A SERMON PREACHED BEFORE THE Queen's MAJESTY at Hampton Court, on Sunday the 〈◊〉 day of October:  
By I. HOPKINS, one of his majesties Chaplains in ordinary.  P●… 3.18. 
Many walk of whom I have told you often 〈◊〉 now tell you weeping, that they 〈◊〉 the enemies of the cross of Christ.  
AT LONDON 〈◊〉 printed by F. K. for Thomas man.. 1609.   

TO THE MIGHTY, HIGH-BORN, VIRTUOUS, AND MOST excellent Princess: ANNE, by the grace of God, Queen of great Britain, France and Ireland.  
YOur majesties attentive hearing, and gracious approving this plain Sermon, when it was preached before your Highness, mine own experience of your religious devotion in frequenting the service of God: and your highness godly affection to goodbooks, and daily reading them, which hath been often testified by such as are acquainted with your majesties studies: have emboldened me to print this Sermon, and present it to your Majesty, earnestly desiring that it may be as profitable for the increase of godliness in such as read it, as it will be acceptable to many, being graced with your majesties name and patronage.  
The Lord of heaven and earth so bless your Majesty with a daily increase of his graces, that as your Highness hath the happiness to be the most worthy and famous Queen of Europe, so after many years enjoying your Crown upon earth, you may be crowned with eternal glory in heaven. For which none shall more hearty pray, than  
Your majesties most humble servant, I. HOPKINS.   

A SERMON PREACHED BEFORE THE Queen's Majesty at Hampton Court, on Sunday the 16. day of October.  GEN. 5.24. 
And Henoch walked with God, and he was no more seen: for God took him away.  
IT is an observation no less ancient, then true, that such as search into the bowels of the earth for metals, after long labours, and great pains do find parvum in magno, a little metal in much oar: but, saith S. Chrysostome in his fifteenth Homily upon Genesis: they that labour in the sacred mine of the holy Scriptures shall find magnum in parvo, a great treasure of doctrine in a few words, many divine instructions in a short sentence. And this (most Gracious and Honourable) is this day fulfilled in our ears; this parcel of Scripture very short, and yet the matter so large, as will be hardly delivered within the usual time limited for a Sermon. The words are an historical record of an holy man, that lived in the first age of the world, whose life for an example is left to perpetual memory. For as the doctrines in the Scriptures are for the information of our judgements, so are the examples for the reformation of our affections. And no doubt good examples where they are well observed, and carefully applied, are strong motives to virtue and godliness. And it is undoubtedly one of the causes of the common corruption of this age, that there are so many examples of profane impiety, and so few precedents of religious virtue. But that we may the better understand, and remember that which we shall hear from this Scripture, we will observe therein two parts: The life of Henoch for our example; (Henoch walked with God.) And his end for our comfort; He was no more seen: for God took him away. His life considered, first in itself, that he walked with God: Next with certain circumstances, necessarily observed for his greater commendations, as shall afterward appear. In the second part, The thing itself, that he was no more seen. And the reason of the same, for God took him away. And Henoch walked with God, etc. This phrase is usual in the Hebrew tongue. To walk, signifieth to hold a course of life. To walk in the counsel of the wicked, is to live in the counsel of the wicked. To walk in the ways of the Kings of Israel, is to live like the Kings of Israel. To walk after Baalim, is to practise the Idolatry of Baalim. To walk with God, is to live according to Gods will, both in worshipping of him as he hath commanded, and practising such moral duties as he hath prescribed; And to walk at all times and in all places, as in the presence of God, who is an eye witness of our most secret actions; 
Psalm. 139.  for though all men walk in God's sight (as who can hide himself from him whose eyes behold all places, 
Prou.  spying out the evil and the good?) yet the most sort of men, 
job 39  like the Ostrich, mentioned by Elihu in the book of job, either know it not, or regard it not. But that the meaning of these words may more clearly appear unto us, let us look into other places of holy Scripture, where the like words are set down and expounded, so shall we see how the holy Ghost (the best Interpreter of the Scriptures) will teach us to understand them. In the third chapter of the first book of the Kings, Solomon saith thus unto the Lord: 
King. 3.6.  Thou hast showed to thy servant David my father great mercy when he walked before thee in truth, and in righteousness, and in uprightness of heart with thee. And in chapter 9 the Lord saith to him, 
1. King. 9.4.  If thou wilt walk before me, as David thy father walked in pureness of heart, and in righteousness, to do according to all that I have commanded thee, etc. Also in the second of the Kings, and the twentieth chapter Hezechiah saith, I beseech thee O Lord remember now how I have walked before thee in truth, and with a perfect heart, and have done that which is good in thy sight. So that by all these places it is evident, that to walk with God implies three duties, truth for the foundation, righteousness and holiness of life for the outward conversation, and sincerity in the heart without dissimulation. Henoch then is commended for these three things, soundness of religion, sincerity of heart, and godliness of life. And this was the walking that was commanded to Abraham, 
Gen. 17.1. Gen. 6.9.  commended in Noah, and worthily recorded by this example of Henoch for our instruction: first, that we settle our faith upon true grounds: 
Eccles. 10.1.  secondly, that we take heed of hypocrisy, which like a dead fly corrupteth all the box of ointment: lastly, that our conversation be in holiness, without which no man shall see God. 
