A Complete History and Mystery of the Old and New Testament, Biblical tract · Volume 1 · Chapter 8

A Complete History and Mystery of the Old and New Testament · Biblical tract · Volume 1 · Chapter 8

p. 83CHAP. VIII. Of Enoch's walking with God.

AS the firſt acceptable Worſhiper of God was Abel, ſo the firſt acceptable walker with God was Enoch in Scripture Record. Here be two remarks upon Enoch recorded in Scripture. The (1.) is, his Appearance in the World. The (2.) is, his Diſappearance to the World. (1.) His Appearance is attended with ſundry conſiderable circumſtance. As (1.) his Name, (2.) His Time. (3.) His Age and. (4.) His Office or Employ. (1.) Concerning his Name, Enoch, which hath a double ſignification.

(1.) Enoch ſignifies dedicated, his Father Jared (which ſignifies meek) being a lowly and an Holy Man, did dedicate this Son to God, aſſoon as he had received him from God, well knowing that he had given his Son Sin, but he could not give him Grace, and therefore he devotes him to God: who muſt both take Sin from him, and give Grace to him, neither of which could the father do for the Son: therefore did he dedicate him (as Solomon did his Temple) to the Lord to be ſanctified by him and ſet apart for his proper and peculiar uſe.

Secondly Enoch ſignifies Cathechized or Inſtructed well knowing alſo, that the care of the means was committed to the Father, though he had committed the care of the end, to the Lord. The paternal inſtruction muſt promote the dedication; as Jared had marr'd him by propagation (begetting a Son in his own (the faln) Image) ſo he muſt mend him by Inſtruction, that the Image of God might be repair'd and recover'd in him thereby; we find that curſed Cain had his Enoch alſo a Son whoſe Name was of the ſame ſignification, Gen. 4.17. From whence may be inferred,

(1.) That God gives his common bleſſings even to ungodly men, to wicked Cain as well as to godly Jared; God cauſeth the Sun to ſhine on the Juſt and Unjuſt.

A (2.) Inference is, Satan can imitate God in giving ſignificant Names to Sons, &c.

And (3dly.) There is a Dedication to the Lord, as that of Godly Enoch was, and there is a Dedication to the World, and to the poſſeſſions thereof, as this of Cain was, for the City which he built he call'd after the Name of his Son Enoch, that his Son might be ſtyled, [The Lord Enoch of Enoch] as being his beſt portion in both Worlds, Pſal. 49.12. NB. Righteous Abel wanted Wife, Children, Cities, &c. for his Riches lay in reverſion in the City of God.

The (2d.) Circumſtance is the time he liv'd in; 'twas in the firſt thouſand years of the World, be is call'd the ſeventh from Adam, to wit, incluſively, reckoning Him and Adam to be two of the number, Jude v. 14. So he is Timed either,

(1.) to diſtinguiſh him from the other Enoch, who was the third from Adam, Cain once coming between;

p. 84Or (2.) To hold out a myſtery in the number of ſeven, the 7th perſon (ſome ſay) was a Prophet, as the 7th day was a Sabbath, this number of 7 is much inſiſted on in the genealogy of Chriſt, Mat: 1.17. Abraham was the 7th from Heber, and from Abraham to David twice ſeven, and from David to the Captivity twice ſeven again, and from the Captivity to Chriſt again twice ſeven; this very number of ſeven was to mind them of the Creation-Sabbath and us alſo of our Goſpel or Redemption-Sabbath, yea and of our Spiritual Sabbath or Reſt in Chriſt here, and of our Eternal Sabbath or Reſt with Chriſt hereafter. Moreover the very Heathens muſt have the ſeven Stars to look upon, that this number of ſeven in their Mouths ſhould mind them of the myſtery. Or

(3.) God is ſo exact in Scripture Record ſtating him the 7th Patriarch, not onelyonly to declare the genealogy of Chriſt in a more diſtinct Chronology of ſucceſſion than can be found of any in the beſt humane Hiſtories, but alſo to ſhew both his great care of his Church and his great delight in his Church.

(1.) His great care of it, in upholding it by ſeven deſcents of Holy Patriarchs, 1. Adam. 2. Seth (though Cain and Abel were both loſt as to him and it) placed in their ſtead. 3. Enoſh, that is, ſorrowful at the growth of profaneneſs: therefore was he ſo called. 4. Cainan, that is, a Mourner for the corruption of his Times. 5. Mabaleel, that is, a praiſer of the Lord, for the preſervation of his Church, notwithſtanding all the enmity of the Serpent and of his Seed againſt it. 6. Jared, which ſignifieth deſcending, not only becauſe there was a Deſcending from evil to worſe in the black line, but alſo becauſe this lowly Holy Patriarch did oft deſcend upon his knees before the Lord in prayer to preſerve his Church: then the 7th. Our Enoch, who was dedicated to God and well inſtructed in the good ways of God, as before: Thus the Church of God was propagated from one age to another even in the worſt ages of the World, a filthy ſcum ariſing at the top of it ſoon after the Fall of Man, as moſt filthy dregs will be found at the bottom of the World in the laſt of times, 1 Tim. 4.1.

(2.) His great delight in his Church above all other his concerns in the World, being only (all of them) in order to his Church; hence it is that the Sacred Record of the Scripture mentions only the poſterity of Cain (which was to be totally deſtroyed by the Deluge) upon occaſion and by the way only, as the Relation thereof had an unavoidable connexion with the Hiſtory of the Church and rendring it more compleat and conſpicuous without any conſtant and contiguous courſe of its ſucceſſion, yea and the famous foundations of great Kingdoms (ſuch as of Aſſyria, Egypt, Greece, &c.) (together with the admirable atchievements of their puiſſant potentates) are all paſſed over in ſilence, though they be ſubjects which ſeem more meriting to be mention'd, while other concerns of the Church (which in appearance are of far leſs moment) are ſo diſtinctly deſcribed, as Jacobs pilling of the Rods, &c. that by the force of fancy with cogitations at the Sheeps conceptions, but chiefly by the Bleſſing of God the Holy Patriarch might be enriched, and churliſh Laban impoveriſhed, Gen. 30.38. and Ruths Gleaning in Boaz field, &c. Ruth. 2.3. where that vertuous Woman ſtooped to a mean (yet honeſt) employment, which God made a remarkable ſtep to her very high preferment, ſo as (though a Moabiteſs Damſel) to become the great Grand-Mother of the Grand-Meſſiah, yea and many ſuch ſeemingly ſmall matters of other Children of the Church are exactly ſet down in the ſacred Regiſter, as matters of great importance, as if God were like the Maſter of a family, who doth not with ſo much delight regard his common fields abroad, as he doth his dear family at home, the ſpeeches, geſtures and actions of his little ones he diligently and delightfully obſerveth: ſo doth the great houſholder (God) in his houſhold of Faith he regardeth, rewardeth and recordeth all the Motions, Deſires and Endeavours (as well as Performances) of his own Children within the Church, even all the Hairs of their Head are numbred, by him, Mat. 10.30. &c. while the famous exploits and conqueſts of Great Men (who are not alſo Good Men) that are without in the World are wholly neglected in Scripture Story.

The (3.) Circumſtance is the Age of life that Enoch lived, the years that he lived in this lower World were exactly anſwerable to the days of a year to wit, 365. As the number of ſo many days, make up one compleat ſolar year, ſo the like number of ſo many years made up this one Patriarchs life. He was of the ſhorteſt life among all the Patriarchs, living only ſo many years, as there be days in the year, each day for a year, according to the prophetick computations: and though Enoch was the ſhorteſt liver of all the ſix Patriarchs, that were before him (who all but one lived above nine hundred years) yet this was recompenc'd to him in his Son Methuſelah (the next Patriarch) who was the longeſt liver of them all, and not only ſo, but 'twas more recompenc'd to himſelf, for their time on Earth was his time in Heaven, what he wanted in the Silver of a life natural, he had it well paid him in the Gold of a life eternal, ſo that not only the ſhortneſs of the Fathers life was made up in the long life of his Son, but alſo God took him from a worſe place to plant him into a better, his tranſlation was p. 85but Tranſplantation (as it were) out of Gods Kitchin-Garden, into his heavenly Paradiſe. Thus we ſee here on Earth, thoſe Northern Plants which are tranſplanted out of their cold Climate into a warmer Southern Soil, find no Detriment, but Advantage thereby, and thrive the better: How much more was it no loſs, but gain to Enoch to be tranſlated out of the Veil of Tears (this Wilderneſs of the World) into Gods Garden of Coeleſtial Pleaſures? Yea further, it was not only more for his own Benefit (to be one of Gods Lilies gathered up by him, Cant. 6.2. to be tranſplanted into Paradiſe) but it was alſo more for the other Patriarchs comfort, both againſt the Fears of Death and the frailties of life, while they did ſurvive him, ſeeing in Enoch (however the Death of Abel might diſcourage them) they had a moſt evident demonſtration, that there was a reward for the Righteous, Pſal. 58.11. and that it was not any loſt labour to walk with God. It appeareth (in the beſt computations of Chronology) that Adam died in the 308 year of Enoch's Life, and in the 243 year of (his Son) Methuſelah, yea and in the 56 year of (his Grand Child) Lamech's Life, ſo that Adam lived to ſee Lamech (the ninth Generation) who was the Father of Noah, the tenth Patriarch before the Flood; then the next after Adam's Death, God ordered Enoch's Tranſlation that thoſe two great Truths might be taught thereby,

(1.) Mortality by the former, And

(2.) Immortality by the latter, and 'tis very remarkable, that as no fewer than eight Patriarchs were alive as living Witneſſes of Adams Death, ſo no fewer than ſeven Patriarchs ſurviv'd to be living Witneſſes of Enoch's Tranſlation.

If it be asked how came men to be ſo long lived then, that 365 years of Enoch was accounted but a ſhort life? I anſwer, The Antediluvian Patriarchs or Fathers before the Flood had very long lives,

(1.) From the good pleaſure of God that mankind might be the ſooner propagated, that Arts and Sciences might be the better learnt, and that the knowledge and worſhip of God might be the further tranſmitted even to their remoteſt Poſterity.

(2.) From a ſtronger conſtitution of Body.

(3.) From their great temperance, for ſome ſay, they abſtained both from Wine and Fleſh Now plures pereunt gulá quam gladio: Gluttony or Intemperance kills more than the Sword.

