himself. But St. Paul, who was guided by an unerring Spirit, which would sufficiently secure him from being imposed upon by any fanciful comment, or precarious tradition, has fixed the matter beyond all reasonable doubt, by saying, that Through faith Enoch was translated, that he should not see death, and was not found, because God had translated him+.

This was a case hitherto unequalled, nor hath the like happened even to the present day, excepting only the rapture of Elijah, and the ascension of Christ.

We are at large told in the book of Kings‡, that the pious Elijah, who like Enoch had signalized his zeal for God in a very degenerate age, was favoured with an extraordinary remove like his. He was fetched up to heaven by a detachment of angels, who brought along with them a splendid vehicle, which is called a chariot of fire prepared for that purpose, and which might possibly by some unknown operation be the means of purifying and refining the mortal part of his nature§, to such a degree as was necessary in order to its inhabiting that kingdom of God which Flesh and blood cannot enter, and which corruption cannot inherit.

I speak also of the ascension of our blessed Redeemer, as a parallel instance, because, though he died, yet he rose again from the dead, and continued a while upon earth, eating and drinking, and travelling from place to place, as he had done in the days of his flesh; so that his flight to the regions of glory was as miraculous, and might as properly be called a translation, as if he had not died at all.

And in this respect the saints which are found alive at the general judgment, shall be conformed to these great examples. For we are expressly told by St. Paul, who mentions it as a mystery till then kept secret, and now but imperfectly revealed, that We shall not all die, but we shall all be changed, in a moment, in the twinkling of an eye. And he illustrates it, when he tells the Thessalonians, that after the resurrection of those that Sleep in Jesus, they who are alive shall be caught up with them in the clouds to meet the Lord in the air, in order to our being for ever with him**. Words with which we may justly

*John xiv. 3.

6

+ Heb. xi. 5.

Corpus mortale per auras

Dilapsum tenues: ceu latâ plumbea fundâ

Missa solet medio glans intabescere cœlo.

2 Kings ii.

Pulchra subit facies.OVID. Met. Lib. xiv. v. 824, &c.

1 Cor. xv. 50.

q1 Cor. xv. 51, 52.

**1 Thess. iv. 16, 17.

comfort ourselves, and each other, for those consolations of God are not small.

For

And it is exceeding probable this would have been the stated manner of passing from earth to heaven, had not sin made its fatal inroads upon us, and death entered in its train. nothing can be more certain than that, had not the increasing numbers of mankind been one way or another thinned and diminished, earth would several thousand years ago have been too small to nourish, or even to receive its inhabitants.

It would be great presumption in me to pretend to describe the change made in the body of Enoch, by this translation, or to give an account of the circumstances that attended it; since the sacred historian hath not thought fit to record them. I will not pretend to say how much reason a learned and ingenious writer of our own might have to conjecture, that all the antediluvian patriarchs whom Moses mentions, except Adam, who was now dead, and Noah not yet born, might be assembled, perhaps with multitudes more, to see this great sight; yet I cannot think it passed without any witness at all. When Elijah was to be taken up, it is very evident, that not only he himself had some intimations of the time and manner, but that it was divinely revealed to the prophets of Bethel and Jericho, as well as that Elisha was permitted to be an eye-witness of it. And when Christ ascended, it was in the presence of all the apostles, while he Spake with them, and they beheld, and looked stedfastly upon him†. And there is the greater reason to believe that something like this might be the case with Enoch, because his translation might probably be intended to answer many valuable and important purposes, which required at least some competent number of witnesses, if not a large and public assembly.

So far as this important fact was known, it would be the most glorious testimony the world had ever received of God's regard to singular and distinguished piety. His permitting righteous Abel to fall by the hand of his cruel and wicked brother, might have been a stone of stumbling, and a rock of offence, and that career of prosperous tyranny and violence, with which the giants of those ages were then filling the earth, might have tempted men to suspect that the Lord had forsaken it. This no doubt emboldened ungodly sinners in their hard and impious speeches, as well as their ungodly deeds. But when Enoch, that holy prophet, who had so long been the object of their profane mockery and derision, was thus singled out from the whole race

*Dr. Hunt, of Div. Rev. p. 43.

† Acts i. 9, 10,

of men, as the friend of God, and taken to dwell with him, it would evidently appear, there was a Reward for the righteous, and a God who judged in the earth *.

It would also be a sensible demonstration of the reality of an invisible world, and would, by a train of easy consequences, confirm men's natural apprehensions of the immortality of the soul, and of the existence of some nobler orders of beings in the upper world, with whom wise and righteous men are at length to be incorporated, as members of the same blessed society.

And as the body of Enoch was thus translated, it would naturally appear an intimation, that God had prepared a future happiness for the bodies of his people, as well as their souls, and consequently that the trophies of the grave should at length be recovered, and the sleeping dust of the saints raised and animated anew. And a future state of punishment for the wicked, is so evident a counterpart to this doctrine, that few could be so stupid as not to infer it, from the fact here under consideration.

