Genesis, in The Douay Old Testament (1609–1610)

The first of the five books of Moses: the creation, the fall, the flood, and the patriarchs from Abraham to Joseph. This is Genesis as it stands in the first tome of the Douay Old Testament (Doway: Laurence Kellam, 1609), the English College of Douai’s Catholic translation from the Latin Vulgate, in its original spelling. The page gives the edition’s Argument of the book, every chapter with its printed summary, the verse text and the marginal notes, the Annotations, the key to the reference marks used in the edition and the edition’s two essays on the continuance of the Church and religion through the ages of the world.

THE ARGVMENT OF THE BOOKE OF GENESIS.

THIS firſt Booke of holie Sripture, called Geneſis, which ſignifieth [Margin: Geneſis written by Moyſes Alwayes authentical. So knowen by Tradition, confirmed by Chriſt. Alleaged alſo by the Apoſtles. Religion reueled to ſpecial perſons, and ſo obſerued by Traditions.] birth or beginning, was written by Moyſes, when he was deſigned by God, to inſtruct & rule the children of Iſrael. As alſo the other foure bookes folowing. The Author and authoritie of al which fiue bookes, were euer acknowledged by the faithful, both of the old and new Teſtament: and ſo accounted and eſtemed by tradition, til Chriſt and his Apoſtles: who alſo [Margin: Mat. 19. Heb. 11. Iacob. 2. 1. Pet. 2. 2. Pet. 2.] confirmed them by their teſtimonies, and allegations of the ſame, as of holie Scriptures. From the creation vntil Moyſes writ (which was aboue two thouſand and foure hundred yeares) the Church exerciſed Religion by Reuelations made to certaine Patriarches, and by Traditions from man to man, without anie Scriptures or Law written. But the peculiar people of God being more viſibly ſeparated from other nations, & manie errors abunding in the [Margin: S. Aug. queſt. vet & noui Teſtam. cap. 3.] world, God would for correction & confutation therof, haue his wil made fu⟨illegible⟩her knowen to his children, and ſo remaine amongſt them in written [Margin: VVhy Scripture was written. VVhat Moyſes ſpecially sheweth in this booke.] record, by his faithful ſeruant and Prophet Moyſes. VVho therfore declareth the Author and beginning of al thinges, that is, How al creatures were made by God, and of him haue their being, and by him only are conſerued. He teacheth expreſly that there is one onlie God, againſt thoſe that imagined and brought into the phantaſies of men manie goddes. That the whole or vniuerſal ſubſtance of heauen and earth, with their ornaments and accidents, were made in time; against thoſe that thought the firſt fundation therof had euer benne. That God doth gouerne the ſame; againſt thoſe that ſay, al is ruled by d⟨illegible⟩ſtenie or by the ſtarres, and not by the continual prouidence of God. That God is a rewarder of the good, and a punisher of euil; which ſinners ſeme either not to know, or groſly to forgete. And that God created al for mans vſe and benefite, which should make vs grateful. VVherfore [Margin: Man moſt particularly deſcribed: The right line from Adam to Noe.] holie Moyſes more particularly deſcribeth the beginning of man; what he was at firſt; how he fel; how al mankind is come of one man: deducing the Genealogie of Adam, eſpecially to Noe. Then how men being more and more defiled vpon the earth, with wicked, eſpecially carnal ſinnes, were by Gods iuſt wrath drowned with an vniuerſal floud.

Againe how a few reſerued perſons multiplied the world a new. But this of spring alſo falling into manie ſinnes, eſpecially Idolatrie and ſpiritual fornication, as thoſe of the firſt age did to carnal offences, God ſtil conſerued ſome faithful & true ſeruants▪ Of which Moyſes ſpecially purſueth [Margin: The principal Patriarches from Noe to the 12. ſonnes of I⟨illegible⟩cael.] the line of Noe by Sem his firſt begotten ſonne. Then deſcribeth the particular [Margin: Gen. 10.] vocations, liues, maners, notable ſayings, and noble factes, with ſincere religion of Abraham, Iſaac, Iacob, Ioſeph, & other holie Patriarches: who liued before the written lavv. Likevviſe vpon vvhat occaſion, & in vvhat mane⟨illegible⟩, Iacob otherwiſe called Iſrael, with al his progenie, deſcended from the Land of Canaan into Aegypt, and were there entertayned. So this booke [Margin: This booke diuided into eight partes▪] contayneth the hiſtorie of two thouſand three hundred & odde yeares. And it may be diuided into eight partes. The first contayneth the Creation of [Margin: 1.] Heauen and Earth, & other Creatures, and laſtly of Man chap. 1. & 2. The ſecond part is of the trangreſsion & fal of man, & his caſting out of [Margin: 2.] Paradiſe, of multiplication of m⟨illegible⟩n, and of ſinne, though ſtil ſome were iuſt, of the general floud, that drowned al except eight perſons, & few other liuing creatures of the earth. from the third chap. to the 8. The third part is [Margin: 3.] of the new increaſe, & multiplication of the ſame. from the 8. chap. to the 11. The fourth, of the confuſion of tongues, & the diuiſion of nations. in [Margin: 4. 5.] the 11. chap. The fift relateth Abrahams going forth of his countrie, Gods promiſe, that in his ſeede al Nations should be bleſſed, & the commandment of Circumciſion, from the 12. chap. to the 21. The ſixth part recounteth the [Margin: 6.] progenie, and other bleſsings, eſpecially the great vertues of Abraham, Iſaac, and Ia⟨illegible⟩ob. from the 21. chap. to the 37. The ſeuenth part reporteth the felling [Margin: 7.] of Ioſeph into Aegypt, and his aduancement there. from the 37. chap. to the 46. The eight and laſt part is of Iacob, and his progenies going into [Margin: 8.] Aegypt, their intertainment there, and of Iacobs, and finally of Ioſephs death. in the fiue laſt cahpters.

The ſignification of the markes here vſed, for direction of the reader.

• The numbers in the argumentes of chapters point to the verſe, where the matter mentioned beginneth.
• This forme of croſſe [†] in the text, sheweth the beginning of euerie verſe.
• The numbers in the inner margent ouer againſt the croſſe, shew the number of verſes in the ſame chapter.
• This marke▪ ſignifieth that there foloweth an Annotation after the chapter, vpon the word, or wordes, wherto it is adioyned. The number alſo of the ſame verſe is prefixed to the Annotation.
• Theſe foure prickes :: shew that there is an Annotation in the margent, vpon that place. And when manie occurre, the firſt anſwereth to the firſt marcke, the ſecond to the ſecond, and ſo forth. In like maner the citations of places in the inner margent, are applied to the authores alleaged.
• But when there be more ſuch marginal annotations, then may eaſely be applied, we vſe the letters of the Alphabete for direction.
• This forme of a ſtarre [*] in the text or annotations, pointeth to the explication of ſome word or wordes, in the margent.
• Sometimes we put the Concordance of other Scriptures in the inner margent of the text.
• VVe haue alſo noted in the margent, when the Bookes of holie Scripture (or partes thereof) are read in the Churches Seruice. For their ſakes, that deſire to re⟨illegible⟩d the ſame, in order of the Eccleſiaſtical Office.

THE BOOKE OF GENESIS, IN HEBREW BERESITH.

Chapter 1

CHAP. 1. God createth heauen and earth, and al things therin; diſtinguishing and [Margin: The firſt part. Of the creatiō of al things.] bevvtyfying the ſame; 26. laſt of al the ſixth day he createth man: to vvhom he ſubiecteth al corporal things of this inferior vvorld. [Margin: The Church readeth this booke in her Office from Septuageſima til Paſſion Sunday. Alſo this firſt chapter & beginning of the ſecond on Eaſter Eue before Maſſe.]

1 N▪ THE beginning GOD created heauen and earth.

2 And the earth was voide & vacant, and darkenes was vpon the face of the deapth: and▪ the Spirite of God moued ouer the waters.

3 And God ſaid: Be light made. And light was made.

4 And God ſaw the light that it was good: & he diuided the light from the darkenes.

5 And he called the light, Day, and the darkenes, Night: and there was euening & morning, that made one day.

6 God alſo ſaid: Be [::] a firmament made amidſt the waters: and let it diuide betwene waters & waters.

7 And God made a firmament, and diuided the waters, that were vnder the firmament, from thoſe, that were aboue the firmament. And it was ſo done.

8 And God called the firmament, [::] Heauen: and there was euening & morning that made the ſecond day.

9 God alſo ſaid: Let the waters that are vnder the heauen, be gathered together into one place: and let the drie land appeare. And it was ſo done.

10 And God called the drie land, Earth: and the gathering of waters together, he called Seas. And God ſawe that it was good.

11 And ſaid: Let the earth ſhootforth grene herbes, and ſuch as may ſeede, & fruite trees yelding fruit after his kinde, ſuch as may haue ſeede in it ſelfe vpon the earth. And it was ſo done.

12 And the earth brought forth grene herbe, ſuch as ſeedeth according to his kinde, & tree that beareth fruite, hauing ſeede eche one according to his kinde. And God ſaw that it was good.

13 And there was euening & morning that made the third day.

14 Againe God ſaid: Be there lightes made in the firmament of heauen, to diuide the day & the night, and let them be [::] for ſignes & ſeaſons, and dayes and yeares:

15 to ſhine in the firmament of heauen, & to giue light vpon the earth. And it was ſo done.

16 And God made▪ two [::] great lights: a greater light, to gouerne the day: and a leſſer light to gouerne the night: and ſtarres.

17 And he ſet them in the firmament of heauen, to ſhine vpon the earth.

18 and to gouerne the day & the night, and to diuide the light & the darkenes. And God ſawe that it was good.

19 And there was euening and morning that made the fourth day.

20 God alſo ſaid: Let the waters bring forth creeping creature hauing life, and flying foule, ouer the earth vnder the firmament of heauen.

21 And God created huge Whales, and al liuing & mouing creature, that the waters brought forth, according to eche ſorte, & al foule according to their kinde. And God ſawe that it was good.

22 And he “ bleſſed them ſaying: Increaſe and multiplie, and repleniſh the waters of the ſea: and let the birds be multiplied vpon the earth.

23 And there was euening & morning that made the fifth day.

24 God ſaid moreouer: Let the earth bring forth liuing creature, in his kind, cattle, & ſuch as creepe, & beaſtes of the earth according to their kindes: and it was ſo done.

25 And God made the beaſtes of the earth according to their kindes, and cattle, & al that crepeth on the earth in his kind. And God ſaw that it was good,

26 and he ſaid “ Let vs make Man to our image, & likenes: and let him haue dominion ouer the fiſhes of the ſea, and the foules of the ayre, and the beaſtes, and the whole earth, and al creeping creature, that moueth vpon the earth.

27 And God created man, to his owne image: to the image of God he created him, male & female he created them.

28 And God bleſſed them, and ſaith: “ Increaſe and multiplie, & repleniſh the earth, and ſubdew it, and rule ouer the fiſhes of the ſea, and foules of the ayre, & al liuing creatures, that moue vpon the earth.

29 And God ſaid: Behold I haue giuen you al maner of hearbe that ſeedeth vpon the earth, and al trees that haue in them ſelues ſeede of their owne kinde, to be your meate:

30 and to al beaſtes of the earth, and to euerie foule of the ayre, & to al that moue vpon the earth, and wherein there is life, that they may haue to feede vpon. And it was ſo done.

31 And God ſawe al things that he had made, and [::] they were very good. And there was euening & morning that made the ſixt day.

Marginal notes to Chapter 1

• 2 Act. 14, 15. 17, 24. Pſalm. 32, 6. 135, 5. Eccli. 10, 1. ⟨illegible⟩eb. 11, 3.
• 6 [::] The firmament is al the ſpace from the earth to the hiegheſt ſtarres. the loweſt part diuideth betwene the waters on the earth and the waters in the ayer. S. Aug. li. II. de Gen. ad lit. c. 4
• 7 Iob. 38. Ier. 10, 13.
• 8 [::] Likewiſe heauē is al the ſpace aboue the earth. in whoſe loweſt part are birdes and waters, in the higher part ſtarres. the hiegheſt is the Empyrial heauen. Eſa. 66.
• 14 [::] The lights made the firſt day, are diſpoſed the fourth day in their proper courſes for more diſtinction of times. S. Dionyſ. ca. 4. de diuin▪ nom. S. Tho. p. 1. q. 67. a. 4. & q. 70. a. 2.
• 16 [::] The Sūne & Moone: for though the moone be the leaſt viſible ſtarre except Mercurie, yet it geueth more light on the earth by reaſon it is nerer, and ſo Moyſes ſpeaketh according to the vulgar capacitie and vſe of things. S. Aug. li. 2. de Gen. ad lit. ca. 16.
• 26 Col. 3, 10.
• 27 Mat. 19, 4.
• 31 [::] Euerie creature in nature is good, but al conſidered together make the whole world perfect▪ moſt apt to mans vſe and Gods glorie. S. Aug. li. 1 de Gen. cont. Manich. ca. 21.

ANNOTATIONS. CHAP. 1.

1. In the beginning.] Holie Moyſes telleth what was done in the beginning [Margin: The Church had only Traditions & no Scripture aboue 2400. yeares.] of the world, and ſo forward euen til his owne time, writing aboue two thouſand and foure hundreth yeares after the beginning. Al which being incomprehenſible by humaine witte or diſcourſe, he knew partly by Reuelations from God, for he had the gyft of Prophecie in moſt excellent ſorte: partly by Traditions from his elders, who lerned of their fathers. For vntil that time the Church had only Traditions of ſuch things, as were reueled to ſpecial men, wherby we ſee the great authoritie of Traditions, before there were Scriptures. [Margin: Tradition⟨illegible⟩ neceſſarie for three cauſes.] And ſince Scriptures were written they are alſo neceſſarie, for three ſpecial reaſons. Firſt for that we are only aſſured by Tradition of the Church, that thoſe bookes are in dede holie Scriptures, which are ſo accounted, and not by [Margin: 1] the Scripture it ſelfe, for that were to proue the ſame by the ſame, vntil we be aſſured of ſome part, that proueth ſome other partes. And this made S. Auguſtin to ſay plainly, that he could not beleue the Goſpel, except the Church told him [Margin: ⟨illegible⟩. Epiſt. ⟨illegible⟩und. c. ⟨illegible⟩5] vvhich is the Goſpel. Secondly holie Scriptures being once knowen to be the [Margin: 2] word of God, and ſo of moſt eminent authoritie of al writings in the world, [Margin: Scripture of moſt eminent authoritie.] as S. Auguſtin S. Ierome, & al other Fathers agree, yet for the true vnderſtanding of the ſame, both the Scripture it ſelfe, and the ancient Fathers remitte vs to the Church, namely to thoſe in the Church, that are appointed by Gods ordinance, in the high place that he hath choſen. VVhich were the High Prieſts in the old Teſtament, as appeareth: Deut. 17. Mat. 23. Ioan. 11. And in the new Teſtament, S. Peter and his Succeſſors for whom Chriſt prayed that his faith ſhould not faile: and therfore commanded him to confirme his bretheren Luc. 22. Thirdly for things not expreſſed in particular in holie Scripture, the Scripture [Margin: Luc. 10, 16. Act. 15, 28. 2. Theſſ. 2. Origen. ſuper. Gen. c. 1. Aug. li. 2. de Gen. cont Manich. ca. 2.] and Fathers do likewiſe remitte vs to Traditions, and to the iudgement [Margin: ⟨illegible⟩] and teſtimonie of the Church. Chriſt ſaying to his Apoſtles: he that heareth you heareth me. The Apoſtles doubted not to ſay: It ſemed good to the Holie Ghoſt and to vs. And S. Paul willed the Theſſalonians to hold the traditions, vvhich they had lerned, whether it were by word, or by his Epiſtle.

1. In the beginning God made heauen and earth.] Al writers ancient and later [Margin: Scriptures hard.] find ſuch difficulties in theſe firſt chapters, that ſome otherwiſe very lerned haue thought it not poſſible to vnderſtand the ſame according to the proper and vſual ſignification of the wordes, as the letter may ſeme to ſound, but expound al allegorically, as that by the waters aboue the firmament ſhould be vnderſtood the bleſſed Angels, by the waters vnder the firmament wicked ſpitites, and the like. So did Origen and diuers that folow him therein. Yea S. Auguſtin in his bookes vpon Geneſis againſt the Manichees, written ſhortly after his conuerſion, when he could not find as he deſired a good and probable ſenſe agreable to the wordes, in their proper ſignification, expounded them myſtically, but afterwards in his other bookes de Geneſi ad literam, [Margin: lib. 1. c. 18. & lib. 8. c. 2.] he gratfully acknowledgeth that God had geuen him further ſight therin, and that now he ſuppoſed he could interprete al according to the proper ſignification of the wordes▪ yet ſo that he durſt not nor would not addict him ſelfe to one ſenſe, but that he was readie to imbrace an other, leſt by ſticking to his owne iudgement he might faile. So likewiſe S. Baſil, S. Chriſoſtom, [Margin: Baſ. ho. 9. in Geneſ. Chriſoſt. epiſt. 44. Amb. & Beda in examen. Ieron. Epiſtol. ad Euſtoch. Gen. 1. v. 3. & 14. Exo. 20, 5. & 18, v. 20. Ioan. 8, 25. Rom. ⟨illegible⟩.] S. Ambroſe, S. Ierome, S. Bede, and other greateſt Doctors found & confeſſed great difficulties in theſe firſt chapters, which they with much ſtudie endeuored to explicate. And therfore it is a wonder to ſee our Proteſtants & Puritans hold this Paradox, that Scriptures are eaſie to be vnderſtood. VVheras both by teſtimonie of thoſe that haue in deede ſtudied & laboured in them, and by a [Margin: why Scriptures are hard.] litle due conſideration, the cōtrarie is moſt euident. For whoſoeuer wil looke into the holie Scriptures, ſhal find that ſome times in ſhew one place ſemeth contrarie to an other; ſome times the letter & phraſe are obſcure & ambiguous; [Margin: Three ſpiritual ſenſes beſides the Literal.] ſome times the ſentences vnperfect. Againe manie ſpeaches are prophetical, manie parabolical, metaphorical, and vttered vnder other tropes and figures, and that in the literal ſenſe. Moreouer there are three ſpiritual ſenſes beſides the literal, very frequent in holie Scripture. Allegorical pertayning to Chriſt and the Church; Moral pertayning to maners; and Anagogical [Margin: Allegorical Moral. Anagogical.] pertayning to the next life. As this word Ieruſalem literally ſignifieth the head citie of Iewrie: Morally the ſoule of man: Allegorically the Church militant: and Anagogically the Church triumphant. And ſometimes this (and the like of others) metaphorically in the literal ſenſe ſignifieth the Church militant, and not the citie of Iewrie, as in the 12. chapter to the Hebrewes: and ſome [Margin: ⟨illegible⟩] times the Church triumphant, as in the 21. of the Apocalips.

2. The Spirite of God.] In the Hebrew it is ſignified, that the Spirite of God was on the waters to make them fertile, for that fiſhes and birdes were to be procreated therof; the word is merahepheth, incubabat, ſate vpon, to produce fruict (ſaith S. Ierom) from the waters, as a henne by her heate, produceth [Margin: Ieron. Epiſtol. 8⟨illegible⟩. ad Ocea. Tert. d⟨illegible⟩ Baptiſ.] life in the egges. And the ſame S. Ierom, and before him Tertullian teach, that this was a figure of Baptiſme, which conſiſteth of water and the Holie Ghoſt. [Margin: A figure of Baptiſme.] For as water in the beginning of the world receiued a certain vital vertue of the Holie Ghoſt to produce liuing creatures: ſo alſo Baptiſme receiueth vertue of the ſame Holie Ghoſt to procreate new men. VVherupon Tertullian calleth [Margin: Chriſtians called fiſhes.] Chriſtians fiſhes, becauſe they are gotten from the waters, and thence haue their firſt ſpiritual life. Let it not therfore ſeme ſtrange (ſaith he) that in Baptiſme VVaters geue life.

16. Tvvo great lights, and ſtarres.] Here occurreth an other example of the hardnes of holie Scripture. For if the two great lights (towit the Sunne & the Moone) and alſo the ſtarres, vvere made the fourth day, and not before, as it m⟨illegible⟩y ſeme by the wordes in this place, then what was that light, and in what [Margin: Light being an accident remayned without ſubiect, by the iudgement of ſome lerned Fathers.] ſubiect was it, that was made the firſt day? S. Baſil, S. Gregorie Nazianzen, Theodoret, and ſome others, writing vpon this place do thinke that the light, which was made the firſt day, remayned though an accident without his ſubiect til the fourth day. And albeit moſt other Doctors rather think that the ſubſtance of the Sunne & Moone, & of other planets and ſtarres were created the firſt day, and the fourth day ſet in that order and courſe which now they kepe, with more diſtinction for ſignes and ſeaſons, and dayes and yeares: yet it is clere that the foreſaid ancient Doctors iudged it poſſible, that accidents may remaine without their ſubiect. which a Sacramentarie wil be loath to grant, [Margin: The accidents of breade and wine can remaine by Gods power without their ſubiectes. Tenne prerogatiues of man in his creation. 1. made like to God. 2. The Myſterie of the B. Trinitie inſinuated in his creation. 3. produced by God him ſelfe.] leſt it might be proued poſſible, as both theſe & al other Catholique Doctors beleued and taught, that the accidents of bread and wine remaine in the bleſſed Sacrament of the Euchariſt without their ſubiects. VVhich Proteſtants denie.

26. Let vs make man to our Image.] For better conſideration of Gods bountie towards vs, and ſturring our ſelues to gratitude towards him, we may here note tenne prerogatiues beſtowed on vs, by our Lord & maker in our creation aboue al other earthlie creatures. Firſt, wheras God by an imperial word of commandment made other creatures, Fiat lux, Fiat firmamentum: Be there light: Be there a firmament: intending to make man, he procedeth familiarly, by way, as it were, of conſultation, and as to his owne vſe and ſeruice to make man ſaying: Let vs make man to our image and likenes, that is to ſay, a reaſonable creature with vnderſtanding and free wil, which beaſtes haue not. Secondly, in this worke God firſt inſinuateth the high Myſterie of the B. Trinitie, or pluralitie of Perſons in one God (becauſe man is to beleue the ſame) ſignifying the pluralitie of Perſons by the wordes Let vs make, and to our: and the vnitie in ſubſtance, by the wordes Image and likenes, the firſt in the plural number, the later in the ſingular. Thirdly, other creatures were produced by the waters and earth, Let the vvaters bring forth (fiſhe and ſoule) Let the earth bring forth (graſſe and cat⟨illegible⟩le, & other beaſtes) but God brought forth man, not by the earth, though of the earth, nor by water, nor by heauen, nor by Angels, but by him ſelfe, geuing him a reaſonable ſoule, not ſenſual only as to beaſtes, and the ſame not produced of anie creature, but created immediatly of nothing. Fourthly, God [Margin: 4. placed in paradiſe. 5. Lord of al earthlie creatures. 6. innocencie.] gaue man Paradiſe a moſt pleaſant place to dwel in. Fiftly, God gaue man dominion and imperial authoritie ouer alliuing creatures vnder heauen. Sixtly, man was created in that innocencie of life, and integritie of al vertues, that his mind was wholly ſubiect to God, his ſenſe to reaſon, his bodie to his ſpirite, and al other liuing creatures obedient to him: euen the terrible Lions, the cruel Tigres, the huge Elephants, and the wildeſt birdes. Seuently, God [Margin: 7. excellent knowlege.] brought them al to man, as to do him homage, and to take their names of him. VVhich by his excellent knowledge he gaue them conformable to their natures. Eightly, God gaue man in ſome ſorte an immortal bodie, that if he had [Margin: 8. powre to liue euer. 9. gift of prophecie.] kept Gods commandment, he had liued long and pleaſantly in this world, and ſo ſhould haue bene tranſlated to eternal life without dying. Ninthly, God did not only adorne man with al natural knowledge, and ſupernatural vertues, but alſo with the gift of prophecie. VVherby the knew that Eue was a bone of his bones, and flesh of his flesh, though being a ſlepe he knew not when [Margin: 10. God conuerſed familiarly with man.] ſhe was made. Tenthly (which was the chiefe benefite of al) God conuerſed familiarly with man, and that in ſhape of man, which was a token of his meruelous great loue to man, and a ſingular incitment of him to loue God. Reade more, if you pleaſe, of the dignitie of man, and the benefites of God towards him in his creation, in S. Bernard vpon the 99. Pſalme. And vpon the 61. chapter of Eſaie.

28. Increaſe and multiplie.] VVhether this be a commandment or no, at leaſt [Margin: Gods bleſſing alwayes effectual.] it is a bleſſing, for ſo the wordes before conuince, God bleſſed them and ſaid: Increaſe and multiplie. He ſaid the ſame alſo to brute creatures, which are not capable of a precept, but by this were made fertile. VVherby we ſee that Gods [Margin: Eſpecially in the holie Euchariſt.] bleſſing alwayes worketh ſome real effect: as of fertilitie in this and other places, of multiplication of the loaues and fiſhes, Ioan 6. And ſome real effect Chriſts bleſſing muſt nedes worke alſo in the bleſſed Sacrament. Mat. 26. VVhich can be no other but changing bread and wine into his bodie & bloud, ſeing him ſelfe expreſly ſayeth: This is my bodie▪ this is my bloud.

And though Gods bleſſing in this place, be alſo a precept, yet it is not to al men for euer, but for the propagation of mankind, which being long ſince [Margin: Not al men & ⟨illegible⟩emen commanded to marie.] abundantly propagared, the obligation of the precept ceaſeth the cauſe ceaſing. So S. Cyprian, S. Ierome, S. Auguſtin, and other Fathers expound this place. And confirme the ſame by the text, for immediatly God ſignifying to what end he ſpoke, ſaith: and replenish the earth. VVhich benig repleniſhed, Gods wil is therin fulfilled.

Chapter 2

CHAP. II. The worke of ſix dayes being finished, God reſted the ſeuēth day & bleſsed it. 8. Then placing man in paradiſe (planted with bewtiful & ſwete trees, & witered with foure riuers) 16. comandeth him not to eate of the tree of knowledge of good & euil. 18. & formed a woman of a ribbe of Adam.

1 THE heauens therfore & the earth were fully finiſhed, and al the furniture of them.

2 And the ſeuenth day God ended his woorke which he had made: & [::] reſted“ the ſeuenth day, from al woorke that he had done.

3 And he bleſſed the ſeuenth day and ſanctified it: becauſe in it he had ceaſed from al his woorke which God created to make.

4 Theſe are the generations of heauen & earth, when they were created in the day, when our Lord God made the heauen, and the earth.

5 And euery plant of the filde, before it ſhotvp in the earth. And euerie herbe of the ground before it ſprang: for our Lord God had not rayned vpon the earth: and man was not to til the earth:

6 But a ſpring roſe out of the earth, watering al the ouermoſt part of the earth.

7 Our Lord God therfore formed man of the ſlyme of the earch: and :: breathed into his face the breath oflife, & man became a liuing ſoule.

8 And our Lord God had [::] planted a Paradiſe of pleaſure from the beginning: wherin he placed man whom he had formed.

9 And our Lord God brought forth of the ground al maner of trees, fayre to behold: and pleaſant to eate of: the tree of life alſo in the middle of Paradiſe: and the tree of knowledge of good & euil.

10 And a riuer iſſued out of the place of pleaſure to water Paradiſe, which from thence is diuided into four heades.

11 The name of the one is Phiſon: that is it which compaſſeth al the land of Heuilath, where gold groweth.

12 And the gold of that land is very good: there is ſound bdelium, & the ſtone onyx.

13 And the name of the ſecond riuer is Gehon: that is it which compaſſeth al the land of Ethiopia.

14 And the name of the third riuer is Tygris: that ſame paſſeth along by the Aſſirians. And the fourth riuer, the ſame is Euphrates.

15 Our Lord God therfore tooke man, & put him in the Paradiſe of pleaſure, to woorke, & keepe it.

16 And he commanded him ſaying: Of euerie tree of Paradiſe eate thou:

17 But“ of the tree of knowledge of good & euil eate thou not. For in what day ſoeuer thou ſhalt eate of it, “thou ſhalt dye the death.

18 Our Lord God alſo ſaid: It is not good for man to be alone: let vs make him a helpe like vnto him ſelfe.

19 Our Lord God therfore hauing formed of clay al beaſtes of the earth, and foules of the ayre, brought them to Adam that he might ſee what to cal them: for al that Adam called any liuing creature, the ſame is his name.

20 And Adam called al beaſtes by their names, and al foules of the ayre, and al cattel of the filde: but vnto Adam there was not found an helper like him ſelfe.

21 Our Lord God therfore caſt a dead ſleepe vpon Adam: and when he was faſt a ſleepe, he tooke one of his ribbes, & filled vp fleſh for it.

22 And our Lord God [::] built the ribbe which he tooke of Adam into a woman: and brought her to Adam.

23 And Adam ſaid: This now, is bone of my bones, and fleſh of my fleſh:ſhe ſhal be called woman, becauſe ſhe was taken out of man.

24 Wherfore man ſhal leaue his father & mother, & ſhal cleaue to his wife, & they ſhal be [::] two in one fleſh.

25 And they were both naked; to wit Adam & his wife: and were not aſhamed.

Marginal notes to Chapter 2

• 1 God createth not new kindes of creatures, yet ſtil worketh. Io. 5, 17. conſeruing & gouerning al things and creatch ſoules, grace, and glorie of the ſame kind S. Aug. li, 4 de Gen. adlit. ⟨illegible⟩. 12.
• 2 Exod. 20, 11. Deut. 5, 14. Heb. 4, 4.
• 2 [::] Mans ſoule is immediatly created by God not produced of other ſubſtance as the ſoules of beaſtes and plants are.
• 7 1. Cor. 15, 45,
• 8 [::] Vvhether this paradiſe be now extant is vncertayne, though it be certaine that Enoch and Elias are yet liuing in earth S. Aug. li. 2. cont. Pelagi. c. 23. See Perereus. li. 3. q. 5. & li. 7. q. vltima.
• 21 Mat. 19, 5. Mar. 10, 7. 1. Cor. 6 16. Eph. 5, 31.
• 22 [::] As we ſay brick is made of earth, and a houſe is built of bricke: ſo Adam was made of earth and Eue built of a ribbe of Adam. And that of one ribbe, as if God should build a houſe of one bricke, or as in dede he fed. 5000. men with fiue loaues. Chriſ. ho. 15. S. Aug. Tract. 24. in Ioan. S. Tho. p. 1. q. 92. a. 3.
• 24 [::] Not three, nor foure, nor more. for then two were chāged to an other number. S. Ier. li. 1. cont. loui.

ANNOTATIONS. CHAP. II.

2. The ſeuenth day.] Al creatures benig made in their kindes in ſix dayes, complete and perfect, God not neding (as men often do in their workes) to perfect, pooliſh, or amend the ſame, reſted the ſeuenth day: and therfore the natural perfection of Gods workes is attributed to the ſeventh day, and the ſupernatural [Margin: Obſeruation of holie dayes by Gods inſtitution.] perfecting of men in eternal life, after the Reſurrection, is attributed to the eight day. as S. Auguſtin and other fathers teach. And for this [Margin: ⟨illegible⟩ Pſal. 6. & 11.] cauſe God bleſſed and ſanctifyed the ſeuenth day. and after we haue in the Decalogue, or tenne commandments, that this day al ſhould reſt and abſtaine from workes, yea and kepe it feſtiual, occupying them ſelues in ſpiritual exerciſes ſeruice and ſpecial worſhipe of God, as the Iewes did euen til Chriſts, and his Apoſtles time, praying and hearing the word of God read and expounded in [Margin: Act. 13, 14. Leuit. 23.] the Sabboth day. VVherby we ſee that diſtinction of dayes pertayneth to Religion, [Margin: Obſeruatiō of feſtiual dayes is religious, not Iudaical, nor heathniſh.] the people of God thus obſeruing the Sabboth in memorie of the Creation, & diuers other feaſtes in memorie of other benefites. And we now kepe the Sunday holie, in memorie of Chriſts Reſurrection, and other feaſtes in gratful remembrance of other Myſteries of Chriſts Natiuitie, the coming of the Holie Ghoſt, and the like. Yea alſo feaſtes of his bleſſed Mother, and other Sainctes, for the benefites receiued from Chriſt by them, and for more honour to Chriſt in them. So this Catholique obſeruation of feaſtes is neither Iudaical (which alſo in the law was good but now is abrogated) nor heathniſh, for we honour not Iupiter, nor Iuno, noranie falſe god or goddeſſe, but our Lord God Creator & Redemer, & for his ſake, his beſt ſeruants. VVherof [Margin: Honour of Sainctes is to the greater honour of Chriſt.] ſee the Annotations in the Engliſh new Teſtament. 4. chap. to the Galathians. [Margin: Hon⟨illegible⟩ ▪ in 40. Martyr⟨illegible⟩s.] VVherto we here only adde theſe wordes of S. Baſil. VVhich may ſerue for a general anſwer to the moſt common obiection. Honor ſeruorum redundat in commun⟨illegible⟩m Domin⟨illegible⟩m. The honour of the ſeruantes redoundeth to the common Lord, or Maiſter. So, ſaith he, the honour of Sainctes is the honour of Chriſt their Lord and ours.

17. Of the tree of knovvledge.] Beſides the law of nature, by which Man was [Margin: VVhy a particular poſitiue law beſides the general lawes of God & nature, was geuen to man. firſt reaſon.] bound to direct al his actions according to the rule of reaſon; and beſides the ſupernatural diuine law, by which he was bound to beleue, and truſt in God, and to loue him aboue al things, hauing receiued the giftes of faith, hope, and charitie: God gaue him an other particular law, that he should not eate of the tree of knovvlege of good and euil. And that for two ſpecial reaſons, which S. Auguſtin [Margin: lib. 8. de Gen. ad lit. c. 11. Pſal. 15.] noteth vpon this place. Firſt, that God might declare him ſelfe to be Lord of man. VVhich was abſolutely neceſſarie for man, and nothing at al profitable to God, who nedeth not our ſeruice, but we without his dominion ſhould vtterly fal to nothing. Nec enim ipſo non creante, &c. For he not creating vs, neither could vve haue bene, no⟨illegible⟩ he not conſeruing vs, could vve remayne, nor he not gouerning vs, could vve liue rightly. VVherfore he onlie is our true Lord, vvhom not for his, but for our [Margin: ⟨illegible⟩. reaſon.] ovvne profite and ſaluation vve ſerue. The other reaſon was, that God might geue man matter wherin to exerciſe the vertue of obedience, and to ſhew him ſelfe a ſubiect of God. VVhich could not be ſo properly and effectually declared by keping other lawes, nor the enormitie of diſobedience appeare ſo euidently▪ as by fulfilling of Gods wil commanding him, or by doing his owne wil, moued to the contrarie, in a thing of it ſelfe indifferent, & only made vnlawful, becauſe it was forbid. But let vs heare S. Auguſtins owne wordes. [Margin: The ſinne of diſobedience.] Nec potuit melius aut diligentius cō ⟨illegible⟩end⟨illegible⟩ri quantum malum ſit ſola inobedientia, &c. Neither could it (ſaith this great Doctor) be better, nor more exactly ſignified how bad a thing ſole diſobedience is, then where a man became guiltie of iniquitie, becauſe he touched that thing contrarie to prohibition, which if he, not forbidden, had touched, he had not ſinned at al. For he that ſaith, for example ſake, Touch not this herbe, ſuppoſing it is poyſenful, and doth forwarne [Margin: Ioyned with damage to him that diſobeyeth.] one of death, if he touch it, death aſſuredly falleth on the contemner of the precept: yea though no man had prohibited, and he had touched, for he ſhould dye becauſe the ſame thing bereueth him of health and life, whether it had benne forbidden him or no. Alſo when one forbiddeth that thing [Margin: Ioyned with damage of him that forbiddeth.] to be touched, which would not in dede preiudice him that toucheth, but him that forbiddeth, as if one take an others money, being forbid by him▪ whoſe the money is, it is a ſinne in him that is forbidden, becauſe it is iniurie to him that forbiddeth. But when that thing is touched which neither ſhould hurt him that toucheth, nor any other, if it were not forbid, wherfore is it prohibited, but that the proper goodnes of obedience, and the euil of diſobedience might appeare? Thus S. Auguſtin ſheweth, that diſobedience is a ſinne, becauſe it is againſt a precept, though otherwiſe the thing that is done were not euil. And [Margin: True obedience is blind and prompt.] amongſt other good notes, teacheth that true obedience inquireth not, wherfore a thing is commanded, but leauing that to the Superior, promptly doth that is appointed.

17. Of the tree eate thou not.] This example of our firſt parents tranſgreſſion [Margin: Not meate, but the di⟨illegible⟩obedience hurteth him that tranſgreſſeth the precept of abſtinence. Lawes in things indifferent bind in conſcience. Temporal puniſhment due after ſinne is remitted. Death due to al for Original ſinne. Yea to infants who haue no other ſinne. Alſo other penalties inſticted vpon infants.] ſheweth, how friuolous an anſwer it is to ſay; that breaking of commanded faſtes, or eating meates forbidden can not hurt vs, the meate being good [Margin: Math. 9, Luc. 10. S. Epiph. in compē. f⟨illegible⟩dei Cat. S. Aug. epiſt. 80.] and holſome: for ſo the fruite of the tree was good, and ſhould haue hurt no man, if it had not benne forbidden. Euen ſo al meates of their owne nature are good, yet the precept of faſting (foretold by our Sauiour in general, and determined by his Church in particular) and ſo of anie other like law, though it be in things otherwiſe indifferent, proceeding from lawful Superiors, bindeth the ſubiects in conſcience. And the tranſgreſſion is properly diſobedience, what other ſinne ſoeuer may alſo be mixed therwith.

17. Thou shalt dye the death.] Againſt the new doctrine, denying that after [Margin: Caluin l. 3. inſt. c. 4 parag. 31. & 32.] ſinne is remitted, anie temporal puniſhment remaineth for the ſame, this place declareth that death (wherof God forewarned Adam, if he ſhould eate of the fruite forbidden) remained due, and was at laſt inflicted vpon him, for his ſinne, which was preſently remitted vpon his repentance.

Againe for ſo much as we are al ſubiect to death, it proueth that we were al [Margin: Rom. 5.] guiltie of this ſinne, by which death came vpon al men, as S. Paul teacheth. Els God ſhould puniſh vs without our fault, which is vnpoſſible that his goodnes ſhould do. Eſpecially it appeareth in infants, who dying before they come to [Margin: lib. 13. de ciuit. c 6. lib. 2. de pec. mer. & remiſ. c. 34. Gen. 17. Ioan. 3. S. Greg. li. 4. Moral. c. 2.] vſe of reaſon, can neuer cōmit other ſinne. for though they were circumciſed, or had Sacrifice offered, or other remedie vſed for them before Chriſt, or baptiſed ſince Chriſt: yet they ſuffer (as S. Auguſtin noteth) both death and manie other penalties, of ſickenes, cold, heate, hunger, and the like, which can neither be to them matter of merite (as to others it may be) nor profite them for auoiding of other ſinnes, ſeing they dye in their infancie. Yea moreouer if they dyed without circumciſiō, or other remedie of thoſe former times, their ſoules periſhed from their people; and now without Baptiſme can neuer enter into the kingdome of heauen, which could not ſtand with Gods iuſtice, if they were not guiltie of ſinne.

Chapter 3

CHAP. III. By the craft of the Diuel ſpeaking in a ſerpent, our firſt parents tranſgreſſed [Margin: The ſecond part. Of the fal of man, and propagation of man and of ſinne.] Gods commandment. 7. who being ashamed vvould hide them ſelues. 9 but are reproued by God. 14. and beſides other particular punishements (yet with promiſe of a Redemer) are caſt out of Paradiſe.

1 BVT [::] the ſerpent alſo was more ſubtile then al the beaſts of the earth, which our Lord God had made. Which ſaid to the woman:▪ Why hath God commanded you, that you ſhould not eate of euerie tree of Paradiſe?

2 To whom the woman anſwered: Of the fruite of the trees that are in paradiſe, we doe eate:

3 but of the fruite of the tree which is in the middes of paradiſe, God hath commanded vs that we should not eate: and that we ſhould not touch it, leſt perhapes we die.

4 And the ſerpent ſaid to the woman: No you ſhal not dye the death.

5 For God doth know that in what day ſoeuer you ſhal eate therof, your eyes ſhal be opened: and you ſhal be as gods, knowing good & euil.

6 The woman therfore ſawe that the tree was good to eate, and fayre to the eyes, and delectable to behold: and ſhe tooke of the fruite therof, and did eate, and gaue to her huſband, who did eate.

7 And the eyes of them both were opened: and when they [::] perceiued themſelues to be naked, they ſowed togeather leaues of a figge tree, and made themſelues aprons.

8 And hearing the voice of our Lord God walking in paradiſe at the after none ayre: Adam hid himſelfe and ſo did his wife from the face of our Lord God, amidſt the trees of paradiſe.

9 And our Lord God called Adam, and ſaid to him: Where art thou?

10 Who ſaid: I heard thy voice in paradiſe: and I feared, becauſe I was naked, and I hid me.

11 To whom he ſaid: And who hath told thee that thou waſt naked, but that thou haſt eaten of the tree▪ whereof I commanded thee that thou ſhouldeſt not eate?

12 And Adam ſaid: The woman, which thou gaueſt me to be my felow companion, gaue me of the tree, and I did eate.

13 And our Lord God ſaid to the woman: Why haſt thou done this? who anſwered: The ſerpent deceiued me, & I did eate.

14 And our Lord God ſaid to the ſerpent: Becauſe thou haſt done this thing, [::] accurſed art thou among al catle, & beaſts of the earth: vpon thy breſt ſhalt thou goe, & [::] earth▪ ſhalt thou eate al the dayes of thy life.

15 I wil put enmyties betwen thee & the woman, and thy ſeed and the ſeed of her▪ ▪ ſhe ſhal bruiſe thy head in peeces, & thou ſhalt lye in waite [::] of her heele.

16 To the woman alſo he ſaid: I wil multiplie thy trauailes, and thy child bearinges: in trauaile ſhalt thou bring forth children, and thou ſhalt be vnder thy huſbands power, and he ſhal haue dominion ouer thee.

17 And to Adam he ſaid: Becauſe thou haſt heard the voice of thy wife, and haſt eaten of the tree, whereof I cōmanded thee, that thou ſhouldeſt not eate, curſed is the earth in thy woorke: with [::] much toyling ſhalt thou eate thereof al the dayes of thy life.

18 Thornes and thyſtles ſhal it bring forth to thee, & thou ſhalt eate the herbes of the earth.

19 In the ſweat of thy face ſhalt thou eate bread, til thou returne to earth, of which thou waſt taken: becauſe ▪ duſt thou art, and into duſt thou ſhalt returne.

20 And Adam called the name of his wife, Eue: for becauſe [::] ſhe was mother of al the liuing.

21 Our Lord God alſo made for Adam and his wife garments of skynnes, and clothed them.

22 And ſaid: Loe Adam is become as it were one of vs, knowing good & euil: now therfore▪ leſt perhapes he reach forth his hand, and take alſo of the tree of life, & eate, and liue for euer.

23 And our Lord God ſent him out of the paradiſe of pleaſure, to worke the earth of which he was taken.

24 And he caſt out Adam: and▪ placed before the paradiſe of pleaſure Cherubins, & a flaming, and a turning ſworde, for to keepe the way of the tree of life.

Marginal notes to Chapter 3

• 1 [::] Serpēts moſt craftie to eſcape harme, when they hurt men: ſo is the diuel.
• 5 2. Cor. 11. 3.
• 6 Eccl. 25. 1. Tim. 2, 14.
• 7 [::] After ſinne they were aſhamed, not before S. Chriſ.
• 14 [::] Al this curſe perteineth to the diuel that ſpake in the ſerpēt. S▪ Aug, l. 2. de Gen. ad lit. cap. 36. S. Beda in hunc locum.
• 14 [::] Earthlie or worldlie and carnal men S. Greg. in Pſal. 101.
• 15 [::] Though good men reſiſt tentations at the firſt aſſaults, and ſo bruiſe the ſerpēts head, yet he ⟨illegible⟩o⟨illegible⟩eth ſtil to deceiue eſpecially in the end of mans life▪ ſignified by the ⟨illegible⟩eele. S Gre. in cap. 1. Iob.
• 16 1. Cor. 14.
• 17 [::] Al men trauel one way or other: & ſuch as ſuffer wides to ouergrowe (in their ſouls) ſhal after this life either ſuſtaine the fyre of Purgatorie or eternal paine. S. Aug. li 2. c. 20▪ de Gen. cō. Man.
• 20 [::] She was mother rather of al the dying: but in figure of our B. Lady who is mother of Chriſt, life it ſelfe, ſhe is called mother of the liuing. S. Epiph. her. 78.

ANNOTATIONS. CHAP. III

1 VVhy hath God? [Here we may ſee how ſinne came firſt amongſt men. For [Margin: Sinne entred among men by the enuie & craft of the diuel, man cōſenting to his ſuggeſtions. Eue firſt ſined in thought, then in words laſt in deedes.] the diuel enuying mās happie ſtate tempted Eue the weaker perſon, beginning [Margin: Cap. 2. 24. Ioan. 8, 44. S. Aug. lib. 14. deciuit. c. 11. Rupert. li. de Trinit. & operibus eius c. 4.] with a queſtion, therby to allure her into conference, and by ſuch a queſtion as might bring her into ſuſpition of Gods affection towards man, ſaying: VVhy hath God commanded you, that you should not eate of euerie tree of paradiſe? inſinuating by theſe words, and withal internally ſuggeſting, that God dealt hardly with them, abridging their libertie without cauſe. And when he had got ſo much of her, that ſhe was diſpleaſed with the precept, which ſhe ſhewed by adding of her owne (to make it ſeme more greuous) that they were forbidden to touch the tree: and againe by reporting the puniſhment as doubtful, ſaying: leſt perhaps vve dye, then the tempter auouched boldly, and falſly, that they ſhould not dye, and charged God to be enuious of the benefite they ſhould get by eating of that tree, ſaying their eyes should be opened, and they should be as Goddes, knowing good and euil. Vpon which perſwaſion, and liking alſo ſhe had to the fruite, ſhe did take and eate, and perſwaded Adam alſo to eate. And forthwith [Margin: Bad ſequels of ſinne.] they ſaw that they would not haue ſeene, knew euil which they had better [Margin: Lib. de vera Religione c. 14. Lib. 1. Retract. c. 13.] not to haue knowen, were aſhamed, and endeuored to couer, and hide them ſelues. Euen thus the diuel dealeth with men euer ſince, aſſaulting the weaker perſons, and weaker part, as the fleſh and ſenſualitie, and by them ſetteth vpon [Margin: No ſinne can be without freewil.] the ſtronger and ſuperior part, to get conſent of freewil, without which there is no ſinne. According to that famous ſaying of S. Auguſtin: Pe⟨illegible⟩atum adeo est voluntarium, vt nullo modo ſit peccatum, ſi non voluntarium. Sinne is ſo voluntarie, that in no vviſe it can be ſinne, if it be not voluntarie. wherfore it was no ſinne in Eue to [Margin: Concupiſcēce no ſinne, but the effect, and occaſion of ſinne. Alſo occaſion of merite.] be tempted by the ſerpent, which ſhe could not auoide, nor in Adam to be tempted by Eue, but they ſinned when they conſented to the euil ſuggeſtions. And [Margin: S Aug. lib. 1. de nupt. & con. c. 23. Gal. 5. 2 Tim. 2.] now in the regenerate, though concupiſcence remaine, which is the effect of ſinne paſt, & occaſion of ſinne in thoſe that yeld againe to tētations, yet is it not ſinne, but puniſhment of ſinne, and matter of exerciſe in the iuſt, and if we reſiſt, of merite: and therfore S. Paul exhorteth vs, to vvalle in the ſpirite, and the luſts of the flesh vve shal not accomplish. And in an other place ſheweth, that he vvhich fighteth lavvfully, shal be crovvned.

15. She shal bruiſe] Proteſtants wil not admitte this reading, ipſa conteret, ſhe [Margin: The Latin text defended againſt Kemniſius and other Proteſtants. See Card. Bellarmin. li. 2. c. 12. de verbo Dei. Both readings veld the ſame ſenſe.] ſhal bruiſe, leſt our Bleſſed Ladie ſhould be ſaid anie way to bruiſe the ſerpents head. And Kemniſius amongſt others ſaith, that al ancient Fathers read, ipſum, not, ipſa. But he is conuinced of lying by Claudius Marius Victor. lib. 1. in Gen. Alcimus Auitus lib. 3. carm. c. 6. S. Chriſoſtom bom. 17. in Geneſ. S. Ambroſe lib de fuga ſaeculi cap. 7. S. Auguſtin lib. 2. de Geneſi contra Manichaeos, cap. 18 & lib. 11. de Geneſi ad literam cap. 26. S. Gregorie lib. 1. Moralium cap. 38. And after them S. Bede, Eucherius, Rabanus, Rupertus, Strabus, and Lira vpon this place, S. Bernard ſer 2. ſuper Miſus est. And manie others, who read ipſa as the Latin text now hath.

But whether we read, She shal bruiſe, or, her ſede, that is her ſonne Chriſt, shal bruiſe the ſerpents head, we attribute no more, nor no leſſe to Chriſt, nor to our Ladie by the one reading, then by the other: for by the text, I vvil put ⟨illegible⟩nmit⟨illegible⟩es betvven thee and the vvoman, betvven thy ſeede, and her ſeede. It is clere, that this enmitie and battle pertained to the woman and her ſeede on the one partie, and to this diuel, that ſpake by the ſerpent, and al the wicked, on the other partie, and that the victorie ſhould happen to mankind. VVhich being captiue by Adams ſinne, occaſioned by a woman, ſhould be redeemed, both [Margin: As Adam was the cauſe, and ⟨illegible⟩e an occaſion of mans captiuitie: ſo Chriſt is the true cauſe and his mother an occaſion of our reſtauration.] ſexes, though in farre different ſorte, concurring therto. And ſo it is moſt true, that Chriſt by his owne proper powre, and his bleſſed mother by her moſt immediate cooperating to his Incarnation (and conſequently to other Miſteries) did bruiſe the ſerpents head, breake and vanquiſh his powre. [Margin (*): S ⟨illegible⟩eneus li 3. c. 33. & lib. 5. circa med, S. Epiph, Haer. 78. S. Ieron. ep 22. ad Eustoch. S. Aug. (or S. Fulgent) ſer. 18 de Sanctis. de fide & Symb. de Agone Chriſtiano. Ser. 2. ſuper Miſſus eſt.] As manie ancient Fathers do excellently diſcourſe: namely S. Bernard, writing vpon theſe wordes in the Apocalips. cap. 12. A great ſigne appeared in heauen, a vvoman clothed vvith the ſunne: Albeit (ſaith he) by one man and one woman we were greatly damaged: yet (God be thanked) by one man and one woman al loſſes are repaired, and that not without great increaſe of graces. For the benefite doth farre excede the loſſe. Our merciful father geuing vs for a terreſtrial Adam Chriſt our Redemer, & for old Eue Gods owne mother. Moreouer [Margin: Our B. Ladie reſiſted al euil ſuggeſtions.] as the ſame S. Bernard ſheweth, this bleſſed Virgin in ſingular ſorte bruiſed the ſerpents head, in that ſhe quite vanquiſhed al maner ſuggeſtions of the wicked ſerpēt, neuer yelding to, not taking delight in anie euil moued by him.

19. Duſt thou art] By theſe wordes Adam was admoniſhed to humble him ſelfe, conſidering the matter wherof his bodie was made, and into which he [Margin: Iob 42. Eſai. 58. Ierem. 6. Ionae. 3. Mat. 11.] ſhould be reſolued againe. wherupon it came to be a ceremonie amongſt penitents, [Margin: The ceremonie of aſhes, on Aſhweneſday.] to caſt aſhes on their heads. As appeareth in holie Scriptures for which cauſe the Church now alſo vſeth this ceremonie the firſt day of Lent, putting aſhes on her childrens heades: willing them to remember, that duſt they are, and to duſt they ſhal returne, to moue vs by this meditation to more ſerious penance.

22. ⟨illegible⟩ſt perhaps] Notwithſtanding Gods eternal decree in diſpoſing al [Margin: Gods prouidence concurreth with mans free wil.] thinges, and his omnipotencie which nothing can reſiſt, yet he produceth good, and either auoideth or diſpoſeth of euil which he ſuffereth, by ordinarie meanes, as appeareth Act. 27, v. 31. and that becauſe man hath free wil, with [Margin: de grat. & liber. arb. c. 6. de corrept. & grat. ad art. falſo impoſ.] which God concurreth, & deſtroyeth not nor forceth. as S. Auguſtin teacheth.

24. Placed Cherubins] Man being caſt out of paradiſe, the ſame is defended [Margin: Paradiſe defended by Angels and by fire & ſworde. God deſtroyeth not nature] with duble gard. with Angels, that are watchful, wiſe, and potent; and with fire and ſword, moſt terrible armoure to man. wherby againe we ſee, that God vſeth ordinarie meanes in his prouidence, as the miniſtrie of Angels & humane terror, and would neither deſtroy the tree, nor depriue it of the vertue to prolong life, nor bereue man of freewil, by which he might deſire to returne: but conſeruing nature in al creatures, preuenteth inconueniences otherwiſe. [Margin: Good Angels hinder diuels of their deſires.]

Theſe Angels alſo hinder the diuel, that he can not enter paradiſe, leſt he [Margin: S. Aug. lib. 11. de Gen ad lit. c. 40.] ſhould take of the fruite of the tree, and geue it to men to prolong their liues, and therby draw them to his ſeruice.

Chapter 4

CHAP. IIII. VVicked Cain killeth holie Abel. 9. vvhoſe bloud cryeth for reuenge. 11. Cain a curſed vacabond, 17. hath much iſſue. 25 Adam alſo hath Seth, and Seth Enos.

1 AND Adam knewe Eue his wife: who conceiued and brought forth Cain, ſaying: I haue gotten a man through God.

2 And againe ſhe brought forth his brother Abel. And Abel was a ſhepehard, & Cain a huſbandman.

3 And it befel after manie dayes that Cain “offred of the fruites of the earth giftes to our Lord.

4 Abel alſo [::] offred of the firſt begotten of his flocke, and of their fat: and our Lord“ had reſpect to Abel, & to his giftes.

5 But to Cain, and to his giftes he had not reſpect: & Cain was exceeding angrie, and his countenance abated.

6 And our Lord ſaid to him: Why art thou angrie? and why is thy countinance fallen?

7 If thou doe wel, “ſhalt thou not receiue againe: but if thou doeſt il, ſhal not thy ſinne forth with be preſent at the dore? but the luſt therof ſhal be“ vnder thee, and thou ſhalt haue dominion ouer it.

8 And Caine ſaid to Abel his brother: Let vs goe forth abroad. And when they were in the filde, Caine roſe vp againſt his brother Abel, and ſlewe him.

9 And our Lord ſaid to Cain: Where is Abel thy brother? Who anſwered: I know not: am I my brothers keper?

10 And he ſaid to him: What haſt thou done? [::] the voice of thy brothers bloud crieth to me out of, the earth.

11 Now therfore curſed ſhalt thou be vpon the earth, which hath opened her mouth, & receiued the bloud of thy brother at thy hand.

12 When thou ſhalt til it, it ſhal not yeld to thee her fruite: a roag and vagabound ſhalt thou be vpon the earth.

13 And Cain ſaid to our Lord: Myne iniquitie is greater, then that I may deſerue pardon.

14 Loe thou doeſt caſt me out this day from the face of the earth, and from thy face ſhal I be hid, and I ſhal be a vagabound & fugitiue on the earth: euerie one therfore that findeth me, ſhal kil me.

15 And our Lord ſaid to him: No, it ſhal not ſo be: but whoſoeuer ſhal kil Cain, shalbe punished ſeauen fould. And our Lord put a marke on Cain, that whoſoeuer found him should not kil him.

16 And “Cain went forth from the face of our Lord, and dwelt as a fugitiue on the earth at the eaſt ſide of Eden.

17 And Cain knewe his wife, who conceiued, and brought forth Enoch: And [::] he built a citie, & called the name therof by the name of his ſonne, Enoch.

18 Moreouer Enoch be gat Irad, and Irad begat Mauiael, and Mauiael begat Mathuſael, and Mathuſael begat Lamech.

19 Who tooke [::] two wiues, the name of the one was Ada, and the name of the other Sella.

20 And Ada brought forth Iabel, who was the father of them that dwel in tents, and of heardſmen.

21 And his brothers name was Iubal: he was the father of them that ſing on harpe & organes.

22 Sella alſo brought forth Tubalcain, who was a hammerer & worker in al worke of braſſe & iron. And the ſiſter of Tubalcain was Noema.

23 And Lamech ſaid to his wiues Ada and Sella: Heare my voice ye wiues of Lamech, harken to my talke: for▪ I haue ſlaine a mā to the wounding of my ſelfe, and a ſtripeling to mine owne drie blowe brewſing.

24 Seuenfould vengeance shal be taken of Cain: but of Lamech ſeuentie times▪ ſeuen fould.

25 Adam alſo knewe his wife again: and she brought forth a ſonne, and called his name Seth, ſaying: God hath giuen me other ſeede for Abel, whom Cain ſlewe.

26 But to Seth alſo was borne a ſonne, whom he called Enos, this man▪ began to inuocate the name of our Lord.

Marginal notes to Chapter 4

• 4 [::] A figure of the Lambe that was ſlaine from the beginning of the world. Apoc. 13, v. 8.
• 4 Heb. 11.
• 9 Sap. 10.
• 9 ⟨illegible⟩. 10. 3.
• 10 [::] VVilful murther is one of the ſinnes that crie to God for reuenge.
• 17 [::] By the increaſe of Abrahās ſeede (by the line onlie of Iſaac and Iacob, beſides the iſſues of Iſmael and Eſau) in litle more then 400. yeares to aboue ſix hundreth thouſand men able to beare armes (Num. 1.) it appeareth that Caines progenie in as manie yeates might ſuffice to people a citie, yea a whole countrie. S. Aug. l. 15 ciuit. c. 8.
• 19 [::] This Lamech of Cains iſſue, is the firſt that is noted in Scripture, to haue taken two wiues.