(4.) From the vigorous Vertue of the Earth which then brought forth more wholſom fruit, for after the Salt waters of the Sea (in Noahs flood) had overflown the Earth, the ſaltneſs thereof had made it more barren, and the growth out of it leſs nouriſhing.

(5.) From the benign Aſpect of the Stars, which have a great Influence upon Mens Bodies.

(6.) From that excellent Skill that Adam had from his Creation; whereby he knew the nature of all things, and communicated this to his Poſterity for preſerving their health for (as Solomon) he knew all things. Notwithſtanding this their Univerſal knowledge of natural things, and their vaſt experience in an healthful improvement of thoſe things yet none of thoſe Patriarchs (no not Methuſelah himſelf) lived out a thouſand years, which is a number of perfection, that all of them might know the perfect ſtate is not attainable here below, there is another over curious reaſon mentioned by Irenaeus, lib. 5. Adver. Haereſ. That a thouſand years are ſaid to be but one day with God, 2 Pet. 3.8. And but as Yeſterday to him, Pſal. 90.4. And becauſe God would make his word good [In the day thou eateſt thereof, thou ſhalt die,] therefore not only Adam but all the other Patriarchs died within the thouſand years, ſo they all died in the firſt day, as none of them lived out to begin a ſecond thouſand which would have been the beginning of a ſecond day, there ſeems more wit in this reaſon than weight and worth, but a more ſolid reaſon of their dying within that term, is rather to ſhew that the life of man, though it be never ſo long, yet in reſpect of Eternity, is very ſhort, and not a day, but a magnum nihil; Mine age (ſaith David) my World, Heb. That is, my abode in the World is as nothing, Pſal. 39.5. Punctum eſt quod vivimus & puncto minus, 'tis but a point and leſs than a point, ſo (though never ſo long, yet) far off from perfection. 'Tis but a ſmall ſpace of time that the longeſt liver hath on Earth compar'd with Eternity in Heaven. The Phraſe [and he died] is added at the end of all thoſe ancient Patriarchs to ſhew how unalterable was that grand Stature of Heaven, [Thou ſhalt die the Death,] Gen. 2.17. And ['tis appointed unto all men once to die, Heb. 9.27.] So that the youngeſt and ſtrongeſt ſhould be mindful of their mortality, learning to die daily; as Paul did, 1 Cor. 15.31. And to make death familiar to us at Bed and Board, for as young as we, and as ſtrong as we do daily drop down into the duſt. The Proverb ſaith, aſſoon goes the Lambs Skin to the Market as that of the old Sheep. 'Tis a witty and yet a worthy ſaying, That while Death was but a young Archer, newly come into the World, and unexperienced, he could not hit the mark for many hundred years. Hence it was that thoſe Primitive Patriarchs (moſt of the Ten) lived nine hundred years; why? Death then could not hit them with his Killing Dart any ſooner; but now he is become a better p. 86Marks-man, and can ſtrike down right Dead within the term of one hundred, nay at ſeventy years, Pſal. 90.10. (which number is there ſtated as the term of Man's Life;) few exceed it, and fewer attain to it. As mens wickedneſs increaſed, ſo the length of their lives decreaſed, even in Moſe's time, who was the Pen-man of that 90th Pſalm, as the title telleth: Yea Death learns to hit the mark ſooner now; for mens lives are daily ſhortened, and Generations are faſt juſtled out of their Beings (to give place for others, Eccleſ. 1.4. The Stage of the Earth ſtill ſtanding in its place, while the Actors upon it are often changed) that ſo the World may come the ſooner to its End; and though there be ſome ſingular Examples of a longer life, yet in the general, 'tis obſerv'd, that more Die before they be Ten years old (ſince Death became ſuch a cunning Archer) than there be that live above Sixty. Yea ſome of Mankind there be whom Death ſends out of the World, as ſoon as Life hath led them into the World, whoſe ſhort paſſage is [ab Utero ad Urnam] from the Grave of the Womb, to the Womb of the Grave. There is but a little inter-ſpace 'twixt their lying in the Womb, and being laid in their Tomb, Living in the former, but Dead in the latter. Beſides, how many die in their youth while their bones are full of marrow, and their veins full of blood? They periſh in the midſt of their way, Pſal. 2.12. like the Jay pruning her ſelf on the Tree. Death ſhoots his Arrow, and down they tumble, while they hope (in themſelves) to ſee many fair Summers.

The 4th Circumſtance concerning Enoch's Appearance, is the Function, Capacity and Condition wherein he Appeared: This is twofold, 1. Publick as a Prophet of God, and a Preacher of Gods Word or Will. 2. Private, as a Profeſſor and a Practiſer of Godlineſs, both in the Form, and in the Power of it, in his walking with God.

(1.) Of the firſt, he appeared in the Quality both of a Prophet and of a Preacher both were publick Functions.

(1.) Of a Prophet. The Apoſtle Jude expreſly mentioneth Enochs Prophecy Judes Ep. v. 14, 15. How Jude came to this is uncertain. There be two opinions concerning it; the (1.) is, that the Apoſtle (Jude) had theſe two verſes out of a book call'd the Prophecy of Enoch, whereof Origen, Tertullian, Jerom, Auguſtin, Bede, &c. make mention. That there was ſuch a Book (called by that name) in thoſe primitive times of the Fathers is not denied; but all the doubt lieth.

(1.) Whether Enoch was its Author.

Or (2.) Whether Jude quoted thoſe his two verſes out of that Book; conſidering,

(1.) Becauſe none of the Prophets (either Moſes Samuel or thoſe after them in the Old Teſtament) quotes any ſuch book, as thoſe of Moſes are by after-prophets:

(2.) Becauſe no ſuch book is mentioned to be kept, either in Moſes Tabernacle or in Solomons Temple, as the Tables of the Teſtimony were in the Ark of the Covenant.

(3.) Becauſe the Old Teſtament Church had no ſuch book among all their Canonical Scriptures before their Babyloniſh Captivity.

(4.) Becauſe had there been ſuch a book, Moſes could not have concealed it, ſeeing the Creation of the World, the Hiſtory of all the primitive Patriarchs (from Adam to himſelf) were ſo diſtinctly revealed to him, and had there been any ſuch book in a true being, he could not be ignorant of it, but would have mentioned it as he doth all other things from the beginning, Eſpecially in his Hiſtory of Enoch.

(5.) Becauſe if Enoch had indeed writ ſuch a book then Moſes had not been the firſt writer which all learned Authors (both Proteſtant and Popiſh) do acknowledge and which the words of our Lord [Beginning at Moſes, he expounded unto them in all the Scriptures the things concerning himſelf, Luk. 24.27.] do import, for had Enoch writ a book before Moſes, Chriſt would have begun at Enoch and not at Moſes.

(6.) Becauſe neither Philo, nor Joſephus (two learned writers of the Jewiſh antiquities) do make mention of ſuch a book of Enoch, now they both being curious obſervers and careful preſervers of all memorable Monuments, would undoubtedly have diſcovered ſuch a precious treaſure as could not but be (in all generations of the Jews) moſt highly valued both for the Reverend Antiquity and Eminent Piety of the Author, as likewiſe for the ſublime excellency of the matter. There be (indeed) other various ſentiments about this Enochs Prophecy; ſome ſay, he wrote it upon Pillars of Stone or brick, that neither of thoſe two grand deſtructions of the World (which he foreſaw) by Water and by Fire, might deſtroy it, others ſay, that he wrote it in a book, which is loſt as many other Books mentioned in Scripture, as the book of the Wars of the Lord, Numb. 21.14. the Book of Jaſhar, Joſh. 10.13. With many others, of Nathan, Semeiah, Gad, Ahiah, Haddo, Hanani, &c. Named in the Chronicles, &c. Others ſay, that this book was preſerved in Noahs Ark from the Floud, or if it were loſt, yet was it reſtored by Noah, thereunto inſpired. This was the opinion of Tertullian: But all thoſe are uncertain Conjectures, having no confirmation from Scripture, yea rather are a contradiction to it, as it maketh Moſes the firſt writer in the World.

p. 87Herewithal theſe following conſiderations (introducing the 2d Opinion) are worth due obſervation. As,

(1.) Though many books (as all thoſe forenamed) be loſt, yet no Canonical Scripture, the preſervation whereof entire hath been a ſtanding divine miracle of mercy to the Church in all ages.

(2.) The Apoſtle Jude doth (indeed) ſay that Enoch Propheſied, but he doth not ſay that he wrote what he propheſied, he ſaith not. [It is written] as if he were quoting ſome paſſage out of the ſacred Scriptures.

(3.) Though there might be in this Apoſtle (Jude's) time a book of ſome Apocryphal author containing in it the true Prophecy of Enoch, but mixing with it many forged Fables, yet Jude had a peculiar particular Revelation, that this ſpecial Prophecy (cited by that Author) did verily come from the Prophet Enoch, as he ſpeaks of the Contention betwixt Michael and the Devil about the body of Moſes, no where mentioned (but in his verſe 9.) in ſacred Scripture. This he might have by Divine Revelation.

(4.) That Enoch was a Prophet ſtrictly taken, as the word in its proper notion doth ſignify to foretell things to come. This he certainly did in naming his Son Methuſelah, which ſignifies [he dieth and the Dart cometh] which is a clear indication of his Prophetick Spirit, whereby he foreſaw (and accordingly did foreſhew thereby) that the leaſe of that wicked old World was only the Term or Time of his Sons life, for no ſooner was his Sons head laid but in the floud came like a dart caſt by a divine hano.

(5.) That Jude had Enochs Prophecy (concerning the deſtruction of the World) moſt probably by Tradition from his Fore-fathers (which is the 2d of the two aforeſaid opinions how the Apoſtle came by it, and not out of any book;) It being delivered from hand to hand from Father to Son down to that time, and ſo applies he that Prophecy to the Gnoſticks (or looſe-coats of his day) intimating that the like ſins would certainly bring the like Judgments. Thus he argued with the Jews (then Senſualiſts, having not the Spirit, v. 19.) from things taken for granted, and from their own Teſtimonies.