Heb. 12.14.  If we build on a false foundation, 
Matth. 7.  the building will fall. If our profession be in hypocrisy, our hope will be as the web of a spider. And if we join not virtue to our faith, 
job 18.14. 2. Pet. 1. james.  it will be a dead, or a devils faith. Therefore we may hence conclude, that neither heretics, hypocrites, nor profane persons walk with God, and they that walk not with God in the kingdom of grace, shall never rest with him in the kingdom of glory. In the application therefore of this point, such as by reason of carelessness to hear, and learn good things, are yet ignorant of the grounds of religion, and therefore may easily be led into error, are to be admonished to lay a better, and more sure foundation against the time of trial. For assuredly so many could not be seduced (as daily are in these times) if ever they had learned and believed the true grounds and foundations of the faith. 
Act. 17.11.  Also we ought like the men of Berea to make trial of the truth of those things we hold and have learned by the rules of faith, & willingly suffer ourselves to be informed in the essential grounds of true religion. For although that errors in some circumstances are not so dangerous (so as they be not wilful) for who in some things may not be deceived?) yet to err in the foundation is the certain ruin of the whole work, and so to die is the undoubted destruction both of body and soul. Secondly, we must be sure that in this walking with God our heart be sound. 
Prou. 4.23.  Of all watch and ward (saith Solomon) look to thy heart. For if that be sincere, it is so highly acceptable with God, that in mercy he passeth by many imperfections. And it was a special part of the last admonition that David gave unto Solomon, 
1. Chron. 28.9.  to serve the Lord with a perfect heart. Dissembled holiness is double impiety, and though such paintings may deceive men, they can never deceive the all seeing eyes of the eternal God. lastly, that this our walking may be pleasing to the Lord on all parts, we must do that which is good in God's sight, that is, we must not only avoid such things, as the eyes of the Lord cannot abide to behold, but we must likewise practise & perform those good works that he hath commanded us, and are belonging to our several callings. We are created to good works to live in them; 
Ephes. 2.10. Psal. 34.14. & Isa. 1.16.  not only must we cease from evil, but do good: remembering the punishment of that servant who hide his master's talon in a napkin. 
Luk. 19.20.  For according to our several places, gifts, and means, the Lord requires of us to seek his glory; and as we desire that the Lord will bestow upon us glory in heaven, so must we always endeavour to advance his glory here upon earth. But it will be said, Durus est hic sermo: this is a hard saying, who can thus walk? And if none shall enjoy the kingdom of heaven but such as walk thus upon earth, than who shall be saved? It is true indeed, there are none that make such strait steps to their feet, but sometimes they slide, or step out of the way, neither is any man so upright upon earth that doth good and sinneth not: In some things we offend all, 
jam. 3.2.  saith the Apostle. But it followeth not, because we cannot line in the perfect obedience of the law of God, therefore we should not labour to do our uttermost endeavour, and (as I take it) the word used in the original text will give some light hereunto, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  which properly signifieth, made himself to walk, implying not a perfection of the work, but a diligence in the endeavour to resist the temptations of sin, and fight against the lusts of the flesh. And this is the fulfilling of that which the Scripture teacheth, that the life of a Christian is a continual warfare, the profession whereof we undertake in our Baptism, 
1. Tim. 1.18. 2. Tim. 4.7. 1. Cor. 9.24. Luk. 13.24.  and the execution whereof must be the daily practice of our lives. The life of a Christian is compared to running in a race, set out by the words of labouring, striving, endeavouring, & here by walking: for the passage to heaven is painful on foot in the work of mortification, not riding at ease in following the pleasures and lusts of the flesh. In my bed by night I sought him that my soul loved, 
Cant. 3.1.  I sought him but I found him not, saith the spouse of Christ, teaching that such as will find Christ, must arise from their bed, (by which is meant, pleasures and delights of the flesh) and seek him in the exercises of fasting and prayer, and such like duties of holiness. The way to heaven would never have been called a narrow way, nor the gate a strait gate if it were sufficient, in words to profess true religion, and in our works to deny our hearts no pleasure. Hitherto we have heard the religious and godly life of this holy man, and how he walked with God. But as all virtues and vices are aggravated, or extenuated by their circumstances; so in the observation of the matter precedent in this history some necessary points may be noted, by which the excellency of this his walking may much more be admired, & they are specially three.  