ANNOTATIONS. CHAP. IIII

3. Offered giftes] Either God him ſelfe taught Adam, and he his children, or els they knew by inſtinct of nature, that Sacrifice muſt be offered to God, to acknowledge therby his ſupreme dominion ouer man, and mans due ſubiection to his diuine Maieſtie. And that not only in internal affection, which [Margin: External Sacrifice due to God in euerie Law.] (as S. Auguſtin, and al Catholique Doctors teach) is principally required, but [Margin: Lib 10. de ciuit.] alſo in external things, becauſe we conſiſt of bodie, and not only of ſoule, and haue, by Gods goodnes, the vſe of corporal things. As here we ſee example [Margin: ⟨illegible⟩. 5. Leuit. 1 Dan 12. Mal. 1. Luc. 22.] in the law of nature: and the ſame was ordained by written precept in the law of Moyſes: the Prophetes▪ alſo foretold, that external Sacrifice ſhould be offered in the law of grace, and new Teſtament, to wit, the ſame which Chriſt inſtituted, and left in his Church, to continew to the end of the world. Moreouer this homage of offering Sacrifice is ſo peculiar to God only, that albeit [Margin: Sacrifice due to God onlie, and to no creature.] manie other exterior rites and ſeruices are vſed both to God & men, as to be bare head, to be we, to kneele, & the li⟨illegible⟩e before them, either of great hum⟨illegible⟩liti⟨illegible⟩ [Margin: Lib. 10. ciuit. cap. 4. Ariſtot. li. 2 Meta hiſ. ⟨illegible⟩tl i⟨illegible⟩. 9. Polit. 7. c. 8.] (ſaith S. Auguſtin) or of pestiferous ⟨illegible⟩latterie, to ſuch as are homines colendi, venerandi, ſi autem eis multum additur, & adorandi: men to be vvorshipped, reuerenced and of much be geuen them, adored (for this terme of adoring is alſo applied to men in holie Scriptures Gen. 23. v 7. 27. v. 29.) yet Sacrifice is due to God only, and to no creature how excellent ſo euer. In ſo much (ſaith the ſame Doctor) that as al nations founde it neceſſarie to offer Sacrifice, ſo none durſt ſacrifice to anie niſi et, quem Deum autſciuit, aut putauit, aut finxit: but to him whom they either knew, or thought, or fained to be God.

4. Hadre⟨illegible⟩tect to Abel [Both Cain and Abel did wel in offering external Sacrifice, but they differed much in ſinceritie and maner of chooſing or diuiding [Margin: To. 3. q. 4. Quaest. Hebraie. Lib 15. ciuit c. 7. Mala. 1. Hebr. 11. Leuit. 9. Iudic. 6. 2. Par. 7. 3. Reg 18. 2. Mac 1] their oblations, touching Gods part and their owne, as S. Iuſtinus Martyr, [Margin: Abels Sacrifice declared acceptable, & not Cains, by ſome external ſigne.] S. Hierom, S. Auguſtin and others teach. For Abel offered of the beſt things, of the first begotten of his flock, and of their ſatte. And therfore God reſpected and approued it. But to Cain and to his giftes he had not reſpect, becauſe he wanted ſincere deuotiō. VVhich difference of Gods acceptance appeared doubtles, as S. Hieromand S. Auguſtin ſuppoſed, by ſome external ſigne, otherwiſe Cain had not vnderſtood it. Moſt like it was by fire ſent from God, which inflamed and conſumed Abels Sacrifice, & not Cains. As we read of diuers other Sacrifices in holie Scriptures.

7. Shalt thou not receiue:] Reward of good workes, and punishment of euil are [Margin: Reward and puniſhment according to our workes.] clerly proued by this place. God ſaying to Gain: If thou doeſt vvel, shalt thou not receiue againe? what els but wel for wel doing? as Abel receiued conſolation of his Sacrifice wel offered. but if thou doeſt il, shal not thy ſinne be preſent forth vvith at the dore? afflicting thy conſcience; and not ſuffering thy mind to be in quiet, for remorſe of thy wicked fact, and feare of iuſt iudgement. For hence it came that Cains countenance fel, and his ſtomack boyled with angre: puniſhment ſo beginning euen in this life; & much more in the next world our Sauiour wil render (as him ſelfe ſaith) to euery man according to his workes: which [Margin: Mat. 16. Rom. 2.] the Apoſtle expreſſeth more diſtinctly, eternal life, or vvrath & indignation.

7▪ Vnder thee [This Text ſo plainly ſheweth freewil in man, alſo after his [Margin: Freewil in mā alſo after his falle. Heretical trāſlation.] falle, that the Engliſh Proteſtans to auoid ſo clere a truth, for theſe wordes, the luſt ther of (to wit of ſinne) shal be vnder thee, and thou halt haue dominion ouer it, corruptly tranſlate in ſome of their Bibles thus: Vnto thee his deſire ſhal be [Margin: Bible 1579.] ſub⟨illegible⟩ect, and thou ſhalt rule ouer him. As if God had ſaid, that Abel ſhould be vnder ⟨illegible⟩ain. As the phantaſtical Manichees peruerted the ſenſe, whoſe abſurditie S. Auguſtin controlleth maintayning the true conſtruction of the wordes, [Margin: ⟨illegible⟩b. 15. c. 7. ciuit.] Tu dominabe⟨illegible⟩ is illius; nunquid fratris? abſit. Cuius igitur niſi pecuati? Thou shalt rule ouer: VVhat, ouer thy brother? Not ſo. Ouer vvhat then but ſinne? In other Engliſh Editions, namely in the laſt, which we ſuppoſe they wil ſtand to, it is better, but yet obſcure thus, Vnto thee shal be the deſire therof, and thou shalt haue rule of ⟨illegible⟩. Let vs therfore examine the ſenſe, and if S. Hierome, the great ſcripture Doctor [Margin: Quaeſt. Hebraic. in Gen.] did rightly vnderſtand it, God did ſpeake to this effect to Cain: Becauſe thou haſt freevvil, I vvarne thee, that ſinne haue not dominion ouer thee, but thou ouer ſinne. [Margin: The Hebrew alſo & Greeke text proue freewil in Cain.] The Hebrew hath thus: ad te appetitus eius, et tu dominaberis in eum, or, ei. Vnto thee the appetite therof, and thou shalt rule ouer it. Thargum Hieroſolomitanum concludeth Gods ſpeach to Cain thus: Into thy hand I haue geuen povvre of thy concupiſcence, and haue thou dominion therof: vvhether thou vvilt to good or to euil. The Greke hath thus: To thee is the conuerſion therof, and thou shalt beare rule ouer it: to wit, appetite, luſt, concupiſcence is vnder thy wil. Finally, al antiquitie vniuerſalitie [Margin: Freewil teſtified by antiquitie, vniuerſalitie, and conſent of lerned & reaſonable perſons. Luther abhor red the name of freewil.] [Margin: S. Auguſtin. li. de v⟨illegible⟩ra Rel. ca. 14.] and vniforme conſent of Chriſtian Doctors, and other lerned Philoſophers, and reaſonable men hold it for certaine and an euident truth, that man yea a ſinner hath ſreewil. Yet Luther, the father of Proteſtants, ſo abhorred this truth, that he could not abide the very word, nor voutſafe (when he writ againſt it) to title his beaſtlie booke, Contra liberum arbitrium, Against freevvil: but, De ſeruo arbitrio. Of ſeruil arbitriment. And denieth that man is in aniwiſe free to chooſe, to reſolue, or determine, but in al things ſeruil, tyed, conſtrained, and compelled to whatſoeuer he doth, ſaith, or thincketh. Further, that man in al his actiōs is like to a hackney, that is, forced to goe whither the rider wil haue him. And knowing the whole world againſt him, ſhameth not to confeſſe, that he ſetteth them al at naught in reſpect of him ſelfe, concluding thus: [Margin: lib. de ſeruo arbitrio.] I haue not (ſaith he) conferred vvith anie in this booke, but I haue affirmed, and I do affirme. Neither vvil I that anie man iudge hereof, but I counſail al to obey, or yeelde to myn [Margin: Caluin alſo miſliketh the word freewil.] opinion. Caluin alſo for his part, conſpireth in this hereſie with Luther, but more faintly rather wiſheth, then imagineth that men be ſo madde as to flee [Margin: lib. 2. c. 2. par. 8. lib. 2. aduerſ. Iouinian.] from the name of freewil. I (ſaith Caluin) neither myſelfe vvould vſe this vvord, and vvould vvish others, if they as⟨illegible⟩e me counſaile, to abſtaine from it. But we wil be [Margin: VVhere is neceſſitie there is nether reward not puniſhment due.] bold to oppoſe S. Hieromes reaſon againſt Luther, Caluin, al Manichees, and others that denie freewil. God made vs (ſaith he) vvith freevvil, neither are vve dravven by neceſsitie to vertues nor to viees; othervviſe vvhere is neceſsitie, there is neither damnation nor crovvne.

16. Cain vvent forth] It is a marke of Heretikes to make breach, and goe [Margin: 1. Ioan. 2. Tract. de Zelo & liuore.] forth of the Church. And commonly it cometh of enuie. Some runne into hereſies [Margin: Going forth of the Church a marke of Heretikes.] and ſchiſmes (ſaith S. Cyprian) vvhen they enuie Bishops, vvhileſt one either complaineth that him ſelfe vvas not rather ordained, or diſdaineth to ſuffer an other aboue him. Hereupon he kicketh, hereupon he rebelleth. Enuie moued Cain to kil his brother, becauſe his [Margin: 1. Ioan. 3.] ovvne vvorkes vvere vvicked and reiected: and his brothers iuſt, and eſtemed. So going forth became obſtinate, obdurate, and deſperate in his ſinne, and being reprobate of God, began a wicked Citie, oppoſite to the Citie of God. VVherfore Moyſes, as S. Auguſtin noteth, intending to deſcribe, and ſhew the [Margin: lib. de Paſtore. c. 8. &c. 20.] perpetual continuance of Gods Citie, the true Church, from Adam, which he doth by the line of Seth to Noe, and ſo forward to his owne time, would not omit to tel alſo the progenie of Cain, euen to the floode, wherin al his ofſpring was finally drowned and deſtroyed, that the true Citie of God might appeare more diſtinct, more cōſpicuous, & more renowmed. And that in deede the ſame only (and not anie broken and interrupted companies or conuenticles) might be knowen to be the true Church of God.

23. I haue ſlaine] So hard and obſcure is this place, that S. Hierom required [Margin: Scripture hard] [Margin: Tom. 3. ad 1. quaest. Damaſ⟨illegible⟩ ▪] by S. Damaſus Pope to expoundit, dareth not affirme anie one ſenſe for certaine, but propoſing diuers, which the text may ſeme to beare; wiſheth the Pope (who was alſo very lerned) to examine al more at large: putting him in mind that Origen writ his twelfth and thirtenth bookes vpon this onlie place. The moſt probable expoſition ſemeth to be gathered out of the Hebrewes [Margin: A probable ſenſe according to the Hebrewes Tradition.] Tradition, that this Lamech of the iſſue of Cain (for there was an other Lamech of Seths progenie) much addicted to hunting, and his eyes decaying, vſed in that excerciſe the direction of a young man his nephew, the ſonne of Tubalcain. VVho ſeing ſomething moue in buſhes, ſuppoſing it to be a wild beaſt, willed his grandfather to ſhoote at the ſame: which he did, and ſtroke the marke with a deadlie wound, and approching to take the pray, found it to be old Cain. VVhereupon ſore amazed, afflicted, and moued with great paſſion, did ſo beate the young man, for his il direction, that he alſo died of the drie blowes. After both which miſhappes, and his paſſion at laſt caulmed, Lamech lamenteth as the text ſaith, that he had killed a man and ſtripling, towit, the one with a wound, the other with drie blowes, for which he feared ſeuenfold puniſhment more then Cain ſuffered for killing Abel. Neuertheles [Margin: S. Chriſ. ho. 20. in Gen.] S. Hierom & other Fathers thinke it probable, that Lamech killing the one of ignorance, the other in paſſion, was not ſo ſeuerly puniſhed as he feared. And ſo they vnderſtand the reſt of this paſſage, that ſeuenfold vengance was taken of Cain, by prolongation of his miſerable life til his ſeuenth generation, when [Margin: Lib. 1. Antiq. ca. 2. Origen in Gen. Luc. 3.] one of his owne iſſue ſlew him, and an other of the ſame linage with him. And Lamech was puniſhed ſeuentie ſeuenfold when his ſeuentie ſeuen children (for ſo manie he had, as Ioſephus writeth) and al their ofspring periſhed in the floud. Myſtically by ſeuentie ſeuen may be ſignified that the ſinne of mankind [Margin: Myſtical ſenſe] ſhould be puniſhed and expiated in Chriſt our Redemer. who was borne in the ſeuentie ſeuenth generation from Adam.

26. Begane to inuocate.] Seth was a moſt holie man, and ſo brought vp his [Margin: Suidas vocabulo Seth. Ioſeph. l. 1. Ant⟨illegible⟩. S. Aug. epiſt. 99. ad Euod.] children, that they were called the ſonnes of God. Gen. 6. Adam alſo and Eue were penitent, and became great confeſſors, and are now Sainctes. And ſo it can not be doubted but amongſt other ſpiritual exerciſes they prayed and inuocated God. And therfore that which is here ſaid: He (towit Enos) bagane or (as the Hebrew hath) then was begune, to inuocate the name of our Lord, can not [Margin: Publike prayer beſides Sacrifice in the Church of God.] be vnderſtood of priuate, but of ſome publique prayer of many meeting togeather, & obſeruing ſome rites & ſet forme in peculiar place dedicated to diuine Seruice, the Church being now growne to a competent multitude. And that beſides Sacrifice, which was alſo before, as appeareth both by Cain & Abel.

Chapter 5

CHAP. V. The progenie of Adam, & number of their yeares (vvith the death of the reſt, & tranſlation of Enoch) in the line of Seth, to Noe & his three ſonnes.

1 THIS is the booke of the generation of Adam. In the day, when God created man, to the likenes of God made he him.

2 Male and female created he them; and bleſſed them: and called their name Adam, in the day when they were created.

3 And Adam liued a hundred and thirtie yeares; and begat to his owne image and likenes, and called his name Seth.

4 And the dayes of Adam, after he begat Seth, came to eight hundred yeares: and he“ begat ſonnes and daughters.

5 And al the time that Adam liued, came to nine hundred and thirtie yeares,“ and he died.

6 Seth alſo liued a hundred fiue yeares, and begat Enos.

7 And Seth liued after he begat Enos, eight hundred and ſeuen yeares, and begat ſonnes and daughters.

8 And al the dayes of Seth came to nine hundred & twelue yeares, and he died.

9 And Enos liued nintie yeares, and begat Cainan.

10 After Whoſe birth he liued eight hundred & fiftene yeares, and begat ſonnes and daughters.

11 And al the dayes of Enos came to nine hundred and fiue yeares, and he died.

12 Cainan alſo liued ſeuentie yeares, & begat Malaleel.

13 And Cainan liued after he begat Malaleel, eight hundred & fourtie yeares, and begat ſonnes & daughters.

14 And al the dayes of Cainan came to nine hundred and ten yeares, and he died.

15 And Malaleel liued ſixtie fiue yeares, and begat Iared.

16 And Malaleel liued after he begat Iared, eight hundred and thirtie yeares, and begat ſonnes and daughters.

17 And al the dayes of Malaleel came to eight hundred nyntie fiue yeares, & he died.

18 And Iared liued a hundred ſixtie two yeares, and begat Enoch.

19 And Iared liued after he begat Enoch eight hundred yeares, and begat ſonnes and daughters.

20 And al the dayes of Iared came to nine hundred ſixtie two yeares, & he died.

21 Moreouer Enoch liued ſixtie fiue yeares, & begat Mathuſala.

22 And Enoch[::] walked with God: & liued after he begat Mathuſala, three hundred yeares, and begat ſonnes and daughters.

23 And al the dayes of Enoch came to three hundred ſixtie fiue yeares.

24 And he walked with God, and “was ſeene no more: becauſe God[::] tooke him.

25 Mathuſala alſo liued a hundred eightie ſeuen yeares, & begat Lamech.

26 And Mathuſala liued, after he begat Lamech, ſeuen hundred eightie two yeares, and begat ſonnes and daughters.

27 And al the dayes of Mathuſala came to[::] nyne hundred ſixtie nine yeares, & he died.

28 And Lamech liued a hundred eightie two yeares, and begat a ſonne:

29 and he called his name Noe, ſaying: This ſonne ſhal comfort vs from the workes & labours of our handes on the earth, which our Lord curſed:

30 And Lamech liued▪ after he begat Noe, fiue hundred nintie fiue yeares, and begat ſonnes and daughters.

31 And al the dayes of Lamech came to ſeuen hundred ſeuentie ſeuen yeares, and he died. And[a] Noe when he was fiue hundred yeares olde, begat Sem, Cham, and Iaphat.

Marginal notes to Chapter 5

• 1 Sap. 2, 24. Eccli. 17, 1.
• 22 [::] This Hebrew phraſe vvalked vvith God, ſignifieth that he liued wel & pleaſed God.
• 24 [::] The ſeuentie two Interpreters ſay, God tranſlated him And ſo doth S. Paul. Heb. 11.
• 27 [::] This is the longeſt life of al here recited But if we conſider that Adam was as ſtrong of bodie, the firſt day he was ere ated, as theſe others were at the age of 60. yeares (before which, none are ſaid no haue begot children) and ſo ſubsract 60. yeares from Mathuſala, then Adam liued in mans ſtate longer then he by 21. yeares.
• 31 [a] The ſecond prophecie before Male on Eaſter Eue.

ANNOTATIONS. CHAP. V.

4. Begate ſonnes and daughters.] Moyſes in this genealogie reciteth not alwayes [Margin: S. Aug. li. 15. ciuit. c. 20.] [Margin: The cōtinual ſucceſſion of Gods Church, and interruption of other communities.] the firſt begotten, nor the whole progenie by their names (for then he ſhould haue repeated Cain and Abel, and haue named many others) but thoſe onlie by whom the Church of God continued, ſignifying the reſt in general, whoſe ſucceſſion was cut of by the floud.

5. And he died.] By this Gods word is verified ſaying, that Adam ſhould dye, if he ſhould eate of the forbidden tree. And the diuel is proued a lyer, ſaying, they ſhould not dye. It is alſo moſt true that Adam dyed that day in which [Margin: How mā died the day that he ſinned.] he did eate. For he began that very day to decline to death; and ſo doth al mankind euer ſince, as truly ſaid the woman of Thecua to king Dauid: vve doe al [Margin: 2. R. 14.] die, and as vvaters that returne not, vve fal dovvne on the earth. And vvhat els (ſaith S. Gregorie) is this daylie decaying of our corruption, but a lingering death? And [Margin: ho. 37. in Euangel. Pſal. 89. S. Ireneus li. 5. aduer. Heret. Cicero li. de Senec. & q 1. Tuſcul.] none of al theſe that liued longeſt reaching to a thouſand yeares (which with God is as one day) man dyed in that day in which he tranſgreſſed.

Morally ancient Fathers here note, that albeit the life of the Patriarkes ſeemeth [Margin: Al time is ſhort in reſpect of eternitie.] long to vs, yet if we cōpare the ſame to eternitie it is nothing. Neither by the iudgement of Philoſophers may aniething be counted long, that hath an end: as Tullie bringing Cato wiſely diſputing, ſheweth the longeſt life to be but a ſhort moment. VVhereby againe we may ſee what loſſe we ſuſtaine by ſinne: ſeeing if ſinne had not benne, we ſhould al haue benne tranſlated from earth to heauen, and neuer haue dyed.

24. VVas ſeene no more.] That Enoch and Elias are yet aliue is a conſtant [Margin: Enoch & Elias yet▪ liuing in bodie.] knowne truth, in the hartes and mouthes of the faithful, ſaith S. Auguſtin in his firſt booke, de peccat. merit & remiſſ. c. 3. and confirmeth the ſame in diuers [Margin: li. 20. ciuit. c 29. lib. 2. de gratia Chriſti c. 23. tract. 4. in Ioā.] other places. And it is teſtified by very many both Greeke and Latin Doctors. S. Ireneus li. 5. S. Iuſtinus Martyr, q. 85. ad Orthodoxos. S. Hippolitus li. de Antichriſto. S. Damaſcen, li. 4. de Orthodoxafide. S. Hierom. epiſt. 61. ad Pamach. c. 11. S. Ambroſe in Pſalm. 45. S. 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. 11, ho. 12. in Ezech. S. Proſp. li. vlt. de promiſ. S. Bede in c. 9. Marc. [Margin: Manifeſt Scripture that Elias yet liueth, and ſhal be ſlaine & an other with him▪ Likewiſe that Enoch did not ſee death.] Theophilact and O⟨illegible⟩cumenius in cap. 17. Mat. and others innumerable. Touching Elias it is manifeſt in Scriptures, that he ſhal come, & preach, & be [Margin: Malac. 4 Apo. 11.] ſlaine with an other witnes of Chriſt, before the terrible day of Iudgement. Of Enoch Moyſes here maketh the matter more then probable, ſaying of euerie one of the reſt, he dyed, onlie of Enoch ſaith not ſo, but that he appeared, or [Margin: ⟨non-Latin script⟩. Eccli. 44 Heb. 11.] vvas ſeene no more. For which the ſeuentie two interpreters ſay, And he vvas not found, for God tranſlated him. VVhich can not ſignifie death, but tranſporting, or remouing to an other place. VVhereto agreeth the author of Eccleſiaſticus, ſaying: Enoch pleaſed God, and vvas tranſlated. But moſt clearly S. Paul ſaith. Enoch vvas tranſlated, that he should not ſee death. and he vvas not found for God tranſlated him. VVith what plainer wordes can any man declare, that a [Margin: Theſe Scriptures ſpeake of temporal not of ſpiritual death.] ſpecial perſon were not dead, then to ſay: He vvas tranſlated, or cōueyed away, that he should not ſee death? Neither is it a reaſonable euaſion to interprete this of ſpiritual death. For ſo Adam being eternally ſaued (as S. Irenaeus li. 3. c. 34. Epiphan. con. haereſim 46. S. Agu⟨illegible⟩in epiſt. 99. ad Euodium, and others teach, and the whole Church beleeueth) was preſerued from that death, and ſo vndoubtedly were Seth, and Enos being moſt holie. and the reſt here recounted, as is moſt probable. Neuertheles for further confutation of the contrarie [Margin: ho. 21. in Gen. lib. 1. de pec. mer. c. 2. & 3. l. 9. de Gē. ad lit. c. 6. S. Tho. in c. 11. ad Hebreos.] opinion of Proteſtants, the reader may alſo obſerue the iudgement of S. Chriſoſtom, who affirmeth that Though it be not a matter of faith, vvhether Enoch [Margin: The Fathers proue by the ſcriptures that Enoch is not dead.] be novv in Paradiſe from vvhence Adam and Eue vvere expelled, or in ſome other pleaſant place: Dicunt tamen ſacrae Scriprurae quod Deus tranſtulit eum, & quod viuentem tranſtulit eum, quod mortem ipſe non ſit expertus. The holie Scriptures ſay that God tranſlated him, and 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 vvit 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 ofspring of death in their flesh, to pay that debt, are to returne to this life (of common conuerſation) and to pay this debt vvhich ſo long is deferred.

Diuers reaſons are alſo alleaged, why God would reſerue theſe two aliue. [Margin: Cauſes why Enoch & Elias are reſerued aliue.] [Margin: S. Chriſ. ho. 21. in Gen. et in 2. Theſ. 2 Theodor. q. 45. in Gen. Aretas, in 11. Apoc. S. Greg. lib. 14. Moral. c. v⟨illegible⟩. & ho. 12 in Ezech. Eccl. 44. Mala. 4. Eccl. 48.] Firſt to ſhew by example, that as their mortal bodies are long conſerued from corrupting or decaying, in like ſorte Adam and Eue and al others not ſinning, ſhould haue bene conſerued, and according to Gods promiſe, neuer haue died, [Margin: 1] but after ſome good time tranſlated to heauen, and indued with immortalitie. [Margin: 2] Secondly to giue vs an argument of immortalitie, which is promiſed after the general Reſurrection. For ſeing God doth preſerue ſome mortal, ſo long from al infirmitie, we may aſſuredly beleue that he wil geue immortal & eternal life of bobie and ſoule to his Sainctes, after they haue payed the debt of death, and [Margin: 3] 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 [Margin: See D. Sand. lib. 8. c. 35. de Monar. Eccl. And F. Pererius in c. 12. Danielis.] 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 & perſecute the Church. Of Enoch it is ſaid in the booke of Eccleſiaſticus, that he was tranſlated, vt det gentibus poenitenntiam, that he geue repentance to the nations, by his preaching, & reducing the deceiued from Antichriſt. And of Elias Malachie prophicieth, 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 Catholiques.

Chapter 6

CHAP. VI. Mans ſinnes cauſe of the deluge. 4. Giants vvere then vpon the earth. 8. Noe being iuſt vvas commanded to build the Arke, 18. vvherin he vvith ſeuen perſons more, and the ſeede of other liuing things vvere ſaued.

1 AND after that men began to be multiplied vpon the earth, & had procreation of daughters:

2–3 The :: ſonnes of God ſeing the daughters of men, that they were faire, tooke to them ſelues wiues out of al, which they had choſen And God ſaid: My ſpirit ſhal not remaine in man for euer, becauſe he is flesh: & his dayes ſhal be an hūdred & twentie yeares.

4 And ▪ Giants were vpon the earth in thoſe dayes. For after the ſonnes of God did companie with the daughters of men, and they brought forth children, theſe be the mightie of the olde world, famous men.

5 And God ſeing the malice of men was much on the earth: and that al the cogitation of their hart was bent to euil at al times,

6 it [::] repented him that he had made man on the earth. And touched inwardly with ſorrowe of hart,

7 I wil, ſaith he: cleane take away man, whom I haue created, from the face of the earth; from man euen to beaſtes, from that which creepeth euen vnto the foules of the ayre. for it repenteth me that I haue made them.

8 But Noe found grace before our Lord:

9 Theſe are the generations of Noe: ▪ Noe was a iuſt and perfect man in [::] his generations, he did walke with God.

10 And he begat three ſonnes, Sem, Cham, & Iapheth.

11 And the earth was corrupted before God, and was replenished with iniquitie.

12 And when God had perceiued that the earth was corrupted (for al flesh had corrupted his way vpon the earth)

13 he ſaid to Noe: The end of al flesh is come before me, the earth is replenished with iniquitie from the face of them, & I wil deſtroy them with the earth.

14 Make thee an arke of timber planke: cabinets ſhalt thou make in the arke, and ſhalt pitch it within, and without with bitume.

15 And thus ſhalt thou make it. The length of the Arke ſhal be three hundred▪ cubitts: fiftie cubitts the breadth, and thirtie cubitts the height of it.

16 Thou ſhalt make a windowe in the arke, and in a cubit finish the toppe of it: and the dore of the arke thou ſhalt ſet at the ſide belowe, middle chambers, and third loftes ſhalt thou make in it.

17 Behold I wil bring the waters of a great floud vpon the earth, that I may deſtroy al flesh, wherin there is breath of life vnder heauen. Al thinges that are in the earth, ſhal be conſumed:

18 and I wil eſtablish my couenant with thee: and thou ſhalt enter into the arke, thou and thy ſonnes, and thy wife, and the wiues of thy ſonnes with thee.

19 And of al liuing creatures of al flesh, thou ſhalt bring payres into the arke, that they may liue with thee, of the male ſexe, and the female.

20 Of foules according to their kind, and of beaſtes in their kind, & of al that creepeth on the earth according to their kind: payres of al ſortes ſhal enter in with thee, that they may liue.

21 Thou ſhalt take therfore with thee of al meates, that may be eaten, and thou ſhalt lay them vp with thee: and they ſhal be meate for thee and them.

22 Noe therfore[::] did al thinges, which God commanded him.

Marginal notes to Chapter 6

• 1 The profeſſors of true religion were called the ſōnes of God▪ the folowers of errors the ſōnes of men.
• 6 [::] God who is immutable, & ſubiect to no paſſion, yet by the enormitie of ſinnes ſemeth prouoked to wrath, and to repent that he had made man. S. Amb. li. de Noe & arca. c. 4.
• 9 Eccl. 44, 17.
• 9 [::] In al generations God reſerued ſome iuſt. Much more in the law of Grace.
• 22 [::] A right example of a iuſt maa.
• 22 Heb. 11.

ANNOTATIONS. CHAP. VI.

2. Sonnes of God.] The progenie of Seth, profeſſing true faith & Religion, [Margin: Sōnes of God and ſonnes of men was then ſuch a diſtinction, as now Catholiques and Heretiks.] were called the ſonnes of God: and thoſe of Cains iſſue and congregation, [Margin: lib. 15. c. 23. ciuit. De vera relig. c. 7. con. epiſt. ſund. c. 4 Trac. 32. in Ioan.] folowing erronious and wicked opinions, were called the ſonnes of men. VVhich were then the diſtinctiue termes of true and falſe Religion, as afterwardes were the termes of Iewes and Gentiles: after Chriſt, Chriſtians and Paganes: and laſtly true and falſe Chriſtians are diſtinguiſhed, by the names of Catholiques and Heretikes. As S. Auguſtin teacheth, in his queſtions vpon Geneſis, & other places. VVhich is confirmed by the like iugement of S. Ciril Alexandrinus li. 9. aduerſ. Iulianum. S. Ambroſe li. de Noe & arca. c. 4. S. Pacianus epiſt. ad Symphorianum. Theodoret. & manie others vpon this place.

3 An hundred and tvventie yeares.] Mans life was not here ſhortned to an [Margin: Philo. Ioſephus. Lactant. Rupert. Toſtatus.] hundred and twentie yeares, as ſome haue miſunderſtood this place. For after [Margin: This warning and expectation of repentance ſheweth freewil in mā.] this diuers liued much longer, as appeareth in the genealogie of Sem to Abram in the 11. chapter of Geneſis. And Abraham liued. 175. yeares (c. 25.) Iſaac 180. (c. 35.) Iacob 147. (c. 47.) and Ioiadas borne 1500. yeares after, liued 130. yeares (2. Par. 24.) But 120. yeares were granted before the floud for that generation to repent in, as the Chaldee Edition expreſſeth more plainely: Terminus dabitur ei centum viginti annorum ſi ſorte conuertatur. The tearme of an hundred and twentie yeares ſhal be geuen them, if perhaps they may conuert. And ſo S. Chriſoſtom. S. Hierom. and S. Auguſtin expound this Scripture. Yet whether God cut of 20. of theſe yeares, and brought the floud after a 100 (for Noe had his ſonnes when he was 500. yeares old, & the floud came in the 600. yeare of his age) or that this warning was geuen twentie yeares before [Margin: ho. 22. in Gen. Tradit. Heb. lib. 15. c. 24. ciuit.] anie of his ſōnes were borne, is not ſo eaſely decided by the holie Doctors. [Margin: Scriptures not eaſie.] How eaſie ſoeuer Proteſtants ſay al Scriptures are. Though vnder correction of better iudgement, it ſemeth more probable, that Moyſes by anticipation ioyneth the birth of Noes ſonnes (when he was 500. yeares old) to the reſt of the geneologie of the firſt Patriarkes, in the former chapter, and then telleth of this admonition, geuen 20. yeares before their birth. And ſo God expected the peoples repentance the whole time of 120. yeares preſcribed.

4. Grants vvere vpon the earth.] Some haue thought that theſe giantes were [Margin: Erronious opinions concerning theſe giants.] not men, nor begotten by men, but that either diuels, which fel at firſt from heauen, or other Angels allured with concupiſcence, begate them of the daughters of Cain. Philo Iudeus in his booke de Gigantibus, writeth that thoſe whom Moyſes here called Augels, the Philoſophers called Genios. Qui ſunt animalia aë⟨illegible⟩ea, vvhich are liuing creatures vvith ayrie bodies Ioſephus (li. 1. Antiq.) ſaith that Angels begate theſe giants. Tertullian alſo li. de habitu muliebri) holdeth the ſame error, and diuers more otherwiſe good authors. But S. Ciril of Alexandria (li. 9. aduer. Iulian) S. Chriſoſtom (homil 22. in [Margin: The principal doctors proue that they were men, and begotten of men Firſt reaſon] Gen) S. Ambroſe de Noe & arca. c. 4.) S. Auguſtin (li. 15. c. 23. de ciuit) S. Hierom (Tradit. Hebraic) and other moſt principal Doctors teach it to be vntrue, yea vnpoſſible, that theſe giants ſhould haue bene begotten by anie other creatures then by men. For that Angels and diuels are mere ſpirits without al natural bodies. And if they had ayrie bodies (as they haue not) yet they could not haue ſuch generation. For the powre or force to engender belongeth [Margin: 2] to the vegatatiue ſoule, whoſe proper operations are to tuine nutriment into the ſubſtance of the ſubiect wherin it is, and to engender new iſſue or ofspring from the ſame, as Ariſtotle ſheweth (li. 2. de anima, textu. 24.) And in what bodies ſoeuer there is vegetatiue ſoule, it muſt needes be, that the ſame was engendred, and muſt ſome times decay and die, and ſo diuels ſhould be mortal. Moreouer if they could haue generation togeather with [Margin: 3] mankind, then ſuch iſſue ſhould be a diſtinct ſpecies both from man and diuel, as a mule differeth both from horſe and aſſe. Againe, if ſpirits had abuſed wemen [Margin: 4] in aſſumpted bodies, and ſhape of men, yet they did not take them to [Margin: 5] wiues as the Scripture ſaith they did, who begate theſe giants. Finally the holie Scripture here expreſly calleth the giants men. Theſe be the mightie ones, famous men. The modeſtie of Scripture terming them famous, whom our common [Margin: Giants moſt monſtruous in bodie and in minde.] phraſe would cal infamous being more monſtrous in wickednes of mind, then in hugenes of bodie. For they were moſt inſolent, laſciuious, couetous, cruel, and in al kinde of vices moſt impious.

5. Al the coigtation bent to euel.] Luther (in his 21. article condemned by Leo the tenth) would proue by theſe wordes, and the like folowing, Al ſiesh [Margin: Luthers argument that al mens workes are ſinnes.] had corrupted his vvay vpon earth, that al workes of men are ſinnes For (ſaith he) ſeeing the hartes of al men are bent alwaies to euil, and al humane actions proceede from the hart, it muſt needes be that the hart as the fountaine being corrupt, the ſtreames alſo iſſuing from the ſame muſt be corrupted. Againe al fleſh hauing corrupted his way vpon earth, there is not any iuſt man (ſaith he) nor any man without ſinne: and with Proteſtantes al ſinnes are mortal. But Heretikes arguments are like to that the Poëts feyne of Siſyphus laboring to [Margin: Heretiks like to Siſyphus.] earie a great ſtone to the toppe of an high hil, which when he hath brought almoſt to the height, it ſtil falleth from him, & tumbleth againe to the bottome. Euen ſo their arguments that make greateſt ſhew of prouing their opinions, [Margin: The ſinnes before the floud very greuous in foure reſpects,] are nothing but vaine traueling, when they come to be tried by the true ſenſe of holy Scripture. In this place Moyſes deſcribeth the enormitie of ſinne that reigned in the world before the floud, for which God ſent that deſtruction. For it was haynous in deede, and that eſpecially in foure reſpects. Firſt the malice and wickednes was general, which is ſignified by thoſe wordes, al flesh hath [Margin: 1] corrupted his vvay vpon earth. Secōdly it was great malice, ſignified by the words [Margin: 2] much, and, al the cogitations of their hart is bent to euil. For they committed al maner of wickednes in hautines of pride, in al laſciuiouſnes of the fleſh, in al crueltie of robbing, ſacking, & murthering, in al impietie, againſt God & man. [Margin: 3] Thirdly, it was of long continuance, and dayly iterated. For Cain once fallen into damnable ſinne neuer repented, and al his progenie was exceding wicked and after that Adam and Seth were dead, and Enoch tranſlated, manie of the faithful fel to the wicked ſorte, and became worſe and worſe omni tempore, alwaies, or euerie day. Fourthly they were obſtinate and obdurate, not repenting [Margin: 4] when Noe built the arke, and preached iuſtice (as S. Peter teſtifieth) and therfore [Margin: 2. Pet. 2.] God ſaued him and his familie, bringing in the deluge vpon the vvorld of the impious. Al which maketh nothing at al for Luther. For although the malice of man, and corruption of fleſh, was then verie genaral, great, of long continuance, [Margin: Luthers argugument anſwered.] & obſtinate, yet was it not ſo vniuerſal, but that God him ſelfe excepted Noe, ſaying to him I haue found thee iuſt in my ſight in this generation, whereby it is clere that theſe general termes, al cogitation and al flesh, haue exceptions. As likewiſe other as general propoſitions in this ſame chapter, concerning the puniſhment threatned, comprehend not abſolutly al, and euerie one, but almoſt al, very few excepted. I vvil cleane take avvay, or deſtroy man vvhom I haue created, from the face of the earth. The end of al flesh is come before me. againe, that I may deſtroy al flesh vvherein is breath of life vnder heauen. Theſe are very general ſpeaches, that al ſhould be deſtroyed, and yet eight perſons of mankind, that had the ſame natural fleſh, and amongſt other liuing creatures, that had breath, diuers payres were ſaued aliue. So that this place (nor anie other in holie Scripture) wil not [Margin: Ezech. ⟨illegible⟩. Luc. 1 & 2. Apoc. 22.] proue that Proteſtants paradox, that al mens actions are mortal ſinnes, or that no man in this life is or can be iuſt: but manie ſcriptures tel vs plainly that ſome men were iuſt, as Noe, Iob, Daniel, Zacharias, Eliſabeth, Simeon and others Of Noe ſee more in the next annotation.

9. Noe vvas a iust and perfect man] Here Noe is not onlie called iuſt, but alſo [Margin: Noe iuſt and perfect.] perfect. The hebrew word tamim of the verbe tamam (which ſignifieth to finiſh or accompliſh) ſheweth that Noe was a perfect or complete man doing al that he was commanded, and performing the offices of al vertues that pertained to him; and that not in a vulgar and meane ſorte, but in a high degree, & heroical maner, as ſundrie ancient Fathers haue gathered vpon this place. VVe ſhal cite ſome few of their ſayings for example. S. Hierom (Tradit. Hebraic. in Gen.) diſtinguiſhing betwen conſummate iuſtice (of the next life) & iuſtice of this generation (or tranſitorie life) ſaith: Noe the iust man vvas perfect in his generations: Noe did vvalke vvith God: that is, did folovv his ſteppes. S. Auguſt. (li. 15. ciuit. c. 26.) ſaith the like, that Noe vvas called iuſt in his generation, tovvit, not as the citizens of Gods citie are to be perfected in that immortalitie, in vvhich they shal be equal to Angels, but as they may be perfect in this pilgramage. And in his booke de perfectione contra Caeleſtium. he deſcribeth him to be a perfect man, that runneth [Margin: VVho is perfect in this life.] vvithout blame tovvards perfection, voide of damnable ſinnes, and is not negligent to cleanſe venial ſinnes, by almes, prayers, and other good workes. S. Ambroſe alſo teſtifieth, (li. de Noe & arca c. 4.) that albeit the world was verie wicked, yet ſome were iuſt, ſaying: By the grace (or fauoure) vvhich Noe found, is shevved that other nens offence doth not obſcure the iuſt man, vvho is pray⟨illegible⟩ed, not by the nobilitie of his birth, but by the merit of his iuſtice and perfection. S. Chriſoſt. moſt largely (ho. 23. in Gen) ſetteth forth the iuſtice and perfection of Noe. VVhere after he hath ſhewed that Noe deſerued in deede the name of a man, becauſe he by flying vices, and folowing vertues conſerued the image of man, when others like beaſtes were ledde away and ruled by their wicked luſtes, proceedeth thus in his commendation. Behold (ſaith he) an other kind of praiſe: Noe is called, iuſt, which denomination comprehendeth al vertue. For this name iuſt we vſe to pronounce of them, that exerciſe al maner of vertue. And that you may lerne, how he ariued to the very toppe which was then alſo required of our nature, the Scripture ſaith, he vvas iuſt, being perfect in his generation. He petformed what thinges ſoeuer it behoueth one to doe that embraceth vertue, for ſuch a one is perfect, he intermitted nothing, he halted in nothing, he did not wel in this thing, and ſinned in that thing, but was perfect in euerie vertue, which was requiſite for him to haue. Moreouer to make alſo this iuſt man more conſpicuous to vs in regard of the time, and by comparing him with others, the Scripture ſaith, he vvas perfect in his generation: in that time, in that peruerſe generation, which declined vnto euil, which would not ſo much as pretend anie reſemblance of vertue. In that generation therefore, in thoſe times, that iuſt man not only pretended, but arriued to that height of vertue, that he became perfect, and in al thinges abſolute. And that which I ſaid before, to doe wel amongſt the enimies of vertue, amongſt them that forbid vertue, doth alwaies teſtifie a greater poyſe of vertue, ſo by this occaſion the iuſt man got greater prayſes. Neither doth diuine Scripture here make an end of praiſing him, but further ſheweth the excellencie of his vertue, and that he [Margin: Diuin⟨illegible⟩ calcuio.] was approued by Gods owne cenſure, for beſides ſaying: He vvas perfect in his generation, it addeth, that Noe pleaſed God. So great was the renowme of his vertue, that he deſerued to be prayſed of God. For Noe pleaſed God ſaith the Scripture, that you may know that he was approued of God. He pleaſed that eye, that can not be deceiued, by his good workes. Thus farre S. Chriſoſtom and much more to the ſame effect. S. Gregorie the great in his fifth booke of Morales, and 36. chapter vpon the third chapter of Iob, recounting certaine principal Patriarches among the reſt ſaith: Noe for that he pleaſed Gods examination vvas ſaued aliu⟨illegible⟩in the vncleane vvorld. and after a large catalogue of other iuſt men in confirmation of this doctrine, that ſome were iuſt in the law of nature concludeth thus: Neither is it to be beleued (ſaith he) that only ſo manie vvere iuſt before the lavv vvas receiued, as Moyſes contracteth in his moſt briefe deſcription.

15. Three hundred cubites] Apelles an old heretike, ſcholar of Marcian, but after [Margin: Appelles an old Heretike, that denied Chriſt to haue true fleſh.] leauing him, and amongſt other new coyned hereſies, reiecting the Law & the Prophetes, would by this place impugne Moyſes, ſaying it was vnpoſſible that in ſo ſmale rowme, as was the arke by this deſcriptiō, the deſigned payres of al kindes of beaſtes, foule, & ſerpents, ſhould be contained, with the eight perſons, and al their prouiſion of meate for a whole yeare. VVherupon he concludeth that this narration (which he calleth a fable) hath no probabilitie, nor poſſibilitie to be true. To whom & al ſuch calumniators it may be anſwered, [Margin: A general anſwer to al calumniators of wiſe and learned men.] that Moyſes euen in an heretikes owne cōceipt, if malice obſcured not his ſenſe, muſt needes be thought wiſe ynough, if he had benne diſpoſed to fayne fables, to frame them probable, or poſſible, eſpecially when he pretended not to ſignific a miracle, in the ſmalnes of the rowme to receiue ſo much, as he reporteth. Origen to anſwer him ſuppoſeth a cubite here mētioned, to haue cōtained [Margin: Origens opinion of long cubites not probable.] ſix ordinarie cubites: and ſo doubtles the arke might eaſily containe al [Margin: ⟨illegible⟩o 2. in 6. Gen.] thinges that are here ſpoken of, for ſo it were like to a great citie. But this opinion neither hath good warrant, that euer the Aegyptians (of whom he ſuppoſeth Moyſes might haue learned it) or any other nation vſed ſuch long cubites, neither can this meaſure of a cubite, be agreable to Moyſes meaning, who no [Margin: Moyſes in other places can not be vnderſtood to ſpeake of o long cubites.] doubt ſpeaketh of the like cubites here, as he doth in other places. And in Exodus he deſcribeth an Altar to be made fiue cubites long, fiue broade, and [Margin: Exod. 27.] three in height. VVhich would be by Origens meaſure (euetie cubite contayning ſix ordinarie cubites, that is nine foote at leaſt) in length, and likewiſe in breadth 45. foote, and 27. foote in height. Againe (Deut. 3.) Moyſes telleth of an iron bed of Og King of Baſan, that was nine cubites long, & foure broad. VVhich make according to Origens meaſure of a cubite, fourſcore and one foote in length, and in breadth 36. foote: which in deede haue no probabilitie. And therefore S. Auguſtin and other Doctors, ſuppoſing that Moſes in al [Margin: l. 15. ciuit c. 27.] theſe bookes, written for inſtruction of the ſame people, whom he brought forth of Aegypt, ſpeaketh of one ſorte of cubites, do likewiſe iudge that he meaneth ordinarie & knowne cubites, which containe a foote & a halfe euerie cubite, as Vitruuius Agricola and others do proue, or a foote and three quarters of a foote, which is the greateſt cubite, that ſemeth to be mentioned in holie Scripture, called a mans cubite, or cubite of a mans hand. And ſo the Arke [Margin: Deu. ⟨illegible⟩.] was atleaſt in length 450. foote, in breadth 75. in height 45. or at moſt in length 525. foote, in breadth 87. and a halfe: in height 52. and a halfe. And either of theſe capacities was ſufficient to receiue al the thinges here mentioned, conſidering the loftes & partions, that were in the whole arke.

Chapter 7

CHAP. VII. Noe vvith his familie, and paires of al kindes of beaſtes and foules, being entred into the arke, 12. it raineth fourtie daies and fourtie nights. 21. Al men and other liuing creatures on the earth, without the arke, are deſtroyed.

1 AND our Lord ſaid to him: Get thee in, thou and al thy houſe into the arke: for I haue ſene thee iuſt [::] in my ſight in this generation.

2 Of al beaſts that are [::] cleane, thou ſhalt take ſeauen, and ſeauen, male & female:

3 but of the beaſts that are vncleane two and two, male & female. Yea and of the foules alſo of the ayre ſeauen & ⟨illegible⟩eauen, male and female: that ſeede may be ſaued vpon the face of the whole earth.

4 For yet a while, and after ſeauen dayes, I wil rayne vpon the earth fourtie dayes and fourtie nights: and I wil cleane deſtroy al ſubſtance, that I haue made, from the face of the earth.

5 Noe therfore did al thinges, which our Lord had commanded him.

6 And he was ſix hundred yeares old, when the waters of the floud flowed ouer the earth.

7 And Noe entred and his ſonnes, his wife and the wiues of of his ſonnes with him into the arke, becauſe of the waters of the floud.

8 Of beaſts alſo the cleane and the vncleane, & of foules, and of al that moueth vpon the earth;

9 two & two went to Noe into the arke, male and female, as our Lord had commanded Noe.

10 And after the ſeauen dayes were paſſed, the waters of the floud flowed ouer the earth.

11 In the ſix hundred yeare of the life of Noe, in the ſecond moneth, in the ſeauententh day of the moneth, al the fountaines of the [::] greate deapth were broken vp, and [::] the floud gates of heauen were opened:

12 and the raine fel vpon the earth fourtie dayes and fourtie nights.

13 In the verie point of that day entred Noe, and Sem, and Cham, & Iapheth his ſonnes: and his wife, and the three wiues of his ſonnes with them into the arke:

14 they and euerie beaſt according to their kind, and al cattle in their kinde, and al that moueth vpon the earth according to their kind, and al foule according to their kind, al birds, and al that fly

15 went to Noe into the arke, two and two of al fleſh, wherin there was breath of life.

16 And ſuch as entred in, male and female of al fleſh did enter in, as God had commanded him: and our Lord▪ ſhut him in on the out ſide.

17 And the floud gr⟨illegible⟩w fourtie daies vpon the earth: and the waters increaſed, and lifted vp the arke on high from the earth.

18 For they ouerflowed excedingly: and filled al on the face of the earth: moreouer the arke fleeted vpon the waters.

19 And the waters preuailed out of meaſure vpon the earth: and al the hiegh mountaines vnder the whole heauen were couered.

20 Fiftene cubites higher was the water aboue the mountaines, which it couered.

21 And al flesh was conſumed that moued vpon the earth, of foule, of cattle, of beaſts, and of al creepers, that creepe vpon the earth: al men,

22 and al things, wherin there is breath of life on the earth, died.

23 And he cleane deſtroied al ſubſtance, that was vpon the earth, from man euen to beaſt, as wel it that creepeth, as the foules of the ayre: and they were deſtroied from of the earth:▪ but onlie Noe remained, and they that were with him in the arke.

24 And the waters held on aboue the earth an hundred fiftie dayes.

Marginal notes to Chapter 7

• 1 [::] Noe was iuſt not only by the eſtimation of men, but in deede and before God.
• 2 [::] Obſeruation of cleane and vncleanne beaſtes by tradition, before the law of Moyſes.
• 7 Mat. 24. Luc▪ 17.
• 11 [::] The Hebrew word Thehom ſignifieth a gulfe of water, from whence new fountaynes ſprang, more abundantly thē euer ſince or before.
• 11 [::] Arubbah ſignifieth great pipes or windowes, by which water fell downe in great abūdance from the ayre, here called heauen, S. Hier. queſt. Heb. S. Epiph, ad Io. Hieroſolom. S. Chr. ⟨illegible⟩. 25. in Gen.
• 23 Sap. 10. 4. ⟨illegible⟩cl. 39.
• 24 1. Pet. 3.

ANNOTATIONS. CHAP. VII.

16. Shut him in] God who by his only wil could in a moment haue drowned al the reſt of the world, ſauing whom he pleaſed, not needing in any thing the helpe of his creatures, yet would vſe both natural, & ſupernatural meanes, [Margin: God vſeth both natural and ſupernatural meanes, as ſecundarie cauſes, in producing, conſeruing, gouerning, puniſhing, & in rewarding his creatures.] as the labour of Noe to build the arke, new fountaines ſpringing, and the heauens powring downe water fourtie dayes togeather, afterwards the winde to dry vp the earh, and becauſe the dore being great (for Elephants⟨illegible⟩ to enter in) and was to be firmed without (as S. Ambroſe noteth) for better induring the [Margin: li. de Noe & area, c. 15.] forcible waters, could not commodiouſly be cloſed by Noe, our Lord (by the miniſtrie of Angels) shut him in on the out ſide, to teach vs by al this, and the like diſpoſition of things, that albeit his Diuine omnipotencie can do what he wil al alone, yet he wil haue his creatures to concurre and cooperate as ſecundarie cauſes, ſometimes naturally, ſometimes ſupernaturally, or miraculouſly, as it pleaſeth his goodnes to impert to them powre and vertue.

23. But only Noe] As there is not anie thing in al the old Teſtament, from the creation of the world til the coming of Chriſt, more notable, more admirable, or of greater importance, then this hiſtorie of the general floud; ſo was there nothing (though al, or moſt chanced to them in figure) that euer more [Margin: Al or moſt thinges in the old Teſtament be in figure of the new, & no figure more exact then the floud of Noe.] [Margin: 1. Cor. 10] aptly, more liuely, or more exactly prefigured Chriſt and his Church, with the reſt of al mankind, then did Noe and the arke, & the drowning of the reſt of the world in that deluge. VVhich S. Auguſtin declareth in many places, but [Margin: Ep. 95. l. 5. de Baptiſ c. 28. de vnitate Eccleſ. ca. 5. In Pſal. 103. & 131 Ser. 69. de tēpore. 1. Pet. 3. Mat. 24. Luc. 17.] moſt eſpecially and of purpoſe in his twelfth booke againſt Fauſtus the Manichee, from the 14. chapter to the 22. and in his fifteenth booke of the citie of God, in the two laſt chapters: where he ſheweth at large both the certaintie of the hiſtorie, and that as certainely it was a figure of things in the new Teſtament, and withal the great congruitie betwen the figure & the things figured. The ſame did Origen explicate (homil 2. in Gen.) S. Gregorie (homil 12. in [Margin: How the Doctors applie the figure to the things figured] Ezech.) Rupertus (li. 4. comment. in Gen. c. 71. & ſequent.) and diuers other ancient Doctors, confirming their expoſitions by S. Peters teſtimonie, ſaying: In the arke a fevv, that is eight ſoules (or perſons) vvere ſaued (from drowning) by vvater, vvherunto Baptiſme being of the like forme novv ſaueth you alſo. And by our Sauiours wordes ſaying: As in the dayes of Noe▪ ſo shal alſo the comming of the sonne of man be. In ſumme the Doctors teach, that Noe ſignifying rest was a figure [Margin: Noe ſignified Chriſt. The arke the Church.] of Chriſt, the very reſt of mans ſoule. VVhom who ſoeuer foloweth ſhal find reſt for their ſoules. The arke ſignifieth the Church, the forme therof being ſix times ſo long as broad, and tenne times ſo long as hiegh, reſembleth the proportion of mans bodie, lying prone or proſtrate. The dore in the ſide repreſenteth the wound in Chriſts ſide, from whence flowed the holie Sacraments, [Margin: Entrance into the Church by Baptiſme. Vertue of Sacraments cometh from Chriſts Paſſion Doctors and Paſtores in the Church.] by which the faithful enter into the Church, and are ſanctified. The timber wherof the arke is made, & the water bearing it vp, ſignified the Croſſe of Chriſt and Baptiſme. For as Noe (ſaith S. Auguſtin) vvith his, vvas deliuered by [Margin: li. 12. de Baptiſ. c.14.] the vvater and the vvoode, ſo the familie of Chriſt, by Baptiſme ſigned vvith Chriſts Paſſion on the Croſſe. Likewiſe the ſquarnes of the timber which both ſuſtayned the burden of al contayned in the arke, and reſiſted the boyſtrous waues of the floud beating without, did ſignifie ſuch men in the Church, as be conſtant & ſtand firmly in al ſortes of tentations: eſpecially godlie & lerned Doctors and Paſtors, who by worde and example vphold and cōfirme the faithful people in al afflictions within, and withſtand and conuince al Heretikes, and other Infidels that oppugne the Church without. Againe the hiegher & lower rowmes with the midle chambers & third loftes, & other diſtinctions of cabinets, and [Margin: Varietie of ſtates and orders in the Church] partitions, and al ſortes of liuing creatures cleane and vncleane, receiued therin, did ſignifie the varieties of al ſtates & functions, and diuerſitie of maners and merites in the Church, in which are perſons of al degrees, Clergie and [Margin: Good and euil in the Church Perpetuitie o⟨illegible⟩ the Church.] Laitie, Potentates, Princes, ſubiectes, good and euil. The moſt ſtrong kind of glew called bitumen, ſignified the permanent or euerlaſting ſtabilitie, and vnſeparable cōnexion of the Church, by the grace and continual aſſiſtance of the Holie Ghoſt conſeruing the ſame. The conſummation of the arke in one cubite ſignified the vnitie of the ſame Church, which is one in al times, and places. [Margin: Vnitie of the Church.] Neither would God almightie haue manie arkes, for Noe and his ſonnes or other creatures, nor manie chiefe rulers (though he would that of them ſhould come manie Nations) but one only arke, and one chiefe gouernour therof, and that al without the ſame ſhould corporally dye, to ſignifie that al [Margin: One chiefe gouernour in the Church] which dye without the Church do perish, and are eternally damned. wherupon [Margin: Epist. 57. ad Damaſum.] S. Hierom, amongſt other Fathers, ſheweth that al within the Church, that communicate with the Sea Apoſtolique (wherin S. Damaſus ſate then gouernour) are as thoſe in the arke of Noe, and al Schiſmatikes, Heretikes [Margin: No ſaluation out of the Church.] and other Infidels are in like caſe, with the reſt of the world, that were drowned with the floud.

The end of the firſt age.

A BRIEFE REMONSTRANCE OF THE STATE OF THE CHVRCH, AND FACE OF Religion, in the firſt age of the world. From the creation to Noes floud: the ſpace of 1656. yeares.

HERE according to our purpoſe mentioned before, we wil briefly recite certaine principal points of Religion, taught and obſerued in the first age. In which the foundations of the true maner of ſeruing God (that should be continued to the end of the world) were laid, and proſpered in ſome, as appeareth in theſe ſeuen first chapters of Geneſis. But first of al, we shal in two words repete (as it is clerly geathered in the ſame holie Scripture) the ſtate of man before, and immediatly after his fall, being the ſubiect to whom al this pertayneth.

After therfore that God had created other things, both in heauen and [Margin: Man made to Gods image, and in happie ſtate.] earth, laſt of al he made Man, to his owne image and likenes, with vnderſtanding and freewil, therin like to Angels, and ſuperior to al other creatures, and ſo made him Lord and maiſter of al earthlie things. Neither were theſe the greateſt beneſits which God beſtowed on man: for his diuine goodnes ind⟨illegible⟩ed alſo this his reaſonable creature, with innocencie & original iuſtice, whereby al things were most rightly ordered within him, and about him. [Margin: Man obeyed God, and al earthlie creatures obeyed man.] His mind, wil, and reaſon were obedient to God; his ſenſes & inferior part of his ſoule were ſubiect to reaſon; his flesh and bodie obeyed the ſpirite; and al earthlie creatures obeyed him. God alſo adorned man with excellent knowledge, both natural and ſupernatural. And albeit his bodie was of corruptible ſubſtance, yet the ſame, and al his poſteritie, if they had not ſinned, should haue benne conſerued, and without dying, haue benne tranſlated [Margin: Man placed in Paradiſe.] to euerlaſting life. Thus man was placed in Paradiſe, and E⟨illegible⟩ there made of a ribbe of his ſide, to be his mate and vnſeparable companion, as man and wife ioyned in Mariage, with Gods bleſsing, for increaſe and multiplication. As appeareth in the two first chapters of this booke.

