remained there one year. He then travelled on the Continent for two
and that he recommended it to young divines." Beside being a reading man, he seems to have been thoroughly correct and moral in life; and though utterly destitute of spiritual light or religion, he was mercifully preserved from the excesses into which many young men plunge at college, to their own subsequent bitter sorrow. We know nothing more of Walker's university life. We have no account of his companions, friends, or acquaintances. It is a curious fact, however, that it is clear, from a comparison of dates, that he must have been an undergraduate of Exeter College at the very time when the socalled Methodist movement began, and when Wesley, Whitefield, and Hervey were commencing their line of action as aggressive evangelists at Oxford. It is another curious fact that Lincoln College, of which john Wesley was a Resident Fellow, stands within fifty yards of Exeter College. Romaine also was at Christ Church at the same time. But there is not the slightest proof that Walker was acquainted with any of these good men.
Walker entered the ministry at the age of twenty-three, in the year 1737. He was first curate of Dodescomb Leigh, near Exeter, but only remained there one year. He then travelled on the Continent for two years, in the capacity of private tutor to the younger brother of Lord Rolle. On the termination of this engagement he became first curate, and immediately after vicar, of Lanlivery, near Lostwithiel, in Cornwall. He only held this living during the minority of a nephew of the patron, and finally resigned it in the year 1746. He then accepted the office of stipendiary curate of Truro, in Cornwall, and occupied that position for fifteen years, until the time of his death in 1761.
It is past all doubt that Walker was profoundly ignorant of spiritual religion at the time of his ordination. Like hundreds of clergymen, he undertook an office for which he was certainly not "inwardly moved by the Holy Ghost," and professed himself a teacher of others while he himself knew nothing of the truth as it is in Jesus. He says, in a letter dated 1756: "The week before my ordination I spent with the other candidates —as dissolute, I fear, as myself—in a very light and unbecoming manner; dining, supping, drinking, and laughing
together, when, God knows, we should all have been on our knees, and warning each other to fear for our souls in the view of what we were about to put our hands to. I cannot but attribute the many careless, ungodly years I spent in pleasure after that time to this profane introduction; and, believe me, the review shocks me. While I write, I tremble in the recollection of the wounds I then gave Jesus."
In this painful and unsatisfactory state of mind Walker spent the first two years of his ministerial life. Throughout that time he was diligent and conscientious in the discharge of the outward duties of his office. He preached, visited, catechised, reproved, exhorted, and rebuked, but did no good at all. Ignorant alike of his own heart's disease and of the glorious remedy provided by Christ's gospel, he laboured entirely in vain. In fact, he said himself, in after-years, "that though he was well thought of, and, indeed, esteemed beyond most of his brethren for regularity, decency, and endeavour to keep up external attendance, and even for his public addresses, yet he felt he ought to go sorrowing to the grave, upon a review of the years so misspent."
The circumstances under which a complete change came over Walker's heart, character, and ministerial life, were very remarkable. They supply a most instructive illustration of God's plan of leading people to Christ by ways "which they know not.' Walker had come to Truro in 1746, with peculiar pleasure, on account of the notorious gaieties and festivities of the place, in which the young curate at that time took great delight. He entered the place a dancing, card-playing, party-going clergyman, and was known only in that character for the first twelve months of his ministry. It is said that at this period "his only ambition was to be courted for his gaiety and admired for his eloquence, and to become the reformer of the vicious by the power of persuasion and example." Ignorant he was not altogether, for like every well-read man, he had historical notions of the leading doctrines of the Christian religion. But, to use his own words, "what he knew notionally, he neither felt nor sought practically." He acknowledges that, even in the midst of all his official decorum, he "was actuated by two hidden principles, as contrary to God as
darkness is to light—a desire of reputation and a love of pleasure." Such were the beginnings of Walker's ministry! Such was the unpromising material which God was pleased to take in hand, and mould and fashion into a goodly vessel of grace!
