine subjects, that I almost enjoyed an anticipation of heaven, but I have never before mentioned this to any person, for these reasons it might have held out to my people a false standard in religion, substituting feeling in the place of holiness; it might have discouraged many truly excellent and humble persons who fear God and serve Jesus Christ, but who, from various causes, are destitute of such enjoyments; and it might have encouraged many presumptuous and enthusiastical persons, whose arrogant pretensions it is one of my chief aims to expose.

Indeed Mr. Walker's religion, though warm and energetic, being of a sober and rational kind, led him to insist much upon the due observance of order and discipline. Hence he was a firm and decided friend to the establishment, of which he was a member; and it is well known, that in consequence of this, he opposed the proceedings of the leaders of a modern prevailing sect, at a period when scarcely any minister holding

similar doctrinal sentiments foresaw the remote evils which such a schism from the Church might occasion. He continued steady in his views on this subject to the end of his life; and a few weeks before his death, expressed in a very solemn manner, and in very strong terms, to one of the principal heads of that connection, his apprehensions of the dangerous consequences of their irregularity to the interests of real religion.

Mr. Walker's sound judgment made him anxious on all occasions to point out the nature of true religion, and to distinguish it from that empty noisy. profession of the sentiments of a party, which has been too often mistaken for it. The rebuke which a shallow pretender of this kind met with from this venerable minister, while he resided at Lewisham, a short time before his death, may afford an useful lesson to persons of a similar spirit. A young man introduced himself to him, and after a very short preface, informed him that he had walked from London for the purpose of setting him right upon some points of doctrine. Mr. Walker thanked him for his kindness, and then begged leave to ask him a few questions.-Pray, sir, what is your age About twenty-three.--And what, sir, do you apprehend mine to be? I should suppose upwards of fifty.-Pray what is your profession? I am a journeyman cabinet maker. And you know, I presume, mine? You are a minister.-How long have you been a religious character? About a year and a half.-And how long do you suppose that I have been so? He had heard that Mr. Walker had been religious many years.Pray, sir, which of us, do you think, possesses the most learning? Undoubtedly Mr. Walker. Which of us has studied the Scriptures most diligently? Certainly Mr. Walker had possessed the most opportunities for this.-Which of us, do you think, sir, has prayed the most? Perhaps Mr. Walker might.And which, sir, do you suppose has possessed most advantages for improvement, and had the most experience in the world?-Mr. Walker's situation in life had certainly been most favourable for these. Now, sir, I have one more

question with which to trouble you. What do you think of your self-conceit, which could induce you to take such a journey to instruct a person, of whom you knew nothing, but that he had been, according to your own acknowledgment, eminently useful in the Church, and was also far your superior in age, length of religious profession, learning, knowledge of Scripture, and experience? Allow me, sir, to return the favour you designed me, by instructing you in the knowledge of the pride and vanity of your own heart.

I am unwilling, Mr. Editor, to trespass longer upon your time, but I cannot but remark before I conclude, that Mr. Walker's life and writings were in unison with each other. He was the new creature he described. I heartily wish his writings to be universally read: and I cannot but be sorry to observe, that many in the present day affect to be more evangelical than Mr. Walker, and consider him (as they term it) a legal preacher. There are extremes in every thing, and why should there not be one in the manner of preaching the Gospel? But those who profess to have received a light superior to that which this holy and venerable man enjoyed, would do well to consider whether he did not, in the fullest manner, exhibit Jesus Christ as the only hope of a sinner; the source of all his attainments; the way, the truth, and the life. They would do well also to inquire whether the practical effects of their faith be superior to those of which Mr. Walker's views were productive. But I conclude. It is surely a useless task to defend such a man as Mr. Walker. N. D.

For the Christian Observer.

ON THE SIN OF JUDGING OTHERS.

titude of individuals, betray a want of that charity which we deem the sum of Christian virtue."

