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 to them and their ministry. Wherefore, there are two ways of confirming a ministry;-by suffering, as Abel did, and by God's visibly owning them, as he did Enoch: and both these ways are to befall the tro witnesses, first to be slain, and then taken up into heaven; first to suffer, and then to be exalted.

§8. "For before his translation he had this testimo→ ny, that he pleased God." These words are an entrance into the proof of the apostle's assertion, that it was by faith Enoch was translated, which he confirms in the next verse; he was translated by faith (πgo yag της μεταθέσεως) for before that translation he had walked with God three hundred years; but the apostle doth not say, that this was testified of him before his translation, as signifying the time of giving the testimony; for it was not given until many generations afterwards; and yet the testimony when given him concerned the time before his translation, Gen. v, 22, 24. That of "walking with God" in Moses, the apostle renders by (eungeoinnevai tw Oew) pleasing God; for this alone is well pleasing to him; his pleasure, his delight is in them that fear him, and walk before him; and thus the apostle gives us the whole sense of the divine testimony. And we may again remark, that this also is peculiar to these two first instances, that they had an especial testimony from God, as to the ac ceptance of them and their services; and in them we have a representation in epitome of the state of the old world before the flood. There were two sorts of persons in it, believers and unbelievers; among these. 18

VOL. IV.

there were differences about religion, and the worship of God; some of them were approved of God, and some were not, hence arose persecution; and the wicked, scoffing, persecuting world was threatened with predictions of judgments, and divine vengeance to come. God, in the mean time, exercised patience and long-suffering towards the disobedient, 1 Pet. iii, 20; yet not without some instances of his special favor towords believers; and thus it is at this day.

$9. (II.) From the above observe,

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

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

3. There is no service so acceptable to God, favored with pledges of his favor so signal, as a due and zealous opposition to the world in giving witness to his ways, his worship, and his kingdom, or the rule of Christ over all. And,

4. 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 may be provoked thereby.

5. The principal part of this testimony consists in our visible walking with God in holy obedience, according to the tenor of the covenant, 2 Pet. iii, 11-14.

6. As it is an effect of divine Wisdom to dispose the works of his providence, and the accomplishment of his promises, to an ordinary established rule declared in his word, which is the guidance of faith; so it is

sometimes to give extraordinary instances, both in the way of judgment, and of grace.

7. Faith in God, through Christ, hath an efficacy in procuring such mercy and favor, in particular, as it hath no particular ground to believe. Enoch was translated by faith; yet he did not 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 with; but yet, keeping itself within due bounds of trust and reliance on God, and acting by patience and prayer, it may be instrumental in procuring them.

8. 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.

9. That faith which can translate a man out of this world, can carry us through the difficulties we may meet with in the profession of faith and obedience in it. Herein lies the apostle's argument; and this latter the Lord Jesus Christ hath determined to be the lot and portion of his disciples; John xvii, 15, "I pray not thou shouldest take them out of the world, but shouldest keep them from the evil."

VERSE 6.

But without faith it is impossible to please him; for he that com eth to God must believe that he is, and that he is a rewarder of them that seek him.

$1. (I.) The apostle's argument. $2. All pleasing of God is by faith. $3. Coming to God, what. 4. What implied in believing that God is. §5. A rewarder. §6. (II.) Observations.

§1. (I.) THERE being no direct mention made of faith in the testimony given to Enoch, but only that by walking with God, he pleased him, the apostle in this verse proves from thence that it was by faith he

pleased God, and consequently that thereby he obtained his translation. The assertion is,-That Enoch was translated by faith, which appears from his having a divine testimony that he pleased God; which he could not have without faith, as is evident from an acknowledged sacred maxim, without faith it is impossible to please God whence the conclusion follows, that if his translation was the effect of his pleasing God, it must be also of his faith. "Without faith it is impossble to please God;" that is, faith is the only way and means whereby any one may please God; or, all pleasing of God must be by faith, it being impossible it should be otherwise. The verb (evagolnoia) is used only in this epistle, in these two verses, and chap. xiii, 16; in the passive voice, "God is well pleased." The adjective (vagiolog) is used frequently, and is constantly applied to persons or things that are accepted with God, Rom. xii, 1, 2. Three things are included in our pleasing God: that our persons be accepted, that our duties please, and that we have a testimony that we are righteous, or justified, as Abel and Enoch had, and as all true believers have in the scripture. This is that pleasing of God which is appropriated to faith alone; otherwise there may be many acts and duties, materially, with which God is pleased, and which he will reward in this world without faith; so was the destruction of the house of Ahab by Jehu.

§2. This pleasing of God is so "by faith," as that without faith it cannot be, (aduvalov) it is impossible. Many, in all ages, have attempted to please God without faith. Cain began it, for his design in his offering was to please God; but he did it not by faith, and therefore failed in his design. And this is the great difference always in the visible church; all in their

divine worship profess a desire and hope to please God, else to what purpose do they serve him? But, as our apostle speaks, many of them "seek it not by faith," but by their own works and duties, Rom. ix, 32; those alone attain their end who seek it by faith, and therefore God frequently rejects the greatest multiplication of duties where that is wanting. Wherefore, saith the apostle, this is a fundamental maxim of religion, that—"it is impossible to please God any other way than by faith;" let men desire, and aim at it as long as they please, they shall never attain to it, for it is impossible, both from a divine constitution, and from the nature of the thing itself, faith being the first regular motion of the soul towards God. Nevertheless, so deeply rooted is this prejudice in the minds of men, that some have disputed with God himself, as if he dealt not equally and justly with them when he was not pleased with their duties, nor themselves; and the apprehension of this difference keeps up hatred, feuds, and persecutions in the visible church; lays the foundation of superstitious worship, and occasions innumerable controversies.

Wherefore, unless we hold fast this truth, that it is faith alone whereby we please God, and obtain acceptance with him, we condemn the generation of the righteous from the foundation of the world; and, may we not add, take part with Cain against Abel?

$3. "For he that cometh to God must believe that he is;" (tgodegxoμEVOV TW OEW) he that cometh to God; this coming" denotes an access of the person to the favor of God, including the particular addresses to him with his duties. And that access which makes faith so necessary, implies a previous sense of want in ourselves, by a distance from God. No man designs to come to God but for relief, satisfaction, and rest.