A compleat history and mystery of the Old and New Testament logically discust and theologically improved : in four volumes ... the like undertaking (in such a manner and method) being never by any author attempted before : yet this is now approved and commended by grave divines, &c. / by Christopher Ness ...

CHAP. 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 Dis∣appearance to the World. (1.) His Appearance is attended with sundry considerable circum∣stance. As (1.) his Name, (2.) His Time. (3.) His Age and. (4.) His Office or Em∣ploy. (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 pro∣pagation (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 A∣bel 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;

Or (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 genealo∣gy 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 onely 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 on∣ly (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 fa∣mily, 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 de∣lightfully observeth: so doth the great housholder (God) in his houshold of Faith he regard∣eth, 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 com∣putations: 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

but 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 fur∣ther, 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 La∣mech (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 Pa∣triarchs 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 account∣ed 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 there∣of 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 Pa∣triarchs (no not Methuselah himself) lived out a thousand years, which is a number of per∣fection, that all of them might know the perfect state is not attainable here below, there is ano∣ther 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 be∣cause God would make his word good [In the day thou eatest thereof, thou shalt die,] there∣fore 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 mag∣num nihil; Mine age (saith David) my World, Heb. That is, my abode in the World is as no∣thing, 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 in∣to 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

Marks-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 Condi∣tion 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 So∣lomons 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 be∣ginning, 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 Na∣than, 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 re∣stored by Noah, thereunto inspired. This was the opinion of Tertullian: But all those are uncer∣tain Conjectures, having no confirmation from Scripture, yea rather are a contradiction to it, as it maketh Moses the first writer in the World.

Herewithal these following considerations (introducing the 2d Opinion) are worth due ob∣servation. 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 au∣thor 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 sig∣nify 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 Apo∣cryphal, for then the Apostle Pauls Epistles and several other 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 o∣ther 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 A∣pocryphal, that (indeed) it maketh those sayings of Heathen men to become Canonical Scrip∣ture.
• (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. men∣tioneth 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 Tra∣dition only, for he was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Inspired of God, 2 Pet. 1.21. therefore it makes no∣thing 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as well as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 Scrip∣ture, 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 cer∣tainly

knew it to be no other than Enoch's Prophecy. This the Romanists may nor pre∣tend 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 pre∣sumption 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 Exhorta∣tion 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 un∣questionably Enoch Preached. Though he did not write it, and Jude (one of Gods Pen∣men) 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 de∣nounced 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 ma∣ny 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, un∣doubtedly 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

Earth. 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: Not∣withstanding, 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 disho∣nourably 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 Honour∣able 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 conspi∣cuous 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] Mini∣stration, this Phrase being peculiarly (as some say) applied unto publick Persons, as Patri∣archs, 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 Admini∣stration; and in this sense the Seventy two Interpreters understood this Phrase, translating the Hebrew word into [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] 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 Sep∣tuagint [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] 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, ap∣plause 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 Gra∣phical

Character 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 Irregu∣lar, but 'tis done all by a Rule, Gal. 6.16, by a Line, and (as it were) in a Frame, foot∣ing it tightly and uprightly (as the word [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] Gal. 2.14.) Yea exactly and accurately (as the word [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] 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 He∣brews 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 ac∣counted 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 Ho∣nourable 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 accompa∣nying of God (in a Friendly walking with him) dignifieth Man as high as Angels, Man is made 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 Cour∣tiers, 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 af∣ford. 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.

Inferences 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 Com∣mendation 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 Pri∣viledge, 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 a∣gainst 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 Pave∣ment, 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 in∣deed 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or Atheists that walk with¦out

God 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 se∣cond 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 intri∣cate) 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 ap∣pear 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 him∣self 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 there∣of, 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 [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] 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 in∣to 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.

(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] wit∣nesseth, 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 Genera∣tions.

(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, there∣fore 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 hurl∣ing 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 accord∣ingly 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 establish∣ed, 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 con∣futed.

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 In∣clusive, 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or the

shortest lived Patriarch because he was voluptuous, and lest he should degenerate, for in truth he was the only 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or longest liver of them, as his life on Earth was changed in∣to 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 before∣named 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, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 tran∣slated 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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 habitati∣on, 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 de∣scribed 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 Appariti∣on 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

a 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 [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] 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 Eli∣jah 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 en∣trance 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 a∣long, 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 with∣out 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 Fa∣ble 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 there∣fore a Dissent may be entred against the Authority of it, as likewise, this Romish Lye is bor∣rowed 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

with 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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 se∣ven 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 [Ce∣cidit 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 presump∣tion to imagine a Miracle without warrant from Scripture, seeing that concerning Israel is re∣corded, but this concerning Enoch Paradise (to be thus secured) is not so much as darkly in∣timated. 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 Drown∣ed, 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 attend∣ing 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 [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] 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 Jo∣seph (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 swal∣low'd up of Life and Immortality, and their Corruption did put on Incorruption, in such an un∣conceivable way, (as those that shall be changed and caught up at Christs coming.) That

neither 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 [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] adjoining to Death [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] is used, Heb. 11.5. [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] John 8.51. and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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 [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] 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 [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] 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 Val∣ley 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 Tor∣ment: 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 won∣ders 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, with∣out 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 im∣posed 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 car∣ry'd

into 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 Tem∣poral 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 Uni∣versal 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 re∣deem 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 Transla∣tion, 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 Re∣surrection) 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 Cor∣poreal 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) be∣fore 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 quali∣ties, 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) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, gave God good Content, and continued in Gods Favour, John 15.11.

Jer. 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 per∣formances, he breathed out to him faithful Desires and Indeavours, and God accepts of the VVill for the Deed. Thus Abraham walked with God [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Sept. or perfect, un∣blameable] 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 Pa∣triarchs 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; there∣fore the Doctrine of Purgatory, &c. is but an idle Dream and Dotage, but the Doc∣trine 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.