with making tents, if thou couldst not, at the same time, attend to thy trade and to God? Where are ye, O holy Monks of the primitive age, who earned your livelihood by the labour of your hands and the sweat of your brow; and who thought that prayer and labour were to succeed each other at proper intervals? Certainly there is no reason why piety should make us negligent, or prudent diligence should make us wicked: the worship due to God, and a regard to our profession in the world, are so far from being inconsistent with each other, that unless we attend diligently to both, we cannot walk with God. There is an endless multitude of duties, which charity and justice require of us: but as I have no intention of instituting an examination into the contents of the Decalogue, those who wish to have a more minute description of them, may be referred to writers who have noticed each of them particularly. I would here only observe, that all the topics for the exercise of grace which occur throughout that code of Laws, are but so many steps in this sacred course; which every one who walks with God is bound, conformably with place and opportunity, to tread.

(b.) An avoidance of every sin, which might displease so great a Being, will necessarily accompany this constant and universal practice of holy obedience. Whoever, therefore, would walk with God, must make a covenant with himself and all his faculties, and renew the same continually, that he will never allow any thing, which may give offence to his God: with his understanding, for instance, that he will think no evil; with his will, that he will assent to none; with his senses, that they shall admit none to his mind; in short, all the powers of his soul, and all the members of his body, must be uniformly constrained to the laws of most rigid obedience. But if, at length, after the most vigilant care of our heart and ways, it should sometimes happen, that, either through the violence of temptation, or the treachery of our frail nature, we should be hurried into sin; a restless desire and effort to renew this holiness, and to regain the favour of God, will immediately ensue: nor will the mind ever be at rest, until, by true and speedy repentance, it has recovered that most delightful sense of divine approbation. In vain shall we hope, so to walk with God as to sin no more. But it will be the effect of our repentance, to make the evil we have done as though it had not been done at all; and so thoroughly to put away our offences, that they should seem as though they had never had existence.

[2.] But this is, as it were, only the external part of this holy motion. There is, besides this, something Internal, and which, like a soul, actuates and moves the whole practice.

(a.) And this is that divine disposition of mind, which causes us, in the first place, to Refer Ourselves and all our Actions,

Deum sincerè Referamus; ad solam ipsius gloriam, simplici semper oculo, collimantes: quòd si nostra seu dignitas, seu utilitas, voluptasve sese aliquando interposuerit, operamque nostram flagitaverit; per hæc tamen omnia citràque, prospiciamus finem illum supremum, cui ista meritò subordinari gestiunt.

(b.) Secundò, ut Dedamus Nos totos Deo, nostraque universa; ad ipsius solius arbitrium, seu stare seu cadere paratissimi; susque deque habentes humanum diem; donec præstitutum mutationi nostræ tempus advenerit, patienter fideliterque expectantes.

(c.) Tertiò, ut Pleniorem Dei Fruitionem, perfectioremque cum ipso conjunctionem, vehementer usque sitiamus: neque verò possibile est, ut quis semel gustaverit quàm suavis sit Dominus, quin et flagrantissimo insuper proprioris cum ipso unitionis desiderio teneatur.

Atque hæc quidem summa sit eorum, in quibus consistit omnis nostra cum Deo ambulatio; Præsentiæ, nimirum, Familiaritatis, Motûs.

2. Restat adhuc MODUS RATIOQUE sancti hujus itineris peragendi. Requiritur nempe, nisi frustrà pedes movere velle videamur, ut cum Deo nostro, unicè, rectà, alacriter, constanterque ambulemus.

(1.) UNICE, imprimis; socium admittentes præterea neminem. Ingerit se quidem mundus satis importunè, comitatûsque istius honorem ambitiosè efflagitat: nequit verò tolerare hoc Deus. Licet quidem illi, bonâ cum Dei veniâ, nos uti à tergo sequatur, pro more servi: nobiscum ut sodalis instar obambulet, parùm licebit unquam. Fatuitas nostra fortasse non inutile judicaverit, utrunque sibi comitem adjungere, et Deum et seculum: dedignatur verò hoc meritò Deus; cui odio est mundi hujusce malignitas universa. Boni autem siquid mundo forsan inest, licebit nobis illo sic uti, ut non fruamur; imò, sic uti, quasi non utamur interim. Audite, igitur, quicunque seculi hujus sive clientes sive comites indivulsi et esse et vocari mavultis; reclamâstis interea Deo; qui mammonis societatem æquè fastidiosè respuit ac vestram.