1. The condition and state of life wherein he lined.  
2. The men with whom he lived.  
3. The time how long he continued.   
First, for his estate, it is apparent that he was a great Prince of his time; the eldest of his house; of the first line in the descent from Adam: that he enjoyed abundantly the plenty of the earth, that then was exceeding fertile in yielding all kind of fruits, as being not yet soured with the unsavoury corrupt matter the universal deluge left upon it (for howsoever we read of sin in that age of the world, we read of no famine) and being the heir of his house, and first borne of the family, his authority and power was great. Now that wealth, greatness, and plenty, are strong temptations to our nature to take liberty to sin, may appear by that warning which Moses gave the people: And when the Lord thy God hath brought thee into the land which he swore unto thy fathers, 
Deur. 6.10.11.12.  etc. with great, and goodly cities which thou buildedst not: and houses full of all manner of goods which thou filledst not, etc. And when thou hast eaten, and art full, Then beware lest thou forget the Lord. And the danger of this temptation made Agur, 
Prou. 30.  as it is in the Proverbs, to mislike aswell abundance of riches, as extremity of want, being a great occasion of pride, and forgetfulness of God: For what made Nabal so proud that a man might not speak to him, 
1. Sam. 25.17.  but his wealth? what made Haman the son of Amedatha so proud, but his greatness, by reaso of the King's favour? Wealth and liberty are the parents of many sins, and are indeed those thorns that choke the good seed of the word, 
Luke 8.14.  not in their own nature, (for so they are the good blessings of God) but by the corruption of our nature that is so apt to abuse them. There is an evil sickness that I have seen under the Sun, 
Eccle. 5.12.  riches reserved to the owners thereof for their evil, saith Solomon. This indeed hath not been true in all, Abraham, job, David, jehosaphat, joseph of Arimathea and many other have been rich, and yet walked with God as Enoch did: and rich Abraham received poor Lazarus into his bosom, to show that neither of both the estates, either of riches, or poverty stop up the way to the kingdom of heaven. But if riches were not a dangerous impediment our Saviour would not have said, It is harder for a Camel to pass thorough the eye of a needle, then for a rich man to enter into the Kingdom of God. Now for the curing of this sickness (as Solomon calls it) these remedies are to be used. First, to remember we are stewards of these blessings, and must give account to God for the abusing of them.  
secondly, we must know that this is not our heaven: it is but as the passage thorough the wilderness to the land of promise. For if we will needs have a heaven here, we may fear it will one day be said to us, as Abraham said to the rich man, 
Luke 16.  Son remember thou in thy life time receivedst thy pleasures, etc.  
Thirdly, we must understand that pleasures are but like eves Apple, pleasant in show & taste, but the cause of extreme misery: like Esau's red broth, pleasing his appetite, but the loss of his birthright: like the Israelites Quails, that made them fat bodies, but lean souls: like jonathans' honey, that cleared his eics, but had like to have cost him his life: like Ezechiels' book, sweet in the mouth, but bitter in the belly: to conclude, like jonas gourd, short, slight & momentary, dying in the birth, and perishing in the cradle.  
fourthly, whereas there is a lawful use of pleasure (which no sound Divine ever denied) yet we must hearken to Solomon, 
●rou.  who saith, Pastime is not meet for a fool: meaning such as have not godly wisdom to use them: for even as children will surfeit themselves with fruits, and intemperate persons with drink, so will fools do with pleasures. Now pleasures and recreations are indeed ordained as sweet ingredients to abate the bitterness of human mortality: and like as the immoderate use of sweet meats cannot be healthful to the body, so is the daily following of pleasures as hurtful to the soul.  
