[The date of this sermon appears to be October 8, 1675.]
“And Enoch walked with God: and he was not; for God took him.” — Gen. v. 24.
This Enoch here spoken of hath the most considerable circumstances of any one of the patriarchs before the flood, nor was there any more but one afterwards, under the law, equal unto him; for he was a prophet, and foretold, as, no doubt, of other things needful unto the then present state of the church, so in particular of the future judgments of God, and the manner of them, on ungodly sinners, with the causes and reasons of those judgments. This part of his prophecy was revived by the Holy Ghost, and reported unto us by Jude, verses 14, 15. And although therein he seems principally intend the general judgment of the last day, yet he doth it so as include other lesser days of public judgment, when the patience of God being as it were wearied with the preventions of men, he hath testified his wrath from heaven against them in calamitous desolations. Such were the flood, the conflagration of Sodom, the destruction of Jerusalem; which, with other things of an alike nature, he foretold.
And herein he was also, as his great-grandchild Noah, a “preacher of righteousness” unto that generation; for the application of his prophecies was to deter men from profaneness, and to call them to repentance.
The state of things at this time in the world was very evil and corrupt, as being far engaged into that condition which, not long after, came unto a universal apostasy, Gen. vi. 5, 11–13. In the days of Enos there had been some reformation attempted, as the children of God by profession had separated themselves from the profane and wicked posterity of Cain, Gen. iv. 26: but at this time the degenerate offspring of Seth, the generality of visible professors, began to mix themselves in society, have communication and practice wickedness with the profane, scoffing, apostate world; an account whereof is given, Gen. vi. 1–4. And as those days were full of sin, so were they full of danger, persecution, and oppression, unto all that feared God. This Enoch in his prophecy expresseth a sense of the “hard speeches,” — that is, revilings and reproaches, — that were cast upon God; that is, on his servants and his ways: and we do know that such things in a multitude of ungodly men, accompanied with power, do not use to go alone. And, besides, the whole earth was then filled with violence and oppression; wherein those who feared God had no doubt the greatest share in suffering.
In this state and condition of things, both in the world and the church, we yet see in this instance of Enoch, — 1. That, under the most universal and deplorable apostasy of professors, God will maintain some to bear witness unto his truth, ways, and worship, against the profane wickedness of the children of men, until he comes unto the bounds and limits appointed in his wisdom unto his patience, whereon the universal destruction of apostates shall ensue; and, 2. That no difficulties, discouragements, dangers, reproaches, persecutions, violences, oppositions, shall, can, or ought, to hinder any in, or terrify them from, the duty of bearing witness unto God and his cause in their generation, which they are called unto.
Again; we may observe of this Enoch, that his continuance in this world was but short in comparison of the rest of mankind, — scarce half the days of any one whose years are numbered before the flood, his father and his son being the longest livers that ever were in the world; for it is not long life, but public service for God, that we are to esteem a blessing in this world. A little time filled up with service and duty is inexpressibly to be preferred before a multitude of days spent in unprofitableness and vanity.
But yet while he was such an eminent prophet, a faithful preacher and witness for God, the Holy Ghost, intending to declare that rare privilege whereof he was made partaker above the residue of mankind, makes mention of none of those things whereunto it should have respect but only of his walking with God. And this is twice mentioned, as that which God had a peculiar regard unto, in the signal testimony of divine favour which he was made partaker of.
That, therefore, which is ascribed unto him here is, that “he walked with God;” the consequent whereof is, that “he was not;” and the reason of that consequent is, “because God took him.”
I shall not discourse any thing about the manner of this taking of Enoch, which our apostle calls “translation;” only we may observe that it is here doubly expressed:— 1. By his ceasing to be in the world: “He was not” 2. By God’s receiving of him into another state out of this world: “For God took him.” And the first is expressed with respect unto his state in the world. His life, no doubt, was like unto that of Elijah, his only associate in this favour from the foundation of the world, — full of labour, sorrow, persecution, danger, and trouble. His deliverance from this state and condition is that which is expressed in that word, “And he was not” He was no more exposed to the reproaches, and hard speeches, and violences of ungodly men. And although this was a peculiar way of deliverance, yet in general a deliverance it was, and that in and from as woful and calamitous a time as ever was since the foundation of the world. And that which I shall observe from hence is, — That walking with God is the only way to preserve and deliver any from the calamities of general apostasies, in wickedness, violence, and destruction. Many other ways men may contrive for this end, but this alone will be effectual. Some, scoff, 2 Pet. iii. 3, 4; some at such a season live in security, as did then the generality of the world until the flood came, Matt. xxiv. 38, 39; some have hopes that either all things will grow better, or that they will not be so bad as some fear and imagine, 1 Thess. v. 8; some expect sudden changes of all things into a better condition, — whereunto, as unto desire, I could say with the prophet Jeremiah, Amen, but profess withal that I believe it not [possible] on such easy terms as are imagined, Mal. ii. 2, Amos v. 18; some have many contrivances for their own personal safety, let what will fall out: but it will appear at last that it is this walking with God alone that will give us assured deliverance, so as that, when we are not, God will take us.