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18. Of Enoch Moyses here maketh the matter more then probable, saying of euerie one of the rest, he dyed, only of Enoch saith not so, but that he appeared or was seen no more. For which the seuenty two Interpreters say, And he was not found, for God translated him. Which can not signifie death, but transporting, or remouing to an other place. Whereto agreeth the Authour of Ecclesiasticus, saying: Enoch pleased God, and was translated. But most cleerly S. Paul saith: Enoch was translated, that he should not see death, and he was not found, for God translated him. With what plainer wordes can any man declare, that a special person were not dead, then to say: He was translated, or conueyed away, that he should not see death? Neither is it a reasonable euasion to interpret this of spiritual death. For so Adam being eternally saued (as S. Ireneus li. 3. c. 34. Epiphan. con. heresim 46. S. Agustin epist. 99. ad Euodium, and others teach, and the whole Church belieueth) was preserued from that death, and so vndoubtedly were Seth and Enos, being most holy; and the rest here recounted, as is most probable. Neuertheles for further confutation of the contrarie opinion of Protestants, the reader may also obserue the iudgement of S. Chrisostom, who affirmeth that ''Though it be not a matter of faith, whether Enoch be now in Paradise from whence Adam and Eue were expelled, or in some other pleasant place: Dicunt tamen sacre Scripturæ quod Deus transtulit eum, & quod viuentem transtulit eum, quod mortem ipse non sit expertus. The holie Scriptures say that God translated him, & that he translated him aliue, that he felt not (or hath not experienced) death''. And S. Augustin as expresly saith, Non mortuus, sed viuus translatus est. He (to wit Enoch) is translated, not dead but aliue. Yea he teacheth how his life is sustayned thus many thousand yeares vpon earth. And sheweth moreouer that both Enoch and Elias shal dye. For seing Enoch and Elias (saith he) are dead in Adam, and carying the offspring of death in their flesh, to pay that debt, are to returne to this life (of common conuersation) and to pay this debt which so long is deferred.

Diuers reasons are also alleaged, why God would reserue these two aliue. First to shew by example, that as their mortal bodies are long conserued from corrupting or decaying, in like sort Adam & Eue and al others not sinning, should haue been conserued, and according to Gods promise neuer haue died, but after some good time translated to heauen, and indeed with immortalitie. Secondly, to giue vs an argument of immortalitie, which is promised after the general Resurrection. For seeing God doth preserue some mortal so long from al infirmitie, we may assuredly belieue that he wil giue immortal and eternal life of body and soule to his Saints, after they haue payed the debt of death, and are risen againe. Thirdly these two (one of the law of nature, the other of the law of Moyses) are preserued aliue, to come amongst men againe towards the end of the world, to teach, testifie, and defend the true faith and doctrin of Christ against Antichrist, when he shal most violently oppugne and persecute the Church. Of Enoch it is said in the booke of Ecclesiasticus, that he was translated, vt det gentibus pœnitentiam, that he giue repentance to the nations, by his preaching, and reducing the deceiued from Antichrist. And of Elias Malachie prophecieth, that he shal come before the great and terrible day of our Lord, and shal turne the hart of the fathers (that is the people of the Iewes) to the sonnes (the Christians) and of the sonnes (the deceiued Christians) to the fathers, the ancient true Catholikes. Rh