Lastly, (for I may not be over tedious) the meditation of our last end is a singular help to keep us from being bewitched with these Circe's cups of pleasures: Qui considerat qualis erit in morte, semper pavidus erit in operatione, 
Greg. lib. 12. Mor.  saith S. Gregory; He that considereth what he shall be in his death, will never be without fear in the works of his life: and most bitter will the remembrance of vain pleasures be, when death shall cease upon us. The second circumstance we considered, is the time when Henoch lived, viz. in a declining age of the world, 
Cal. in Gen. Exemplum singulare nobis in persona unius hominis statuitur, qui in horrenda dissipatione firmus stetit.  the children of Cain being many, his time paralleling with Lamech, that had corrupted the institution of marriage with polygamy, & was (as by his own boasting may appear) an insolent tyrant. Now what an hindrance it is to godliness to live among wicked men, 
Gen. 4. Psalm. 120.  David's complaint, Psalm. 120. and our daily experience will sufficiently prove. 
Gen. 19.23.  Lot's daughters could never have devised such a way for their incest, if they had not seen the effects of drunkenness in Sodom. The Israelites by seeing the idolatry of the Egyptians did learn to make the golden calf in the wilderness; 
Exod. 3●.  
Gen. 42.  and Pharaoah's court taught joseph to call his brethrenspies against his knowledge, and so often to protest the same by the life of Pharaoh. 
Neh.  The children of Israel by living among the Heathen were readier in the speech of Asdod then in the language of Canaan; and Peter never denied his Master, 
Matth. 26.  till he kept company with the high Priests servants. Surely no contagion is more dangerous to the body, than the wicked examples of the ungodly are to the soul; and who would make him his companion that is diseased with an infectious malady A? s therefore we must take heed we be not stained with the evil examples of the ungodly, lest being like unto them in their lives, we be made partakers of their plagues, 
Apoc. 18.4.  so must we be careful to avoid their company and fellowship, 
Eccles. 13.  lest touching pitch we be defiled therewith. David the King in setting down the orders of his house, 
Psal. 101.7.  saith, There shall no deceitful person dwell in my house, he that telleth lies, shall not tarry in my sight: and S. Paul admonishing us not to be deceived, nor corrupted with the words of the wicked, addeth this caveat as a means, 
Ephes. 5. 7●.  Be not therefore companions with them. jeremies' example is worthy to be remembered herein, who sat not in the assembly of the mockers. 
jer. 15.17.  But seeing so long as we live in this world, there will be ever some darnel among the corn, so that we cannot be always free from evil company; Let us remember the holy man Lot, who though he lived in Sodom, became not like the Sodomites, but his righteous soul was vexed with seeing their unlawful deeds: 
2. Pet. 2.7.8.  Eliah the Prophet, Daniel with his fellows, and Henoch in this place, that continued their soundness of religion, and life without blemish, notwithstanding all the evil examples of their time. And thus much for the second circumstance in this example. The third and last is his perseverance, viz. that he lived this holy life, and continued this godly course all his time which was more than three hundred years. A goodly perseverance undoubtedly, and an argument of a sure building, that in so many years was not shaken: many for a time have run well, and yet ●re they came to their races end, have fallen foully, but constantly to persevere, hic labour, hoc opus est. The people at the first hearing of the law were very zealous, and promised much; but, saith the Lord, O that there were in them such an heart to fear me and keep all my commandments Alway! that it might go well with them and their children for ever. Wherein the perseverance is noted to be the principal thing that the Lord looketh for at our hands. For to be sometimes moved to devotion and contrition, may arise from sudden affliction of sickness, imprisonment, or such like, peradventure by hearing of a Sermon, where the judgements of God are zealously denounced (as was Felix at the Sermon of S. 
Act. 24.  Paul) so have I seen at sea many passionately affected with show of repentance by occasion of a violent storm, and yet hath all been like a morning cloud, 
Hose. 6.4.  and as the morning dew hath vanished away. And we see how much corn is sown (as our Saviour Christ teacheth) which though it take some shallow root, 
Matth. 13.  never abideth to bring forth fruit. But to have religion so settled in the heart, that the life be always seasoned with an habitual practice thereof, is that which God only accepteth, and is here in this example set before us. In cassum bonum agitur (saith S. 
