That ' he should not see death ; ' that is, that he might not die a natural death by a dissolution of the body, but undergo a sudden change of qualities.
But you will say. How can this stand with the general curse of God pronounced upon all mankind in Gen. ii. 17, ' In the day thou eatest thereof, thou shalt surely die,' thou and all thine? and Gen. iii. 19, ' Dust thou art, and to dust thou shalt return ; ' or that eternal decree, lieb. ix. 27, ' It is appointed for all men once to die.'
I answer, This was an extraordinary instance, that doth not cross the rule ; it was a special dispensation that the Lord might give the patriarchs a document and instance of eternal life, and the sudden change of qualities was something analogical to death ; and were it
VeR. 5.] SERMONS UPON HEBREWS XI. 37
not for this special dispensation of God, he was under that obligation, but the Lord was pleased to privilege him for the great purposes of his glory.
' And he was not found.' The words relate to wliat is said. Gen. v. 24, ' And he was not' The phrase is used, Jer, xxxi. 15, ' Kachel weep- ing for her children refused to be comforted for her children, because they were not.' This phrase is often put for those that are dead : Gen. xlii. 36,' Joseph is not, and Simeon is not ; ' he suppo.sed them dead, or knew not what was become of them, but it is taken for any disappearance.
' For before his translation he had this testimony, that he pleased God.' Some make it to be an inward testimony in his conscience ; others, some visible and public honour that was done to him before the world, the story of which is not now extant. Most probable, it is the testimony that is given him in scripture : Gen. v. 24, • And Enoch walked with God,' whicli the Septuagint renders — ev-qpear-qae t&» dew, in that and other places, which we shall hereafter explain.
But you will say, How can this be said to be before liis translation, for the testimony of Moses was long after the translation of Enoch ?
I answer, The apostle is to be understood thus: Enoch had this testimony in scripture, so that before his translation the scripture witnessed he pleased God ; not before Ijis translation he received this testimony ; and that is the order of Moses : Gen. v. 24, ' Enoch walked with God, and he was not, for God took him.'
A few hints from what hath been spoken before I begin the two main and principal points.
Ohs. 1. There is a life everlasting prepared for God's children. The instance God would give the fathers was in the translation of Enoch ; the instance God would give believers in the times of the gospel was in the ascension of Christ. As soon as Adam died Enoch was trans- lated. In Adam God would give the world a pledge of the frnit of sin, which is death ; and in Enoch God would give a pledge of the fruit of holiness ; and that is immortality and eternal life. Enoch was not merely translated for his own benefit and comfort, but for the comfort of other patriarchs against the fear of daily crosses in this life, and against the terrors of death ; they saw there Avas now like to be violence in the world. There was one martyr — Abel was slain. Xow that they might have, comfort against this, God translated Enoch. The great instance God gives in tlie times of the gospel was the ascension of Jesus Christ ; when the human nature was carried into heaven, that was a pledge of our glorification. He carried our flesh into heaven, and he left his Spirit with us ; he took our flesh into heaven that he might prepare a place for us, to receive heaven in our right, and he left his Spirit with us, that we might be prepared for heaven. Heaven is not only prepared for believers by Christ's ascension — ' I go to prepare a place for you,' Jolm xiv. 2, but believers are prepared for heaven — ' vessels of mercy prepared unto glory,' Eom. ix. 23, Look, as in all contracts pledges are mutually taken and given, so Christ would take a pledge from us, even our nature, and give a pledge to us — his Spirit ; therefore we are as sure as ever Enoch was to be trans- lated to bliss if we have an interest in Christ: John viii. 51, 'Verily, verily I say unto you, If any man keep my saying, he shall not see
38 SEKMONS UPON HEBREWS XI. [SeR. XXI.
death.' Enoch was translated that he should not see death ; and Christ, under a deep asseveration, makes the same privilege to every believer. Death, since the death of Christ, will not be deadly to them ; in death itself they see life. It is true, Enoch was translated in body and soul ; yet, however, we are presently Avith the Lord in soul as soon as we are dissolved.
Use 1. Is to reprove believers for minding the present life as much as they do. We busy ourselves too much in the world, and toil in gathering sticks to our nests, when to-morrow we must be gone and flit away. Here we ' dwell in houses of clay, whose foundation is in the dust, wliich are crushed before the moth,' Job iv. 19, and we are con- sumed by the blast of his nostrils. Man is but a little enlivened dust, and we are, like potsherds, soon broken. Hereafter we live, now we are dying every day, saith Austin, Nescio an vita morfaUs, an vitalis mors nominanda est ; I do not know whether I should call this life a living death or a dying life.