A century of sermons upon several remarkable subjects preached by the Right Reverend Father in God, John Hacket, late Lord Bishop of Lichfield and Coventry ; published by Thomas Plume ...

THE SECOND SERMON UPON ENOCH. (Book 2)

GEN. V. 24.

And Enoch walked with God, and he was not, for God took him.

WHen I lately commended before you what a rich example of pie∣ty and perfection Enoch was, perhaps you thought this was wanting to make up the ful sum, how he shut up his days in the love and favour of God. To make a blessed end is the Crown of all other praise that goes before it. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.1 says Aristotle; Let us look towards the conclusion of a mans days, as Solons rule was, and so pronounce him happy. But I can follow no such order in this subject which I have to handle. What passage Enoch had out of this world I can relate, but that he finished this life I cannot say it. His years are numbred before my Text like other mens, three hundred sixty five, just as many years as there be days in an usual year after the motion of the Sun; not that this reckoning is the term of his life, but the term of that time that he conversed with men; As Tertullian glosseth upon St. Pauls words, I am cru∣cified with Christ; How crucified, and yet live? Per emendationem vitae, non per interi∣tum substantia; by the reformation of his life, not by the loss of his life: So Enoch had a period when he left to be with men, Per emendationem vitae, non per interi∣tum substantia; By an exaltation to a better life, not by the corruption of his body.

As the men of Israel would not let Jonathan suffer death, though Saul had given Sentence against him. What (say they) shall Jonathan die that hath wrought such great salvation in Israel? So when the Spirit of the Lord had testified what a Pro∣phet Enoch was, a perfect obedient that abhorred Will-worship, a stiff maintainer of Gods part against the Devil, and all his Instruments, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a friend, a familiar acquaintance, a walker with God. Upon this testimony Mercy opposeth Justice, and though the Lord had said to Adam, and to all that were in his loyns, Dust thou art, and to dust thou shalt return: What says Mercy, shall Enoch die an example of repentance to all Generations? So the stroke of death was diverted that he saw not the Grave, and Enoch walked with God, and he was not, for God took him. The partition which I framed upon the whole Verse was on this wise, first, how uncor∣rupt Enoch was in his ways, he walked with God; and secondly, that he did not see corruption. And this second Point, which is reserved for this hours labour, is to be handled in two several heads; the former I will call Enoch's passage out of this world, He was not; The latter his reposure in another world, For God took him. His place was left empty among the Patriarchs below, and he filled a room among the Thrones and Angels above. Upon these two I shall handle many particular Doctrines before you.

And he was not; a concise phrase, you see, and brevity will breed obscurity, especially put this unto it, that it is a form of speech which is not used again in this sense, to my remembrance, in all the Scripture. But the sense is made plain by St. Paul, Heb. xi. 5. By Faith Enoch was translated, that he should not see death; He had a passage out of this world without any dissolution of the soul from the body. In the same body that he pleased God, says Irenaeus, he was translated, being never un∣cloathed of the flesh that he might put on immortality. That this truth may be carried the clearer I will debate it a little with them that oppose it, and with them that qualifie it. Some of the Hebrew Rabbines as I find them quoted, because they consult not with the authority of the New Testament think they are not convicted by the Old Testament, but that they may conclude, how Enoch died, and was taken away in an early Age, (as those times went) much sooner than his Forefathers: As if this Verse did rather bemoan him for his untimely departure, than renown him for some glorious favour which did befal him. The phrase indeed, if we look no farther, will bear it, both in sacred and in heathen Writings, to say of one de∣parted, fuit, he was, but is not; this was called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a fair way of language to avoid an unpleasing word. Yet the phrase doth not always stand in that sense, but hath a double acception, and both in one verse, that you may the better carry it away, Gen. xlii. 36. Jacob there bemoans himself for the waat of two Children, Jo∣seph is not, and Simeon is not; the one he took to be dead indeed, the other to be in fast hold, and taken from his eyes: removed where he could not come at him, as Enoch was, but no more. So the Chaldee Paraphrase explains the meaning of Jacob, Joseph non superest, & Simeon non est hic. Joseph is quite lost, and Simeon is not here. The phrase then accords very well with that place of the Hebrews, by faith Enoch was translanted, that he saw not death: And my Text must incline to that exposition for two reasons: First, that the Lord took him, stands for a consequent that he was pleased in him; it is the reward as you would say, that he walked with God, not that there is a necessary and perpetual coherency in it, that whosoever walks with God should be exalted into Paradise, and not see corruption, but Enochs righteousness by a priviledge of favour was so requited; a favour then being understood in those words, it cannot be the sentence of death upon him, it is impossible. Secondly, in this Chapter the last word that the Holy Ghost gives of Adam is, Et mortuus est, and he died, so of Seth, so of Enos, so of Cainan, so of all the Antecessors of Enoch; wherefore unless Enoch had some other issue out of this world diverse from the rest (which was by translation without death) why should it be said of him so diffe∣rently from all others, he was not, for the Lord took him?

