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IV.

of it must have been at the time of Enoch's SERM. translation, either entirely forgotten, or but little regarded. For at that time, near the age of Noah, about 1000 years after the creation, we read that the wickedness of man was great on the earth, which shews, that the views of an After-state were either lost, or made no impression. And therefore the event of Enoch's tranflation must have been, as another, and perhaps a stronger intimation, of a future existence, by which, as the son of Sirach says, he was an example of repentance to all generations, xliv. 16.

In the succeeding ages, from the time of Enoch, till the translation of Elijah the prophet, we find no direct declaration of a life to come, but only fome obscure hints of it, unless we allow the book of Job to have been written within that time, in which indeed he is represented, as declaring his belief of an After-State, Tho' after my skin, says he, worms destroy this body, yet in my flesh shall I see God. In all the five books of Moses, there is no mention made of it; but only by implication, in that description God gives of himself to Moses, I am the God of Abraham, the God of Ifaac, and the God of Jacob, which our

Saviour

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SER M. Saviour understands, as that those Patri-
IV.

archs did continue their existence, and
yet live in the fight of God; for he is not
the God of the dead, says he, but of the liv-
ing ; for all live unto bim. And from Mo-
ses unto king David, there is only one
passage in the xviith Pfalm, in which the
Psalmist says, deliver my foul-from the men
of the world which have their portion in this
life.--As for me~ I Mall be fatisfied when I
awake with thy likeness. Where the ex-
pression, I awake, alludes to the sleep of
death, as if he expected after death another
existence.

But in the Translation of Elijah to
heaven, of which we have a particular
account, 2 Kings ii. there is another clear
discovery of an After-state, seeing that his
existence was not finished on earth, So
that these two, Enoch and Elijah, may
be considered, as the two witnesses under
the old testament, to the truth of a life

And the Jews could not be ignorant of it, as it was so strongly represented by such examples. These two are, indeed, the only sure and clear evidences of an after-state, till after the Jewish captivity in Babylon. And it is probable, they had their effect, in ex

to come.

IV.

citing men to righteousness. For it SERM. could not but appear, that those two men were rewarded with immortality and glory, for their extraordinary virtue and goodness; and therefore, that those who were followers of them in their practice, had reason also to hope for another existence, though they were not in the fame manner translated into it. From this time of Elijah's Translation, there is no mention made of an after-life, till the time of Daniel, who expresses it in the strongest manner, ch. xii. Many of them, says he, that seep in the dust of the earth, fball awake, fome to everlasting life, and fome to everlasting Mame and contempt.

The ancient Jews then, from the alsumption of Enoch and Elijah into heaven, and other notices given them, had plain intimations of a future state. And that party among them, the Sadducees, , who believed nothing of it, neither angel nor spirit, must likewise have believed nothing of their antient scriptures; they may have only conformed to the external ceremonies of their law, for the ends of government, and to keep well with the better and religious part of their people,

. They seem to have been the Free-thinkers,

F

or

IV.

SER M. Or Deists of those days, who believed no

thing at all of any divine revelation.

But even in those times of the Old Testament, the heathen nations seem to have been at a great loss, concerning this great and important truth. In some of them, the notion of it, either by tradition, or from reason, seems to have been entirely defaced or lost; though no doubt, there were a few of the people of discernment and speculation in every country, who saw into it, from the con: sideration of what passed in their own minds, and from the moral attributes of God. Herodotus, a Greek historian of great credit, tells us, that the antient Greeks, had their first notions of the immortality of the soul from the Egyptians, by the travelling of some of their great men into Egypt; and the Egyptians, no doubt, had it from the Jews, their neighbours, who had been experimentally convinced of it, from the Translations of Enoch and Elijah. But in general, the heathen world seems to have been in a state of great uncertainty and darkness about a future life ; and in this condition, they remained till the coming of oür-Saviour, who was given as a light to

lighten

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IV.

lighten the Gentiles, and who brought life SER M. and immortality to light by his gospel.

Let us now go on to the

II. Thing proposed, to explain more particularly, this remarkable character of Enoch, that he walked with God, which qualified him for such a distinction. Now that he walked with God, fignifies in the

1. Place, that he lived continually as in the fight of God, or that he confidered himself, as ever observed by him. This is evidently implied in the phrase, for he who walks with another is constantly in his view, and observed by him, which obliges him to act in a proper and decent manner. And therefore, to walk with God, is to behave ourselves as constantly in his view, and regarded by him: God, from the perfection of his nature, is every where présent, and' for ever with us ; be is about our path, and about our bed, and spies ' out all our ways. Now to walk with him, is to have a just and solid impression of this on our minds, and always to reflect, that as we are in his presence, we should act in such a' manner as may be pleasing to him. It is to regard his all-feeing Eye, that penetrates

into

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