approbation of him and his, this he would revenge with the blood of his brother. God did not afterwards continue to give, nor doth he now give, any outward testimony of the approbation of one, and the disapprobation of another. Howbeit, a secret sense and fear hereof ariseth in the hearts of evil men, whence Satan fills them with envy and malice, and stirs them up unto persecution. For in themselves, they find nothing of that spiritual advantage and refreshment which ariseth in the true worship of God unto sincere believers. And they, on the other side, do openly avow such a satisfaction, in an apprehension of God's acceptance of them, as that they can undergo any persecutions on the account thereof. This provokes the world; this was the rise, this is the progress of persecution. And we may learn,

Obs. V. That those whom God approves, must expect that the world will disapprove them, and ruin them if it can.

Obs. VI. Where there is a difference within, in the hearts of men, on the account of faith and the want of it, there will for the most part be unavoidable differences about outward worship.-So there hath been always between the true church and false worshippers.

Obs. VII. God's approbation is an abundant recompense for the loss of our lives.-All which are plain in this instance of Abel. Secondly. The second consequent of the efficacy of the faith of Abel, was after his death: 'And by it he, being dead, yet speaketh.' By it,' S'avrns, that is. by the same faith; by the means of that faith that was the ground of his acceptance with God, whereon that which is ascribed unto his faith doth depend. And this is, that, año≈avwv erɩ dadɛitai, ετι λαλείται, 'he, being dead, yet speaketh.' Aaλara, being of a middle form, may be rendered either 'he speaketh,' or 'he is spoken of.' And accordingly this expression is variously interpreted. Some take it for the good fame and report that Abel had in all generations: he was celebrated, well spoken of, and yet continueth so to be. And this way the word is applied by most of the ancients. But it is not according to the mind of the apostle. For, 1. It is evident that he ascribes something peculiar unto Abel, wherein others were not to be joined with him. But this of a good report is not so, but common to him with Noah, Abraham, and all the patriarchs: they were spoken of, and their praise celebrated in the church no less than Abel's. 2. The apostle plainly proceeds in representing the story concerning him, and what fell out after his death, as expressed in the words of God himself, Gen. iv. 10. 'The voice of thy brother's blood crieth unto me from the ground.' This is the speaking of Abel after his death, which is here intended, and this was peculiar unto him: it is not affirmed of any one besides in the Scripture. 3. The apostle interprets himself, ch. xii. 24, where he directly ascribes this speaking unto the blood of Abel, as we shall see on that place, if God permit.

Obs. VIII. There is a voice in all innocent blood shed by violence. There is an appeal in it from the injustice and cruelty of men, unto God as the righteous Judge of all. And of all cries, God gives the most open evidence that he hears it, and admits of the appeal. Hence most murders committed secretly are discovered; and most of those that are openly perpetrated, are openly revenged, sooner or later, by

God himself. For his honour and glory are concerned to appear upon the appeal to his justice, which is made by innocent blood. Especially he is so, when men, in taking away the lives of others, would prefix, as it were, his name to their deed, by doing it under a pretence of judgment, which is his. This is done by wicked judges, and false witnesses, as it was in the case of Naboth; and this God will not bear withal. Wherefore this voice, this speaking of blood, ariseth from the eternal law which God hath given unto mankind for the preservation of life from violence, whereof he hath taken on himself the supreme conservation and guaranty, Gen. ix. 5, 6.

But there is somewhat more in this speaking of the blood of Abel. For by the record of the Scripture, God hath designed it unto other ends in the way of an ordinance. As, 1. That it should be a type of the future persecution and sufferings of the church. 2. That it might be a pledge of the certain vengeance that God will take in due time on all murderous persecutors. Abel, being dead, speaketh these words of our Saviour: Shall not God avenge his own elect, which cry day and night unto him? I tell you that he will avenge them speedily,' Luke xviii. 7, 8. 3. That it might be instructive unto faith and patience in suffering, as an example approved of God, and giving evidence unto future rewards and punishments.

And from this first instance, the apostle hath given a mighty confirmation of his intention concerning the power and efficacy of faith, enabling men with blessed success, to do and suffer according to the mind of God. For Abel did, by faith alone, 1. Obtain the blessing of the promise from his elder brother, as did Jacob afterwards. 2. By it, as apprehending the promise, his person was justified and accepted with God. 3. He was directed thereby to worship God, both as to matter and manner, according unto his own will. 4. He had a divine testimony given both as unto his person as righteous, and his duties as accepted, to his unspeakable consolation. 5. He had this honour, that God testified his respect unto him when he was dead, and made his blood, as shed, an ordinance unto the instruction of the church in all

ages.

