what he approves, and to hate whatever is displeasing to him.-Again, the character given of Enoch implies,

"1

2. Confidence in God.-A man must know his companion, and then he will be familiar with him.— 'And how could Enoch know God? he had never seen him—no man can!' No-but he had his word, by which he was informed of his real character; and, knowing this information to be from God, he believed it, trusted in it, acted on it. St. Paul tells us on what his faith was fixed: "He had this testimony, that he pleased God; but without faith it is impossible to please him; for he that cometh unto God must believe that he is, and that he is a rewarder of them that diligently seek him." So then, the existence of an unseen God, his approachable and gracious character, his fidelity, these were what had been revealed to Enoch; and he credited the Divine revelation, against all that sight and sense might pretend, or Satan suggest. Oh that Adam had exercised the same confidence! This is however a vain wish; let me rather say-Oh that you would thus act, and not "make God a liar," by believing the world and carnal reason, in opposition to his sure word. You cannot "walk with God" if you will not trust him; you can have no interest in his salvation, if you will not heartily believe the record which he has given of his Son."-This walking implies, further,

3. Communion with God.-Friendship may indeed exist without intercourse, where such intercourse is impracticable; yet the want of it will be felt as a grievous misfortune, and it will generally extinguish ordinary attachments. blessed be God for a

1 Heb. xi. 5, 6.

But,

21 John v. 10.

Mediator, through whom we may "have access with boldness," at all times, and under all circumstances. Enoch might not know so clearly as we, who this Mediator is; but he had all the benefit of the privilege. God, as a reconciled God, "drew nigh" to him, and he "drew nigh" to God.--And this, not merely in public worship-if there was such a thing in that abandoned age; not merely in his regular morning and evening worship, in his family, and in his closet; but constantly, hourly. The heart of him who walks with God, is evermore ascending up in spiritual communion; expressing itself, not always in words-often in "groanings which cannot be uttered." I dare say this sounds strange to many of you-it may serve to shew, how far you are from walking with God.-Lastly, the character before us necessarily includes,

4. Zeal for God.-A man thus, like Enoch, habitually conversing with him whom he resembled, and in whom he trusted, could not be indifferent to the honour of his Friend. The world around him, he could not but see, was divided into parties; the one for God, and the other against God. With which of these would he side? Surely he must needs espouse God's cause, however few might join him. Others might walk in their own proud way, their own sensual way, their own Atheistic way; Enoch would still take God's way, and walk with him. We have proof that he did so, in the prophecy which he delivered. (See Jude 14, 15.) We are not told what such a course of proceeding cost him :-we know what is the cost of it now; hatred, contempt, reproach, enmity, unkind words, and more unkind behaviour. The question however is, Dare you encounter this for the honour of your God and Saviour? If not, you must not call

1 Eph. iii. 12. 2 James iv. 8. 3 Romans viii. 26.

him yours; if otherwise, it is one evidence that you are walking with him, and he with you.

And now, as an encouragement to believe that you will not thus "fear God for nought," "1 hear the account which is given us of

II. ENOCH'S END. "He was not; for God took him." The first of these expressions states the case as men beheld it; the second, as God effected it.

1. "He was not."— He is gone at last-this troublesome preacher! gone, too, sooner than we could have expected-not more than three hundred and sixty five years old!' Then some might add-There was a strange story about his being taken up to the sky and disappearing! No matter, if he is but gone! -Now suppose that in point of fact nothing more was known than this; yet even then, how happy, if rightly considered, would have been Enoch's end!

"He is not" any longer subject to pain, sickness, infirmity, sorrow; all of which are still the portion even of those who walk with God in this vale of tears. "He is not" any longer tempted by Satan, by the world, by his own fallen nature, to sin against his kind Friend and Saviour; and thus his heaviest burden is removed. "He is not" any more "vexed with the filthy conversation of the wicked," with the dishonor cast on his God, with the "triumphing of the wicked." 3 "He is not" spared to see their ungodliness proceeding to that gigantic pitch, which at length brought upon them the flood of waters to destroy all the earth. They might see no blessing in his departure; not considering that "the righteous is taken from the evil to come.' 4 away But to Enoch, and to every faithful believer even now, a depar1 Job i. 9. 2 2 Pet. ii. 7. 2 Job xx. 5. 4 Isa. lvii. 1.

ture from this life is gain; were it only on account of the evils to which it puts an end.

But did Enoch die the common death of all men? No!" he was not," for

2. "God took him: " that is, (as St. Paul, speaking by inspiration of God, explains it,) "He was translated, that he should not see death."1 Whether he was carried up to heaven, like Elijah, before few witnesses, or in a more public manner, we are not informed. Doubtless the fact became known; and was intended as a testimony that he whom men despised, and most probably persecuted, was one who had "pleased God."

In our day, there needs no such miraculous testimony. And yet, even now, the servants of Christ die not as other men. His disciples "sleep in Jesus." As "God took" Enoch, so doth Christ" come and take them to himself, that where he is, they may be also.” 3 Will this be your end, my brethren? have you this "blessed hope?"4 In other words, Are you now "walking with God?" Ah, brethren, "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." I fear that some of you may be in Oh make haste to escape! Come to God by Christ; begin henceforth humbly to walk with him, and with his people; and the day is not far distant, when, in a better world, you shall be numbered with those who "walk with him in white, for they are worthy." 6

that awful case.

SERMON VII.

LUKE xiv. 15.—And he said unto them, Ye are they which justify yourselves before men ; but God knoweth your hearts: for that which is highly esteemed among men, is abomination in the sight of God.

OUR blessed Lord, in the preceding chapter, had been delivering the parable of the Prodigal Son; at the close of which, the elder brother is represented as taking offence at the undeserved kindness shewn by his father to the Penitent. The father contents himself with shewing, that his elder son had no just ground for complaint. In this chapter, however, our Lord teaches the self-righteous Scribes and Pharisees (for they were "the elder son"), that they had little reason to pride themselves on their imaginary goodness. They were unfaithful " stewards," seeking only their own selfish interests. They were lovers of money,1 even while pretending to be the servants of God.-He did not speak all this in plain words: but the consciences of his hearers made it intelligible. "The Pharisees also, which were covetous, heard him; and they derided him "-not outright, perhaps-but (so the word means) they sneered at him. Looking at each other, they agreed in thinking him both foolish and ridiculous, for thus affecting to despise what all mankind so universally desire.-Then he made the

1 Ver. 13. Mammon means Riches.