(6.) Suppoſe Jude did cite this Prophecy out of ſome Apocryphal Author, or (which is more likely) took it up upon the (generally received) Tradition of that time, yet doth not this render this Catholick Epiſtle of Jude (as ſome would hence have it) no better than Apocryphal, for then the Apoſtle Pauls Epiſtles and ſeveral other foreign, or Sacred Scriptures muſt be Apocryphal alſo, ſeeing many ſuch Quotations are made in them: 'Tis frequent with the holy Penmen of ſacred writ to interlace ſome ſuch circumſtances, as are not mentioned in their proper places or Hiſtories. As,

(1.) In Exodus we read of the oppoſition which the Magicians made againſt Moſes, but no mention is there of their names, yet Paul undertakes to name them James and Jambres, 2 Tim. 3.8. Which he took up from Tradition of the Jewiſh Talmud, yea Apuleius and other Hiſtories deſcribe the conteſt, ſpeaking of thoſe two famous Magicians; and the ſame Apoſtle quoteth three ſentences out of profane Poets, yet this is ſo far from making his Epiſtles Apocryphal, that (indeed) it maketh thoſe ſayings of Heathen men to become Canonical Scripture.

(2.) David in his Pſal. 105.18. telleth us how Joſephs feet were hurt in the Fetters, and he was laid in Iron. Whereof Moſes in his Hiſtory of Joſephs impriſonment, Gen. 39.20. mentioneth not a word, yet this makes not the book of Pſalms Apocryphal. The ſame,

(3.) May be ſaid touching Moſes quaking, Heb. 12.21.

(4.) Touching the Water of the Rock following Iſrael through the Wilderneſs, 1 Cor. 10.4.

(5.) And touching Jacobs worſhiping upon the Top of his Staff, Heb. 11.21. Yet are all Canonical.

7. Although Jude receiv'd this Prophecy of Enoch by Antient Tradition, yet not by Tradition only, for he was foreign Inſpired of God, 2 Pet. 1.21. therefore it makes nothing for the Fooliſh Traditions of the Romaniſts, who argue from hence, that ſeeing the Apoſtle did deliver this Prophecy to the Church, which he receiv'd by Tradition, therefore (ſay they) the written Word of God containeth not all things in it that are to be known by the Church neceſſarily concerning Faith and Manners, there muſt be foreign as well as foreign, Traditions as well as Scriptures, without which they are not ſufficient. To this Popiſh Objection, 'tis Anſwered.

1. (Beſides what hath been ſaid before) though ſome Books be loſt, yet no Sacred Scripture, the moſt Holy and moſt Wiſe God hath ſo order'd the matter by his good Providence that no Book, no Scripture, no Saying or Sentence is loſt that was neceſſary to Salvation.

2. The ſame Spirit whereby Enoch Propheſied (as all the other Prophets did, Luke 1.70.) did inſpire Jude alſo with an extraordinary Spirit of diſcerning, whereby he certainly p. 88knew it to be no other than Enoch's Prophecy. This the Romaniſts may nor pretend to.

The third Anſwer is, Though this Prophecy of Enoch was (to that time) but a Tradition, yet then it ſeemed good to the Holy Ghoſt by the Apoſtle Jude to make it a part of Canonical Scripture; 'tis there made Authentick, and put into the Canon.

The fourth Anſwer is, Though hitherto it had been deliver'd only by Tradition, yet was it always Conſonant to the Truth of other Sacred Scriptures; ſo this cannot palliate thoſe Romiſh Traditions which are directly repugnant to the Word of God. All the Prophets, Evangeliſts and Apoſtles ſet forth that great Truth of Chriſts coming to Judgment (whereof Enoch Propheſied;) ſo it was agreeable, not contrary to the Word of God. Oh the bold preſumption of the Church of Rome, to equal Friars Dreams with Holy Scripture, though quite contrary to Scripture!

But, 2. If Enoch were not a Prophet in the ſtrict ſenſe, as Moſes, Samuel, &c. yet was he a Prophet in the large ſenſe, as he was a publick Preacher, as he had his Word of Exhortation to that wicked World, in which ſenſe the word [Prophecy] is taken, 1 Cor. 14.3. and 1 Theſ. 5.20. Thus Enoch was undoubtedly a Preacher of Righteouſneſs, as well as Noah, 2 Pet. 2.5. Thundering out direful Threatnings to the old Impenitent, Wicked World; the ſum whereof was thoſe two verſes, v. 14 and 15. in Judes Epiſtle, for that Apoſtle (conſidering the Circumſtances and corrupt Manners of that profane people to whom Enoch Preached) gathered thence the ſubſtance of his Sermons, as [Behold the Lord cometh, &c.] as at the Deluge of Noah, and as at the giving of the Law on Mount Sinai, &c. both which were dreadful Comings of the Lord. This Doctrine of the General Day of Judgment unqueſtionably Enoch Preached. Though he did not write it, and Jude (one of Gods Penmen) ſanctifies his Sermon, and puts the ſtamp of Divine Authority upon it, applying it to his own Licentious Times for deterring them from ſin. Hence note,

1. That the Doctrine of the Reſurrection, and of Coming to Judgment, was known to the Fathers before the Flood.

2. The like Threatnings are to be denounced againſt Sinners in our Times, that were denounced againſt the like Sinners in former Times. As the Promiſes made to former Ages are (in the Subſtance of them, or Spiritual part) applicable to all future Ages. Thus what God promis'd to Joſhua in his day, Joſh. 1.5. was applicable ſome thouſands of years after in the Apoſtles days, Heb. 13.5. Accordingly thoſe very Threatnings which Enoch denounced againſt the wicked of his time before the Flood: The Apoſtle Jude (ſome Thouſands of years after) boldly aſſerteth that Enoch Propheſied and Pronounced theſe very Threatnings (of his day) againſt the Gnoſticks and wicked Seducers of thoſe Primitive Goſpel-times; and this he did from that conſtant proportion of Juſtice God obſerves in all Ages, Luke 13.3. Rom. 11.21. The like ſins always bring the like Judgments, God is the ſame evermore, and will not go out of his ways; changing (as one well ſaith) is not Gods Property, but the ſinners Duty: If the Sinner change or turn not, God will whet his Sword, Pſal. 7.12.

The third Note hence is, That this publick Preacher was a Married Man, and begat many Sons and Daughters; yet was he an Holy Patriarch, and walked with God (after he had Begot Methuſelah at Sixty five years old) for Three Hundred years. How contrary is this to the Damnable Decree of Pope Siricius; ſaying, 'All Men (Laity as well as Clergy) that 'are Married, do live in the Fleſh, and cannot pleaſe God; and to that Lying Doctrine of Devils in the Church of Rome, which forbiddeth to Marry? 1 Tim. 4.1, 4. Let the beſt of thoſe Popiſh Votaries in the Romiſh Church come forth, and compare themſelves with this Holy Preacher and Patriarch in his moſt Eminent and Unparallell'd Holineſs, poſſibly ſome of thoſe Hypocrites may match Enoch in begetting many Children, but 'tis of their filthy Whores, and they have neither Credit of them, nor Comfort in them (as Lamech ſaid of his Son Noah, Gen. 5.29.) becauſe they are Illegitimate and Baſe-born Baſtards, this inſtance of Enoch (as alſo of Noah, who was likewiſe a Preacher of Righteouſneſs, 2 Pet. 2.5. yet Married and had many Sons, &c.) doth moſt manifeſtly Evidence that Marriage is an Holy Ordinance of God, and no Impediment to an holy walking with God, for the Holy Ghoſt gives this high Honour to both thoſe Married Preachers (Enoch and Noah) that they both did walk with God, Gen. 5.24. and 6.9. and had this our Enoch been unmarried, undoubtedly the Church of Rome would have Canoniz'd him for ſome Capuchin or Carthuſian Friar, or for ſome Prieſt or Jeſuit in their Unholy Holy Orders, as they do Unmarried Paul, whom yet they unhappily find to withſtand their Famous (yet Married, Mat. 8.14.) Peter. They cry up Unmarried Paul for having that great Honour to be taken up into the third Heaven, 2 Cor. 12.1. Yet they over-look how Married Moſes had a greater Honour put upon him, in having the third Heaven, and the God of Heaven to come down to him on p. 91Earth. In as much as it is greater Honour to a Subject, when the King comes down from the Throne to ſalute him, than when he only calls him up to his Preſence-Chamber: Notwithſtanding, in other reſpects the Romaniſts prefer Married Peter before Unmarried Paul (who yet look'd not upon it as unlawful for himſelf to Marry, 1 Cor. 9.5.) ſpeaking diſhonourably of him, as being an Hot-headed Fellow in making ſo much matter in his many Epiſtles point-blank againſt ſo many of their Popiſh points of Doctrine, and ſaying that Paul was not well aſſured of the Truth of his own Writings, until by a Conference with Peter he got a Confirmation of them, as Speculum Europae ſaith, not minding herein what an Honourable mention their Peter maketh of his Beloved Brother Paul, 2 Pet. 3.16. Thus it plainly appeareth from Enoch's publick capacity as a Prophet or Preacher, that Miniſters Marriage holdeth no inconſiſtency with true ſanctity, for Enoch lived (in that State) a moſt Holy Life for Three Hundred years together, yea, he was ſo Eminent in Holineſs all along therein, … none of the Popiſh Votaries (to a ſingle Life) with all their works of Supererogation and Perfections of Merits (as they call them) ſhall never be able to run in a parallel Line with this moſt Holy Patriarch, thus Honour'd in the Word.

2. Come we now ſecondly to his private capacity, as he was a Profeſſor and Practiſer of true Piety in his walking with God. There be many Profeſſors, and but few Practiſers; many that profeſs with their Mouths, who do not alſo practiſe (what they profeſs) with their Lives. There be many Talkers, and but few Walkers; many Talkers of God, few Walkers with God. Their Lives give the [Lie] to their Lips or Tongues, as not running Relatives in parallel Lines together with the Heart. A Mans Converſation is the moſt conſpicuous Comment upon all that the Heart believeth and the Mouth expreſſeth, Rom. 10.9, 10. with Mat. 5.16. Phil. 2.15. and 1 Pet. 2.12. Our Enoch here was not a [ſay-well] only, but he was a [do well] alſo. This is Recorded of him in the Sacred Regiſter to his Eternal Honour.

Hence Obſerve, 'Tis both the Duty and Dignity of Man to walk with God. For the better Improvement hereof, ſome Enquiries are to be Anſwered.

The firſt is, What is this Walking with God?