So I have corrected the great error of those Hebrew Doctors, who would lay Enochs honour in the dust. But I suppose the general Exposition of the Jews was right, and according to St. Pauls doctrine. For Paul wrote to the Hebrews that he saw not death, knowing the tradition was commonly so received among them, and the Chaldee Paraphrast, who lived straight after Christ, was of the same judgment: be∣side one of great note among them says he was disarrayed of the foundation corpo∣ral, and cloathed with the foundation spiritual: which words, I conceive, do jump with those, who oppose not the Scripture, that he saw not death, far be it from them, but they have a qualification for the meaning of it, that death is taken two ways, most properly for the separation of one essential part of man from the other, the body from the soul; a loath to depart it is, a most unwelcom dissolution, a punish∣ment upon the sin of our first Father, which was remitted to Enoch; improperly it is no more but the separation or extinction of corruptible qualities from the soul and body; one whom I named even now called it the disarraying of a man from the foundation corporal; and so Enoch was purified, altered, made quite another man in the very moment that he was wrapt up to heaven. This evacuation of corruptible qualities from the flesh is called death by some very good Authors in our own Church; and so Procopius much more ancient than they, Mirabili modo mortis defunctus est & ad vitam coelestem translatus; it was a rare and admirable kind of death he suffered, being caught up into the clouds to live with God for ever. Their judg∣ment is right, that he was disarrayed of all malignant qualities, sin and mortality which belong to the soul or body. But I wonder they should call these by the name of death; for it was no otherwise with Enoch than it shall be with all men and women whom Christ shall find upon earth at his second coming. St. Paul says they shall not die, but they shall be changed; that changing is no death, for change and death are membra dividentia in the Apostle, and cannot be confounded.

Now I have brought you out of all incumbrances of wrong opinions to the clear truth. Enoch was not. How? He ceased not absolutely to live, but he ceased to live any longer in a corruptible Tabernacle; he prevailed above the sentence which was pronounced against Adam by the Judge of quick and dead, Dust thou art, and unto dust shalt thou return. Mortality came from disobedience against the Command∣ment, neither is it possible for any mere man to attain to such a measure of obedi∣ence as to deserve immortality; do not imagine this holy Saint was without sin so that death could claim no dominion over him. St. Chrysostome, who speaks much for Enoch, how the Lord rewarded his integrity with incorruption, says no more, but that he received Gods Law, not that he kept it inviolably, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, God kept him alive that received the Commandment, that received it willingly, and with an earnest heart to keep it. But how was that Sta∣tute dispensed with, you will say, it is appointed to men once to die, and after that comes judgment? Heb. ix. 27. An easie dispensation will serve for that, for it was no other∣wise with this man than it shall be with all the earth at the last day, when the Inha∣bitants of the world shall not be uncloathed of skin and bone, but be changed into an incorruptible perfection in the twinkling of an eye. But that you may not won∣der at Enochs case, as if justice had connived and forgot it self, remember this rule in St. James, There is one Lawgiver who is able to save, and to destroy, Jam. iv. 12. Mark that, there are Judges constituted under the Law, and it is not in them to save life where the Letter of the Law condemns, for the Law governs them, and not they the Law; but there is a regent and principal authority, whose clemency is above the Law. That speech of Senecaes is as trivial as any Proverb, Occidere con∣tra legem nemo non potest, servare nemo praeter te; Every Varlet can kill a Citizen against the Law, none but the Supreme Magistrate can save a Citizen against the Law. You see then by what rectitude of justice Enoch might be exempted from death, albeit we were all sentenced to become dust and clay out of which we were made, because God is the most supreme independent Judge of all the world, and may mitigate the severity of his own decrees. Why should not his mercy preserve where it will? And if he will preserve who can destroy? Is there any curse but he can turn it into a blessing? Where the Lord pleaseth to sweeten a bitter cup, Po∣verty shall not be grievous, nor ignominy dishonourable, nor sickness painful, nor life mortal. A thousand fell before this Patriarch, and ten thousand at his right hand, but he was impassible, and did not die, He was not, for the Lord took him.

