that which all the godly were satisfied in; it was because God had translated him, whereof there was such evidence as was sufficient security for their faith, although at present we know not what it was in particular. But the apostle doth not only declare the truth of the thing, but also that it was a matter known unto the church in those days, whereon its use did depend.

Fifthly. This the apostle, which was alone unto his present purpose, ascribes unto his faith: TOTEL, 'by faith he was translated.' He was so, 1. Not efficiently. Faith was not the efficient cause of this translation; it was an immediate act of divine power. 2. Not meritoriously; for it is recorded as an act of sovereign grace and favour. But, 3. Instrumentally only, in that thereby he was brought into that state and condition, so accepted with God, as that he was capable of so great grace and favour. But his being made an instance of this divine grace, for the edification of the church in all ages, was an act of sovereignty alone.

And this is peculiar unto these two first instances of the power of faith; that in the one it led him unto death, a bloody death; in the other it delivered him from death, that he did not die at all.

In the field of conjectures used on this occasion, I judge it probable, 1. That his rapture was visible in the sight of many that feared God, who were to be witnesses of it unto the world, that it might be his ordinance for the conviction of sinners, and the strengthening of the faith of the church, as also an exposition of the first promise. 2. That it was by the ministry of angels, as was that of Elijah. 3. That he was carried immediately into heaven itself, and the presence of God therein. 4. That he was made partaker of all the glory which was allotted unto the heavenly state before the ascension of Christ; concerning which, see our Discourse of the Person of Christ. But,

Obs. I. Whatever be the outward different events of faith in believers in this world, they are all alike accepted with God, approved by him, and shall all equally enjoy the eternal inheritance.

Obs. II. God can and doth put a great difference as unto outward things, between such as are equally accepted before him. Abel shall die, and Enoch shall be taken alive into heaven.

2dly. I am fully satisfied, from the prophecy of Enoch, recorded by Jude, that he had a great contest with the world about faith, obedience, the worship of God, and the certainty of divine vengeance on ungodly sinners, with the eternal reward of the righteous. And as this contest for God against the world is exceedingly acceptable unto him, as he manifested afterwards in his taking of Elijah to himself, who had managed it with a fiery zeal; so in this translation of Enoch upon the like contest, he visibly judged the cause on his side, confirming his ministry, to the strengthening of the faith of the church, and condemnation of the world.

Wherefore, although it be a dream, that the two witnesses mentioned, Rev. xi. 3-5, are Enoch and Elias personally, yet because their ministry is to bear testimony for God and Christ against the world, thereby plaguing and tormenting the men that dwell on the earth, ver. 10, as they also did, there may be an allusion unto them and their ministry.

And whereas there are two ways of the confirmation of a ministry. First. By suffering, and that sometimes to death, as did Abel; and, Secondly. By God's visible owning of them, as he did Enoch: both these are to befal these two witnesses, who were first to be slain, and then taken up unto heaven; first to suffer, and then to be exalted.

Obs. III. There is no such acceptable service unto God, none that he hath set such signal pledges of his favour upon, as zealously to contend against the world in giving witness to his ways, his worship, and his kingdom, or the rule of Christ over all. And,

Obs. IV. It is a part of our testimony, to declare and witness that vengeance is prepared for ungodly persecutors and all sorts of impenitent sinners, however they are and may be provoked thereby.

Obs. V. The principal part of this testimony consists in our own personal obedience, or visible walking with God in holy obedience, according to the tenor of the covenant, 2 Pet. iii. 11, 14. And this the apostle affirms of Enoch in the last place; 'for before his translation he had this testimony, that he pleased God.'

Sixthly. These words are an entrance into the proof of the apostle's assertion, namely, that it was by faith that Enoch was translated, which he pursues and confirms in the next verse. He was translated by faith; for before that translation he had that testimony. For it is said of him, 'that he walked with God three hundred years,' after which he was translated. The apostle doth not say, that this was testified of him before his translation, as signifying the time of the giving that testimony unto him, for it was not until many generations afterwards. But this testimony, when given him, did concern the time, TOO τNS μETADEσEWC avrov, before his translation,' as it doth evidently, Gen. v. 22, 24. That of walking with God' in Moses, the apostle renders by sungɛσTηkevaι TW Oεw, pleasing of God;' for this alone is well-pleasing to him. His pleasure, his delight is in them that fear him, that walk before him. And the apostle gives us the whole sense of the divine testimony, that he walked with God,' namely, so as that his walk with God was well-pleasing unto him; that it was accepted with him, and his person therein.

