by a Jew under this assumed name. Though, it should be observed, this fact that the prophecy is found in it-proves nothing as to the inspiration of the book, even supposing (which is doubtful) the Apostle to have quoted from it; as it only goes to show that an apocryphal book may embody the tradition of an inspired truth known now to be so on the Apostle's testimony, and which, the great probability is, both he and the author received from a common source-a tradition which preserved uncorrupt some other facts not recorded in the Old Testament Scriptures: of which a remarkable instance occurs a few verses before in this Epistle in the allusion (ver. 9) to the contention between Michael the Archangel and the Devil about the body of Moses, of which we have no notice elsewhere; but referred to by St. Jude evidently as a fact of which those to whom the Epistle is addressed had previously heard, and so authenticated and corroborated by him, together with the tradition in the text. [Appendix B.]

Proceeding, then, to the consideration of the prophecy, we shall find its illustration not a little assisted by taking it in connexion with the notice of the Patriarch which we have in the Scripture history. This is indeed very brief; being merely the record in the genealogy from Adam to Noah, Gen. v., of his exemption from death and the reason of it:"And Enoch walked with God; and he was not, for God took him." But, though brief, it is a material

addition to the testimony contained in his prophecy. For

I. First, by combining the information from both, we gather distinctly the character of the times in which he lived, or, in other words, the circumstances under which the prophecy was uttered.

1. When we read of Enoch, that he "walked with God," we may, at first view, see nothing more in the words than a description which applies equally to all the saints of God at every time and under all circumstances; a comprehensive expression uniting the two great essentials of a state of salvation,—reconciliation to God and communion with Him. Reconciliation, for here surely the question of the prophet applies, "Can two walk together except they be agreed?"-(Amos, iii. 3.) And if man be by nature (as the Scriptures state) "at enmity with God," then must he be reconciled to God before he can "walk with Him." And thus we have evidence that at this early period faith apprehended that "atonement" by which reconciliation for sin has been made, and which had its divinely appointed type in the sacrifices, beginning with that of Abel. I say "divinely appointed:" for there can be no faith without a revelation or appointment from God. And when therefore we read of Abel that "by faith he offered to God a more excellent sacrifice than Cain” (Heb. xi. 4), and again of Enoch, "By faith Enoch walked with God" (Ib. 5,6),—we read that then, as now, acceptance with God was through that Saviour "in whom" God is

revealed "reconciling the world to Himself." While again, in that same brief character we read what was then, as now, the effect of this reconciliation,—that it was not alone reconciliation in a judicial sense by the removal of the barrier which sin interposed to access to God, but actual and effectual, in the counteracting of the alienation of the natural mind by that redeeming love which is at once the source of our pardon and the true motive to repentance; turning the heart of man again to Him from whom he has so grievously revolted, and binding anew to His service by an everlasting obligation. This (I say) to "walk with God" would at all times and in all cases imply; and with this also that separation from the world which, so long as evil predominates in it, and its course is counter to the will of God, is imperative on those who would follow Him fully and faithfully, and accordingly is distinctive of the true people and servants of God in all ages.

2. But on further consideration we shall be led to conclude that in Enoch's instance this character implied yet more than this, and that this testimony was borne to him under very peculiar circum

stances.

For, when we find it written of him alone in the genealogy where his name occurs, that he "walked with God," the inference seems to be forced on us that he lived in a time when "the faithful were minished from among the children of men," even until none else remained to whom this testimony could be borne which derives a strong confirmation from

the singular interposition in his behalf recorded in connexion with it,-that "he was not, for God took him," i. e. that he "was translated that he should not see death," as the Apostle interprets the words, Heb. ix. 5, an evidence (he adds) of the truth that "there is a reward for the righteous," and that it is not a vain thing to serve God:-"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. But without faith it is impossible to please Him: for he that cometh to God must believe that He is, and that He is a rewarder of them that diligently seek Him." But an evidence of this truth (from its extraordinary nature we must conclude)-made necessary by the infidelity of the age, which denied that reward, and with it the existence of a future state, of which this event was also a signal and incontrovertible proof. Such as, in a later age, was the like interposition in the case of Elijah; who before his translation had been the bold and uncompromising, though likewise solitary, witness for the Lord at a time when idolatry had overspread the entire kingdom of Israel, and in consequence had to wander about as an exile with a price set on his head, only saved from death by repeated miraculous intervention.

This inference as to Enoch's times is, however, established beyond doubt by his prophecy, which states the character of his day to have been universal "ungodliness;" and not only "ungodliness," but

open blasphemy:-" Behold, the Lord cometh with ten thousands of his saints, to execute judgment upon ALL, and to convince all that are ungodly among them of all their ungodly deeds which they have ungodly committed, and of all their hard speeches which ungodly sinners have spoken against Him." That is, the unbelief and spirit of apostacy first manifested in Cain had infected his immediate race, as was to be expected, the rather as it is intimated that they lived to themselves, when it is said that "Cain went out from the presence of the Lord, and dwelt in the land of Nod" (which means "exile" or "banishment"), where "he builded a city" (Gen. v. 16, 17): confirmed by a remarkable notice by the sacred historian in connexion with the birth of Enos, son of Seth (born to Adam after the death of Abel, and so named because considered to have been "substituted" for him),-that "then began men to call upon the name of Jehovah," or, as the margin reads, "to call themselves by the name of Jehovah ;" which is understood by all commentators to denote a renewed profession of the true religion, or revival of the true worship, in this branch of Adam's family, from the import of this same expression in other places of Scripture. But even in this branch faith had subsequently and, it would appear, rapidly declined; as is evident from the testimony of "the seventh from Adam" (and the seventh in this line of Seth), against not only the prevalent ungodliness, but, as just remarked, the open blasphemy of his times; a notable illustration, it may be also observed, and

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