Because the Septuagint Translators concur with St. Paul in one reading, it is due to my Text to let it be known how they have enlarged this concise phrase, And he was not in their words is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, He was not found. And Clemens the Scholar of St. Peter and Paul, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, it was not found that he ever died. He ap∣peared not, and yet the Lord killed him not; so the Chaldee Paraphrase. For as St. Jerom said figuratively of the sweet end that Nepotian made, that he did Mi∣grare non mori. And St. Bernard as much of Hubertus, that he did Abire non obire. Those pious men might rather be said to have gone a journey out of the way than have died; so very properly, and without a Metaphor, it was true of Enoch, that he did not die, but was retired out of the way, where he could not be found. It seems he was much sought for, as certainly good men will quickly be missed. An∣tigonum refodio, as the honest mans saying was, he would have scrap'd the just King Antigonus out of his Grave when he was departed. Though Elias was manifestly ta∣ken away into heaven, yet the Sons of the Prophets besought Elisha that fifty strong men might go seek him, lest the Spirit of the Lord had cast him upon some Moun∣tain, or into some Valley. I could not blame them to wish they might find him again. So says one upon that inquisition was made for Elias, Enochus cum raperetur fortasse diu inquisitus fuit; It may be Enoch was much inquired for in many places af∣ter God had took him. Selneccerus says, that the Lord exalted him up into the clouds, Coram totâ Ecclesiâ & praecipuis Patriarchis; a great Congregation of men, and the chief Patriarchs looking upon it. Bolducus the Capuchin more particularly (yet both alto∣gether uncertainly using their own divinations) Tulit eum Deus in nube in quâ appare∣bat ministranti; God took him away in a cloud wherein he appeared as Enoch ministred unto him in the time of Sacrifice. If this were done before a throng of Witnesses, they might think it no more than a rapture for a little time, as Paul was taken up into the third heavens for a small space, and afterward restored to the Church. They might search, and hope to enjoy him again, but he was not found; the more was

their loss that they wanted him, the more was his happiness, that he was quite gone, and wanted nothing. But Luther is of opinion, that he was retired alone to walk with God in Prayer, and sweet Meditations, and then the Lord lifted him away to the habitations of the blessed, when none were privy to it. Seth and all the other Fathers of the Church knew not what was become of him, his Son Metha∣salem and his Family look'd for him with sad hearts, as Joseph and Mary sought for Jesus sorrowing; no doubt they suspected the malice of the Cai••ites, they thought he was slain, like innocent Abel, and privily buried. Perhaps it was not revealed in a long time after what was become of him. But as the Romans were highly discon∣tented with the loss of Romulus their Founder, and would not be satisfied till Procu∣lus swore he saw him carried away into Heaven: So when the Patriarchs had sate down sorrowing because they found not the very Gem of the Church, the righteous man Enoch, it made their gladness the greater when they knew the Lord had tran∣slated him alive into Paradise.

