historian in Genesis tells us that "he was not." Friends probably sought for him, but they could not find him. He was no longer to be found amongst the inhabitants of the earth, "for God took him." Such a form of expression may not to us appear to possess anything in it of an extraordinary character; it is only such language as would appear appli cable to any method by which he might have been removed. But the Apostle's language, when referring to his distinguished removal, is more explicit. Enoch," says he, "was translated that he should not see death, and was not found, because God had translated him." The language manifestly implies that he was removed in some miraculous manner, body and soul, to heaven. What will be the peculiar properties of the resurrection body we presume not to say, but it is clear, we think, that, at his translation, the body of Enoch, in its peculiar elements, must have been essentially altered. Without experiencing the pain and degradation of dying, a blessed change and glorious transformation must have passed upon it; for flesh and blood, it is said, cannot enter into the kingdom of heaven. Its nature would thus become imperishable, and be endowed with faculties and properties adapted to the heavenly world. Nothing is recorded of the time and the circumstances accompanying this extraordinary event, or how it was effected. When the prophet Elijah was removed, God sent down a chariot of fire to transport him thither; and it is probable that Enoch's translation would be accompanied with some bright and glorious appearance. Of course this is all conjecture. In Scripture we have no specific information on the subject. Dear young friends, it will soon have to be said of each of us, "He was not." Let it be, then, our high ambition. whilst in health, to love and serve God. We live under a superior dispensation. We enjoy the advantages of clearer light, of better ordinances, and of more powerful assistances than Enoch, of whose distinguished piety we have been reading. Let us rightly estimate these advantages, that those who survive us may have the consolation to know, that when absent from the body we shall be present with the Lord. EXERCISES. Who was the father of Enoch? Was there not another individual of the name of Enoch, who lived in those antediluvian times? Of whom was he the immediate descendant ? By whom was the first city of which we have any mention founded? and what was its name? When was Enoch, "the seventh from Adam," born? Is there anything peculiar in the manner in which the name of Enoch is first mentioned? How old was Enoch when the first intimation is given of his 'walking with God ?" What was the moral and religious state of society in general, at the time Enoch lived? What does walking with God imply? In what way is it likely Enoch would hold devotional intercourse with God? What is said in the Epistle to the Hebrews respecting Enoch's piety? By what principle was Enoch actuated, and the exercise of which secured so transcendent an object? How early in the history of the world have we reason to believe the offering of animal sacrifices was instituted, and for what purpose? Had the faith of enlightened and pious men of the antediluvian age a reference to the all-availing sacrifice of the Son of God? [For illustration, the teacher may refer to the superiority of Abel's sacrifice.] What does Jude say respecting Enoch? What was the remarkable prophecy that Enoch uttered? What is said in Genesis respecting Enoch's removal from the present world? What is said in the Epistle to the Hebrews respecting it? Would the body of Enoch, in its present corruptible state, be taken to heaven, or would it undergo some important change? How was his translation effected? Did Enoch enjoy privileges superior to those which we are permitted to enjoy? What important truths are taught us by the translation of Enoch? 1. That God has a special regard for those who, by their fidelity and holy living, are seeking to please him. 2. The doctrine that the saints will exist hereafter is indicated. 3. The subsequent reunion of body and soul in a future state. Does the translation of Enoch's body and soul to heaven, without tasting death, justify us in the indulgence of a hope that we may be thus favoured? How ought we to live, considering our superior advantages, and the uncertainty of our continuance in the present world? Halifax. J. H. THE EDITOR'S DESK. QUERY 1.-PHARAOH AND MO- [ther message to declare, and he SES-A SUPPOSED DISCRE- DEAR SIR,-Having noticed with much pleasure the Bible questions and answers in the JUVENILE INSTRUCTOR and COMPANION, I am induced to send you the following question: -In Exodus x. 29, Moses, speaking to Pharaoh, says, "I will see thy face again no more;" yet in the next chapter we read of his conversing with Pharaoh again. If you will be kind enough to explain this, you will greatly oblige your most humble servant, Faversham. C. C. CHAMBERS. ANSWER.-There is here not the least contradiction or discrepancy. Moses said he would see Pharaoh's face no more, and it does not appear that he ever did. It seems that our friend has taken for granted that because some further conversation between Moses and Pharaoh is recorded in the next chapter, it must, therefore, have taken place at another time, and during another interview. It is not so, however. The conversation be tween Moses and Pharaoh did not end immediately when the haughty king uttered his threatening. Moses remained some time after in the presence of Pharaoh, notwithstanding his threatening. He had something more to say to the stubborn monarch; for the Spirit of God, in that instant, gave him a fur did not depart until he had delivered it. Then, having discharged this last solemn duty, he went out from the presence of the hardened monarch. Nor did Moses ever see his face again; for when Pharaoh afterwards sent for him in great haste to cause the people to depart from the land of Egypt, there is no evidence that either Moses or Aaron went to him, and, therefore, the final order of Pharaoh was communicated, not in person, but, as Moses had said, by a message sent through the servants of the king. We may here remark, that our young friends, in searching the Scriptures, must remember that the present division of the Scriptures into chapters and verses was not made by the inspired writers themselves, but was done many hundred years after by uninspired men, merely to accommodate the reader and to facilitate his reference to the various parts. It is well, therefore, not to have their judgment too much influenced and swayed by these divisions, but to search out the meaning of the Scrip; tures by the scope and general bearing of the contexts. QUERY 2.