Anſwer 1. Negatively; 'tis not, as if a Man ſhould deſert the Society of Mankind, and run into a Deſert or Cloyſter; or as if a Man ſhould depart out of the World, and fly up into Heaven: Neither doth this Phraſe import only Enoch's publick capacity, as if it were proper ſolely to ſuch as ſerve God in ſome high Office, or near [God-approaching] Miniſtration, this Phraſe being peculiarly (as ſome ſay) applied unto publick Perſons, as Patriarchs, Prophets, High-Prieſt and Preachers, Gen. 5.22, 24. and 6.9. and 17.1. 1 Sam. 2.30, 35. Pſal. 56.13. and 116.9. with 2 Pet. 2.5. For in that [totum hominis] or whole Duty of Man, that Compendium of both Teſtaments or little Bible, Mic. 6.8. To walk with God humbly is the Duty of Man in general, whether he be a publick or a private Perſon, it being a Phraſe Synonymical with walking in the ways of Gods Commandments and Laws, Exod. 16.4. 2 Kings 10.31. Pſal. 119.1. 2 Chron. 17.4. Luke 1.6. Levit. 18.4. Pſal. 89.30, Ezek. 37.24. In the Statutes, Judgments and Ordinances of God, Levit. 26.3. 1 Kings 6.12. Ezek. 11.20. So the Phraſe imports no more but Enoch's leading an Holy Life, walking in the good old way, Jer. 6.16. in the fear of God, Neh. 5.9. in the name of the Lord, Mic. 4.5. in the Spirit, Gal. 5.16. and after the Spirit, Rom. 8.1. or a walking by Faith, 2. Cor. 5.7. All which are common Duties unto all the Faithful, and not proper only to ſome few publick Perſons of a peculiar Office and Adminiſtration; and in this ſenſe the Seventy two Interpreters underſtood this Phraſe, tranſlating the Hebrew word into [foreign] he pleaſed God well with his Holy Life; and thus the Author to the Hebrews Interprets it alſo, Heb. 11.5, 6. by the ſame word out of the Septuagint [foreign] he had this Teſtimony that he pleaſed God, by his walking after his Will, compoſing himſelf as alway in Gods preſence, being ever careful to obey him, and fearful to offend him: There be three Scripture Phraſes,

1. Walking with God, as here.

2. Walking before God, Gen. 17.1.

3. Walking after God, Deut. 13.4. All importing one thing; all which I have ſpoken to in the Epiſtle to the Reader in my Chriſtian Walk; ſo paſs it by here. This brings in the

Second Anſwer, Shewing what it is to walk with God poſitively; that is, he did ſerve God in his Generation according to his Will, as is ſaid of David, Acts 13. 3…6 not only a ſtep or two, or now and then (this makes not Saints or Devils) but all his days for full Three Hundred years. He led an Holy and Unblameable Life, not according to the pleaſure, applauſe or example of Men, but according to the Will and good Pleaſure of God, compoſing himſelf wholly to his Word and Worſhip then deliver'd by Tradition; the Phraſe is a Graphical p. 90Character or Deſcription of a truly Religious Man, who is not idle, ſtands not ſtill, but maketh progreſs, and preſſeth forward to the Mark, as is done in walking, which is a moſt Elegant Metaphor for the work of a Chriſtian walking in ways of Godlineſs all his Life, until at his Death he cometh up to God; and this his walking is not Inordinate and Irregular, but 'tis done all by a Rule, Gal. 6.16, by a Line, and (as it were) in a Frame, footing it tightly and uprightly (as the word [foreign] Gal. 2.14.) Yea exactly and accurately (as the word [foreign] Eph. 5.15.) do ſignifie, not taking up one foot, until he find firm footing where to ſet down the other, and ſtriving to get to the very top of Godlineſs. And undoubtedly Enochs walking with God was in ſuch ſincerity (in as much as he ordered his life not ſo much for the Applauſe of men, as for the Approbation and Acceptation of God;) this was that which made him ſo highly well-pleaſing to God, as the Septuagint and Author to the Hebrews tranſlate this phraſe, as is aforeſaid.

The ſecond Enquiry is, How this walking with God is mans Duty? Anſw. Upon a threefold reſpect.

1. 'Tis the principal End why God Created Man, that Man ſhould walk with God his Creator. As Man when he was made, and had all Creatures of all kinds to paſs before him to receive their ſeveral Names from him, could not find (among them all) a fit Companion for himſelf, Gen. 2.18, 19, 20. So when God had made the whole Creation, and all that he had made, he ſaw was very good, Gen. 1.31. yet among all his Creatures of every kind he could not find any to be a fit Companion for himſelf [to walk with him] ſave Man only; his Delight is to be converſant among the Sons of Men, Prov. 8.30, 31. Man is his Habitable part of the Earth: The Tabernacle of God is with Man, Revel. 21.3. God hath Fellowſhip with no Creature ſo as with Man. Oh that we could ſay, Truely our Fellowſhip is with the Father, and with the Son Jeſus Chriſt, 1 John 1.3. This is our Duty.

The ſecond Reſpect or Reaſon is, 'Tis the Creatures (Mans) Homage and Fealty to his Creator God, to walk with him, not with Satan, or with Sin and Sinners. Alas, Man owes all he hath and to God (who is the God of his Being, and the Giver of his Well-being, Acts 17. 28. Jam. 1.5, 17.) and he owes nothing to Sin and Satan, unleſs it be hatred and abhorrency for the evil they have done him: And 'tis very hard if Man will not pay to ſo good a God ſuch a poor Pepper-Corn as this is, to acknowledge his God in all his ways, Prov. 3.6. by his walking with him. If we do not own and acknowledge, yea, and avouch the Lord for our God, how can we expect that God ſhould own, acknowledge and avouch us for his Children, Deut. 26.16, 17, 18, 19.

The third Reſpect or Reaſon is, This walking with God is the very Badge and Character whereby Saints are diſtinguiſh'd from Sinners, Believers from Unbelievers, and the Children of God from the Children of the World, who inſtead of walking with God, do walk contrary to God, Levit. 26.21, &c. and not only lye down, but even wallow in wickedneſs, 1 John 5.19. This is the Devils Badge and Livery, as the other is Gods, by which both are known whoſe Servants they are, and who is their Lord.

The third Enquiry is, How is this walking with God Mans Dignity as well as Duty?

Anſwer, 'Tis not only Mans Homage, but 'tis alſo his Honour to walk with God; 'tis accounted Honourable to be but a Follower of a Mortal King, but much more Honourable to walk hand in hand (as a Favourite and Familiar Friend) with him; how much more Honourable muſt it needs be, not only to follow and walk after, but alſo to walk with the King of Kings and Lord of Lords, Arm in Arm, and Heart in Heart duely and daily? As it is the loweſt condeſcention in God to abaſe himſelf ſo much as to walk with Man; ſo 'tis the higheſt advancement in Man to be thus exalted as to walk Frequently, Freely, Familiarly and Friendly with the great God: As Society with Sin debaſeth Man as low as Worms, (hence David ſaith I am a Worm, not a Man, Pſal. 22.6. I am Duſt and Aſhes ſaith Abraham, Gen. 18.27. and I am leſs than the leaſt of thy loving kindneſſes, ſaith Jacob, Gen. 32.10.) So accompanying of God (in a Friendly walking with him) dignifieth Man as high as Angels, Man is made foreign, or equal to Angels thereby, Mat. 22.30. to ſit in Heavenly places, Eph. 2.6. This walking with God in his ways dignified Joſhua the High-Prieſt ſo, that Chriſt promiſeth him, he will give him a place to walk among thoſe that ſtand by, Zech. 3.7. that is, among the Angels that ſtood by, v. 4. and Zech. 1.8, 9, 10. or among the Seraphims (as the Chaldee Paraphraſe phraſeth it) thou ſhalt walk Arm in Arm with thoſe Coeleſtial Courtiers, and be as one of that Honourable Innumerable Company, Heb. 12.22. walking in better Gardens and Galleries than this is, and of Chabul, 1 King. 9.13. or dirty World can afford. Now Union with Chriſt is the ground of this Communion with Angels, he that hath the Son, hath Life, 1 John 5.12. He hath taken poſſeſſion of thoſe Heavenly walks (by his walking with God in Chriſt here on Earth) as is done of Earthly walks and Inheritances by Turf and Twig.

p. 91Inferences hence are,

1. 'Tis our Duty to walk with God, though the whole World walk contrary to God…: The worſe that Times are, the better ſhould we be, that the Times may not be worſe but better by us, we ſhould all ſtrive to be the moſt holy Perſons even in the moſt unholy Times. Thus our Enoch in very bad Times was ſtill a good Man, and walk'd with God, when that corrupt Age did walk from God, yea, contrary to him or againſt him, as if they would juſtle God out of his Throne, he kept cloſe to him when they moſt forſook him, and ſo forſook their own Mercies to follow Lying Vanities, Jon. 2.8. 'tis probable Enoch's Propheſying or Preaching to them did them little good, and 'tis as certain that their prophaneneſs did Enoch as little hurt. He was not (as appeareth by this Phraſe of his walking with God) of the World, while he lived in the World, 1 John 2.19: becauſe he conformed not to the World, Rom. 12.2. He did not run with them into the ſame exceſs of Riot, 1 Pet. 4.4. nor did he walk in the way of theſe wicked men, Prov. 14.4. nor would he have any Fellowſhip with their unfruitful works of darkleſs, Eph. 5.11. Thus alſo Noah did walk with God in the midſt of a moſt crooked and moſt perverſe Generation, Gen. 6.9. Phil. 2.15. That Character of Commendation given to Noah, ſeemeth higher than this of Enoch, in as much as Enoch's Age was more tolerable: But that of Noah's was ſo intolerable, God could tolerate them no longer, but took them all away with a Deluge, which was not done in Enoch's (it ſeems) more tolerable Times, wherein iniquity indeed abounded, but was not come to the full, Gen. 15.16. But Noah remaining Righteous and Incorrupted (in the corrupteſt of Times) walked with God when the World was overflown with an Inundation of wickedneſs, and therefore he was ſaved by God when the World was likewiſe overflown with an Inundation of VVater. And as Enoch was the beſt in bad Times (as well as Noah) ſo Elijah was likewiſe, who continued Zealous for God when (in his own apprehenſions) he was left all alone, and his degenerate Age was all againſt God, and for Baal, 1 King. 19.10, 14. therefore Enoch and Elijah are call'd the Two Candidates of Immortality, becauſe neither of them taſted of Death in the common way of Mortality.

The ſecond Inference is, Therefore we ſhould all ſtrive to walk with God, upon theſe three following Motives; beſides the Reaſons of the Duty, as alſo of the Dignity.

1. Safety. 2. Solace. 3. Satiety, all which ſhews 'tis not only our Task, but our Priviledge, not only our Duty but our Dignity (as before) and not only our VVork, but our VVages too to walk with God; 'tis a VVork that is VVages to it ſelf, having all theſe three Motives or Encouragements in them.