The manner of Walker's conversion is thus described by one of his biographers. "He had been at least a year in his curacy at Truro before he fell under any suspicion or uneasiness about himself or his preaching. The first impression that he was in error arose from a conversation between himself and a few of his parishioners on the subject of justifying and saving faith, to which he was judiciously led by a pious individual. This was a Mr. Conon, master of the Grammar School at Truro, who, he often said, was the first person he had ever met truly possessed of the mind of Christ, and by whose means he became sensible that all was wrong within and without." Mr. Conon was one of those rare servants of God who, like Job, are found in places where you would think no good thing could grow, and who serve to show that grace and not place makes the Christian. Intercourse between this good man and the curate of Truro gradually ripened into intimacy, and the result was the total conversion of the minister through the pious instrumentality of one of his hearers.
The change that had come over the curate of Truro was soon apparent, both in his preaching and practice. It could not be hid. He ceased to take part in the frivolous worldly amusements which at one time absorbed his attention. He frankly acknowledges that he did not take up this new line of action without a mighty inward struggle, and that it was "long before he could bring himself to any reasonable measure of indifference about the esteem of the world, and then only with heart-felt pangs of fear and disquietude." But he fought hard, and by God's grace was more than conqueror. At the same time, says his biographer, "he began to preach as he felt, declared the alteration in his views, and faithfully pointed out the evil of the empty pleasures in which the inhabitants of his parish were absorbed, and the danger of resting on the mere formalities of Sabbath worship for salvation. Repentance, faith, and the new birth became the topics of his
sermons—truths which, though treated with all the power of his highly cultivated mind, brought down on him hatred as an enthusiast, derision as a madman, and vehement opposition as the destroyer of harmless joys. An infidel went even so far as to insult him in the pulpit, an affront which he bore with singular patience and dignity."
The effects of Walker's new style of preaching seem to have been very deep and extraordinary. Astonishment and surprise were the first prevailing feelings in the minds of all. To hear their curate denouncing the very practices in which he had lately indulged himself, and pressing home the very doctrines which he had neglected or despised, was enough to make men's hair stand on end I Anger and irritation were naturally excited in the hearts of hundreds who loved pleasure more than God, and were determined to cling to the world. But all alike seem to have been thoroughly aroused and impressed. His biographer says: "The earnestness of the preacher, and the striking alteration of his habits as well as of his sermons, stirred up the curiosity of the people, who, while they were enraged at the fidelity, were enchained by the eloquence and trembled at the sternness of their reprover. Even out of the pulpit they feared the presence of their minister. The Sabbath loiterers would retire at his approach, saying, 'Let us go; here comes Walker.' His manner is said to have been commanding and solemn in the extreme, and his life so truly consistent that at length he awed into silence those who were at first most clamorous against him. At last such crowds attended his ministry, that the thoroughfares of the town seemed to be deserted during the hours of service, so that it was said you might fire a cannon down every street of Truro in church time, without a chance of killing a single human being."
No well-informed Christian will be surprised to hear that a man preaching and living as Walker did, was assailed by every kind of persecution. The great enemy of souls will never allow his kingdom to be pulled down without a struggle to preserve it. If he cannot prevent a faithful minister working, he will labour in every way to
hinder and impede his work. The worldly portion of the Truro people resolved to get rid of a man who pricked their consciences and made them uncomfortable. They first tried to injure the curate of Truro with the bishop of the diocese; but in this attempt, happily, they failed. They then endeavoured to prevail on the rector of Truro to dismiss him from his cure, a move which led to the following remarkable result. His biographer says: "Mr. Walker's enemies, being some of the wealthiest inhabitants of Truro, found the rector only too willing to listen to their complaints, and he promised that he would go to his curate and give him notice to quit his charge. He went; but like the Gaul who was sent to the Roman hero to despatch him in prison, he retired startled and abashed at his lofty tone and high bearing. On entering Walker's apartment, he was received with an elegance and dignity of manner which were natural to one who had long been the charm of society, and became so embarrassed as to be perfectly unable to advert to his errand. He at length made some remark which afforded an opportunity of speaking of the ministerial office and character, which Walker immediately embraced, and enlarged on the subject with such acuteness of reasoning and solemnity of appeal to his rector, as a fellow-labourer in the gospel, that he retreated overwhelmed with confusion, and unable to say a word about the intended dismissaL He was in consequence reproached with a breach of his promise, and went a second time to fulfil it. He again retreated without daring to allude to the object of his visit. He was pressed to go a third time by one of his principal parishioners, but replied, 'Do you go and dismiss him, if you can; I cannot. I feel in his presence as if he was a being of superior order, and I am so abashed that I am uneasy till I can retire.' A short time after this the rector was taken ill, when he sent for Mr. Walker, entreated his prayers, acknowledged the propriety of his conduct, and promised him his hearty support if he recovered." From this time to the end of his ministry, no weapon formed against the curate of Truro seemed to prosper. He held on his way without let or hindrance, though not, of course, without much hatred, opposition, and petty persecution. But nothing that his opponents could do, or devise, was able to stop or silence him. So true is that word of
Scripture: "When a man's ways please the Lord, he maketh even his enemies to be at peace with him" (Proverbs 16:7).
