as it should be. Every gift of
God should be a call to renewed praise and prayer, to a more perfect
and joyous service.

This record of Enoch's piety teaches that the highest spirituality of
nature is not found in avoiding the duties and cares of life, or in
seeking a cloistered and solitary existence. The piety of monkery is
not the crown of living. It is neither an experience of healthy joy
nor of abundant fruitfulness. The healthful influences of Christianity
are immeasurably more beautiful when manifested in the joys of family
and home life, or in the discharge of honest trade and commerce, than
in the introspective gloom of the recluse, or the ceremonial round of
the ascetic. It is remarkable that the record states that Enoch's walk
with God lasted "_three hundred years after the birth of Methusaleh_."
There was no break in his spiritual course; it was continuous growth
and progress until the light of eventide deepened into the glory of
heaven.

II.

"He pleased God."

This is to win the highest prize of life. Not only because God is
highest and noblest of beings, but also because His pleasure
presupposes great moral and spiritual qualities, and unfolds itself in
blessings of untold preciousness both in this life and that which is to
come. The pleasure of the Lord is graduated to the intrinsic beauty or
value possessed by the object which draws it out. It was manifested
when the great creation stood in finished order before Him, and He
pronounced it "only good." But of a higher kind is that pleasure said
to be taken by Him in His only-begotten Son, in His people, and in His
Church. Over these He rejoices with singing, as He rests in His love.
Of such pleasure Enoch was the recipient, and it was bestowed upon him
in a most signal and unique manner. Two especial qualities are
indispensable to those with whom God is pleased. One is
faith--"_Without faith it is impossible to please God_" (Heb. xi. 6).
The other is uprightness--"_I know also, my God, that Thou hast
pleasure in uprightness_" (1 Chron. xxix. 17). The former grace is the
superlative and distinguishing feature of the people of God. It is
indeed the foundation quality on which all others rest, and from which
they spring. It is the broad separating act which marks the difference
between the saint and the sinner. Without it man is in opposition to
God. The Divine displeasure rests upon him, because absence of faith
means want of conf