Greg. 1. lib. Mor.  Gregory) si ante vitae terminum deseratur: It is in vain to begin a course of godliness, and after with Demas to embrace this present world. He runs in vain that falls or fails ere he comes at his races end: and as those whom God loveth, he loveth to the end, so those that profess to follow him must do it to the end. Lot's wife by looking back was made an example to all backsliders, that the salt of her destruction might season us to a more constant resolution. Memineritis uxoris Lot, (saith a father) de Sodoma quidem eductae, quia Deo credidit; sed in via mutatae, quia retro aspexit: Remember Lot's wife, led out of Sodom, because she believed the Angels; but turned to a pillar of salt, because she looked back. Good works have a reward if we faint not; but to begin in the spirit and end in the flesh, is fearful; and for such it had been better they had never known the way of righteousness. Let us therefore rather endeavour to be like the Church of Thyatira, whose last works were more than the first: and remember, sine perseverantia nec qui pugnat victoriam, nec palmam victor consequitur: without perseverance, neither he that fighteth getteth the victory, nor the conqueror the honour of triumph. For he only shall be crowned that continueth to the end. joas is not reckoned among the good kings, because his zeal lasted no longer then jehoida lived. Nor Nero among the good Emperors for his first five years clemency. The end of a thing (saith Solomon) is better than the beginning. 
Quinquevium Neronis. Suet. Ecclesiast. 7.10.1. Thes. 5.  Therefore I will conclude this point with the warning of the Apostle, seeing that God by his spirit hath begun the work of grace in us, that we quench not the spirit. And because a fire is put out as well by withdrawing the fuel, as by pouring on water, 
1. Tim. 4.13.  we must give good heed to two other admonitions in that place: Pray continually, despise not prophesy: and that in the 1. to Timothy the 4. Give attendance to reading, to exhortation, to doctrine. For where prayer is devoutly used, and the word carefully read, and heard, the increase of godliness will undoubtedly follow; but when prayer is neglected, and preaching despised, all godly and religious motions will soon be quenched. And thus much concerning the life of Henoch, wherein we have seen a rare and worthy precedent of true godliness. Now it remaineth to learn what fruit and effect followed the same. It hath been a common opinion among the Atheists that there is no God, because neither is there punishment for vice, nor reward for virtue (as they affirm.) 
Mal. 3.14.  And the Prophet Malachi had to do with such in his time, that said, it is in vain to serve God. And such were also in the Prophet Zephanies time, 
Zeph. 1.12.  that said, The Lord will do neither good nor evil. 
Eccles. 9●2.  And in the book of Ecclesiastes the wise man justly taxeth those Epicures that said, all things are alike to all, to the just, and to the wicked, to the good, and to the pure, and to the polluted, and to him that sacrificeth, and to him that sacrificeth not, as is the good, so is the sinner, he that sweareth as he that feareth an oath. And it is to be feared this opinion too commonly prevaileth in the world, and that is the cause why religion and religious actions be in so small account as they are. But whosoever shall take counsel from the holy Scriptures, shall find that this is nothing else but a mere sophistication of Satan to bring godliness into contempt. Famous are those blessings that are promised in the law, to the religious keepers of the same, 
Levit. 26. Deut. 28.  and ever true is that which was spoken to Heli from the Lord, Them that honour me, 
1. Sam. 2.30. joh. 12.26.  I will honour, etc. Which is also confirmed by that saying of our Saviour, If any man serve me, him will my father honour. The examples in the Scriptures are many, that confirm unto us this truth. In the second of Chron. the prosperity of jehosaphat is wholly attributed to this, as the true cause of the same, because he walked in the first ways of his father David, and sought not Baalim. And though his kingdom was but small, not so much as the fourth part of this Island, he was able to bring into the field above eleven hundred thousand fight men, God blessed so exceedingly him and all his people, as in the same Chapter doth at large appear. Noah, Abraham, joseph, josua, and Caleb are all confirmations hereof. 