But God hauing made man right, he intangled him ſelfe (⟨illegible⟩ holie [Margin: Eccle. 7, 30 sap. 2. 24.] [Margin: Man ſel by yelding to tentations.] Scripture ſpeaketh) with infinite queſtions. For the diuel enuying mans felicitie in⟨illegible⟩gled our mother E⟨illegible⟩e with queſtions and lies, and then by her, firſt ſeduced and deceiued, allured alſo Adam to the tranſgreſsion of Gods commandment. And ſo they loſt original iuſtice, which Adam had receiued for him ſelfe and al mankind: and al proceeding from them by natural propagation are borne the children of wrath, in original ſinne contracted from [Margin: Original ſinne.] Adam, ſlaues of the diuel, not only ſubiect to temporal death, but alſo are excluded for euer from heauenly bliſse and glorie: except by Chriſts redemption particularly applied, they be reſtored to grace & iuſtice in this life.

And touching Adam and Eue, whoſe ſinne was not original but actual, [Margin: Adam and Eue, were penitent.] directly committed by them ſelues, Gods mercie ſo reclamed them by new grace, that they deſpared not (as Cain, and ſome orhers did afterwards) but with hope of remiſsion were ſorie and penitent, and accordingly receiued penance, and redemption. For God brought Adam from his ſinne (as [Margin: Sap, 10.] holie writte teſtifieth) and the ſame is collected of Eue, God shewing the like ſignes of his prouident mercie towards them both, of which we shal by and by note ſome for example.

Now let vs ſee the more principal points of faith and Religion profeſſed and obſerued by the Church of God before Noes floud. First they beleeued in [Margin: Faith in one God.] one Eternal and Omnipotent God, who made the whole world and al things therin of nothing. which is eaſely confeſſed of al that are not plaine Atheists, and may be proued againſt them by reaſon. And therfore Adam and other Patriarches could not erre in this Article, nor others be ignorant therof, except they were very wicked.

The Myſterie alſo of the Bleſſed Trinitie, three Diuine Perſons in one God, [Margin: The bleſſed Trinitie.] though farre aboue the reach of mans reaſon, yet was beleued more expreſly by ſom⟨illegible⟩, more implied by others, and conſerued from age to age by tradition, at leaſt amongſt the chiefe heades and leaders. wherupon Moyſes afterwardes inſinuated the ſame great Myſterie, by diuers wordes and phraſe⟨illegible⟩, writing of God and his workes. The two wordes God created if they be rightly conſidered importe ſo much. For the word Elohim, God, in the plural number, ſignifyeth pluralitie of Perſons (for manie Gods it can not ſignifie, ſeeing there is but one God) and the verbe bara, created, in the ſingular number ſignifyeth one God in nature and ſubſtance, albeit three Perſons. For whatſoeuer [Margin: Though the B. Trinitie worke ioyntly in al creatures, yet diuers workes are atributed to diſtinct Perſons.] God doth in creatures, is the worke of the whole Trinitie: though holie Scriptures do oftentimes appropriate ſome worke to one Diuine Perſon, ſome to another. which alſo proueth diſtinction of Perſons in God. So the wordes God created heauen and earth ſignifie the Father, to whom powre is [Margin: Gen. ⟨illegible⟩.] attributed. In the beginning, ſignifie the Sonne, to whom wiſdome is appropriated, and the words, The Sprite of God moued ouer the waters, ſignifie the Holie Ghoſt, by whoſe bountiful goodnes, the waters were made fruictful. Likewiſe Gods owne wordes: Let vs make man ſignifie the pluralitie of Perſons, and Image and likenes in the ſingular number, ſignifie one God.

Men alſo knew by faith manie things perteyning to them ſelues. As that the bodie was made of the ſlime of the earth: the ſoule not produced of anie thing formerly exiſting, but created immediatly of nothing and naturally [Margin: By faith the ſtate of man paſt & preſent was knowne.] immortal: that the ſoule of Adam was indued with grace and iuſtice: that he fel from that happie ſtate, by yelding to tentation, and breaking Gods commandment of abſtinence: that for the ſame ſinne Adam and Eue were cast forth of Paradiſe, and al mankind ſubiect to death, and other calamities.

For remedie againſt ſinne, & reſtauration to grace, they beleeued in Chriſt [Margin: Beleefe in Chriſt to come.] promiſed to be borne of the womans ſeede, who by his death should conquer the wicked ſerpent, deliuer man from captiuitie, and reſtore him to ſpiritual life. And this is the cauſe of the perpetual enmitie betwen the woman (eſpecially the moſt bleſſed Virgin Mother, of whom Christ tooke flesh) and the ſerpent, and betwen her ſeede, the ſpiritual children of Christ, and the ſerpents ſeede, the whole companie of the wicked. Of this battle and conquest Targhum Hieroſolimitanum thus ſpeaketh. There ſhal be remedie and [Margin: Remedie for men but none for Angels that fel. Heb. 2, 16.] health to the children of wemen, but to thee, o ſerpent, there ſhal be no medicine, yea they ſhal tread thee vnder their feete, in the latter dayes, by the powre of Chriſt their King. Likewiſe Gods familiar conuerſation with diuers men in mans shape (Gen. 2. 3. 4. 6. and 7. was a ſigne of Chriſts incarnation And The Sacrifices immolated did prefigurate his death, in reſpect wherof it is ſaid in the Apocalips, The Lamb⟨illegible⟩ was [Margin: Apoc. 13. 8.] ſlaine from the beginniing of the world. But more expreſly S. Paul teſtifieth, that Abel, Enoch, and Noe beleeued in Christ, naming them for example of the firſt age, and others of other times, and in the end concludeth, that manie more being approued by the ſame faith, receiued not the [Margin: Heb. 11.] promiſe (to wit in their life time) God prouiding that they without [Margin: None admitted into heauen before Chriſt.] others (of the new Law) ſhould not be conſummate, that is, not admitted into heauenlie ioyes & fruition of God, vntil the way of eternal glorie were opened by our Lords Paſsion and Aſ⟨illegible⟩enſion.

Neither did the true ſeruants of God, in thoſe first dayes, only beleeue in hart, but they alſo profeſsed their ſaith, & Religion by external Rites, namely [Margin: External Sacrifice.] in offering of Sacrifice (the moſt ſpecial homage & ſeruice to God) which is clerly teſtified, cha. 4. as wel bloudie in figure of Chriſts Paſsion, as vnbloudie in figure of the holie Eucharist. Alſo the accepting of the one rightly offered by Abel, & reiecting the other not donne ſincerly by Cair, was declared by external ſignes, which Cain diſdayning and enuying his brothers good worke, knowing his owne to be naught, of mere malice killed his brother.

Beſides Sacrifice they had alſo other Rites in publique Aſſemblies, praying [Margin: Publique prayer with other Rites.] and inuocating the name of our Lord, in more ſolemne maner, from Enos time and ſo forvvard, according to that is recorded of him, in the end of the fourth chapter. for douteles Adam, Abel, and Seth did alſo pray and call vpon God, and therfore it was ſome addition or increaſe of ſolemnitie in the ſeruice of God, which is referred to Enos,

They had moreouer other ceremonies: of the ſeuenth day particularly bleſſed [Margin: Ceremonial obſeruations. Feaſtes. Abſtinence. Cleane & vncleane Places dedicated to prayer.] [Margin: Gen. 2. 3.] and ſanctified by God, kept holie by Adam and other Patriarches as Abben Ezra witneſſeth in his commentaries vpon the tenne commandements. Of abſtayning [Margin: Gen. 29. Gen. 9, Gen. 7, 2. Gen. 4. 26.] from meates, for it ſemeth the more godlie ſorte did eate no flesh, before the floud, which was after permitted. Obſeruation of cleane and vncleane beaſtes for Sacrifice. Of peculiar places dedicated to religious vſes where people mette together to pray. Likwiſe diuers other things in the first age were figures of Christs Sacraments: the Spirite of God geuing powre to the waters, [Margin: Figures of Chriſts Sacraments. Baptiſme Mariage.] [Margin: Gen. 1.] (as Tertullian S. Hierom and others expound it) and the floud of Noe, by S. Peters teſtimonie, were figures of Baptiſme. Mariage inſtituted in Paradiſe, is [Margin: 1. Pet▪ ⟨illegible⟩.] the very paterne of holie Matrimonie, a Sacrament in the Church of Christ, where one man and one wife are on lie lawful, and not more at once in anie wiſe, Christ reforming that which in Moyſes law was tolerated (for hardnes [Margin: Mat▪ 19.] of mens hartes, and for auoyding murther, to put away one wife, and take an other) to this first inſtitution as it was in the beginning, two in one flesh, [Margin: Gē. 2, 24] not three nor more. The repentance of Adam and Eue was a perfect and examplare [Margin: Penance.] figure of the Sacrament of Penance. First they were ashamed, couering their nakednes, and hiding them ſelues, which shewed their griefe and [Margin: Contrition.] [Margin: Gen. 3.] ſorow for the ſinne committed Secondly they confeſsed their fault, and by what meanes it happened. For God examining Adam, he anſwered truly [Margin: Confeſſion.] and ſimply ſaing: The woman which thou gaueſt me, to be my companion, gaue me of the tree and I did eate. Likwiſe Eue confeſsed ſincerly, ſaying: The ſerpent deceiued me, and I did eate. Thirdly God gaue them penance (beſides death before threatned and other penalties [Margin: Satiſfaction.] annexed) that Eue ſhould in paine and trauel bring forth her children; and Adam ſhould eate his bread, in the ſweate of his face. And withal cast them forth of Paradiſe. But not forth of his fauoure, as appeared by his making them garments of skinnes, granting them and their poſteritie, [Margin: From hence is taken the ceremonie of ashes, on Ashwene day.] the rest of the earth to liue and labour in, eſpecially to ſerue him, and do penance, with admonition to remember, that of duct man was made, and into duſt he shal returne. Al which were ſignes of loue, and that finally he would bring them, and manie more to eternal ſaluation.

The firſt borne and heades of families were Prieſts al the time of the law of nature, vntil the law being changed, God tooke Prieſts only of the ſtock of [Margin: Prieſthood.] Aaron, and the reſt of the Leuites to aſsiſt them in that function, Aaron & [Margin: Prieſthood & Law ſtand & change together.] [Margin: N⟨illegible⟩m ⟨illegible⟩. 10, 12. 45.] his ſonnes thou ſhalt appoint, ſaith our Lord, ouer the ſeruice of Prieſthood, for I haue taken the Leuites of the children of Iſrael for euerie firſt borne. And ⟨illegible⟩. Paul teacheth, that changing of Prieſthood and changing of the law goe alwayes together, shewing euidently that euerie lawful communitie or commonwealth vnder God, hath external Prieſthood. So that if there had benne no diſtinct order of external Prieſthood in the law of nature, or now were none in the law of grace (as Proteſtantes ſay there is [Margin: Latherli. de abroganda Miſſa.] not) there were no law at al. See more of this point in the Annotations, chap. 7. ad Hebre. Here we only obſerue that Abel, Seth, Enos, and other Patriarches were Prieſtes, and exerciſed prieſtlie functions: yea Cain alſo was a Priest (though a bad one) and offered Sacrifice.

But external offices or miniſterie, without a wel diſpoſed mind, and ſincere vertues producing Good workes, did neuer iuſtifie anie man. And [Margin: Good worke neceſſarie.] therfore Cains Sacrifice, offered with a peruerſe mind, was not reſpected by [Margin: Gen. 4.] God, as Abels was: wherupon he becoming worſe, and more malicious, God sharply reproued his anger and enuie, conceiued without iust cauſe, ſaying: If thou doeſt wel, ſhalt thou not receiue againe: but if thou doeſt il, ſhal not thy ſinne forwith be preſent at the dore? clerly shewing that euerie one shal receiue according to his workes.

This place alſo euidently sheweth Freewil, yea in a wicked man. For this [Margin: Freewil.] expoſtulation had neuer benne vttered, by our most reaſonable Lord, and Maiſter, if Cain had benne depriued of freewil. For he might haue excuſed himſelfe, and muſt needes haue benne holden excuſed, if he had benne forced to do as he did. But God charged him as inexcuſable, and as one that knew, or ought to know, that he had freewil. And doth further inculcate, that he had, and should haue powre, and freewil ouer his concupiſcence, to correct the ſame, if he would, ſaying: The luſt therof ſhal be vnder thee, and thou ſhalt haue domion ouer it. So that no ſinner, be he neuer ſo [Margin: ⟨illegible⟩. de ſer⟨illegible⟩ arbit. li 2. Inſtit. ca 2. par. 8. Gen. 3.] wicked, much leſſe a iust man, lacketh freewil. yet Luther abhorreth the very word, and Caluin wisheth it out of the world.

Temporal punishment is proued to be due for ſinne remitted, by that [Margin: Temporal paine due for ſinne remitted.] both death, and other penalties are inflicted, by Gods iuſtice vpon men, after iuſtification, and by the particular punishments laid vpon Adam and Eue, confeſsing their faultes.

Purgatorie is alſo proued by the ſame iuſtice of God. For when anie dieth [Margin: Purgatorie.] penitent, and yet haue not madeful ſatisfaction, they must ſuffer for that remaineth after death, and be purged, before they can enter into rest. which remnant of debt our B. Sauiour calleth The laſt farthing, and ſaith, it muſt [Margin: Mat. 5.] be payed. The lewes alſo at this day hold the doctrin of Purgatorie by tradition. And conſequently they Pray for ſoules departed, not only to God, [Margin: Prayer for the dead. And to Saincts.] but alſo to the ancient Patriarches (which likewiſe sheweth Inuocation of Saincts) in theſe wordes: Yee fathers which ſleepe in Hebron, [Margin: Offici⟨illegible⟩ pro defunctis.] open to him the gates of Eden. that is of Paradiſe, which was planted in Eden. And Hebron is the place where Adam was buried, and his ſepulcher [Margin: Sepulchers of Patriarches religiouſly conſerued] religiouſly conſerued in the time of Ioſue, aboue 1500 yeares after his [Margin: Ioſue 14. Gen. 23.] death. The ſame is the place which Abraham bought, and there buried Sara: where alſo him ſelfe, and Iſaac, and Iacob were buried: and to which finally the bodies of the twelue ſonnes of Iacob were tranſlated from Sichem. As Ioſephus [Margin: li. 2 Antiquit] writeth. And sichem alſo was ſpecially honored, becauſe ſuch perſons had benne buried there, as S. Hierom witneſseth, of his owne knowledge [Margin: Epiſt. ad Pamach.] in his time.

Againe by religious care of burying the dead in this first age, Enoch [Margin: Enoch tranſlated aliue.] was more certainly knowen to be Tranſlated aliue, and not to be dead. For the ſeuentie Interpreters, and S. Paul ſay He was not found, which [Margin: Gen ⟨illegible⟩. Heb. 11.] importeth that they ſought diligently for him, and that his bodie could not be found, for God tranſlated him.

By al which we ſee mutual offices, and communion of good workes amongst [Margin: Communion of Saincts.] good men aliue and dead, which is called Cōmunion of Saincts. And herein Angels lacked not their offices. For God ſet Cherubins to kepe [Margin: Miniſterie of Angels.] [Margin: Gen. 3. 24.] the gate of Paradiſe, that neither man should enter, being iuſtly expelled for ſinne, nor diuels, as S. Auguſtin noteth; left they should take fruite of [Margin: li. 11 d⟨illegible⟩ Gen ad lit. c. 40.] the tree of life, and geuing it to men, allure them to more ſinne. And now Saincts being exalted to Angels glorie, haue like honorable offices towards [Margin: Honour of Saincts▪] other men, as Angels haue. Yea the bloud of Abel vniuſtly shed by Cain, [Margin: Gen. 6.] and iuſtly to be reuenged by God, sheweth the peculiar honour, which God beſtoweth vpon his Saints, for their vertues and merites in this life, & eſpecially [Margin: Pſal. 11⟨illegible⟩.] in their death. For Precious in the ſight of our Lord, is the death of his Saincts.

Hence alſo is proued, that ſeeing in this life the good are afflicted, and [Margin: General Iudgement.] the bad oftentimes proſper temporally, there must nedes be an other Court of exact Iuſtice, and an other Reaconing day, wherin euerie one shal receiue, according as they haue donne good or euil. which was ſufficiently intimated by Gods diſcuſsing, and manifeſting Abels and Cains deſerts, which were hidden before, and in part rewarding them accordingly, yet reſeruing the ful reward of the one, and punishment of the other to the next world. Of the Iudge and his ſentence Enoch (alleadged by S. Iude the [Margin: Iudge of the world.] [Margin: Epiſt. Iudae. v. 14.] Apoſtle) proficied clerly, ſaying: Behold our Lord cometh in his holie thouſands, to doe iudgement aganſt al, and to reproue al the impions, of al the workes of their impietie, wherby they haue donne impiouſly, and of al the hard things which impious ſinners haue ſpoken againſt him. Thus holie Enoch preached touching the wicked, which thought there was no Iudgement to come, nor Iudge to be feared.

At this Iudgement al shal appeare in bodie and ſoule returning to life. For that Al men shal riſe from death is proued, by the immortalitie of [Margin: Reſurrection.] mans ſoule, which God did not make nor produce of corruptible matter, but immediatly Breathed into his face the breath of life, and man became [Margin: Gen. 2. 7.] a liuing ſoule. ſo the ſoule being immortal, and hauing a natural inclination to the bodie, mans natural perfection requireth the coniunction of bodie and ſoule. for neither ſoule nor bodie ſeparated is a man, but both ioyned in one ſubſiſtence are a man, in ſo much that mankind should perish, except the bodies shal riſe againe, and liue with the ſoules. And then shal the bodies be qualified according to the ſtate of the ſoules, happie or miſerable for euer.

Of Eternal life the tranſlation of Enoch is a figure. For ſeeing God preſerueth [Margin: Gen. 5.] [Margin: Euerlaſting life.] his corruptible bodie ſo long, from death and infirmitie, it is a token and manifest ſigne, that by the ſame powre of God, the bodies of men shal [Margin: The bleſſed in eternal ioy.] at last day, after that al men are once dead, riſe againe, and remaine with the ſoules for euer. The good in Eternal ioy: the wicked in Eternal paine. [Margin: The wicked in eadles paine.] Both ſignified by the cuſtodie of the gate of Paradiſe by Angels; who for [Margin: Gen. 3. 24.] euer kepe out theſe, that are ſtil defiled with ſinne, and ſo they depart into fire euerlaſting, and admit the innocent and iust into the kingdome of heauen, which is euerlaſting ioy and perfect felicitie.

Thus we ſee the face and briefe ſumme of Religion, in the beginning of [Margin: Church euer viſible. Succeſſion of Patriarches.] the world, til the floud: and the ſtate of the Church, which was alwayes Viſible, conſiſting of men good and bad, with a continual Succeſſion of Rulers, as wel ſpiritual as temporal. For the first borne were both Prieſtes and Princes in euerie familie. And amongst the ſame one euer chief of al. From [Margin: One ſupreme head of the Church.] which ranke Cain was excluded, or rather excluded him ſelfe, by Going [Margin: Gen. 4, 16. Gen 5.] forth from the face of our Lord. Wherupon holie Moyſes r⟨illegible⟩teth this Monarchical ſucceſsion of one chiefe, and Supreme Head, from Adam by the line of Seth, Enos, Cainan, Malaleel, Iared, Enoch. Mathuſala, Lamech, and Noe. Neuertheles he ſetteth downe alſo the progenie [Margin: Gen. 4, 17. S. Aug. li. de Paſtore. c. 8. &. 20.] of Cain, the first beginner of a worldlie, ſchiſmatical, and heretical conuenticle, oppoſite to the Citie of God. He denied Gods prouidence (as [Margin: Cains negatiue doctrin.] Thargum Hieroſolomitanum teſtifieth) proteſting to Abel, That there was no Iuſtice nor Iudge, nor other world then this, no reward for vertue, nor punishment for ſinne, and ſo deſperatly he killed Abel. of theſe negatiue principles proceeded other like deteſtable opinions, and most wicked life, ſauage and barbarous crueltie, and al kind of impietie. And in proceſse of time albeit manie [Margin: True faith ſtil remained in manie. Some alſo iuſt and perfect.] remained in true faith, and vnitie of the Church, yet by conuerſation with ſuch miſcreantes, eſpecially by occaſion of Mariages betwen the [Margin: Gen. 6.] faithful and infidels, almost the whole world was corrupted in maners. But Noe was iust and perfect. In punishment therefore of ſo great and enormious [Margin: Interruption of heretical Sinagogues.] ſinnes, God ſent the general floud, wherby al Cains progenie, and al other infidels were wholly deſtroyed and extinguished, and the true Church notably purged; onlie iust Noe and his familie reſerued. By whom the ſame [Margin: Cōtinuance of the Church] true Church was continued, and the world againe replenished with men.

Chapter 8

CHAP. VIII. The waters diminishing by litle and litle, 6. Noe ſendeth forth a crow, 8. [Margin: The ſecond age of the world.] after him a doue, thriſe: 18. laſtly goeth forth with al that were with him in the arke. 20. erecteth an Altar, and offereth Sacrifice.

1 AND God remembred Noe, and al the beaſts, and al the cattle, which were with him in the arke, and brought a winde vpon the earth, and the waters decreaſed.

2 And the ſountaines of the depth, and the floud gates of heauen, were ſhut vp: and the rayne from heauen was ſtayd.

3 And the waters returned from the earth going & comming: and they begane to decreaſe after a hundred fiftie dayes.

4 And the arke reſted the ſeauenth moneth, the ſeauen & twentith day of the moneth vpon the mountaines of Armenia.

5 But the waters for al that were going and decreaſing vntil the tenth moneth: for in the tenth moneth, the firſt day of the moneth, the topps of the mountaines appeared.

6 And after that fourtie dayes were paſſed, Noe opening the windowe of the arke, which he had made, let forth a crowe:

7 which went forth, and did [::] not returne, til the waters were dried vpon the earth.

8 He ſent forth alſo a doue after him, to ſee if the waters were ceaſed yet vpon the face of the earth.

9 Which finding not where her foote might reſt, returned to him into the arke: for the waters were vpon the whole earth: and he ſtretched forth his hand, and caught her and brought her into the arke.

10 And hauing expected yet ſeauen moe dayes, againe he let forth a doue out of the arke.

11 But ſhe came to him at euentide, carrying a bough of an oliue tree, that had greene leaues in her mouth. Noe therfore vnderſtood that the waters were ceaſed vpon the earth.

12 And he expected yet neuertheles other ſeauen dayes: and he ſent forth a doue, which returned not any more vnto him.

13 Therfore in the ſixt hundred and one yeare, the firſt moneth, the firſt day of the moneth the waters were cleane diminished vpon the earth: and Noe opening the roofe of the arke, looked, and ſawe that the face of the earth was dried.

14 In[::] the ſecond moneth, the ſeuen & twentyth day of the moneth the earth was dried.

15 And God ſpake to Noe, ſaying:

16 Goe forth of the arke, thou & thy wife, thy ſonnes and the wiues of thy ſonnes with thee.

17 Al cattle, that are with thee of al flesh, as wel in ſoules, as in beaſtes, & al creepers, that creepe vpon the earth, bring out with thee, & goe yee vpon the earth: increaſe and multiplie vpon it.

18 Noe therfore went forth, and his ſonnes: his wife, and the wiues of his ſonnes with him.

19 Yea and al cattle, beaſtes, and creepers that crepe vpon the earth, according to their kinde, went ſorth out of the arke.

20 And Noe▪ built an Altar to our Lord: and taking of al cattle and foules that were cleane, offered Holocauſts vpon the Altar.

21 And our Lord ſmelled a ſweete ſauour, and ſaid: I wil no more curſe the earth for men: for the ſenſe and cogitation of mans hart are prone to euil from their youth: I wil no more therfore ſtrike euerie liuing ſoule as I haue done.

22 Al the dayes of the earth, [::] ſeedtime and harueſt, cold and heate, ſommer and winter, night and day ſhal not reſt.

Marginal notes to Chapter 8

• 1 The third part of this booke. Of the newincreaſe & multiplication of the world.
• 7 [::] The crowe returned not into the arke, but (as appeareth by the He brew text) going and returning reſted vpon the arke.
• 14 [::] They entred into the arke the 17. day, the ſecōd moneth of the other yeare: ſo they remained there 12. monethes and tenne dayes.
• 22 [::] In the whole yeare of the floud was no ſowing nor reaping, nor pleaſant varietie of times, but al deſolate & miſerable: hence forth God promiſeth more ſeaſonable times S. Amb. ii. de▪ Noe & Arca. c. 23.

ANNOTATIONS. CHAP. VIII.

20. Built an Altar] Noe without expreſſe commandment, and without [Margin: Noes ſacrifice manie wayes cōmendable.] delay, offereth Sacrifice to God, for the benefite receiued, in his, and his families conferuation, with the other liuing creatures, in that general deluge of the world, VVel knovving (ſaith S. Ambroſe) That to be true thankeſgeuing, vvhich [Margin: Li. de Noe & Arca c 22.] [Margin: 1. Voluntarie, 2. Speedie.] is preſented, not commanded: therfore he made no delay. For the vertue of a gratful mind excludeth doutful deliberation, and he that expecteth, til the d⟨illegible⟩bt of thankes be exacted, is an vngratful perſon. For more ſolemnitie, he dedicated an apt and [Margin: 3. Solemne.] permanent place, for this peculiar diuine ſeruice, Building an Altar to our Lord. The Hebrew word Mizbeach (of the verbe Zabach, to kil, or make ſacrifice) [Margin: Heb. 13, 10.] and the Greeke Thyſiaſterion, ſignifie an Altar to ſacrifice on, not a common table for meate. He offered of the cleane and beſt things becauſe pure and [Margin: 4. Pure.] deuout Sacrifice is due to God. Moreouer it was large and bountiful, for he [Margin: 5. Bountiful.] offered of al the kindes of cleane beaſtes and foules. Finally he offered them in Holocauſtes, where al was burned and conſumed in the honour of God. How [Margin: 6. Holocauſt.] gratful al this was to God, Moyſes ſignifieth ſaying: Our Lord ſmelled a ſvveete [Margin: Leuit. 1. Pſal. 50. Iſaie 1. Amos. 5. ⟨illegible⟩al. 1. Iuſt. Mar. li 3. q. 4. S. Hiero. ⟨illegible⟩. Heb.] [Margin: Sacrifice is pleaſant to God: not for the external things but for the ſincere mind.] ſauour. not that either anie ſweete corporal ſauour could of it ſelfe delight God, who is the moſt ſpiritual ſubſtance, or that the burning of fleſh, bones, and bowels of beaſtes could yeld ſweete ſauour; but the deuou⟨illegible⟩ mind declared by ſuch external dutie greatly pleaſed God. For God requireth both, but ſpecially a ſincere hart. As not only diuine Scriptures, and holie Fathers, but alſo moral Philoſophers teach vs. It vvere a greu us thing (ſaith Plato writing of ſacrifices) If God had reſpect railier to the giftes, and ſacrifices of men, then to their mind. lib. perites proſeuches.

Chapter 9

CHAP. IX. God reneweth the bleſsing of multiplication, 3. alloweth the eating of flesh, but not of bloud. 8. promiſeth neuer againe to deſtroy the world by water 22. Chamſaw, and reported his fathers nakednes, which Sem and Iapheth couered. 24. For which he his curſed, and they are bleſſed.

1 AND God bleſſed Noe and his ſonnes. And he ſaid to them: [::] Increaſe, & multiplie, and replenish the earth.

2 And your terror and dread be it vpon al the beaſts of the earth, and vpon al the foules of the ayre, with al that moue vpon the earth: al the fishes of the ſea are deliuered to your hand.

3 And“ al that moueth, and liueth ſhal be yours for meat: euen as the grene herbes haue I deliuered al to you.

4 Sauing that“ flesh with bloud you ſhal not eate.

5 For I wil require the bloud of your ſoules at the hands of al beaſts: and at the hand of man, at the hand of eech man, and of his brother, wil I require the ſoule of man.

6 Who ſoeuer ſhal ſheed mans bloud, his bloud ſhal be ⟨illegible⟩hed: for to the image of God man was made.

7 But increaſe you and multiplie, and goe vpon the earth, and fil it.

8 Thus alſo ſaid God to Noe, and to his ſonnes with him:

9 Behold I wil eſtablish my couenant with you, and with your ſeede after you:

10 and with euerie liuing ſoule, that is with you, as wel in al foules as in cattle & beaſts of the earth that are come forth out of the arke, and in al beaſts of the earth.

11 I wil eſtablish my couenant with you, and al flesh ſhal be no more deſtroyed with the waters of a floud, neither ſhal there be from henceforth a floud to waſt the earth.

12 And God ſaid: This is the ſigne of the couenant which I geue betwen me and you, and betwen euerie liuing ſoule, that is with you, for perpetual generations:

13 [::] my bowe wil I ſet in the clouds, and it ſhal be the ſigne of a couenant betwen me and betwen the earth.

14 And when I ſhal couer the element with cloudes, my bowe ſhal appeare in the cloudes:

15 and I ſhal remember my couenant with you, and with euerie liuing ſoule that beareth flesh: and there ſhal no more be waters of a floud, to diſtroy al flesh.

16 And my bowe ſhal be in the cloudes, and I ſhal ſee it, and I ſhal remember the euerlaſting couenant, that was made betwen God and euerie liuing ſoule of al flesh which is vpon the earth.

17 And God ſaid to Noe: This ſhal be the ſigne of the couenant, which I eſtabliſhed, betwen me & al flesh of the earth.

18 The ſonnes therfore of Noe, that came out of the arke, were Sem, Cham, and Iaphet: and Cham he is the father of Chanaan.

19 Theſe three are the ſonnes of Noe: and [::] of theſe was al mankind ſpred ouer the whole earth.

20 And Noe a huſbandman began to til the grounde, and planted a vineyard.

21 And drinking of the wine was made “drunke, and naked in his tabernacle.

22 Which when Cham the father of Chanaan, had ſeene, to wit that his fathers priuities were bare, he told it to his two bretheren abroad.

23 But in dede Sem and Iapheth put a cloake vpon their ſhoulders, and going backward, couered the priuities of their father: and their faces were turned away, and they ſawe not their fathers priuities.

24 And Noe awaking from the wine, when he had learned what his younger ſonne had done to him,

25 he ſaid:“ Curſed be Chanaan, a ſeruant of ſeruantes ſhal he be vnto his bretheren.

26 And he ſaid: Bleſſed be the Lord God of Sem, Chanaan be his ſeruant.

27 “God enlarge Iapheth, and dwel he in the tabernacles of Sem, and Chanaan be his ſeruant.

28 And Noe liued after the floud three hundred fiftie yeares.

29 And al his dayes were in the whole nyne hundred fiftie yeares: and he died.

Marginal notes to Chapter 9

• 1 [::] Of this commandment, or rather bleſſing ſee the Annotations. chap. ⟨illegible⟩. v. ⟨illegible⟩8.
• 5 Leuit 17.
• 13 [::] The rainbow was before, but was not a ſigne, as God ſaith henceforth it ſhould be, for men to remember his promiſe. Seuerianus in Gen. S. Tho. Quod⟨illegible⟩b. 3. a. 30.
• 19 [::] By this it is clere that Noe had no more children after the floud. S. Chriſoſt. b⟨illegible⟩. 29. in Gen.
• 26 Apoc. 13. 8.
• 29 Heb. 11.

ANNOTATIONS. CHAP. IX.

3 Al that moueth] S. Iuſtinus Martyr, S. Chriſoſtom, and other ancient [Margin: Ad. q. 119. Ho. 27. in Gen.] [Margin: Voluntarie abſtinence without cōmandment.] Doctors proue, that fleſh was lawful to be eaten before the floud: but being not neceſſarie, becauſe men were ſtronger, and other things alſo of more force, the better ſorte which were of Seths race abſtained from it. But after the floud fleſh being more neceſſarie, God altereth that cuſtome of abſtinence, with this limitation and commandment, that they ſhal not eate bloud.

4. Flesh vvith bloud] Though this poſitiue precept, of not eating bloud, ſerued wel to make men more abhorre manſlaughter (which is forbid by the [Margin: Abſtinence from bloud ſome times commanded not alwaeys.] law of nature, and the reuenge therof here and in other places ſeuerly threatned) yet it was ſpecially geuen both immediatly after the floud, and in the law of Moyſes (with manie the like) to exerciſe men in obedience. And the [Margin: Leuit 17.] ſame was renewed, for a time, by the Apoſtles, to appeaſe a controuerſie in the primitiue Church. For that the Iewes conuerted to Chriſt, hauing benne [Margin: Act. 15] long accuſtomed to this obſeruation, could not indure to ſee it broken, by themſelues, or other Chriſtians, and being no great burden, for the Gentiles, it was decreed that al ſhould kepe it. And ſo peace was made Neuertheles it was aboliſhed when the cauſe ceaſſed. As S. Auguſtin declareth againſt Fauſtus [Margin: li: 32. ⟨illegible⟩. 13.] the Manichee. Sach is the authoritie of the Church to decree, and againe to diſanul an obſeruation of a thing of it ſelfe indifferent.

21. Dru⟨illegible⟩e] Noe ſinned not, by the common iudgement of ancient Fathers, [Margin: Noe ſinned not in drunkennes:] [Margin: S. Chriſoſt ho. 29. S. Theod. q. 65. S. Amb. 6. 30. de Noe & Arca. Li. 72. 6. 24. cont. Fauſt.] in that he was ouercome with wine, becauſe he knew not the force therof, hauing drunck only water al his life before. But this external rebuke, and worldlie diſgrace happened to Noe, in figure of Chriſt naked on the Croſſe. As S. Cyprian (Epiſt. 63. ad Coecilium) S. Auguſtin (li. 16. de ciuit. c. 2. [Margin: Noe a figure of Chriſt Sem and Iaphet a figure of the Church, Cham of Inſidels.] & li. 12. contra Fauſtum Manicheum. c. 23. &. 24) Eucherius, Repertus and others (vpon this place) do teach. And likwiſe that Sem and Iapheth were a figure of the Church conſiſting of Iewes and Gentiles, and Cham of Heretikes, and other Infidels, that deride the infirmities, which our Sauiour ſuſtayned. Goe to now (yee Manichees, ſaith S. Auguſtin) obiect calumnies to the ancient holie Scriptures, doe ſo, yee children of Cham, to whom naked fleſh ſemeth vile, by which your ſelues were begotten. For neither could yee by anie meanes haue benne called Chriſtians, except Chriſts as he was fortold by the Prophetes, had come into the world, had drunck that cuppe of his vinyard, which could not paſſe from him, had ſlept in his paſſion, as in drunkennes of folie (which is wiſer then men) and ſo the infirmitie of mortal fleſh (which is ſtronger then men) had become naked, by the ſecret counſel of God, which infirmitie vnles the WORD OF GOD had taken vpon him, the very name Chriſtian, wherof yee alſo glorie, had not benne at al in the earth.

25. Curſed be Chanaan] VVhy Chanaan the ſonne is curſed, and not his [Margin: VVhy Chanaan is curſed rather then Cham.] father Cham, diuers yeld diuers reaſons. S. Theodoretus reporteth out of the [Margin: q. 57. l⟨illegible⟩ Geu.] Hebrew Doctors, that Chanaan a boy firſt ſaw his grandfathers nakednes, and told the ſame to his father, and ſo they both derided that they ſhould haue couered, Chams other ſonnes not offending, and therfore not his whole progenie but only Chanaan & his poſteritie were here curſed by Noe. S. Chriſoſtome [Margin: ho. 29.] ſuppoſeth that for ſo much as God had bleſſed Noe & his three ſonnes coming forth of the Arke, he could not preſume to curſe anie of thoſe, whom God had bleſſed, therfore curſed Chanaan who in wickednes was like to his father. S. Gregorie bringeth this, for example of wicked men, eſcaping puniſhment [Margin: Sinnes puniſhed in the poſteritie.] in this life, and are puniſhed in the next, and in their poſteritie, folowing their vices. VVhat meaneth it (ſaith he) that Cham ſinning, Chanaan his ſonne [Margin: Li. 26. Moral. c. 18.] had ſentence of reuenge, but that the ſinnes of the reprobate proſper here in this life vnreuenged, and are punished aftervvards? And clere it is that Chanaans moſt wicked [Margin: The effect of bleſſing and curſing.] poſteritie were ſubdued in the end, and moſt of them deſtroied by the children of Iſrael (who were of Sem) vnder the conduct of Ioſue, according to [Margin: Act. 13. Rom. 11. Ep heſ. 2. Tradit Hebra. Li. 16. ciuit. c. 2. Li 12 c. 24. cont Eauſt. Li 4. c. 38. in Gen.] Noes prophetical bleſſing of Sem, and curſing of Chanaan.

27. God enlarge] This bleſſing of Iapheth was literaly fulfilled, when (according [Margin: Iapheths bleſſing. Literal Myſtical.] to his name, which ſignifieth Latitude or enlargement) his plentiful iſſue poſſeſſed moſt ample countries, both in the Continent, and Ilandes. But myſtically it had effect (As S. Hierom. S. Auguſtin. Rupertus and others expeund it) when the Apoſtles, being Iewes of the race of Sem, firſt builded the Chriſtian Church, wherin the moſt part of that nation refuſed to dwel, contemning Chriſts Goſpel & grace, and the fulnes of Gentiles entred in, and were made inheriters. Finally Chanaan is ſeruant to both Sem and Iapheth, in [Margin: How Heretikes ſerue Catholiques.] that Heretikes being vnder the Iuriſdiction of the Church, geathered of Iewes and Gentiles, ſerue to ſtur vp Catholiques diligence to more exact knowledge of al truth; and their patience to more merite and glorie.

Chapter 10

CHAP. X. The genealogie of Noes children, by whom the World was increaſed againe, after the floud.

1 THESE are the generations of the ſonnes of Noe, Sem, Cham, and Iapheth: and children were borne to them after the floud.

2 The children of Iapheth: Gomer, and Magog, and Madai, and Iauan, and Thubal, and Moſoch, and Thiras.

3 Moreouer the children of Gomer: Aſcenez and Riphath and Thogorma.

4 And the ſonnes of Iauan: Eliſa and Tharſis, the Cetims and the Dodanims.

5 Of theſe were diuided the Iles of Nations in their countries, ech one according to his tongue and their families in their nations.

6 And the ſonnes of Cham: Chus, and Meſraim, and Phut, and Chanaan.

7 And the ſonnes of Chus: Saba, and Heuila, & Sabatha, and Regma, & Sabathaca. The ſonnes of Regma: Saba, and Dadan.

8 Moreouer Chus begat“ Nemrod: he began to be mightie in the earth,

9 and he was a valiaunt hunter [::] before our Lord. Therof roſe a prouerbe: As it were Nemrod the valiaunt hunter before our Lord.

10 And the beginning of his kingdome was Babylon, and Arach, and Achad, and Chalanne in the land of Sennaar.

11 Out of that land came forth“ Aſſur, and builded Niniue, and the ſtreets of the citie, and Chale.

12 Reſen alſo betwen Niniue and Chale: this is the great citie.

13 But Meſraim alſo begat the Ludims, & the Anamims, & the Laabims, the Nephthuims,

14 and the Phetruſims, and the Caſluims: of whom came forth the Philiſtims & the Caphtorims.

15 And Canaan begat Sidon his firſt begotten, Hethaeus,

16 and Iebuſaeus, and Amorrhaeus, and Gergeſaeus,

17 Heuaeus and Aracaeus: Sinaeus',

18 and Aradius, Samaraeus, and Hamathaeus: and afterwardes were ſpred the people of the Chananits.

19 And the limitts of Chanaan were from Sidon as we come to Gerara euen to Gaza, vntil thou enter to Sodoma & Gomorrha, and Adama, & Seboim euen to Leſa.

20 Theſe are the children of Cham in their kinreds, and tongues, and generations & lands, and nations.

21 Of Sem alſo [::] father of al the children of Herber, the elder brother of Iapheth were borne.

22 The children of Sem: Aelam and Aſſur, and Arphaxad, and Lud, and Aram.

23 The children of Aram: Vs, and Hul, and Gether, and Mes.

24 And Arphaxad alſo begat Sale, of whom was borne Heber.

25 And to Heber were borne two ſonnes: the name of the one was Phaleg, [::] becauſe that in his dayes was the earth diuided: and his brothers name was Iectan.

26 The which Iectan begat ⟨illegible⟩lmodad, and Saleph, and Aſarmoth, Iare,

27 and Aduram, and Vzal, and Decla,

28 and Ebal, and Abimael, Saba,

29 and Ophir, and Heuila, and Iobab. al theſe were the children of Iectan.

30 And their dwelling was from Meſſa as we goe on as far as Sephar a mountaine in the eaſt.

31 Theſe are the children of Sem according to their kinred and tongues, and countries in their nations.

32 Theſe are the families of Noe, according to their peoples & nations. Of theſe were ⟨illegible⟩ the nations diuided on the earth after the floud.

Marginal notes to Chapter 10

• 9 [::] That is in his ſight who can not be deceiued.
• 21 [::] Hence S. Auguſtin geathereth that the people of Iſrael were called Hebrewes of this Heber. l. 16. c. 3. ciuit.
• 25 [::] Heber hauing a ſonne borne when the tongues were diuided called him Phaleg, which ſignifieth diuiſion S. Aug. li. 16. c. 11. ciuit

ANNOTATIONS. CHAP. X.

8. Nemrod.] To this Nemrod the ſonne of Chus, firſt builder and king of [Margin: Nemrod king of Babylon, a ſu⟨illegible⟩tle & cruel giant.] [Margin: Li. 1. c. 4. Antiqi⟨illegible⟩. l. Antiq. Chalda. ⟨illegible⟩i. 1. c. 2. in Oſee. li. 16 c. 3. 4. & 17. ciuit. Beroſus Annian. li. 4. c. 5. Euſebius in chron. & ali⟨illegible⟩.] Babylon, Ioſephus, S. Epiphanius, S. Hierom, S. Auguſtin, and generally al ancient writers aſcribe the firſt tyrannie, and firſt ſetting vp of an earthlie citie oppoſite to the Citie of God after the floud. He was a Valiant, or rather a Viol⟨illegible⟩nt hunter a giant hunter (ſaith S. Auguſtin, according to the ſeuentie Interpreters) who by falſhood and force brought manie vnder his dominion. For he ſturred vp pride (ſaith Ioſephus) and contempt of God in men, auoching that they were not beholding to God for preſent felicitie, but to their owne vertue; [Margin: An Arch-heretike.] and ſo ſuppoſing men would fal from God to him, if he offered him ſelfe a leader, and helper againſt a new floud, by litle and litle drew al to tyrannie. He was otherwiſe called Saturnus, and was at length amongſt others accounted a god. After him his ſonne Belus Iupiter (as moſt authors affirme) raigned 65 yeares. And then ſucceded Ninus the firſt king of the Aſſirians.

11. Aſſur builded Niniue] Here is great difficultie, and much diſpute amongſt writers, who this Aſſuris. Briefly, we may either ſay with Ioſephus, and S. Auguſtin, that Aſſur the ſonne of Sem built a citie, which afterwards [Margin: Aſſur, ſonne ⟨illegible⟩f Sem, or ⟨illegible⟩ king of Aſſirians.] Ninus of Chams race enlarged, enriched, and changing the name called it [Margin: li. 1. Antiq. c. 4. Li. 16. c. 3. ciuit. Euſeb. in chron.] Ninum: or els that this word Aſſur here ſignifieth (as. 4. Reg. 15. Pſal. 82. Eſaiae 10. & 31.) the king of Aſſirians, to wit Ninus the ſonne of Belus, who as al hiſtories greeke and barbarous reporte (ſaith S Hierom) was the firſt that raigned ouer al Aſia, & among the Aſſirians built Ninum a citie of his owne name, which the Hebrewes cal Niniue. He ſet vp the Monarchie of the Aſſirians, called the golden kingdom, which ſtood 1240. yeares. And made his father Belus to be honored for a god. To whom the Babilonians, as Plinie teſtifieth, [Margin: Iud. 19. Num. 25. 4. Reg. 1. 3. Reg. ⟨illegible⟩.] firſt erected ſtatuas, altares, & temples. Of this Belus or Bel of Babylon were [Margin: Firſt falſe goddes.] alſo deriued other falſe goddes, as Belial the god of Libertines, or without yoke, Beelphegor god of the Moabites, Beelzebub of the Acharonites, Baal in Samaria, Baalim amongſt the Philiſtims: and the like in other nations.

32. The Nations] How manie Nations and tongues were in the world immediatly after the towre of Babylon, is more cōmonly ſuppoſed, then clerly [Margin: The common opinion o⟨illegible⟩ tongnes is not clere in Scripture. Yet this number of nations and tongues may be probably geathered in this and other places of Geneſis.] ſhewed by old or late writers. Only it ſemeth certaine and euident, that there were iuſt as manie tongues as Nations But to finde preciſly (as the common opinion holdeth) 72, is hard. For in this chapter (where they would count this number) are not mentioned ſo manie. Neuertheles if we adde certaine that begane diſtinct Nations afterwards, til Iacob with his children went into Aegypt (in whom only the Hebrew Nation and Tongue continued to Chriſts time, the number wil come right. Of Iapheth were borne 7. ſonnes [Margin: S. Aug. 16. c. 3. ciuit.] chiefe of Nations. Againe of Gomer (beſides his ſuppoſed ſucceſſor, who can not be counted beginner of an other diſtinct nation) came 2. other heades. Likwiſe of Iauan (beſides his firſt ſonne) roſe 3. more nations. Of Cham by his firſt ſonne Chus were 6. nephewes princes of nations. Againe of Regma (beſides his ſucceſſor) came one more. And Nemrod beſides his kingdom of Babylon, rayſed vp other 6. By his ſecond ſonne Meſraim came 8. nations, Chams third ſonne Phut made ouly one nation. And Chanaan his ſonnes made 11. more. Of Sem (laſt mentioned for better connecting the maine Hiſtorie, and ſucceſſion of the Church) came the chife and principal Nation [Margin: The Hebrews chiefe of theſe nations.] the Hebrewes, deſcending from him by Arphaxad, Sale, Heber, and ſo directly to Iacob. Of Sem alſo were borne 4. other ſonnes beginners of ⟨illegible⟩ations. Againe of Aram (beſides his firſt ſonne) were 3. fathers of nations. Likwiſe of Heber (beſides the Hebrewes deſcending by Phaleg) were borne to his other ſonne Iectan 13. heades of nations. Theſe are al that are named in this place: to wit, of Iapheth, 12. of Cham 33. and of Sem 21. which make in al 66. wherunto if [Margin: Gen. 24. 19. 17. 25, 6. 25, 23.] we adioyne Nachor (Abrahams brother) Moab, and Ammon (Lots ſonnes) alſo Iſmael (Abrahams eldeſt ſonne) and his iſſue by Cetura, and finally Eſau (Iacobs brother) who made 6. more diſtinct nations, the whole number is 72. This probable collection, with the reſt, we ſubmit to better iudgement.

Chapter 11

CHAP. XI. God hindereth the vaine purpoſe of building a hiegh towre, 7. by confounding [Margin: The fourth part of this booke. Of the diuiſion of tōgues and nations.] mens tongues. 9. wherof it is called Babel. 10. The genealogie of Sem to Abram.

1 AND the earth was of one tongue, and al one ſpeach.

2 And when they remoued from the eaſt, they found a plaine in the land of Sennaar, and dwelt in it.

3 And eech one ſaid to his neighboure: Come, let vs make bricke, and bake them with fire. And they had bricke in ſteed of ſtone, and bitume in ſteed of morter:

4 and they ſaid: Come, “let vs make vs a citie and a towre, the toppe wherof may reach to heauen: and let vs renowne our name before we be diſperſed into al lands.

5 And our Lord deſcended to ſee the citie and the towre, which the children of Adam builded,

6 and he ſaid: Behold, it is one people, and one tongue is to al: and they haue begunne to doe this, neyther wil they leaue of from their determinations, til they accomplish them indede.

7 Come ye therfore,“ let vs goe downe, and there confound their tongue, that none may heare is neighbours voice.

8 And ſo our Lord diſperſed them from that place into al lands, and they ceaſed to build the citie.

9 And therfore the name therof was called Babel, [::] becauſe there the tongue of the whole earth was confounded: and from thence our Lord diſperſed them vpon the face of al countries.

10 Theſe are [::] the generations of Sem: Sem was an hundred yeares old when he begat Arphaxad, two years after the floud.

11 And Sem liued after he begat Arphaxad, fiue hundred yeares: and begat ſonnes and daughters.

12 Moreouer Arphaxad liued thirtie fiue yeares, and“ begat Sale.

13 And Arphaxad liued after he begat Sale, three hundred three yeares: and begat ſonnes and daughters.

14 Sale alſo liued thirtie yeares, and begat Heber.

15 And Sale liued after he begat Heber, foure hundred three yeares: and begat ſonnes and daughters.

16 And Heber liued thirtie foure yeares, and begat Phaleg.

17 And Heber liued after he begat Phaleg, foure hundred thirtie yeares: and begat ſonnes and daughters.

18 Phaleg alſo liued thirtie yeares, and begat Reu.

19 And Phaleg liued after he begat Reu, two hundred nine yeares, and begat ſonnes and daughters.

20 And Reu liued thirtie two yeares, and begat Sarug.

21 Reu liued alſo after he begat Sarug, two hundred ſeauen yeares: and begat ſonnes & daughters.

22 And Sarug liued thirtie yeares, and begat Nachor.

23 And Sarug liued after he begat Nachor, two hundred yeares: and begat ſonnes and daughters.

24 And Nachor liued nine and twentie yeares, and begat Thare.

25 And Nachor liued after he begot Thare, an hundred and nintene yeares: and begat ſonnes and daughters.

26 And Thare liued ſeauentie yeares, and begat Abram and Nachor, and Aran.

27 And theſe are the generations of Thare: Thare begat Abram, Nachor, & Aran. Moreouer Aran begat Lot.

28 And Aran died before Thare his father, in the land of his natiuitie in [::] Vr of the Chaldees.

29 And Abram & Nachor maried wiues: the name of Abram his wife was Sarai: and the name of Nachor his Wife, Melcha the daughter of Aran the father of Melcha, and the father of Ieſcha.

30 And Sarai was barren, neither had ſhe children.

31 Thare therfore :: tooke Abram his ſonne, and Lot the ſonne of Aran, his ſonne, & Sarai his daughter in law, the wife of Abram his ſonne, and brought them out of Vr of the Chaldees, for to goe into the land of Chanaan: and they came as farre as Haran, and dwelled there.

32 And the dayes of Thare came to two hundred fiue yeares, and died in Haran.

Marginal notes to Chapter 11

• 9 [::] He that ſpea keth ſo confuſedly that he is not vnderſtood is ſaid to bable.
• 10 [::] Moyſes here ſheweth the ſucceſſion of Patriarches, from Sem to Abraham, as he did before from Adam to Noe. S. Aug. li. 16. c. 10. ci.
• 28 [::] Vr a citie, or territorie of Chaldea. 70. Interpret. and Ioſephus li. 1. Antiq.
• 31 Abram was commanded to goe forth of Chaldea, as appeareth Act. 7. v. 4. Though this iourney is here aſcribed to Thare as the principal perſon.

ANNOTATIONS. CHAP. XI.

4. Let vs make] Here we may ſee in Nemrod the common cauſes of hereſies, [Margin: Pride is cauſe offchiſme and hereſie. Falſe pretences deceiue the ſimple.] and the maner of Hertikes ptoceding. For he hauing a ſutle proud, and aſpiring mind, firſt detracted from God, perſwading men (as is noted before) not to depend vpon Gods prouidence, and finding ſome others of like humour, they conſpired together, and drew more folowers, by bearing the ſimpler [Margin: S. Chriſ. ho. 30. in Gen. Caſsian. ⟨illegible⟩ollat. 4. c. 12.] ſorte in hand (for it was vnpoſſible wiſe men ſhould beleue it) that they would make a towre of defence againſt a new floud, if God ſhould thinck to [Margin: Heretikes proſper for a time, but are confounded in the end. Miniſtrie of Angels.] drowne the world againe. But their principal intention was to make themſelues great and ſtrong for the preſent, and famous to poſteritie. Al which God ouerthrew neither ſuffering them to build vp their imagined caſtle of ſtrength nor to be praiſed for their worke, but made them infamous to the worlds end.

7. Let v⟨illegible⟩ confound] God in diſſipating this vaine worke of men, would vſe [Margin: Li de t⟨illegible⟩fuſ. ling. ho. 11. in Numer. li. 16. c. 6 ciuit. li. 2. Moral. in. c 1. lob.] the miniſterie of Angels. As not only Philo Iudeus, and Origen, but alſo S. Auguſtin, S. Gregorie, and other fathers expound theſe wordes, Come, let vs deſcend, and confound their tongue. Where they alſo note Gods ſingular wiſdome, [Margin: God turneth the offence of men to good. Two miracles In priuation of one tongue and geuing a new.] mercie, and iuſtice, ſo puniſhing the offence, that he turneth it to his owne glorie, and the profite of al men: ſhewing his powre and ſoueraigne Maieſtie by two great miracles. Firſt by ſo ſuddainly and vtterly depriuing al thoſe builders, of their vſual tongue, that preſently they could neither ſpeake it, nor vnderſtand it. Secondly, by geuing diuers diſtinct languages to ſeueral ſortes or families, which they immediatly vnderſtood, and ſpoke moſt promptly, as if they had long before lerned and vſed the ſame. But to no man was geuen more then one language. And ſo, to the more commoditie of al mankind, they were forced to part into ſundrie coaſtes of the earth, which they inhabited and repleniſhed [Margin: Diuiſion among euil men is profitable.] with diſtinct Nations, hauing the ſame Angels their ſpiritual Patrones and Protectors, which had ſeuerally changed their language. In particular, [Margin: Li. 34. Moral. in. c. 41. Iob. ho. 11. in Gen. l. 16. c. 11 & li. 18. c. 39. ci. S. Aug. li. 6. c. 4. ciuit.] it was profitable to the good who being before oppreſſed by the vnited powre of manie wicked, were releeued (as S. Gregorie teacheth) when their perſecutors were diuided. Theſe good were the familie of Heber, as S. Chtiſoſtom, [Margin: The member offending is puniſhed.] and S. Auguſtin proue. For ſeing the change of tongues was inflicted for puniſhment, it appeareth that Heber and his familie were innocent of the vaine attempt, whoſe tongue was not changed, but remained the ſame, and of [Margin: Heber and his familie cōſented not to the building of Babel.] him was called the Hebrew tongue for diſtinction ſake after there were manie tongues, which before had no diſtinct name being the only tongue of al men. Againe touching the offenders (who were puniſhed in their tongues, that they could not be vnderſtood commanding one an other, becauſe they would not vnderſtand God iuſtly commanding them al) they alſo reaped this profite, that they were forced to leaue of that bad worke, and withal to ſeeke more ample habitations, who If they had there more increaſed in number and ſtreingth, vvould vvithout doubt (ſaith S. Chriſoſtom) haue attempted vvorſe things. And infinite [Margin: Ho. 30. in Gen. S. Greg. ho 30 in ⟨illegible⟩an.] manſlaughter would haue benne committed, amongſt ſo manie for poſſeſſion of that one citie & towre. Finally the fathers note that as God wrought [Margin: Gift of tōgues moſt profitable to the Church.] here much good by diuiſion of tongues: ſo he wrought much more by communion of tongues, geuen to the Apoſtles, therby inabling them to gether one Church of al Tongues and Nations.

12. Begat Sale] Here is an intricate difficultie. For the Hebrew and Latin text, both here and in Palalippomenon, ſaying Arphaxad begat Sale, the 72. [Margin: Scriptures hard] [Margin: 1. Par. 1.] Interpreters and S. Luke place Cainan betwen them, as ſonne of Arphaxad, [Margin: Iuc. 3. v. 36. Li. 16. c. 10. ciuit.] and father of Sale. Euſebius alſo in his Chronicle, with moſt Greeke Doctors, and S. Auguſtin, count Cainan in this Genealogie of Sem. VVherupon manie do number him in this ranck, and ſuppoſe that Moyſes omitted him for ſome [Margin: Some think Moyſes omitted Cainan for a myſterie.] Myſterie, and yet writeth truly, that Arphaxad begat Sale, not his proper ſonne, but his ſonnes ſonne: as S. Mathew ſayth, Ioram begat Ozias, who [Margin: Mat. 1.] was his nephewes nephew. But againſt this ſolution it is replied, that then Arphaxad ſhould haue bene a grandfather at 35. yeares of age: which were ſtrange in thoſe daies, how ſoeuer it is now. And a greatter difficultie, or rather abſurditie muſt alſo be granted, that Arphaxad begat both Cainan [Margin: Refutation.] at the age of 35. yeares, according to the 72. Interpreters, and that Sale was alſo begotten the ſame yeare, according to the Hebrew, being both true. VVhich inconuenience is not in the Genealogie written by S. Matthew. Others therfore according to the Hebrew and Latin text, with moſt Latin Doctors, omit Cainan in this place, and Paralipomenon, namely with S. Hierom, [Margin: Others coniecture Cainan ſhould not be in the text of the 70.] [Margin: Queſt. Hebra.] who diligently examining and reconciling varieties, betwen the Hebrew and the Greeke, maketh no mention at al of this difference. VVhich maketh ſome to coniecture, that in S. Hieroms time Cainan was not in the Greeke copies, at leaſt not in thoſe that he had, and held for the beſt. And at this day ſome haue him not. VVhich may be admitted for a probable anſwere touching [Margin: Editio quedam vaticana] the Hebrew and Greeke of the old Teſtament. But for ſo much as al [Margin: But neuer anie Catholique (nor heretike before Beza) put Cainan out of S. Lukes Goſpel.] copies, both Greeke & Latin, alſo S. Hieroms Edition of S. Lukes Goſpel haue Cainan, the difficultie ſtil remaineth betwen Moyſes and S. Luke. How then ſhal this doubt be ſolued▪ we can not ſolue it. And no maruel. For venerable Bede could not. VVhoſe wordes are theſe: S. Luke vſeth rather the Greeke [Margin: Prefat. cōment. in Acta. Apost.] teſtimonies then the Hebrew: wherof hapeneth that I much maruel at, and for dulnes of wit, being ſtriken with great admirrtion, I can not throughly ſcan, ſeeing in the Hebrew veritie are founed only tenne generations from the floud vnto Abraham, by what meanes S. Luke, who (the Holie Ghoſt gouerning [Margin: A memorable ſentence of S. Beda.] his penne) could in no ſorte write falſe, would rather ſet downe eleuen generations in the Goſpel, Cainan adioyned according to the ſeuentie Interpreters. Thus writeth S. Beda, reuerently admiring that he could not vnderſtand. For being aſſured that the Holie Ghoſt gouerned the pennes both of Moyſes and S. Luke, and that he is not contrarie to him ſelfe, it muſt nedes be [Margin: Beza ſacrilegiouſly proud.] true which ech of them writeth, though other learned men can not reach the profoundnes of ſome difficulties that occure. And therfore Beza was extreme ſaucie to daſh Cainan out of S. Lukes Goſpel, and that wittingly and moſt impudently ſaying, in his Annotations: Non dubitauimus expungere: VVe doubted [Margin: The heretical Engliſh Editions differ in this point.] not to put it out. The former Engliſh Editions, otherwiſe corrupt in manie [Margin: 1552 1577.] places, haue Cainan in the text of S. Lukes Goſpel, but their latter tranſlaters are in this point pure Bezites.