There can be no doubt that Walker's position at Truro was greatly strengthened by his eminent holiness, self-denial, and consistency of life. Whatever his enemies thought of his preaching, they could not deny that he was a singularly, holy man. Like Daniel, they could find no fault in him except concerning the law of his God. Two remarkable instances of his self-denial and disinterestedness deserve special mention. One is his voluntary resignation of the vicarage of Talland, to which he had been appointed about the time of his coming to Truro, with the bishop's license of non-residence. On becoming a converted man, his conscience told him that he ought not to receive an income for which he discharged no ministerial duty. Acting on this principle, he cheerfully gave up the preferment unasked and unpersuaded, relinquished all his accustomed comforts, and went into humble lodgings of the plainest kind. The other instance is even more singular. He refused the opportunity of marrying a lady eminently suited to be his wife, who would have readily accepted his hand, on the sole ground that she had too much fortune. To a friend who seriously advised him to propose to her, he made the following remarkable reply: "I certainly never saw a woman whom I thought comparable to Miss —, and I believe I should enjoy as much happiness in union with her as it is possible to enjoy in this world. I have reason also to think that she would not reject my suit. 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 good as he could possibly obtain? It must never be! I can never suffer any temporal happiness or advantage to be a hindrance to my usefulness." Conscientiousness like this is certainly very rare, and to many persons may seem totally incomprehensible and absurd. Whether, also, in Walker's behaviour to the lady, there was not something of morbid scrupulosity, and whether a happy marriage might not have lengthened his life and
usefulness, are questions which admit of doubt. But there is no denying that not a few evangelical ministers have withered their own usefulness by marrying wealthy wives. And one thing is very certain, that Walker's character for eminent disinterestedness and unworldliness became so thoroughly established, that in this material point the breath of slander never touched him to the very end of his days.
The direct visible effects of Walker's ministry at Truro were very remarkable and extensive. Worldliness and wickedness were checked to an extraordinary extent, and even those who loved sin were ashamed to commit it so openly as they had done in time past. Not long after he began to preach the real gospel and to call men to repentance, the theatre and cockpit in the town were both forsaken, and given up to other purposes; and similar reforms extended to places in the neighbourhood through his instrumentality. The influence of his ministry, in fact, was singularly felt by many who were never converted. He said himself that he had reason to think almost all his hearers at Truro were, at one time or other, awakened more or less, "although I fear many of them have rejected the counsel of God against themselves."
Of positive spiritual results in the saving of souls by anyone's ministry, a wise man will always speak cautiously. We see through a glass darkly, and are easily deceived in such matters. Yet I see every reason to believe that Walker's ministry at Truro was really the means of turning hundreds from darkness to light, and from the power of Satan unto God. It is a certain fact that in 1754, after he had preached the gospel only seven years at Truro, he recorded that no less than eight hundred persons had made particular application to him, from time to time, inquiring what they must do to be saved. Making every allowance for many of this number who doubtless drew back after their first convictions, and returned to their sins, this simple fact ought to fill our minds with astonishment. The parish of Truro, even at this day, does not contain more than ten thou sand people. A hundred years ago it must have been a much smaller place.
The ministry which in seven years could arrest the attention of eight hundred persons in such a parish, must have been one of singular power, and singularly blessed of God.