Now I proceed. The benefit of it, that he passed into heaven without death, is tw••fold, Quoad alios, quoad ipsum, partly in regard of others, partly in regard of him••••lf. In regard of others, what greater consolation upon the proof did befall the Church in that Age than from hence, that there was an apparent instance that after this life God had prepared another for his Saints. These are the very words of life, Non solùm in verbo sed in facto; God did not only give a promise, but took this man away as a real pawn of his favour, that Death should be swallowed up in victory. Two things had hapned which shook the world with much fear: First, that Abel, who had offered a good and a pleasing Sacrifice, should be slain by Cain: Is this the reward of the Righteous? Shall Sinners always have the upper hand? Hold ye contented says God, do not ye see that Enoch is accounted worthy to decline Fate and Mortality, because he was found obedient and just in the sight of God? Put Abels persecution in one scale, Enochs glorification in another, and you will find how equally the lives of the Saints are mixt with afflictions and consolations. The other discomfort was, that Adam the Father of all fl••sh was dead before their eyes, and this struck wonderful terrour into their hearts, till their fears were mitigated in the Assumption of Enoch. For he that assumed body and soul together into heaven, for power he was able, and for mercy very willing, though he marred the bodies of his Children with corruption, to repair them again. There was Seth the fifth Patriarch above Enoch then living, far stricken in years, and every day looking for his dissolution, within fifty years after he was carried to the grave like a timely fruit dropping from the tree. What a comfort it was unto him to see a Son of his own loins caught up alive into the Mansions of Beatitude? As who should say, at last such honour have all his Saints. Such as love to put forth curious questions demand why Adams eyes were shut, that he never saw this blessing (for it fell out 150. years after his death) why he alone of all the good Patriarchs was excluded from this common consolation? It is ingenuiously answered, that he had as much comfort as that came to proper to himself, for he received the very words of the Covenant out of Gods mouth, The Seed of the woman shall bruise the Serpents head; No man else was so happy to have the living Oracle of the Lords voice sound in his ears, that Christ should prevail against the enmity of the Devil. Therefore to see or hear of the rapture of Enoch was not necessary for him, but for all others it was that had not heard the primitive consolation. Can you imagine but it kindled great de∣sires in all them that believed, to fly away like a bird unto the hills, and to possess that requium which Enoch enjoyed? Did not their hearts burn within them to see that glory which one of their Brethren and Kindred enjoyed? How much more should the same mind be in us to be with Christ? Who is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the way-maker unto life, who is gone before to prepare a place for us. No Enoch, no Abel is our pattern, but Christ himself hath shewn us by his own Ascension, how our thoughts should ascend upward, to sit at the right hand of God for ever∣more.

Hitherto I have declared that Enochs rapture was a comfort to all true believers against the terrours of death; but I do not say, as some do, that the Resurrection of the body was any way exemplified in this mans translation. The Scripture hath left it out among the Arguments of the Resurrection, and the best instances are those which are applied by the Holy Ghost. As our Saviour propounds the Prophet Jo∣nas, who was three days and three nights in the belly of the Whale, and came forth alive. St. Paul proves it to the Romans by this Argument, If you have the Spirit

of him that raised up Jesus from the dead, he will also quicken your mortal bodies. As if he had said, being it is the same Spirit it will produce the same effects. And he per∣swades it to the Corinthians with many strong demonstrations, this is the principal, if Christ be risen from the dead, then are we also assured of our Resurrection; for it is not possible that the head should live, and we that are his members remain in death. These are Apostolical reasons, and we are not sent to learn this Lesson from the rapture of Enoch or Elias. For indeed those ensampies belong to another pur∣pose, to that refining of the mortal body, and not putting off of the flesh, which shall befall them that shall be found alive at the great day of the Lord. The My∣stery which was opened to the Thessalonians, The dead in Christ shall rise first, then we which are alive, and remain, shall be caught up together with them in the clouds; So says Tertullian, Enoch and Elias never slept with their Fathers,* 1.2 Quare documenta sunt futurae integritatis; therefore they shew that body and soul shall be indissoluble (which he calls integrity) in them that shall be the last Generation of the world. And Irenaeus,* 1.3 The translation of Enoch makes it manifest that these gross bodies of ours shall be no impediment to meet the Lord in the clouds: For as the hand of God which made man of the dust of the earth put him into Paradise, so the same hand (though he be still but dust and earth) can exalt him to a better Paradise. And that exaltation, though it prove not the Resurrection so absolutely, yet directly it proves that the body is fit and capable to be carried away with the soul into the Kingdom of God.

Thus far upon the benefit quoad alios, which redounded unto others from medi∣tating upon this story, that Enoch was not, and the Lord took him. I must joyn a little to this of the benefit quoad ipsum, how commodious and good it was to himself, for two respects. I told you in my last Sermon that instead of walking with God, the Je∣rusalem Targum reads it, and Enoch laboured in the truth before the Lord; he was an assi∣duous Teacher of the wicked world to reclaim them from their vices, a Prophet that spent himself and his strength like a candle to give light to others; all the impediment was, that it is an hard matter to gain credit to good Doctrine from them that are hardned in their sins, and it is a great honour from God to the La∣bourer in his harvest when scornful men do not despise his Message. Therefore to win authority to Enochs Prophesies, the Lord did as it were stretch out his arm from heaven, and take him away in the Palm of his hand, this was a sure seal indeed to all people that his Doctrine was given by divine inspiration. Many false Prophets have commended their vain impostures to the world, giving out that they would ascend to Heaven, and talk familiarly about those things which they had delivered; so Simon Magus made ostentation of himself to the Romans; Mahumet promised as much unto the Thracians: that which they forged, but never came to pass, was ful∣filled in the true Prophet Enoch, his doctrine was glorified with this miracle, that he was caught up into heaven.