The end of the ſecond age.

THE CONTINVANCE OF THE CHVRCH AND RELIGION, IN THE SECOND AGE OF THE WORLD. From Noes floud to Abrahams going forth of his countrie. The ſpace of 368. yeares.

NO MAN can wel doubt nor wil denie, that the ſame Church continued al the ſecond age which was in the firſt, conſidering that Noe [Margin: Noe and Sem liued in Abrahams time.] liued aboue 50. yeares after the birth of Abraham, and sem 150. more: and that theſe three, and ſome others of that time are renowmed in holie scripture, for ſincere profeſsors of true Religion. But for more manifeſtation of their faith, and that the Church was then very conſpicuous, we shal repete certaine [Margin: Articles of Religion profeſſed in the ſecond age.] principal pointes of Religion profeſsed and practiſed al that time, by a continual knowne viſible companie vnited in one myſtical bodie: though in the meane while, the wicked ſprong and grew in number and worldlie force, much oppreſsing yet neuer ſuppreſsing the good.

First iust Noe coming forth of the arke with his familie, profeſſed his religious [Margin: Gen. 8.] [Margin: One God. External Sacrifice Prieſthood Altares. Chriſt. Croſſe. The B. Trinitie. Redemer.] mind to One God almightie, ſupreme Lord of al, by Offering external voluntarie, ſpeedie, pure, ſolemne, and bountiful Sacrifice of Holocauſtes, as a Prieſt vpon an Altar. After which most gratful office, God [Margin: Gen. 9.] making a couenant with him and his ſeede, neuer againe to deſtroy the world by water, confirmed the ſame by the ſigne of the rainbow, which repreſented the ſecond Perſon of the B. Trinitie, the Sonne of God, Chriſt our Lord to be borne The Sōne of man, & extended vpon the Croſſe: in whom [Margin: Heb. 11.] Noe beleeuing was inſtituted heyre of the iuſtice, which is by faith in our Redemer.

VVe haue here againe Gods operatiue bleſſing, with the effect of increaſe [Margin: Gen. 9.] [Margin: Gods bleſſing operatiue. Fathers bleſſing & curſing] and multiplication, the iſſue of Noe by his three ſonnes, in short time making manie Nations. By the way alſo we haue an example of Fathers ſolemne [Margin: ⟨illegible⟩. 9. v. 25.] Bleſſing and Curſing their children. The effectes wherof ſucceded afterwardes accordingly. Likwiſe in this age was geuen a particular precept Not [Margin: ⟨illegible⟩. 9. v. 4. ⟨illegible⟩. 9. v. 20] [Margin: Abſtinence from bloud. Cleane, and vncleane.] to eate bloud. And Noe obſerued diſtinction of Cleane beaſtes, offering Sacrifice in them only, as before the floud, he was commanded to take moe of them into the arke, then of the Vncleane.

In that ſo ample mention is made of ſinne and wickednes, there is no [Margin: ⟨illegible⟩. 10, 10. ⟨illegible⟩. 11. 2. Pet. 2.] [Margin: Penance preached and inflicted.] doubt, but Noe, the preacher of iuſtice, admonished and exhorted ſinners to Repentance: yea he Puniſhed Cham & Chanaan, by his curſe in their poſteritie. And God him ſelfe Threatned to exacte the bloud of man vniuſtly [Margin: ⟨illegible⟩. 9. 5. ⟨illegible⟩. 11.] shed. In the meane time Inflicted alſo ſome puniſhment vpon the builders of Babel, by confounding their tongues. And that by the Miniſterie [Margin: Miniſterie of Angels.] of Angels.

Which punishment in part, and threates of more importe a General Reſurrection, and Iudgement, where al things shal be exactly diſcuſſed [Margin: Reſurection Iudgement. Eternal ioy, and paine.] and Iudged. And then wil folow Eternal life to the good: and Euerlaſting paine to the damned.

Al theſe points of Religion (and others mentioned in the former age, and no doubt taught by Noe & his ſonnes) shew clerly a Viſible Church, [Margin: Church viſible Good and bad in the Church] conſiſting of good and bad. Noe remaning the ſame man as before the floud; [Margin: Cap. 8. & 9. c. 10, 21.] Sem and Iapheth are commended and bleſsed for wel doing; Cham blamed, & curſed in his poſteritie: yet neither he nor anie of his ſonnes or daughters fel into hereſie, or other infidelitie, for anie thing that appeareth in Scripture, or other authentical teſtimonie. Heber alſo and his familie are particularly commended by Moyſes, as the right folowers, and the ſpiritual children of Sem (who had innumerable other carnal children) as thoſe that were innocent touching the preſumptuous building of others, who for the [Margin: Ho. 3⟨illegible⟩, in Gen. li. 16. c 11. & li. 18. c. 39. ciuit.] ſame fault lost their old tongue, which the familie of Heber kept. As S. Chriſoſtom and S. Auguſtin do proue. Againe, diuers of this familie falling afterwards [Margin: Alwaies ſome good.] by litle and litle to other nations, the Familie of Thare, ſaith the ſame S. Auguſtin (li. 16. c. 12.) albeit not al, or not alwayes, yet euer ſome of them, and Abraham continually, with Sem, Heber, Phaleg, & [Margin: L. 5. c. 35. Moral in 3. Iob.] manie others, not mentioned by Moyſes in his briefe deſcription (as S. Gregorie doubteth not to ſuppoſe) were iust, and kept the true faith, and vndefiled Religion.

But Nemrod Chams nephew, and ſonne of Chus deſcribed for a valiant [Margin: Nemrod an Arch-heretike.] hunter, a violent giant, and tyrant, was an Archheretike, a deuiſer and [Margin: Ioſeph li. 1. c. 4. Antiq.] teacher of falſe doctrin, against God and true faith. By ſutletie and tyrannie he induced manie of liking or of feare to folow him, and ſo in ſchiſme he maintained hereſie, That men were not beholding to God, but to [Margin: His proud hereſie.] them ſelues, for temporal proſperitie.

VVherof begane a new & cruel confederacie, against the Citie of God, & the ſecond great Sect of Infidels. For Barbariſme being the first, begun by [Margin: The firſt Sect of Infidels was Barbariſme before the floud. The ſecond Scythiſme.] Cain and ended by the floud: The ſecond mother of al Sectes beginning [Margin: Li. de hereſibus] after the floud (as S. Epiphanius writeth) was Scythiſme: ſo called of the Scythians a most cruel people. Who according to Nemrods hereſie (not thincking themſelues beholding to God for temporal happines, but to their owne forces) tyrannized ouer the weaker, and manie wicked banning together extremly oppreſsed the more peacable, eſpecially the Church and true ſeruants [Margin: Crueltie.] of God. And this was one ſpecial cauſe of building Babylon, beſides their ambicious deſire of perpetual fame, and their bearing the ſimple in hand of a defence against a new floud, to make it in dede, a ſtrong hold for tyrants to offend others, and to defend themſelues. Wherfore God (who before deſtroyed al Infidels by the floud) confounded theſe builders by diuiding their tongues, and ſo forced them to breake, and part into manie countries.

Thus mankind being diuided vpon the earth, opinions alſo were multiplied [Margin: Vntruthes are vnconſtant.] concerning Religion. For shortly the perſwation of mens truſting in themſelues, and in other mortal men appeared abſurde, euen the ſtrongest feeling aduerſities, or fayling ſometimes of their purpoſes, ſaw there was neede of ſupernal helpe, and that earthlie things depended much vpon diuine wil and powre. But bauing forſaken God Almightie, the onlie maker and conſeruer of al, they begane to imagine and ſerue falſe goddes, both famous dead men, which had proſpered in this world, and diuers other things, by which they receiued commoditie, or feared damage.

Hence therfore roſe the third principal Sect called Greciſme, beginning [Margin: The third Sect was Greciſme.] alſo in this ſecond age, as the ſame S. Epiphanius writeth. For Ninus the first king of the Aſsirian great Monarchie, brought to paſſe that his father Belus [Margin: Idolatrie.] Iupiter was eſtemed and worshipped for the onlie great God by the Aſsirians. To him the Babylonians erected first Temples Altares and Statuas. Nemrod alſo by the name of Saturnus, as the progenitor of Belus, and firſt great [Margin: Satur d⟨illegible⟩rum.] King or Tyrant of Babylon, was accounted a god, and the father of goddes. [Margin: Dinaſtae were thoſe that raigned in Aegipt by force and policie: & after were great goddes, and litle goddes.] About this time likwiſe begane the Dinaſtae among the Aegyptians, and not ſowner, as they vainly brag to haue benne before the floud: yea much longer then in deede the world hath benne. Moreouer the Chaldees worshipped the fire. Others the ſunne, the moone, and innumerable other feaned goddes. Against al which (and likwiſe againſt al hereſies) are two ſpecial arguments. First that they were not from the beginning, as the true God, and al truthes are knowne and receiued by continual Tradition, but brought in [Margin: Idolatrie and Hereſie are cōfuted, by that they beginne diſorderly; and are at diſſention in their imagined Religions.] afterwards by men, and comonly by il men. Secondly they are not accepted and eſteemed for goddes, or truthes, in al places, but with great diuerſitie and diſ⟨illegible⟩ention, one ſort allowing that others deſpice, as holie Athanaſius notably writeth in his oration againſt Idols in theſe wordes. Quot ſunt gentes totidem deorum genera confinguntur &c. How manie nations (ſaith he) ſo manie kindes of goddes are feaned. Alſo the ſame countrie, the ſame citie diſſenteth within it ſelfe in ſuperſtition of Idols. The Phenicians certes acknowledge not the Egiptians goddes, neither doe the Egiptians adore the ſame Idols with the Phenicians: Nor the Scithians receiue the goddes of the Perſians, nor the Perſians of the Scithians: The Pelaſgies refuſe the Thraſian goddes, the Thraſians know not the Thebians. The Indians are againſt the Arabians, the Arabians againſt the Aethiophians: and in like ſorte the Aethiopians differ in their religious affaires from the Arabians. The Syrians worship not the goddes of the Cilicians, and the nations of Capadocia beſides al theſe haue goddes of other names. The Bithinians alſo fea⟨illegible⟩ed diuers goddes, the Armenians againe diuers from them. What nede we manie wordes? Thoſe that are in the continent honour other goddes from the Iland-people. In briefe ech citie and eech village not knowing the goddes of their neighboures, ſetteth forth their owne, & eſtemeth them only in place of goddes. Thus farre S. Athanaſius. Name we like countries, prouinces, cities, and townes [Margin: Luthers progenies differ as much in opinions of Religion, as Painimes do in their falſe goddes.] in theſe partes of Europe, where Luthers ſcholars haue ſet their feete, conſider the forme of Religion, and opinions which they hold, and we shal ſee as vnorderlie beginnings, and as horrible diſſentions in hereſies (which S. Hierom calleth the Idols of the New Teſtament) as the ancient fathers haue [Margin: in. c. 11. O⟨illegible⟩ee.] diſcryed in Paganiſme. For Lutherans or Proteſtants hauing no lawful generation, but proceding of baſtards race, vpſtartes of vnknowne progenie, are no leſse at diſcordes among them ſelues, only al agreing against Catholiques, like ſyncretiſantes againſt their cōmon enimies, or Herod, Pilate, & the Iewes againſt Chriſt. And in England alone are diuers Sectes without [Margin: Sectes in England diuers from Luther, and eech one from the reſt.] poſsible meanes to agree in one. For albeit the ciuil ſtate endeuoreth prudently and ſeriouſly to bring al to vniformitie, at least in publique shew, yet they are but like manie faces vnder one hood, euerie ſorte keping their owne opinions; yea almoſt euerie preacher and meane ſcholar (to ſay nothing of artificers and common miniſters) arrogating to be his owne Iudge, contemneth to ſtand to Luther or Caluin, to Geneua or Parlament, to Conuocation or Synod of their owne, but to his owne only vnderſtanding, and interpretation of [Margin: Proud and cōtentious ſpirites are hardly perſwaded to the truth.] holie Scripture. Nor yet to that alwayes; for when he is preſſed with that he once ſaid, he wil forgete it, or eate his owne word, if he haue not written it, or that you haue readie witnes againſt him, ſo hard it is to make a deceiued Proteſtant or Puritan confeſse that he is conuinced, except by very pregnant meanes you can firſt caſt out of him, or bind faſt the ſpirite of preſumption, diſsention [Margin: Vnlerned Catholiques beleue the ſame ſaith in al points with the lerned.] and contention: wheras the ſimplieſt Catholique in the world hath the ſelfe ſame faith in al points, with the whole Church, in which he remaineth, and vpon whoſe iudgement he dependeth.

To returne therfore, from whence we are not vnneceſsarily digreſsed, we [Margin: li. 16. c. 10. ciuit▪] conclude with S. Auguſtin; VVhen Moyſes had shewed the beginning and progreſſe of Nemrods earthlie citie, leauing it in Babylon, that is confuſion, as needles to proſecute it futher, he returneth to declare the pertual ſucceſſion of the Citie of God, the Church, as before the floud from Adam [Margin: The ſucceſſion. of Patriarches from Noe to Abraham.] to Noe, by the line of Seth, ſo after the floud from the ſame Noe, by the line of Sem, Arphaxad, Sale, Heber, Phaleg, Reu, Sarug, Nachor, Thare, and Abraham. The reſt of Sems children, and al the progenies of lapheth and Cham, as not pertaining to this purpoſe, omitted, ſo connecting thoſe in order of generations, by whom the ſucceſsion is directly brought to Abraham, Prince of the elected people, a moſt ſpecial Patriarch, to whom new [Margin: Abraham a principal Patriarch.] and great promiſses are made of multiplication of his ſeede, and poſseſsion of the land of Chanaan, but eſpecially of Chriſt our Redemer, and the ſame manie waies confirmed, as wil appeare in the next age.

Chapter 12

CHAP. XII. Abram commanded by God to leaue his countrie, with promiſe to be bleſſed [Margin: The beginning of the third age.] in his Seede, 5. taking his wife Sarai, and his nephew Lot, 6. wandreth in the land of Chanaan, 7. erecteth an Altar in Sichem, 8. an other in Bethel. 10. Thence by occaſion of famine paſseth into Aegipt. 14. where [Margin: The fifth part of this booke. Of Abrahams leauing his coūtrie, Gods bleſſing of his ſeede, & commandment of Circumciſion.] his wife (called his ſister) is taken into the kings houſe, 19. but vntouched is reſtored to him.

1 AND our Lord ſaid to Abram: Goe forth of thy countrie, and out of thy kinred, and out of thy fathers houſe, and come into a land, which I wil ſhew thee.

2 And I wil make thee into a great nation, and I wil bleſſe thee, and magnifie thy name, and thou ſhalt be bleſſed.

3 I wil bleſſe them and bleſſe thee, and curſſe them that curſſe thee, and [::] IN THEE ſhal al the kindreds of the earth be bleſſed.

4 Abram therfore went out as our Lord had commanded him, and with him went Lot: ſeauentie fiue yeares old was Abram when he went forth out of Haran.

5 And he tooke Sarai his wife, and Lot his brothers ſonne, and al the ſubſtance which they had poſſeſſed, and the ſoules which they had gotten in Haran: and went forth to goe into the land of Chanaan. And when they were come into it,

6 Abram paſſed through the countrie vnto the place Sichem, as farre as the noble vale: and the Cananite was at that time in the countrie.

7 And our Lord appeared to Abram, and ſaid to him: To thy ſeed wil I giue this land. Who builded there [::] an altar to our Lord, that had appeared to him.

8 And marching on from thence to a mountaine, that was on the eaſt ſide of Bethel, there he pitched his tent, hauing Bethel on the weſt, and Hay on the eaſt: he builded there alſo an altar to our Lord, and called vpon his name.

9 And Abram went forward going, and proceding on to the ſouth.

10 And there came a famine in the countrie: and Abram deſcended into Aegypt, to be as a pilgrime there: for the famine was very ſore in the land.

11 And when he was nere to enter into Aegypt, he ſaid to Sarai his wife: I know that thou art a fayre woman:

12 and that when the Aegyptians ſhal ſee thee, they wil ſay: She is his wife: and they wil til me, and reſerue thee.

13 ▪ Say therfore, I pray thee, that thou art my ſiſter: that I may be wel vſed for thee, and that my ſoule may liue for thy ſake.

14 When Abram therfore was entred into Aegypt, the Aegiptians ſawe the woman that ſhe was paſſing beautiful.

15 And the princes told Pharao, and praiſed her to him: and the woman was taken into the houſe of Pharao.

16 And they vſed Abram wel for her ſake. And he had ſheepe and oxen and he aſſes, and men ſeruants, and maid ſeruants, and ſhee aſſes, and Cammels.

17 But our Lord [::] ſcourged Pharao with very ſore plagues, and his houſe for Sarai Abrams wife.

18 And Pharao called Abram, and ſaid to him: What is this that thou haſt done to me? Why didſt thou not tel me that ſhe was thy wife?

19 For what cauſe didſt thou ſay, ſhe was thy ſiſter, that I might take her to my wife? Now therfore there is thy wife, take her, and goe thy ways.

20 And Pharao gaue certaine men commandment in the behalfe of Abram: and they conducted him, and his wife, and al that he had.

Marginal notes to Chapter 12

• 1 Act. 7.
• 3 [::] In Chriſt borne of Abrahames ſeede al nations are bleſſed. Gal. 3.
• 3 Heb. 11.
• 7 [::] Abram dedicated Altars to God eſpecially in thoſe places where he receiued promiſes, or benefites. S. Chriſoſt. ho. 31. in Gen.
• 17 [::] God by corporal affliction hindered Pharao and his men from doing violence to Sarai S. Chriſoſt: ho. 32. in Gen.

ANNOTATIONS. CHAP. XII.

13. Say therfore] Abraham concealed that Sarai was his wife, and lyed not [Margin: Gen. 13.] in ſaying, ſhe was his ſiſter: as he alſo called Lot his brother, being his brothers [Margin: Men are bond to do their lawful endeuoures, and to commit the teſt to God.] ſonne, and ſhe his brothers daughter. VVherby he preuented danger of his owne life, vſing ſuch lawful meanes as lay in him, committing his wiues [Margin: li. 16. ⟨illegible⟩. 19. ciuit. & q. 16. in Gen.] chaſtitie to Gods protection, which him ſelf could not prouide for. In which caſe if he had not donne his owne endeuour, he had rather tempted God (ſaith S Auguſtin) then truſted in God. And ſo God preſerued her, though ſhe was in Pharao his houſe. v. 17.

Chapter 13

CHAP. XIII. Abram & Lot returne from Aegypt into Chanaan, 6. and being rich ſeparate themſelues, 10, Lot chooſing the countrie about Iordain, Abram dwelleth in Chanaan. 14. where againe God promiſeth him that land, and multiplication of his ſeede. 18. And he erected an other Altar to God.

1 ABRAM therfore aſcended out of Aegypt, he and his wife, and al that he had, and Lot with him to the ſouth coaſt.

2 And he was very rich in poſſeſſion of gold and ſiluer.

3 And he returned by the way, that he came, from the ſouth vnto Bethel, euen to the place where before he had pitched a tabernacle betwen Bethel and Hay:

4 in the place of the altar which he had made before, and there he called vpon the name of our Lord.

5 But Lot alſo that was with Abram, had flocks of ſ⟨illegible⟩eepe, and heards of beaſts, and tents.

6 Neyther was the land able to receiue them, for to dwel togeather: for their ſubſtance was much, and they could not dwel togeather.

7 Wherupon alſo there aroſe ſtrife amongſt the heardſmen of Abram and of Lot. And that time the Chananite and the Pheriſite dwelled in that countrie.

8 Abram therfore ſaid to Lot: Let there be no brawle I beſeech thee betwen me and thee, and betwen my heardſmen, and thy heardſmen: for we be [::] brethren.

9 Behold the whole land is before thee: goe aparte from me, I pray thee: if thou wilt goe to the left hand, I wil take the right: if thou chooſe the right hand, I wil paſſe to the left.

10 Lot therfore lifting vp his eyes, ſawe al the countrie about Iordaine, which was watered through out before that our Lord ſubuerted Sodome and Gomorre, as the paradiſe of our Lord, and like as Aegypt as men come vnto Segor.

11 And Lot choſe vnto him the countrie about Iordaine, and he departed from the Eaſt: and they were ſeperated either brother from the other.

12 Abram dwelt in the land of Chanaan: and Lot abode in the townes, that were about Iordaine, and dwelt in Sodome.

13 And the men of Sodome were verie wicked, and ſinners before the face of our Lord out of meaſure.

14 And our Lord ſaid to Abram, after that Lot was ſeperated from him: Lyft vp thyn eyes, and looke from the place, wherin thou now art, to the north and ſouth, to the eaſt and weſt.

15 Al the land, which thou ſeeſt, wil I geue to thee, & to thy ſeed for euer.

16 And I wil make [::] thy ſeede as the duſt of the earth: if any man be able to number the duſt of the earth, thy ſeede alſo ſhal he be able to number.

17 Ariſe and walke through the land in the length, and in the breath therof: for I wil geue it to thee.

18 Abram therfore remouing his tent, came, and dwelt beſide the vale of Mambre, which is in Hebron: and he builded there an altar to our Lord.

Marginal notes to Chapter 13

• 8 [::] Foure ſortes of bretheren inholie writte: ge⟨illegible⟩man brothers, as Iacob and Eſau: of kinred, as Abraham and Lot: of the ſame nation, as the Iewes and Samaritanes: in Religion as al Catholiques.
• 16 [::] Not the children of the fleſh but the children of promiſſe are the ſeede. Rom. 9. and are innumerable. Apoc. ⟨illegible⟩. ⟨illegible⟩. 9.

Chapter 14

CHAP. XIIII. The king of Sodom with other foure kings are ouercome in battle, by foure others: 12. where Lot is taken 14. but Abram with 318. perſons proſecuting and ouercoming the victorers, 16. reſcued Lot, with al the captiues and pray. 18. Melchiſedech King and Prieſt bleſsed Abram, 20. Abram payed tithes to him. 21. and rendered the ſpoile to the king of Sodom.

1 AND it came to paſſe in that time, that Amraphel the king of Sennaar, and Arioch the king of Pontus, and Chodorlahomor king of the Elamyts, and Thadal the king of nacions

2 made warre againſt Barra the king of Sodome, and againſt Berſa the king of Gomorra, and againſt Sennaab the king of Adama, and againſt Semebar the king of Seboim, and againſt the king of Bala, the ſame is Segor.

3 Al theſe came together into the Woodland vale, which now is the ſalt ſea.

4 For they had ſerued Chodorlamor twelue yeares, and the thirtenth yeare they reuolted from him.

5 Therfore in the fourtenth yeare came Chodorlahomor, and the king that were with him: and they ſtroke Raphaim in Aſtarothcarnaim, and Suſim with them, and Emim in Sauee of Cariathaim,

6 and the Corrheans in the mountains of Seir, euen to the Champion countrie of Pharan, which is in the wildernes.

7 And they returned, and came as farre as the fountaine of Miſphat, the ſame is Cades: and they ſtroke al the countrie of the Ameleichites, and of the Amorheans, that dwel in Aſſaſonthamar.

8 And they went forth the king of Sodome, and the king of Gomorra, and the king of Adama, and the king of Seboim, moreouer alſo the king of Bala, which is Segor: and they ſet themſelues againſt them in battaile aray in the Woodland vale:

9 to wit againſt Chodorlahomor king of the Elamites, and Chadal king of nacions, and Amraphel king of Sennaar, and Arioch king of Pontus: foure kings againſt fiue.

10 But the Woodland vale had many pitts of bitume. Therfore the king of Sodome, and of Gomorra turned their backes, and were ouerthrowne there: and they that remained fled to the mountaine.

11 And they tooke al the ſubſtance of the Sodomites, and Gomorrheans, and tooke al kind of victuales, and went their way:

12 and Lot alſo and his ſubſtance, the ſonne of Abrams brother, who dwelled in Sodom.

13 And behold one, that had eſcaped, told Abram the Hebrew, that dwelt in the vale of Mambre, the Amorrean brother of Eſchol, and the brother of Aner: for theſe had made a league with Abram.

14 Which when Abram had heard, to witt, that his brother Lot was taken, he numbred of the ſeruantes borne in his houſe, wel appointed three hundred and eightene: and purſued them vnto Dan.

15 And diuiding his companie, he ranne vpon them in the night: and ſtroke them, and purſued them vnto Hoba, which is on the left hand of Damaſcus.

16 And he brought backe al the ſubſtance, and Lot his brother with his ſubſtance, the wemen alſo and the people.

17 And the king of Sodom went forth to meete them, after he returned from the ſlaughter of Chodorlahomor, and of the kinges that were with him in the vale Sauee, which is the kings vale.

18 But “Melcheſidech the king of Salem, “ bringing forth bread and wine, for he was the Prieſt of God moſt highe,

19 “bleſſed him, and ſaid: Bleſſed be Abram to God the higheſt, which created heauen and earth:

20 and bleſſed be God the higheſt, by whoſe protection, the enemyes are in thy hands. And“ he gaue him the tythes of al.

21 And the king of Sodom ſaid to Abram: Geue me the ſoules, and the reſt take to thee.

22 Who anſwered him: I lift vp my hand to my Lord God moſt hiegh poſſeſſor of heauen and earth,

23 that from the very woofe-thread vnto the ſhoe latchet, I wil not take of al that are thine: [::] leſt thou ſay: I haue enriched Abram:

24 except ſuch thinges, as the young men haue eaten, and the ſhares of the men, that came with me, Aner, Eſchol, and Mambre: theſe ſhal take their ſhares.

Marginal notes to Chapter 14

• 23 [::] Abraham enriched by God, would take no more of man, but his ſoldiars ſuſtenance. The proper hire of ſpiritual work men, S. Chriſoſt in Gen.

ANNOTATIONS. CHAP. XIIII.

18. Melchiſedech] S. Hierom being earneſtly requeſted by Euagrius, to [Margin: Tomo 3. prope initium.] [Margin: Old hereſie⟨illegible⟩ concerning Melchiſedech.] geue his iudgement touching Melchiſedech, whom a nameles author had endeuored to proue to be the Holie Ghoſt, plainly confuteth that error: as alſo an other error of Origen and Didymus ſaying, he was an Angel. Likewiſe S. Epiphanius (hereſi 55. & 76) relateth and condemneth a third error, of ſome that thought him to be the Sonne of God. Theſe two Fathers, and S. Auguſtin (li. de hereſibus her. 34.) and diuers others, whom S. Hierom alleageth proue euidently, that he was a very man, a Prieſt and a king, yea the hiegh Prieſt (at leaſt of that countric) Superior to Abraham, and a figure of Chriſt. Beſides theſe hereſies the ſame S. Hierom relateth two probable opinions. The Iewes Rabins generally hold that Melchiſedech was Sem the ſonne of Noe [Margin: A probable opinion that Sem and Melchiſedech was al one.] from whom Abraham and al the Hebrewes deſcended. VVhich they ſeme rather to affirme, as loath to confeſſe that anie man, of other nation then their owne, ſhould haue bene greater and more excellent then Abraham in ſpiritual cauſes, then for anie reaſon they do, or can alleage. Yet manie eſpecially latter writers as Liranus, Toſtatus, Genebrardus and others do embrace this opinion as moſt probable. Though S. Hierom ſemeth only to haue added [Margin: Ep. ad Euag.] the Hebrewes opinion (as he ſaith) becauſe he would intimate al to his freind, when he had firſt cited grauer authores, S. S. Ireneus, Hypolitus, Euſebius [Margin: More probable that Melchiſedech was a Chananite.] Ceſarienſis, Euſebius Emiſſenus, Apolinarius, and Euſtathius, al agreably affirming that Melchiſedech was a Chananite, king of Salem, which was afterwards called Ieruſalem. To this opinion agreeth Philo Iudaeus continually ſpeaking of him, as of a ſtranger to the Iewes nation. Ioſephus alſo a Iew writeth plainly (li. 7. de bello Iudaico. c. 18.) that he was of Chanaan, and Prince of the Chananites. Alſo S. Dionyſius Ariopagita, (Caelest. Hier. c. 9.) S. Epiphanius (her. 55. & 67) Theoderetus (q. 63. in Gen.) and Suidas, are of the ſame mind, and manie other chriſtitian Doctors. VVho confirme their aſſertion by that [Margin: Heb. 7. v. 6.] S. Paul ſaith to the Hebrewes: He vvhoſe generation is not numbred among them, [Margin: Proued: by S. Pauls wordes.] tooke tithes of Abraham. For what els can S. Paul meane, but that Melchiſedechs kinred and people, was diuers from the kinred, and people of the Iewes? which he could not ſay of Sem, from whom Abraham & al Iewes deſcended: as it can not be ſaid, that Adam and Noe are of diuers genetation from anie people that now liueth, becauſe we al come of them. Of this difficultie (not pettaining to anie controuerſie of our time) the ſtudious may ſee more in F. Pererius his commentaries vpon this. 14. chap. of Geneſis. diſp. 3.

18. Bringing forth] Seing the Royal Prophet Dauid, and S. Paul ſay Chriſt [Margin: Pſal. 109 Heb. 7.] is a Prieſt for euer according to the order of Melchiſedech, we demand of Proteſtants, [Margin: Chriſt is a Prieſt according to the order of Melchiſedech.] if Chriſt fulfilled not Melchiſedechs figuratiue Sacrifice offered in bread and wine, by offering his owne bodie and bloud at his laſt ſupper in formes of bread & wine, and by inſtituting the ſame to be offered by his Prieſts til the end of the world, what other figuratiue ſacrifice of Melchiſedech they can find performed by Chriſt, by which it may appeare that he is a Prieſt for euer according to that order? Caluin (li. 4. Inſtit. c. 18. para 2.) Kemniſius (par. 2. exam. pag. 740. &. 747) Peter martyr (in 1. Cor. 5.) and moſt Engliſh Proteſtants grant that Melchiſedech was a Prieſt, and that the peculiar function [Margin: VVhy the Proteſtants haue miniſters and no Prieſts] of a Prieſt is to offer Sacrifice, wherfore they hauing no ſacrifice wil haue only miniſters and no Prieſts, but they denie that Melchiſedech offered Sacrifice in bread and wine. VVherupon we ioyne iſſue with them to proue that he did. and that by this place amongſt others of holie Scripture.

Kemniſius complayneth that the Latin text hath Obtulit for Protulit, Offered, for Brought forth. And to diſproue the ſame, he alleageth the Hebrew, Chaldee, Greke, and S. Cyprian. But Catholiques more iuſtly complaine of him, for lying. For al Latin Editions haue Proferens, bringing forth. The queſtion therfore [Margin: The ſtate of the controuerſie.] in controuerſie is, to what end and vſe Melchiſedech brought forth bread and wine? Caluin and Kemniſius ſay it was only to refreſh or feede Abraham and his men, and not for ſacrifice. which their bare ſaying is without reaſon, for that there was ſtore of victuals in the pray (v. 11.) and they had eaten therof. [Margin: v. 24. S. Chriſ. ho. 36. in Gen.] Moreouer the Hebrew word Hotſi, brought forth, is a word pertayning to Sacrifice, as in the 6. chap of Iudges. (v. 18. and 19) and importeth that the bread and wine were firſt offered in Sacrifice, and then doubtles they did participat: though they wanted not other fufficient corporal foode. Againe the wordes folowing For he vvas the Prieſt of God most hiegh, can haue no other ſenſe, but that he did the function of a Prieſt in the bread & wine which he brought, [Margin: Melchiſedech offered ſacrifice in bread and wine.] otherwiſe if the only cauſe of bringing that prouiſion had benne to releue the campe with victuals, the reaſon would rather haue benne yelded, becauſe he was a bountiful King, a liberal Prince, a ſpecial freind to Abraham, as in deede he was, but none of theſe reaſons, or the like fitted this purpoſe ſo wel, nor touched the cauſe of bringing forth bread and wine, as to ſignifie that he was a Prieſt, whoſe office is to offer Sacrifice.

Here againe ſome Proteſtants take exception againſt the Latin text, that the [Margin: The latin text iuſtified by other places, yea by Proteſtants tranſlations] cauſual coniunction Enim, for, is not agreable to the Hebrew, but ſhould be the copulatiue Et, and, which is a meere wrangling. For the lerned know wel ynough, that the Hebtew particle is better expreſſed in ſuch places, by Enim or, quia, for or becauſe, then by &. And ſo the Engliſh Bible printed in the yeare of our Lord. 1552. readeth: Melchiſedech king of Salem brought forth bread and vvine: for he vvas the Prieſt of the moſt hiegheſt God. The latter Editions alſo in like places haue not the copulatiue And, but ſome other word as the ſenſe requireth. Gen. 20. v. 3. Thou art but a dead man, for the vvomans ſake vvhich thou hast taken: for she is a mans vvife. where the Hebrew phraſe is, And she is maried to a husband. Gen. 30. v. 27. they read thus: For I haue proued that the Lord hath bleſſed me for thy ſake, where preciſly conſtruing the Hebrew they ſhould ſay, I diuined (or coniectured) and the Lord bleſſed me for thy ſake. Likewiſe Eſaie, 64. v. 5. they read: But Loe, thou haſt bene angrie, for vve offended, the Hebrew is thus. Loe thou art angrie, and vve haue ſinned In the ſame place, they tranſlate, Yet shal vve be ſaued, vvhich the Hebrew expreſſeth by the copulatiue, And we ſhal be ſaued. So when they thinke it conuenient, they tranſlate the Hebrew particle, For, that, yet, which ſtrictly ſignifieth And.

Now let vs alſo ſee the original in this place. In the Hebrew it is thus: [Margin: The Hebrew text ſheweth that Melchiſedec did the office of a Prieſt in bread and wine.] VMALCHI TSEDEC MELEC CHALEM HOTSI LECHEM VAIAIIN. VEHV COHEN LEEL ELION. VAIE VARECHEHV, &c. In Engliſh word for word thus: And Melchiſedech king of Salem brought forth bread and vvine. And he the prieſt to God moſt hiegh. And he bleſsed him, &c. where albeit the cauſual word For, is not expreſſed, yet theſe wordes, And he the prieſt, further declaring that beſides the office and dignitie of a King (which was ſaid before) Melchiſedec was alſo a Prieſt, muſt nedes ſignifie that he did ſomething about the bread and wine belonging to a Prieſts office. And what that ſomething [Margin: The proper office of a Prieſt is to offer Sacrifice.] was, perhaps the Vniuerſitie of Cambridge wil teſtifie, whoſe late profeſſor of Diuinitie teacheth plainly, that Melchiſedech offered Sacrifice, and was therin a figure of Chriſt (Pag. 6. Reprehen) Sacerdotes (ſaith he) ij vere & proprie [Margin: Guiliel. vvhitak. contra Gregor. Martin.] ſunt, qui ſacrificia faciunt; qualis fuit Aaron, & Aaronis ſilij, & Melchiſedechus, & quem illi adumbrabant, Chriſtus. Prieſtes truly and properly are they, that offer ſacrifices, ſuch as vvas Aaron, and the ſonnes of Aaron, and Melchiſedech, and Christ, vvhom they prefigured. If then both Aaron & Melchiſedech were truly and properly Prieſts, becauſe they offered ſacrifices (according to this Profeſſors definition) and both were figures of Chriſt, it muſt needes be granted that as Chriſt fulfilled the figure of Aarons bloudie ſacrifices, in offering him ſelfe vpon the Croſſe: ſo he alſo fulfilled the figure as wel of vnbloudie ſacrifices of Aaron, as eſpecially of Melchiſedechs Sacrifice in ſome other beſides that on the Croſſe, ſeeing the prophet Dauid and S. Paul ſay, Chriſt is a Prieſt (not according to Aarons order, for that was to haue an end, but) For euer according to the order of Melchiſedech. And what other Sacrifice did our Sauiour offer to remaine perpetual, but of his owne bodie & bloud in vnbloudie maner, vnder the formes [Margin: Chriſt ſtil exerciceth the office of Prieſthood according to the order of Melchiſedech by the miniſterie of Prieſts.] of bread and wine, with commandment to his Apoſtles and Prieſts to do the ſame til the end of the world? Let the indifferent reader weigh it wel. And whoſoeuer is not very proud wil for his better inſtruction, or confirmation, eſteme the vniforme iudgement of manie, ancient, godlie, and lerned Fathers writing vpon this place. VVe wil only recite their wordes, without other deduction for breuitie ſake.

S. Clemens Alexandrinus (li 4. Strom. verſus finem). writeth thus: Melchiſedech king of Salem, Prieſt of God moſt hiegh, gaue wine & bread ſantified nutriment in type of the Euchariſt.

S. Cyprian (Epiſt 63. ad Caecilium) Chriſt is Prieſt for euer according to the [Margin: The ancient fathers proue that Melchiſedech offered Sacrifice in bread & wine in figure of Chriſt, and of other Prieſts of the new Teſtament.] order of Melchiſedech, which order is this coming from that Sacrifice, and thence deſcending, that Melchiſedech was Prieſt of God moſt hiegh, that he offered bread & wine, that he bleſſed Abraham. For who is more a Prieſt of God moſt hiegh, then our Lord Ieſus Chriſt, who offered Sacrifice to God the Father, and offered the ſame, which Melchiſedech had offered, bread and wine, to wit, his owne bodie and bloud. And a litle after: That therfore in Geneſis, the bleſſing might be rightly celebrated, about Abraham, by Melchiſedec the Prieſt, the image of Chriſts Sacrifice co⟨illegible⟩ſiſting in bread and wine went before, which thing our Lord perfecting and performing, offered bread and chalice mixt with wine, and he that is the plenitude, fulfilled the veritie of the prefiguted image.

Euſebius Ceſarienſis. (li 5. Demonſt. Euang. c. 3.) Euen as he who was Prieſt of Nations was neuer ſene to offer corporal ſacrifices, but only bread & wine, when he bleſſed Abraham: ſo firſt our Lord & Sauiour him ſelfe, then prieſts that come from him, exerciſing the ſpiritual office of Prieſthood in al nations after the Eccleſiaſtical ordinances, do repreſent the myſteries of his bodie, and healthful bloud in bread & wine. which myſteries Melchiſedech knew ſo long before by diuine ſpirite, and vſed as repreſentations of things to come.

S. Ambroſe (li. 5 de Sacramen. c. 1.) VVe know the figure of the Sacraments▪ went before, in Abrahams times, when Melchiſedech offered Sacrifice.

Idem. in cap. 5 Heb. It is clere that oblations of cattle are vaniſhed, which were in Aarons order, but Melchiſedechs inſtitution remayneth, which is celebrated al the world ouer in adminiſtration of the Sacraments.

S Hierom. (Epiſt. ad Marcellamo vt migret Bethleem.) Haue recourſe to Geneſis, and you ſhal find Melchiſedech king of Salem, prince of this citie, who euen then in figure of Chriſt offered bread and wine, and dedicated the Chriſtian myſterie in our Sauiours bodie and bloud. Idem Epiſt. ad Euagrium: Melchiſedech offered not bloudie victims, but dedicated the Sacrament of Chriſt in bread and wine, ſimple and pure ſacrifice. Idem. Queſt. in Gen. c. 14: Our myſterie is ſignified in the word of order, not by Aaron in imolating brute victims, but in offering bread and wine, that is the bodie and bloud of our Lord Ieſus. Idem in c. 26. Matthei▪ Melchiſedech the Prieſt of God moſt hiegh, by offering bread and wine, prefigured the Myſterie of the Euchariſt.

S. Chriſoſtom (ho. 35. in Gen.) Seeing the figure; thinck alſo I pray thee, of the veritie ho. 36 After that Melchiſedec king of Salem brought bread and wine (for he was Prieſt of God moſt hiegh) Abraham receiued his oblations.

S. Auguſtin (Epiſt. 95.) Melchiſedech bringing forth the ſacrament (or myſterie) of our Lords table, knew how to figurate his eternal ptieſthood. Idem li. 16. c 22 ciuit There firſt appeared that ſacrifice, which is now offered to God by Chriſtians in the whole world. Idem li. 17. c. 17. li. 18. c. 35. and vpon the Pſalme. 109. li. 1. contra aduerſ. Leg. & prophet. c. 20. Ser. 4. de [Margin: Caluin cōtemneth al the ancient fathers. in ca. 9. Heb.] Sanctis Innocentibus. But it is bootles or nedles to cite more places, or more authors. for whoſoeuer wil not ſubmit their iudgements to theſe, would not, it is like, beleue, if their owne maiſters, ſhould riſe agane and warne them, leſt they be damned for their incredulitie.

19. Bleſſed him] Caluin (in cap. 7. v. 9. Heb) Muſculus (locis com. c. de Miſſa Papiſt) and ſome other Proteſtants to auoid the connexion of Melchiſedechs Prieſthood and bringing fo⟨illegible⟩th of bread and wine, wil nedes haue theſe wordes, He vvas a Priest, referred only to that which foloweth, he bleſſed Abraham. And ſome Engliſh tranſlaters for this purpoſe haue corrupted the text, [Margin: Bible 1579.] [Margin: Heretical tranſlation.] by changing, And into Therfore, ſaying thus: And he vvas a Prieſt of the moſt hiegh God, therfore he bleſſed him. which is alſo a falſe gloſſe. For Melchiſedech did not bleſſe Abram becauſe he was a Prieſt, for Abram was alſo a Prieſt, but becauſe he was a greater Prieſt then Abram. which S. Paul vrgeth ſaying: VVithout al contradiction that vvhich is leſſe, is bleſſed of the better, [Margin: Heb. 7, Ioſue 8. &. 22. 3 Reg. 8.] [Margin: The greatter bleſſeth the leſſe.] concluding therupon that Melchiſedech was greatter then Abraham. Agane other Superiors that are not Prieſts may bleſſe their inferiors. As Ioſue and Salomon bleſſed the people, and parents bleſſe their children.

20. Gaue tith⟨illegible⟩s] This is an other prerogatiue of Melchiſedec, that Abram [Margin: Paying of tithes in the law of nature.] payed tithes to him, which S. Paul likwiſe explicateth (Heb. 7.) and proueth therby that Chriſts Prieſthood is greatter then the Leuitical. Moreouer this paying of tithes by Abraham ſheweth the antiquitie of this tradition, being practiſed in Abrahams time, that the ſpiritual Superiors receiued tithes of their inferiors.

Chapter 15

CHAP. XV. Abram doubting and lamenting that he should haue no childe, God promiſeth him much iſsue, 6. who beleuing is iuſtified, 9. offereth Sacrifice preſcribed by God, 13. and is forwarned that his ſeede shal be in ſtrange land 400. yeares. 14. shal be deliuered from ſeruitude 18. and poſseſse Chanaan.

1 VVHEN theſe things therfore were done, the word of our Lord was made to Abram by a viſion ſaying: Feare not Abram, I am thy protector, & thy reward exceding great.

2 And Abram ſaid: Lord God, what wilt thou geue me? I ſhal goe without children: and the ſonne of the ſtuard of my houſe is this Damaſcus Eliezer.

3 And Abram added: But to me thou haſt not geuen ſeede: and loe my ſeruant borne in my houſe, ſhal be myn heire.

4 And immediatly the word of our Lord came to him ſaying: He ſhal not be thy heyre: but he that ſhal come out of thy wombe, him ſhalt thou haue thin heire.

5 And he brought him forth abroad, and ſaid to him: Looke vp to heauen, and number the ſtarres, if thou canſt. And he ſaid to him: So ſhal thy ſeed be.

6 Abram“ beleued God, and it was reputed to him vnto iuſtice.

7 And he ſaid to him: I am the Lord that brought thee out from Vr of the Chaldees for to giue thee this land, and that thou mighteſt poſſeſſe it.

8 But he ſaid: Lord God, how may I know that I ſhal poſſeſſe it?

9 And our Lord anſwered, and ſaid: [::] Take me a cowe of three yeares old, and a shee goat of three yeares, and a ramme of three yeares, a turtle alſo, and a pigeon.

10 Who taking al theſe, diuided them by the mydes, and laid ech two peeces arowe one againſt the other: but the birdes he diuided not.

11 And the foules lighted vpon the carcaſſes, and Abram droue them away.

12 And when the ſunne was ſetting, a deepe ſleepe fel vpon Abram, and a great and darkeſome horrour inuaded him.

13 And it was ſaid vnto him: Know and foreknow know that a pilgrime shal thy ſeede be in a land not their owne (and they shal bring them vnder bondage, and afflict them) [::] foure hundred yeares.

14 But the nation, whom they shal ſerue, I wil iudge: and after this they shal goe forth with great ſubſtance.

15 And thou shalt goe to thy fathers in peace, buried in a good old age.

16 But in the fourth generation they shal returne hither: for [::] as yet the iniquities of the Amorrheanes are not at the ful vntil this preſent time.

17 Therfore when the ſunne was ſet, there aroſe a darke miſt, and there appeared a fornace ſmoking, and a flake of fire paſſing betwene thoſe diuiſions.

18 That day God made a couenant with Abram, ſaying: To thy ſeede wil I geue this land from the riuer of Aegypt euen to the great riuer Euphrates,

19 the Cineans, & Cenezites, the Cedmonites,

20 and the Hethits, and the Pherezits, the Raphaims alſo,

21 and the Amorreans & the Cananites, and the Gargaſites, and the Iebuſites.

Marginal notes to Chapter 15

• 6 Ro. 4. Gal. 3. Iac. 2.
• 9 [::] Theſe three kindes of beaſtes and two of birdes ſignifie that the Iſraelites ſhould be three generations in a ſtrange land, the fourth in the deſert, the fifth in poſſeſſion of Chanaan, Theod. q. 65. in Gen.
• 13 Act. 17.
• 13 [::] Abraham and his ſeed werein ſtrange land 400 and odde yeares, but in ſeruitude and affliction about 140.
• 14 Exo. 12.
• 16 [::] God deferreth to puniſh, either that the wicked may amend, or the good be exerciſed by them. S Aug. Pſal. 54. or becauſe the iniquity is not come to that great meaſure which his wiſdome for⟨illegible⟩eeth, and wil puniſh in the end, to his owne more glorie, and more good of others. S. Greg. ho. 11. in 3. Ezech. To beleue Gods word without ſtaggering is an act of iuſtice.

ANNOTATIONS. CHAP. XV.

6. Beleued God] S. Hilarie (li. 9. de Trin) and S. Ambroſe (li. 1. de Abraham. c. 3) by this exāmple teach vs, what maner of faith is reputed to iuſtice. to wit, ſuch a faith as without tergiuerſation, or requiring of proofe or reaſon, doth ſimply beleue that which God once ſaith, becauſe he is omnipotent, how farſoeuer the thing that is ſaid ſurmounteth our vnderſtanding. For ſo heroical was the act of Abrahams faith, promptly beleuing Gods word in a matter moſt hard to his former conceipt, that for the ſame he receiued ſingular prayſe; and for the like afterwards was called The father of mamenation▪ (c. 17. v. 5) and by [Margin: Not workes before faith but ioyned with faith are meritorious.] S. Paul. The father of al that beleue (Ro. 4. v. 11) where the Apoſtle teacheth that Abraham had no iuſtice, nor eſtimation of iuſtice before God, vntil he beleued in Chriſt (v. 18. 19, 20) becauſe al workes before that faith are inſufficient. Neyther was this a ſole faith but had other neceſſarie vertues of hope, and charitie, humilite, reuerence, obedience, & the like ioyned with it. wherfore S. Iames teſtifieth that Abraham was iuſtified by workes (that is by [Margin: Onlie faith doth not iuſtifie.] workes folowing faith not going before faith. For Faith (ſaith he) if it haue not workes, is dead in it ſelf. (c. 2. v. 17) And by workes Abrahams faith was conſummat. v 22. And concludeth thus: Do yee ſee, that by workes a man is iuſtified and not by faith only. v. 24.

Chapter 16

CHAP. XVI. Sarai geueth her handmaid Agar as a wife to Abram. 4. who conceiuing deſpiſeth her myſtreſſe, is therfore afflicted, & flyeth away. 7. But is warned by an Angel to returne and humble herſelfe, 15. which she doth and beareth Iſmael.

1 SARAI therfore, the wife of Abram, had brought forth no children: but hauing an handmaid an Aegyptian named Agar,

2 she ſaid to her huſband: Behold, our Lord hath cloſed me, that I might not beare: Goe in vnto my handmaid, if happely of her at the leaſt I may haue children. And when he agreed to her in this requeſt,

3 she toke Agar the Aegyptian her handmaid tenne yeares after that they firſt dwelled in the land of Chanaan: and gaue her vnto her huſband“ to wife.

4 Who did companie with her, but she [::] perceauing that she was with childe, deſpiſed her miſtreſſe.

5 And Sarai ſaid to Abram: Thou doeſt vniuſtly againſt me: I gaue my handmaid into thy boſome, who perceauing herſelf to be with child, deſpiſeth me. Our Lord iudge betwen me and thee.

6 To whom Abram making anſwere: Behold, ſaith he, thy hādmaid is in thine owne hand, vſe her as it pleaſeth thee. When Sarai therfore did afflict her, she ranne away.

7 And an angel of our Lord hauing found her, beſide a fountaine of water in the wilderneſſe, which is in the way to Sur in the deſert,

8 he ſaid to her: Agar, the handmaid of Sarai, whence comeſt thou? and whither goeſt thou? who anſwered: From the face of Sarai my miſtreſſe doe I flye.

9 And the angel of our Lord ſaid to her: Returne to thy miſtreſſe, and humble thy ſelfe vnder her hand.

10 And again: Multiplying, ſayth he, wil I multiplie thy ſeed, and it shal not be numbred for the multitude therof.

11 And againe after that: Behold, ſaith he, thou art with child, and thou shalt bring forth a ſonne: and thou shalt cal his name Iſmael, becauſe the Lord hath heard thin affliction.

12 He shal be a wild man: his hand shal be againſt al men, and al mens hands againſt him: and ouer againſt al his bretheren shal he pitch his tents.

13 And she called the name of our Lord that ſpake vnto her: Thou the God which haſt ſene me. For she ſaid: verily here haue I ſene the backe partes of him that hath ſene me.

14 Therfore she called that wel, the Wel of him that liueth and ſeeth me. The ſame is betwen Cadeſſe, and Barad.

15 And Agar brought forth a ſonne to Abram: who called his name Iſmael.

16 Eightie and ſixe yeares old was Abram when Agar brought him forth Iſmael.

Marginal notes to Chapter 16

• 4 [::] Some obey whileſt they are rude, or in low ſtate, but hauīg got a litle knowlege, or aduancement diſdaine their aduancers. S. Gregorie. li. 21. in 1. Reg. 3.

ANNOTATIONS. CHAP. XVI.

3. To vvife] The Manichees did calumniat holie Abraham, and other Patriarches [Margin: Manichees, condemned pluralitie of wiues in the Patriarches. Luther alloweth▪ it in Chriſtians. Other Proteſtants in ſome caſe.] [Margin: S. Aug. li. 22. c. 47. cont. Fauſt. Luther propſit. 62. 65. et 66.] triarches for hauing manie wiues, condemning them of incontinencie and adulterie for the ſame. Luther in the contrarie extreme held it not vnlawful, but indifferent, now in the law of grace, for a man to haue more wiues then one at once. And ſome Engliſh Proteſtants hold, that for adulterie, the innocent partie may marie an other, the firſt liuing. But the Catholique doctrin diſtinguiſhing times and cauſes, ſheweth how pluralitie of wiues was lawful ſometimes, and at other times, eſpecially ſince Chriſt, altogether vnlawful, and vndiſpenſable. The ſumme of which veritie is this. By the firſt inſtitution of Mariage in the ſtate of innocencie, and law of nature, and by the law of Chriſt, it is vnlawful for anie man to haue more wiues, and for anie woman to haue more huſbands, then one. In the one part of which Law notwithſtanding [Margin: S. Aug. de bono coniugali. ca. 17.] God ſometimes diſpenſed. For there be two kindes of preceptes [Margin: Two ſortes of preceptsin the law of nature.] pertaining to the law of nature. One ſorte are as firſt principles of the law of nature, in which God neuer diſpēſeth, much leſſe anie man. As that one woman may not haue more huſbands then one, becauſe the ſame would rather hinder procreation, and ſo were directly againſt the fruict of mariage. The other ſorte are as concluſions drowne from the firſt principles, in which God ſometimes diſpenſeth, but neuer anie man▪ As in this preſent example: ſeeing it is againſt natural procreation that one woman ſhould haue manie huſbands, it is conuenient alſo, there being ordinarily as manie men as wemen in the world, that euerie man likwiſe ſhould be reſtrained to one wife, for ſo procreation may rather be increaſed, then if ſome men haue manie wiues, and others by that occaſion haue none at al, except in ſome ſpecial caſe. As after the floud, when there was ſearſetie of people, God diſpenſed with ſuch men as indeede were like to make greatter procreation by pluralitie of wiues. VVhich appeareth ſufficiently by that Sarai perſwaded her owne huſband, to marie an [Margin: Pluralitie of wiues ſometimes allowed.] other wife, and he a true ſeruant of God agreed therto, not as a new thing but as a lawful practiſe of thoſe times. And Moyſes here and in other places ſtil [Margin: Deut. 21.] ſpeaketh of it, as of a cuſtome knowne to the people for lawful. If a man (ſaith he) haue tvvo vviues, one beloued and the other hated, and they haue children by him, and the ſonne of the hated be first borne, he can not preferre the ſonne of the beloued. wherby is clere that two wiues were then lawful, and the children of both legitimate, and that the firſt borne muſt be preferred, without reſpect of firſt or laſt mariage. Yet this diſpenſation either ceaſed before Chriſts time, the cauſe ceaſing, when the world was repleniſhed; or at leaſt our Sauiour tooke [Margin: By the law of Chriſt in no caſe lawful.] it away, reſtoring Matrimonie to the firſt inſtitution of two in one fleſh. who [Margin: Math. 19. Gen. 2.] pleaſeth to ſee the Doctors that vnderſtand, and expound the Scriptures to this effect, may read S. Auguſtin li. 22. c. 30. &. 47. con. Fauſt. Manich. li. 16. c. 25. & 38. ciuit. & li. 1 de adulter. coniugijs. S. Chriſtom ho. 56. in Gen. S. Amb. li. de Abraham. c. 4. Alſo S. Chriſoſt. S. Hierom. and S. Bede in. 19. Mathei.

Chapter 17

CHAP. XVII. God renewing his promiſes to Abram, 5. changeth his name, 10. and commandeth Circunciſion. 15. changeth alſo his wiues name, promiſeth a ſonne of her. 20. Likewiſe that Iſmael shal proſper. 23. and the ſame day Abraham circunciſed himſelfe, and Iſmael, and al the men of his houſe.

1 ANd after that he beganne to be nyntie and nyne yeares old, our Lord appeared vnto him: and ſaid vnto him: I am the God almightie: walke before me, and be [::] perfect.

2 And I wil make my couenant betwen me and thee: and I wil multiplie thee exceadingly.

3 Abram fel flat on his face.

4 And God ſaid to him: I am, and my couenant is with thee, & thou shalt be a father of manie nations.

5 Neyther ſhal thy name be called any more Abram: but thou shalt be called Abraham: becauſe a father of“ many nations I haue made thee.

6 And I wil make thee encreaſe excedingly, and I wil make thee into nations, and kinges shal come forth of thee.

7 And I wil eſtablish my couenant betwen me and thee, and betwen thy ſeede after thee in their generations by a perpetual couenant: to be thy God, and thy ſedes after thee.

8 And I wil geue to thee, and to thy ſeed the land of thy peregrination, al the land of Chanaan for a perpetual poſſeſſion, and I wil be their God.

9 Againe God ſaid to Abraham: And thou therfore shalt keepe my couenant, and thy ſeed after thee in their generations.

10 This is my couenant which you shal obſerue betwen me and you, and thy ſeede after thee: Al the malekind of you ▪ shal be circumciſed:

11 and you shal circumciſe the flesh of your prepuce, that it may be for a ſigne of the couenant betwen me and you.

12 An infant of[::] eight daies shalbe circumciſed among you, al malekind in your generations: aſwel the homebred shal be circumciſed, as the bought ſeruant of whoſoeuer he is, not of your ſtocke:

13 and my couenant shal be in your flesh for a perpetual couenant.