1. Society with God is ſafety to Man: Fear not Abraham (ſaith God) I am thy Shield, Gen. 15.1. to keep off all blows, and is impenetrable; the wicked muſt ſtrike through God before they can come at thoſe who walk with God, for he is not only their Shield, but alſo a VVall of Fire round about them, Zech. 2.5. And they are Mad-men, who will Fight with the Fire, eſpecially ſuch conſuming and devouring Fire as God is, Heb. 12.28. Iſa. 33.14. Quid timet hominem homo in ſinu Dei poſitus? A Man that lyes in the Boſom of a King, or walks by his Side with him as his Friend and Favourite, who dare touch him? 'tis Crimen laeſae Majeſtatis, a Treaſonable Affront to Royal Majeſty; how much worſe is any Injury in the Society with the King of Kings, in whoſe preſence no Evil or Devil dare be ſo inſolent as to Arreſt any that walk with God. If God be for us and with us, who can be againſt us? Rom. 8.31. At what time I am afraid, I will truſt in thee, ſaith David, Pſal. 56.3. That is, I will ſhrink under the ſhadow of my Shield wherewith I walk ſafe, through the Valley of Death, Pſal. 23.4.

The ſecond Priviledge attending our walking with God is Solace and Delight. Oh the Complacency good Men find in Gods Company; how pleaſant it is to walk in the warm Sun-ſhine at a cold Seaſon, God promiſeth to be a Sun as well as a Shield to thoſe that walk with him, Pſal. 84.11. and how ſweet it is to walk in the warm Sunſhine of the Sun of Righteouſneſs, Mal. 4.2. That Soul dwells at eaſe, Pſal. 25.12, 13. The ways of wiſdom [to walk with God] are ways (or walks) of pleaſantneſs, and her paths are peace, Prov. 3.17. Not only ſtrawed with Roſes, but alſo paved with Love; the VValk is a Golden Pavement, Cant. 3.10. Revel. 21.21. and therefore unfit to be defiled by dirty Dogs, Revel. 22.15. In this walk it was that the Spouſe ſat down under Chriſts ſhadow (that beautiful and beloved Harbour) with great delight where his Fruits (the Promiſes) taſted sweet, Cant. 2.3. Pſal. 19.11. In as well as for keeping, &c. there's great Reward.) No Company is ſo comfortable as Gods Company, and he that walks without God and not with him, is indeed alone. This makes Sinners Solitary and ſad Souls, though they have never ſo many Beaſtly Creature-comforts with them, as a Man is ſaid to be alone, though he hath many Myriads of Beaſts round about him in the Forreſt, ſo thoſe foreign or Atheiſts that walk without p. 94God in the VVorld, Eph. 2.12. They are all alone in the midſt of their Senſuality or Senſe-comforts, whereas Saints (though bereav'd of them) have Soul comforts as Chriſt had, John 16.37.

This uſhers in the third Priviledge, to wit, Satiety; This made Jacob ſay, I have enough my Brother, or Hebr. Kal-li in oppoſition to Eſau's Rab-li; Eſau had much, but Jacob had All (as the words ſignifie) Gen. 33.9, 11. As having God in his Company who had All, and was an Univerſal and Satisfactory good congruouſly Accommodated to all his wants, and no good thing will he withhold, therefore David deſires to be a Door-keeper (firſt in, and laſt out) any thing ſo as to have Gods Company, Pſal. 84.10, 11. and this made Abraham run like a Lackey at Gods Stirrop (as it were) when he heard his El-ſhaddi, or All-ſufficient God bid him walk before him, Gen. 17. 1. He can follow God blindfold, and went out, not knowing whither, Heb. 11.8.

Having done with Enochs firſt grand concern to wit concerning his appearance in the World, all which he managed in a conſtant walking with God: I come now to diſcourſe upon his ſecond Grand concern, concerning his diſappearance to the VVorld, to wit his tranſlation from Earth to Heaven: This Moſes (having his vail upon him, as is uſual with him) mentioneth in dark and intricate expreſſions, but the Apoſtle removes the vail, and unvails Moſes, Gen. 5.24. delivering his tranſlation in a more plain and perſpicuous language, Heb. 11.5.

(1.) As to Moſes Dark and Intricate expreſſions, they are two.

(1.) He was not.

(2.) For God took him.

(1.) He was not, the Hebrew reads it, [Veenenu] which in Latin is rendred, [& non ipſe] and in Engliſh, [and not he.] Which abrupt Sentence muſt: be ſupply'd with ſomething to make it ſenſe, as many conciſe Hebrew phraſes do oft require, ſo this muſt have ſubjoined to it, either [was] or [died] or [found] either he [was] not, as in our reading, or he [died] not, as 'tis ſaid of the end of all the other Patriarchs, in Gen. 5. Or Laſtly; he was not [found] as the Apoſtle (according to the Greek Verſion) explaineth it, Heb. 11.5. (In thoſe very words) and Moſes ſignifying, that he appeared no more, was ſeen no more [in Vivis] among the living, in the ſight and Society of men: the Chaldee addeth, he appeared not, and yet the Lord kill'd him not, for it was not with him as with the other Patriarchs in the common courſe of mortality, he being the candidate of Immortality, as the ancients call'd him. Though ſome Jewiſh Rabbins make a ſtrange Inference from this Phraſe. [He was not] that Enoch ſtill liveth; ſuppoſe it true, in ſano ſenſu, yet it cannot from hence be inferred, for the ſame Phraſe imports to be dead, as Rachel, wept for her Children, becauſe they were not, Jer. 31.15. Mat. 2.18. And when Joſeph was ſuppoſed to be dead, Jacob ſaid of him, Joſeph is not, Gen. 42.36.

The ſecond dark expreſſion of Moſes is, [For God took him] which (though it be intricate) yet it plainly anſwers that Rabbinical Incongruous and improper inference, that Enoch liveth not now in the Land of the living. For God did aſſume him from hence to himſelf, and 'tis the import of theſe common ſayings, when Godly perſons do die, that God taketh them, but when wicked ones die, that the Devil taketh them. Thus Moſes Phraſe [Kilakak otho Elohim.] Implies that Enoch died to this lower World (at leaſt by way of Equivalency as will more appear afterwards) he diſappeared on Earth, and Moſes renders this reaſon, for God took him to the upper World, and up into Heaven; the word [Lakak] ſignifies tulit, tranſtulit, aſſumpſit, vel ad ſe Recepit; God took him, or tranſlated him, or aſſumed him and received him to himſelf in bliſs; from hence other Hebrew Doctors do (us ſtrangly as thoſe before) infer, that God took away Enoch by a ſudden and untimely death, yet without any pains or pangs thereof, grounding their groundless notion upon Jon. 4.3. Where the Prophet deſires God to take away his Soul, but thoſe Rabbins do only deprave that Text, and make no better than a mock of this Divine Miracle in Enochs Tranſlation, for this Phraſe [God took him] Imports not his death, but his miraculous aſſumption into Heaven, as appeareth.

(1.) Becauſe otherwiſe Moſes would have ſaid of Enoch [Vaiamuth] and he died, as he ſaith of all the other Patriarchs.

(2.) Neither doth Moſes ſay, that God took away his Soul, as the Prophet Jonah pray'd that God would take away his Soul, Jon. 4.3, Kach-nah eth naphſhi mimeni.] I pray thee take away my Soul from me; accordingly is that ſaying of Chriſt, No man taketh away my Soul from me, but I lay it down of my ſelf, Joh. 10.18. Where [foreign] the Soul is added to the word [take] as [Nepheſh,] the Soul is added to [take] in Jon. 4.3. but here the word [took] is uſed alone to imply that not only Enoch's Soul, but his Body too were taken up into Heaven, and in Ezek. 24.16. though the Word [Soul] be not added to [take] yet [Machimad Gnencka] the deſire of thy Eyes is adjoined there alſo.

p. 93(3.) The wiſeſt of the Hebrews did underſtand this Phraſe [God took him] not for his Death, but for his Tranſlation, as that beſt of all the Apocryphal Books] Eccleſiaſticus] witneſſeth, Chap. 44.16. Where Jeſus the Son of Sirach (reputed among the Jews next in wiſdom to Solomon, who therefore imitated Solomon in his proverbial ſayings) ſaith, that Enoch pleaſed the Lord God, therefore was he tranſlated for an Example of Repentance to all Generations.

(4.) That famous Rabbi Onkelos, who lived about the 9th year after Chriſt, and who writ that excellent Chaldee-Paraphraſe, ſaith, Deus non paſſus Enochum mori. God ſuffered him not to die, &c. He expreſly denies that he was dead, or that he took him away by death, therefore the Jewiſh fable is to be exploded; and there be other both Jewiſh and Popiſh opinions (of the ſame bran) which deſerve no better entertainment than exploſion or hiſſing at, and hurling out of our belief: As,

(1.) The opinion of Aben-Ezra, that Enoch died, becauſe 'tis ſaid, Gen. 5.23. All the days of Enoch were 365. Now (ſaith he.) If Enoch were ſtill alive, and not dead, theſe ſhould not be all his days. But this Objection is thus anſwered.

(1.) The Scripture maketh mention only of the years of his life upon Earth: His years with God, are not to be reckoned amongſt men: As the Apoſtle ſaith of Chriſt, who in the days of his Fleſh, &c. Heb. 5.7. 'Tis well known, that Chriſt is now in his Fleſh (or humane nature) in Heaven, yet theſe only are accounted the days of his Fleſh, while he converſed in his Fleſh with men on Earth.

And the ſecond Anſwer is, The Apoſtle plainly expreſſeth, that Enoch was tranſlated, that he ſhould not ſee Death, Heb. 11.5. It follows hence, therefore he died not.

The (2d.) Fabulous Figment of Jewiſh Doctors who triffle further concerning Enoch, ſaying, he had the ſhorteſt life of all the ten Patriarchs before the flood, becauſe though he was a good man, yet he was given to pleaſures, and therefore, leſt he ſhould wholly degenerate, God took him the ſooner away to prevent his Apoſtacy. Thus that Apocryphal Author in wiſdom, Ch. 4.11. Saith, He was taken away, leſt wickedneſs ſhould Alter his underſtanding, or deceit beguile his mind. Which words (if meant of Enoch by them) have not ſo much of the Divine [Wiſdom of Solomon] as that book is called, as of the Humane Spirit of Philo, the Jew (the ſuppoſed Author of that book) who living after Chriſt, yet perſiſted in his Jewiſh Incredulity, and gave out this private interpretation upon Moſes's Hiſtory of Enoch (Divinely inſpired) whereunto Philos gloſs holds no fit congruity; Conſidering,

(1.) To be a good man and yet to be a Voluptuous man are foreign, inconſiſtent.