Now this was a mixt benefit, equally shared between him, and those that were his Disciples, the other use and conveniency is wholly his own, that God took him away long before he came to the age of his Forefathers, that he might suffer no more under the afflictions of those wicked times. For as St. Austin says of Lot,* 1.4 that he lived in peace, and he lived in persecution among the Sodomites, in external peace, but their abominable sins were the persecution of Lot; so Enoch might live in dignity and renown, yet his righteous soul was vexed from day to day with the unlawful deeds of the Sons of Cain. Rivers of waters run down mine eyes because men keep not thy Law, says David.* 1.5 What life can be sweet to a good man where the Lord of life is blasphemed, and those that are dearest to him suffer reproach, and are disesteemed? What an irksom thing is the world to a good man where most things he sees are thorns to his eyes, and the third part at least of that he hears is a grating and scandal to his ears? Iniquorum vita justi aures & oculos non delectando,* 1.6 sed feriendo tangit, says Gregory; the life and actions of Reprobates must fall upon the senses of conscionable men, nor to delight them, but to excruciate them. And is not a quiet egress out of this world a most desirable thing, to be a Saint joyfully received among Saints, rather than be a Saint maligned among Devils? As Priam said of his Son Hector, that he seemed to be descended of some God, rather than of a man, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, so Enoch was fit to be joyned to God and Angels, rather than to converse with rebellious children. He was one of that list of whom St. Paul says the world was not worthy, Heb. xi. 38. Which words Theophylact puts into this sense, make a price and estimation of all things in this world beneath, collect

them into one sum, and such a devout soul as Enoch is more worth than all of it. The sins of the earth are most vexatious, the momentary things which we enjoy most vile and unprecious, what should detain a good man here with any delight or complacency? The sooner Enoch was snatcht away from those things, the more dear he was to the Lord his good deliverer.

I have yet another benefit of this translation to communicate unto you, not as a certain conclusion, but as a conjecture of some good Authors out of Wisd. iv. 10, 11. He pleased God, and was beloved of him, so that living among sinners he was tran∣slated, yea, speedily was he taken away, lest wickedness should alter his un∣derstanding, or deceit beguile his soul. If this place aim at Enoch, as very learned ones modern and ancient will have it, and our last Translation doth so direct us in the Margin; then one special favour done to him to be speedily snatcht away was that he might not slide back from that perfection to which he had attained. So St. Ambrose comforts himself for the loss of his brother Satyrus, that the Lord did abbreviate his days, to stop him from incurring those sins which he might have committed. I will not go far in this Doctrine, because a man that launcheth into it may quickly be tossed upon the waves of endless opinions. Conditional possible events are known of God, not only conjecturally, but certainly; and it is laid up in the store-house of Gods infinite wisdom (which man shall never know) whether a faithful man chopt off in the middle of his Age, was prevented of more good deeds,* 1.7 or more bad, if he had finished his course. Among twelve Conclusions, which St. Austin heapt together to confute Vitalis of Carthage, two of them are most fit to keep our knowledge within the bounds of Sobriety: The one is, that we shall all stand before the Tribunal of God, and every man shall receive according to that which he hath done in his own body, Non secundum ea quae gesturus fuerit, si diutius viveret, sive bonum, sive malum; Not according to those things which they might have done in the body, whether good or evil. Secondly, We know blessed are the dead that die in the Lord, Nec ad eos pertinere quicquid acturi fuerant, si tempo∣re diuturniore vixissent; neither shall it prejudice their blessedness, whatsoever foul acts they might have committed upon longer space of life. I draw it up to this con∣clusion; It is beyond our intelligence to conceive how many iniquities Enoch escaped by his sudden rapture: but it is easie to conceive, that he was not present at many publick miseries and calamities which he must have beheld with a grieved heart. As King Josias out of Gods great favour was prevented by an untimely death never to see the Captivity of Judah.* 1.8 St. Jerom says, that Anastasius, a good Bishop of Rome, was newly dead before Rome was sack'd by the Goths, Ne orbis caput sub tali Episcopo truncaretur, that the Imperial Seat of the world might not be dishonoured before his eyes. Merciful men are taken away, says the Prophet Isaiah, none considering that the righteous is taken away from the evil to come, Isa. lvii. 2.