14 The male, whoſe flesh of his prepuce shal not be circumciſed, that ſoule ▪ shalbe deſtroied out of his people: becauſe he hath broken my couenant.

15 God ſaid alſo to Abraham: Sarai thy wife thou shalt not cal Sarai, but Sara.

16 And I wil bleſſe her, and of her I wil giue thee a ſonne, whom I wil bleſſe, and he shalbe into nations, and kings of peoples shal ſpring of him.

17 Abraham fel vpon his face, &[::] laughed, ſaying in his hart: Shal troweſt thou to him that is an hundred yeare old a ſonne be borne? and Sara that is nyntie yeares old shal she beare?

18 And he ſaid to God: I would that Iſmael may liue before thee.

19 And God ſaid to Abraham: Sara thy wife shal beare thee a ſonne, and thou shalt cal his name Iſaac, and I wil eſtablish my couenant to him for a perpetual couenant, and to his ſeed after him.

20 Concerning Iſmael alſo I haue heard thee. behold, I wil bleſſe him, and encreaſe, and multiplie him exceadingly: twelue dukes shal he beget, and I wil make him into a great nation.

21 But my couenant I wil eſtablish with[::] Iſaac, whom Sara shal bring forth to thee at this time an other yeare.

22 And when he had leaft of ſpeaking with him, God aſcended from Abraham.

23 And Abraham tooke Iſmael his ſonne, and al the homebred of his houſe: and al whom he had bought, al the males of al the men of his houſe: and he circumciſed the flesh of their prepuce forth with the very ſame day, as God had commanded him.

24 Abraham was nyntie and nyne yeares old, when he circumciſed the flesh of his prepuce.

25 And Iſmael his ſonne was ful thirtene yeares old at the time of his circumciſion.

26 The ſelfſame day was Abraham circumciſed and Iſmael his ſonne.

27 And[::] al the men of his houſe, as wel the home bred▪ as the bought ſeruantes and ſtrangers were circumciſed togeather.

Marginal notes to Chapter 17

• 1 [::] He is perfect in this life, that ſincerly & diligently tendeth towards perfection of the next life. And this God here commanded to Abraham, & Chriſt to al Chriſtians. Math. 5. S. Aug. li. de perfect. cont. Caeleſt. See Gen. 6. v. 9
• 12 [::] Circumciſion and name receiued the eight day ſignified the aſſociation of Saints in heauen after the ſeuen dayes trauel of this world. Ser. de circum. apud S. Cyprian.
• 17 [::] Abraham laughed not doubting but reioycing. S. Ambro. li. de Abraham c. 4. S. Aug. li. 16 c. 26. de ciuit.
• 21 [::] Temporal bleſſings were common to Iſmael, but ſpiritual pertained properly to Iſaac and Iſrael, & their ſucceſſeſſors.
• 27 [::] Conformitie in Religion conſerueth peace in euery familie. Tho. Anglus in hunc locum.

ANNOTATIONS. CHAP. XVII.

5. Manie nations] Abram ſignifying Hiegh or Noble father, changed into [Margin: Changing of names is myſtical. S. Aug. li. 16 c. 28 & 39. ciuit. S. Hierom. Tradit. Hebraicis.] Abraham, which ſignifieth Father of manie (nations) and Sarai ſignifying My Princes, changed into Sara, which abſolutly ſignifieth Princeſſe, importe great Myſteries intended by God. For by this changing of names was declared and confirmed, that Abraham by the iſſue that he ſhould haue of Sara, ſhould be the father of manie nations, which S. Paul expreſly applieth to his ſpiritual children▪ thoſe eſpecially that ſhould beleue in Chriſt, of the Gentiles prefigured by Iſaac borne of the freevvoman, by the promiſe, as the Iewes were prefigured [Margin: Gal. 4. Iſa. 54.] by Iſmael borne of the bondvvoman according to the flesh, concluding with the [Margin: Abraham natural father of foure nations: ſpiritual father of al that do beleue in Chriſt. Rom. 4, 11. The Church of Chriſt euer conſiſteth of many nations.] prophet Eſai, that Manie are the children of the deſolate, that before vvas barren. For albeit Abraham was natural father of foure nations, The Iſmaelites, Madianites, Idumeans, and the Iſraelites, yet he was ſpiritual father of manie more, to wit, of al nations that beleue in Chriſt from his owne time to the ⟨illegible⟩d of the world, of which ſome are Iewes, but the greateſt part Gentiles▪ as the ſame Apoſtle ſheweth. Rom. 4. Gal. 4. Epheſ. 3. Colloſ. 1. and in other places. wherby is clere, that the Church of Chriſt doth alwayes conſiſt of manie nations, not as Donatiſtes and Proteſtants abſurdly ſay, ſometimes of few inuiſible or vnknowen perſons, for ſo Abraham ſhould ſometimes be father of few or no nations, which d⟨illegible⟩rogateth either from Gods omnipotencie if he could not, or from his fidelitie if he ſhould not maintaine his promiſe, made to Abraham for euer.

10. shal be circumſciſed] The Sacrament of Circumciſion here firſt inſtituted, [Margin: Circumciſion a figure of Baptiſme.] about 400. yeares before the Law of Moyſes, is a perfect figure of Baptiſme, reſembling it in foure things. Firſt by both theſe Sacraments the faithful are diſtinguiſhed from infidels. Secondly proffeſſion of faith is made in them both, either by thoſe that receiue the ſame, if they be of diſcretion, or by others for them, if they be infants. Thirdly by both theſe Sacraments entrance is made into the Church, and to the participation of other Sacraments and ſpiritual rites. Fourrhly both theſe Sacraments induce ſubiection to the iuriſdiction, and lawes of the Church. But Baptiſme doth farie excel Circumciſion [Margin: Baptiſme excelleth Circumciſion.] in that it is more eaſie, or leſſe painful, more vniuerſal, for it pertaineth to al nations, and both ſexes; and eſpecially in vertue and efficacie, for Baptiſme as an inſtrumental cauſe remitteth ſinne and iuſtifieth, Circumciſion was only a ſigne that grace was geuen, & ſinne remitted. Againe Baptiſme imprinteth a character in the ſoule, the other leaueth a marck only in the fleſh. Finally Baptiſme openeth the gate of heauen, in vertue of Chriſts paſſion now paſt, which circumciſion could not before Chriſt ſuffered death. Of which both reſemblance and difference S. Auguſtin treateth in manie places, eſpecially li. 3. de doct. chriſt c. 9. Epiſt. 118. and Ianuarium. li: 19. c. 13. cont. Fauſt & in Pſal. 73. where he alſo maketh like compariſon betwen other Sacraments of the old and new Teſtament.

14. Shal be deſtroyed] Here occurre two difficulties about the true ſenſe of [Margin: Two difficulties.] this hard place▪ Firſt whether this puniſhment belonged to them only, by whoſe fault circumciſion was omitted; or to infants alſo that ſhould be circumciſed and were not. Secondly whether temporal puniſhment, or eternal▪ was here threatned ſor tranſgreſſion of this precept. Touching the firſt doubt, it ſemeth probable, that this puniſhment pertained only to thoſe, by whoſe [Margin: To whom the puniſhment pertained whē circumciſion was omitted.] negligence themſelues, or others of their charge, were not circumciſed: for that the reaſon why ſuch a one is puniſhed is aleaged, Becauſe he hath broken Gods couenant. VVhich is only in their powre to kepe or breake, that are of diſcretion, and not in the powre of infants. The indifferencie alſo of the Hebrew and Greeke text fauoreth this ſenſe, for where according to the Latin we read, The male vvhoſe flesh of prepuce is not circumciſed, The Hebrew and Greke may be tranſlated, The male that doth not circumciſe the flesh of his prepuce, which can not be ment of an infant of eight dayes old. This expoſition is likewiſe confirmed by example, Exodi. 4. where Moyſes was in danger to be ſlaine by an Angel, becauſe his ſonne was not circumciſed. Neuertheles S. Auguſtin (li. 3. c. 18. cont. Inlian. li. 16. c. 27. ciuit. and in other places) proueth that this commination pertained alſo to infants. whoſe iudgement is confirmed by the 70. Interpreters adding for explication theſe wordes, the eight day. which neceſſarily include infants, as ſubiect to this puniſhment. not for that they could tranſgreſſe this precept, or commit a new ſinne, but for lack of circumciſion. The reaſon wherof is, for that God now determined this only remedie for original ſinne, in the male ſex of Abrahams ſeede, in place of ſacrifice, or other profeſſion of faith vſed before, and that in caſe it could conueniently be applied for otherwiſe the former remedies were ſtil aualable.

Concerning the other difficultie manie ancient fathers expound theſe wordes, shal be deſtroyed out of his people, of only temporal puniſhment; either [Margin: what puniſhment was threatned.] death, as the like phraſe ſignifieth, Exodi. 12. VVhoſoeuer shal eate leuened bread, his ſoul shal perish out of Iſrael; or temporal ſeparation from the people of God, as Num. 19. Euerie one that toucheth the dead corſe, shal perish out of Iſrael. But S. Auguſtin (li. 3. c. 18. cont. Iulian. li 5. hypog. & alibi) S. Gregorie (li. 4. Moral. c. 2. &. 3.) S. Proſper (li. de promiſſ. Dei. p. 1. c. 14.) S. Beda (li. 2. in Lucam. c. 8) and S. Bernard (ſer. 3. de circum) vnderſtand this threatning not only of temporal puniſhment, but alſo of eternal ſeparation from God, and the [Margin: Circumciſion inſtituted to diſtinguiſh the people of God and for remedie of original ſinne in ſome perſons, but not in al.] ſocietie of Saints. And that alſo infants are ſo ſecluded only for lack of this remedie, as now children which dye without Baptiſme, cōmitting no new fault are depriued of the viſion of God, for their original ſinne not remitted. VVherupon is geathered that albeit Circumciſion was principally inſtituted to diſtinguiſh the people of God, which ſhould come of Abrahams ſeede, from other nations, yet it was alſo for remiſſion of original ſinne: not in al, but in thoſe to whom God appointed this particular remedie.

Chapter 18

CHAP. XVIII. Angels intertained as gheſts by Abraham 10. tel when Sara shal beare a ſonne, wherat she laughing, they cōfirme that they had ſaid. 16. They alſo fortel the deſtruction of Sodom. 22. for which Abraham prayed ſix times.

1 ANd God appeared to him in the vale of mambre as he ſat in the dore of his tent, in the verie heat of the day.

2 And when he had lifted vp his eyes, there appeared to him three men ſtanding nere vnto him: whom after he had ſene, he ranne to meete them from the dore of his tent, and adored to the ground.

3 And He ſaid [::] Lord, if I haue found grace in thy ſight, goe not paſt thy ſeruant:

4 but I wil fetch a little water, and waſh ye your feete, and reſt ye vnder the tree.

5 And I wil fet a morſel of bread, and ſtrengthen your hart, afterward you ſhal paſſe: for therfore are you come aſide to your ſeruāt. Who ſaid: Do as thou haſt ſpoken.

6 Abraham made haſt into the tent to Sara, and ſaid to her: Make haſt, temper togeather three meaſures of floure, and make harth cakes.

7 But him ſelfe ranne to the heard, and tooke from thence a calfe verie tender and verie good, and gaue it to a young man: who made haſt and boiled it.

8 He tooke alſo butter and mylke, and the calfe which he had boyled, and ſet before them: but him ſelfe did ſtand beſide them vnder the tree.

9 And when they had eaten, they ſaid to him: Where is Sara thy wife? He anſwered: Loe ſhe is in the tent.

10 To whom he ſaid: Returning I wil come to thee at this time, life accompaning, and Sara thy wife ſhal haue a ſonne. Which when Sara heard, ſhe laughed behind the dore of the tent.

11 And they were both aged, and farre entred in yeares, and it ceaſed to be with Sara after the maner of wemen.

12 Who laughed ſecreatly ſaying: After I am waxen old, & my Lord is an old one, ſhal I geue my ſelfe to pleaſure?

13 And our Lord ſaid to Abraham: Why did Sara laugh, ſaying: Shal I an old woman beare a child in deed?

14 Is there any thing hard to God? According to appointment I wil returne to thee this verie ſelfe ſame time, life accompaynig, and Sara ſhal haue a ſonne.

15 Sara denied, ſaying: I laughed not: being much afraid. But our Lord: [::] It is not ſo, ſaith he: but thou didſt laugh.

16 When the men therfore were riſen vp from thence, they turned their eyes againſt Sodome: and Abraham did goe with them, bringing them on the way.

17 And our Lord ſaid: Can I conceale from Abraham the things which I wil doe:

18 wheras he ſhal be into a nation great, and verie ſtrong, and in him are TO BE BLESSED al the nations of the earth?

19 For I know that he wil commande his children, and his houſe after him that they kepe the way of the Lord, and doe iudgement and iuſtice: that for Abrahams ſake the Lord may bring to effect al the things that he hath ſpoken vnto him. Therfore ſaid our Lord.

20 The crye of Sodome, and Gomorre is multiplied, and their ſinne is aggrauated excedingly.

21 I wil deſcend, and ſee whether they haue in acte accompliſhed the crye that is come to me: or whether it be not ſo, that I may know.

22 And they turned them ſelues from thence, and went their way to Sodome: but Abraham as yet ſtood before our Lord.

23 And approching he ſaid: what! wilt thou deſtroy the iuſt with the wicked?

24 [::] If there ſhalbe fiftie iuſt perſons in the citie, ſhal they periſh withal? and wilt thou ſpare that place for fiftie iuſt, if they be therin?

25 Be it farre from thee, that thou doe this thing, and that thou kil the iuſt with the wicked, and that the iuſt be in like caſe as the wicked, this is not beſeeming thee: which iudgeſt al the earth, no thou wilt not do this iudgement.

26 And our Lord ſaid to him: If I ſhal find in Sodome fiftie iuſt perſons within the citie, I wil ſpare the whole place for their ſake.

27 And Abraham anſwered, and ſaid: Becauſe I haue once begunne, I wil ſpeake to my Lord, wheras I am duſt and aſhes.

28 What if there shal be fiue leſſe then fiftie iuſt perſons? wilt thou for fortie fiue deſtroy the whole citie? And he ſaid: I wil not deſtroy it, if I shal finde fiue and fourtie.

29 And againe he ſaid vnto him: But if fourtie shalbe found there, what wilt thou doe? He ſaid: I wil not ſtrike it for fourties ſake.

30 Lord, ſaith he, be not angrie I beſech thee, if I ſpeake: what if thirtie shal be founde there? He anſwered: I wil not doe it, if I shal find thirtie there.

31 Becauſe, ſaith he, I haue once begunne, I wil ſpeake to my Lord: What if twentie shalbe founde there? He ſaid: I wil not deſtroy it for twenties ſake.

32 I beſeech thee, ſaith he, be not angrie Lord, if I ſpeake yet once more: What if tenne shalbe found there? And he ſaid: I wil not deſtroy it for tennes ſake.

33 And our Lord departed after that he ceaſed to ſpeake vnto Abraham: and Abraham returned into his place.

Marginal notes to Chapter 18

• 3 [::] Abraham ſaw three, and adored one. profeſſing three diuine perſons and one God. S. Aug. li. 16. c. 29. ciuit.
• 3 Heb. 13.
• 10 Rom. 9.
• 15 [::] Abraham laughing with admiration for ioy was not reprehended, but Sara laughing of diffidence was reprehended, by him that ſeeth the hart. S. Aug. q. 36. in Gen. & li. 16. c. 31 ciuit.
• 24 [::] what a wall are iuſt men to their countrie? their faith ſaueth vs, their iuſtice defendeth vs from deſtruction. S. Amb. li. 1. de Abraham. c. 6.

Chapter 19

CHAP. XIX. Lot receiuing Angels in his houſe, is abuſed by the Sodomites. 12. He with his wife (26. who for looking back is turned into a ſtatua of ſalt) and his two daughters are deliuered. 24. Sodome and Gomorre are burned. 31. Lot lieth vnwitting with both his daughters, begat of them Moab and Ammon, of whom came the Moabites and Ammonites.

1 AND the two angels came to Sodome at euen, and Lot ſitting in the gates of the citie. Who when he had ſene them, roſe vp and went to meete them: and adored proſtrate vnto the ground,

2 and ſaid: I beſech you, my Lords, turne [::] into the houſe of your ſeruant, and lodge there: wash your feet, and in the morning you shal go forth on your way. Who ſaid: No, but we wil abide in the ſtreat.

3 He compelled them earneſtly to turne in vnto him: and when they were entred into his houſe, he made them a banquet, and baked vnleauened bread, and they did eate.

4 And before they went to bed, the men of the citie beſet the houſe from young to old, al the people togeather.

5 And they called Lot, and ſaid to him: Where are the men that came in to thee at night? bring them forth hither that we may know them.

6 Lot going forth to them, and ſhutting the dore after him, ſaid:

7 Doe not ſo, I beſech you, my brethren, doe not commit this euil.

8 I haue two daughters, which as yet haue not knowen man: I wil bring them forth to you, and abuſe you them as it ſhal pleaſe you, ſo that you do no euil to theſe men, becauſe they are entred vnder the ſhadowe of my roofe.

9 But they ſaid: Get thee backe thither. And againe: Thou cameſt in, ſaid they, as a ſtranger, what to be a iudge? Thy ſelfe therfore we will afflict more then theſe. And they did violence to Lot exceadingly: and it was euen nowe at the point that they would break the dores.

10 And behold the men put forth their hand, and drew in Lot vnto them, and ſhut the dore:

11 and them, that were without, they ſtroke with blyndnes from the leaſt to the greateſt, ſo that they could not find the dore.

12 And they ſaid to Lot: Haſt thou here anie of thine? ſonne in law, or ſonnes, or daughters, al that are thine, bring them out of this citie:

13 for we wil deſtroy this place, for that [::] their crye is waxen lowde before our Lord, who hath ſent vs to deſtroy them.

14 Therfore Lot went forth, and ſpake to his ſonnes in lawe that were to take his daughters, and ſaid: Ariſe: get you forth out of this place, becauſe our Lord wil deſtroy this citie. And he ſemed vnto them to ſpeake as it were in ieſt.

15 And when it was morning, the angels vrged him, ſaying: Ariſe, take thy wife, and the two daughters which thou haſt: leaſt thou alſo periſh withal in the wickednes of the citie.

16 He lingring, they tooke his hand, and the hand of his wife, and of his two daughters, becauſe our Lord ſpared him.

17 And they led him forth, and ſet him without the citie: and there they ſpake to him, ſaying: Saue thy life: looke not backe, neither ſtay thou in al the countrie about: but ſaue thy ſelfe in the mountaine, leſt thou alſo periſh withal.

18 And Lot ſaid to them: I beſeech thee my Lord,

19 becauſe thy ſeruant hath fonnd grace before thee, and thou haſt magnified thy mercie, which thou haſt wrought with me, in that thou wouldeſt ſaue my life, and ſafe I can not be in the mountaine, leſt perhaps the euil catch me, and I dye.

20 There is this citie hereby at hand, wherunto I may flee, a little one, and I ſhalbe ſafe in it: is it not a little one, and my life ſhalbe ſaued?

21 And he ſaid to him: Behold alſo in this point I haue heard thy prayers, not to ouerthrow the citie for which thou haſt ſpoken.

22 Make haſt, and be ſaued there: becauſe I can not doe any thing til thou enter in thither. Therfore the name of that citie was called * Segor.

23 The ſunne was riſen vpon the earth, & Lot entred into Segor.

24 Therfore our Lord rained vpon Sodome and Gomorre brimſtone & fire from our Lord out of heauen:

25 and he ſubuerted theſe cities, and al the countrie about, al the inhabitants of the cities, and al things that ſpring of the earth.

26 And his wife [::] looking behind her, was turned into a ſtatua of ſalt.

27 And Abraham getting vp early in the morning, there where before he had ſtood with our Lord,

28 beheld Sodome & Gomorre, and the whole land of that countrie: and he ſaw the cinders riſe vp from the earth as it were the ſmoke of a fornace.

29 For when God ſubuerted the citties of that countrie, he [::] remenbring Abraham, deliuered Lot out of the ſubuerſion of the cities wherein he had dwelt.

30 And Lot aſcended out of Segor, and abode in the mountaine, his two daughters alſo with him (for he was afraid to abide in Segor) and he abode in a caue him ſelfe, and his two daughters with him.

31 And the elder ſaid to the younger: Our father is old, and there is no man left on the earth, that may companie with vs after the maner of the whole earth.

32 Come, let vs make him drunke with wine, and let vs lie with him, that we may preſerue ſeed of our father.

33 They therfore made their father to drinke wine that night: and the elder went in, and lay with her father: but he perceaued not, neyther when his daughter lay downe, nor when ſhe roſe vp.

34 The next day alſo the elder ſaid to the younger: Behold I lay yeſternight with my father, let vs make him drinke wine alſo this night, and thou ſhalt lye with him, that we may ſaue ſeed of our father.

35 They made their father drinke wine that night alſo, and the younger daughter went in, and lay with him: and neyther then truly did he perceaue when ſhe lay downe, or when ſhe roſe vp.

36 The two daughters therfore of Lot were with child by their father.

37 And the elder bare a ſonne and ſhe called his name Moab: he is, the [::] father of the Moabites euen to this preſent day.

38 The younger alſo bare a ſonne, and ſhe called his name Ammon, that is the ſonne of my people: he is the father of the Ammonites euen to this day.

Marginal notes to Chapter 19

• 2 [::] Abraham & Lot by hoſpitalitie met⟨illegible⟩ted to receiue Angels in ſteed of mē. Heb. 1⟨illegible⟩.
• 13 [::] This ſinne crieth to heauen for reuenge.
• 23 a litle one
• 26 [::] Lots wife turned into ſalt, admoniſheth the ſeruants of God to procede in vertue, & not to looke back to vice. Luc. 17. S. Aug. li. 16. c. 30. ciuit.
• 29 [::] Lot neither perfect, nor very wicked was deliuered for Abrahams ⟨illegible⟩e. S. Aug. ⟨illegible⟩. 45 in Gen.
• 37 [::] Moabites & Ammonites were two diſtinct nations. perhaps of the 72. See. p. 43.

Chapter 20

CHAP. XX. Abraham ſeiorning in Geraris, his wife is taken into King Abimelechs houſe, but by Gods commandement is restored vntouched, 14. with great giftes, 17. and Abraham praying Abimelechs houſe is cured.

1 ABRAHAM remoued from thence into the ſouth countrie, and dwelt betwene Cades, and Sur: and he liued as a pilgrime in Gerara.

2 And he ſaid of Sara his wife: She is [::] my ſiſter. Abimelech therfore the king of Gerara ſent, and tooke her.

3 And God came to Abimelech in a dreame by night, and ſaid to him: Loe thou ſhalt dye for the woman that thou haſt taken: for ſhe hath a huſband.

4 But Abimelech had not touched her, and he ſaid: Lord wilt thou kil a nation that is ignorant and iuſt?

5 Did not he ſay to me: She is my ſiſter: and ſhe ſay, He is my brother? in ſimplicitie of my hart, and cleanenes of my hands haue I done this.

6 And God ſaid to him: And I do know that thou dideſt it with a ſincere hart: and therfore I kept thee that thou ſhouldeſt not ſinne againſt me, and I permitted not that thou ſhouldeſt touch her.

7 Now therfore reſtore the wife to her huſband, becauſe he is a prophet: and he ſhal pray for thee, and thou ſhalt liue: but if thou wilt not reſtore her, know thou that dying thou ſhalt dye, thou and al things that are thine.

8 And Abimelech forth with riſing vp in the night, called al his ſeruantes: and he ſpake al theſe words to their eares, and al the men were ſore afraid.

9 And Abimelech called alſo for Abraham, and ſaid to him: What haſt thou done to vs? what haue we offended againſt thee, that thou haſt brought vpon me and vpon my kingdom a great ſinne? that which thou oughteſt not to doe, thou haſt done to vs.

10 And again expoſtulating, he ſaid: What ſaweſt thou, that thou dideſt this?

11 Abraham anſwered: I thought with my ſelfe, ſaying: Perhaps there is not the feare of God in this place: and they wil kil me for my wife:

12 howbeit otherwiſe alſo in verie deed ſhe is my ſiſter, [::] the daughter of my father, and not the daughter of my mother, and I tooke her to wife.

13 And after that God brought me out of my fathers houſe, I ſaid to her: This mercie thou ſhalt doe with me: In euerie place, which we shal come vnto, thou ſhalt ſay that I am thy brother.

14 Therfore Abimelech [::] tooke ſhepe & oxen, and ſeruants, and handmayds, and gaue to Abraham: and reſtored to him Sara his wife,

15 and ſaid: The land is before you, dwel wherſoeuer it ſhal pleaſe thee.

16 And to Sara he ſaid: Behold I haue geuen thy brother a thouſand peeces of ſiluer, this ſhal ſerue thee for a veile of thine eyes to al that are with thee, and whither ſoeuer thou shalt goe, remenber alſo thou waſt taken.

17–18 And Abraham praying, God healed Abimelech and his wife, and his handmaids, and they bare children: for our Lord had cloſed vp euerie matrice of the houſe of Abimelech for Sara Abrahams wife.

Marginal notes to Chapter 20

• 2 [::] See pag. 52.
• 12 [::] Not his fathers owne daughter, but of his progenie. S. Aug. li. 22. cont. Fauſt. c. 35. & li. 16. c. 19. & 30. de ciuit.
• 14 [::] Kinges of the earth eſteming the Church only for a laudable people of God, ſeeke to ſubiect her to them ſelues: but knowing her to be the inuiolable ſpouſe of Chriſt, ſubiect them ſelues to her, and offer to her moſt honorable giftes. S. Aug. il. 22. cont. Fauſt. c. 38.

Chapter 21

CHAP. XXI. Iſaac is borne. 4. circumciſed, 8. and weaned. 9. Agar and Iſmael are put [Margin: The ſixt part of this booke.] forth of Abrahams houſe, 15. but after deſolation are nourished, and proſper in the deſert. 22. King Abimelech and Abraham make a [Margin: Of the progenie & other bleſſings of Abraham, Iſaac, and Iacob.] league confirming it with oath.

1 AND our Lord viſited Sara, as he had promiſed: and fulfilled the things which he ſpake.

2 And she conceaued and bare a ſonne in her old age, at the time that God had foretold her.

3 And Abraham called the name of his ſonne, which Sara bare him, [::] Iſaac:

4 and he circumciſed him the eight day, as God had commanded him,

5 when he was an hundred yeares old: for at this age of his father, was Iſaac borne.

6 And Sara ſaid: Laughter God hath made to me: whoſoeuer shal heare of it, wil laugh with me.

7 And again she ſaid: Who that shal heare of it would beleue Abraham, that Sara gaue ſucke to a ſonne, which she bare him now being an old man?

8 The child therfore grewe, and was weined: and Abraham made a great feaſt in the day of his weining.

9 And when Sara had ſenne the ſonne of Agar the Aegyptian playing with Iſaac her ſonne, she ſaid to Abraham:

10 Caſt out this handmaid, and her ſonne: for the ſonne of the handmaid shal not be heire with my ſonne Iſaac.

11 Abraham tooke this greuouſly for his ſonne:

12 To whom God ſaid: ▪ Let it not ſ⟨illegible⟩me greuous to thee for the boy, and for thy handmaid: al things that Sara shal ſay to thee, heare her voice: becauſe [::] in Iſaac shal ſeed de called to thee.

13 But the ſonne alſo of the handmaid I wil make into a great nation, becauſe he is thy ſeede.

14 Abraham therfore roſe vp in the morning, and taking bread and a bottle of water, put it vpon her shoulder, and deliuered the boy and diſmiſt her. Who went away, and wandred in the wilderneſſe of Berſabee.

15 And when the water in the bottle was ſpent, ſhe caſt the boy vnder one of the trees, that were there.

16 And ſhe went her way, and ſate ouer againſt a great way of as farre as a bowe can caſt. for she ſaid: I wil no ſee the child dying: and ſitting ouer againſt, she lifted vp her voice and wept.

17 And God heard the voice of the boy: and an angel of God called Agar from heauen, ſaying: What doeſt thou Agar? feare not: for God hath heard the voice of the boy, from the place wherin he is.

18 Ariſe, take vp the boy, and hold his hand: for into a great nation wil I make him.

19 And God opened her eyes: who ſeing a wel of water, went, and filled the bottle, and gaue the boy to drinke.

20 And God was with him: who grew, and abode in the wildernes, and became a young man archer.

21 And he dwelt in the wildernes of Pharan, and his mother tooke a wife for him out of the land of Aegypt.

22 The ſame time ſaid Abimelech, and Phicol the general of his armie to Abraham: God is with thee in al things which thou doeſt.

23 Sweare therfore by God, not to hurt me, and my poſteritie, and my ſtocke: but according to the mercie, that I haue done thee, thou ſhalt doe to me, and to the land wherin thou haſt liued a ſtranger.

24 And Abraham ſaid: I wil ſweare.

25 And he rebuked Abimelech for the wel of water, which his ſeruants had taken away by force.

26 And Abimelech anſwered: I knew not who did this thing: yea and thy ſelfe dideſt not tel me, and I heard not of it but to day.

27 Abraham therfore tooke ſheepe and oxen, and gaue to Abimelech: and both of them made a league.

28 And Abraham ſet ſeuen ewe lambes of the flocke apart.

29 To whom Abimelech ſaid: What meane theſe ſeuen ewe lambes, which thou haſt made to ſtand apart?

30 But he ſaid: Seuen ewe lambes ſhalt thou take at my hand: that they may be a teſtimonie for me, that I digged this wel.

31 Therfor was that place called [*] Berſabee: becauſe there both did ſweare.

32 And they made a league for the wel of oath.

33 And Abimelech aroſe, and Phicol the general of his armie, and they returned to the land of the Paleſtines. But Abraham planted a groue in Berſabee, and called therupon the name of our Lord God eternal.

34 And he was a ſeiorner in the land of the Paleſtines manie dayes.

Marginal notes to Chapter 21

• 3 [::] Abraham & Sara laughed (he admiring, ſhe doubting) at the ioyful promiſe of a ſonne, & therfore he is called Iſaac, which ſignifieth laughter S. Aug li. 16. c. 31. ciuit.
• 12 [::] See chap. 17. v. 21.
• 12 Rom. 9. Heb. 11.
• 31 [*] vvel of oath

ANNOTATIONS. CHAP. XXI.

12. Let it not] It ſemed ſo hard, inhumaine, and vniuſt to caſt Agar and Iſmael [Margin: Separation to be made in families, when iuſt cauſe requireth.] out of the houſe, that Abraham would not haue done it, onles God had commanded him in this to heare the voice of Sara. But when he knew Gods wil therin, not reſpecting fleſh and bloud, nor diſputing further of the lawfulnes of the fact, ſent them both away, commending them to Gods protection: and ſo by this ſeparation the familie was made quiet. It repreſented alſo a notable Myſterie of the Synagog of the Iewes & Church of Chriſt. As S. Auguſtin [Margin: Myſtical ſenſe] [Margin: li. 15. c. 2. ciuit.] doth excellently expound the ſame, according to S. Paul (Gal. 4.) That Iſmaels playing with Iſaac was perſecution, becauſe it tended to peruert him, ſhewing it to be a greater iniurie, to delude and deceiue anie, in drawing [Margin: The true Church doth not perſecute but iuſtly puniſheth offenders. Heretikes and other infidels do perſecute when either by word, or ſword they impugne the truth.] them to new and particular companies, then corporally to perſecute them: and [Margin: Epiſt. 48. &. 50.] that the Church, and Catholique Princes puniſh heretikes for their good, to make them returne to the truth, or finally to ceaſe from ſeducing others. Ecce libera afflixit ancillam, & non illam vocat perſecutionem. Apoſtolus, ludit ſeruus cum [Margin: Tract. 11. in Ioan.] domino, & perſecutionem vocat. Afflictio iſta non vocatur perſecutio, & luſi⟨illegible⟩ illa vocatur perſecutio. Behold the freewoman afflicted the handmaide, and the Apoſtle calleth it not perſecution, the ſeruant playeth with the maiſter, and he calleth it perſecution. This affliction is not called perſecution, and that play is called perſecution. Againe, he ſayeth of Sara, Illuſionem vidit in illo luſu, animaduertit [Margin: Tract. ⟨illegible⟩.] ſerui ſuperbiam, diſplicuit illi, eiecit ſoras. She ſaw foule play in that play, ſhe noted the ſeruants pride, it diſpleaſed her, ſhe caſt him forth of the dores. S. Hierom alſo teacheth that the ſpiritual neuer perſecuteth the carnal: but ſpareth him [Margin: in 4. Gal.] as his ruſtical brother, knowing that he may in time be profitable.

Chapter 22

CHAP. XXII. The faith and obedience of Abraham is proued in his redines to ſacrifice his ſonne Iſaac. 11. He is ſtayed from the act by an Angel. 16. Former promiſes are renewed to him. 20. And his brother Nachor hath alſo much iſſue.

1 VVHICH things being done, God“ tempted Abraham, and ſaid to him; Abraham, Abraham. But he anſwered: Here I am.

2 He ſaid to him: [::] Take thy only begotten ſonne, whom thou loueſt, Iſaac, and goe into the Land of viſion: and there thou ſhalt offer him for an holocauſt vpon one of the mountaines which I wil ſhew thee.

3 Therfore Abraham riſing vp in the night, ſadled his aſſe: taking with him two young men, and Iſaac his ſonne: and when he had cut wood for the holocauſt, he went his way to the place which God had commanded him.

4 And the third day, lifting vp his eyes, he ſawe the place afarre of:

5 and he ſaid to his young men: Tarie you here with the aſſe: I and the boy going with ſpede as farre as yonder, after we haue adored, wil returne to you.

6 He tooke alſo the wood of the holocauſt, and laid it vpon Iſaac his ſonne: and him ſelfe caried in his hands fire and a ſword. And as they went on together,

7 Iſaac ſaid to his father: My father. And he anſwered: What wilt thou ſonne? Behold, ſaith he, fire and wood: where is the victime of the holocauſt?

8 And Abraham ſaid: God wil prouide vnto him ſelfe the victime of the holocauſt, my ſonne. They went on therfore together:

9 and they came to the place which God had ſhewed him, wherin he builed an altar, and laid the wood in order vpon it: and when he had bound Iſaac his ſonne, he laid him on the altar vpon the pile of wood.

10 And he ſtretched forth his hand, and caught the ſword, for to ſacrifice his ſonne.

11 And behold an angel of our Lord from heauen cried, ſaying: Abraham, Abraham. Who anſwered: Here I am.

12 And he ſaid to him: Stretch not forth thy hand vpon the boy, neither doe thou any thing to him: now haue I knowen that thou feareſt God, and haſt not ſpared thine onlie begotten ſonne for my ſake.

13 Abraham lifted vp his eyes, and ſaw behind his backe a ramme amongſt the briers ſticking faſt by the hornes, which he tooke and offered an holocauſt in ſtede of his ſonne.

14 And he called the name of that place,[::] Our Lord ſeeth. Wherupon euen to this day it is ſaid, In the mountaine our Lord wil ſee.

15 And the angel of our Lord called Abraham the ſecond time from heauen, ſaying:

16 By my owne ſelfe haue I ſworne, ſaith the Lord: becauſe thou haſt done this thing, and haſt not ſpared thine onlie begotten ſonne for my ſake:

17 I wil bleſſe thee, and I wil multiplie thy ſede as the ſtarres of heauen, and as the ſand that is by the ſea ſhore: thy ſede ſhal poſſeſſe the gates of his enemies,

18 and in thy ſede SHAL BE BLESSED al the nations of the earth, becauſe thou haſt obeyed my voice.

19 Abraham returned to his young men, and they went to Berſabee together, and he dwelt there.

20 Theſe things ſo being done, it was[::] told Abraham that Melca alſo had borne children to Nachor his brother,

21 Hus the firſt be gotten, & Buz his brother, and Camuel the father of the Sirians,

22 and Caſed, and Azau. Pheldas alſo & Iedlaph,

23 and Bathuel, of whom was borne Rebecca: theſe eight did Melcha beare, to Nachor Abrahams brother.

24 And his concubine, named Roma, bare Tabee, and Gaham, and Tahas, and Maacha.

Marginal notes to Chapter 22

• 1 The third prophecie in the office before Maſſe on Eaſter eue. And the firſt on whitſuneue.
• 1 Iudith. 8. Heb. 112.
• 2 [::] This hiſtorie is clere, and a moſt notorious example of perfect obedience.
• 14 [::] It is a gratful and religious thing, by naming of places, to cōſerue the memorie of Gods benefites, that poſteritie may know them. S. Chriſoſt. ho. 48. in Gen.
• 20 [::] Nachors progenie is here mentioned to ſhew whence Rebecca came, whom Iſaac maried.

ANNOTATIONS. CHAP. XXII.

1. Tempted.] God tempteth none to euil (as S. Iames teacheth) but by [Margin: God tempteth not to euil, but by experience maketh knowen what vertue is in men. Iſaac figured Chiſts diuinitie, the Rāme his humanitie.] [Margin: Iac. 1. 13.] trial and experiment maketh men knowen to the world, as here Abrahams [Margin: Heb. 11, 19. S. Aug. li. 16. c. 32. ciuit. Theod. q. 72. in Gen.] faith and ſingular obedience were manifeſted, when he doubted not To offer his only begotten in Sacrifice, accounting that God is able to raiſe vp euen from the dead. VVherupon he receiued his ſonne againe in parable, that is, in figure and myſterie of Chriſt dead and aliue againe. Iſaac alſo in this action ſignified the diuinitie of Chriſt which ſuffered not, and the ramme among the briers figured his humanitie, that ſhould be offered in Sacrifice to God.

Chapter 23

CHAP. XXIII. Sara dying Abraham ſolemnizeth her funeral. 4. byeth a field with a duble caue of Ephron, 15. for four hundreth ſicles. 19. and there burieth her.

1 AND Sara liued an hundred twentie ſeuen yeares.

2 And ſhe died in the citie of Arbee which is Hebron, in the land of Chanaan: And Abraham came to mourne, and weepe for her.

3 And after that he was riſen vp from [::] the funeral obſequies, he ſpake to the children of Heth, ſaying:

4 I am a ſtranger and pilgrime among you: geue me the right of a ſepulchre with you, that I may burie my dead.

5 The children of Heth anſwered, ſaying:

6 My lord heare vs, thou art a prince of God among vs: in our principal ſepulchres burie thou thy dead: and no man can let thee but that in his owne monument thou mayeſt burie thy dead.

7 Abraham roſe vp, and [::] adored the people of the land, towit the children of Heth:

8 and he ſaid to them: If it pleaſe your ſoule that I burie my dead, heare me, and be interceſſors for me to Ephron the ſonne of Seor:

9 that he geue me the duble caue, which he hath in the vttermoſt part of his field: for money to the worth therof let him deliuer it to me before you for poſſeſſion of a ſepulchre.

10 And Ephron dwelt in the middeſt of the children of Heth. And Ephron made anſwer to Abraham in the hearing of al that went in at the gate of the citie, ſaying:

11 No, it ſhal not be ſo, my lord, but thou rather harken to that which I doe ſay: The field I deliuer to thee, and the caue that is therin, in the preſence of the children of my people, burie thy dead.

12 Abraham adored before the people of the land.

13 And he ſpoke to Ephron, his people ſtanding round about: I beſeech thee to heare me: I wil geue money for the field: take it, and ſo I wil burie my dead in it.

14 And Ephron anſwered:

15 My lord, heare me. The ground which thou deſireſt, is worth foure hundred ſicles of ſiluer: this is the price between me and thee: but how much is this? burie thy dead,

16 Which when Abraham had heard, he weyed the money, that Ephron had asked, in the hearing of the children of Heth, foure hundred ſicles of ſiluer of common currant money.

17 And the field that before time was Ephrons, wherin was the duble caue, looking towards Mambre, aſwel it, as the caue, and al the trees therof in al the lymits therof round about:

18 was made ſure to Abraham for a poſſeſſion, in the ſight of the children of Heth, and of al that went in at the gate of his citie.

19 And ſo Abraham buried Sara his wife in the duble caue of the field, that looked towards Mambre, this is Hebron in the land of Chanaan.

20 And the field was made ſure to Abraham, and the caue, that was in it, for a poſſeſſion to burie, in of the Children of Heth.

Marginal notes to Chapter 23

• 3 [::] A cleare example of religious office in burying the dead, See. 2. Reg. 1. and 2. Paral. 35.
• 7 [::] Adoration vſed for reuerence done to men. See alſo c. 27. v. 29. c 33. v 37 and S. Aug. q. 6⟨illegible⟩. in Gen.

Chapter 24

CHAP. XXIIII Abrahams ſeruant adiured and ſent by him into Meſopotamia, to ſeke a wife for Iſaac, 12. prayeth to God for a ſigne, findeth Rebecca, 34. and demanding her for this purpoſe, 50. with her parents, 58. and her owne conſent, she goeth with him, 67. is maried to Iſaac: who therby is comforted for the death of his mother.

1 AND Abraham was old, and of manie dayes: and our Lord had bleſſed him in al things.

2 And he ſaid to the elder ſeruant of his houſe, which was ruler ouer al that he had: Put thy hand vnder my thighe,

3 that I may adiure thee by our Lord, God of heauen and earth, that thou [::] take not a wife for my ſonne, of the daughters of the Cananites, among whom I dwel:

4 but that thou goe vnto myne owne countrie and kindred, and thence take a wife for my ſonne Iſaac.

5 The ſeruant anſwered: If the woman wil not come with me into this land, whether muſt I bring thy ſonne backe againe to the place, from whence thou dideſt come forth?

6 And Abraham ſaid: Beware thou neuer bring my ſonne backe againe thither.

7 Our Lord God of heauen, which tooke me out of my fathers houſe, and out of my natiue countrie, which ſpake to me, and ſware to me, ſaying: To thy ſede wil I geue this land: he ſhal ſend his angel before thee, and thou ſhalt take from thence a wife for my ſonne:

8 but if the woman wil not folow thee, thou ſhalt not be bound by the oath: only bring not my ſonne thither againe.

9 The ſeruant therfore put his hand vnder the thigh of Abraham his lord, and ſware to him vpon this worde.

10 And he tooke tenne camels of his lords heard, and departed, of al his goods carying ſomething with him, and ſetting forward went on into Meſopotamia to the citie of Nachor.

11 And when he had made the camels lye downe without the towne beſide a wel of water at euen, at the time when wemen are wont to come forth to drawe water, he ſaid:

12 O Lord God of my lord Abraham, mete me to day, I beſeech thee, and doe mercifully with my maiſter Abraham.

13 Behold I ſtand nigh to the fountaine of water, and the daughters of the inhabiters of this citie, wil come forth to drawe water.

14 Therfore“ the maid, to whom I shal ſay: Bowe downe thy tankard that I may drinke: and she shal anſwere, Drinke, yea to thy camels alſo wil I geue drinke: she it is, whom thou haſt prouided for thy ſeruant Iſaac: and by this I ſhal vnderſtand, that thou haſt delt mercifully with my maiſter.

15 Neyther had he yet ended theſe wordes within him ſelfe, & behold Rebecca came forth, the daughter of Bathuel, the ſonne of Melcha wife to Nachor the brother of Abraham, hauing a tankard on her shoulder:

16 a paſſing comely maide, & moſt beautiful virgin, & not knowen to man: and she was gone downe to the fountaine, and had filled her tankard, and came backe.

17 And the ſeruant ranne to mete her, and ſaid: Geue me a little water to drinke of thy tankard.

18 Who anſwered: Drinke my lord. And quickly she let downe the tankard vpon her arme, and gaue him drinke.

19 And when he had druncke, she added: but for thy camels alſo I wil drawe water, til al doe drinke.

20 And powring out the tankard into the troughes, she ranne backe to the wel to drawe water: and being drawen gaue it to al the camels.

21 But he muſing beheld her with ſilence, deſirous to know whether our Lord had made his iourney proſperous, or not.

22 And after that the camels had drunck, the man plucked forth golden earelettes, weying two ſicles: and as manie braceletts of tenne ſicles weight.

23 And he ſaid to her: whoſe daughter art thou? shew me: is there anie place in thy fathers houſe to lodge?

24 Who anſwered: I am the daughter of Bathuel, the ſonne of Melcha, whom she bare to Nachor.

25 And she added, ſaying: Of ſtrawe alſo and hay we haue good ſtore, and a large place to lodge in.

26 The man bowed him ſelfe, and adored our Lord,

27 ſaying: Bleſſed be the Lord God of my lord Abraham, that hath not taken away his mercie & truth from my lord, and hath brought me the ſtreight way into the houſe of my lords brother.

28–29 The maide therfore ranne, and reported into [::] her mothers houſe al things that ſhe had heard. And Rebecca had a brother named Laban, who in al haiſt went forth to the man, where the fountaine was.

30 And when he had ſeene the eareletts and braceletts in his ſiſters hands, and had heard al her words reporting: Theſe words ſpake the man vnto me: he came to the man which ſtoode beſide the camels, and nighe to the fountaine of water:

31 and ſaid to him: Come in, thou bleſſed of our Lord: Why ſtandeſt thou without? I haue prepared the houſe, and a place for the camels.

32 And he brought him in into his lodging: and he vnharneſſed the camels, and gaue ſtrawe and hay, and water to wash his feet, and of the men that were come with him.

33 And bread was ſet before him. Who ſaid: I wil not eate, til I ſpeake my meſſage. He anſwered him: Speake.

34 And he ſaid: I am the ſeruant of Abraham:

35 and our Lord hath bleſſed my lord wonderfully, and he is magnified: and he hath geuen him sheepe, and oxen, ſiluer and gold, men ſeruants and wemen ſeruants, camels, and aſſes.

36 And Sara my lordes wife hath borne my lord a ſonne in her old age, and he hath ⟨illegible⟩euen him al things that he had.

37 And my lord adiured me ſaying: Thou ſhalt not take a wife for my ſonne of the Chananites, in whoſe land I dwel:

38 but thou ſhalt goe to my fathers houſe, and of mine owne kinred ſhalt thou take a wife for my ſonne:

39 but I anſwered my Lord: What if the woman wil not come with me?

40 Our Lord, ſaith he, in whoſe ſight I walke, wil ſend his angel with thee, and wil direct thy way: and thou shalt take a wife for my ſonne of myne owne kinred, and of my fathers houſe.

41 Thou shalt be innocent from my curſe, when thou shalt come to my kinne, and they wil not geue her thee.

42 I came therfore to day to the wel of water, and ſaid: O Lord God of my lord Abraham, if thou haſt directed my way, wherin I now walke,

43 behold I ſtand beſides the wel of water, and the virgin, that shal come forth to drawe water, when ſhe ſhal heare me ſay: Geue me a litle water to drinke of thy tankard:

44 and ſhe ſhal ſay to me: Drinke both thou and for thy camels I wil drawe alſo: that is the woman, which our Lord hath prepared for my maiſters ſonne.

45 And whileſt I pondered theſe things ſecretly with my ſelfe, Rebecca appeared comming with a tankard, which she caried vpon her shoulder: and she went downe to the fountaine, & drew water. And I ſaid to her: Geue me a litle to drinke.

46 Who ſpedelie let downe the tankard from her shoulder, and ſaid to me: Drinke both thou, and to thy camels I wil geue drinke. I dranke, and ſhe watered the cammels.

47 And I asked her, and ſaid: Whoſe daughter art thou? who anſwered: I am the daughter of Bathuel, the ſonne of Nachor, whom Melcha bare him. I hoong therfore earelettes to adorne her face, and I put braceletts vpon her hands.

48 And proſtrate I adored our Lord, bleſſing the Lord God of my lord Abraham, who hath brought me the ſtraight way to take the daughter of my lords brother for his ſonne.

49 Wherfore if you doe according to mercie and truth with my lord, ſhew me: but if it pleaſe you otherwiſe, that alſo tel me, that I may goe to the right hand, or to the left.

50 And Laban and Bathuel anſwered: From our Lord the word hath proceded: we can not ſpeake any other thing with thee beſides his pleaſure.

51 Behold Rebecca is before thee, take her and goe thy waies, and let her be the wife of thy lords ſonne, as our Lord hath ſpoken.

52 Which when Abrahams ſeruant heard, falling downe he adored our Lord to the grounde.

53 And taking forth veſſel of ſiluer, and gold, and garments, gaue them to Rebecca for a preſent. To her brothers alſo, and to her mother he offred giftes.

54 A banket was made, and eating and drinking togeather they lodged there. And in the morning, the ſeruant aroſe, and ſaid: Diſmiſſe me, that I may goe to my lord.

55 And her brother, and mother anſwered: Let the maide tarie at the leaſt tenne days with vs, and after ſhe ſhal depart.

56 Stay me not, ſaid he, becauſe our Lord hath directed my way: diſmiſſe me that I may goe on to my lord.

57 And they ſaid: Let vs cal the maid, and [::] aske her wil.

58 And being called, when ſhe was come, they asked: Wilt thou goe with this man? who ſaid: I wil goe.

59 They diſmiſſed her therfore, and her nurce, and Abrahams ſeruant, and his companie,

60 wiſhing proſperitie to their ſiſter, and ſaying: Thou art our ſiſter, encreaſe thou into thouſand thouſands, and thy ſeed poſſeſſe the gates of their enemies

61 Therfore Rebecca, and her maides being ſet vpon camels, folowed the man: who with ſpeed returned vnto his lord; and

62 the ſame time Iſaac walked along the way, that leadeth to the wel of the Liuing and the ſeing, ſo called: for he dwelt in the ſouth countrie;

63 and he was gone forth to [::] meditate in the field, the day nowe being wel ſpent: and when he had caſt vp his eyes, he ſaw camels coming a farre of.

64 Rebecca alſo, when ſhe ſaw Iſaac, lighted of the camel,

65 and ſaid to the ſeruant: Who is that man which cometh towards vs along the field? And he ſaid to her. The ſame is my lord. But she quickly taking her cloake, couered her ſelfe.

66 And the ſeruant told Iſaac al things that he hed done.

67 Who brought her into the tent of Sara his mother, and tooke her to wife: and he loued her ſo much, that it did moderate the ſorrowe, which was chanced of his mothers death.

Marginal notes to Chapter 24

• 3 [::] In chooſing a wife a vertuous ſtock and familie eſpecially true faith and religion, are before al other things to be conſidered & preferred. S. Amb. li. 1. c. 9. de. Abrah. S. Chriſoſt. ho. 48. in Gen.
• 28–29 [::] Her father hauing perhaps manie wiues and euerie one a ſeueral houſe ſhe went to her mother houſe.
• 57 [::] As children ought not to mary without their parents good liking: ſo the parties owne conſent is moſt neceſſarie. S. Amb. Epiſt. 43.
• 63 [::] Suach ſignifieth to ſpeake conſideratly with hart or mouth. Here S. Ambroſe (li. 1. c. 1. de Iſaac) and S. Aug. (q. 69. in Gen) vnderſtand it of mental praye⟨illegible⟩

ANNOTATIONS. CHAP. XXIIII.

14. The maide to vvhom I shal ſay] Obſeruation of ſpeaches called ominous, [Margin: Ominous ſpeaches ſometimes ſuperſticious.] which are interpreted to ſignifie good or euil luck, are ſometimes ſuperſticious, & ſuggeſted by euil ſpirites, who now & then telling, or inſinuating ſome truth, get credite, and ſo allure men to attend to ſuch vaine, vncertaine, and vnlawful ſignes, as S. Auguſtin teſtifieth (li. 2. de Gen. ad lit. c. 17. & li. 12. c. 22.) Neuertheles ſuch ſignes are ſometimes lawfully obſerued, & deſired from [Margin: Some times lawful.] God, as the ſame Doctor diſputeth (li. queſt. ſuper Gen q. 53) and S. Chriſoſtome teacheth more clerly (ho. 45. in Gen) likewiſe S. Theodoret (q. 73. in Gen) But whoſoeuer wil not erre in particular caſes, muſt folow either expreſſe [Margin: Holie ſcripture and the Church are iudges of doubtful obſeruations.] Scripture, or the iudgement of the Church, which is alwayes directed [Margin: Ioan. 14.] by the ſpirite of truth. And touching this prayer of Abrahams ſeruant, and his deſire of this determinate ſigne, to know the maide, whom God had prouided to be Iſaachs wife, the fathers generally hold that it was religious, deuout, and diſcrete. For he being careful of his maſters buſines, and not truſting his owne iudgement, but relying vpon that Abraham had ſaid, Our Lord shal ſend his Angel before thee, commended ſo weightie a cauſe to God by prayer, the Angel [Margin: Eliezers prayer, for a particular ſigne, was lawful, deuout, and diſcrete.] ſuggeſting both to him to deſire, and to the maide to performe (as the euent ſheweth) ſuch qualities and vertues in her, as were moſt agreable to the great charitie and hoſpitalitie dayly practiſed in Abrahams houſe, moſt conuenient and neceſſarie (as he diſcretly conſidered) for that familie, and good of manie. The like obſeruations were approued in Gedeon, and Ionathas. And [Margin: Iudic. 7. 1. Reg. 14] to pray for ſuch ſignes in ſome caſe, or for manifeſt miracles is alſo approued by the Apoſtles example praying God To shevv by lote vvhich of the tvvo he had choſen to the Apoſtleship, in place of Iudas. And that he would extend his hand to [Margin: Act. 1. &. 4.] cures, & ſignes, & wonders, to be done by the name of his holie ſonne IESVS.

Chapter 25

CHAP. XXV. Abraham hauing manie children by his wife Cetura, died at the age of 175. yeares: 12. Iſmael alſo hauing twelue ſonnes dukes, died. 19. Iſaac praying for his barren wife, she hath Eſau and Iacob twinnes. 30. Eſau ſelleth his first birth right to Iacob for a meſſe of potage.

1 AND Abraham maried an other wife named Cethura:

2 which bare him Zamran, and Iecſan, and Madan, and Madian, and Ieſboc, and Sue.

3 Iecſan alſo begat Saba and Dadan. The Children of Dadan were Aſſurim, and Latuſim, and Loomim.

4 But alſo of Madian was borne Epha, and Opher, and Henoch, and Abida, and Eldaa: al theſe were the children of Cetura.

5 And Abraham gaue al his poſſeſſions to Iſaac:

6 and ▪ to the children of his concubines he gaue gifts, and ſeparated them from Iſaac his ſonne, whileſt himſelfe yet liued, to the eaſt countrie.

7 And the days of Abrahams life were a hundred ſeuentie and fiue yeares.

8 And decaying dyed in [::] a good old age, and hauing liued a great time, and being ful of days: and was gethered to his people.

9 And there buried him Iſaac and Iſmael his ſonnes in the duble caue, which was ſituated in the field of Ephron the ſonne of Seor the Hethite, ouer againſt Mambre,

10 which he had bought of the children of Heth: there was he buried, and Sara his wife.

11 And after his death God bleſſed Iſaac his ſonne, who dwelled beſide the wel of the Liuing and ſeing ſo named.

12 Theſe are the generations of Iſmael the ſonne of Abraham, whom Agar the Aegyptian bare him, Saraes ſeruant: and

13 theſe are the names of his children according to their calling and generations. The firſt begotten of Iſmael Nabaioth, then Cedar, and Adbeel, and Mabſam,

14 Maſma alſo, and Duma, and Maſſa,

15 Hadar, and Thema, and Iethur, and Naphis, and Cedma.

16 Theſe are the ſonnes of Iſmael: and theſe are their names by their caſtles and townes, twelue princes of their tribes.

17 And the yeares of Iſmaels life came to an hundred thirtie ſeauen, and decaying died, and was put vnto his people.

18 And he dwelt from Heuila euen to Sur, which looketh towards Aegypt, as they enter to the Aſſirians, before the face of al his bretheren died he.

19 Theſe alſo are the generations of Iſaac the ſonne of Abraham: Abraham begat Iſaac:

20 who when he was fortie yeares old, tooke to wife Rebecca the daughter of Bathuel the Syrian of Meſopotamia, ſiſter to Laban.

21 And Iſaac beſought our Lord for his wife, becauſe ſhe was barren: who ▪ heard him, and made Rebecca to conceaue.

22 But the little ones ſtrugled in her wombe; who ſaid: If it ſhould be ſo with me, what nede was there to conceaue? And ſhe [::] went to conſult our Lord.

23 Who anſwering ſaid: Two nations are in thy wombe, and two peoples ſhal be diuided out of thy wombe, and one people ſhal ouercome the other, and “the elder ſhal ſerue the younger.

24 Now her time was come to be deliuered, and behold twinnes were found in her wombe.

25 He that came forth firſt, was read, and al hearie in manner of a skinne: and his name was called Eſau. Immediatly the other coming forth, held his brothers plant in his hand: and therfore he called him Iacob.

26 Threeſcore yeares old was Iſaac, when the litle ones were borne vnto him.

27 Who being growne vp, Eſau became a man cunning in hunting, and a huſband man: but Iacob [::] a plaine man dwelled in tents.

28 Iſaac loued Eſau, becauſe he did eate of his hunting: and Rebecca loued Iacob.

29 And Iacob boyled broth: to whom Eſau being come faynt out of the field,

30 ſaid: Geue me of this read broth, becauſe I am exceding faint. For which cauſe his name was called Edom.

31 To whom Iacob ſaid:“ Sel me thy firſt-birth-right.

32 He anſwered, Loe I dye, what wil the firſt birth right auaile me?

33 Iacob ſaid: Sweare therfore to me. Eſau ſware to him, and ſould his firſt-birth-right.

34 And ſo taking bread and the rice broth, did eate, and drinke, and went his way; little eſteeming that he had ſold his firſt birth right.

Marginal notes to Chapter 25

• 8 [::] The life of the iuſt hath fulnes of dayes though it be otherwiſe ſhort; the daies of the wicked are void of fruict, be they manie or few. S. Ambroſe li. de Abraham.
• 22 [::] S. Auguſtin (⟨illegible⟩q. 72. in Gen) diſputeth but could not decide, whether Rebecca went to ſome Prieſt, or Prophet, or Altar, or whither els, or only retyred to priuate prayer.
• 27 [::] Holie Scripture premoniſheth Iacobs ſinceritie, leſt in the Myſteries folowing he might be ſuſpected of falſe dealing S. Aug. li. 16. c. 37. ciuit.