Such important lessons as these might the world have learnt from the translation of any persons of distinguished piety; but there were some peculiar purposes to be answered by that of Enoch, considered not only as a preacher of righteousness, but as a prophet too, and as one who had foretold the Coming of the Lord with ten thousand of his saints †, to take vengeance on rebellious and impenitent sinners; and a day of vengeance to them, must surely imply a day of reward, and glory to those men whom they had despised, reviled and oppressed. Now if Enoch in his life on earth wrought no miracles, as we find not that he did, his ascension would be a most convincing proof of his divine mission; and indeed, as many of the miracles of Christ also were, it would be a specimen, as well as a seal, of the truth of the doctrine which he taught.

On all these accounts I think I may venture to say, the translation of Enoch would be a more important favour to others, than it was even to himself, and consequently it is reasonable to believe, that the same goodness which induced the divine Being to perpetuate the memory of this fact for the instruction and encouragement of future ages, would likewise induce him to make it so public and visible, that there should be at least a few credible eye-witnesses to attest it ‡.

I have taken no notice of that singular account which the ingenious author of the Essay on Divine Dispensation, &c. gives of Enoch's translation; which he supposes was his being taken to dwell with the Shekinah, in the terrestrial paradise. I have waved the motion of this, because it depends on a very precarious

And thus, my brethren, you have heard of the piety of Enoch, and you have seen, as James expresses it, the End of the Lord. I shall conclude,

Thirdly, with a few hints, by way of improvement, which I shall leave you farther to prosecute in your own meditations. You will naturally fix on such reflections as these.

1. How pleasant it is to think of this friendly intercourse, which through a Redeemer is established between heaven and earth.

It is strongly illustrated in this great instance, Enoch walked with God, and God took him. Is it not at once a delightful and a surprising thought? That the great Sovereign of universal nature, who humbleth himself to behold the angels, when they stand around him, vailing their faces, and covering their feet in his presence, should form such a friendship with human, yea with sinful creatures, that they may be said to walk with him; even they whose guilt might cause them to flee from his presence, like our fallen parents, and from whose pollutions he might justly turn away his holy eyes with abhorrence. Yet we see all these obstacles overcome; and hear of it, not as the privilege of Enoch alone, but of all his true Israel, that He will dwell in them, and walk with him, that they shall be his people, and that he will be their God +.

And in consequence of this, we are also raised to the blessed hope of being at length taken to him, though not in so immediate a manner, yet as surely, and at length as completely as Enoch was. A mortal creature may say, Thou wilt guide me by thy counsel, and afterward receive me to glory. Yea the lowest real christian has the security of his word and covenant, that he shall at last have a vet more solemn and more Abundant entrance administered to him into the kingdom of his Father and his God §.

And whence are these privileges and these hopes, my brethren? Let us often ask our own hearts the question, when we are enjoying God's presence, and waiting for his salvation. And let us answer it in those words of the apostle, We that were once

conjecture that the Shekinah had his stated abode there; and also because were this to be allowed, since this author doth not pretend to say, that Enoch was with the Shekinah in the ark, where he supposes that to have been during the deluge, he must grant that he ascended into heaven some time before the flood. So that I cannot see any end at all to be answered, by supposing this translation was any thing different from that ascension.

* James v. 11. +2 Cor. vi. 16, 17. VOL. III.

Psal. Ixxiii. 24.

§ 2 Pet. i. 11.

Cu

have you, from sabbath to sabbath, heard him unfold? How many instructive and amiable examples have you not only heard, but seen him illustrate! It was the care and joy of his life, to form himself on those great models; and beholding them in the glass of scripture, he was changed into the same image. In those originals therefore you will often trace him, and in which of them is not the resemblance beautifully conspicuous? Yet perhaps in few of the miniatures which are there drawn, it is more remarkably so, than in the account given of Enoch. He walked with God, and he was not, for God took him. As soon as you heard me read the words, you with pleasure saw how well they expressed both the distinguished piety of your late minister's character, and the ease and suddenness of his removal from us.

It is impossible for me to express the tender sympathy, with which I undertake this melancholy office, which my honoured father was pleased to assign me. But I will attempt to break through the difficulty, and to suppress the fulness of my heart, so far as it would obstruct what I have to say, in humble hope, that, through the divine blessing, that which was the great end of his life and labours among you, may in some measure be promoted by this discourse, occasioned by his death. And, I am persuaded, nothing will so nobly support your hearts under this sad separation, or so effectually secure and promote the pleasure of your future meeting with him, as a diligent care to be followers of him, as he was a follower of Enoch, and all the saints in that holy course of walking with God, which is now to be the subject of our meditation. And that you may be both directed and animated in it, we will,

First, Explain the view given us of Enoch's life and character. He walked with God.

Secondly, Consider the happy close of this pious course. He was not, for God took him.

When I have handled these heads as fully as the time will admit, I shall,

Thirdly, Conclude with some practical reflections, and an address peculiarly suited to that awful providence, which hath brought me among you this day.

And, permit me to remind you, that your serious attention to what shall now be spoken, is one part of the respect which you owe to the memory of that worthy and excellent man, in whose place I stand.

First, Let us attentively survey the account which is here given us, of the life and character of Enoch.