By such language as this, many who are unacquainted with the superior strictness of Christianity, and travel in the "broad road," defend their own cause while they pretend to be pleading that of the Gospel. "Judge not that ye be not judged," is the most admired text in their Bible, and it is construed by them to mean, "allow me to lead an unchristian life, and I will allow you to do the same."

But it is a maxim in explaining Scripture, that one text must always be so construed, that other texts may stand. Let it, therefore, be noticed, that our Lord hath said of Christians, "Ye are the salt of the earth." "Ye are the light of the world." "Ye are as a city set on a hill, which cannot be hid." Did Christ and his Apostle speak favourably of the common practices of the world? Our Saviour "testified of it that its works were evil." And St. John affirms, "We know that we are of God, and that the whole world lieth in wickedness" The precept "judge not," cannot, therefore mean that Christians ought always to judge favourably of the common sentiments and conduct of mankind. "He that justifieth the wicked, said Solomon, and he that condemneth the just, even they both are an abomination to the Lord."

Let us now consider whether sufficient force may not be given to the precept in question, without admitting any loose and dangerous interpretation. It may be considered as forbidding these three things.

First, A rash and hasty judgment. Secondly, A prejudiced and partial judgment; and,

Thirdly, A too hard and severe judg

ment.

should still suspend our judgment. He who is in haste to decide, has not yet learnt one of the great rules of wisdom, and one important lesson of the Gospel. But,

Secondly, This is a precept against prejudiced judgment. We are all more or less partial. If a man, for instance, be of another nation, political party, or religious sect; or if he be our rival in trade, or our opponent in any matter, how hard is it to judge fairly of his conduct! It should be the great care of Christians to divest themselves of partiality. Our ambition should be to rise, in this respect, above the world. Never let us join in that general abuse of some opposite and absent party, which makes a leading part of the conversation of many circles. Candour is an essential Christian virtue, though many persons who are strict in other respects do not seem to think so. "Judge not that ye be not judged." If you judge uncandidly of others, have they not the same right to judge uncandidly of you? If you have your prejudices, why may not they be permitted to have theirs also? But,

Thirdly, A too severe judgment is also forbid. We should consider the infirmity there is in man; we should allow for the force of particular temptations; we should reflect that we may happen to be well informed respecting some sin of our neighbour, but may have no means of being acquainted with the bitterness of his repentance for it; we should make a distinction between deliberate and allowed sin, and that which is the effect of surprise; and we should remember that a man may possibly fall into great vices through some sudden assault on his virtue, who, nevertheless, may be bent on following a religious course of life, and may, on the whole, be in favour

with God.

That way which many have of inferring a man's general habit, from some one particular act; and of deciding from a single circumstance what is the state of his soul, seems a grievous of fence against this precept.

As an inducement to avoid the sin of judging, let us reflect, first, in what manner we ourselves expect to be judgChrist. Observ. No. 10.

ed by our neighbour. Our minds are sufficiently fertile in inventing excuses for our own sin, let us endeavour to be as ingenious in respect to the errors of other people; and let us also consider, secondly, how merciful must be that manner in which we must be judged by God, in order to escape his condemnation. As we hope to find mercy so let us shew it; "For with what judgment we judge, we shall be judged; and with what measure we mete, it shall be measured to us again."

It is observable that our Saviour, after delivering that favourite precept of the men of the world, on which we have commented, adds the following observation: "And why beholdest thou the mote that is in thy brother's eye, but considerest not the beam that is in thine own eye; or how wilt thou say to thy brother, let me pull out the mote out of thine eye, and behold a beam is in thine own eye. Thou hypocrite, first cast out the beam out of thine own eye, and then shalt thou see clearly to cast out the mote out of thy brother's eye." Now this passage implies, that they are the most apt to discern a mote in their brother's eye, who have a beam in their own eye; and does not our own observation prove this to be the case? For it is not the licentious, the profane, and the openly wicked, who commonly pass the severest sentences of condemnation? There is, indeed, one occasion, on which they give full scope to the severity of their tongue; we mean when the person whom they reproach bears the character of a religious man. Reader! Are you resolved to serve God, to lead a strict and holy life, to live no longer to yourself, but to him who hath died for you? Expect then to be most severely judged by the vain, the worldly-minded, and the wicked. They will wait for your halting. They will dwell in their conversation on some little impropriety in your manner; some want of due civility in your speech; some inattention to the petty decorums of life. If you should err from inadvertency, it will be said to be from design; if from rashness, it will be ascribed to deliberate wickedness; a little warmth of temper in you will be called fury; and any single act of sin proved upon you, 4 M