ANNOTATIONS. CHAP. XXV.

6. To the children of his concubines] S. Auguſtin (li. 16. c. 34. de ciuit) [Margin: VVhy Agar & Cetura being lawful wines are called cōcubines. Their childrē ſignified Pagaines & Heretikes.] ſheweth that both Agar and Cetura, being Abrahams lawful wiues (for ſo they are called in holie Scripture) are alſo called concubines, becauſe they had not like priuileges to Sara, whoſe ſonne was ſole heyre to his father, and the children of the others had only giftes (or mouable goods) not attayning to the promiſed kingdom. And al this for myſterie ſake. For Iſmael ſignified the carnal people before Chriſt, the children of Cetura prefigured Heretikes, who ſuppoſe themſelues to pertaine to the new Teſtament, but are ſeparated no leſſe then the Iewes from Chriſts Kingdom. And albeit there was alſo an other particular reaſon, why Agar was called concubine, becauſe ſhe was a ſecond wife, the firſt then liuing, yet this lerned father ſaith, he did not ſee, why Cetura being maried after the death of Sara, ſhould be called concubine, but only for this Myſterie.

21. Heard him] Notwithſtanding Gods aſſured promiſe, that Iſaach [Margin: Gods predeſtination and for ſeing include, & not exclude the meanes by which his wil is done.] ſhould haue iſſue (Gen. 21. v. 12) yet he prayeth inſtantly for the ſame. And Moyſes here attributeth Rebeccas conceiuing to Iſaachs prayer. wherby we ſee that Gods ſorſeing, predeſtinating, and promiſing exclude not, but in dede include ſecondarie cauſes, and ordinarie meanes, by which his eternal wil and pleaſure is fulfilled. For as God did ſorſee that Rebecca ſhould haue children, ſo he did forſee, that Iſaac ſhould pray for it, and obtayne it; and the one was as ſure to come to paſſe as the other. And the ſame conſequence is true concerning eternal life as S. Gregorie teacheth. li. 1. c. 8. Dialog.

23. The elder shal ſerue the younger] As before (c. 17. v. 21. &. c 21. v. 12.) [Margin: The couenant made to Abraham pertaned only to Iſaac, and Iacob, not to the reſt of his iſſue.] the couenant and great promiſes made to Abrahams ſede, are declared to pertaine only to Iſaac, and not to Iſmael, nor to the other brothers: ſo the ſame belong not to Eſau, the elder, but only to Iacob the younger ſonne of Iſaac, the Holie Ghoſt ſaying, The elder shal ſerue the younger. And withal ſignifieth, (ſaith S. Auguſtin) that the elder people of the Iewes ſhal ſerue the younger [Margin: li. 16. c. 35. ciuit. 2. Reg. 8. Pſal. 59.] Chriſtian people. For although it may be vnderſtood literally to be fulfilled, in that the Idumeans coming of Eſau, were ſubdued by King Dauid coming of Iacob; yet it is more conueniently beleeued, that this prophecie tended to a greater thing. And what is this, but that which is euidently fulfilled in the Iewes and Chriſtians?

An other great document of grace S. Paul geathereth vpon this Myſterie: [Margin: Gods mere mercie in electing anie, his iuſtice to the reprobate.] that the twinnes being not yet borne, nor hauing done any thing good or euil, [Margin: Rom. 9.] without anie good merites, the younger is elected, the elder reprobate. For doubtles (ſaith S. Auguſtin) touching original ſinne they were both equal, and concerning proper ſinne, neither of them had anie at al. By which example he ſheweth Gods mere mercie in the elect, and iuſtice in the reprobate. as is more largely noted in the Engliſh New Teſtament, vpon the ninth chapter to the Romanes.

31. Sel me thy firſt birth right] Iacob inſtructed by his mother, that God [Margin: Iacob lawfully bought but Eſau ſinned in ſelling the firſt-birthright.] had choſen him in place of his brother Eſau (for to her God had reueled that the elder ſhould ſerue the younger) did lawfully vſe this oportunitie to get Eſaus grant of the right pertaining to the firſt borne, but Eſau in ſelling it finned, ſhewing himſelfe an intemperate prophane man. Heb. 12.

Chapter 26

CHAP. XXVI. Iſaac by reaſon of famine goeth into Gerara, 3. where God reneweth to him the promiſes made to Abraham. 9. King Abimelech blameth him for calling his wife his ſiſter. 15. the people enuying his Wealth, quareleth for his welles 26. At laſt Abimelech maketh league with Iſaac.

1 AND when a famine was riſen in the land, after that ſterilitie, that had chanced in the dayes of Abraham, Iſaac went to Abimelech king of the Paleſtines into Gerara.

2 And our Lord appeared to him, and ſaid: [::] Goe not downe into Egypt, but reſt in the land which I ſhal tel thee.

3 And ſeiourne in it, and I wil be with thee, and wil bleſſe thee: for to thee and to thy ſeed, I wil geue al theſe countries, accompliſhing the oath which I ſware to Abraham thy father.

4 And I wil multiplie thy ſeed as the ſtarres of heauen: and I wil geue to thy poſteritie al theſe countries: and in thy ſeed SHAL BE BLESSED al the nations of the earth,

5 for becauſe Abraham obeyed my voice, and kept my preceptes and commandements, and obſerued “my ceremonies & lawes.

6 Therfore Iſaac abode in Gerara.

7 Who when he was asked by the men of that place, concerning his wife, anſwered: She is [::] my ſiſter. for he was afraid to confeſſe that ſhe was married to him, thinking leſt peraduenture they would kil him becauſe of her beautie.

8 And when verie manie days were paſſed, and he abode there, Abimelech the king of the Paleſtines looking forth through a windowe, ſawe him ſporting with Rebecca his wife.

9 And calling for him, he ſaid: It is euident that ſhe is thy wife: why dideſt thou faine her to be thy ſiſter? He anſwered: I feared leſt I ſhould die for her.

10 And Abimelech ſaid: Why haſt thou deceaued vs? ſome man of the people might haue lyen with thy wife, & thou haddeſt brought vpon vs [::] a great ſinne. And he commanded al the people, ſaying:

11 He that ſhal touch this mans wife, dying ſhal dye.

12 And Iſaac ſowed in that land, and he found that ſame yeare“ an hundred fold: and our Lord bleſſed him.

13 And the man was made rich, and he went proſpering and encreaſing, til he was made exceeding great:

14 and he had alſo poſſeſſions of ſheep and of heards, and a verie great familie. For this the Paleſtines enuying him,

15 ſtopped at that time al the welles, that the ſeruants of his father Abraham had digged, filling them vp with water:

16 in ſo much that Abimelech himſelfe ſaid to Iſaac: Depart from vs, becauſe thou art become mightier then we a great deale.

17 And departing, to come to the Torrent of Gerara, and to dwel there:

18 againe he digged other welles, which the ſeruants of his father Abraham had digged, and which, after his death, the Philiſtines had ſtopped vp of old: and he called them by the ſame names, which his father before had called them.

19 And they digged in the [*] Torrent, and found liuing water:

20 but there alſo the paſtors of Gerara made a brawle againſt the paſtors of Iſaac, ſaying: It is our water. for which cauſe he called the name of the wel, by occaſion of that which had hapned, [*] Calumne.

21 And they digged alſo an other: & for that they brawled likewiſe, and he called the name of it, Enmitie.

22 Going foreward from thence he digged an other wel, for which they contended not: therfore he called the name therof, Latitude, ſaying: Now hath our Lord dilated vs, and made vs to encreaſe vpon the earth.

23 And he went vp from that place vnto Berſabee,

24 where our Lord appeared to him that ſame night, ſaying: I am the God of Abraham thy father, do not feare, becauſe I am with thee: I wil bleſſe thee, and multiplie thy ſeed for my ſeruant Abrahams ſake.

25 Therfore he builded there an altar: and hauing called vpon the name of our Lord, he pitched his tent: and commanded his ſeruants that they ſhould digge a wel.

26 To the which place when there were come from Gerara Abimelech, and Ocozath his freind, and Phicol chieffe captaine of his ſouldiers,

27 Iſaac ſpake to them: Why are ye come to me a man whom you hated, and haue thruſt our from you?

28 Who anſwered: We ſaw that the Lord is with thee, and therfore we ſaid: Let there be an oath betwen vs, and [::] let vs make a league,

29 that thou do vs no harme, as we alſo haue touched nothing of thine, neither haue we done that which might hurt thee: but with peace haue we diſmiſt thee encreaſed with the bleſſing of the Lord.

30 Therfore he made them a feaſt, and after they had eaten and drunken

31 ariſing in the morning, they ſware one to an other: and Iſaac diſmiſſed them peaceably into their place.

32 And behold the ſame day came the ſeruants of Iſaac telling him of a wel, which they had digged, and ſaying: We haue found water.

33 Wherupon he called it Abundance: and the name of the citie was geuen Berſabee, euen vnto this preſent day.

34 But Eſau being fourtie yeares old married wiues, Iudith the daughter of Beeri the Hethite, and Baſemath the daughter of Elon of the ſame place:

35 both which had [::] offended the mind of Iſaac and Rebecca.

Marginal notes to Chapter 26

• 2 [::] God by Abrahams exāplar life inuited the Aegyptians to true religion: now commandeth Iſaac to ſtay in Gerara to the like end. S. Theod. q. 76. in Gen.
• 7 [::] See pag 52.
• 10 [::] Adulterie a great ſinne alſo among Painims
• 19 [*] The chanel where ſometimes a vehement ſtreame rūneth, ſometimes none at al.
• 20 [*] VVrangling.
• 28 [::] So nations of the world firſt enuyed the Church of Chriſt, but after made peace with it.
• 35 [::] Eſau by marying againſt his parents wil, made breach from them.

ANNOTATIONS. CHAP. XXVI.

5. My ceremonies] Theſe were not the ſame ceremonies and lawes which [Margin: External ceremonies in the law of nature.] were afterwards preſcribed by God, and deliuered by Moyſes, but other obſeruances by which Abraham and other holie Patriarches before him, ſerued God with certaine external worſhip, differing from the rites of the Gentiles, eſpecially from Enostime (Gen. 4.) and ſo forward.

12. An hundred fold] For this increaſe of wealth the King and people at firſt enuied Iſaac, but afterwards perceiuing that God almightie, whom he [Margin: Chriſtian for titude preuaileth more by ſuffering, then by forcible reſiſting.] ſerued, ſo bleſſed him, the reſt of the land remaining barren, they ſought to make league with him (v. 28) Euen ſo the Kings and nations of the world, firſt enuying and perſecuting Chriſts Church, at leingth ſeing it ſtil proſperous became with al humilitie children of the ſame Church, and ſeruants of Chriſt, being ouercome not by force of armes but by patience, & peacable endeuours of thoſe whom they moſt hated. VVherof excellently ſaith S. Leo (Ser. 1. in Natali. Apoſt) Although Rome renowmed by manie victories, dilated her Empyre by land and by ſea, yet was it leſſe, that martial trauel ſubdued, then that which Chriſtian peace hath obtained. The Biſhops of Rome hauing larger Iuriſdiction ſpiritual, then euer the Roman Coeſars had temporal Dominion.

Chapter 27

CHAP. XXVII. Iacob by his mothers counſail getteth his fathers bleſsing in place of Eſau, 42. And by her is aduiſed (for auoiding Eſaus wrath, who threatned to kil him) to flie to his vncle Laban, in Haran of Meſopotamia.

1 AND Iſaac was old, and his eyes were dimme, and he could not ſee: and he called Eſau his elder ſonne, and ſaid to him: my ſonne? Who anſwered Here I am.

2 To whom his father: Thou ſeeſt, quoth he, that I am old, and know not the day of my death.

3 Take thy inſtruments, thy quiuer, and bowe, and goe abrode: and when thou haſt taken any thing by hunting,

4 make me broth therof, as thou knoweſt I like, and bring that I may eate: and my ſoule may bleſſe thee before I dye.

5 Which when Rebecca had heard, and he was gone into the field to fulfil his fathers commandement,

6 ſhe ſaid to her ſonne Iacob: I heard thy father talking with Eſau thy brother, and ſaying to him:

7 Bring me of thy hunting, and make me meates that I may eate, and bleſſe thee in the ſight of our Lord before I dye.

8 Now therfore my ſonne, aſſent to my counſel:

9 and go thy way to the flocke, bring me two kiddes of the beſt, that I may make of them meat for thy father, ſuch as he gladly eateth:

10 which when thou haſt brought in, and he hath eaten, he may bleſſe thee before he dye.

11 To whom he anſwered: Thou knoweſt that Eſau my brother is an hearie man, and I am ſmooth:

12 if my father ſhal feele me, and perceaue it, [::] I feare leſt he wil thinke I would haue deluded him, and I ſhal bring vpon me a curſe for a bleſſing.

13 To whom his mother ſaid: This curſe, my ſonne, light vpon me: only heare thou my voice, and go, fetch me the things which I haue ſaid.

14 He went, and brought, and gaue them to his mother. She dreſſed meats, euen as ſhe knew his father liked.

15 And ſhe did on him the garments of Eſau verie good, which ſhe had at home with her:

16 and the litle skinnes of the kidds ⟨illegible⟩e put about his hands, and couered the bare of his necke.

17 And ſhe gaue him the broth, and deliuered him bread that ſhe had baked.

18 Which when he had caried in, he ſaid: My father? But he anſwered: I heare. Who art thou my ſonne?

19 And Iacob ſaid:▪ I am thy firſt begotten Eſau: I haue done as thou dideſt command me: ariſe, ſit, and eate of my hunting, that thy ſoule may bleſſe me.

20 And againe Iſaac to his ſonne: How couldeſt thou, ſaid he, find it ſo quickly, my ſonne? Who anſwered: [::] It was the wil of God that that which I would came quickly in my way:

21 And Iſaac ſaid: Come hither, that I may feele thee my ſonne, and may proue whether thou be my ſonne Eſau, or no.

22 He came nere to his father, and when he had felt him, Iſaac ſaid: The voice verely, is the voice of Iacob: but the hands, are the hands of Eſau.

23 And he▪ knew him not, becauſe his hearie hands had made him like vnto the elder. Bleſſing him therfore,

24 he ſaid: Art thou my ſonne Eſau? He anſwered: I am.

25 But he ſaid: Bring me the meats of thy hunting, my ſonne, that my ſoule may bleſſe thee. Which when they were brought and he had eaten, he offred him wine alſo, which after he had drunke,

26 he ſaid to him: Come nere me, and geue me a kiſſe, my ſonne.

27 He came nere, and kiſſed him. And immediatly as he felt the fragrant ſauoure of his garments, bleſſing him, he ſaid: Behold the ſauoure of my ſonne is as the ſauoure of a plentiful field, which our Lord hath bleſſed.

28 God geue thee of the deaw of heauen, and of the fatnes of the earth abundance of corne and wine.

29 And let peoples ſerue thee, and tribes adore thee: be thou lord of thy brethren, and thy mothers children bowe they before thee. He that ſhal curſe thee, be he curſed: and he that ſhal bleſſe thee, be he replenished with bleſſings.

30 Iſaac had ſcarce ended his wordes, and Iacob now gone forth abroad, but Eſau came,

31 and brought in to his father meates made of his hunting, ſaying: Ariſe my father, and eate of thy ſonnes hunting: that thy ſoule may bleſſe me.

32 And Iſaac ſaid to him: Why! who arth thou? Who anſwered: I am thy firſt begotten ſonne Eſaù.

33 Iſaac was amazed and aſtonied exceadingly: and marueling more then a man can beleue, ſaid: Who is he then that euen now brought me veniſon that he had taken, and I did eate of al thinges before thou cameſt? and I haue bleſſed him, [::] and he ſhal be bleſſed.

34 Eſau hauing heard his fathers wordes, roared out with a great crye: and being diſmaied, ſaid: Bleſſe me alſo, my father.

35 Who ſaid: Thy brother came deceiptfully and tooke thy bleſſing.

36 But he ſaid again: Rightly is his name called Iacob: for he hath ſupplanted me loe the ſecond time: my firſt-birth-right he tooke before, and now the ſecond time he hath ſtollen my bleſſing. And againe to his father he ſaid: Haſt thou not reſerued me alſo a bleſſing?

37 Iſaac anſwered: I haue appointed him thy Lord, and al his brethren I haue made ſubiect to his ſeruice: with corne and wine I haue eſtabliſhed him, and for thee, my ſonne, what ſhal I doe more after this?

38 To whom Eſau ſaid: Haſt thou one only bleſſing, father? I beſech thee bleſſe me alſo. And when he wept that he howled againe,

39 Iſaac being moued, ſaid to him: In [::] the fat of the earth, and in the deaw of heauen from aboue

40 ſhal thy bleſſing be. Thou ſhalt liue by the ſworde, and ſhalt ſerue thy brother: and [::] the time ſhal come, when thou ſhalt shake of, and looſe his yoake from thy necke.

41 Eſau therfore alwaies hated Iacob for the bleſſing wherwith his father had bleſſed him: and he ſaid in his hart: The daies wil come of the mourning of my father, and I wil kil Iacob my brother.

42 Theſe things were told to Rebecca: who ſending & calling Iacob her ſonne, ſaid to him: Behold Eſau thy brother threatneth to kil thee.

43 Now therfore, my ſonne, heare my voice, and get thee vp and flye to Laban my brother into Haran:

44 and thou ſhalt dwel with him a few daies, til the furie of thy brother be aſſwaged,

45 and his indignation ceaſe, and he forget thoſe things, which thou haſt done to him: afterward I wil ſend, and bring thee from thence hither. Why ſhal I be depriued of both ſonnes in one day?

46 And Rebecca ſaid to Iſaac: I am wearie of my life for the daughters of Heth: if Iacob take a wife of the ſtocke of this land, I liſt not liue.

Marginal notes to Chapter 27

• 5 The Epiſtle on Saturday the ſecond weke in Lent.
• 12 [::] Iacob ſecure in conſcience that the right of firſt-birth belonged to him, yet feared to geue occaſiō of offence to his father.
• 20 [::] It was truly Gods wil, but not in that ſ⟨illegible⟩ as Iſaac vnderſtood it.
• 33 [::] Iſaac now knowing it to be Gods wil, ratified that he had done.
• 39 [::] worldlings bleſſing conſiſteth in tranſitorie welth.
• 40 [::] The Idumeans being ſubdued by king Dauid (2 Reg. 8.) reuolted from king Ioram, and had a king of their owne (4. Reg. 8.) they were againe ſubdued by Hircanus (teſte Ioſepho. li. 13. Antiq) but againe Herod an Idumean raigned in Iewrie Math. 2. Luc. 1.

ANNOTATIONS. CHAP. XXVII.

19. I am thy first begotten Eſau.] Iacob was not by nature the firſt begotten; [Margin: Iacob did not lie, nor ſinne in ſaying he was Eſau. &c.] but by Gods ordinance, & by couenant made with Eſau, had right to the preeminence, and priuilegies belonging to the firſt borne. So he did not lie, but ſpake a truth, meaning that he was that ſonne, to whom by diuine election the firſt-birth-right was dew, which his father ſuppoſed to pertaine to Eſau.

But becauſe ſome ſcorners of Chriſtian doctrin (like to the old Manichees) vſe to ſay, that Catholique Doctors, and Schoolmen excuſe, and condemne whom they liſt by ſuch gloſſes, let ſuch reprouers vnderſtand, that both moderne [Margin: He is proued innocent by the text.] and ancient Catholique writers auow this defence of the holie Patriarch Iacob, not by priuate ſpirite, but by the moſt true and proper ſenſe of holie Scripture itſelfe. VVhere it may appeare, if they wil axamine the text, that Iacob in al this procurement of his fathers bleſſing, neither did anie thing vniuſtly, nor ſaid anie thing falſly. Firſt it was reueled to his mother (chap. [Margin: 1.] 25. v. 23.) That the elder (of her twinnes) should ſerue the younger. Secondly, holie [Margin: 2.] Scripture teſtifieth in the ſame chapter (v. 27.) That Iacob vvas a plaine (or ſincere) Man, void of vniuſt dealing Thirdly, for more quiet enioying that [Margin: 3.] right, which God had ordained for him, he procured his brothers conſent and confirmation (v. 33) Fourtly though he was ſecure in conſcience that [Margin: 4.] the bleſſing was dew to him, yet he feared (v. 12.) leſt he might geue occaſion of offence to his father, to whom this myſterie was not yet reueled. Fiftly [Margin: 5.] Iſaac perceiuing at laſt Gods wil, that Iacob ſhould be preferred, was neither offended with him, nor reuoked his bleſſing, as vnlawfully ſurpriſed, but condeſcending therto, ratified that he had done, ſaying (v. 33.) I haue bleſſed him, and he shal be bleſſed. Sixtly, God himſelfe from this time forwards often [Margin: 6.] appeared to Iacob, and with great promiſes, and manie temporal and ſpiritual benefites, declared his ſingular loue to him. Seuently, theſe three Patriarches [Margin: 7.] Abraham, Iſaac, and Iacob are ſpecial renowmed Sainctes of the old Teſtament: yea the Lord and Creator of al would peculiarly be called (Exodi. 3.) the God of Abraham, Iſaac, and Iacob. Moyſes praying inſtantly for Gods mercie and clemencie towards the people (Exodi. 32.) beſought him to remember Abraham Iſaac, and Iacob his ſeruants: and ſo in both old and new Teſtament theſe three are often mentioned as chiefe Princes in the Kingdom of Heauen. Al which ſhewe the great vertues and holines of them al.

And touching this fact of Iacob, where (if euer aniewhere) might ſeme [Margin: The Fathers proue his innocencie in this fact.] to be ſome great ſinne. S. Auguſtin at large proueth that he did not herein ſinne at al: That vvhich Iacob did (ſaith he, li. cont. mendacium c. 10.) By his mothers inſtruction to deceiue his father, if it be diligently conſidered, vvas no lie, but a myſterie, and therfore for the ſamiliar counſail of the Holie Ghoſt, vvhich his mother had receiued, he is excuſed from ſinne. The ſame he confirmeth. q. 74. in Gen. li. 16. c. 37. de ciuit. & li. 22. c. 34 cont. Fauſt. The ſame alſo teach S. Chriſoſtom ho. 53 in Gen. S. Hierom Epiſt. 125. S. Theodoret. q. 79. & 80. in Gen. S. Gregorie, ho. 6. in Ezechielem. S. Bede, Iſidorus, Innocentius 3▪ Rupertus and others vpon this place, al agreing abſolutly that euerie lie is a ſinne, declare that [Margin: Euerie lie is a ſinne.] Iacob lied not, but ſtil ſpake the truth, confirming their expoſition by other like places of Scripture. As when our Sauiour ſaid of S. Iehu Baptiſt (Math. 11.) He is Elias meaning that he was Elias in ſpirite not in perſon. So Iacob ſaid truly that he was Eſau, not meaning in perſon but in right of the firſt borne, by Gods ordinance: Eſau alſo hauing condeſcended therto by couenant and oath. In that alſo he deceiued his father, was no ſinne. For it was a lawful [Margin: Some deceipt good.] and good deceipt, ſuch a one (ſaith S. Chriſoſtom) as Hieremie ſpeaketh [Margin: Ho. 6. ad Col. Hier. 20. Epist. 125.] of, Lord thou haſt deceiued me, and I am deceiued, ſo Iſaac was deceiued, not as we commonly cal deceipt, but to his owne and others good, by Gods diſpoſition.

23. Knevv him not] S. Damaſus demanding of S. Hierom, what might be the reaſon why God would ſuffer his holie ſeruant Iſaac not to know Iacob, but to be deceiued, and through ignorance to bleſſe whom he would not; [Margin: It was good that Iſaac knew not Iacob. when he bleſſed him.] declareth that it happened not only to Iacob, but alſo to manie other like holie men, to be ignorant of manie things, and to be deceived in error of opinion: and that this error was profitable to Iſaac and his houſe For if he had geuen this bleſſing (which was a ſpiritual Iuriſdiction) to Eſau, as he purpoſed, he had committed a noxious error in dede, by preferring a bloudie man, one that was readie, if he could, to haue killed his brother. (v. 41.) omitting him, that was ſincere and very vertuous, and had done his owne wil, not Gods wil therin.

But why would not God reuel his wil to Iſaac (as he had commanded a farre greater thing to Abraham to ſacrifice the ſame Iſaac) that he might wittingly haue bleſſed Iacob by Gods commandment? The Fathers do probably alleage this for one reaſon, that if Eſau, being a fierce and cruel man, had perceiued [Margin: Good in reſpect of Eſau.] that his father had willingly preferred Iacob, he would haue bene incenſed againſt his father, conceiued and attempted euil againſt him. An other reaſon. S. Chriſoſtom and Theodoret do yeld, that by this ſtrange maner of imparting [Margin: More to Gods glorie, and Iacobs commendation.] [Margin: Ho. 53. q. 79. in Gen.] this bleſſing, it might more manifeſtly appeare to be Gods wil and ordinance, and not to procede from mans affection, that Iacob ſhould be preferred.

Chapter 28

CHAP. XXVIII. Iacob with his fathers bleſsing, and admonition not to take a wife of Chanaan, but of the daughters of his vncle Laban, goeth into Meſopotamia: (6. Eſau in the meane time marieth a third wife, his vncle Iſmaels daughter) 11. Iacob ſeeth in ſlepe a ladder reaching to heauen, Angels aſcending and deſcending, and our Lord leyning theron renewed the promiſes made to Abraham and Iſaac. 16. And be away king maketh a vow.

1 ISAAC therfore called Iacob, and bleſſed him, and commanded him ſaying: Take not a wife of the ſtocke of Chanaan:

2 but goe, and make a iourney into Meſopotamia of Syria, to the houſe of Bathuel thy mothers father, and take thee a wife thence of the daughters of Laban thin vncle.

3 And God almightie bleſſe thee, and make thee encreaſe, and multiplie thee: that thou maieſt be into multitudes of peoples.

4 And [::] geue he thee the bleſſings of Abraham, and to thy ſeed after thee: that thou mayeſt poſſeſſe the land of thy perigrination, which he promiſed to thy grandfather.

5 And when Iſaac had diſmiſt him, taking his iourney he came to Meſopotamia of Syria to Laban the ſonne of Bathuel the Syrian, brother to Rebecca his mother.

6 And Eſau ſeing that his father had bleſſed Iacob, and had ſent him into Meſopotamia of Syria, to marry a wife thence; and that after the bleſſing he had commanded him, ſaying: Thou ſhalt not take a wife of the daughters of Chanaan:

7 and that Iacob obeying his parents was gone into Syria:

8 hauing tryal alſo that his father did not willingly ſee the daughters of Canaan:

9 he went to Iſmael, and tooke to wife beſides them, which he had before, Maheleth the daughter of Iſmael Abrahams ſonne, ſiſter to Nabaioth.

10 Therfore Iacob being departed from Berſabee, went on to Haran.

11 And when he was come to a certaine place, and would reſt in it after ſunne ſet, he“ tooke one of the ſtones that lay there, and putting it vnder his head, ſlept in the ſame place.

12 And he ſaw in his ſleepe“ a ladder ſtanding vpon the earth, and the top therof tooching heauen: the angels alſo of God aſcending and deſcending by it,

13 and our Lord leyning vpon the ladder ſaying to him: I am the Lord God of Abraham thy father, and the God of Iſaac: the Land, wherin thou ſleepeſt, I wil geue to thee and to thy ſeed.

14 And thy ſeed ſhal be as the duſt of the earth: thou ſhalt be dilated to the Weſt, and to the Eaſt, & to the North, and to the South: and IN THEE and thy ſeed al the tribes of the earth SHAL BE BLESSED.

15 And I wil be thy keeper whither ſo euer thou goeſt, and wil bring thee backe into this land: neither wil I leaue thee, til I ſhal haue accompliſhed al things which I haue ſaid.

16 And when Iacob was awaked out of ſleepe, he ſaid: In dede our Lord is in this place, and I wiſt not.

17 And trembling he ſaid: How terrible is this place! this is none other but the houſe of God, and the gate of heauen.

18 And Iacob ariſing in the morning, tooke the ſtone, which he had laid vnder his head, and“ erected it for a title, powring oyle vpon the toppe.

19 And he called the name of the citie[*] Bethel, which before was called Luza.

20 And he“ vowed a vowe, ſaying: If God ſhal be with me, and ſhal keepe me in the way, by the which I walke, and ſhal geue me [::] bread to eate, and rayment to put on,

21 and I ſhal be returned proſperouſly to my fathers houſe, the Lord ſhal be my God,

22 and this ſtone, which I haue erected for a title, ſhal be called the Houſe of God: and of al things that thou ſhalt geue to me, I wil offer tithes to thee.

Marginal notes to Chapter 28

• 4 [::] Iſaac againe cōfirmeth the bleſſings of Abraham to Iacob, and his ſede, omitting Eſau: yea and God repeteth the ſame. v. 13.
• 10 The Epiſtle in a votiue Maſſe for trauelers.
• 12 Sap. 10.
• 19 [*] Houſe of God.
• 20 [::] To whom ynough is not ynough, to him nothing is ynough Aulus Gell.

ANNOTATIONS. CHAP. XXVIII.

11. Tooke of the ſtones] Iacob traueling into a ſtrange countrie went in ſuch [Margin: VVhy Iacob traueled in poore ſtate.] poore ſtate, the better to hide his departure from Eſau▪ who otherwiſe might haue killed him by the way. It was alſo thus diſpoſed by God, that Iacobs faith and confidence might, to his greatter merite, be exerciſed: and that Gods prouidence might more manifeſtly appeare, as it did in his returne after twentie yeares, when with moſt gratful mind he recounted Gods benefites ſaying (Gen. 32) VVith my ſtaffe I paſſed ouer this Iordan, and now with two troupes I do returne.

12. A ladder] He that was in temporal diſtreſſe, was maruelouſly comforted [Margin: A notable example of Gods comforth to the afflicted. Al nations beleuing in Chriſt are bleſſed in him.] ſpiritually, by ſeing a ladder that reached from the earth to heauen; Angels paſſing vp and downe the ſame, and the Sonne of God leaning vpon it, as he that reigneth both in heauen and earth, who in particular promiſed him, and his ſede that whole land, that he and his ſede ſhould be bleſſed, yea that in His Sede al nations ſhould be bleſſed, and that he would kepe and protect him where ſoeuer he went. How al this was performed is briefly reherſed in the booke of wiſdom. chap. 10.

18. Erected it, povvring oyle] To erect a ſtone, and powre oyle vpon it, was nowiſe ſuperſticious in Iacob Neither did he lerne it of Idolaters: for [Margin: Erecting and annointing of Altares is a religious office being done to Gods honour. The Church lerneth not rites of Idolaters, but they of the Church. Difference in religious, ſuperſticious, & ciuil honour conſiſteth in the perſons, & intentions.] he abhorred and deteſted al idolatrical obſeruances But as S. Iuſtinus Martyr S. Clement of Alexandria, Origen, Euſebius and others teſtifie, idololatrical ſuperſtition did rather imitate true religious ceremonies For the diuel alwayes affecting that honour, which he ſeeth done to God, perſwaded thoſe whom he ſeduced, and blinded with errors, to ſerue him in ſuch maner of external rires, as God was ſerued, that therby he might either haue like worſhip with God, as it happened among Painim Idolaters: or els depriue God of this kind of honour, as now we ſee Proteſtants reiect and pul downe conſecrated Altares, pretending them to be ſuperſticious. VVherin they ſhew moſt groſſe ignorance, if in dede they ſo iudge of ignorance, and not of mere malice. For who is ſo ſimple, but he may ſee, that the chiefe difference betwen Religion and Superſtition in external things, conſiſteth in the perſons to whom they are done, & in the intētion of the doers, & by the ſame difference of perſons ciuil honour is alſo diſtinguiſhed, from both religious and ſuperſticious. As he that kneeleth to God, religiouſly honoreth God. Kneeling to the ſunne, moone, or other falſe Gods, ſuperſticiouſly honoreth the diuel, & kneeling to the King, ciuilly honoreth the King. Iacob without doubt did al to Gods onlie honour. And that which he did in this place, is now vſed in the Catholique Church. For ſo Rabanus a diligent obſeruer and writer of Eccleſiaſtical Rites, Ceremonies, and Cuſtomes touching the vſe of holie oyle witneſſeth (li. 1. c. 45. Inſtitut. cleric.) that the Altar being firſt ſprinkled with water, is annointed with Chriſme, to the example of the Patriarch Iacob, who after that dreadful viſion, erected a ſtone for a title (or monument) powring oyle theron, and calling that place The houſe of God. S Cyprian [Margin: Two ſortes of holie oyle.] alſo writing of Chriſme, mentioneth the two ſortes of holie oyle vſed in the Church; one of ſimple oyle conſecrated by a Biſhop, which is vſed for Catechumes before Baptiſme, perſons poſſeſſed, and the ſick; the other is made of oyle and balme, alſo conſecrated by a Biſhop, and this is vſed in Baptiſme, Confirmation, and in conſecrating Altares, Kings, and Prieſts.

20. Vovved] It can not be vnderſtood that Iacob here vowed, or promiſed [Margin: Vowes are properly of things which are not otherwiſe commanded.] only to ſerue God, as the Soueraigne Lord of al creatures, for to that he was bond, whether he ſhould proſper temporally or no; but that he vowed particular godlie workes, to which he was not otherwiſe obliged. As here he expreſſeth two things. Preſuppoſing before al, that the Lord Omnipotent ſhal be his God, he addeth, firſt And this ſtone, vvhich I haue erected for a title, shal be called the houſe of God. wherby he promiſed the building of a Church, performed at his returne (chap. 35.) Secondly he added, And of al things vvhich thou shalt geue me I vvil offer tubes to thee. And this Likwiſe was of free deuotion. For tithes alſo in the law of nature were dew to Prieſts, and by inferior Prieſts [Margin: Gen. 14.] to the chiefe Prieſt, as Abraham gaue tithes to Melchiſedech. And ſo al his tithes were dew to his father, and after his father him ſelfe was chiefe: yet he promiſed them to God, that is, to offer them in Sacrifice, and beſtow them in other vſes pertaining to Gods ſeruice.

Chapter 29

CHAP. XXIX. Iacob intertained by Laban, 15. ſerueth him ſeuen yeares for Rachel, 23. but firſt receiuing Lia, 27. ſeuen dayes after receiueth alſo Rachel, and ſerueth for her ſeuen yeares more. 31. She remaining barren, Lia beareth foure ſonnes.

1 IACOB therfore going on his iourney, came into the Eaſt countrie.

2 And he ſawe a wel in the field, and three flockes of sheepe lying beſide it: for of it the beaſts were watered, and the mouth therof was cloſed with a great ſtone.

3 And the maner was when al the sheepe were geathered togeather they did rowle of the ſtone, and after the sheepe were refreshed they put it on the mouth of the wel againe.

4 And he ſaid to the sheperds: Brethren, Whence are you? Who anſwered: Of Haran.

5 And he asked them, ſaying: Know you Laban the ſonne of Nachor? They ſaid: We do knowe him.

6 Is he in health? quoth he: He is in health, ſay they: And behold Rachel his daughter cometh with his flocke.

7 And Iacob ſaid: There is yet much day remaining, neither is it time to bring the flockes into the foulds againe: firſt geue the sheep drinke, and ſo bring them backe to feede.

8 Who anſwered: We can not, til al the cattel be gethered together: and we remoue the ſtone from the wels mouth, that we may water the flocks.

9 They were yet ſpeaking, and behold Rachel came with her fathers ſheepe: for the fed the flocke.

10 whom when Iacob had ſeene, and knew her to be his coſen germaine, and that they were the ſheepe of Laban his vncle: he remoued the ſtone, wherwith the wel was cloſed.

11 And hauing watered the flocke, he [::] kiſſed her: and lifting vp his voice wept,

12 and he told her that he was her fathers brother, and the ſonne of Rebecca: but ſhe in haſt went and told her father.

13 Who when he heard that Iacob his ſiſters ſonne was come, he ranne forth to mete him: and embracing him, and hartely kiſſing him, brought him into his houſe. And when he had heard the cauſes of his iourney,

14 he anſwered: Thou art my bone and my fleſh. And after the dayes of one moneth were expired,

15 he ſaid to him: becauſe thou art my brother, ſhalt thou ſerue me[*]gratis? Tel me what wages wilt thou take.

16 He had in dede two daughters, the name of the elder was Lia: and the younger was called Rachel.

17 But Lia was bleare eyed: Rachel wel fauored, and of a bewtiful countenance.

18 Whom Iacob louing, ſaid: I wil ſerue thee for Rachel thy younger daughter, ſeauen yeares.

19 Laban anſwered: It is better that I geue her to thee then to an other man, tary with me.

20 Iacob therfore ſerued for Rachel ſeuen yeares: and they ſemed a few dayes becauſe of the greatnes of his loue.

21 And he ſaid to Laban: geue me my wife: becauſe now the time is complete, that I may companie with her.

22 Who hauing bid a great number of his freinds to the feaſt, made the mariage.

23 And at night [::] he brought in Lia his daughter to him,

24 geuing his daughter a handmaid, named Zelpha. With whom when Iacob had compained after the maner, when morning was come he ſaw Lia:

25 and he ſaid to his father in lawe: What is it that thou dideſt meane to doe? did not I ſerue thee for Rachel? why haſt thou deceiued me?

26 Laban anſwered: It is not the cuſtome in this place, that we beſtowe the younger in mariage firſt.

27 Make vp the [::] weeke of dayes of this match: and I wil geue the this ſame alſo, for the worke that thou shalt ſerue me other ſeauen yeares.

28 He yelded to his pleaſure: and after the weeke was paſt, he maried Rachel to wife:

29 to whom her father had deliuered Bala for to be her ſeruant.

30 And hauing at length obteined the mariage that he wished, he preferred the loue of the later before the former, ſeruing with him other ſeauen yeares.

31 And our Lord ſeing that he deſpiſed Lia, opned her wombe, her ſiſter remaining barren.

32 Who conceaued and bare a ſonne, and called his name Ruben, ſaying: Our Lord ſaw mine affliction: now my huſband wil loue me.

33 And againe she conceaued and bare a ſonne, and ſaid: For becauſe our Lord heard that I was contemned, he hath geuen this alſo to me: and she called his name Simeon.

34 And she conceaued the third time, and bare an other ſonne: and ſaid: Now alſo my huſband wil be ioyned to me, for becauſe I haue borne him three ſonnes: and therfore she called his name, Leui.

35 The fourth time she conceaued and bare a ſonne, and ſaid: Now wil I conffeſſe to our Lord. And for this she called him Iuda: And she left bearing.

Marginal notes to Chapter 29

• 11 [::] S. Auguſtin. (q. 87. in Gen) cōmendeth familiar kiſſing of kinsfolke and frendes as a laudable cuſtome in ſome countries. It is no where more ciuil & modeſt then in England.
• 15 [*] VVithout ⟨illegible⟩ges?
• 23 [::] Laban greeouſly offended, neither could Lia be excuſed, but Iacob was innocent, in this fact.
• 27 [::] After ſeuen daies he had Rachel who was his firſt ſpouſe. S. Hierom Tradit Heb. S. Aug. q. 89. in Gen.

Chapter 30

CHAP. XXX. Rachel yet barren, deliuereth her handmaide to Iacob, Who beareth two ſonnes. 9. Lia ceaſing to beare geueth her handmaid alſo, and she beareth two more. 17. Then Lia beareth other two ſonnes and one daughter. 22. Rachel beareth Ioſeph. 25. Iacob deſirous to returne home, is hyred to ſtay for a certaine part of the ſtockes increaſe. 43. Wherby he becometh exceeding rich.

1 AND Rachel ſeing ſhe was vnfruitful, [::] enuied her ſiſter, and ſaid to her huſband: Geue me children, otherwiſe I ſhal dye.

2 With whom Iacob being angrie anſwered: Am I as God, who hath depriued thee of the fruite of thy wombe?

3 But ſhe ſaid: I haue here my ſeruant Bala: Companie with her, that she may beare vpon my knees, and I may haue children of her.

4 And she gaue him Bala into [::] mariage: who,

5 when her huſband had compained with her, conceaued and bare a ſonne.

6 And Rachel ſaid: Our Lord hath iudged for me, and hath heard my voice, geuing me a ſonne. and therfore she called his name, Dan.

7 And againe Bala conceauing bare an other,

8 for whom Rachel ſaid: God hath compared me with my ſiſter, and I haue preuailed: and she called him Nepthali.

9 Lia perceauing that she had left bearing, deliuered Zelpha her handmaid to her huſband.

10 Who conceauing and bringing forth a ſonne,

11 she ſaid: Happely. And therfore called his name Gad.

12 Zelpha alſo bare an other.

13 And Lia ſaid: This is for my bleſſednes: for wemen wil cal me bleſſed. Therfore she called him, Aſer.

14 And Ruben going forth in the time of wheat harueſt into the field, found mandragores: which he brought to his mother Lia. And Rachel ſaid: Geue me part of thy ſonnes [::] mandragores.

15 She anſwered: Doeſt thou thinke it a ſmal matter, that thou haſt taken my huſband from me, vnleſſe thou take alſo my ſonnes mandragores? Rachel ſaid: For thy ſonnes mandragores let him ſleepe with thee this night.

16 And when Iacob returned at euen from the field, Lia went out to meete him, and ſaid: Companie with me, becauſe with wages I haue hired thee for my ſonnes mandragores. And he ſlept with her that night.

17 And God heard her prayers: and she conceaued and bare the fifth ſonne,

18 and ſaid: God hath geuen me a reward, becauſe I gaue my handmaid to my huſband. And she called his name Iſſachar.

19 Againe Lia conceauing, bare the ſixt ſonne,

20 and ſaid: God hath endowed me with a good dowrie: this turne alſo my huſband wil be with me, for becauſe I haue borne him ſix ſonnes, and therfore ſhe called his name, Zabulon.

21 After whom ⟨illegible⟩he bare a daughter, named Dina.

22 Our Lord alſo remembring Rachel, heard her, and opened her wombe.

23 Who conceaued, and bare a ſonne, ſaying: God hath taken away my reproch.

24 And she called his name, Ioſeph, ſaying: Our Lord adde to me an other ſonne.

25 And when Ioſeph was borne, Iacob ſaid to his father in lawe: Diſmiſſe me that I may returne into my countrie, and to my land.

26 Geue me my wiues, and my children, for whom I haue ſerued thee, that I may depart: thou knoweſt the ſeruice that I haue ſerued thee.

27 Laban ſaid to him: Let me finde grace in thy ſight: I haue learned by experience, that God hath bleſſed me for thy ſake:

28 appoint thee wages which I shal geue thee.

29 But he anſwered: Thou knoweſt how I haue ſerued thee, and how great thy poſſeſſion hath benne in my hands.

30 Thou hadeſt a ſmal thing before I came to thee, and now thou art made rich: and our Lord hath bleſſed thee at my comming in. It is reaſon therfore that once I prouide alſo for mine owne houſe.

31 And Laban ſaid: What ſhal I geue thee? But he ſaid: I wil nothing: but if thou wilt doe that which I demande, I wil fede, and kepe thy sheepe again.

32 Goe round about al thy flockes, and ſeparate al the ſhepe of diuers colours, of ſpeckled flyſe: and what ſoeuer shal be ruſſet and ſpotted, and of diuers colours, aſwel in the shepe, as in the goates, shal be my wages.

33 And my iuſtice shal anſwer for me to morowe, before thee when the time of the bargaine shal come: and al that shal not be of diuers colours, and ſpotted, and ruſſet, aſwel in the shepe as in the goates, shal accuſe me of theft.

34 And Laban ſaid: I like wel that thou demandeſt.

35 And he ſeparated the ſame day the shee goates, and the shepe, and the he goates, and the rammes of diuers colours, and ſpotted: and al the flocke of one coloure, that is of white and blacke flyſe, he deliuered in the hand of his ſonnes.

36 And he put a ſpace of three dayes iourney betwixt him and his ſonne in lawe, who fed the reſt of his flocke.

37 Iacob therfore [::] taking grene roddes of the poplare, and of the almond, and of the plaine trees, in part pilled them: and when the barkes were taken of, in the parts that were pilled, there appeared whitnes: but the parts that were whole, remayned grene: and by this meanes the colour was made diuers.

38 And he put them in the troughes, where the water was poured out: that when the flockes should come to drinke, they might haue the roddes before their eyes, and in the ſight of them conceaue.

39 And it came to paſſe that in the verie heate of the ramming, the shepe beheld the roddes, and brought forth ſpotted, and of diuers colours, and ſpeckled.

40 And Iacob diuided the flocke, and put the roddes in the troughes before the eyes of the rammes: and al the white and the blacke were Labans: and the reſt, Iacobs, when the flockes were ſeparated one from the other.

41 Therfore when the ewes went to ramme, in the prime time, Iacob put the roddes in the troughes of water before the eyes of the rammes, and of the ewes, that in looking vpon them they might conceaue:

42 but when the later comming was, and the laſt conceauing, he did not put them. And thoſe that were late warde, became Labans: and they of the prime time, Iacobs.

43 And the man was enriched beyond meaſure, and he had manie flockes, wemen ſeruantes and men ſeruants, camels and aſſes.

Marginal notes to Chapter 30

• 1 [::] Not properly ⟨illegible⟩ ▪ but griefe & ⟨illegible⟩⟨illegible⟩ul ⟨illegible⟩ ▪ S. Aug. li 22▪ c 5⟨illegible⟩ ▪ cont. Fauſt.
• 4 [::] Of pluralitie of wi⟨illegible⟩s ſee pag. 62.
• 14 [::] Holie Scripture (ſaith S. Auguſtin) would neuer h⟨illegible⟩e mentioned ſuch womanlie de⟨illegible⟩ires, but to admoniſh vs to ⟨illegible⟩ke great miſteries therin. li. 22 c. 56. ⟨illegible⟩o⟨illegible⟩t. ⟨illegible⟩auſtum.
• 37 [::] Iacob did iuſtly vſe this meanes to recouer th⟨illegible⟩ which Laban withheld ſ⟨illegible⟩ō him being du⟨illegible⟩ for the dowrie of his wiues, and recompence for his ſeruice. Rupert li. 7. c 39. in Gen.

Chapter 31

CHAP. XXXI. Iacob by Gods commandment parteth ſecretly with al he hath towards his father. 21. Laban purſueth him. 26. expoſtulating why he went in ſecrete maner. 30. eſpecially chargeth him with ſtelling his goddes. 31. Iacob excuſeth himſelfe, not knowing that Rachel had taken a way the Idols. 34. and she deludeth his diligent ſearching for them. 36. Then Iacob expoſtulateth with Laban for this vnkindnes. 43. Finally they make a league and depart ⟨illegible⟩ch to his owne countrie.

1 AFTER he heard the wordes of Labans ſonnes ſaying: Iacob hath taken al that was our fathers, and being enriched of his ſubſtance, is become great:

2 and perceauing alſo Labans countenance, that it was not towards him as yeſterday and the other day,

3 eſpecially our Lord ſaying to him: Returne into the land of thy fathers, and to thy kinred, and I wil be with thee.

4 He ſent, and called Rachel and Lia into the field, where he fed the flockes,

5 and ſaid to them: I ſee your fathers countenance that it is not towards me as yeſterday and the other day: and the God of my father hath bene with me.

6 And your ſelues knowe that I haue ſerued your father to the vttermoſt of my power.

7 Yea your father alſo hath circum⟨illegible⟩ented me, and hath changed my wages tenne times: and yet God hath not ſu⟨illegible⟩red him to hurt me.

8 If at any time he ſaid: They of diuers colours ſhal be thy wages: al the ⟨illegible⟩pe brought forth young of diuers colours, but when he ſaid contrarie: Thou shalt take al the white ones for thy wages: al the flockes brought forth white ones

9 And God ⟨illegible⟩ taken your fathers ſubſtance, and geuen it to me.

10 For after the time came of the ewes conceauing▪ I lifted vp mine eyes, and ſawe in my ſleepe the males aſcending vpon the females of diuers colours, and the ſpotted, and the ſpeckled.

11 And the angel of God ſaid to me in ſleepe: Iacob? And I anſwered: Here I am.

12 Who ſaid: Lyft vp thine eyes, and ſee al the males aſcending vpon the females, them of diuers colours, the ſpotted and the ſpeckled. For I haue ſeene al things that Laban hath done to thee.

13 I am the God of Bathel, where thou dideſt [::] annointe the ſtone, and dideſt vowe the vowe vnto me. Now therfore ariſe, and goe out of this land, returning into the land of thy natiuitie.

14 And Rachel and Lia anſwered: Haue we any thing left in the goods, and heritage of our fathers houſe?

15 Hath he not reputed vs as ſtrangers, and ſould vs, and eaten vp the price of vs?

16 But God hath taken our fathers riches, and deliuered them to vs, and to our children: wherfore do al things, that God hath commanded thee.

17 Iacob therfore roſe vp, and ſetting his children, and wiues vpon camels, went his way.

18 And he tooke al his ſubſtance, and flockes, and whatſoeuer he had gotten in Meſopotamia, and went forward to Iſaac his father into the land of Chanaan.

19 At that time Laban was gone to sheare his sheepe, and Rachel ⟨illegible⟩ole the“ idols of her father.

20 And Iacob would not confeſſe to his father in lawe that he fled.

21 And when he was gone aſ wel him ſelfe as al things that were his right, and hauing paſſed the riuer was marching on to Mount Galaad,

22 it was told Laban the third day that Iacob fled.

23 Who, taking his brethren vnto him, purſued him ſeuen dayes: and he ouertoke him in the Mount Galaad.

24 And he ſaw in his ſleepe God ſaying vnto him: Take hede thou ſpeake not roughly anie thing againſt Iacob.

25 And Iacob had now pitched his tent in the mountaine: and when he with his brethren had ouertaken him, he pitched his tent in the ſame Mount Galaad.

26 And he ſaid to Iacob: Why dideſt thou ſo, that vnwitting to me thou wouldeſt carie away my daughters as captiues with the ſword?

27 Why wouldeſt thou flee without my knowledge, and not tel me, that I might haue brought thee on the way with ioy, and ſongues, and timbrels, and eithernes?

28 Thou haſt not ſuffred me to kiſſe my ſonnes and daughters: thou haſt donne fooliſhly▪ now alſo in dede,

29 my hand is able to requite thee euil: but the God of your father ſaid vnto me yeſterday: Take hede thou ſpeake not any thing againſt Iacob roughly.

30 Suppoſe, thou diddeſt deſire to goe to thy freinds, and hadeſt a longing to thy fathers houſe: why dideſt thou ſteale my goods?

31 Iacob anſwered: In that I departed vnwitting to thee, I feared leſt thou wouldeſt take away thy daughters by force.

32 But wheras thou chargeſt me with theft: with whom ſoeuer thou ſhalt find thy goddes, let him be ſlaine before our brethen. ſearch, what ſoeuer of thy things thou ſhalt finde with me, and take away. Saying this, he knew not that Rachel had ſtollen the idols.

33 Laban therfore hauing gone into the tent of Iacob, and of Lia, and of both the hand-maides, found them not. And when he was entred into Rachels tent,

34 ſhe in haſt hid the idols vnder the camels litter, and ſatte therupon: and when he had ſought al the tent, and found nothing,

35 she ſaid: Let not my lord be angrie that I can not riſe vp before thee, becauſe according to the cuſtome of wemen it is now chanced to me. ſo his carefulnes in ſeeking was deluded.

36 And Iacob being [::] angrie ſaid in chiding maner: For what fault of myne, and for what offence of my part haſt thou ſo chaffed after me,

37 and ſearched al my houshould ſtuffe? What haſt thou found of al the ſabſtance of thy houſe? lay it here before my brethren, and thy brethren, and let them iudge betwen me & thee.

38 Haue I therfore bene with thee twentie yeares? thy ewes and goates were not barren, the wethers of thy flocke I did not eate:

39 neyther that which the beaſt had caught did I shew to thee, I made good al the damage: whatſoeuer periſhed by theft, thou dideſt exact it of me:

40 day and night was I parched with heate, and with froſt, and ſleepe did flye from myne eyes.

41 And in this ſorte haue I ſerued thee in thy houſe twentie yeares, fourtene for thy daughters, and ſix for thy flockes: thou haſt changed alſo my wages tenne times.

42 Vnles the God of my father Abraham, and the feare of Iſaac had holpe me, peraduenture now thou h⟨illegible⟩ſt ſent me away naked: God beheld my a⟨illegible⟩iction and the laboure of my hands, and rebuked thee yeſterday.

43 Laban anſwered him: The daughters are mine and the children, and thy flockes, and al things that thou ſeeſt are mine: what can I do to my daughters, and nephews?

44 Come therfore, let vs enter in league: that it may be for a teſtimonie betwen me and thee.

45 Iacob therfore tooke a ſtone, and erected it for a title:

46 and he ſaid to his brethren: Being hither ſtones. Who gethering them ⟨illegible⟩ m⟨illegible⟩e a heape, and they did eate vpon it:

47 Which Laban called The witneſſe heape: and Iacob called The hillock of teſtimonie, either of them according to the proprietie of his language.

48 And Laban ſaid: This heape ſhal be a witnes betwen me and thee this day, and therfore the name therof was called Galaad, that is, The witnes heape.

49 Our Lord behold and iudge betwen vs when we ſhal be departed one from the other,

50 if thou ſhalt afflict my daughters, and if thou bring in other wiues ouer them: none is witnes of our talke but God, who is preſent and beholdeth.

51 And he ſaid againe to Iacob: Behold this heape, and the ſtone which I haue erected betwen me and thee,

52 ſhal be a witnes: this heape, I ſay, and the ſtone be they for a teſtimonie, if either I ſhal paſſe beyond it going towards thee, or thou ſhalt paſſe beyond it, thinking harme to me.

53 The God of Abraham, and the God of Nachor iudge betwen vs, the God of their father. Iacob therfore ſware by the feare of his father Iſaac:

54 and after he had offred victimes in the mountaine, he called his brethren to eate bread. Who when they had eaten, lodged there:

55 but Laban ariſing in the night, kiſſed his ſonnes, and daughters, and bleſſed them: and returned vnto his place.

Marginal notes to Chapter 31

• 13 [::] Annointing of Altar⟨illegible⟩, and free vowes are gratful ⟨illegible⟩es to God. See. chap. 28.
• 20 Ter⟨illegible⟩
• 36 [::] ⟨illegible⟩ ſinned ⟨illegible⟩. Pſal. 4.

ANNOTATIONS. CHAP. XXXI.

19. Id⟨illegible⟩ls.] Images of falſe goddes (as theſe were) are moſt properly [Margin: Images of falſe goddes are idols. Some images are neither religious nor ſuperſticious. Some are religious.] called idols. And ſo the hebrew word Teraphim is here rightly tranſlated idols▪ which in other places ſignifieth other things As The ſtatua which Michol put in Dauids bed, couering the head therof with a hearie goates [Margin: 1. Reg. 19.] ſkinne, to deceiue Saules ſeriants who ſought Dauids death, is called Teraphim, and may there be tranſlated a ſtatua, image, or ſimilitude, but not an idol. Againe. Oſee the Prophet fortelling the lamentable ſtate of the Iſraelites, ſayeth, they ſhal be long without King, prince, ſacrifice, altar, ephod, and [Margin: ⟨illegible⟩. 3.] Teraphim, which laſt word in the Proteſtants Engliſh Bibles remaineth vntranſlated VVhere if they had tranſlated Images▪ (as here they doe) it would proue, that ſome images pertaine to true religion, the want wherof is lamented among other principal things.

Theſe idol▪ Rachel ſtole from her father, to withdraw him from idolatrie. [Margin: Rachel tooke away her fathers Idols, for h⟨illegible⟩ good.] as S. Baſil (in lib. Prouerb.) S. Gregorie Nazianzen. (orat. de Paſcha⟨illegible⟩e) and Theodoret (q. 89. in Gen.) expound it And in this, ſaith Theodoret, ſhe was a right figure of the Catholique Church, which depriueth idolaters of their idols. It is probable alſo by her baſe vſing of them, that ſhe held them not for goddes, when ſhe put them vnder the camels litter▪ and ſate vpon them. Finally that ſhe reſerued them, and did not caſt them away▪ nor burne, nor burie them, argueth that they were perhaps of precious mettal, or other [Margin: She kept them in recompēce of wrongs.] matter, which ſhe might turne to profite: and that lawfully in part of recompence, that ſhe and her ſiſter, had no other dowrie, but rather were ſold to⟨illegible⟩acob. VVho alſo had ſuffered much iniurie at their fathers handes.

Chapter 32

CHAP. XXXII. Angels mete Iacob by the way. ⟨illegible⟩. He ſendeth meſſengers and giftes to pacifie his brother Eſau. 24. wreſtling with an Angel is not ouercome, in fine the Angel benummeth his thiegh, bleſſeth him, and for telleth that he shal be called Iſrael.

1 IACON alſo went on his iourney that he had begunne: and the Angels of God met him.

2 Whom when he had ſeene, he ſaid: Theſe are the Campes of God, and he called the name of that place Mahanaim, that is, Campes.

3 And he ſent alſo meſſengers before him to Eſau his brother into the land of Seir, into the countrie of Edom:

4 and he commanded them, ſaying: Thus ſpeake ye vnto my lord Eſau: This ſaith thy brother Iacob: I haue ſoiourned, and haue bene with Laban vntil this preſent day.

5 I haue oxen, and aſſes, and ſheepe, and men ſeruants, and wemen ſeruants: and now I ſend a l⟨illegible⟩agacie to my lord, that I may finde grace in thy ſight.

6 And the meſſengers returned to Iacob, ſaying: We came to Eſau thy brother, and behold he cometh with ſpede to mete thee with foure hundred men.