Psal. 119.56  This I had because I kept thy precepts, saith the Prophet David, deriving the ground and cause of his happiness from his true service of almighty God. 
jer. 39.16.  Ebedmelech the black-more was promised of God to be delivered (at that great slaughter, & sacking of jerusalem) from those that sought his life, and that he should not fall by the sword, because thou hast put thy trust in me, saith the Lord. And to conclude with the saying of the Apostle, 
1. Tim. 4.8.  Godliness hath the promise of this life, and of that which is to come. Thus by these (whereto might be added many more testimonies and examples) it is plainly proved that it is not in vain to serve God. Now let us see what that was wherewith the religious life of Henoch was rewarded. And he was no more seen, etc. This is the prerogative that Moses showeth to have been bestowed upon Henoch by the Lord, as a rare fruit of his great sincerity and godliness. viz, that he was taken from among the society of men in the midst of his age, which at the first sight may seem strange; all men naturally desiring long life, & the wicked threatened with this judgement, that they shall not live out half their days. But if we look more thoroughly into this point, 
Psalm.  we shall see that neither is long life always a blessing, nor for the children of God to die in their youth, an argument of God's displeasure. For assuredly this translation of Henoch was a singular favour of God towards him, otherwise it should never have here by Moses been so particularly recorded, 
Heb. 11.  nor by S. Paul afterward so expressly recounted among those glorious achievements of faith. For can any earthly benefit be counterpoised with this favour of God, To be received into heavenly glory; from the world's misery, into the society of Angels; from the company of evil men, into rest, and peace; from this pilgrimage of trouble, into eternal safety; from daily tentation, into the perfection of contentation; from continual discontentment, into the haven of assured safety, from the storms of perpetual danger? undoubtedly had I the tongues of men and Angels I could not to perfection set out the greatness of this disparity. And that in the midst of his age, for long life is but as a long warfare, as a long winter, as a long imprisonment, as a long and tedious journey at sea, wherein all the hope of contentment stands on the safe arrival in the harbour, and returning home into our country. Long life (I say) is not always a blessing; for how many live long to their greater misery in this life, and further punishment afterward? How much happier had it been with Heli that he had died young, then to have lived to see the impiety of his sons, and their miserable end? How much happier with Saul if he had died in the prime of his years, then in living long, to commit so many fearful sins, and at length to be his own murderer? Ah how happy had it been with Zedekia if he had died in his cradle, rather than to live to see jerusalem (through his rebellion and perjury) sacked, that famous Temple burnt, his own children slain before his face, and then (his eyes being put out) to live yet longer in miserable captivity? How much better had it been with joas to have died in jehoiadas time; then in living after him, 
2. Chro. 24.  of a religious King to become a profane Idolater and bloody man; and in the height of his sin, to be slain by the hands of murderers? On the otherside, the Scripture saith of the death of jeroboams son that died young, 
1. King. 14.13.  that he only of jeroboams house should come to his grave, because in him there was found some goodness toward the Lord God of Israel. So as this was the favour that God bestowed on him to take him away a child, before he was corrupted with his father's idolatry, or saw the disastrous ruin, and desolation of his father's house. Was it not promised as a blessing to josiah that he should be gathered to his fathers, and should not see the evil that came to pass immediately after his death? To the ungodly indeed it is a punishment to be taken from their heaven and pleasure which they have in this world, and to be cast into eternal torment after their life is ended: 
Eccles. 41.  and here-hence it cometh, that death and the remembrance thereof is, and ever hath been, so bitter to them, because they have no hope, after this life is ended: according to that of Solomon, 
Prou. 11.7.  When a wicked man dieth all his hope is gone. Now what this benefit was that Henoch received, is very briefly noted in one word veennenu, which the Vulgar translateth, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  & non apparuit, and he appeared not. Tremellius; & non extitit, he remained no more among men. Montanus, according to the Hebrew, & non ille, he was not: and the Apostle to the Hebrews hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he was translated, that is, taken from the society of men, not by the usual way of death, the common end of all flesh: but as he in his body lived a heavenly life, so was his body freed from ordinary corruption, and received into a heavenly condition, like those that shall be found alive at the coming of Christ, that in a moment shall be changed, and caught up into the clouds. And this translation, and assumption of Henoch before the law; 