(2.) Neither doth the Author of that book of Wiſdom, name Enoch either in his 10th or 11th v. or any where elſe in that 4th Chapter, but ſpeaks in the General of Godly perſons that are oft taken away betimes from evil to come.

(3.) God could have preſerv'd Enoch in ways of Godlineſs from all Apoſtacy, had he lived three times longer, as God did his Son Methuſelah in a Godly life to the end of 969 years, and as he did Lamech (his Grand-child) for 777 years, and as he did Noah (his great Grand-child) for 950 years, although thoſe times (all along after Enoch) grew worſe and worſe, and accordingly Temptations to Apoſtacy grew Stronger and Stronger. The ſame divine power that kept all the other Patriarchs to the End, and Enoch to the time of 365 years in Gods fear and favour, could have kept this Patriarch longer, for the Apoſtle ſaith, He ſhall be eſtabliſhed, for God is able to make him ſtand, Rom. 14.4. Speaking there of Gods faithful Servants, Faithful unto Death, as that longeſt lived Patriarch (Methuſelah) was, it followeth therefore, that Enoch was not taken away, leſt wickedneſs ſhould alter him (as that Apocryphal Author ſaith) but becauſe holineſs did moſt eminently ſhine forth in him, ſo that the antients call him [Phoſphorus inter Stellas] the morning Star of his Age for his out-ſhining all other Stars in his walking with God, and therefore had he this ſingular favour for his ſingular Converſation to be tranſlated out of the lower Orb of this World, into the higheſt Orb of the other World, there to ſhine as a bright Star for evermore. Hence two abſurdities are ſufficiently confuted.

1. That of Procopius and Gazeus, who (both) ſay, that Enoch was a wicked liver before he begat Methuſelah, becauſe 'tis ſaid, after he had begot him he walked with God, Gen. 5.22. And not before, (ſay they) yet after this he repented: Yet there is no ground in Scripture for this groundleſs ſurmiſe, for the word [after] is not at all excluſive, but may as well be Incluſive, intimating that he walked with God, both before and after the begetting of that Son, and that he was moſt Eminent and Extraordinary in Piety, appeareth plainly, inaſmuch as God did vouchſafe him this moſt Eminent and Extraordinary priviledge (above all the other Patriarchs) to be tranſlated from Earth to Heaven, without any death or diſeaſe.

And the ſecond abſurdity is as groſs in the Jewiſh Doctors calling Enoch foreign, or the p. 94ſhorteſt lived Patriarch becauſe he was voluptuous, and leſt he ſhould degenerate, for in truth he was the only foreign or longeſt liver of them, as his life on Earth was changed into a better life in Heaven.

Having done with the dark expreſſion of Moſes, Gen. 5.24. Concerning Enochs tranſlation, made more dark (if not diſannulled) by the Jewiſh Ficticious Fables; I come now to that more plain place of the Apoſtle, Heb. 11.5. Which yet is alſo darkened by ſundry Popiſh Dreams and Dotages: In which plain place of the New Teſtament (which is an unvailing of Moſes, or a clear Explanation of that Darker place aforenamed) 4. Generals are very remarkable; to wit,

1. The extraordinary Priviledge vouchſafed to Enoch above all the other Patriarchs before the floud, to be Tranſlated.

2. The admirable advantage attending this Priviledge of his Tranſlation: That he ſhould not ſee death.

3. The excellent Effect or Conſequence thereof he was not found, that is, any more in this vale of tears, where his Righteous Soul had been, daily vexed with the unrighteous Lives of that degenerating age, as 2 Pet. 2.8. For God had tranſlated him, to wit, hence into Paradice (as the Arabick Verſion addeth) where he had a plentiful amends for his want of the days of the other Patriarchs in the days of their ſeveral Pilgrimages (ſo called, Gen. 47.9.) He was not found (after this) a poor Pilgrim on Earth, but he was found a Bird of Paradice flown up into Heaven.

4. The great ground and famous Foundation and Fountain from whence all the beforenamed did flow, was, that he was a pleaſer of God. Of all theſe four parts in their due order, handling the ſecond obſervation that doth ariſe from hence, to wit, Thoſe and thoſe only that are walkers with God, and pleaſers of God upon Earth, ſhall undoubtedly be aſſumed up to God, and be happy, and inhabit with God in Heaven.

The firſt enquiry (in the improvement of this point) is, concerning Enoch's Metatheſis, ceu metabaſis or tranſlation, how it was for manner, and whither it was for place, and what of Enoch was tranſlated, Body as well as Soul.

Anſwer. Moſes's word [lakak] Gen. 5.24. is more dark (as before) which ſignifies [rapuit] importing his rapture, which ſome Interpret accepit eum Angelus ejus, his Angel took him away; thus Emanuel ſa ſayeth, but Elohim is better Tranſlated [God who tranſlated or took Enoch (as in our Bibles) than his Angel: Joſephus renders it, foreign, reverſus eſt ad deum, he returned to God, and the Tigurine Verſion reads it, ſubductus eſt, & aſcendit in Coelum ex mandato coram domino, he was taken up, and aſcended into Heaven by command before the Lord. Accordingly Piſcator and Ainſworth explain the Arabick Verſion [he was tranſlated into Paradiſe,] that is (ſay they) into the Heavenly Paradiſe, mentioned, Luk. 23.43. and 2 Cor. 12.2, 4. Agreeable to this is that more plain word of the Apoſtle foreign Heb. 11.5. the ſame word uſed by the ſame Author, Heb. 7.12. for the change of the Prieſt-hood from the Law to the Goſpel, imports alſo the change of Enoch's Life from Earth to Heaven.

Thus the word [Metatheſis] is frequently uſed in Authors for a man's changing his habitation, from one place to another, as from the Countrey to the City. Thus Enoch chang'd his Habitation from the Church militant to the Church triumphant; Calvin elegantly expreſſeth it, that the World began to burn as an Oven with unlawful Luſts, and God ſnatch'd Enoch as a brand out of that fire (or Oven, ſo called Hoſ. 7.4.) for a ſignal reward of his ſingular piety. This in the general, but more particularly;

(1.) The manner how he was Tranſlated.

Anſwer. Some Hebrew Doctors do aſſert that he was taken up in a Whirlwind as Elias was, 2 Kings 2.11. and that he was diſarayed of the Foundation corporal (as their phraſe is) and clothed with the Foundation Spiritual, and further they ſay, that God ſhewed him all the high Treaſures and the Tree of Life in the midſt of the Garden of God, &c. Thus gloſſeth Rabbi Menachem upon Gen. 5.24. The manner of Elias or Elijah's Tranſlation is more largely deſcribed by the Holy Ghoſt in Scripture, 2 Kin. 2. where mention is made.

(1.) God foretold him of his Rapture, v. 4.19. and therefore was he ſo careful to viſit the Schools of the Prophets before his departure, and to leave them a bleſſing behind him both at Bethel and Jericho, v. 2. and 4. This is not ſaid of Enoch, that he was foretold of his Tranſlation.

(2.) Elijahs removal was alſo foretold to the Sons of the Prophets, v. 3. and 5. 'Tis not ſaid by Moſes that any other fore knew Enoch's removal.

(3.) The very means of Elijahs Tranſportation are diſtinctly mentioned, v. 11. which was a Chariot and Horſes of Fire, to wit, Angels in this form, Pſal. 104.4. a fiery Apparition like Horſes drawing a Chariot as 2 Kin. 6.17. Hence the Poets feign, the Sun is carried in a Chariot and Horſes of Fire, What means could be more commodious than a Chariot to carry p. 95a man from one place to another, therefore Gods Angels, that carried up Elijah, are ſo ſet forth here, they appeared in Fire but it was ſuch as conſumed him not, like that in Exod. 3.2. which conſumed not the Buſh; and this apparition of Fire was well accommodated to that ſire of zeal which had oft tranſported this fiery Prophet while he walked with God, and wrought for God upon Earth, it was the Seraphims or (as the word ſignifies) the Angels (that are a flaming Fire, Pſal. 104.4.) that fetched up to Heaven this Seraphical Doctor, ſo there was a ſweet ſuitableneſs: thoſe were God Chariots or chearful ones [foreign] as the Pſal. 68.17. Septuagint reads it, the Angels were chearful to carry up Elijah, and Elijah was as chearful to be carried up by them.

(4.) There is mention made alſo of a Whirl-wind, which is a ſtrong circular wind, that with violence gathereth things into it, and carrieth them up in the middle of it, thus Elijah was taken up into Heaven by a Whirl-wind, 2 Kin. 2.1. and 11. This vehement Whirl-Wind hurried up the Chariot and Horſes aſſoon as Elijah was aſcended into it.

(5.) 'Tis ſaid alſo that Elijah's mantle drop'd from him in his Aſcenſion, v. 13. (no ſuch is ſaid of Enoch) this Mantle Elijah let fall (all his other clothes being conſumed before his entrance into Heaven, where there is no need of clothing) and Eliſha gladly took it up, not only to make him amends for his own he had rent, v. 12. but alſo to mind him of his Maſter while he wore it as a memorial of him, and as a Token he ſhould be clothed with his Maſters Spirit as well as Mantle, as appeared by his firſt Miracle, v. 14.