One part of my Text was Enochs passage out of this world, I have done with that: The other part is his reposure in a better world, in these words, For the Lord took him. The Poets have their obscene Fables de raptu Ganimedis & Proserpinae, the ravishing of Ganimedes and Proserpina, rather than the raptures by their God Jupiter. Somewhat they imitate now and then out of holy Scripture, but they quite abuse it. To give their Fictions no longer the looking on, I come to those two questions that are much searched into, perhaps too much; The former demands to what place Enoch was taken, the latter debates whether ever he shall return again. If it were profi∣table to know these things exactly the Scriptures had revealed it, therefore to en∣quire into them pressingly is curiosity, to determine them resolutely is presumpti∣on,* 1.9 but to take a little say of them will be profitable for instruction. For the first question, Whither God took him? St. Cyprian, St. Chrysostome, and Gregory the Great lay their hand upon their mouth, and will say nothing to it. The Scholastical Doctors be∣gan to define it first without all reservation of modesty, proceeding to an Affirma∣tive Sentence, that he was sequestred to Limbus Patrum, or Paradise, and to a Ne∣gative Sentence, that the Heavens did not receive him. When some of them tell us that he was reposed in Paradise, it is not worth the examination, for they will not tell us what they mean. It cannot be that Terrestrial Paradise out of which Adam was banisht, it cannot be that, for the Floud prevailed above all the earth to waste and spoil it. And for figurative significations of the word they are endless, who can interpret them? But will you know the truth upon Eccles. xliv. 16. The Vulgar Latine, of such authentick credit with them, hath cogg'd in the word Para∣dise, Enoch pleased the Lord, and was translated into Paradise. The Arabick Version, I

hear, upon the eleventh of the Hebrews hath used St. Pauls Text so, and inserted the word Paradise into it. Yet there is no such syllable in the 72, or in the Greek Text of the Son of Syrach, that is all one to them; where it serves their turn they make use of the Greek Copies before the Hebrew, and of the Latine before the Greek; the Roman Church can dignifie what Language it pleaseth. But enough of this, it is a meer Latine errour, which first seduced the Schoolmen to write, that Enoch was translated into Paradise.

Touching Limbus Patrum their Doctrine is more clear and explicite, that it is a place below the earth, called in large sense 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or Hell, a receptacle of the souls of those holy ones and good believers, that died before Christ ascended into hea∣ven where they were at rest and peace, but enjoyed not the presence of God. And this they expound to be that bosom of Abraham, whither the Angels carried the soul of Lazarus. The latter instance, I suppose, is enough to confute the former, for the rich man looked up, and saw Abraham and Lazarus in the high places above him, a great gulf of exceeding distance being between them, therefore it could be no such Limbus, as they dream of, in the Confines or Suburbs of hell. And St. Austin dasht this opinion long since with an Argument not to be answered,* 1.10 I have searched the Scriptures, says he, and could never find that Hades or Hell was taken in good part; therefore to make a place of rest, and joyful habitation to be the fourth and best degree of hell, as all their Authors take it, is beyond his un∣derstanding.

But why not Enoch assumed into some part of heaven? Their reason for that? The Scripture says plainly, that Elias was carried up to heaven,* 1.11 not because any quiet Habitation may be called Heaven in respect of this world of misery, but forasmuch as verily he did change Earth for Heaven, and therein is made a Type of Christs Ascension, as Jonas the Prophet was a Type of his Resurrection. So St. Ambrose (I should have remembred it before) upon the Funerals of Valentinian, allows Abra∣hams bosom to be the house of God above the Firmament. Certainly St. Paul would never have used that distinction, Whether in the body, or out of the body he knew not, if it had been impossible for the body of man to be exalted into the third Heavens. As Core and Dathan were swallowed quick into Hell, body and soul, for their great Rebellion, so Enoch and Elias were carried quick into heaven, body and soul, for their great obedience. The Greek Church keeps the Feast of Elias upon the twentieth of July, says Metaphrastes in his Catalogue. All that Lapide the Jesuit says unto it is, that Elias his name is honoured upon that day by the Greek Church, but he is not worshiped or invocated on that day, because he is not in Heaven. I know not whether the Jesuit say truth in that, because I never saw the work of Metaphrastes, but if the Greek Church neither make Prayers unto him, nor give him religious ho∣nour, I am sure they are the wiser, and the farther from the Roman Superstition. They have one question among the Schoolmen maintained pro and con with bitter contentions (so God afflicts their wits that resist the truth) upon their supposition that Enoch and Elias are not yet in Patriâ & termino, not yet come to the consumma∣tion of their days, not yet in the receptacles of heaven, but in some other place, whither they be still in proficiency of holiness, waxing better and better, as when they lived upon earth; for then, say those Doctors, this absurdity would follow, they should exceed the Merits of the Blessed Virgin and all the Saints, their stock of good Works should run on in infinitum; I think they are afraid they might prove such excellent servants that God should scarce be able to requite them.