7 Iacob “feared exceedingly: & being ſore affraid diuided the people that was with him, the flockes alſo and the ſhepe and the o⟨illegible⟩en, and the camels, into two troupes,

8 ſaying: If Eſau come to one troupe, and ſtrike it, the other troupe that remaineth, ſhal be ſaued.

9 And Iacob ſaid: O God of my father Abraham, and God of my father Iſaac: O Lord that dideſt ſay to me: Returne into thy land, and into the place of thy natiuitie, and I wil doe thee good.

10 I am inferiour to al thy mercies, and thy truth that thou haſt fulfilled to thy ſeruant. With my ſtaffe I paſſed ouer this Iordain: and now with two troupes I doe returne.

11 Deliuer me from the hand of my brother Eſau, becauſe I am ſore affraid of him: leſt perhaps he come, and ſtrike the mother with the children.

12 Thou dideſt ſay that thou wouldeſt do good to me, and dilate my ſeed as the ſand of the ſea, which for multitude can not be numbred.

13 And when he had ſlept there that night, he ſeparated of thoſe things which he had, giftes to his brother Eſau,

14 ſhe goates two hundred, he goates twentie, ewes two hundred, and rammes twentie,

15 thirtie milch camels with their coltes, ſourtie kine, and twentie bulles, twentie ſhe aſſes, and their foles ten.

16 And he ſent by the handes of his ſeruants, euerie flocke by it ſelfe, and he ſaid to his ſeruants: Goe before me, and let there be a ſpace betwen flocke and flocke.

17 And he commanded the former, ſaying: If thou mete my brother Eſau, and he aske thee, whoſe art thou? or whither goeſt thou? or whoſe are theſe that thou doeſt folowe?

18 thou ſhalt anſwere: Iacobes thy ſeruant, he hath ſent them for gifts to my lord Eſau: himſelfe alſo cometh after vs.

19 In like maner he gaue commandements to the ſecond, and the third, and to al that folowed the flocks, ſaying: With the ſelfe ſame words ſpeake ye to Eſau, when you ſhal finde him.

20 And ye ſhal adde: Iacob alſo thy ſeruant himſelfe foloweth on after vs; for he ſaid: I wil pacifie him with the gifts that goe before, and afterward I wil ſee him, perhaps he wil be gracious vnto me.

21 The giftes therfore went before him, but himſelfe lodged that night in the campe.

22 And when he was riſen early he tooke his two wiues, and his handmaides as manie, with his eleuen ſonnes, and paſſed ouer the ford Iaboc.

23 And when he had ſet ouer al things that appertained to him,

24 he taried alone: and behold“ a man wraſteled with him til morning.

25 Who when he ſaw that he could not ouercome him, he touched the ſinowe of his thighe, and forthwith it ſhranke.

26 And he ſaid to him: Let me goe for it is breake of day. He anſwered: I wil not let thee goe, vnleſſe thou bleſſe me.

27 He therfore ſaid: What is thy name? He anſwered: Iacob.

28 But he, no, thy name, quoth he, [::] ſhal not be called Iacob, but Iſrael: for if thou haſt bene ſtrong againſt God, how much more shalt thou preuaile againſt men?

29 Iacob asked him: Tel me by what name art thou called? He anſwered: Why doeſt thou aske my name? and bleſſed him in the ſame place.

30 And Iacob called the name of the place Phanuel, ſaying: I haue ſene God face to face, and my ſoule was made ſafe.

31 And immediatly the ſunne roſe to him, after that he was paſt Phanuel; but he halted on his foote.

32 For which cauſe the children of Iſrael eate not the ſinowe, that ſhrunke in Iacobes thighe, vnto his preſent day: becauſe he touched the ſinowe of his thighe, and it ſhrunke.

Marginal notes to Chapter 32

• 28 [::] The changing of his name here promiſed, is performed chap. 35. S. Hieron. Tradit▪ Heb.

ANNOTATIONS. CHAP. XXXII.

7. Feared exceedingly] Iuſtly may we meruel, why Iacob ſo often aſſured [Margin: Iacobs feare was iuſt, and without fault.] by Gods promiſes, confirmed by his manie bleſſings, protected in al former dangers, accompained the night before with armies of Angels, indued alſo with al vertues, and namely with perfect charitie (which expelleth feare) [Margin: 1. Ioan▪ 4. q. 102. ⟨illegible⟩ Gen.] was for al this ſo vehemently afeard! S. Auguſtin anſwereth, that he neither diſtruſted in God, nor did anie vnlawful thing: but did his owne endeuour wiſely and confidently, leſt by preſuming or deſparing he ſhould rather haue tempted God, then truſted in him. The cauſes of his feare were in reſpect of [Margin: The cauſes of his feare. The humble conceipt of him ſelfe.] him ſelfe and his brother. For conſidering Gods former promiſes, benefites & protections were not to be preſumed as abſolute ſignes of his perpetual loue but conditional, if him ſelfe perſeuered ſincerly in Gods ſeruice. And ſeing [Margin: Eccle. ⟨illegible⟩.] The iust man / novveth not vvhether he be vvorthie of loue, or of hatred, he might doubt, leſt by his twentie yeares conuerſation among Infidels in Meſopotamia, he had contracted ſome ſinnes, for which God might ſuffer him to fall into calamitie and affliction. And though he was in dede ſtil more and more vertuous, and conſequently in Gods more fauour and protection: yea ſo much the more, by how much leſſe he preſumed of his owne good ſtate and merites: yet by the vehement apprehending of his brothers inclination to reuenge, [Margin: Eſaus inclination & meanes to reuenge.] the greatnes of the occaſion by procuring the firſt-birth-right, and his fathers bleſſing from him, the newes of his ſpeedie coming towards him with foure hundred men, the natural ſituation of the place, where Eſau might eſ⟨illegible⟩aly inu⟨illegible⟩ron him, and (as he humbly thought) his owne vnworthines, he was poſſeſſed with natural feare (ſuch as happeneth to conſtant men) and was ſore afflicted for the tender care of his familie. But reflecting vpon Gods goodnes, he prudently diſpoſed of his people and flockes, and beſought God to protect him and his, by prayer qualified with requiſite conditions, to wit, with [Margin: Iacobs prayer qualified with Humilitie. Gratitude. Confidence. Meeknes.] humilitie, not asking for his owne but for Abraham and Iſaacs ſake, and for Gods owne promiſe, acknowledging himſelfe to be leſſe then Gods mercies towards him, with gratitude recounting great benefites receiued, ſaying, VVith my ſtaffe I paſſed ouer this Iordan, and novv vvith ⟨illegible⟩vvo troupes I do returne, with confidence in that God had ſaid, he VVould dilate his ſede as the ſand of the ſea, and with meeknes in ſending giftes and good vvordes to Eſau. Thus finally he pacified him, and ſo his owne feare was turned into ioy.

24. A man vvraſtled] This wreſtling with an Angel aſſumpting a bodie [Margin: Iacobwreſtled with an Angel corporally & ſpiritually.] in forme of a man was corporal, as the effect ſhewed in Iacobs ſinow ſhrunck [Margin: Oſee. 12.] vp, which made him to halt. v. 25 & 31. It was alſo ſpiritual, as appeareth by his earneſt prayer, vrging and at laſt obtayning the Angels bleſſing. S. Dionyſ. c. 4. cel. Hierer▪ S. Greg. prefat. in Iob. Theodoret, q. 91. in Gen.

Chapter 33

CHAP. XXXIII. Iacob ſeing Eau come with a great troupe of men, feareth harme, but is most curteouſly entertained by him. 10. He hardly perſwadeth Eſau to take giftes, 13. and to returne home. 17. So Iacob coming by Socoth to Salem, there byeth a field, pitcheth his tents, and erecteth an Altar.

1 AND Iacob lifting vp his eyes, ſaw Eſau coming, and with him foure hundred men: and he diuided the children of Lia and of Rachel, and of the two handmaides:

2 and he put both the handmaids & their children foremoſt: and Lia, and her children in the ſecond place: and Rachel, and Ioſeph laſt.

3 And himſelfe going foreward adored proſtrate to the grownd ſeuen times, vntil his brother came nere.

4 Eſau therfore running to mete his brother, embraced him: and claſping him faſt about the necke, and kiſſing him wept.

5 And caſting vp his eyes, he ſaw the wemen and their litle ones, and ſaid: What meane theſe? And do they perteyne to thee? He anſwered: They are the litle ones which God hath geuen to me thy ſeruant.

6 And the handmaides and their children coming nere, bowed themſelues.

7 Lia alſo with her children came nere: and when they had adored in like maner, laſt Ioſeph and Rachel adored.

8 And Eſau ſaid: What are the troupes that I did mete? He anſwered: That I might find grace before my lord.

9 But he ſaid: I haue plentie, my brother, be thy things to thy ſelfe.

10 And Iacob ſaid: Do not ſo I beſech thee, but if I haue found grace in thin eyes, take a litle preſent at my hands: for ſo haue I ſeene thy face, as if I ſhould haue ſeene [::] the countenance of God: be gracious to me,

11 and take the bleſſing, which I haue brought thee, and which God hath geuen me, who geueth al thinges. Scarſe at his brothers great inſtance, taking it,

12 he ſaid: Let vs march on together, and I wil accompanie thee in thy iourney.

13 And Iacob ſaid: My lord thou knoweſt that I haue with me litle ones, and ſheepe, and kine with young: which if I cauſe to ouerlaboure themſelues in going, in one day al the flockes wil die.

14 It may pleaſe my lord to goe before his ſeruant: and I wil folow ſoftly after him, as I ſhal ſee my litle ones to be able, vntil I come to my lord in Seir.

15 Eſau anſwered: I beſech thee, that of my people at the leaſtwiſe, which is with me, there may remaine ſome to accompanie thee in the way. It is not needful, ſaid he, this only I haue nede of, that I may finde grace (my lord) in thy ſight.

16 Eſau therfore returned that day the ſame way, that he came into Seir.

17 And Iacob cometh into Socoth: where hauing built a houſe, and pitched his tents, he called the name of that place Socoth, that is, Tabernacles.

18 And he paſſed into Salem a citie of the Sichimites, which is in the land of Chanaan, after he returned from Meſopotamia of Siria: and he dwelt beſide the towne.

19 And he bought that part of the field, wherin he had pitched his tents, of the children of Hemor, the father fo Sichem for an hundred lambes.

20 And erecting an altar there, on it he called vpon the moſt mightie God of Iſrael.

Marginal notes to Chapter 33

• 10 [::] Iacob ſeing Gods hand in this change of his brothers mind, not of flaterie, but ſincerly acknowledged his benignitie, as Gods countenance towards him.

Chapter 34

CHAP. XXXIIII. For rauishing Dina, the Sichimetes (being first circumciſed) are ſlaine by Simeon and Leui her brothers. 27. The rest of Iacobs ſonnes ſpoile the citie. 30. Iacob blameth them, fearing harme may come by this fact.

1 AND Dina the daughter of Lia went forth :: to ſee the wemen of that countrie.

2 Whom when Sichem had ſeene the ſonne of Hemor the Heuite, the prince of that land, he was in loue with her: and he tooke her away, and lay with her, by force rauiſhing the virgin.

3 And his ſoule was faſt kint vnto her, and wheras ſhe was ſad, he comforted her with ſweete wordes.

4 And going to Hemor his father, he ſaid: Take me this wench to be my wife.

5 Which when Iacob had heard, his ſonnes being abſent, and occupied in feeding of the cattle, he held his peace til they returned.

6 And when Hemor Sichems father was come forth to ſpeake vnto Iacob,

7 behold his ſonnes came out of the field: and hearing what had paſſed, they were paſſing wrath, becauſe he had done a foule thing in Iſrael, and committed an vnlawful fact, in rauiſhing Iacobs daughter

8 Hemor therfore ſpake to them: The ſoule of my ſonne Sichem is ſaſtned to your daughter: Geue her vnto him to wife:

9 and let vs contract mariages one with an other: geue vs your daughters, and take you our daughters.

10 And dwel with vs: the land is at your commandement, tille, occupie, and poſſeſſe it.

11 Yea and Sichem alſo ſaid to her father and to her brethren: Let me finde grace in your ſight: and what ſoeuer you ſhal appointe I wil geue:

12 raiſe the dowrie, and require giftes, and I ſhal gladly geue, what you ſhal demande: only geue me this wench to wife.

13 Iacobs ſonnes anſwered Sichem & his father [::] in guile, being wrath for the deflouring of their ſiſter:

14 We can not doe that which you demande, nor geue our ſiſter to an vncircumciſed perſon: which with vs is an vnlawful & abhominable thing.

15 But in this order we may be confederate, if you wil be like to vs, and al the man ſex among you be circumciſed:

16 then wil we geue and take mutually your daughters, and ours: and we wil dwel with you, and wil be one people:

17 but if you wil not be circumciſed, we wil take our daughter, and depart.

18 The offer pleaſed Hemor, and Sichem his ſonne:

19 neither did the young man make delay, but forthwith fulfilled that which was demanded: for he loued the wench exceedingly, and he was the greateſt man in al his fathers houſe.

20 And going into the gate of the citie, they ſpake to the people:

21 Theſe men are men of peace, and are willing to dwel with vs: let them occupie in the land, and til it, which being large and wide doth lacke men to tille it: their daughters we ſhal take to wife, and ours we wil geue to them.

22 One thing there is for the which ſo great a good is differred: If we circumciſe our men ſexe, folowing the rite of the nation.

23 And their ſubſtance, and cartle, and al things that they poſſeſſe, ſhal be ours: only in this let vs condeſcend, and dwelling togeather, we ſhal make one people.

24 And they al aſſented, and circumciſed al the man ſex.

25 And behold the third day, when the griefe of the woundes is moſt paineful: Iacobs two ſonnes, Simeon and Leui the brothers of Dina, taking their ſwordes, entred into the citie boldly: and killing al the man ſex,

26 murdred withal Hemor and Sichem, taking away Dina their ſiſter out of Sichems houſe.

27 When they were gone forth, the other ſonnes of Iacob ranne in vpon them that were ſlaine: and ſpoiled the citie in reuenge of the rape.

28 And waſting al things that were in their houſes, and fildes, their ſheepe and heardes, and aſſes,

29 their little ones alſo, and their wiues they led away captiue.

30 Which things when they had boldly atcheiued, Iacob ſaid to Simeon and Leui: You haue trubled me, and made me odious to the Chananites, and Pherezites the inhabiters of this land. we are few: they being gethered together wil ſtrike me; and I, and my houſe ſhal be deſtroyed.

31 They anſwered: What ſhould they abuſe our ſiſter as a ſtrumpet?

Marginal notes to Chapter 34

• 1 O Dina (ſaith S. Bernard) what nedewas there to ſee wemen of a ſtrange countrie? Tract. de gradib. humilitatis.
• 13 [::] They offended by falſly pretending religion, and by exceſſe in reuenge, & therfore are reproued by their father. v 30. & chap. 49 v 5. Otherwiſe their zeale was iuſt to puniſh ſo foule a fault Iudith. 9.

Chapter 35

CHAP. XXXV. Iacob purging his whole familie of idols, goeth by Gods commandment into Bethel, 7. There buildeth an Altar. 8. Debora dieth. 9. God appearing againe to Iacob bleſſeth him, and changeth his name into Iſrael. 16. Rachel bearing Beniamin dieth, and is buried in Bethleem, 22. Ruben lyeth with Bala. 23. Iſraels twelue ſonnes are recited. 28. Iſaac dieth at the age of 180. yeares. and his ſonnes Eſau and Iacob burie him.

1 IN THE meane time God ſpake to Iacob: Ariſe, and goe vp to Bethel, and dwel there, and make an altar to God that appeared to thee when thou diddeſt flie from Eſau thy brother.

2 And Iacob hauing called together al his houſe, ſaid:“ Caſt away the ſtrange goddes that are among you, and be clenſed and change your garments.

3 Ariſe, and let vs goe vp into Bethel, that we may make there an altar vnto God: who heard me in the day of my tribulation, and accompained me in my iourney.

4 They gaue to him therfore al the ſtrange goddes that they had, and the earelets which were in their eares: but he buried them vnder the[*] terebinth,that is behind the citie of Sichem.

5 And when they were departed, [::] the terror of God inuaded al the cities rounde about, and they durſt not purſew them going away.

6 And Iacob came to Luza, which is in the land of Chanaan, ſurnamed Bethel: he and al the people that was with him.

7 And he builded there an altar, and called the name of that place, The houſe of God: for there God appeared to him when he fled from his brother.

8 The ſame time died Debora the nurſe of Rebecca, and was buried at the foote of Bethel vnder an oke: and the name of that place was called, The oke of weeping.

9 And God appeared again to Iacob after he returned from Meſopotamia of Siria, and he bleſſed him,

10 ſaying: Thou [::] ſhalt not be called any more Iacob, but Iſrael ſhal be thy name. And he “ called him Iſrael,

11 and ſaid to him: I am God almightie, encreaſe thou and multiplie: Of thee ſhal be nations and peoples of nations, kinges ſhal come forth of thy loynes.

12 And the land which I gaue to Abraham and Iſaac, I wil geue to thee, and to thy ſeede after thee.

13 And he departed from him.

14 But he erected a title of ſtone, in the place where God had ſpoken vnto him: offering vpon it liquide offeringes, and powring oile on it:

15 and calling the name of that place, Bethel.

16 And being gone forth from thence, he came in the ſpring time to the land which leadeth to Ephrata: wherin when Rachel was in trauaile,

17 becauſe of difficultie in her trauaile, ſhe beganne to be in danger, and the midwife ſaid vnto her: Feare not, for thou shalt haue alſo this a ſonne.

18 And her ſoule departing for paine, and death now at hand, she called the name of her ſonne Benoni, that is the ſonne of my paine: but his father called him Beniamin, that is the ſonne of the right hand.

19 Rachel therfore died, and was buried in the hye way that leadeth to Ephrata, this ſame is Bethleem.

20 And Iacob erected a title ouer her ſepulchre: This is the litle of Rachels monument, vntil this preſent day.

21 Departing thence, he pitched his tent beyond the Flocke tower.

22 And when he dwelt in that countrie: Ruben went, and [::] ſlept with Bala his fathers concubine: which thing he was not ignorant of. And the ſonnes of Iacob were twelue.

23 The ſonnes of Lia: Ruben the firſt begotten, and Simeon, and Leui, and Iudas, and Iſſachar, and Zabulon.

24 The ſonnes of Rachel: Ioſeph and Beniamin.

25 The ſonnes of Bala Rachels handmaid: Dan and Nepthali.

26 The ſonnes of Zelpha Lias handmaid: Gad and Aſer: theſe are the ſonnes of Iacob, that were borne to him in Meſopotamia of Siria.

27 He came alſo to Iſaac his father in Mambre, the citie of Arbee, this is Hebron: wherin Abraham and Iſaac ſoiourned.

28 And the dayes of Iſaac were complete an hundred eyghtie yeares.

29 And ſpent With age he died, and was put to his people, being old and ful of dayes: and Eſau and Iacob his ſonnes buryed him.

Marginal notes to Chapter 35

• 4 [*] An execrable tree
• 5 [::] God (when it pleaſeth him) maketh the weake ſtronger then the mightie; and few more terrible then ⟨illegible⟩nie. S. Ch⟨illegible⟩iſoſt. ho. 59. S. Aug. q. 112. in Gen.
• 10 [::] The name of ſupplanter not ſufficiently expreſſing his valure he is alſo called Iſrael. See the Annotation.
• 19 Math. 2.
• 22 [::] For this fact Ruben was excluded from the chiefe dignitie among his bretheren. Gen. 49.

ANNOTATIONS. CHAP. XXXV.

2. Caſt avvay the ſtrange goddes] Iacob preparing to performe his vow [Margin: Clenſing from ſinne is the firſt office of the ſeruants of God.] of building a houſe & altar to God, firſt extirpateth al Idolatrie from amongſt his people; and then by Sacrifice appeaſeth Gods wrath prouoked how ſoeuer and ſpecially by Simeon and Leui killing the Sichemites. Duly conſidering that what people or perſon deſireth Gods protection & bleſſings, muſt firſt be pure in Religion, and clenſed from ſinnes: Quia e⟨illegible⟩ nulla no⟨illegible⟩ebit aduerſitas, ſi nulla e⟨illegible⟩ dominetur iniquitas: becauſe no aduerſitie ſhal hurt him, if no iniquitie haue dominion ouer him. orat. fer. 6. poſt cineres.

10. Called him Iſrael.] As the Patriarch now performeth his vow to God: [Margin: The name ISRAEL ſignifieth ſpecial prerogatiues in the Patriarch Iacob.] ſo God fulfilleth his promiſe, geuing him a new name. For Iacob a ſupplanter, ſignifying too ſmal force & praiſe for ſuch a champion, God therfore honored him with the name of Iſrael. That is, One that ſeeth and contemplateth God, as moſt ancient writers expound it. Alſo A prince, or valient vvith God, as S. Hierom ſheweth Tradit. Heb. For Iſra in Hebrew ſignifieth To dominier, or rule ouer, and El ſignifieth God. And ſo this name geuen to him teſtifieth that he, by Gods gift and grace, was valient euen againſt an Angel repreſenting God, much more againſt men, and other aduerſaries. Others interprete it, The right one of God. as witneſſeth the ſame S. Hierom both here, and in his commentaries in 44. Iſaie. Al do importe a great excellencie in this Patriarch. And the ſucceſſe of things confirmeth the ſame. Particularly in that not onlie ſome one of his ſonnes (as in the iſſue of Abraham and Iſaac, the reſt being excluded) but his whole progenie of twelue ſonnes, making twelue Tribes, were participant of the peculiar bleſſings, in their ofspring poſſeſſing [Margin: Al his twelue ſonnes in their poſteritie were heires of the promiſed land.] the promiſed land, and excedingly increaſing became the moſt principal nation in the world, the ſelected people of God, called by the name and title Of the children of Iſrael. Of whom not only Moyſes, but al the old Teſtament moſt ſpecially treateth, and of whom and in whom the promiſed Meſſias, the Redemer of mankind ſhould be borne.

Chapter 36

CHAP. XXXVI. Eſau with his wiues and children parteth from Iacob. 9. His genealogie is recited, with their habitations.

1 AND“ theſe are the generations of Eſau, the ſame is Edom.

2 Eſau tooke wiues of the daughters of Chanaan:“ Ada the daughter of Elon the Hetheite, and Oolibama the daughter of Ana daughter of Sebeon the Heueite:

3 Baſemath alſo the daughter of Iſmael ſiſter of Nabaioth.

4 And Ada bare Eliphaz: Baſemath bare Rahuel:

5 Oolihama bare Iehus and Ihelon and Coree. theſe are the ſonnes of Eſau, that were borne to him in the land of Chanaan.

6 And [::] Eſau tooke his wiues and ſonnes and daughters, and euerie ſoule of his houſe, and his ſubſtance, and catle, and al that he could haue in the land of Chanaan: and he went into an other countrie, and“ departed from his brother Iacob.

7 For they were exceding rich, and could not dwel together: neither was the land of their peregrination able to beare them, for the multitude of flockes.

8 And Eſau“ dwelt in Mount Seir, he is Edom.

9 And theſe are the generations of Eſau the father of Edom in mount Seir,

10 and theſe are the names of his ſonnes: Eliphaz the ſonne of Ada the wife of Eſau: Rahuel alſo the ſonne of Baſemath his wife.

11 And Eliphas had ſonnes: Theman, Omar, Sepho, and Gathan, and Cenes.

12 And Thamna was the concubine of Eliphas the ſonne of Eſau: which bare to him Amalech. theſe are the ſonnes of Ada the wife of Eſau.

13 And the ſonnes of Rahuel: were Nahath & Zara, Samma and Meza. theſe were the ſonnes of Baſemath the wife of Eſau.

14 Theſe alſo were the ſonnes of Oolibama, the daughter of Ana, the daughter of Sebeon, the wife of Eſau, which ſhe▪ bare to him, Iehus, and Ihelon, and Coree.

15 Theſe were dukes of the ſonnes of Eſau: the ſonnes of Eliphaz the firſt-begotten of Eſau: duke Theman, duke Omar, duke Sepho, duke Cenes,

16 duke Coree, duke Gatham, duke Amalech, theſe are the ſonnes of Eliphaz in the land of Edom, and theſe are the ſonnes of Ada.

17 Theſe alſo were the ſonnes of Rahuel, the ſonne of Eſau: duke Nahath, duke Zara, duke Zamma, duke Meza▪ and theſe are be the dukes of Rahuel, in the Land of Edom: theſe be the ſonnes of Baſemath the wife of Eſau.

18 And theſe were the ſonnes of Oolibama the wife of Eſau: duke Iehus, duke Ihelon, euke Coree. theſe be the dukes of Oolibama, the daughter of Ana, and wife of Eſau.

19 Theſe are the ſonnes of Eſau, and theſe are the dukes of them: the ſame is Edom.

20 Theſe are the ſonnes of Seir the horreite, the inhabiters of the land: Lotan, and Sobal, and Sebeon, and Ana,

21 and Diſon, and Eſer, and Diſan. Theſe are dukes of the Horreite, the ſonnes of Seir in the Land of Edom.

22 And Lotan had ſonnes: Hori and Heman▪ and the ſiſter of Lotan, was Thamna.

23 And theſe were the ſonnes of Sobal: Aluan and Manahar, and Ebal, and Sepho and Onam.

24 And theſe were the ſonnes of Sebeon: Aia and Ana. This is Ana that found the hot waters in the wildernes, when he fed the aſſes of Sebeon his father:

25 and he had a ſonne Diſon, and a daughter Oolibama.

26 And theſe were the ſonnes of Diſon: Hamdan, and Eſeban, and Iethram, and Charan.

27 Theſe alſo were the ſonnes of Eſer: Balaan, and Zauan, and Acan.

28 And Diſan had ſonnes: Hus, and Aram.

29 Theſe were dukes of the Horreites: duke Lotan, duke Sobal, duke Sebeon, duke Ana,

30 duke Diſon, duke Eſer, duke Diſan: theſe were dukes of the Horreites that ruled in the Land Seir.

31 And the Kinges that ruled in the land of Edom, before that the children of Iſrael had a king, were theſe:

32 Bela the ſonne of Beor, and the name of his citie Denaba.

33 And Bela died, and [::] Iobab the ſonnne of Zara of Boſra reigned in his ſteed.

34 And when Iobab was dead, Huſam of the land of the Themans reigned in his ſteed.

35 He alſo being dead, there reigned in his ſteed Adad the ſonne of Badad, that ſtroke Madian in the countrie of Moab: and the name of his citie was Auirh.

36 And when Adad was dead, there reigned for him Semla of Maſreca.

37 He alſo being dead, Saul of the riuer Rohoboth, reigned in his ſteed.

38 And when he alſo was dead, Balanan the ſonne of Achobor ſucceeded into the kingdome.

39 This man alſo being dead Adar reigned in his place, and the name of his citie was Phau: and his wife was called Meetabel, the daughter of Matred, daughter of Mezaab.

40 Theſe therfore be the names of the dukes of Eſau in their kinreds, and places, and callings: duke Thamna, duke Alua, duke Ietheth,

41 duke Oolibama, duke Ela, duke Phinon,

42 duke Cenez, duke Theman, duke Mabſer,

43 duke Magdiel, duke Hiram: theſe are the dukes of Edom dwelling in the land of their empire, the ſame is Eſau the father of the Idumeians.

Marginal notes to Chapter 36

• 6 [::] The ſeparation of Eſau from Iacob.
• 33 [::] By the common opinon of Latin and Greke fathers, this was holie. Iob. as we ſhal diſcuſſe when we come to his booke againſt the hebrew doctors, who ſay Iob was of Nachors race.

ANNOTATIONS. CHAP. XXXVI.

1. The generations of Eſau] As before Moyſes deſcribed the genealogies [Margin: chap. 4. 10 22. 25.] of Cain, of Iapheth and Cham, of Nachor, of Iſmael, and other ſonnes of Abraham, ſo here he recordeth an other collateral progenie of Eſau, that the difference and diſtinction of them, and the ſelected people of God might be [Margin: By compariſon of interrupted companies the cōtinual ſucceſſion of the Church is more glorious.] more conſpicuous, becauſe contraries oppoſed are ſene more clerly. And ſo the Churches ſucceſſion and perpetual light, compared with the interrupted and obſcure companies, ſhineth the brighter. For albeit in thoſe other generations there might be manie faithful and iuſt perſons, among the infidels and wicked, and of ſome we are aſſured (as of Lot and Iob) yet faith and religion decayed, and was extinguiſhed in their carnal children, and only continued in the right line from Adam to Iacob, whoſe twelue ſonnes were fathers and beginners of twelue▪ Tribes, and in them the ſame true Religion was ſtil conſerued and publikly profeſſed, as in the onlie knowne viſible Church, til the cōming of Chriſt. as S. Auguſtin clerly ſheweth in his excellent worke of the Citie of God: eſpecially in the 15. and 16. bookes, in manie chapters.

2. Ada the daughter of Elon] In the 26. chap. (v. 34.) Eſaus two wiues, [Margin: One place of Scripture feemeth contrarie to an other but is not.] which he tooke in Chanaan are called Iudith the daughter of Beeri the Hetheire, and Baſemath the daughter of Elon of the ſame place, and here the ſame two wiues are named Ada the daughter of Elon the Hetheite, and Oolibama the daughter of Sebeon the Heueite. VVhich neither agree in names nor countrie. Againe his third wife Iſmaels daughter, here named Baſemath, in 28. chap v. 9. is called Maheleth. For reconciliation of which and otherlike difficulties, or ſeeming contradictions, albeit he lerned expoſitors ſay, that either theſe perſons had diuers names, or one was true and natural father, an other legal, or adoptiue, for there were ſuch alſo before the law of Moyſes, as appeareth in the hiſtorie of Thamar: yet it were hard to [Margin: Holie Scriptures not eaſie to be vnderſtood.] geue a determinate ſolution of this difficultie. VVhich example, with manie others (by vs omitted in theſe briefe annotations) conuince the Proteſtants preſumptuous error, holding that Scriptures are eaſie to be vnderſtood.

6. Departed from his brother. 8. Dvvelt in Mount Seir] Here is an other difficultie (though not ſo intricate as the former) how Eſau now parted into [Margin: Eſaus laſt parting from Iacob.] Mount Seir, ſeing he dwelled there, when his brother Iacob came from Meſopotamia. chap. 22. v. 3. VVhich S. Auguſtin (q. 119. in Gen.) ſolueth ſaying: Eſau firſt dwelt in Seir after he was diſapointed of his fathers bleſſing, but dwelt againe with his father, after Iacobs returne from Meſopotamia, and now went to Seir againe after his fathers death.

Chapter 37

CHAP. XXXVII. [Margin: The ſeuenth part of this booke. How Ioſeph was ſold into Aegypt, and there aduanced.] Ioſeph informing his father of his brethrens faults. 5. and telling his dreames, is by them more hated. 13. being ſent to viſite them, 18. they first thinke to kil him, 26. but by Iudas co⟨illegible⟩ſel ſel him to the Iſmael⟨illegible⟩tes. 29. vnwiting to Ruben. 33. his father lamenteth ſuppoſing him to be ſlaine by ſome wild beast. 36. He is ſold againe to Putiphar in Aegypt.

1 AND Iacob dwelt in the land of Chanaan, wherin his father ſoiourned.

2 And [::] theſe are his generations: Ioſeph when he was ſixten e yeares old, fed the flock with his brethren being yet a boy: and he was with the ſonnes of Bala and Zelpha his fathers wiues: and he accuſed his brethren to his father of [::] a moſt wicked crime.

3 And Iſrael loued Ioſeph aboue al his ſonnes, becauſe he had begotten him“ in his old age: and he made him a coate of diuers coloures.

4 And his brethren ſeing that he was loued of his father, more then al his ſonnes, they hated him, neither could they ſpeake any thing to him peaceably.

5 It chanced alſo that he reported to his brethren a dreame, that he had ſeene: which occaſion was the ſeed of greater hatred.

6 And he ſaid to them: Heare my dreame which I haue ſeene:

7 I thought we bounde ſheaues in the field: and my ſheafe aroſe as it were, and ſtood, and your ſheaues ſtanding about did adore my ſheafe.

8 His brethren anſwered: What ſhalt thou be our king? or ſhal we be ſubiect to thy dominion? This occaſion of his dreames and wordes miniſtred nourishment to the enuie and hatred.

9 He ſawe alſo an other dreame, which telling his brethren, he ſaid: I ſawe in a dreame, as it were the ſunne, and the moone, and eleuen ſtarres adore me.

10 Which when he had reported to his father, and brethren, his father rebuked him, and ſaid: What meaneth this dreame that thou haſt ſeene? why ſhal I and thy mother, and thy brethren adore thee vpon the earth?

11 His brethren therfore enuyed him: but [::] his father conſidered the thing with him ſelfe.

12 And when his brethren abode in Sichem, feeding their fathers flockes,

13 Iſrael ſaid to him: Thy brethren feed ſheepe in Sichem: come, I wil ſend thee to them. Who anſwering,

14 I am readie; he ſaid to him: Goe, and ſee if al things be wel with thy brethren, and the ſheepe: and bring me word againe what they doe. Being ſent therfore from the Vale of Hebron, he came to Sichem:

15 and a man found him there wandring in the field, and asked what he ſought.

16 But he anſwered: [::] I ſeeke my brethren, ſhew me where they fede the flockes.

17 And the man ſaid to him: They are departed from this place: for I heard them ſay: Let vs goe into Dothain. Ioſeph therfore went forward after his brethren, and found them in Dothain.

18 Who when they had ſeene him a farre of, before he came nighe them, they deuiſed to kil him:

19 and ſpake among them ſelues: Behold the dreamer commeth,

20 come, let vs kil him, and caſt him into an old ceſterne: and we wil ſay A naughtie wild beaſt hath deuoured him: [::] and then it ſhal appeare what his dreames doe profite him.

21 And Ruben hearing this, endeuored to deliuer him out of their hands, and ſaid:

22 Do not take away his life, neyther ſheed ye blood: but caſt him into this ceſterne, that is in the wilderneſſe, and keepe your handes harmeles: and he ſaid this, deſirous to deliuer him out of their handes, and to reſtore him to his father.

23 As ſoone therfore as he came vnto his brethren, forthwith they ſtripped him out of his ſide coate, and of diuers colours.

24 And caſt him into the old ceſterne, that had not water.

25 And ſitting to eate bread, they ſaw Iſmaelites wayfaring men cōming from Galaad, and their camels carying ſpices, and roſen, and mirrh into Aegypt.

26 Iudas therfore ſaid to his brethren: What auaileth it vs if we kil our brother, and conceale his bloode?

27 It is better that he be ſold to the Iſmaelites, and that our handes be not polluted: for he is our brother and our fleſh. His brethren aſſented to his wordes.

28 And when the Madianite marchants paſſed by, they drawing him out of the ceſterne, ſold him to the Iſmaelites, for [::] twentie peeces of ſiluer, who brought him into Aegypt.

29 And Ruben returning to the ceſterne, findeth not the boy:

30 and renting his garments went to his brethren, and ſaid: The boy doth not appeare, and whither shal I goe?

31 And they tooke his coate, and dipped it in the blood of a kidde, which they had killed:

32 ſending ſome that should carie it to their father, and should ſay: This we haue founde: ſee whether it be thy ſonnes coate, or no.

33 Which when the father acknowledged, he ſaid: It is my ſonnes coate, a naughtie wild beaſt hath eaten him, a beaſt hath deuoured Ioſeph.

34 And tearing his garments, did on ſackcloth, mourning his ſonne a great time.

35 And al his children being gethered together to aſſwage their fathers ſorowe, he would not take comforte, but ſaid: I wil deſcend vnto my ſonne“ into hel, mourning. And whileſt he perſeuered in weeping,

36 the Madianites ſold Ioſeph in Aegypt to Phutiphar an Eunuch of Pharoes maiſter of the ſouldiars.

Marginal notes to Chapter 37

• 2 [::] Theſe things folowing hapned to Iacob▪ in his generations, that is in his childrē. See S. Chriſoſt. ho. 23. in Gen.
• 2 [::] That for il life they were infamous▪ the hebrew word d⟨illegible⟩a ſignifieth infamie.
• 11 [::] The Epiſtle on friday, in the ſecond weke of Lent.
• 16 [::] Brothers eaſily enuie eech other: but the parents are glad of their childrens aduancement.
• 16 :: So Chriſt, & al good Paſtors.
• 20 [::] So the Iewes thinking to preuēt Chriſts exaltation cooperated vnwitting therto Proſper. li. de promiſſ. Dei.
• 28 [::] Some read thirtie: And as the reading is diuers, ſo Chriſt whom Ioſeph ſignified is more & leſſe eſtimed of diueres. S. Aug. Ser. 81. de temp:

ANNOTATIONS. CHAP. XXXVII.

3. In his old age] This being one cauſe why Iacob loued Ioſeph aboue [Margin: The leaſt offenſiue cauſe is alleaged, why Iacob loued Ioſeph aboue his bretheren God turneth euil to good effect. S. Aug. li. 14. c. 27. ciuit.] al his other ſonnes, for that he was the youngeſt of the eleuen (for Beniamin the twelfth was yet an infant) it is alleaged in holie Scripture (ſaith S. Chriſoſtom. Epiſt. ad Olympiam) as leaſt offenſiue to his bretheren. For a more ſpecial cauſe was, for his mother Rachels ſake, but moſt principal cauſe of al was, for his great vertues, and mature iudgement; for which God alſo preferred him aboue them al, and now forſhewed the ſame by viſions in ſleepe. VVhich they enuying and meaning to preuent, did in dede vnwitting cooperate therto, Gods prouidence turning their euil worke to infinite good. As the ſame holie Ioſeph truly interpreteth it to them, after their fathers death, when they iuſtly feared reuenge, for ſo gteat and inhumane iniuries done vnto him. chap. 50. v. 20.

35. Into hel mourning.] Proteſtants denying more places for ſoules after [Margin: Graue for hel corruptly trāſlated.] this life, then Heauen for the iuſt, and Hel for the wicked, tranſlate the hebrew word Sheol, graue for hel. Becauſe if they ſhould grant that Iacob, or other holie fathers of the old Teſtament deſcended into hel, they muſt confeſſe ſome other hel, then where the damned are tormented, whither no Chriſtian wil ſay that thoſe fathers went. If they contended only about the ſenſe and meaning of the text, it were more tolerable, for therin they ſpeake, according [Margin: See. ⟨illegible⟩. Hiero. Ep. 119. S. Aug. li. 20. c. 15. ciuit.] to their erronious opinion, as they thinke. But knowing as ſome [Margin: VVilful corruption.] of them doe, that Hel is the true word of the text, there is no ſinceritie nor moral honeſtie in putting Graue, in place therof. And that they know it, the ſecond table of the Bible, printed at London 1602. witneſſeth, noting for a common place, that in the 37. chap. of Geneſis. v. 35. Hel is taken for graue, therby confeſſing, that the true Engliſh word of the holie Scripture in that place is Hel, but that they would haue it to ſignifie graue. VVherupon anie reaſonable man would thinke to finde the word Hel in the text, with ſome gloſſe to ſhew that graue were to be vnderſtood. But in al their Editions, alſo in that which was printed the yeare next folowing, 1603 wherto the ſame table is adioyned, they reade graue, and not hel in that place, though in ſome [Margin (*): Nu 16. 2. Reg. 22. Iob. 17 Pſal. 15 17. 85] other places, they much diſagree in tranſlating the ſame word.

As for the ſenſe, it can not be that Iacob ment the graue: for when he ſaid he would goe to his ſonne, he ſuppoſed him to be deuoured by a wild beaſt, and [Margin: Iacob ſpake of hel not of graue.] not buried in a graue. And therfore muſt neceſſarily meane, that he would goe where he thought the ſoule of his ſonne to be. VVhich was neither in heauen, for then he would rather haue aſcended thither ioyful, then deſcended to anie place mourning; neither did he meane the hel of the dammed, for that had bene deſperation; but to a lowe place, where the iuſt ſoules then remained in reſt, which was called Limbus Patrum, or Abrahams boſome. That is, ſaith [Margin: Abrahams beſome.] [Margin: Iue. 16.] S. Auguſtin, in his anſwere to Biſhop Euodius (Epiſt. 99.) ſecretae cuiuſdam quiet is habitatio. The habitation of a certaine ſecret reſt.

Chapter 38

CHAP. XXXVIII. Iudas hauing three ſonnes by a Chananite. 6. marieth the firſt, and after his death, the ſecond to Thamar. 10. who alſo dying, he delayeth to match the third with her. 15. But him ſelfe begetteth of her (taking her for a harlote) two ſonnes twinnes, Phares and Zara.

1 THE [::] ſame time Iudas going downe from his brethren, turned in to a man an Odollamite, named Hiras.

2 And he ſawe there the daughter of a man of Chanaan, called Sue: and taking her to wife, he did companie with her.

3 Who conceaued, and bare a ſonne, and called his name Her.

4 And conceauing a childe againe, ſhe called her ſonne after he was borne, Onan.

5 She bare alſo the third: whom ſhe called Sela after whoſe birth, ſhe ceaſed to beare any more.

6 And Iudas gaue a wife to Her his firſt begotten, named Thamar.

7 Alſo Her the firſt begotten of Iudas, was wicked in the fight of our Lord: and was ſlaine of him.

8 Iudas therfore ſaid to Onan his ſonne: companie with thy brothers wife, and be ioyned to her, that thou mayeſt “ rayſe ſeede to thy brother.

9 He knowing that the children ſhould not be borne to himſelfe, companying with his brothers wife, ſhed his ſeede vpon the ground, left children might be borne in his brothers name.

10 And therfore our Lord ſtroke him, becauſe he did a deteſtable thing.

11 For the which cauſe Iudas ſaid to Thamar his daughter in lawe: Be a widowe in thy fathers houſe, til Sela my ſonne growe vp: for he feared leſt he alſo might dye, as his brethren. Who went her way and dwelt in her fathers houſe.

12 And after many dayes were come and gone: the daughter of Sue the wife of Iudas died: who after his mourning hauing receiued conſolation, went vp to the ſhearers of his ſheepe, himſelfe and Hiras his shepheard of his flocke, the Odolamite, into Thamnas.

13 And it was told [::] Thamar that her father in law came vp into Thamnas to sheare his sheepe.

14 Who putting of the garments of her widowhood, tooke a veile: and changing her habite, ſate in the croſſe way, that leadeth to Thamnas: becauſe Sela was growne, and she had not taken him to her huſband.

15 Whom when Iudas had ſeene, he ſuppoſed her to be an harlot: for she had couered her face, leſt she should be knowen.

16 And going vnto her, he ſaid: Suffer me to lye with thee: for he knew her not to be his daughter in law. Who anſwering: What wilt thou geue me that thou maieſt enioy my companie?

17 He ſaid: I wil ſend thee a kid out of the flockes. And when ſhe ſaid againe: I wil ſuffer that thou wilt, if thou geue me a pledge, til thou ſend that which thou doeſt promiſe;

18 Iudas ſaid: What wilt thou to be geuen thee for a pledge? She anſwered: Thy ring, and bracelet, and ſtaffe which thou holdeſt in thy hand. The woman therfore by once companying conceaued,

19 and riſing ſhe went her way: and putting of the apparel which me had taken, put on the garments of her widowhood.

20 And Iudas ſent a kid by his shephard the Odolamite, that he might receiue the pledge againe, which he had geuen to the woman: who when he had not found her,

21 he asked the men of that place: Where is the woman that ſate in the croſſe way? Al making anſwere: There was no harlot in this place.

22 He returned to Iudas, and ſaid to him: I haue not found her: yea the men alſo of that place ſaid vnto me, that there neuer ſate harlot there.

23 Iudas ſaid: Let her take it to her, ſurely she can not charge vs with a lye, I ſent the kid which I promiſed: and thou dideſt not find her

24 And behold after three moneths they told Iudas, ſaying: Thamar thy daughter in law hath played the harlot, and her bellie ſemeth to ſwel. And Iudas ſaid: Bring her forth [::] that she may be burnt.

25 Who when she was led to execution, she ſent to her father in law, ſaying: By that man, whoſe theſe things are, haue I conceaued: looke whoſe the ring is, and the bracelet, and the ſtaffe.

26 Who acknowledging the giftes, ſaid: She is iuſter then I: becauſe I did not geue her to Sela my ſonne. But he knew her no more.

27 And when she was readie to be brought to bed, there appeared twinnes in her bellie: and in the verie deliuerie of the infants, one put forth the hand, wherin the midwife tyed a ſkarlet ſtring, ſaying:

28 This shal come forth the former.

29 But he drawing backe his hand, the other came forth: and the woman ſaid: Why is the partition diuided for thee? and for this cauſe called his name Phares.

30 Afterward his brother came forth, in whoſe hand was the ſkarelet ſtring: whom she called Zara.

Marginal notes to Chapter 38

• 1 [::] Moyſes in ſerteth here this hiſtorie, becauſe Chriſt ſhould be borne of the genealogie of Iudas & Phares. Mat. 1.
• 13 [::] Thamar ſinned deſiring to be a mother without lawful mariage: and Iudas ſinned lying with a ſuppoſed harlot S. Aug. li. 22. c 61. 62. & 63 cont. Fauſt.
• 24 [::] Adultrie puniſable by death, in the law of nature.

ANNOTATIONS. CHAP. XXXVIII.

8. Raiſe ſede to thy brother] By this it appeareth, that in the law of nature, [Margin: How a man might marie his brothers wife in the law of nature. The Churches decree is now our rule.] when a maried man died without iſſue, his brother might lawfully marie the widow; whoſe firſt ſonne ſhould be counted and called the ſonne and heyre of his vncle dead before. The ſame was eſtabliſhed by the law of Moyſes (Deut. 25) VVhich being now abrogated, it remaineth in the Churches powre to conſtitute a law in this behalf, and conſequently to diſpence in the ſame, ſo farre as is agreable with the law of nature. VVherof ſee more. Leuit. 18.

Chapter 39

CHAP. XXXIX. Ioſeph being in great credite with his maiſter, hath the whole charge of his houſe. 7. Contemning his myſtris ſolicitation to incontinencie, 13. is falſly accuſed by her to his maiſter: 20. and cast into priſon, 21. Where againe he getteth credite, and hath the charge of al the priſoners.

1 THERFORE Ioſeph was brought into Aegypt, and Putiphar an Eunuch of Pharao, prince of his armie, a man of Aegypt bought him, at the hand of the Iſmaelites, by whom he was brought.

2 And [::] our Lord was with him, and he was a man, that in al things did proſperouſly: and he dwelt in his maiſters houſe,

3 who knewe verie wel that our Lord was with him, and that al thinges which he did, were directed by him in his hand.

4 And Ioſeph found grace before his maiſter, and miniſtred to him: by whom being made ruler ouer al his thinges, he gouerned the houſe committed to him, and al thinges that were deliuered vnto him:

5 and our Lord bleſſed the houſe of the Aegyptian for Ioſephes ſake, and multiplied as wel in houſes, as in landes al his ſubſtance.

6 Neither knew he any other thing, but the bread which he did eate. And Ioſeph was of beautiful countenance, and comely fauored to behold.

7 After manie dayes therfore his maiſtreſſe caſt her eyes on Ioſeph, and ſaid: Sleepe with me.

8 Who [::] in no wiſe aſſenting to that wicked act, ſaid to her: Behold, my maiſter hauing deliuered al thinges vnto me, knoweth not what he hath in his owne houſe:

9 neither is there any thing which is not in my power, or that he hath not deliuered to me, beſide thee, that art his wife: [::] how therfore can I do this wicked thing, and ſinne againſt my God?

10 With theſe kinde of wordes [::] day by day both the woman was importune vpon the young man: and he refuſed the aduoutrie.

11 And it chanced on a certaine day, that Ioſeph went into the houſe, and did ſome buſineſſe without anie man with him:

12 and ⟨illegible⟩he catching the ſkirte of his garment, ſaid: Sleepe with me. who [::] leauing the cloke in her hand, fled, and went forth abroad.

13 And when the woman ſawe the garment in her handes, and her ſelfe to be contemned,

14 ſhe called to her the men of her houſe, and ſaid to them: See he hath brought in an Hebrew, to delude vs: he came vpon me, for to lie with me: and when I had cried our,

15 and he heard my voice, he left the cloake that I hold, and fled forth.

16 For an argument therfore of her credite, ſhe reſerued the cloake, and ſhewed it to her huſband returning home,

17 and ſaid: There came vnto me the Hebrew ſeruant, whom thou dideſt bring hither, for to delude me:

18 and when he heard me crie, he left the cloke which I held, and fled forth.

19 His maiſter hearing theſe thinges, and geuing ouer light credite to his wiues wordes, was very wrath:

20 and deliuered Ioſeph into priſon, where the kinges priſoners were kept, and he was there ſhut vp.

21 And [::] our Lord was with Ioſeph, and hauing mercie vpon him gaue him grace in the ſight of the chiefe of the priſon.

22 Who deliuered in his hand al the priſoners that were kept in cuſtodie: and whatſoeuer was done, was vnder him.

23 Neyther did himſelfe knowe any thing, hauing committed al things to him: for our Lord was with him, and directed al his workes.

Marginal notes to Chapter 39

• 2 [::] Ioſeph endued with al vertues was a ſpecial mirrhor of chaſtirie S. Amb. li. de Ioſeph. c ⟨illegible⟩.
• 5 The foure cardinal vertues reigned in him.
• 8 [::] Temperance.
• 9 [::] Iuſtice.
• 10 [::] Fortitude.
• 12 [::] Prudence.
• 21 [::] God is more ſpecially with his ſeruants in affliction then in proſperitie S Amb li. de Ioſeph. c. 5

Chapter 40

CHAP. XL. Ioſeph interpreteth the dreames of two Eunuches priſoners 12. that the one should be reſtored to his office, 16. the other be hanged, 20. The third day the euent declareth the interpretations to be true, but Ioſeph is forgotten.

1 THESE thinges being ſo done, it chanced that two Eunuches, the cupbearer of the king of Aegypt, and his baker, offended againſt their lord.

2 And Pharao being wrath againſt them (for the one was chiefe of the cupbearers, the other chiefe baker)

3 he ſent them into the priſon of the captaine of the ſouldiers, in the which Ioſeph alſo was priſoner.

4 But the keeper of the priſon deliuered them to Ioſeph, who alſo miniſtred to them: ſome litle time was paſſed, and they were kept in cuſtodie.

5 And they ſawe ech of them both a dreame in one night, according to an interpretation agreing to them ſelues:

6 to whom when Ioſeph was entred in the morning, and ſaw them ſad,

7 he asked them, ſaying: Why is your countenance ſadder to day then it was woont?

8 Who anſwered: We haue ſeene a dreame, & there is no bodie to interprete it to vs. And Ioſeph ſaid to them: Why “ doth not interpretation belong to God? Tel me what you haue ſeene.

9 The chiefe of the cupbearers firſt told his dreame: I ſaw before me a vine,

10 wherin were three branches, growing by litle and litle into buddes, and after the bloſſomes the grapes waxed ripe:

11 and the cup of Pharao in my hand: and I tooke the grapes, and wrong them into the cup which I held, and I gaue the cup to Pharao.

12 Ioſeph anſwered: This is the interpretation of the dreame: The three branches, are yet three dayes:

13 after the which Pharao wil remember thy ſeruice, and wil reſtore thee to thy old degree: and thou ſhalt geue him the cup according to thyne office, as before thou haddeſt wont to doe.

14 Only remember me, when it ſhal be wel with thee, and doe me this mercie: to put Pharao in mind that he take me out of this priſon:

15 becauſe I was taken away by ſtealth, out of the land of the hebrewes, and here an innocent was I caſt into the lake.

16 The maiſter of the bakers ſeing that he had wiſely reſolued the dreame, he ſaid: And I alſo ſaw a dreame, That I had three baskettes of meale vpon my head:

17 and that in one basket that was the higher, I caried al meates that are made by the art of baking, and that the birds did eate out of it.

18 Ioſeph anſwered: This is the interpretation of the dreame: The three basketts, are yet three dayes:

19 after the which Pharao wil take thy head from thee, and hang thee [::] on the croſſe, and the foules ſhal teare thy fleſh.

20 The third day after this was the birth day of Pharao: who making a great feaſt to his ſeruantes, at the banket he remembred the maiſter of the cupbearers, and the chiefe of the bakers.

21 And he reſtored the one into his place, to reach him the cuppe;

22 the other he hanged on a gibbet, that the truth of the interpreter might be approued.

23 And yet notwithſtanding the chiefe of the cupbearers, proſperous thinges ſucceeding, forgat his interpreter.

Marginal notes to Chapter 40

• 19 [::] Death on the croſſe was moſt cruel, & moſt ignominious. Cicero. 7. Ver: yet ſuffered by Chriſt, and by him madeglorious. Sap. 2. Philip 2.

ANNOTATIONS. CHAP. XL.

8. Doth not interpretation belong to God?] Dreames do come of diuers [Margin: Some dreames are natural.] cauſes. Some of natural complexion, or diſpoſition, wherby Philoſophers or Phiſitions may probably iudge of the ſtate of mans bodie. Some are rather effects of things paſt, then ſignes of anie thing to come. Of which ſorte the wiſe man ſaith: Dreames do folovv manie cares. (Eccle 5.) Some are ſuggeſted [Margin: Some are illuſions of euil ſpirites.] by euil ſpirites, either to flatter worldlings with great pretenſes, or to terrifie weake mindes with dangers and afflictions, or to vexe and truble thoſe in ſleepe, whom they can not eaſely moue waking. as. S. Gregorie diſcourſeth (li. 8. Moral in cap 7. Iob) Some dreames are of God, as in Iacob, Ioſeph, [Margin: Some are from God.] theſe Eunuches, Pharao, Nabuchodonoſor, and others both good and euil men. But to diſcerne, and aſſuredly to iudge of ſome dreames, whether they [Margin: Dan. 4] be from God, by holie Angels, or illuſions of euil ſpirites, is a ſpecial gift of [Margin: Holie Scripture and the Church are iudges of doubtful dreames.] God, as alſo the interpretation therof belongeth to God, as Ioſeph here teſtifieth. VVhoſoeuer therfore wil be ſecure muſt relie either vpon expreſſe Scripture, or iudgement of the Church, as in ominous ſpeaches was noted before (chap. 24.) Otherwiſe the general rule is, not to obſerue dreames. Deut. 18.

Chapter 41

CHAP. XLI. Pharao dreaming of fat and leane kine▪ 5. alſo of ful and thinne eares of corne, 8. no other being able to interprete, 9 Ioſeph is remembred 25. who interpreting the ſame▪ ⟨illegible⟩8. is made ruler ouer al Aegypt. 50. marieth, and hath two ſonnes, Manaſſes and Ephraim.

1 AFTER two yeares [::] Pharao ſaw a dreame. He thought he ſtood vpon a riuer,

2 out of the which came vp ſeuen kine, faire and fat exceedingly: and they fed in mariſh places.

3 Other ſeuen alſo came vp out of the riuer, foule, and caryan leane: and they fed on the very banke of the riuer, in grene places:

4 and they deuoured them, that had the merucylous beautie and good ſtate of bodies. Pharao after he waked,

5 ſlept againe, and ſaw an other dreame: Seuen eares of corne grew forth vpon one ſtalke ful and faire:

6 there ſprang alſo other eares as many, thinne and blaſted with aduſtion,

7 deuouring al the beautie of the former. Pharao awaking vp after his reſt,

8 and when morning was come, being frighted with feare, he ſent to al the interpreters of Aegypt, and to al the wiſe men: and they being called for, told them his dreame, neither was there anie that could interprete it.

9 Then at length the maiſter of the cupbearers remembring himſelfe, ſaid: I confeſſe my ſinne:

10 The king being angrie with his ſeruantes, commanded me and the chiefe of the bakers to be caſt into the priſon of the captaine of the ſouldiers:

11 where in one night both of vs ſaw a dreame portending things to come.

12 There was there a young man an hebrew, ſeruant to the ſame captaine of the ſouldiers: to whom telling our dreames,

13 we heard whatſoeuer afterward the euent of the thing proued to be ſo. for I was reſtored to my office: and he was hanged vpon a gibbet.

14 Forthwith at the kinges commandment, Ioſeph being brought out of the priſon they polled him: and changing his apparel, brought him vnto him.

15 To whom he ſaid: I haue ſeene dreames, and there is not anie that can expound them: which I haue heard, thou doeſt moſt wiſely interprete.

16 Ioſeph anſwered: Without me, God ſhal anſwere proſperous thinges to Pharao.

17 Pharao therfore told that he had ſeene: Me thought I ſtoode vpon the banke of the riuer,

18 and ſeuen kine came vp out of the banke of the riuer, exceeding faire, and ful of fleſh: which grazed on greene places in a mariſh paſture.

19 And behold, there folowed theſe, other ſeuen kine, ſo paſſing il fauored and leane, that I neuer ſaw the like in the land of Aegypt;

20 which hauing deuoured and conſumed the former,

21 gaue no token of their fulnes: but with the like leanenes and deformitie, looked heauelie. Awaking, and fallen againe into a deepe ſleepe,

22 I ſawe a dreame: Seuen eares of corne grew forth vpon one ſtalke, ful and verie faire.

23 Other ſeuen alſo thinne and blasted, with aduſtion, ſprang of the ſtalke:

24 which deuoured the beautie of the former: I told the dreame to the coniecturers, and there is no man that can declare it.

25 Ioſeph anſwered: The kinges dreame is one: God hath ſhewed to Pharao [::] the thinges that he wil doe.

26 The ſeuen faire kine, and the ſeuen“ ful eares: be ſeuen yeres of plentifulnes: and both conteine the ſelfe ſame meaning of the dreame.

27 Alſo the ſeuen leane and thinne kine, that came vp after them, and the ſeuen thinne eares, and blaſted with the burning winde: are ſeuen yeares of famine to come.