No doubt the Author had in his mind the expression of St. Paul, of man's judgment; 1 Cor. iv. 3. Though he has not referred to it in the margin, yet from the Greek, which is ǹ vò ȧv0ρwñívns ùμépaç; from the Vulgate, which reads, aut ab humano die; and from the margin of our Bibles, both of the old and new translation, each of which in the text reads, of man's judgment, while the reference in the margin is, "Gr. man's day;" I conclude that this suggestion is correct.

But as there is some difficulty in the passage, even as it stands in St. Paul, (as appears from the many different renderings of it,) as well as in our Author, I have consulted the commentators also; who, I find, generally agree,

without equivocation, to God; always aiming, with a single eye, at his glory and if any honour, or advantage, or pleasure of our own should at any time interpose, and demand our attention, still, through all, and before all, keeping that highest end in view, to which these things deservedly claim to be made subordinate.

(b.) Secondly, to Surrender ourselves, and all we have, to God; quite prepared either to stand or fall by his determination only; accounting little of man's judgment either for praise or blame; but waiting in faith and patience, till the time appointed for our change arrive.

(c.) Thirdly, to thirst eagerly and constantly after a more Full Fruition of God, and a more complete conjunction with him: for it is impossible, that any one who has once tasted how sweet the Lord is, should not be inflamed with the most ardent desire of a still nearer union with him.

And this is the sum of those things, in which the whole of our walk with God consists; that is to say, of the things proposed under the respective heads of Presence, Intercourse, and Motion.

2. There still remains the MODE and METHOD of performing this holy journey. And here it is required (unless we mean to be content with a mere shew of action) that we walk with God exclusively, straight-forwardly, cheerfully, and constantly.

(1.) First, we must walk with God EXCLUSIVELY; admitting no other companion besides him. The world indeed attacks us importunately enough, and ambitiously claims the honour of association: but God cannot endure this. The world, with God's permission, may follow us, like a servant, at a distance; but never must it be allowed to walk by our side, like a friend. Our foolishness, perhaps, may judge it not inexpedient to make both God and the world our companions; but this is a proposal which God justly disdains; for God hates the wickedness of this world altogether. If there be any good in the world, we may use it, but not so as to enjoy it; in fact, we must only use it, as if we used it not. Hear, therefore, all ye who choose both to be and to be called the dependents or companions of this world; ye have hereby renounced God; who disdains, with equal abhorrence, to hold intercourse with mammon, or with

you.

that by man's day, is meant man's judgment. Others, however, have followed Theodoret in proposing the sense to be, the term of human life. See St. Jerome, Grotius, Cornelius à Lapide, Aretius, Calvin, Marlorate, Pareus, Crellius, Schlichtingius, Pritzcovius, Brenius, and Poole's Synopsis ; but more particularly Estius, on the place.-BROWN.

In Decade vi. Epistle v. (vol. vi. p. 282. line 29, 30. of the present Edition,) the reader will find the same use of the phrase, which the Bishop has here employed: "we pass very little to be judged of them, or of man's day ;" meaning, doubtless, of man's judgment.-PRATT.

(2.) RECTA; non pede claudicantes; non errantes de viâ: etenim, si æquos cum Deo passus metiri possemus, miserè interea claudicantes, (quod tamen prorsùs impossibile est,) ejusmodi certè comitatûs ignominiam Deus jure bono abominatur. Indignabunda erat illa olim Eliæ cum Israelitis expostulatio; Usquequò claudicatis vos in cogitationes duas? 1 Reg. xviii. 21. Absque honestà probi cordis sinceritate, frustrà quis cum Deo ambulare speraverit. Neque verò cum ipso ambulare possumus, nisi et semitæ nostræ non minùs rectæ sint, quàm pedes : nullam sanè, nisi rectam viam, incedere potest Deus; nos si devia sectari malumus, ambulamus soli. Omnes quidem justitiæ calles, rectâ quâdam lineâ, tendunt ad cœlum; ubi peccatorum semitæ curvæ sunt et anfractuosæ, perque mille cæcos viarum meandros ad mortis usque cubicula tandem deducunt : utriusque profectò viæ, ita sibi prorsùs adversæ, nunquam convenire, nedum intersecare, poterunt. Non potest non fieri, quin ut optimi cujusque pedes dilabantur aliquando, declinentque tantillum à sacro hoc tramite; qui tamen illico recolligit sese, prioremque stationem recuperat, et, sanctâ quâdam indignatione percitus, ex hoc lapsu meliorescit: quòd si quis sit, cujus vestigia continuo incessu callem sibi in noto quovis peccato triverint, perduraverintque; is se cum Diabolo, humani generis hoste, ambulare noverit.

