IV. SER M. into our most fecret behaviour, and to which the darkness and the light are both alike.—It is to act always with a defire to approve ourselves before him, whatever a vicious and ill-natured world may think of us. To be under the obfervation of men, especially fuch as are eminent for their wifdom and virtue, often constrains us to a decent and proper behaviour; the reflection on their prefence. and character, fills us with awe and reverence of them, and we are inclined to wish for their efteem. How much more then ought this confideration to have an influence upon us, that we are ever in the divine prefence, under the all-feeing eye of our Maker, of him who will be our judge? Such a sense, such a regard for the Omniscience of God, will strengthen the mind, and keep us fteady in the practice of our duty. It will affect us in our most fecret retirement, when fcreened from the view of every mortal obferver. 2. Further and more particularly, to walk with God is, to use the words of the Pfalmift, to walk in his ways, cxix. 3. or, as it is elsewhere expreffed, to walk in the commandments and ordinances of the Lord, that IV. that is, in the paths of virtue and good- SER M. nefs. For no one can be faid to walk with God, who does not regard his commandments and institutions, and what these are, is easily known, from our natural notions of right and wrong, as well as from the description of them, which is given to us in God's holy word. So that we may clearly fee, what it is to walk with God in our moral conduct. It is to be governed by his laws in all our actions, and in all our designs; it is to have the heart and difpofition entirely conformable to them. He therefore, that walks with God, will never allow himself in the practice of any known fin; he will never fuffer himself to deviate into any vicious habits, but will endeavour to guard against every thing, that has the appearance of evil, or that may be doubtful, as to its moral rectitude. He will fet the divine character in goodness, mercy, and truth before him, as the perfect pattern of his conduct. And though his finite nature and weakness, will never fuffer him to attain, his constant endeavour will be to copy its perfection. Again F 3 3. To SERM. 3. To walk with God, may fignify, ta be frequently employed in religious duties, to be often, as it were, converfant with God and divine things. And this is more especially to walk with God, to be often with him in folemn acts of devotion, in adoration, in prayer, in praises and thanksgiving. In adoration, the foul is ftruck with the highest fenfe, and admiration of the divine attributes and glory, and confiders them, and trufts in them, as the fountain of all its happinefs for ever. In prayer, there is expreffed a dependence upon him, for his affiftance in our wants and difficulties in this imperfect state. And as there often occur fome neceffities and troubles, we are daily fummoned to this duty. And in praise and thankfgiving, we declare our fenfe of the goodness and mercies of God, how benevolent he is to us, and how liberally he beftows, what is fuitable for us. Now in thefe divine duties, a perfon may juftly be faid to be with God, and to be more immediately in his prefence? And a well difpofed mind finds the highest pleasure and entertainment, and takes delight in approaching to God, Ka. lviii. 2. In fuch exercifes, the foul IV. relinquishes worldly objects, it rifes above SER M. them, and is immediately converfant with heaven. And for the mind to be thus engaged, is the most exalted state of human nature; and it becomes a rational creature, who has a juft fense of the majefty and glory of his Creator, and his dependence upon him. And this is truly to walk with God, to be often employed in those religious duties, in which the foul may be faid to have nearer accefs unto him. In the last place, this character to walk with God, may fignify, to be at peace, and in friendship with him. Can two walk together, fays the prophet Amos, except they be agreed, iii. 3. Walking together fignifies, the perfons have a friendly difpofition to one another; or if they have been at variance, that they are reconciled again. And therefore, to walk with God, is to be at peace with him, tọ do always what is pleafing to him, and to avoid what may offend him. But as all men often fail in their duty and fall into fin, those who would walk with him must regain his favour, when they have offended, and be reconciled to him, in the method he himself has proposed. 4 IV. SERM. And as he is infinitely gracious and merciful, he will accept of the returning finner, and restore him to his grace and favour. But in the gospel, we are told, that our reconciliation can only be effected by the Mediator, whom he has appointed. And thus it appears, what this character of Enoch was, that he walked with God, by which he was qualified to be an example of glory and immortality to all ages. From what has been faid, we may make the following reflections. In the 1. Place we may fee, that holiness here, and glory hereafter, are always connected. Enoch was remarkable among the Patriarchs, for his fanctity of life, and his character, that he walked with God, and therefore, he was fingled out to be an instance and evidence to the world of glory and immortality. This is the established law of heaven, and the order of things that can never be reversed, that he, who is innocent and holy in this state of probation, shall be happy hereafter; but that the impenitent, the wicked, and profane, fhall forfeit that happiness. And here the good and virtuous may comfort themselves, that, |