And this also is peculiar unto these two first instances, that they had an especial testimony from God, as unto the acceptance of them and their services. So it is testified of Abel, that God had respect unto him and his gifts; and of Enoch, that he pleased God; both of them being declared to be righteous by faith.

And we may observe from the whole, that,

Obs. VI. As it is an effect of the wisdom of God, to dispose the works of his providence, and the accomplishment of his promises, according to an ordinary established rule declared in his word, which is the only guide of faith; so sometimes it pleases him to give extraordinary instances in each kind, both in a way of judgment and in a way of grace and favour. Of the latter sort was the taking of Enoch into heaven; and of the former was the destruction of Sodom and Gomorrah by fire from heaven. Such extraordinary acts, either the wicked security of the world, or the edification of the church, do sometimes make necessary.

Obs. VII. Faith in God through Christ hath an efficacy in the procuring of such grace, mercy, and favour in particular, as it hath no ground in particular to believe. Enoch was translated by faith; yet did not Enoch believe he should be translated, until he had a particular revelation of it. So there are many particular mercies which faith hath no word of promise to mix itself withal, as unto their actual communication unto us; but yet keeping itself within its bounds of trust and reliance on God, and acting by patience and prayer, it may be, and is, instrumental in the procurement of them.

Obs. VIII. They must walk with God here who design to live with him hereafter; or they must please God in this world who would be blessed with him in another.

Obs. IX. That faith which can translate a man out of this world, can carry him through the difficulties which he may meet withal, in the profession of faith and obedience in this world. Herein lies the apostle's argument. And this latter the Lord Jesus Christ hath determined to be the lot and portion of his disciples. So he testifies, John xvii. 15, 'I pray not that thou shouldst take them out of the world, but that thou shouldst keep them from the evil.'

In these two instances of Abel and Enoch we have a representation of the state of the old world before the flood. There were two sorts of persons in it; believers, and such as believed not. Among these there were differences about religion and the worship of God, as between Abel and Cain. Some of them were approved of God, and some were not. Hence arose persecution on the part of the world; and in the church, the wicked, scoffing, persecuting world was threatened by predictions of judgments and divine vengeance to come, as they were in the preaching and prophecy of Enoch. God, in the meantime, exercised patience and long suffering towards them that were disobedient, 1 Pet. iii. 20, yet not without some instances of his especial favour towards believers. And thus it is at this day.

VER. 6.-THERE being no direct mention made of faith in the testimony given unto Enoch, but only that by walking with God he pleased him, the apostle in this verse proves from thence that it was by faith that he so pleased God, and consequently that thereby he obtained his translation.

VER. 6.—Χωρις δε πιστεως αδυνατον ευαρεστησαι πιστευσαι γαρ δει τον προσερχομενον τῳ Θεῳ, ὅτι εστι, και τοις εκζητουσιν αυτον μισθαποδότης γίνεται.

Ευαρεστήσαι. Τῳ Θεῳ is not in the original, but is in all the old translations, and is to be supplied. We add 'him,' as contained in the word, and not as a supplement.

For it be

VFR. 6. But without faith it is impossible to please him. hoveth him that cometh to God, to believe that he is (a God to him, or his God,) and that he is a rewarder of them that diligently seek him.

VOL. IV.

C C

The assertion of the apostle, whereon he builds his exhortation, is, that Enoch was translated by faith.' The proof of this assertion he expresseth in the way of a syllogistical argument. The proposition he lays down in the verse foregoing. Enoch had a divine testimony that he pleased God. The assumption consists in this sacred maxim, Without faith it is impossible to please God.' Whence the conclusion follows, by the interposition of another argument of the same kind; namely, that whereby Enoch pleased God, by that he was translated; for his translation was the consequent and effect of his pleasing God. And, thirdly, he gives an illustration and confirmation of his assumption : For he that cometh unto God,' &c.

The adversative particle de, but,' constitutes this form of argument : He pleased God, but without faith it is impossible, &c.