Thus they entangle themselves in endless strifes to keep Enoch out of Heaven, and with him all those souls that died in the Faith before our Saviour gave up the Ghost, and upon affected misconstruction of those Texts, that Christ was the first fruits of them that sleep, that no man hath ascended into heaven, but he that first descended, the Son of man that is in heaven. To explain my self, and satisfie them, remember our Sa∣viours words, that there are divers mansions in his Fathers house, that is, divers Stories of glory in his Fathers house built one above another; there are outward Courts of glory, and inward Chambers. Now it is not to be denied, but that Enoch, and all the souls of all the just men of the Old Testament were in some quarterings of Heaven, as in their proper place, and in a state of happiness and salvation, which is figura∣tively called heaven, yet I do not say but Christ did open a door unto them to bring them nearer to the Vision of God in the highest heavens, when himself did enter into glory. The souls of good men deceased were ever in the hand of God, but not ever

in like distance to the joyes of God. They were in Heaven before Christ ascended, but not in such an Heaven as they possess now after he ascended. Their Lot was Heaven from the beginning, but their inheritance is augmented, that Verse in our Morning Hymn looks this way, I take it, when thou hadst overcome, &c. But of St. Pauls meaning to jump with this Doctrine I am very confident, Heb. ix. 8. The way into the holiest of all was not yet mode manifest, while as the first Tabernacle was yet standing. That I may leave no objections behind me to stumble you, the main scruple is, that the Scripture speaks as if Christ had made the first passage into Heaven in his own per∣son, which must be interpreted of the highest heavens, where the blessed shall remain for ever; no man was admitted there, not the body nor the soul of man, till he that was God and man in one person went in first, and by his own merits and inter∣cession gave access unto his brethren. I settle in my own belief upon this answer, not for want of two other answers, and both of them probable. The one, that be∣fore ever Christ took flesh, virtually, and meritoriously he opened the Kingdom of heaven to all Believers. Ab origine mundi operata est Christi 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Ministry of Christ had all effects and operations of grace and goodness from the beginning of the world. The other answer is, no man hath ascended into heaven but Christ, but Enoch, Elias, and those that rose out of their graves, and appeared in the holy Ci∣ty, these were translated into heaven; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 negatur, non 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as one distin∣guisheth. To ascend is to exalt himself by his own power, to be translated is to be carried away by the power of God.* 1.12 So Gregory says upon Elias his triumphant depar∣ture out of this world, Ligitur in curru ascendisse, quia homo purus adiutorio indiget alieno; He is described to be mounted in a Chariot, for it is not in man to reach up to hea∣ven without divine assistance. Wherefore I conclude this Point, that nothing is repugnant to the dignity and priority of Christ, but that Enoch was carried away to heaven in the hand of God.

And surely, as the Apostle says, the gifts of God are without repentance; he took him not away from the state of corruption here to kill him hereafter. As he saved him from death once, and translated him, so he will keep him from death for ever. I confess it is strange to me that the greatest part of the Fathers should be of another mind, but I confess the most ancient, and the best part of them are of another mind. Justin Martyr,* 1.13 Tertullian, and so downward to St. Austin, Vivunt Enoch & Elias, sed reddi∣turi ut morti debitum solverent; Enoch and Elias are alive, but the time is to come that they will return, and pay the debt of nature, and die. Such learned judgments had carried me clear along with them but that the foundation upon which they built was evidently rotten. The obstreperous Jews, I dare avouch it, laid the first stone of that error to oppose the true Messias that came to save them; for whereas Malachi concludes the Old Testament with a Prediction that the next Prophet af∣ter him should be John the Baptist,* 1.14 who should prepare the way unto Christ the Lord, be∣hold I will send you Elijah the Prophet before the coming of the great and dreadful day of the Lord. The Jewish Septuagint would make the world believe that the very Elias should personally appear against the Apparition of Messias, and have cogged in a word to that purpose, Behold I will send Elijah the Thisbite before the great day of the Lord. Upon this Tryphon the Jew, being put to it learnedly by Justin Martyr, falls at last into this cavil, for his part he knew not whether the Messias were come, or no, but he knew he should have no power or authority till Elias anointed him. What doth Justin Martyr reply to this? We have not wanted one Elias already, meaning John the Baptist, and we shall see the true Elias himself going before the second coming of Christ. Thus the good Fathers of the Christian Church were mistaken by the fraud of that addition Elias the Thisbite. And since they lookt for Elias to come again, they thought it as expedient that Enoch his pew-fellow and associate should joyn with him in the same fortune.

