Original Douay–Rheims AnnotationsGenesis 5

Begat sons and daughters.

Moyses in this genealogy reciteth not always the first-begotten, nor the whole progeny by their names for then he should have repeated Cain and Abel, and have named many others, but those only by whom the Church of God continued, ^{[1] [2]} signifying the rest in general, whose succession was cut off by the flood.

• 1 The continual succession of God's Church, & interruption of other communities.
• 2 S. Aug. l. 15. civ. c. 20.

And he died

By this God's word is verified saying, that Adam should die, if he should eat of the forbidden tree. And the devil is proved a liar, saying, they should not die. ^[1] It is also most true that Adam died that day in which he did eat. For he began that very day to decline to death; and so doth all mankind ever since as truly said the woman of Thecua to King David: ^[2] we do all die, and as waters that return not, we fall down on the earth. And what else (saith S. Gregory) is this daily decaying of our corruption, but a lingering death? And none of all these that lived longest reaching to a thousand years (which with God is as one day) man died in that day in which he transgressed.

Morally ancient Fathers here note, that albeit the life of the Patriarchs seemeth long to us, ^◦ yet if we compare the same to eternity it is nothing. Neither by the judgement of Philosophers may any thing be counted long, that hath an end: as Tullie bringing Cato wisely disputing, sheweth the longest life to be but a short moment. Whereby again we may see what loss we sustain by sin: seeing if sin had not been, we should all have been translated from earth to heaven, and never have died.

• 1 How man died the day that he sinned.
• 2 2. Reg. 14. ho. 37. in Evang. Psa. 89. S. Ireneus li. 5. adver. Heret. Cicero li. de Senec. & q. 1. Tuscul.
• ◦ All time is short in respect of eternity.

Was seen no more.

^{[1] [2]} That Enoch and Elias are yet alive is a constant known truth in the hearts and mouths of the faithful, saith S. Augustin in his first book, de peccat. merit. & remiss. c. 3. and confirmeth the same in diverse other place. And it is testified by very many both Greek and Latin Doctors: S. Ireneus li. 5. S. Justinus Martyr, q. 85 ad Orthodoxos, S. Hyppolytus li. de Antichristo, S. Damascen. li. 4. de Orthodoxa fide, S. Hierom. epist. 61. ad Pamach. c. 11. S. Ambrose in Psalm. 45. D. Chrysostom. ho. 21. in Gen. ho. 58. in Mat. ho. 4. in Epist. 2. ad. Thess. ho. 22. in ep. ad Heb. S. Greg. li. 14. Moral c. 21, ho. 12, in Ezech. S. Prosp. li. ult. de promis. S. Bede in c. 9. Marc. Theophilact and Oecumenius in cap. 17. Mat. and others innumerable. Touching Elias it is manifest in Scriptures, ^{[3] [4]} that he shall come, and preach, & be slain with another witness of Christ, before the terrible day of Jugdement. ^{[5] [6]} Of Enoch Moyses here maketh the matter more than probable, saying of every one of the rest, he died, only of Enoch saith not so, but that he appeared or was seen no more. For which the seventy two Interpreters say, And he was not found, for God translated him. Which cannot signify death, but transporting or removing to another place. Whereto agreeth the Author of Ecclesiasticus, saying: ^[7] Enoch pleased God, and was translated. But most clearly S. Paul saith: ^[8] Enoch was translated, that he should not see death, and he was not found, for God translated him. With what plainer words can any man declare, that a special person were not dead, than to say: He was translated, or conveyed away, that he should not see death? ^[9] Neither is it a reasonable citation to interpret this of spiritual death. For so Adam being eternally saved (as S. Ireneus li. 3. c. 34 Epiphan. con. heresim 46. S. Augustin epist. 99. ad Evodium, and others teach, and the whole Church believeth) was preserved from that death, and so undoubtedly were Seth and Enos, being most holy; and the rest here recounted, as is most probable. Nevertheless for further confutation of the contrary opinion of Protestants, the reader may also observe the judgement of S. Chrysostom, ^{[10] [11]} who affirmeth that Though it be not a matter of faith, whether Enoch be now in Paradise from whence Adam and Eve were expelled, or in some other pleasant place: Dicunt tamen sacræ Scripturæ quod Deus transtulit tum, & quod viventem transtulit eum, quod mortem ipse non sit expertus. The holy Scriptures say that God translated him, & that he translated him alive, that he felt not (or hath not experienced) death. And S. Augustin as expressly saith, Non mortuus, sed vivus translatus est. He (to wit Enoch) is translated, not dead but alive. Yea he teacheth how his life is sustained thus many thousand years upon earth. And sheweth moreover that both Enoch and Elias shall die. For seeing Enoch and Elias (saith he) are dead in Adam, and carrying the offspring of death in their flesh, to pay that debt, are to return to this life (of common conversation) and to pay this debt which so long is deferred.

• 1 Enoch & Elias yet living in body.
• 2 l. 20. civit. c. 20. li. 2. de gratia Christi c. 23. tract. 4. in Joan.
• 3 Manifest Scripture that Elias yet liveth, and shall be slain & another with him.
• 4 Mala. 4. Apo. 11.
• 5 Likewise that Enoch did not see death.
• 6 Καὶ ὀυχ ἑυρίσκετο ὅτι μετατέθηκεν ἀυτὸν ὁ Θεὸς.
• 7 Eccl. 44.
• 8 Heb. 11.
• 9 These Scriptures speak of temporal not of spiritual death.
• 10 The fathers prove by the scriptures that Enoch is not dead.
• 11 ho. 21. in Gen. lib. 1. de pec. mer. c. 2. & 3. l. 9 de Gen. ad lit. c. 6. S. Tho. in c. 11. ad Hebreos.

^{[1] [2]}

Diverse reasons are also alleged, why God would reserve these two alive. ^[3] First, to shew by example, that as their mortal bodies are long conserved from corrupting or decaying, in like sort Adam & Eve and all others not sinning, should have been conserved, and according to God's promise never have died, but after some good time translated to heaven, and endued with immortality. ^[4] Secondly, to give us an argument of immortality, which is promised after the general Resurrection. For seeing God doth preserve some mortal so long from all infirmity, we may assuredly believe that he will give immortal and eternal life of body and soul to his Saints, after they have payed the debt of death, and are risen again. ^[5] Thirdly, these two (one of the law of nature, the other of the law of Moyses) are preserved alive, to come amongst men again towards the end of the world, to teach, testify, and defend the true faith and doctrine of Christ against Antichrist, when he shall most violently oppugn and persecute the Church. ^[6] Of Enoch it is said in the book of Ecclesiasticus, that he was translated, ut det gentibus poenitentiam, that he give repentance to the nations, by his preaching, and reducing the deceived from Antichrist. And of Elias Malachie prophesieth, that he shall come before the great and terrible day of our Lord, and shall turn the heart of the fathers (that is the people of the Jews) to the sons (the Christians) and of the sons (the deceived Christians) to the fathers, the ancient true Catholics.

• 1 Causes why Enoch & Elias are reserved alive.
• 2 S. Chris. ho. 21. in Gen. & in 2. Thes. 2. Theodo. q. 45. in Gen. Aretas in 11. Apoc. S. Greg. lib. 14. Moral c. ult. & ho. 12. in Ezech. Eccl. 44. Mala. 4. Eccl. 48.
• 3 1
• 4 2
• 5 3
• 6 See D. Sand. lib. 8. c. 31. de Monarch. Eccl. And F. Pererius in c. 12. Danielis.