1. Cor. 15.1. Thes. 4.  and Heliah under the law, did undoubtedly nourish the hope of the glorification of the bodies of the Saints, as types prefiguring the ascension of Christ, in whom the promise of all heavenly glory should be performed and accomplished. Into what place he was received, the conjectures have been divers, all the Divines of the Church of Rome, with some of the Ancients, affirm, that he with Eliah were placed in Paradise, that garden of Eden, whence Adam was expelled, and that they shall come at the latter end of the world to preach against Antichrist; which is a mere conceit without any warrant or authority. Neither that place of the two witnesses in the eleventh of the Apocalyps, nor that of the 44. of Ecclesiasticus, commonly alleged for the proof hereof, give warrant to this imagination. First, 
Perceius is of this judgement with many others. Gen. 7.20.  for the place of Paradise, it was undoubtedly drowned in the great deluge of the waters which were 15. cubits above the highest mountain. And by the geographical description thereof by Moses, 
Gen. 2.8.  it is apparent it was planted upon the earth on the East part of Mesapotamia, 
Philo judaeus.  near Babylon, and not above the sphere of the Moon, 
P. L. Sent. lib. 2. dist. 17.  (as Peter Lombard, and others do imagine.) The two witnesses mentioned by S. john (using a certain number for an uncertain) signify nothing else but that the Lord should have always some, that in a holy zeal should preach against the enemies of the truth, whom though the wicked should kill and murder, yet should they not so extinguished gods spirit, but others should still be raised up (as hath been in all ages of the church) to supply their rooms in the Lord's vineyard: the Lord never left himself without witnesses of his truth. And whereas they urge a miracle in their raising to life again, the like manner of speaking is in the eight of Ecclesiastes, 
Eccle. 8.10.  I have seen the wicked buried; and they returned; which no man ever understood of those that were dead and buried, but of others as wicked as they which succeedinglie supplied their places. 
Eccles. 44.16.  The son of Sirach calling Henoch an example of repentance to the generations, may with much more probability be understood of his translation, then of any second coming of him to be expected, and of the generations that lived when he was so taken up, that they should be moved to repentance by the knowledge of so great an honour done to so holy a man, (or made more inexcusable) rather then of any other generations in the latter end of the world.  
Others do hold, that Henoch was received up into the highest heavens, in coelum beatorum: the place whither Christ did ascend, and where the souls of the Saints rest in happiness, waiting for the resurrection. But this opinion is contradicted by other Divines very learned; as Peter Martyr, Caluin, 
P. M. upon the assumption of Heliah. Cal. Com. on this place.  and divers more of the late writers: against which opinion also is alleged that place in the 10. Heb. vers. 19.20. We may be bold to enter into the holy place, by the new and living way which he hath prepared for us through the vail, that is, 
Theophylact upon this place.  his flesh. That is, saith Theophylactus, this our Captain first entered, he went before and first made this passage for us; and therefore called a new way, because Christ was the first that made it by his ascension. To this end is also brought that place in the 1. Cor. 15.23. Every man in his own order, the first fruits is Christ, afterward they that are of Christ, etc. And also that place in joh. 3.13. where Christ saith: No man ascendeth up to heaven, but he that hath descended from heaven, that son of man which is in heaven: (which I am not ignorant is otherwise expounded, but it is not my purpose to stand upon it.) Omitting therefore all conjectural opinions, seeing the holy Scripture hath not made it manifest, modest ignorance is better than curious inquisition. 
Beza annot. Heb. 11.5.  For as a learned man saith, Temerarium est de his statuere, curiosum investigare: It is rashness to determine such doubtful things, and curiosity to search after them. The secret things belong to the Lord our God, 
Deut. 29.29.  but the things revealed to us, and to our children for ever, that we may do all the works of this law. Melius est dubitare de occultis quàm litigare de incertis: It is better to leave hidden things in doubt, then to contend of things uncertain. But howsoever, this is certain, that Henoch was translated into unspeakable joy and happiness: 
joh. 14.2.  For the meanest of those glorious mansions (whereof our Saviour saith in his father's house there are many) do beyond all comparison exceed the most glorious palace or paradise upon earth. The Lord so guide our hearts, and order our ways by his grace in our walking on this vale of misery, that we may (like this holy man) keep that strait and narrow way that tendeth to eternal life, that after our earthly pilgrimage is finished, we may be received into that glorious rest which is purchased for us by the precious bloodshedding of our blessed Saviour jesus Christ. To whom with the father and the holy Ghost be all honour and glory now and for ever Amen.  
FINIS.