Well, this comes not yet home to our Point, for the Jews did not meddle or make with that question whether Elias, and by consequent Enoch, should die when he came again? No, that was brought in by Christian Disciples, who were much stunned with an hard place in the Revelation, in Chap. xi. The two Witnesses that should fight with the Beast,* 1.15 and be slain by the Beast, the two Olive trees, the two Candlesticks standing before the God of the earth. Some ancient Writers have distorted this place to Enoch and Elias, that they should preach against Antichrist three years and an half, cloathed in Sackcloth, be slain in Jerusalem, and rise again in the face of all people before the general Resurrection. Venerable Bede was the first, whom I light upon, that expounds it of the two Testaments of the Scripture,

which openly convince all false Prophets by the evidence of truth. In this latter Age divers adhere to that exposition, among the rest the Learned and Princely Pen of King James of blessed memory. I believe many of those excellent Fathers if they had lived in these times would have approved the ingenuous collection of a late Writer, how nothing is proved, but that certain men in the last days shall preach against Antichrist and his Idolatries. Now two Witnesses are spoken of, that is very few, if they be compared with the great numbers of their enemies; but Witnes∣ses must be two at least, according to the Law, therefore by the two Olive trees and two Candlesticks are meant Zorubabel and Joshua in the Prophet Zachary: By them that have power to shut heaven in the days of their Prophesie that it rain not, Elias and Elisha; by them that have power to turn waters into bloud, and to smite them with Plagues when they will, Moses and Aaron. But none of those are meant definitive∣ly, and personally, but that the Lord shall have powerful Witnesses to preach against false Prophets, such as these, and not any colour of intimation to bring in Enoch, who is not glanced at in any description of the Text Many Writers, oppo∣site unto us, are confident that if any Witnesses come from Heaven to fight against Antichrist, they shall be Moses, and Elias, and Enoch shall continue where he is, for ought they know. Nay, their judgments are so various herein, that some follow St. Hilary, and say, the Witnesses shall be Moses and Elias. One Hippolytus thrusts in St. John the Evangelist, because it is said of him, Thou must prophesie again. Some say as much for the Prophet Jeremy, because the time of his death is unrecorded, locus est & pluribus umbris, it may be we shall hear of more hereafter. For they have a wild and large field to run in that will interpret Prophesies unfulfilled. Now if our Adversaries will be so resolute in their curiosities to define who these Witnesses are, and be angry with them that dissent from them, they for their part have less cause to blame them, who will be so confident in their Expositions about the Beast, his number, the City on seven hills, &c. For their part they are well requited, though I commend neither, the secret things belong to thee O God, the revealed unto us. And it is revealed to us that God took Enoch to himself, not that he will return him to us again. But as David said after the departure of his Child, We shall go to him, he shall not come again to us. And the Lord grant us all an happy passage out of this life to live with him for ever. AMEN.

O Lord help thy Servants whom thou hast redeemed with thy precious bloud, and make us to be numbred with thy Saints in glory everlasting, through Jesus Christ, &c.

Notes

• * 1.1

  Lib. 1. Eth. c. 11.
• * 1.2

  Lib. de Resur.
• * 1.3

  Lib. 5.
• * 1.4

  In Praefat. Psal 69.
• * 1.5

  Psal. 119.136.
• * 1.6

  Lib 1. Mor. c. 7.
• * 1.7

  August. Ep. 107. conclus. 7. & 9.
• * 1.8

  Epist. 16.
• * 1.9

  Homil. 29.
• * 1.10

  Epist. 57.
• * 1.11

  2 King 2.12
• * 1.12

  Homil. 29.
• * 1.13

  August. de 〈◊〉〈◊〉 ad lit lib. 9. c. 6.
• * 1.14

  Mal. 4.5.
• * 1.15

  Ver. 7.