First. In the proposition itself, the form and matter of it may be considered. As unto the form, there is a positive affirmation included in the negative: Without faith, it is impossible to please God;' that is, faith is the only way and means whereby any one may please God. So Xwois is frequently used to intimate the affirmation of the contrary unto what is denied. John i. 3, xwpis avrov, 'without him nothing was made;' that is, every thing was made by him. John xv. 5, xwoię eμov, 'without me you can do nothing;' that is, by me, or my strength, you must do all things. Rom. x. 14, How shall they hear,' xwols KnovoGOVTOS, 'without a preacher?' that is, all hearing is by a preacher. See Heb. vii. 20, ix. 7, 18. Wherefore, without faith, it is impossible to please God,' is the same with, all pleasing of God is, and must be, by faith,' it being impossible it should be otherwise. And this sense of the words is necessary unto the argument of the apostle, which is to prove the power and efficacy of faith, with respect unto our acceptance with God.

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As unto the matter of the proposition, that which is denied without faith, or that which is ascribed to the agency of faith alone, is evapeOTηoal to please,' placere, beneplacere. The verb is used only in this Epistle in these two verses, and ch. xiii. 16, in the passive voice, 'God is well pleased;' promeretur Deus, Vul. Lat. without any signification. The adjective EvapeoToç is used frequently, and constantly applied unto persons or things that are accepted with God, Rom. xii. 1, 2, xiv. 18; 2 Cor. v. 9; Eph. v. 10; Phil. iv. 18; Col. iii. 20. Three things are here included in it. 1. That the person be accepted with God, that God be well pleased with him. 2. That his duties do please God, that he is well pleased with them, as he was with the gifts of Abel, and the obedience of Enoch; so Heb. xiii. 16. 3. That such a person have testimony that he is righteous, just or justified, as Abel and Enoch had, and as all true believers have in the Scripture.

This is that pleasing of God, which is inclosed unto faith alone. Otherwise there may be many acts and duties which may be materially such as God is pleased with, and which he will reward in this world, without faith. Such was the destruction of the house of Ahab by Jehu. But the pleasing of God' under consideration, includes the acceptance with God of the person and his duties, or his justification before him. And this regulates the sense of the last clause of the verse.

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Our

coming unto God, and believing in him, must be interpreted with respect unto this well pleasing of him.

This is so by faith, as that without it, it is advvarov, 'impossible.' Many in all ages have attempted thus to please God without faith, and yet continue so to do. Cain began it: his design in his offering was to please God; but he did it not in faith, and failed in his design. And this is the great difference always in the visible church. All in their divine worship profess a desire to please God, and hope that so they shall do. To what purpose else was it to serve him? But, as our apostle speaks, many of them seek it not by faith, but by their own works and duties, which they do and perform, Rom. ix. 32. Those alone attain their end who seek it by faith; and therefore God frequently rejects the greatest multiplication of duties where faith is wanting, Isa. i. 11-15; Ps. xl. 6.

Secondly. Wherefore, saith the apostle, this is a fundamental maxim of religion, namely, 'It is impossible to please God in any other way but by faith.' Let men desire, design, and aim at it, while they please, they shall never attain unto it. And it is so impossible, 1. From divine constitution. Hereunto the Scripture bears testimony from first to last, namely, that none can, that none shall, ever please God but by faith, as our apostle pleads at large, Rom. iv. 3-5. 2. From the nature of the thing itself, faith being the first regular motion of the soul towards God, as we shall see immediately.

Howbeit, the contrary apprehensions, namely, that men by their works and duties may please God without faith, as well as by faith, or in the same manner as with faith, is so deeply fixed in the minds of men, as that it hath produced various evil consequences. For,

1. Some have disputed with God himself, as if he dealt not equally and justly with them when he was not well pleased with their duties, nor themselves accepted with him. Cain was so, being thereon not more wrathful with his brother than with God himself, as is plain in the rebuke given unto him, Gen. iv. 5-7. So did the Jews frequently, 'Wherefore have we fasted, and thou seest not?' Isa. lviii. 3. And so it is with all hypocrites unto this day: should they at any time be convinced that God is not pleased either with their persons or their duties, especially the duties of religious worship which they perform unto him, which they judge to be every whit as good as theirs who are accepted, they are angry in their hearts with God himself, and judge that he deals not well with them at all.

2. This is that which keeps up hatred, feuds, and persecutions in the visible church. The greatest part generally are contented with the outward performance of duties, not doubting but that by them they shall please God. But when they find others professing that the sincerity of saving faith, and that working in serious repentance, and universal obedience unto God, is necessary unto this pleasing of God, whereby their duties are condemned; their countenances fall, and they are full of wrath, and are ready even to slay their brethren. There is the same difference, the same grounds and reasons of it, between true believers and persecuting hypocrites still, as was between Abel and Cain. All profess a design to please God, as they both did; all perform the