(6) There is the neareſt Harmony betwixt thoſe two Candidates of Immortality (Enoch and Elijah) in Scripture Record herein, that Enoch was taken up in his Holy walking with God, and Elijah in his Holy Talking of God, both buſie at that time in their Maſters work, Bleſſed is that man whom the Lord when he cometh ſhall find ſo doing, Mat. 24.46. In a word 'tis not improbable that Enoch was tranſlated by a Whirl wind in ſuch an Angelical Chariot as Elijah was, though Moſes be ſhort in that Relation, as in all the others before the flood, he being exceeding conciſe in all the concerns of the nine firſt Patriarchs for near to 1656 year of the World. Therefore 'tis likely Enoch was tranſlated in the ſame manner as Elijah was (though it be not Recorded in Moſes's Abridgment) as he had the ſubſtance of the priviledge (to wit, Tranſlation) ſo he might the better have the circumſtances, to wit, the Chariot, &c. for his Tranſlation. They both had fought the good Fight of Faith, and both being Faithful unto Death went off the Stage as more than Conquerors, to wit, Triumpher's, 2 Tim. 4.7. Rev. 2.10. Rom. 8.37. God cauſed them both to Triumph, 2 Cor. 2.14. that is, to ride up to Heaven in a Triumphant Chariot, according to the manner of the great Roman Conquerors who after their famous conqueſts, they uſed with grand pomp and ſplendour to ride up to the Capitol in a ſtately Triumphant Chariot through the Streets of Rome the Capital City (then) of the World. Thus Enoch and Elijah Rode Triumphing over all their Adverſaries Heads through the Air (the Devils Territories and Countrey, as he is Prince of the Air) and as they paſs'd along, they looked Downward to the Earth with contempt, and upward to Heaven with joy: Thus far (firſt) of the manner how:

(2.) Of the place whither? The Popiſh as well as Jewiſh Drs. Dream of Enoch's going I know not whither nor they themſelves: ſomething ſhall be ſpoke to this with brevity, beſides what I have ſaid a little above in the Anſwer General, as likewiſe, what I have ſaid to it in my diſcovery of the Perſon and Period of Antichriſt, page 72, 73. &c. Some of thoſe Dreamers ſay, thoſe two Candidates (Enoch and Elijah ſo called) were only Tranſlated into the Earthly Paradiſe out of which Adam was expelled upon his Fall, and that there they both live without food as Moſes did in his forty days Faſt, and there they ſhall both continue towards the end of the World, and then return into the World again to make War againſt Antichriſt, who ſhall after a while ſlay them both, being (as they dotingly conceit) the two Witneſſes in Rev. 11.3. &c. after which ſhall follow their true Tranſlation into Heaven.

Anſwer. (1.) This fabulous fiction of the Popiſh Doctors is coined out of that Jewiſh Fable of Eccleſiaſticus chap. 44. (before quoted) that Enoch is kept alive to Preach Repentance at the end of the World, v. 16. (as they Interpret it) which is not Canonical Scripture, and therefore a Diſſent may be entred againſt the Authority of it, as likewiſe, this Romiſh Lye is borrowed from a miſinterpretation of that Canonical Scripture in Mal. 4.5. that Elias muſt come before the great Day. All this is alledged by the Romaniſts to wipe the Mouth of the Pope from being called the Antichriſt, becauſe thoſe two [Enoch and Elijah] are not yet come to oppoſe him in their perſons: but we have better Interpreters (than thoſe Popiſh ones) of this Text and Oracle, to wit,

(1.) An Angel who applies it to John Baptiſt, Luke 1.17. And

(2.) That Angel of the Covenant (Chriſt) Mat. 11.14. and 17.10, 11. and him all muſt Hear, v. 5. above all Antichriſts agitatours. And the Evangeliſt Mark begins his Goſpel p. 96with this Prophecy of Malachi, to inform us that this Elias is the Baptiſt, who came in the like Spirit and Power, the like Gifts, Calling and Miniſtry &c. as that Prophet did; not by a foreign or tranſmigration of Elias's Soul into John Baptiſt (according to Pythagoras's notion) but by Inſpiration of the Almighty who hath the reſidue of the Spirit, Mal. 2.15. yea the ſeven Spirits of God, Rev. 3.1. and can give to one the like Spiritual endowments as he doth to another.

(2.) Anſwer. As therefore it is Apparent, that Elias is come already (according to Chriſts words) and not to come before the day of Judgment to Convert the Jews, and to Confirm the Elect in the Faith of the Goſpel, according to the ſondly fabling Romaniſts; So that Terrſtrial Paradiſe (out of which Adam was excluded) was certainly deſtroyed by Noahs deluge: For,

1. The Scripture ſaith expreſly that every thing was deſtroyed upon the face of the Earth, every man, only eight perſons ſaved in the Ark, Gen. 7.21. 1 Pet. 3.20. therefore had Enoch been upon Earth, he muſt have periſhed. The

2. Reaſon is, The Waters are alſo ſaid to prevail fifteen Cubits over the higheſt Mountain Gen. 7.20. therefore Paradiſe muſt be overflown, and the deluge deſtroyed it; though the place remained after, yet not the pleaſantneſs of the place, according to the Ancient ſaying [Cecidit Roſa manſit ſpina] the beautiful Roſe (which was the Bleſſing) Failed, but the grieving Thorn (which was the Curſe) continued.

3. Whereas ſome Romiſh Doctors ſay, that Paradiſe (or Enoch in ſome high part of it) might be preſerved from periſhing by the Waters ſtanding as a Wall round about them, as the Waters in the Red Sea did on each ſide Iſrael, Exod. 14.22. but this is no better than proud preſumption to imagine a Miracle without warrant from Scripture, ſeeing that concerning Iſrael is recorded, but this concerning Enoch Paradiſe (to be thus ſecured) is not ſo much as darkly intimated. Beſides, if it had been ſo, then Noah needed not to build an Ark, the eight perſonſ (with all the Cattel) might have been ſecured there with Enoch who would have made them nine perſons ſaved, contrary to a Pet. 3.20.

4. Others of them ſay, That Paradiſe might be preſerved in the Waters as was the Olive-Tree whereof the Dove pluck'd a Branch; ſuppoſe this true, yet Enoch muſt have been Drowned, for Trees have not Breath as Man hath. 'Tis ſaid, every thing that had Breath Died, Gen. 7.22. there is not par ratio; 'tis no right arguing from the preſervation of a Tree which is breathleſs, to the preſervation of a man who. Breatheth.

5. 'Tis ſaid of Elijahs Tranſlation twice (as before) that he went up into Heaven, 2 Kin. 2.1, 11. this cannot be Paradiſe below, the ſame may be ſaid alſo of Enoch.

The third Branch is what of Enoch was Tranſlated, whether his Soul only, or his Body alſo.

Anſwer, No doubt but God took up his Body as well as his Soul from Earth to Heaven, and from this Life to a better, without any ſeparation of his Soul from his Body. This brings me to the ſecond Remarkable, and the ſecond Enquiry about if, to wit, his Advantage attending this high Priviledge, He did not ſee death, Heb. 11.5. He taſted not of that bitter Cup. Indeed his Tranſlation was, (as Calvin calls it) a kind of extraordinary death, yet came he not under,

1. The expectation of Death by either Diſeaſe or Decay; much leſs,

2. Under the power and dominion of Death, by parting his Soul from his Body; but it was with him as it ſhall be with thoſe that are alive at Chriſts coming; Behold (ſaith the Apoſtle) I ſhew you a Myſtery. (This was likely one of thoſe [foreign] the wordleſs words that he heard in his Rapture, 2 Cor. 12.4. and therefore unknown till then to any Morial.) We ſhall not all die, but we ſhall all be changed, 1 Cor. 15.51. We ſhall have Spiritual Bodies, v. 44. And a Building of God, not made with hands, with which Houſe we deſire to be clothed upon,&c. 2 Cor. 5.1, 2. And the ſame Apoſtle to the Theſſalonians ſaith more plainly, Then we which are alive and remain, ſhall be caught up together with them in the Clouds, to meet the Lord in the Air, 1 Theſ. 4.17. Paul thus ſpeaketh of himſelf as of one alive at Chriſts coming, becauſe we ſhould daily expect it, and even haſten unto it, as 2 Pet. 3.12. And he intimateth there, that the Clouds are the Chariots and Waggons which our Joſeph, our Jeſus will ſend for us at that time to carry us up to Heaven, as the Patriarch Joſeph (the Lord of the Land) did for his Fathers Family down to Egypt, Gen. 45.27. And ſuch a Chariot carried up Chriſt (himſelf) into Heaven, Act. 1.9. Thus Enoch was taken up in a Whirlwind (as in a Waggon) as the beſt Hebrew Doctors do affirm, however 'tis plain Elijah was ſo. And in the very Act of their Tranſlation, both their Mortality was ſo ſwallow'd up of Life and Immortality, and their Corruption did put on Incorruption, in ſuch an unconceivable way, (as thoſe that ſhall be changed and caught up at Chriſts coming.) That p. 97neither of them felt the Sting of Death no more than the Victory of the Grave [he ſaw not Death.] This is taken Literally or Myſtically.

1. Literally as here, and Luke 2.26. Simeon ſaw not Death, until he had ſeen the Son of God.

2. Myſtically, John 8.51. If a Man keep my ſayings, he ſhall not ſee death. Death is Threefold.

1. Temporal.

2. Spiritual.

3. Eternal.

In the former of theſe Death is taken Literally, in the two latter Myſtically. The Holy Scripture uſeſ three words [foreign] adjoining to Death [foreign] is uſed, Heb. 11.5. [foreign] John 8.51. and foreign in v. 52. Mat. 16.28. and Mark 9.1, &c. to be dead in ſin (a frequent Phraſe in Scripture) or to die in ſin, as John 8.21. relates to Death Spiritual. This is an heavy Doom, and the very next door to damnation; 'tis a ſad thing to die in a Ditch or Dungeon, but 'tis far ſadder to die this death Spiritual, to Die in Sin. but the word [foreign] Taſt, Imports that Saints only Taſt of Death, they do but ſip of that bitter Cup, which (for taſting of that forbidden fruit in Paradiſe) they ſhould have been ſwilling and ſwallowing down for ever. This ſinners (who die in their ſins) do, they do not only ſwallow it, but are ſwallow'd up of it [foreign] for ever, which (when that is added, as Joh. 8.51, 52.) relates to Death Eternal; Saints do die, but ſinners are kill'd with Death, Rev. 2.23. A good man, is ſaid agrotare Vitaliter, & mori Vitaliter, his ſickneſs and death is in order to life, he hath hope in his death, Prov. 14.32. Death to him is as the Valley of Achor, a Door of Hope, Hoſ. 2.15. as an entrance into the Heavenly Canaan: But to evil Men Death is a Trap-door to let them down into Hell, that Region of Darkneſs and Torment: When Death comes with a Writ of Habeas Corpus, and the Devil with a Writ of Habeas Animam, &c. 'tis therefore a wonder that they go not raving and roaring out of the World. Our Enoch had exemption from all thoſe three Deaths: Hereupon Chryſostom wonders that Enoch ſhould paſs ſafely through the Prince of the Air's Territories unmoleſted, the Devil not daring to caſt ſo much as one Stone at his Mud-wall as he rode along in his Chariot (as Elijah did) into Heaven. Aſſuredly, God did gather him up in a moment (being his Conduct and Convoy all along) clothing him with the qualities of a glorify'd Body, without either ſickneſs, pain or periſhing of his fleſhly Body; he had neither Diſeaſe nor Death.