From these considerations, this example was of great force to convince the Hebrews, that if indeed they were true believers, as he supposed of them, ch. x. 39, that faith would safely carry them through all the difficulties they had to conflict withal in their profession, unto the glory of God and their own eternal salvation. And we may learn, that,

Obs. IX. Whatever troubles faith may engage us into in the profession of it, with obedience according to the mind of God, it will bring us safely off from them all at last, (yea, though we should die in the cause,) unto our eternal salvation and honour.

VER. 5.-His second instance is in Enoch; for he is the second man unto whom testimony is personally given, that he pleased God, and was accepted with him. Others, no doubt, before him did so, and were so accepted, for he was the seventh from Adam; and as Abel was the first, so he is the second who was so peculiarly testified unto, and therefore the apostle instanceth in him in the second place, after Abel.

VER. 5.Πιστει Ενωχ μετετέθη του μη ιδειν θανατον, και ουχ εὑρισ κετο, διοτι μετέθηκεν αυτόν ὁ Θεος. Προ γαρ της μεταθέσεως αυτού μεμαρτύρηται ευηρεστηκεναι τῳ Θεῳ.

VER. 5.- -By faith Enoch was translated, that he should not see death, and was not found, because God had translated him; for before his translation he had this testimony, that he pleased God.

This Evwx, Enoch,' hath a double testimony given unto him in the Scripture; one in the Old Testament, the other in the New. That in the Old Testament, is unto his faith and holiness, Gen. v., that in the New, is unto his being a prophet, and what he prophesied, Jude 14, 15. For it is probable, that all the holy fathers before the flood were prophets and preachers; as Enoch was a prophet, and Noah was a preacher of righteousness, 2 Pet. ii. 5. In their ministry did the Spirit of God' strive with men,' which at the flood he put an end to, Gen. vi. 3. Yea, by the Spirit of Christ which was in them, 1 Pet. i. 11, he preached repentance unto them, before they were cast into their eternal prison, 1 Pet. iii. 19. And these seem to have had a different ministry for the declaration of the whole counsel of God. Noah was a preacher of righteousness, one that proposed the righteousness of God through the promise, to encourage men unto faith and repentance; as we say, a gospel preacher. And Enoch preached the threatenings of the law, the future judgment, with the vengeance that would be taken on ungodly sinners, especially scoffers and persecutors, which is the substance of his prophecy, or sermon, recorded in the Epistle of Jude. And he seems to have given his name unto his son in a spirit of prophecy; for he called him bw, Gen. v. 21, that is, when he dies, there shall be a dismission;' namely, of mankind from the earth, for he died just before the flood.

The first of these testimonies the apostle here makes use of, and so expounds it as to take away sundry difficulties that in itself it is liable to, ps, God took him:' which the author of the book of Wisdom expounds in a severe sense: God took him away, lest wickedness should alter his understanding,' ch. iv. 11, groundlessly. The apostle renders it by 'translated him,' that is, into a more blessed state. And and he was not,' which some of the Jews would have to intimate his death, the apostle renders by, he was not found,' that is, any more amongst men; and gives the reason of it, namely, because God had translated him into another world. And as unto what is affirmed in the story, that he walked with God, the apostle interprets it as a testimony that he pleased God, which makes plain the mind of the Holy Ghost in the words of Moses.

Of this Enoch it is affirmed, 1. That he was translated. 2. The end of that translation is declared: that he should not see death.' 3. The consequent of it: he was not found.' 4. The efficient cause of that translation, and the reason of that consequent: he was not found, because 'God translated him.' 5. The means of this translation on his own part: it was by faith. 6. The proof hereof: 'for before his translation he had this testimony, that he pleased God;' which must be opened briefly.

First. It is affirmed of him, that μETETEN, 'he was translated;' translated out of one state and condition into another. There are but two states of good men, such as Enoch was, from first to last. 1. The state of faith and obedience here in this world: this Enoch lived in three hundred years; so long he lived and walked with God. To 'walk with God,' is to lead the life of faith in covenant obedience unto God., he walked;' the same word whereby God prescribeth covenant obedience unto Abraham,, Gen. xvii. 1. The word in both places, in the same conjugation of Hithpael, signifies 'a continued walk up and down, every way.' So, to walk with God,' is in all our ways, actions, and duties, to have a continual regard unto God, by faith in him, dependence on him, and submission to him. This state Enoch had lived in, and passed through. 2. The other state is a blessedness in the enjoyment of God. No other state of good men is once intimated in the Scripture, or consistent with God's covenant. Wherefore Enoch being translated from the one, was immediately instated in the other, as was Elijah afterwards. As unto any further conjectures of the particular place where, or condition wherein he is, the Scripture leaves no room for them; and those that have been made, have been rash and foolish. Some things we may observe to explain this translation.

