every prohibition and every injunction must receive implicit regard. Of whatever he has said, "Thou shalt not do it," from that we must carefully and unreservedly abstain: again, of whatever he has said, "Do this," that we must faithfully and conscientiously practice. Obedience, uniform implicit obedience, must mark the whole path of our walk with God. We must "avoid that which is evil, and cleave to that which is good."

In like manner must we walk with God in his ordinances. There we know that God, according to his promise, is more especially present; for Jesus hath said, "where two or three are met together in my name, there am I in the midst of them." To the courts of the Lord's house we must therefore go with glad and willing steps to enjoy a nearer communion with him, and to receive out of his fulness the supply of every need. When present we must say and feel, "It is good for us to be here," for "surely the Lord is in this place." Throughout the day we must observe the holy sabbath, and faithfully consecrate that day of rest to the purposes for

which it was expressly appointed. At the sacrament of the Lord's supper we must be devout and thankful communicants, that he may come in unto us and sup with us and we with him; that we may eat of his bread, and drink of his wine which he has mingled; yea, that after a spiritual and heavenly manner we may eat the flesh of Christ, and drink his blood, and feed on him in our hearts by faith with thanksgiving. To the other sacrament of Baptism we must duly bring our children, and give them in serious and solemn dedication to God, according to the form of the Christian covenant. Nor yet shall we think it right or profitable to despise or neglect even those ordinances of human appointment, which are enjoined by the church that all things may be done decently and in order.

And here, my Christian Brethren, having concluded what I think it necessary to say on the manner of our walking with God after the example of Enoch, let me observe to you, that in all the particulars mentioned, we have a yet higher pattern in the character and conduct of our blessed Lord himself. He had in

all things a special and undivided regard to the glory of his heavenly father; it was his meat and drink to do his will; and he was ever about his business. Notwithstanding most laborious exertions and much fatigue of body and mind in the exercise of his public ministry, yet would he retire apart from his disciples, and sometimes spend the whole night in prayer and communion with heaven. Of all the ceremonies of the Jewish law, he was strictly observant, and when John the Baptist declined to baptize him, well knowing his superiority to himself, he would have the rite administered, saying, "Thus it behoves us to fulfil all righteousness." He went up to Jerusalem at the appointed seasons; he entered into the synagogues; he celebrated the passover; he paid tribute unto Cæsar; and left us an example for every part of our public and private conduct, for the fulfilment of all our religious and moral duties. Yes, brethren, he has

shewn us by example, as well as taught us by precept, what manner of persons we ought to be in all holy conversation and godliness. Oh! that we may be in the world as he was in the

world, and tread in the steps of his most holy life.

Is it your desire and endeavour, I may here put the question to each one among you, thus to walk with God? There is too much occasion to make this enquiry, because strait is this gate, and narrow is this way, and few there be that find it. Alas, too many walk contrary to God, according to the course of this present world, with sin and Satan as the companions of their way. Unhappily the ministers of religion have still to say, as the Apostle himself did of old, "many walk, of whom I have told you often, and now tell you even weeping, that they are the enemies of the cross of Christ, whose end is destruction, whose God is their belly, and whose glory is in their shame, who mind earthly things." That last emphatic clause, "who mind earthly things," contains the 'general description of carnal men: and as the Apostle says here," whose end is destruction," so he says elsewhere, "to be carnally minded is death, but to be spiritually minded is life and peace." Some may be living in sensuality

and sin, and running with evil companions to each excess of riot; others may be going the way of the covetous, whom God abhorreth, after hoards of silver and gold; others may be treading the paths of ambition, and seeking the honour that cometh from man, not that which cometh from God; others may be lovers of pleasures, and move in the giddy circle of vain amusements; but these all are minding earthly things. Where is God their maker? He is forgotten and neglected: he is put out of their thoughts, and banished from their dutiful regard. Such are sealing their own doom; they are treasuring up wrath against the day of wrath; not liking to retain God in their knowledge, he will not own them as his, in the last great day; he will profess unto them, I never knew you.

There are others, a certain class of persons professing to be religious, who yet walk disorderly. These say that they know God, but in works they deny him. They profess to have a regard for his gospel, they boast perhaps of their communion and intercourse with his Spirit, and in this respect sometimes