with God. He listened to God. He leaned upon God. He was employed in the service of God.

But we have somewhat more told us of him. We learn from the Epistle of Jude, v. 14, that he was a prophet. "And Enoch also, the seventh from Adam, prophesied of these (that is, of the wicked men of the last days,) saying, Behold, the Lord cometh with ten thousands of bis saints, to execute judgment upon all." He was a prophet then. And he prophesied of the Lord's second coming. He looked beyond the great event of the flood, and spoke of this greater one,—the second coming of the Son of Man.

It is remarkable that the two who have gone from here without tasting death, have been prophets. The one before the flood, the other after. The one (Elijah) for the Jews especially, the other to the world at large. The one was a witness against sinners, when the wickedness of the old world was reaching to its greatest height; the other was a witness against the Jews, when their wickedness had arrived at that pitch, that Elijah could hardly see one righteous man left.

Who can say whether these may not be the two witnesses spoken of in the eleventh chap. of the book of Revelations, who are yet again

to prophesy (clothed like prophets in sackcloth) on this earth, and who shall then taste of death, "when they shall have finished their testimony!"

We are told also of Enoch, what was the secret of his life of holiness. In the eleventh chap. of Hebrews we are told that it was “by faith," that he walked, and that "before his translation he had this testimony, that he pleased God." It is also there added concerning this principle of "faith," "But without faith it is impossible to please God, for he that cometh to God must believe that He is, and that He is the rewarder of them that diligently seek Him."

Now this will help us in understanding how it is we can, like Enoch, "walk with God." How we can have testimony that we do please Him and how we can enjoy a blessed end of our walk, even that of not seeing death.

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None of us may be content without walking with God. We cannot be true Christians without it, for a Christian is one that follows Christ, and Christ is "God with us." It is the great end of the Gospel to be answered in every one who believes it, to bring us near by the blood of Christ unto God; that we may have access by Him through the Spirit unto the Father; that we may have fellowship with

the Father and the Son,-in a word, that we may walk with God.

We see at once the first step in such a walk must needs be that "faith, without which it is impossible to please Him."

We may well say, (Amos iii. 3.) "Can two walk together, except they be agreed?" How can sin-loving man walk with God, "who cannot look upon iniquity?" How can a just and Holy God hold intercourse with righteously condemned criminals? Two things

must first be done. God's justice must be satisfied by man's guilt being taken away. Instead of a condemned criminal, he must stand before Him as an innocent man, "in no condemnation."

Also, the enmity of man's mind against God, which is manifest in every unconverted person, must be done away. He must regard God as an object not of fear which hath torment, but of love.

These things are done by Christ for those who believe in Christ. Christ "died the just for the unjust to bring us to God." Christ pleased God by His sacrifice and His obedience, and satisfied God's justice in behalf of man, that is, of those who believe in Him, for it is by faith we lay hold of this righteousness and become "accepted in the beloved." We (like Abraham, like Enoch,) believe God, and

it is imputed unto us for righteousness, and we are called the friends of God. (James ii. 23.)

These are in no condemnation, because they are in Christ; they are objects of God's love and everlasting friendship.

But also, "they walk after the Spirit, and not after the flesh." 'You that were enemies in your mind by wicked works, yet now hath He reconciled." The "carnal mind," which is at enmity with God, becomes by the Spirit of Christ "spiritually minded," that is, minds the things after the Spirit. The renewed mind delights in the law of God; loves to hear the voice of the good Shepherd in the written word; turns not away from the throne of grace; commits its ways and thoughts to God; leans upon the promises of grace and strength; pants after the image of God in perfect righteousness; finds the nearer God the greater the peace that enters and abides within, and thus walks with God.

Faith overcomes the world. There are two walks in this world. One, known as narrow and strait, and little frequented. It is the "walk by faith," the "walk after the Spirit," the walk with God. The other, known as being a broad and much frequented way. It is the walk of sight, the "walk after the course of this world."

The difference of these walks is faith. Faith makes spiritual things as real to us as worldly things. And as the sight of worldly pleasure, worldly gain, worldly interests, worldly friendship, makes a man diligently seek these things, because he thinks they will reward him,—so faith opens a man's eyes to see spiritual gifts, spiritual riches, pardon of sins, communion with God, friendship of Christ, promises of peace, prospects of glory, so strongly, so clearly, that he diligently seeks" God, knowing He is the "rewarder of all such," and knowing that one of God's rewards is better than a thousand worlds.

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Moreover, Faith brings testimony to the soul that the soul pleases God. The more faith we have in Christ's complete work, as Redeemer, the more will doubts and fears and misgivings be cast to the winds. The promises of God are full, but our hearts are narrow. The promises of God are free, but our expectations are confined by earthly ideas of bargaining, and buying, and deserving. God's promises are unchanging, "immutable,' stedfast, but our minds are fickle and changing in their frames, and we are apt to judge of God's word accordingly.

The more the Spirit works faith in us, the more "joy and peace," and "hope" in the