will be considered as one only of a list of crimes, and will be proclaimed as from the house-top. Much as religious people are charged with censuring the irreligious, we will venture to affirm, that in general the saint is not so severe against the sinner, as the sinner is against the saint. <z

This disposition in wicked men to censure the pious, is that which Christ may be considered as here pointedly reproving. "Thou hypocrite, first cast out the beam out of thine own eye, and then shalt thou see clearly to cast out the mote out of thy brother's eye." Thou that art severe against the children of God, and strict to mark in them whatever is the least amiss; thou that art at the same time, thyself, an unchaste person, an adulterer, a drunkard, an unjust man in thy dealing, a despiser and hinderer of God's word, "cast out first the beam out of thine own eye, and then shalt thou see clearly to cast out the mote that is in thy brother's eye."

Thou that knowest not God, and art the enemy of his Christ; thou that art thyself "sensual and worldly, not having the spirit," presume not to judge him who is struggling with the burden of his sins, and who prays day and night for mercy; who trembles through fear of offending God; whose soul is prostrate before the cross of his Saviour; and who is exercising himself with a watchfulness of which thou hast no conception, to preserve a conscience void of offence, both towards God and towards

man.

Thou Pharisee also, who "makest clean only the outside of the cup," while corruption is within; who art exact in thine outward forms of religion, while pride and impenitence are in thine heart; and who boastest in thine own righteousness, while thy secret thoughts are full of wickedness, judge not him, who, though less exact in some things which are exterior, and perhaps also having less character among men of the world, is more truly turned to God in his heart.

Thou self-deceiver, "thou hypocrite, cast out first the beam out of thine own eye." Be thou converted from thy pride, thy self-sufficiency, thy superficial morality, thy false religion, and thy

secret sins; then shalt thou be able to discern the errors and to understand the characters of the children of God; having thus "cast out the beam out of thine own eye, then shalt thou see clearly to cast the mote out of thy brother's eye." S. P.

To the Editor of the Christian Observer.
SIR,

THE deceitfulness of the heart of man, so expressly affirmed in the Word of God, is often declared and lamented in general terms, by all those divines, who according to the most liberal use of the epithet, can be justly denominated orthodox. But I have often regretted, that their labours are not more diligently and frequently directed to the important office of pointing out, in a plain and popular way, the nature and workings of this deceitfulness, and of suggesting the most effectual expedients to be used in humble dependence on the Divine Spirit, for discovering its baneful presence, and guarding against its mischievous effects. When the pen of inspiration, by apprizing us that there is treachery within the very fortress of the heart, has condescended to warn us of our danger, surely we may well admit its reality and importance.

The danger is the more justly formidable, because this deceitfulness is inconceivably subtle in its operations, while the shapes and aspects which it assumes are many and various: in all however the same characteristic form and features, the family likeness, as it may be termed, may be detected by the accurate eye

Facies non omnibus una;

nec diversa tamen.

The greatest sagacity may therefore find abundant room for its exercise in the practice of this mental scrutiny; while, with the truly benevolent mind, its practical importance claims a just preference over those speculative topics which more generally engage the attention, and too often excite the passions of our modern theologians. It is, besides, an important recommendation of this subject, that our ability to discuss it is not to be derived from dry, uninteresting, or otherwise unprofitable researches. It is an investigation, the bene