1. He ſaw not Death Temporal; nor,

2. Death Spiritual, which is Threefold.

1. Of Sin, Rom. 6.2.

2. Of the Law, Gal. 2.19.

3. Of the VVorld, which is Twofold.

1. Active, wherein the World is dead to us, Phil. 3.8.

2. Paſſive, wherein we are dead to the World, Mat. 10.22. Both theſe are held out in Paul's words, The World is Crucified unto me, and I am Crucified to the World, Gal. 6.14. Chriſt kills two at once there, Paul to the World, and the World to Paul: It was but a dead thing to him, and he was as dead a thing to it. Enoch ſaw not this Spiritual Death in ſin, for he received Teſttmony concerning himſelf, and we concerning him, that he pleaſed God, Heb. 11.5.

3. He ſaw not Death Eternal, the place of the Execution whereof is Hell, not Heaven, where Eternal Life is happily enjoyed. Thus 'tis ſaid, God took him (not the Devil) to himſelf, up into Heaven; he did not caſt him away with a [Depart, thou Curſed] that the Devil might take him to himſelf, and down to Hell, but with a [Come, thou Bleſſed] enter thou into thy Maſters joy, Mat. 25.21, 23, 30:

Objection 1. How then did Enoch pay that Debt which is due to Nature? How are thoſe Scriptures fulfill'd, which ſay [What Man is there that ſees not death? Pſal. 89.48.] and [Death paſſeth upon all Men,] Rom. 5.12. and [in Adam all die] 1 Cor. 15.22. And 'tis the Grand Statute of the Parliament of Heaven, that hath appointed all Men once to die, Heb. 9.27. and all duſt muſt be turned to duſt, Gen. 3.19. Eccleſ. 12.7, 9.

Anſwer 1. There is no General Rule but it admits of ſome particular Exception, as every Grammarian knoweth: The Supream Maker of that Law may diſpenſe (where and when he pleaſeth) with his own Law, being above (not under) it: Death was then but newly impoſed as the Wage of Sin, Gen. 3.17, 19.

The firſt Removeals of the three firſt Godly Men out of the World are very Remarkable, as ſoon as Death was inflicted, the puniſhment of ſin after the Fall. The Firſt that died was Abel, who died a violent death by the hands of his bloody Brother; ſo he (as it were) ſwam to Heaven in his own Blood. The Second that died was Adam, who died a natural death. He was like a Shock of Corn fully ripe, to be reaped with the Sithe of Death, ſhock'd up and carry'd p. 98into the Barn for the Maſters uſe, Job 5.26. He died in a full Age, or in a good old Age, Gen. 25.8. He was as willing to die, as ever he had been to Dine, or to riſe up from Table after a full Meal. But the third that was removed out of the World, 'twas not by a Temporal Death (either Natural or Violent) but by a glorious Tranſlation. Abel was hurried in-in the Jaws of Death violently, and Enoch was hurried from the Jaws of Death as violently; to deſpight of the Serpents Seed, (Cain's Poſterity) who bare, as much Enmity to Enoch, as Cain did to Abel. Herein God ſhewed, that as the Impoſition of that Law or Curſe (of Death) was from God, ſo a Diſpenſation concerning that Law might come from him alſo. 'Tis the Supream Soveraignty of God to revoke and repeal his own Statutes, when his unſearchable Wiſdom judgeth it expedient for his own Glory, and his Creatures Good. All thoſe fore quoted Scriptures in this Objection, ſpeak (indeed) of the general courſe of Nature; now a particular Exception doth not infringe, much leſs nullifie an Univerſal Order, for to the Lord God belong Iſſues from death, Pſal. 68.20. Chriſt hath the Keys of Death, Revel. 1.18. that is, Dominion over it, and the Diſpoſal of it; he can redeem from Death whom he pleaſeth, Hoſea 13.14. for he hath deſtroyed death, Heb. 2.14.

Answer 2. The Scripture (it ſelf) maketh ſome clear Exception from the general Rule: The Apoſtle Paul ſaith in two places, All ſhall not die, but ſome ſhall be changed, 1 Cor. 15.51, 52. and 1 Theſ. 4.15. Now there is much difference betwixt Death and Tranſlation, for Death is an Act of weakneſs (Paul calls it a ſowing in weakneſs, 1 Cor. 15.43.) but Tranſlation is an Act of power. In the former there is a change (as relating to the Body) from better to worſe; A living Dog is better than a dead Lion, ſaith Solomon, Ecoleſ. 9.4. But in the latter there is a change from worſe to better in reſpect of the Body; yet in this latter change, there is that which is Equivalent to Death, which is a putting off of all the frailties of this Life. Thus God (in the very Act of Tranſlation) took down Enoch's old Houſe, and whereas ſome God ſuffers to lye long in the Grave (as the Primitive Patriarchs do ſleep there from the beginning (almoſt) of the World, to the end of it, the general Reſurrection) yet God at that inſtant of time Built Enoch's Houſe new again, without any Root of bitterneſs, or Seed of evil, 2 Cor. 5.1, 2, 4. There was a ſudden change of Enoch's Corporeal Qualities, without either ſorrow of Heart or ſenſe of Pain. As in his Tranſlation there was a Ceſſation, to wit, from his Natural Life (and ſo it was a kind of Natural Death) before a Spiritual Body was given to him: So in a moment, in the twinckling of an Eye, 1 Cor. 15.52. He paſſed through all thoſe Stations that countervail the State of Death, Reſurrection and Aſcenſion.

The third Enquiry is concerning the Effect and Conſequence of his Tranſlation, to wit, he was not found, that is, not on Earth, for God took him to the ſame place whither he took Elijah, which is expreſly ſaid, into Heaven, 2 Kings 2.1, 11. for fifty Men did ſeek Elijah after his Rapture, but found him not on Earth, v. 17. And the ſame Phraſe the Apoſtle uſeth concerning this our Enoch, [he was not found] Heb. 11.5. Thoſe whom the Lord takes up into Heaven, may not be found either on Mountains or in Valleys on Earth. God never lets fall his prey, as Birds of prey may ſometime do, none can pluck them out of his hand, John 10.29. Our Enoch was not found, that is, in his old Eſtate, and thus it is with every Saint, who is tranſlated from darkneſs to light, &c. He ceaſes to be what he hath been, he is not found in the old Man, or in ſinful ſelf; 'tis not he that now lives, but Chriſt that liveth in him, Gal. 2.20. for in him, that is, in his Fleſh dwelleth no manner of thing that is good, Rom. 7.18. Thus there is the Spiritual Tranſlation of a Chriſtian, Col. 1.13. Acts 26.18. as well as the Corporal Tranſlation of Enoch, and both are accompliſhed by that Tranſlating Grace of Faith. By Faith Enoch was (and ſo the Chriſtian is) Tranſlated, Heb. 11.5. yea, and after both there is a [non inventus] a not finding: The Myſtery of the one (putting off Earthly qualities, and putting on Heavenly, ſo centring in God) is taught in the Hiſtory of the other, Enoch's local Tranſlation.

The fourth Enquiry is, The Ground of All, to wit, becauſe he was a pleaſer of God, that is, he gave God good content as a Walker with God, of which I have ſpoke before. Enoch was a Walker with God, though he ſaw Abel ſlain for ſo doing: This he did not only by Faith, but by a ſtrong Faith; yea, he Walked with God in deſpight of the World, without diſtraction from the World, and without digreſſion into Vice, for he ſet God always before him, and walk'd rancounter to all the World, which then wallow'd in wickedneſs. It was then fill'd with Violence, and Enoch defended the true Religion from their Violence, ſo he (as well as Abel) did highly provoke them, yet God ſuffer'd him not to fall into the hands of thoſe Sons of Violence (as he did Abel) for he delivers from Death whom he pleaſeth, Pſal. 68.20. And he was a Pleaſer of God (though a Diſpleaſer of the World in his contrary motion) foreign, gave God good Content, and continued in Gods Favour, John 15.11. p. 99Jer. 32.40, 41. Deut. 10.15. Prov. 11.20. and 12.22. and 15.8. when he could not pleaſe God in Efficacy, he would always do it in Indeavour. As when the Centurion, could not come himſelf, he ſent a, faithful Servant; ſo when Enoch could not reach God with his performances, he breathed out to him faithful Deſires and Indeavours, and God accepts of the VVill for the Deed. Thus Abraham walked with God [foreign, Sept. or perfect, unblameable] yet rejoiced to ſee Chriſts day, John 8.56. as needing a Saviour apprehended by Faith; and without Faith it is impoſſible to pleaſe God, Heb. 11.6. Neither of thoſe two Patriarchs pleaſed God by preſenting to him their own Righteouſneſs, but by believing in the Righteouſneſs of their Redeemer, who fill'd up the meaſure of their imperfect Obedience; hence God is pleas'd with their Endeavours.

Objettion 2. But Chriſt was the firſt that Aſcended into Heaven, as the Firſt-fruirs; ſo Enoch was not carried thither.

Anſwer 1. Chriſt (indeed) is the Firſt-fruits of them that Slept and Roſe again, but ſo did neither Enoch nor Elijah; neither of them Died or Roſe from the Dead, as Chriſt did.

Anſwer 2. That is not ſpoke in John 3.13. 1 Cor. 15.20. Col. 1.18. in reſpect of Time, but in reſpect of Power, the two, Enoch and Elijah, Aſcended not by their own power as Chriſt did, who Aſcended as a Son, but they only as Servants ſent before the Son; therefore the Doctrine of Purgatory, &c. is but an idle Dream and Dotage, but the Doctrine of the Aſcenſion (both of Body and Soul into Heaven) is confirmed by Enoch's and Elijah's Tranſlation; this is aſſured to us by three Bodily Inhabitants in Heaven (that this Truth may be eſtabliſhed by three Witneſſes) and all their Aſcenſions had ſundry Witneſſes thereof As,

1. The Seven of the Ten Patriarchs (though Abel was kill'd, and Adam newly dead) of Enoch's Aſcension.

2. Fifty Men that ſought Elijah and found him not, 2 Kings 2.17.

3. The Men of Galilee were Witneſſes of Chriſts, Acts 1.9. May we but experience our Spiritual Tranſlation here on Earth, Col. 1.13. and 1 John 3.14. this Experience will breed Hope, Rom. 5.4. of a Corporal Tranſlation hereafter into Heaven, with thoſe three Bleſſed Ones, &c.