One of the most interesting examples of his ministerial success was the extraordinary effect that he produced on a regiment of soldiers which was quartered in Truro in 1756. As soon as they arrived, Walker set up a sermon for their special benefit on Sunday afternoon, which was called "the soldiers' sermon." After a little time the number of attendants became very large; and the mere fact that it was a voluntary service, specially intended for soldiers, no doubt helped greatly to bring hearers. The attention of the men was thoroughly arrested, and within three weeks no less than a hundred of them came to Walker's house, asking what they must do to be saved. He himself says to a correspondent: "The effects of the soldiers' sermon have been very striking. You would have seen their countenances changing, tears often bursting from their eyes, and confessions of their exceeding sinfulness and danger breaking from their mouths. I have scarcely heard such a thing as self-excusing from any of them; while the desire to be instructed, and uncommon thankfulness for any pains for them used by any of us, have been very remarkable."
His biographer says: "Mr. Walker's exertions in the regiment at first met with great opposition. The commander publicly forbade his men to go to him for private instruction, though, at last, no less than two hundred and fifty of them sought the persevering servant of Christ for that purpose. Those also whom religion had separated from the sinful habits and company of their unawakened comrades, were much derided; but grace enabled them to stand. A great alteration, however, soon took place. Punishment diminished, and order prevailed in the regiment, to a degree never before witnessed and at length the commander discovered the excellent cause of this salutary change. Genuine zeal had now its full triumph and rich reward. The officers waited on Mr. 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."
"These interesting men left Truro after nine weeks' stay. The parting scene was indescribably affecting. They assembled the last evening in the society-room, to hear their beloved minister's farewell prayer and exhortation. Had you,' said 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 at the great day.' It was an hour of mingled distress and comfort; the hearts of many 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 march praising God for having brought them under the sound of the gospel; and as they slowly passed along, turned round to catch occasional glimpses of the town, as it gradually receded from their sight, exclaiming, God bless Truro!' They saw their spiritual leader no more upon earth, but were consoled by the hope of a triumphant meeting amongst the armies of heaven."
One grand peculiarity of Walker's ministry at Truro was the system of private meetings for mutual edification among the spiritual members of his congregation, which he succeeded in instituting. He seems to have been deeply impressed with the necessity of following up the work done in the pulpit, and with the desirableness of stirring up real Christians to be useful to one another. There can be no doubt that he was right. 'Edify one another,' is an apostolic principle far too much overlooked (1 Thessalonians 5:2). Most Christians are far too ready to leave everything to be done by their minister, and forget that a minister has only one body and one tongue, and cannot be everywhere, and do everything. Above all, most Christians forget that the mutual conference of believers is a valuable means of grace, and that in trying to water others we are likely to be watered ourselves. But the best and wisest manner of conducting these meetings for mutual edification is a subject of vast difficulty, and one on which
good men differ widely. Scores of excellent ministers have attempted to do something in this direction, and have completely failed. It was precisely here that Walker seems to have been eminently gifted, and to have obtained extraordinary success.
My limited space makes it quite impossible to give a full account of all the plans and arrangements that Walker made for the conduct of these religious societies. Those who wish to know more about them will find them fully described in Sidney's "Life of Walker." One leading feature of his system deserves, however, to be specially noticed: I mean his careful classification of the members of his societies. He always formed them into two divisions, one composed entirely of men, into which no female was admitted; the other of married men, their wives, and unmarried women, from which all single men were excluded. The wisdom and good sense of this classification will be obvious to every reflecting Christian. It is the very neglect of it, however simple it may appear, which has been the ruin of many similar private movements among religious people. The rules drawn up for the management of meetings are marked throughout by like soundness of judgment. The objects to be kept steadily in view—the admission of members, the hours to be kept, the mode of proceeding, the things to be habitually avoided by members —are all most carefully defined, and give one a most favourable idea of Walker's rare Christian good sense. I have only room to quote two rules, which are a good specimen of the tone and spirit running through all the regulations.
One rule is: "That every member of this Society do esteem himself peculiarly obliged to live in an inoffensive and orderly manner, to the glory of God and the edification of his neighbours; that he study to advance, in himself and others, humility and meekness, faith in Christ, love to God, gospel repentance, and new obedience, in which things Christian edification consists, and not in vain janglings. And that in all his conversation and articles of faith he stick close to the plain and divine meaning of Holy Scripture, carefully avoiding all intricate niceties and refinements upon it."