-MANY ARE CALLED BUT FEW ARE CHOSEN. DEAR SIR,-As a constant reader of your interesting and useful work, JUVENILE INSTRUC TOR, I feel confident you are always willing to render help to your readers, and beg leave to ask your opinion on Matthew xx. 16, where it is written "For JOHN WM. WALKER. he was consequently rejected. Now, though in this instance many were called to the feast, yet few, very few, were at last found sitting down as the approved and honoured guests, having on the wedding garment. These only are saved, approved of God, and, in consequence chosen to everlasting life. It is evident that the king wished all to come to the feast, for he called them. All, therefore, might have come, all might have had on the wedding garment, and have been his approved guests. But those who refused his call could not partake of his feast, and the fault was their own,-it was the effect of their own folly, ingratitude, and obstinacy. So those who perish eternally, perish because they will not obey Christ's gracious call, and those who are saved, and chosen to eternal life, are chosen because they obeyed Christ's call and accepted his salvation. Thus it is in the gospel dispensation, many are called, millions are called, by the gosANSWER.-That the word pel ministry, by the voice of chosen does not mean an abso- Providence, and by the influence lute and unconditional appoint- of the Holy Spirit; but comment to eternal life, is quite paratively few obey the call and evident from the fact, that Judas accept of gospel blessings. Iscariot was said to be chosen: "Have I not chosen you twelve, and one of you is a devil?" John vi. 70. Now, let this be remembered. In the passage referred to by our friend, there is an allusion to a military custom which prevailed in former times. In the time of war, there was a general call, or summons, sent out for men to appear, but only such were chosen for soldiers as were best fitted for the service; and these were few, compared to the multitudes who were summoned on such occasions. Now, apply this, and you will see how it is that many were called, but few were chosen. If our friend will refer to Matthew xxii. 14, he will find the same words used at the conclusion of the parable of the marriage feast. Now, let him carefully read this instructive parable, and he will have another striking illustration of the meaning of the passage in question. To this feast"many were called," but a great part refused, made excuses, or beat and destroyed the messengers who called them. Even among the guests there was one who had not on a wedding garment, and QUERY 3.-ON DEATH AND HELL CAST INTO THE LAKE DEAR SIR,-As you have been accustomed to answer the questions of our young friends, I shall feel obliged if you will please to publish in your little work the JUVENILE INSTRUCTOR, an explanation of Revelation xx. 14,-" And death and hell were cast into the lake of fire, which is the second death." I remain yours, A Juvenile Reader, ANSWER.-The book of Revelation is highly figurative. Here we find both death and hell personified. In chap. vi. verse 8, we read of death on a pale horse, and hell following with him. Now, while death represents the dissolution of the body, hell represents the invisible world where wicked spirits are imprisoned. The casting of death and hell into a lake of fire I take to mean, that in the day of judgment, the bodies of wicked men which had been dead, and their souls which had been in hell, hades, or the invisible world, shall both be cast into the lake of fire, which is the second death. There are other views taken of this passage by different commentators; but this I take to be the true meaning; and this view seems confirmed by the following verse, which says, "And whosoever was not found written in the book of life was cast into the lake of fire;" both body and soul being consigned to everlasting misery. QUERY 4.-ON THE TREE OF LIFE IN THE HEAVENLY PARADISE. DEAR SIR,-Seeing you are so very kind in giving explanations to various passages of scripture, sent to you by our young friends, I beg an explanation of xxii. 2, of Revelation, "In the midst of the street of it, and on either side of the river, was there the tree of life, which had twelve manner of fruits, and yielded her fruit every month; and the leaves of the tree were for the healing of the nations." Yours obediently, THOS. DEVONPORT, ANSWER. In this passage the heavenly paradise is described by a beautiful allusion to the earthly paradise, where Adam dwelt in his innocence and happiness. As in Eden, there flowed a beautiful river, on the banks of which there stood the tree of life; so the beauty, the happiness, and immortality of heaven are thus represented. The clear flowing river indicates the pure and abounding joys of heaven. The tree of life indicates our immortality. While Adam partook of the tree of life in paradise, he continued immortal, but when he sinned he was banished from that tree and allowed to eat it no longer. In heaven death is done away, and hence the tree of life flourishes there. Its bringing forth fruit every month, denotes its unchanging and perpetual verdure. There shall be no changing, no decay in heaven; no old age, no decrepitude. The leaves of the tree being for the healing of the nations, means that there shall be no sickness there, but perpetual health as well as immortal life. QUERY 5.-ON THE CENTURION WHO BESOUGHT CHRIST TO HEAL HIS SERVANT. DEAR SIR,-Having read your JUVENILE INSTRUCTOR for January, to which a great number of us subscribe, which we find very instructive-more especially |