1. It was of the whole person, as unto state and condition. Enoch was translated: his whole person, soul and body, was taken out of one condition, and placed in another.

2. Such a translation, without a dissolution of the person, is possible; for as it was afterwards actually made in Elijah, so the apostle intimates the desirable glory of it, 2 Cor. v. 4, We groan, not that we would be unclothed, but clothed upon, that mortality might be swallowed up of life.'

3. Unto this translation, there is a change required, such as they shall have, who will be found alive at the coming of Christ: We shall not all sleep, but we shall all be changed,' 1 Cor. xv. 51. The same change in the bodies of them that are translated, as there is in those that are raised from the grave, is necessary unto this translation. They must be made incorrupt, powerful, glorious, spiritual, 1 Cor. xv. 42, 43. So was it with the body of Enoch, by the power of God who translated him; his body was made in a moment, in the twinkling of an eye, incorrupt, spiritual, immortal, meet for the blessed habitation above. So was Enoch translated.

4. If any one shall ask why Enoch was not joined with Elijah, who was afterwards, in like manner, translated at his appearance with the Lord Christ in his transfiguration, but Moses rather who died, Matt. xvii. 3. I say, although I abhor all curiosities in sacred things, yet it seems to be agreeable unto the mind of God, that the discourse which they had then with the Lord Jesus Christ, being about the accomplishment of the law in his death, as it was; Moses, who was the lawgiver, and Elijah, the most zealous defender of it should be employed in that service, and not Enoch, who was not concerned therein.

Secondly. The next end of this translation was, тov μn ideiv JavaTov, 'that he should not see death;' or this was the effect of it, that he should not die. Death being the great object of sensible consideration,

it is expressed by words of sense; 'seeing it,'' tasting it,' and the like. And two things are intended herein. 1. That this translation was without death; it was not by death. The Hebrew word np, took,'' God took him,' Gen. v. 24, being applied unto his taking away a person by death, Ezek. xxiv. 16, 18, doth not necessarily prove, that he died not. But it is here interpreted by the apostle, that this taking away was by a translation from one state unto another, without the intervention of death. 2. That in a way of eminent grace and favour, he was freed from death. The great Lawgiver put in an exception unto the general sanction of the law, that all sinners should die. And this being in itself, and its own nature, penal, as also destructive of our present constitution in the dissolution of soul and body, an exemption from it was a signal grace and favour. And this was a divine testimony, that the body itself is also capable of eternal life. When all mankind saw, that their bodies went into the dust and corruption universally, it was not easy for them to believe that they were capable of any other condition, but that the grave was to be this eternal habitation, according to the divine sentence on the entrance of sin, 'Dust thou art, and unto dust thou shalt return.' But herein God gave us a pledge and assurance, that the body itself hath a capacity of eternal blessedness, in heaven. But whereas this evidence of a capacity in the body to enjoy eternal life and blessedness, was confined unto such as never died, it could not be a convincing pledge of the resurrection of bodies, over which death once had a dominion. This therefore was reserved for the resurrection of Christ.

Thirdly. Another consequent of this translation is, that kaι ovк εúpiσKETO, 'he was not found.' In the text of Moses, it is only *, ‘and he was not.' He went away, and was no more among men; as David expresseth his departure from among men, Ps. xxxix. 14,75 0700, 'before I go away, and I be not; that is, in this world any more. But in the exposition of the apostle, something farther is intimated. Enoch was the principal patriarch in the world, and besides a great prophet and preacher. The eyes of all men about were upon him. How God took him, is not declared. Whether there was any visible sign of it, as there was unto Elisha in the taking up of Elijah, 2 Kings ii. 11, is uncertain. But doubtless upon the disappearing of so great a person in the world, there was great inquiry after him. So when Elijah was taken up into heaven, though there was a visible sign of it, and his divine rapture was evident, yet the sons of the prophets, because of the rarity of the thing, would search whether he were not let down again in some mountain, or in some valley, and they sought for him three days, and found him not,' ver. 16, 17. The apostle seems to intimate some such thing in the old world upon the disappearance of Enoch; they made great search after him, but he was not found.' And therefore,

Fourthly. He adds the reason why he could not be found on the earth, namely, SLOTI μETENKεv avтov & Oɛoç, 'because God had translated him' into another state and condition. And herein he gives us the principal efficient cause of his translation: it was an act of God himself, namely, of his power, grace, and favour. And when he did no more appear,, when he was not found,' ovX EVOLσKETO, this was