(3.) ALACRITER. Neque verò expedit, ut tristi quis corde ac vultu ambulet cum omnis Consolationis Deo, quasi ægrà quâdam angariatione impulsus: neque potest fieri, ut ejusmodi comitis præsentia non animos nobis indat, addat, excitet. Illud est, quod sæpe jubet Apostolus, Távтоте Xaiρev, In Domino lætari semper, Phil. iv. 4. Et certè, si quis rem æquè perpenderit, ecquis mortalium est, cui par lætitiæ causa possit oboriri, ac verè Christiano? qui Deum sibi cernit comitem, viam salutarem, finem gloriosum? cui Pater Deus, Redemptor Christus, Consolator Spiritus, ministri angeli, mundus mancipium, cœlum patrimonium? cui hostes benefici sunt, mala medicinæ, mors denique lucrum? Sunt quædam animi dispositiones, pro variâ etiam humorum temperie, aliis hebetiores, naturalique cuidam moestitiæ magis obnoxiæ: sed et istæ, ubi valere cœperit gratia, Deo leniter saltem arrideant oportet, quantumlibet se tristes torvasque habuerint seculo. Eleva super nos, inquit Psaltes, O Domine, lucem vultus tui. Dedisti mihi inde plus gaudii, quàm illis à tempore frumenti vinique multiplicati obtigerit. Ps. iv. 6, 7. En messis, en vindemia cujusque fidelis; sola

(2.) We must walk with God STRAIGHT-FORWARDLY; not halting; not wandering out of the way; for even though we were able to keep pace with God, while loitering idly on the road, (which, however, is quite impossible,) God rightly abominates the scandal of such companionship. That expostulation of Elijah with the Israelites of old, savoured somewhat of indignation; How long halt ye between two opinions?" 1 Kings xviii. 21. In vain shall any one hope to walk with God, without the honest sincerity of an upright heart. Neither, however, can we walk with him, unless our paths, as well as our footsteps, be straight also: God cannot walk any way but the right; if we choose to follow crooked paths, we must walk by ourselves. All the paths of righteousness tend, in a direct line, towards heaven; whereas the ways of sinners are full of turnings and windings, and lead, through a thousand dark and intricate labyrinths, downward to the chambers of death: the two are throughout so contrary the one to the other, they can never meet, nor even cross each other. It cannot but happen, that the feet even of the best of men may sometimes slip, and decline a little from this sacred track; but he immediately recollects himself, recovers his former attitude, and, struck with righteous shame, obtains advantage from the very fall: but if there be any one whose steps have worn for him a path by constant treading in any known sin, and have persevered therein; let that man know that he walks with the enemy of mankind, the devil.

(3.) We must walk with God CHEERFULLY. Surely it is inconsistent, that any one, who walks with a God of all Comfort, should carry with him a heavy heart, and a sad countenance, as if pressed against his will into the service: nor is it possible, but that the presence of such a companion should inspire, increase, and excite our courage. This is what the Apostle frequently commands, Rejoice in the Lord always: Phil. iv. 4. And indeed, if we view the case aright, what mortal is there, who can have so good reason to rejoice, as a true Christian? who perceives that God is his companion, his way of salvation, his hope of glory? who has God for his Father, Christ for his Redeemer, the Holy Spirit for his Comforter, angels for his servants, the world for his slave, and heaven for his inheritance? whose enemies are his benefactors; whose afflictions, his medicines; whose death, his gain? There are certain dispositions of mind, varying with the temperature of the humours, more dull than others, and more prone to natural melancholy but even these, when grace has once begun to prevail, ought to rejoice, comfortably at all events, in God, however sad and sorrowful they may feel before the world. Lord, exclaims the Psalmist, lift thou up the light of thy countenance upon us. Thou hast put gladness in my heart, more than in the time that their corn and their wine increased. Ps. iv. 6, 7. Behold the