28 Which ſhal be fulfilled in this order.

29 Behold there ſhal come ſeuen yeares of great fertilitie in the whole Land of Aegypt:

30 after which ſhal folowe other ſeuen yeares of ſo great ſterilitie, that al the abundance before ſhal be forgotten: for the famine shal conſume al the land,

31 and the greatnes of the ſcarſitie, shal deſtroy the greatnes of the plentie.

32 And in that thou dideſt ſee the ſecond time a dreame perteining to the ſame thing: it is a token of the certeintie, for that the worde of God shal come to passe, and be fulfilled ſpedely.

33 Now therfore let the king prouide a wiſe man and induſtrious, and make him ruler ouer the Land of Aegypt:

34 that he may appointe ouerſeers ouer al countries: and gether into barnes the fifth part of the fruites, during the ſeuen yeares of the fertilitie,

35 that now preſently shal enſewe: and let al the corne be laid vp, vnder Pharaoes handes, and let it be reſerued in the cities.

36 And let it be in a readines, againſt the famine of ſeuen yeares to come, which shal oppreſſe Aegypt, and the land shal not be conſumed with ſcarſitie.

37 The counſel pleaſed Pharao, and al his ſeruants:

38 and he ſpake to them: Can we find ſuch an other man, that is ful of the ſpirite of God?

39 He ſaid therfore to Ioſeph: Becauſe God hath shewed thee al things that thou haſt ſpoken, can I find a wiſer and one like vnto thee?

40 Thou shalt be ouer my houſe, and at the commandment of thy mouth al the people shal obey: only in the throne of the kingdome I wil goe before thee.

41 And againe Pharao ſaid to Ioſeph: Behold, I haue appointed thee ouer the whole land of Aegypt.

42 And he tooke his ring from his owne hand, and gaue it into his hand: and he put vpon him a ſilke roabe, and put a chaine of gold about his necke.

43 And he made him goe vp into his ſecond chariot, the cryer proclayming that al should bowe their knee before him, and that they should know he was“ made gouernour ouer the whole Land of Aegypt.

44 And the king ſaid to Ioſeph: I am Pharao: without thy commandment no man shal moue hand or foore in al the land of Aegypt.

45 And he turned his name, and called him in the Aegyptian togue“ the Sauiour of the world. And he gaue him to wife Aſeneth the daughter of Putiphar [::] prieſt of Heliopolis. Ioſeph therfore went forth to the land of Aegypt (

46 and he was thirtie yeares old when he ſtood in the ſight of king Pharao) and did circuite al the countries of Aegypt.

47 And the fertilitie of the ſeuen yeares came: and the corne being bound vp into ſheaues was gethered togeather into the barnes of Aegypt.

48 Al the abundance alſo of graine was laid vp in euerie citie.

49 And there was ſo great abundance of wheat, that it became equal to the ſand of the ſea, and the plentie exceeded meaſure.

50 And there were borne vnto Ioſeph two ſonnes before the famine came: whom Aſeneth the daughter of Putiphar prieſt of Heliopolis bare him.

51 And he called the name of the firſt begotten [*] Manaſſes, ſaing: God made me to forget al my labours, & my fathers houſe.

52 The name alſo of the ſecond he called [*] Ephraim, ſaing: God hath made me to encreaſe in the land of my pouertie.

53 Therfore when the ſeuen yeares of the plentifulnes, that had bene in Aegypt were paſſed:

54 the ſeuen yeares of ſcarſitie beganne to come, which Ioſeph foretold: and in the whole world the famine preuailed, but in al the land of Aegypt there was bread.

55 The which being in hunger, the people cried to Pharao, deſiring foode. To whom he anſwered: Goe ye to Ioſeph: and whatſoeuer he ſhal ſay to you, that doe ye.

56 And the famine dayly encreaſed in al the land: and Ioſeph opened al the barnes, and ſold to the Aegyptians: for them alſo the famine had opreſſed.

57 And al prouinces came into Aegypt, to buy victuales, and to moderate the miſerie of the ſcarſitie.

Marginal notes to Chapter 41

• 1 [::] Pharao his dreames, and his Eunuches were prophetical. For by them God for ſhewed things to come: v 25. yet they were no prophets, but Ioſeph: who had the gift to interpret them. S. Aug. li. 12. c. 9 de Gen. ad lit. S. Greg. li. 11. Moral. in c. 13. Iob.
• 25 [::] Theſe things came to paſſe by Gods particular prouidēce. Pſalm. 4. God called (or cauſed) a ſamine vpon the land.
• 45 [::] Cohen ſignifieth prieſt; as not only the latin, but alſo the 70. & Philo and Ioſephus here tranſlate though ſometimes it ſignifieth prince▪ as the Chaldey paraphraſis interpreteth, wherby it is probable that this Putiphar was both a prieſt, and a prince.
• 51 [*] Obli⟨illegible⟩n.
• 52 [*] Fruitful or Grovving.

ANNOTATIONS. CHAP. XLI.

43. Made gouernour] It is eaſie in the eyes of God, ſuddenly to enrich the [Margin: Holie Ioſeph ſuddenly aduanced.] poore. For who would haue thought (ſaith Philo) that in one day a boudman [Margin: E⟨illegible⟩li. 11. li de Ioſeph.] ſhould be made a lord, a poore priſoner the chiefe of the nobilitie, an vnder gaolor the viceroy, or kings deputie, for a common priſon to haue a kinglie court of his owne, from extreme ignominie, to aſcend into ſo hiegh a roome of dignitie!

45. Sauiour of the vvorld] In the original text the new name and title geuen by Pharao to Ioſeph is expreſſed by theſe two wordes, Saphnath pahanaach: the former ſaphnath in Hebrew ſignifieth a ſecrete or hidden thing, of ſaphan to hide: but the ſignification of the other word pahanaach, is more vncertaine, being found no where els in the holie Bible. The Rabins do commonly interprete them both together, The man to vvhom ſecretes are reueled, or, The reueler [Margin: Ioſeph truly called the reueler of ſecrets.] of ſecretes▪ and ſo this name agreeth wel to Ioſeph, in reſpect of the gift of interpreting dreames. But beſides his interpreting, he alſo gaue moſt wiſe counſel, that tended to the ſaftie of manie, which, it is like, Pharao ment to expreſſe by this new name. And S. Hierom, who doubtles with great diligence, and no leſſe iudgement, ſearched the true ſignification therof, ſaith, [Margin: But more honorably, the Sauiour of the world. Therin a figure of Chriſt.] that albeit this name in Hebrew ſoundeth The finder out of ſecrets, yet ſeing it was impoſed by an Aegyptian (who knew no Hebrew) the reaſon therof muſt be had of the ſame tongue; and theſe two wordes in the Aegyptian language are interpreted The Saniour of the vvorld: for that he deliuered the world from the iminent ruine of famine. Thus ſaith S. Hierom. And ſo moſt aptly the figure anſwereth to Chriſt, the true SAVIOVR of the world.

Chapter 42

CHAP. XLII. Iacob ſendeth tenne of his ſonnes to bye corne in Aegypt. 7. where Ioſeph knowing them, they not knowing him, with hard ſpeaches putteth them in priſon. 18. At laſt Simeon remayning in caſtodie, til Beniamin be brought, the reſt are diſmiſſed, 25. with their money, vnknowen to them, in their ſackes.

1 AND Iacob hearing, that victuales were ſold in Aegypt, he ſaid to his ſonnes: Why neglect ye?

2 I haue heard that wheat is ſold in Aegypt: Goe ye downe, and bye vs neceſſaries, that we may liue, and not be conſumed with lacke.

3 Therfore the tenne brethren of Ioſeph going downe, to bye corne in Aegypt,

4 Beniamin being kept at home by Iacob, who ſaid to his brethren: Leſt perhaps he take any harme in the iourney:

5 entred into the land of Aegypt with others that went to bye. for the famine was in the land of Chanaan.

6 And Ioſeph was prince in the land of Aegypt, and at his pleaſure corne was ſold to the people. And when his brethren had adored him,

7 and he knewe them, he ſpake as it were to ſtrangers“ ſomewhat roughly, asking them: From whence came you? Who anſwered: From the Land of chanaan, that we may bye neceſſaries to liue.

8 And yet himſelfe knowing his brethren, was not knowen of them.

9 And remembring the dreames, which ſome times he had ſeene, he ſaid to them:“ You are ſpies: to view the weaker parts of the land you are come.

10 Who ſaid: It is not ſo, my lord, but thy ſeruantes are come to bye victuals.

11 We are al the ſonnes of one man: we are come as men of peace, neither do thy ſeruantes goe about anie euil.

12 To whom he anſwered: It is otherwiſe: you came to conſider the vndefenſed partes of this land.

13 But they: We thy ſeruantes, ſay they, are twelue brethren, the ſonnes of one man in the Land of Chanaan: the youngeſt is with our father, the other is not liuing.

14 This is it, quoth he, that I ſaid: You are ſpies.

15 Now preſently I wil take a trial of you:“ by the health of Pharao you ſhal not depart hence, vntil your youngeſt brother do come.

16 Send you one of you to bring him: and you ſhal be in priſon, til the thinges be proued which you haue ſaid, whether they be true or falſe: [::] otherwiſe by the health of Pharao you are ſpies.

17 Therfore he put them in priſon three dayes.

18 And the third day bringing them out of priſon, he ſaid: Doe as I haue ſaid, and you ſhal liue: for I feare God.

19 If you be men of peace, let one of your brethren be bounde in priſon: and goe ye your wayes, and carie the corne that you haue bought, vnto your houſes,

20 and bring your youngeſt brother to me, that I may proue your ſayings to be true, and that you die not. They did as he had ſaid,

21 and they talked one to an other: Worthely do we ſuffer theſe thinges, becauſe we haue ſinned againſt our brother, ſeing the diſtreſſe of his ſoule, whileſt he beſought vs, and we heard not: therfore is this tribulation come vpon vs.

22 Among whom Ruben one of them, ſaid: Why, did not I ſay to you: Sinne not againſt the boy: and you heard me not? Loe his blood is required.

23 And they knew not that Ioſeph vnderſtood: becauſe he ſpake to them by an interpreter.

24 And he turned away himſelfe a litle while, and wept: and returning he ſpake to them.

25 And taking Simeon, and binding him in their preſence, he commanded his ſeruantes that they ſhould fil vp their ſackes with wheat, and put euerie mans money againe in their bagges, geuing them beſides for to eate on the way: who did ſo.

26 But they carying their corne vpon their aſſes, tooke their iourney.

27 And one of them opening his ſacke, to geue his beaſt prouender in the inne, beholding the money in the ſackes mouth,

28 he ſaid to his brethren: My money is geuen me againe, behold it is in the ſacke. And being aſtonyed, and trubled amongeſt themſelues, they ſaid: What is this, that God hath done vnto vs?

29 And they came to Iacob their father into the land of Chanaan, and they told him al thinges that had chanced vnto them, ſaying:

30 The lord of the land ſpake to vs roughly, and thought vs to be ſpies of the prouince,

31 to whom we anſwered: We are men of peace, neither do we attempt any treachery.

32 We are twelue brethren borne of one father: one is not liuing, the youngeſt is with our father in the Land of Chanaan.

33 Who ſaid to vs: Thus ſhal I trie that you be men of peace: Leaue one of your brethren with me, and take ye prouiſion neceſſarie for your houſes, and goe your wayes,

34 and bring your youngeſt brother to me, that I may know you are not ſpies: and you may receiue this felowe againe, that is kept in priſon: and afterwardes may haue licence to bye what thinges you wil.

35 This being ſaid, when they powred out their corne, euerie man found his money tied in the mouth of the ſackes: and al being aſtonyed together,

36 their father Iacob ſaid: You haue made me to be without children, Ioſeph is not liuing, Simeon is kept in bondes, and Beniamin you wil take away: al theſe euils are fallen vpon me.

37 To whom Ruben anſwered: Kil my two ſonnes, if I bring him not againe to thee: deliuer him into my hand, and I wil reſtore him vnto thee.

38 But he ſaid: My ſonne ſhal not go downe with you: his brother is dead, and he alone is remayning: if any aduerſitie shal chance to him in the land to the which you goe, you shal bring downe [::] my hoare heares with ſorowe“ vnto hel.

Marginal notes to Chapter 42

• 16 [::] If theſe things which ye ſay be proued falſe, ye are to be held as ſpies, for your lying. S Aug 1. 139. ſuper Gen.
• 38 [::] Myn old age or, me an old man. S. Aug. q. 142.

ANNOTATIONS CHAP. XLII.

7. Some vvhat roughly] Ioſeph afflicted his bretheren to bring them into conſideration of their former faultes, and to true contrition. VVithout which, [Margin: Contrition neceſſarie for the remiſſion of ſinnes.] though iniuries be remitted by men, yet the offenders are not abſolued before God. Therfore he louing them and hating their ſinne, by affliction brought them to vnderſtanding. VVho being at laſt truly penitent, he acknowledged and moſt louingly embraced them, and prouided for them in their neceſſitie. S. Aug. ſer. 82. de temp. And this example S. Gregorie (ho. 22. in Ezech) applithe to the inſtruction of paſtors of ſoules: that they procure true repentance before abſolution of ſinnes. Ne ſi inordinate culpa dimittitur, is qui eſt enlpabilis, [Margin: Diſorderlie remiſſion is hurtful.] in reatu grauius aſtringatur. Lest, if the fault be diſorderly remitted he that is faultie be more greuouſly intangled in guilt of conſcience: therfore with much diſcretion ſeueritie in ſhew, & elemencie in mind are required.

9. You are ſpies] To the ſame purpoſe he calleh them ſpies. After the [Margin: Ioſeph calleth his brothers ſpies for their good.] maner of examiners calling ſuſpected perſons, as they may ſeme to be: therby to trie what they would anſwer. Al for their holſome penance, and withal to procare them afterwards more compaſſion among the Aegyptians. S. Aug. q. 139. ſuper. Gen.

15. By the health of Pharao.] Ioſeph in ſwearing by Pharaos health, honored [Margin: It is lawful to ſweare by creatures.] God, the geuer and conſeruer of health, life, power, dignitie and al that was in Pharao. wherby we ſee that this maner of ſwearing was lawful. As now likewiſe Chriſtians lawfully ſweare not only by God, but alſo by his creatures, ſaying: As God ſhal helpe them, & his holie Goſpels: ſo it be with due circumſtances, and requiſite conditions, namely with thoſe which the Prophet Hieremie mentioneth, in truth, in iudgement, and in iuſtice: not ſalfe, raſh, nor of an [Margin: ⟨illegible⟩ier. 4.] vniuſt thing: nor in frequent and cōmon talke (a moſt bad cuſtome) for ſo thou muſt neirher ſweare by God himſelf, nor (as our ſauiour teacheth) by [Margin: Mat. 5.] [Margin: In ſome caſe more conuenient then to name God expreſly.] heauen, nor by the earth, nor by Hieruſalem, nor by thy head, nor anie thing els: ſignifying that in ſome caſe, and due maner we may ſweare by any of theſe. And in this particular Ioſeph did rather name Pharao in his oath then God, as wel to conceale himſelf as yet from his brethren, as to ſtrike more terrour in their hartes, by naming his maſter the King, in whom he had more intereſt then they.

38. Vnto hel.] To that place where ſoules remaine, as before. chap. 37. v. 35. For this phraſe, of bringing vnto hel, and deſcending into hel, vſually ſpoken [Margin: Diuers mansions in hel.] in the old Teſtament, of al ſortes of ſoules both iuſt and wicked, ſignifieth that al went that time to hel, that is, to a lowe place, farre diſtant from heauen. But ſome to reſt, and ſome to paine. VVherupon S. Hierom ſaith: Hel is a place. wherin ſoules are included, either in reſt, or in paines, according to the qualitie of their deſerts.

Chapter 43

CHAP. XLIII. The famine preſsing, the land, Iacob willith his ſonnes to goe againe int. Aegypt to bye more corne: 3. who refuſing to goe without Beniamin. 11. he is ſent with them, and preſents and duble money, leſt the former were brought back by error. 16. Ioſeph ſeing Beniamin, 23. deliuereth Simeon, and intertaineth them al at dinner.

1 IN THE meane time the famine did oppreſſe al the land very ſore.

2 And the prouiſion being ſpent, which they had bronght out of Aegypt, Iacob ſaid to his ſonnes: Goe againe, and by vs a little victual.

3 Iudas anſwered: That ſame man denounced vnto vs vnder atteſtation of an oath, ſaing: You shal not ſee my face, vnleſſe you bring your youngeſt brother with you.

4 If therfore thou wilt ſend him with vs, we wil goe forward together, and wil bye neceſſaries for thee:

5 but if thou wilt not, we wil not goe: for the man, as we haue often ſaid, denounced vnto vs ſaing: You shal not ſee my face without your youngeſt brother.

6 Iſrael ſaid to them: You haue done this to my miſerie, in that you told him that you had an other brother alſo.

7 But they anſwered: The man asked vs in order our progenie: if our father liued: if we had a brother: and we anſwered him conſequently to that which he demanded: could we know that he would ſay: Bring hither your brother with you?

8 Iudas alſo ſaid to his father: Send the boy with me, that we may ſet forwarde, and may liue: leſt we and our litle ones die.

9 I take vpon me the boy: require him of my hand, vnleſſe I bring him againe, and reſtore him to thee, I wil be [::] guiltie of ſinne againſt thee for euer.

10 If del⟨illegible⟩y had not bene made, we had bene come now the ſecond time.

11 Therfore Iſrael their father ſaid to them: If it muſt nedes be ſo, do that you wil: take of the beſt fruites of the land in your veſſels, and carie to the man for preſents, a courteſie of roſen, and of honey, and of incenſe, of mirhe, of terebinth, and of almondes.

12 Duble money alſo carie with you: and recarie that you founde in your ſackes, leſt perhaps it was done by an errour:

13 but take alſo your brother, and goe to the man.

14 And my God almightie make him fauorable vnto you: and ſend backe with you your brother, whom he keepeth, and this Beniamin: as for me I ſhal be deſolate without children.

15 The men therfore tooke the preſentes, and the duble money, and Beniamin: and went downe into Aegypt, and ſtood before Ioſeph.

16 Whom when he had ſeene▪ and Beniamin withal▪ he commanded the ſteward of his houſe, ſaing: Bring in the men into the houſe, and kil victimes, and prepare a feaſt: becauſe they ſhal eate with me at noone.

17 He did that which was commanded him, and brought the men into the houſe.

18 And there being ſore afraied, they ſaid one to an other: becauſe of the money, which we caried backe the firſt time in our ſackes, we are brought in: that he may turne vpon vs[*] a falſe accuſation, and forceibly bring both vs, and our aſſes into bondage.

19 Wherfore in the verie dore ſtepping to the ſteward of the houſe,

20 they ſpake: Sir we deſire thee to heare vs. Now once before we came downe to bye prouiſion:

21 which being bought, when we were come to the Inne, we opened our ſackes, and found our money in the mouthes of the ſackes: which we haue now brought againe in the ſame weight.

22 But we haue brought other money beſides, to bye the thinges that are neceſſarie for vs: our conſcience is not priuie, who put it in our bagges.

23 But he anſwered: Peace be with you, feare you not: your God, and the God of your father hath geuen you treaſures in your ſackes. for the money, which you gaue me, I haue for good. And he brought forth Simeon vnto them.

24 And being brought into the houſe, he fetched water, and they waſhed their feete, and he gaue prouender to their aſſes.

25 But they made readie the preſentes, til Ioſeph ſhould come in at noone: for they had heard that they ſhould eate bread there.

26 Therfore Ioſeph came in to his houſe, and they offered him preſentes holding them in their handes, and [::] they adored proſtrate to the ground.

27 But he curteouſly reſaluting them, asked them ſaying: Is the old man your father in health, of whom you told me? Is he yet liuing?

28 Who anſwered: Thy ſeruant our father is in health, he is yet liuing. And bowing themſelues, they adored him.

29 And Ioſeph lifting vp his eyes, ſawe Beniamin his brother of the ſame mother, and ſaid: Is this your young brother, of whom you told me? And againe: God, ſaith he, be merciful vnto thee my ſonne.

30 And he made haſt becauſe his hart was moued vpon his brother, and teares brake forth: and entring into his chamber he wept.

31 And when he had waſhed his face, comming forth againe, he refrained himſelfe, and ſaid: Set bread on the table.

32 Which being ſet downe, to Ioſeph a part, and to his brethren apart, to the Aegyptians alſo that did eate with him apart (for it is vnlawful for the Aegyptians to eate with the Hebrewes, and [::] they thinke ſuch a feaſt prophane).

33 they ſate before him, the firſt begotten according to his firſt-birth, and the youngeſt according to his age. And they maruailed out of meaſure,

34 taking the portions that they receiued of him: and the greater portion came to Beniamin, ſo that it exceeded [::] by fiue partes. And they dranke and were“ in ebriated with him.

Marginal notes to Chapter 43

• 9 [::] Guilt of sīne is a greater bond then the life of Rubens ſonnes; which he offered, & Iacob yelded not therto▪ & yet granted to this offer of Iudas.
• 18 [*] Calumniam.
• 26 [::] They now adore him, whom they ſold, leſt they ſhould adore him. S. Greg. ho 22. in Ezech.
• 32 [::] See Exodi. 8. v. 26.
• 34 [::] Euerie one hauing fiue portions, Beniamin had duble. Ioſephus li. 1. Antiq.

ANNOTATIONS. CHAP. XLIII.

34. Inebriated.] Not that they did eate or drinck to much, or fel into exceſſe, [Margin: Moderation to be vſed in feaſting.] but competently. As the earth is ſaid to be inebriated with raine (Pſal. 64.) being ſufficiently watered, and ſo made fructful, not drowned, nor ouerflowed, for ſo it is vnfructful. S. Hierom. Tra dit. Heb. S. Aug. q. 144. ſuper Gen.

Chapter 44

CHAP. XLIIII. Ioſeph cauſeth their ſackes to be filled with corne, and their money to be put againe therin, and in Beniamins ſack alſo a ſiluer cuppe, 4. and when they were parted, ſending after them, chargeth them with theft. 12. And the cuppe being fond in Beniamins ſack, they al much afflicted returne to Ioſeph. 17. who threatning to kepe Beniamin, 18. Iudas intreateth, 32. and finally offereth himſelfe to ſeruitude for him.

1 AND Ioſeph commanded the ſteward of his houſe, ſaing: Fil their ſackes with corne, as much as they can hold: and put the money of euerie one in the top of his ſack.

2 And in the ſackes mouth [::] of the younger put my ſiluer cup, and the price which he gaue for the wheat. And it was ſo done.

3 And when the morning roſe, they were diſmiſt with their aſſes.

4 And they were now departed out of the citie, and had gone forward a little way: then Ioſeph ſending for the ſteward of his houſe, ſaid: Ariſe, quoth he, and purſew the men: and ouertaking them ſay to them: Why haue you rendred euil for good?

5 The cup which you haue ſtollen, is that wherin my lord doth drinke, and wherin he is wont to diuine: you haue done a verie euil thing.

6 He did as he had commanded. And hauing ouertaken them, he ſpake to them in the ſame order.

7 Who anſwered: Why doth our lord ſpeake ſo, as though thy ſeruautes had committed ſo haynous a fact?

8 The money, that we found in the top of our ſackes, we recaried to thee from the land of Chanaan: and how foloweth it, that we haue ſtollen out of thy lordes houſe, gold or ſiluer?

9 With whom ſoeuer of thy ſeruautes that shal be found, which thou ſeekeſt, let him die, and we wil be the bondmen of our lord.

10 Who ſaid to them: Be it done according to your ſentence: with whom ſoeuer it shal be found, be he my bondman, and you shal be guiltles.

11 Therfore in haſte taking downe their ſackes vpon the ground, euerie man opened.

12 Which when he had ſearched, beginning from the elder euen to the youngeſt, he found the cup in Beniamins ſack.

13 But they [::] renting their garments, and loading their aſſes againe, returned into the towne.

14 And Iudas foremoſt with his brethren entred in to Ioſeph (for he was not yet gone out of the place) and they fel togeather before him on the ground.

15 To whom he ſaid: Why would you doe ſoe? know you not that there is not the like to me in the ſcience[::] of diuining.

16 To whom Iudas ſaid: What shal we anſwere, my lord? or what shal we ſpeake, or be able iuſtly to pretend? God hath found the iniquitie of thy ſeruantes: loe we are al bondmen to my lord, both we, & he, with whom the cup was found.

17 Ioſeph anſwered: God forbid that I should ſo doe: he that ſtole the cup, the ſame be my bondman: and goe you free vnto your father.

18 And Iudas approching nearer, ſaid boldly: I beſeech thee my lord, let thy ſeruant ſpeake a word in thine eares, and be not angrie with thy ſeruant: for after Pharao thou art,

19 my lord. Thou dideſt aske thy ſeruantes the firſt time: Haue you a father or a brother?

20 and we anſwered thee my lord: We haue a father an old man, and a little boy, that was borne in his old age; whoſe brother by the mother is dead: and his mother hath him only, and his father loueth him tenderly.

21 And thou ſaidſt to thy ſeruants: Bring him hither to me, and I wil ſet myn eyes on him.

22 We ſuggeſted to my lord: The boy can not leaue his father: for if he leaue him, he wil die.

23 And thou ſaideſt to thy ſeruants: Vnleſſe your youngeſt brother come with you, you shal no more ſee my face.

24 Therfore when we were gone vp to thy ſeruant our father, we told him al things that my lord did ſpeake.

25 And our father ſaid: Goe againe, and bye vs a litle wheate.

26 To whom we ſaid: we can not goe: if our youngeſt brother shal goe downe with vs, we wil ſet forward together: otherwiſe he being abſent, we dare not ſee the mans face.

27 Wherunto he anſwered: You know that my wife bare me two.

28 One went forth, and you ſaid: A beaſt did deuour him: and hitherto he appeareth not.

29 If you take this alſo, and ought befal him in the way, you shal bring downe [::] my hoare hayres with ſorow vnto hel.

30 Therfore if I shal enter to thy ſeruant our father, and the boy be wanting (wheras his life dependeth vpon the life of him)

31 and he shal ſee that he is not with vs, he wil dye, & thy ſeruants shal bring downe his hoare hayres with ſorow vnto hel.

32 Let me be thy proper ſeruant, that did take him into my protection and promiſed ſaying: Vnleſſe I bring him againe I wil be guilty of ſinne againſt my father for euer.

33 I therfore thy ſeruant wil tary in ſteed of the childe in the ſeruice of my lord, and let the childe goe vp with his brethren.

34 For I can not returne to my father, the childe being abſent; leſt I ſtand by a witnes of the calamitie, that ſhal oppreſſe my father.

Marginal notes to Chapter 44

• 2 [::] By this Ioſeph tried his bretherens affection, whether they would intrete for Beniamin, or ſuffer him to be captiue: as they had be ſore ſold him ſelfe to captiuitie. Theod. q. 105. in Gen.
• 13 [::] O torments of mercie▪ he vexeth whom he loueth. S. Greg. ho. 22. in Ezech.
• 15 [::] Ioſeph being in deede a propher, knowing more then al ſorcerers in Aegypt ſpoke of himſelfe as he was eſtemed in that place. S. Aug. q. 145. ſuper Gen.
• 29 [::] See pag. 130.

Chapter 45

CHAP. XLV. Ioſeph manifeſteth himſelf to his bretheren. Who being much terified he comforteth them, and weeping embraceth euerie one 16. The bruite wherof coming to Pharao, he congratulating commandeth Ioſeph to cal his father with al his familie into Aegypt. 21. So the eleuen brothers areſent away with gifies and prouiſion for Iacobs iourney. 26. Al which the father vnderſtanding is reuiued in ſpirite.

1 IOSEPH could no longer refrayne manie ſtanding by in preſence: wherupon he commanded that al ſhould goe forth, and no ſtranger ſhould be preſent at their acknowledging one of another.

2 And he lifted vp his voice with weeping, which the Aegyptians heard, and al the houſe of Pharao.

3 And he ſaid to his Brethren: I am Ioſeph: is my father yet liuing? His brethren could not anſwer him being teribly aſtonyed out of meaſure.

4 To whom gently he ſaid: Come hither to me. And when they were come nere him, I am, quoth he, Ioſeph, your brother, whom you ſolde into Aegypt.

5 Be not affraid, neither let it ſeeme to you a hard caſe that you did ſel me into theſe countries: for [::] God ſent me before you into Aegypt for your preſeruation.

6 For it is two yeares ſince the famin begain to be vpon the earth, and yet fiue yeares remaine, wherin there can be neither earing nor reaping.

7 And God ſent me before, that you may be preſerued vp on the earth, and may haue victuals to liue.

8 Not by your counſail, but by the wil of God was I ſent hither: who hath made me as it were a father to Pharao, and lord of his whole houſe, and prince in al the land of Aegypt.

9 Make haſt and get ye vp to my father, and you shal ſay to him: Thy ſonne Ioſeph willeth thus: God hath made me lord of the whole land of Aegypt: come downe to me, tary not.

10 And thou ſhalt dwel in the land of Geſſen: and thou ſhalt be nere me thou and thy ſonnes, and thy ſonnes children, thy ſhepe, and thy heardes. and al things that thou doſt poſſeſſe.

11 And there I wil fede thee (for yet there are fiue yeares of famine remayning) leſt both thou perish, and thy houſe, & al things that thou doſt poſſeſſe.

12 Behold, your eyes, and the eyes of my brother Beniamin doe ſee, that it is my mouth that ſpeaketh vnto you.

13 Report to my father my whole glorie and al things that you haue ſeene in Aegypt: make haſt, and bring him to me.

14 And falling vpon the neck of his brother Beniamin, embracing him he wept: he alſo in like maner weeping vpon his neck.

15 And Ioſeph kiſſed al his brethren, and wept vpon euerie one: after which things they were bold to ſpeake vnto him.

16 And it was heard of, and very famouſly reported abrode in the kings courte: The brethren of Ioſeph are come: and [::] Pharao was glad, and al his familie.

17 And he ſpake to Ioſeph that he ſhould command his brethren, ſaying: Loading your beaſts goe into the Land of Chanaan,

18 and take thence your father and kinne, and come to me: and I wil geue you al the good things of Aegypt, that you may eate the marow of the land.

19 Geue commandment alſo that they take waynes out of the land of Aegypt, for the carage of their litle ones and wyues: and ſay: Take vp your father, and make haſt to come with al ſpede.

20 Neither doe you leaue any thing of your houshould ſtuffe: for al the riches of Aegypt, shal be yours.

21 And the ſonnes of Iſrael did as it was commanded them. To whom Ioſeph gaue waynes according to Pharaos commandment: and victuals for the way.

22 He bad alſo to be brought vp for euery one two robes: but to Beniamin he gaue three hundred peeces of ſiluer with fiue robes of the beſt:

23 ſending to his father as much money and rayment, adding beſides them he aſſes that should carie of al the riches of Aegypt, and as many shee aſſes, carying wheat for the iourney and bread.

24 Therfore he diſmiſſed his brethren, and when they were departing he ſaid to them:“ Be not angrie in the way.

25 Who going vp out of Aegypt, came into the land of Chanaan to their father Iacob.

26 And they told him ſaying: Ioſeph thy ſonne is liuing: and he ruleth in al the Land of Aegypt. Which when Iacob heard, awaking as it were out of a heauie ſleepe, notwithſtanding did not beleeue them.

27 They on the contrarie ſide reported the whole order of the thing. And when he ſawe the waynes and al things that he had ſent, his ſpirit reuiued,

28 and he ſaid: It ſufficeth me if Ioſeph my ſonne be liuing yet: I wil goe, and ſee him before I dye.

Marginal notes to Chapter 45

• 5 [::] Gods prouidence turned their euil dealing to the good of the whole familie chap. 50. ⟨illegible⟩. ⟨illegible⟩0.
• 16 [::] Ioſephs pr⟨illegible⟩ dēt proceding before he made him ſelfe knowen to his brethrē and them to Pharao, procured al this ioy & fauour towards them in Aegypt.

ANNOTATIONS. CHAP. XLV.

24. Be not angrie in the vvay] Trauelers in iourney are eaſily prouoked to [Margin: Occaſion of ſinne to be auoided.] anger and brawling: eſpecially if they auoide not probable occaſions. Therfore Ioſeph admoniſheth his brothers to beware therof, leſt in talking of him, and how they had ſold him to ſtrangers, ſome of them might accuſe others, and excuſe themſelues, and ſo fal in to new offences. S. Chris. ho. 64. in Gen.

Chapter 46

CHAP. XLVI. Iſrael warranted in a viſion from God, goeth into Aegypt with al his famimlie, [Margin: The eight and laſt part of this booke.] 8. who are here recited. 28. Ioſeph meeting him in Geſſen, aduiſeth him to tel Pharao, that they are shepheards by their trade of life.

1 AND Iſrael taking his iourney, with al things that he had“ came to the wel of the oath, and killing there victimes to the God of his father Iſaac.

2 He heard him by a viſion of the night calling him, and ſaying vnto him: Iacob, Iacob. To whom he anſwered: Loe here I am.

3 God ſaid to him: I am the moſt mightie God of thy father: feare not, goe downe into Aegipt, for into a great nation wil I make thee there.

4 I wil goe downe with thee thither, and thence wil I bring thee returning: Ioſeph alſo ſhal put his handes vpon thine eyes.

5 And Iacob roſe vp from the wel of the oath: and his ſonnes tooke him vp, with their little ones and wiues in the waynes, which Pharao had ſent to carie the old man,

6 and al that he had poſſeſſed in the Land of Chanaan: and he came into Aegypt with al his ſede,

7 his ſonnes, and nephewes, daughters, and al his progenie together.

8 And theſe are the names of the children of Iſrael, that entred into Aegypt, him ſelfe with his children. His firſt-begotten Ruben.

9 The ſonnes of Ruben: Henoch and Phallu and Heſron and Charmi.

10 The ſonnes of Simeon: Iamuel and Iamin and Ahod, and Iachin and Sohar, and Saul the ſonne of Chananiteſſe.

11 The ſonnes of Leui: Gerſon and Caath and Merari.

12 The ſonnes of Iuda: Her and Onan & Sela and Phares and Zara. And Her and Onan died in the land of Chanaan. And there were ſonnes borne to Phares: Heſron and Hamul.

13 The ſonnes of Iſſachar: Thola and Phua and Iob and Semron.

14 The ſonnes of Zabulon: Sared & Elon and Iahelel.

15 Theſe are the ſonnes of Lia, which ſhe bare [::] in Meſopotamia of Syria with Dina his daughter. Al the ſoules of his ſonnes and daughters, are thirtie three.

16 The ſonnes of Gad: Sephion and Haggi and Siuni and Eſebon and Heri and Arodi and Areli.

17 The ſonnes of Aſer: Iamne and Ieſua and Ieſſui and Beria, Sara alſo their ſiſter. The ſonnes of Beria: Heber and Melchiel.

18 theſe be the ſonnes of Zelpha, whom Laban gaue to Lia his daughter. and theſe ſhe bare to Iacob ſixtene ſoules.

19 The ſonnes of Rachel Iacobs wife: Ioſeph and Beniamin.

20 And there were ſonnes borne to Ioſeph, in the Land of Aegypt, which Aſeneth the daughter of Putiphar prieſt of Heliopolis bare to him: Manaſſes and Ephraim.

21 The ſonnes of Beniamin? Bela and Bechor and Aſbel and Gera and Naaman and Echi and Ros and Mophim and Ophim and Ared.

22 theſe be the ſonnes of Rachel, which ſhe bare to Iacob: al the ſoules, fourtene.

23 The ſonnes of Dan: Huſim.

24 The ſonnes of Nepthali: Iaziel and Guni and Ieſer and Sallem.

25 Theſe be the ſonnes of Bala, whom Laban gaue to Rachel his daughter: and theſe ſhe bare to Iacob: al the ſoules, ſeuen.

26 Al the ſoules, that entred with Iacob into Aegypt, and that came out of his thighe, beſides his ſonnes wiues,“ ſixtie ſix.

27 And the ſonnes of Ioſeph, that were borne to him in the land of Aegypt, two ſoules. Al the ſoules of the houſe of Iacob, that entred into Aegypt, were“ ſeuentie.

28 And he ſent Iudas before him to Ioſeph, that he ſhould tel him, and he ſhould come into Geſſen to meete him.

29 Whither when he was come, Ioſeph addreſſing his chariot went vp to mete his father, vnto the ſame place: and ſeing him fel vpon his neck, and as they embraced he wept.

30 And his father ſaid to Ioſeph: Now wil I die with ioy, becauſe I haue ſeene thy face, and do leaue thee aliue.

31 But he ſpake to his brethren, and to al his fathers houſe: I wil goe vp, and wil tel Pharao, and wil ſay to him: My brethren, and my fathers houſe, that were in the Land of Chanaan, are come to me:

32 and the men are paſtours of ſheepe, and their trade is to feede flockes: their cattel, and heardes, and al that they could haue, they haue brought with them.

33 And when he ſhal cal you, and ſhal ſay: What is your trade?

34 You ſhal anſwer: We thy ſernantes are paſtours, from our infancie vntil this preſent, both we and our fathers. And this you ſhal ſay, that you may dwel in the Land of Geſſen, becauſe he Aegyptians :: deteſt al paſtours of ſheepe.

Marginal notes to Chapter 46

• 1 Of Iacob and his progenies going into Aegypt; Of his and Ioſephs death.
• 15 [::] That is, She bare their fathers in Meſopotamia. S. Aug q. 151. in Gen.
• 32 Aegyptians honoring ſhepe, goates, and kyne for goddes, deteſted them that did gouerne, kil, or eate thoſe cattel.

ANNOTATIONS. CHAP. XLVI.

1. Came to the vvel of oath] In this holie place (called Berſebee, that is, vvel of oath, where Abraham and Iſaac had confirmed by oath, their league with the [Margin: God reueleth his wil in holieplaces.] Kings of the countrie, and erected Altares, Iacob alſo conſulted God, about his going into Aegypt, and was commanded to goe with al that he had.

26. Sixtie ſix. 27. Seuentie.] The difficultie in theſe two verſes, concerning the number of Iſraelites, that were at firſt in Aegypt with Iacob, is eaſily explicated, that iuſt ſixtie ſix, of his owne iſſue, came in with him; and himſelfe being counted maketh ſixtie ſeuen, adding alſo Ioſeph (who was there before) and his two ſonnes Manaſſes and Ephraim (borne there) they were in al ſeuentie. But a far greater difficultie remaineth: for beſides theſe ſeuentie [Margin: A difficultie how manie Iſraelites came at firſt into Aegypt.] perſons, the Septuagint Greeke Interpreters number and name fiue more; to wit, a ſonne and a nephew of Manaſſes (the firſt called Machir, the other Galaad,) and two ſonnes of Ephraim (called Sutalaam, and Taam,) and one nephew (named Edem) which number of ſeuentie fiue. S. Steuen alſo citeth, [Margin: Act. 7.] folowing the vulgar knowen Scripture of the Septuagint, rather then the Hebrew text. Now in what ſenſe, theſe fiue could be ſaid to haue entred into Aegypt with Iacob, being not then borne; may ſome of them not borne during Iacobs life, for Iacob liued but ſeuentene yeares in Aegypt (chap 47. v. 28) and Ioſeph being maried but nine yeares before (for this was the ſecond deare yeare, after the ſeuen plentiful yeares) his ſonnes could not excede ſeuen or eight yeares, when Iacob came to Aegypt; and ſo being but 24. or 25. yeares old at his death, could not then be grandfathers: how therfore theſe fiue named by the Septuagint, and ſome others, not then borne, of the lines of Phares and Beniamin, recited here by Moyſes, could be ſaied to come [Margin: Numbers myſtical, ſometimes no⟨illegible⟩ explicable in the literal ſenſe.] with Iacob into Aegypt, S. Auguſtin findeth ſo inſoluble, that he doubteth not to affirme, ſome great hidden myſterie to be vnderſtood by the Septnagint Interpreters, in theſe numbers, not otherwiſe perhaps explicable according to the letter.

Chapter 47

CHAP. XLVII. Iacob with his ſonnes being come into Geſsen, Pharao granteth them the ſame place to dwel in. 13. The famine forceth the Aegyptians to ſel al their goods, landes, and poſſeſsions to the King, 22. except the Prieſts part, to whom the king aloweth neceſarie foode, without paying for it. 27. After ſeuentene yeares Iacob adiureth Ioſeph, to burie him amongſt his anceſters.

1 IOSEPH therfore going in told Pharao, ſaing: My father & brethren, their ſheepe and heardes, & al thinges that they poſſeſſe, are come out of the Land of Chanaan: & behold they ſtay in the Land of Geſſen.

2 The vtmoſt alſo of his brethren fiue perſons he preſented before the king:

3 whom he asked: What trade haue you? They anſwered: We thy ſeruantes are paſtours of ſheepe, both we, and our fathers.

4 We are come to ſoiourne in the land, becauſe there is no graſſe for thy ſeruantes flockes, the famine being very ſore in the land of Chanaan: and we deſire thee to command that we thy ſeruantes may be in the Land of Geſſen.

5 And the King therfore ſaid to Ioſeph: Thy father and thy brethren are come to thee.

6 The Land of Aegypt, is in thy ſight: make them to dwel in the beſt place, and deliuer them the Land of Geſſen. And if ſo be thou knowe that there are induſtrious men among them, appoint them maiſters of my cattel.

7 After this Ioſeph brought in his father to the King, and ſet him before him: who bleſſing him,

8 and being asked of him: How manie be the dayes of the yeares of thy life?

9 He anſwered: The dayes of the pilgrimage of my life are an hundred thirtie yeares, :: few, and :: euil, and they are not come to the dayes of my fathers, in which they were pilgrimes.

10 And bleſſing the king, he went forth.

11 But Ioſeph gaue poſſeſſion to his father and his brethren in Aegypt, in the beſt place of the land, in Rhameſſes, as Pharao had commanded.

12 And he nourished them, and al his fathers houſe, alowing victuales to euerie one.

13 For in the whole world there wanted bread, and famine oppreſſed the land, eſpecially of Aegypt and Chanaan.

14 Out of which he gethered together al the money for the ſelling of corne, and brought it in vnto the kings treaſure.

15 And when the byers wanted money, al Aegypt came to Ioſeph, ſaying: Geue vs bread: why die we before thee, our money failing?

16 To whom he anſwered: Bring your cattel, and for them I wil geue you victuales, if you haue not to pay.

17 Which when they had brought, he gaue them ſuſtenance for horſes, and sheepe, and oxen, and aſſes: and he ſuſtayned them that yeare for the exchange of the cattel.

18 And they came the ſecond yeare, and ſaid to him: We wil not conceale from our lord, that our money fayling, our cattel withal haue fayled: neither art thou ignorant, that we haue nothing beſides our bodies and land.

19 Why therfore shal we die in thy ſight? both we and our land wil be thyne: bye vs to be the kings bondmen, and geue vs ſede, leſt for default of tillers the land be turned into a wildernes.

20 Ioſeph therfore bought al the Land of Aegypt, euery man ſelling his poſſeſſions for the greatnes of the famine. And he brought it vnder Pharaos handes,

21 and al the people therof from the fardeſt ends of Aegypt, euen to the vttermoſt coaſts therof,

22 “ ſauing the land of the “ Prieſts, which the king had deliuered them: [::] to whom alſo a certaine alowance of victuals was geuen out of the cōmon barnes, and therfore they were not driuen to ſel their poſſeſſions.

23 Ioſeph therfore ſaid to the people: Behold as you ſee, Pharao poſſeſſeth both you and your land: take ſede, and ſowe the fields,

24 that you may haue corne. The fifth part you ſhal geue to the king: the other foure I am content you ſhal haue for ſede, and for foode to your families and your children.

25 Who anſwered: Our life is in thy hand: only let our lord haue a reſpect vnto vs, and we wil gladly ſerue the king.

26 From that time vntil this preſent day in the whole land of Aegypt, the fifth part is paied to the kings, and it became as it were a lawe, ſauing the land of the prieſts, which was free from this condition.

27 Iſrael therfore dwelt in Aegypt, that is, in the Land of Geſſen, and poſſeſſed it: and was increaſed, and multiplied exceedingly.

28 And he liued in it ſeuenteene yeares: and al the dayes of his life came to an hundred fourtie ſeuen yeares.

29 And when he ſawe that the day of his death approched, he called his ſonne Ioſeph, and ſaid to him: If I haue found grace in thy ſight, put thy hand vnder my thigh: and thou ſhalt doe me this mercie and truth, not to bury me in Aegypt:

30 but “ I wil ſleepe with my fathers, and take me away out of this land, and burie me in the ſepulchre of my anceſters. To whom Ioſeph anſwered: I wil doe that thou haſt commanded.

31 And he ſaid: Sweate then to me. Who ſwearing, Iſrael adored God, turning “ to the beds head.

Marginal notes to Chapter 47

• 9 ::Euerie mans life is ſhorte, & repleniſhed with manie miſeries. Iob. 14.
• 22 [::] The prieſts, of Aegypt being not forced to laboure for their liuing, found out the Mathematiques, as witueſſeth Ariſtotle. in princ. Metaph.

ANNOTATIONS. CHAP. XLV

22. Sauing the land of the Prieſts.] Let them heare which now liue (ſaith S. Chryſoſtom) what great care men had in times paſt of the prieſts, of idols: [Margin: H⟨illegible⟩. 65. in Gen.] [Margin: The immunitie and care of Prieſts in the law of nature. Yea amongſt Inſidels.] and let them learne at leaſt to yeeld like honour to true prieſts, to whom the miniſterie of al diuine offices is committed. For if the Aegyptians, in their errors, had ſo great care of Idols, thincking them to be more honored, if their miniſters were reſpected, how great condemnation doe they not deſerue, that now diminiſh that, which pertaineth to the prouiſion of prieſts? Doe yee not know that the honour pertaineth to God himſelf? Regard not therfore him to whom the honouris exhibited. For it is not for his cauſe to whom thou [Margin: Much more amongſt Chriſtians, Prieſts ought to be reſpected.] doeſt it, but for his ſake whoſe prieſt he is, that of him thou maieſt abundantly receiue rewards. VVherfore he ſaid: He that shal doe it to one of theſe, hath done it for me: & He that receiueth a prophet, in the name of a prophet, shal receiue the revvard [Margin: Math. 25. & 10.] of a prophet. VVil our Lord reward thee according to the worthines or meannes of his miniſters? According to thine owne alacritie, he either crowneth or condemneth. &c. I ſay not this for the prieſts ſakes, but for yours, deſiring to gaine you in al things. For in lieu of that litle you geue, you ſhal receiue immortal rewards, and vnſpeakeable good. Let vs conſider theſe things, and haſte to ſerue them, not looking vpon the coſt, but vpon the gaine, and increaſe that riſeth therof. &c. For whatſoeuer you beſtow vpon Gods prieſts, he accounteth it as beſtowed on himſelf. And he that ſo beſtoweth, ſhal not only receiue like retrbution, but manifold greater: our merciful God, alwayes of the abundance of his mercie, exceeding the things which are done by vs. Let vs not therfore be worſe then infidels, who for the error of idols gaue ſo much to their ſeruants; for how much error and truth do differ, ſo much difference is there, betwen theirs and Gods Prieſts. Thus much and ſomething more writeth S. Chriſoſtom vpon this place. [Margin: Cohen in ſome place ſignifieth Prince, but is here tranſlated Priest, in al the Engliſh Bibles.]

22. Priests] The Hebrew word Cohenim is here vniuerſally tranſlated Prieſts, in al languages and Editions: which (chap. 40. v. 45.) ſome tranſlate Prince: and more probably (2. Reg. 8. v. vlt.) where Dauids ſonnes are called Cohenim: who were in dede Princes, and not properly Prieſts. But in this preſent place it ſignifieth thoſe, to whom Pharao alowed particular prouiſion in the time of dearth, which al vnderſtand of Prieſts, and not of Princes.

30. I vvil ſleepe vvith my fathers] Albeit neither the lack of burial, nor anie [Margin: Special place of burial lawfully deſired, and ſpiritually profitable.] crueltie nor contumelie vſed againſt dead bodies, can annoy the iuſt, for thoſe that kil mens bodies, can aftervvards doe them noe more harme: yet it is both a lawful [Margin: Luc 12▪] natural deſire, and a ſpiritual comfort and profit, to be buried in ſpecial places, where their owne frends, or holie perſons are buried, or where God is more ſpecialy ſerued, Sacrifice, and other prayers offered. And ſo both Iaeob and Ioſeph deſired to reſt in the land of Chanaan, where their parents were buried and where Chriſt ſhould be borne and redeeme mākind. But wordlie pompe [Margin: But pompe auaileth not the dead.] and honour of funerals, are rather the cōfort of the liuing, then the reliefe of the departed. as S. Auguſtin teacheth, in Pſal. 115. For in the ſight of men, the troupe of ſeruants (ſaith the ſame S. Auguſtin lib. 1. c. 13. de ciuit.) made ſolemne and glorious exequies to the rich glutton, that was cloathed in ſilk, and fared delicately in his life, but in the ſight of God, the Angels miniſterie made far more excellent to poore Lazarus, though they caried not his bodie into a marble tombe, but his ſoule into Abrahams boſome.

31. To the beds head.] S. Paul alleaging this place ſaith: Iacob adored the top [Margin: Heb. 11.] of (Ioſeph) his rod, folowing the Septuagint, who for the ſame Hebrew word (being without points, that is, without vowels) in this place ſay, rod, and in [Margin: The Septuagint are not contrarie to the Hebrew and Latin text, but ſupplie that was omitted.] the next chapter (v. 2.) interpret bed. For Matteh ſignifieth a rod, and Mittah, a bed. The Latin rherfore tranſlating bed, as the Hebrew is pointed, and the Septuagint, and S. Paule reading rod, both are true, and both together expreſſe the whole action, that Iacob taking Ioſephs rod into his hand, and turning to the beds head, leaned on the top of the rod, and adored not only God, the Lord and geuer of al good, but alſo his ſonne Ioſeph now the chiefe ruler and Prince of Aegypt. as S. Auguſtin expoundeth. q 162. in Gen. And herein ſaith S. Chriſoſtom (ho 66) Ioſephs dreame was fulfilled, that the ſunne and moone ſhould adore him. The like ſaith Theodoret (q. 108 in Gen) And Procopius [Margin: Adoration of God and creatures is not repugnant.] addeth that Iacob adoring Ioſephs rod, adored alſo Chriſts kingdome, prefigured by the ſame rod. But how adoration of creatures redoundeth to the honour of God, more is noted vpon the ſaid place of S. Paul. Heb. 11.

Chapter 48

CHAP. XLVIII. Ioſeph viſiteth his father being ſick. 5. Who adopteth his two ſonnes Manaſses and Ephraim, 13. and bleſſeth them, preferring the younger before the elder, contrarie to Ioſephs mind. 22. And geueth a portion of land to Ioſeph, aboue his brethren.

1 THESE things beīng ſo done, it was told Ioſeph that his father was ſicke: who, taking his two ſonnes Manaſſes and Ephraim, went forward.

2 And it was told the old man: Behold thy ſonne Ioſeph cometh to thee. Who being ſtrengthned ſate on his bed.

3 And Ioſeph being entred in to him, he ſaid: God almightie appeared to me in Luza, which is in the Land of Chanaan: and he bleſſed me,

4 and ſayd: I wil increaſe, and multiplie thee, and make thee into multitudes of peoples: and I wil geue thee this land, and to thy ſede after thee for an euerlaſting poſſeſſion.

5 Thy two ſonnes therfore, which were borne to thee in the Land of Aegypt before I came hither to thee, ſhalbe myne: Ephraim and Manaſſes, as Ruben and Simeon ſhalbe reputed to me.

6 But the reſt begotten of thee after them, ſhalbe thyne, and ſhal be called by the name of their brethren in their poſſeſſions.

7 For vnto me, when I came out of Meſopotamia, Rachel dyed in the land of Chanaan in the very iourney, and it was ſpring time: and I entered into Ephrata, and buried her by the way ſide to Ephrata, which by an other name is called Bethleem.

8 And ſeeing his ſonnes he ſaid to him: Who are theiſe?

9 He anſwered: They are my ſonnes, whom God hath geuen me in this place. Bring them, quoth he, to me, that I may bleſſe them.

10 For Iſraels eyes were dymme by reaſon of very great age, and he could not ſee clearly. And when they were ſet beſide him, kiſſing and embracing them,

11 he ſaid to his ſonne: I am not defrauded of thy ſight: moreouer God hath ſhewed me thy ſede.

12 And when Ioſeph had taken them from his fathers lappe, he adored proſtrate vnto the ground.

13 And he ſet Ephraim on his right hand, that is, on the left hand of Iſrael: but Manaſſes on his owne left hand, to wit, on his fathers right hand, and put them nere to him.

14 Who “ ſtretching forth his right hand, put it vpon the head of Ephraim the younger brother: and [::] the left vpon the head of Manaſſes, that was the elder, “ changing handes.

15 And Iacob bleſſed the ſonnes of Ioſeph, and ſaid: God, in whoſe ſight my fathers Abraham and Iſaac haue walked, God that feedeth me from my youth vntil this preſent day:

16 “ The Angel that deliuereth me from al euils, bleſſe theſe children: and be my name called vpon them, the names alſo of my fathers Abraham, and Iſaac, and grow they into a multitude vpon the earth.

17 And Ioſeph ſeing that his father had put his right hand vpon the head of Ephraim, tooke it heauily: and taking his fathers hand he went about to lift it from Ephraims head, and to remoue it vpon the head of Manaſſes.

18 And he ſaid to his father: It is not conuenient father ſo to be: becauſe this is the firſt begotten put thy right hand vpon his head.

19 Who refuſing, ſaid: I know my ſonne, I know: and this ſame in dede ſhal be into peoples, and ſhal be multiplied: but his younger brother ſhal be greater then he: and his ſede ſhal growe into nations.

20 And he bleſſed them at that time, ſaying: In thee ſhal Iſrael be bleſſed, and it ſhalbe ſaid: God do vnto thee as vnto Ephraim, and as vnto Manaſſes. And he ſette Ephraim before Manaſſes.

21 And he ſaid to Ioſeph his ſonne: Behold I dye, and God wil be with you, and wil bring you backe into the land of your fathers.

22 I doe geue thee one portion aboue thy brethren, which I tooke out of the hand of the Amorrhean with my ſword and bowe.

Marginal notes to Chapter 48

• 7 Mat. 2.
• 14 [::] By this he made a croſſe prefiguring the Croſſe of Chriſt. Iſidor in hun⟨illegible⟩ locum.

ANNOTATIONS. CHAP. XLVIII.

14. Streatching forth his right hand.] As nature hath made the right hand [Margin: The right hād alſo in ſpiritual things, preferred before the left.] [Margin: Ariſt. li. 2. de caelo. textu. 8. & de inceſ. animal, ca. 4.] readier to moue, ſtronger to worke and reſiſt, and apter to frame and faſhion anie thing, ſo generally we vſe it more then the left. And when we vſe both handes at once, we ordinarily applie the right hand to the greater, and more excellent effect, both in ſpiritual and corporal things. As in confirmation of fidelitie or freindſhip, in bleſſing, writing, fieghting, playing, and in moſt others things, we vſe the right hand, either only or chiefly. So the Patriarch Iacob laide his right hand vpon Ephraim, knowing by prophetical ſpirite, [Margin: The younger brother preferred ſignified the Gentiles before the Iewes.] that he ſhould be preferred, before his elder brother Manaſſes Literally fulfilled in Ioſue, Ieroboam, and other chief Princes of Ephraims iſſue. And myſtically in the Gentils, being later called of God, and yet preferred before the Iewes. S. Cypri li. 1. c. 21. aduer. Iudeos: S. Amb. li. de Benedict. Patriarch. c. 1. S. Aug. li. 16. c. 42. de ciuit. &c.

14. Changing handes.] The myſterie, of the Gentils excelling the Iewes [Margin: Procop. Iſidor. in Gen.] in time of grace, often prefigured by preferring the younger brother before the elder (Abel before Cain; Abraham before Nachor; Iſaac before Iſmael; Iacob himſelf before Eſau; and now Ephraim before Manaſſes) is here further repreſented by Iacobs forming of a croſſe, with his armes laied one ouer the other, when he bleſſed his two nephewes: who otherwiſe might haue [Margin: The forme of the Croſſe prefigured by Iacob croſſing his armes.] laied his right hand firſt vpon one, and then vpon the other; or haue cauſed them to change places; but he wittingly croſſed his armes, and changed his handes; or according to the Hebrew, made his handes vnderſtand, that is, by his handes made it to be vnderſtood, not only that the younger ſhould be in place of the elder, Ephraim before Manaſſes, and much more the Gentiles before the Iewes, but alſo that this greater Myſterie ſhould be effected by Chriſt dying on a Croſſe. For what els could the verie croſſing of his armes, ſo wittingly and purpoſly done, ſignifie, but the forme and figure of Chriſts Croſſe? As els where the wood, which young Iſaac caried on his back vnto the mountaine prefigured the mattet or ſubſtance of the ſame Croſſe Al accompliſhed when Chriſt was crucified: wherby the Iewes were ſcandalized, and the Gentiles called and ſaued. Our Sauiour himſelfe for telling, that he being exalted (to [Margin: Ioan. 12. Colloſ. 2.] wit vpon the Croſſe) vvould dravv al vnto himſelf. And S. Paul teaching that Chriſt ſaſtned the hand vvriting, that vvas againſt vs; vpon the Croſſe.

16. The Angel that deliuereth me.] It is euident by this plaine text, that Iacob was deliuered from euiles by an Angel, and that he inuocated the ſame Angel [Margin: Protection & Inuocation of Angels.] to bleſſe his nephewes, S. Baſil (li. 3. cont. Eunom in initio) ſheweth by this place amongſt others, that an Angel is preſent with euerie one, as a pedagogue, and paſtour, directing his life. S. Chryſoſtom alſo (ho. 7. in land. S. Pauli) citeth this place in teſtimonie, that proper Angels are deputed to protect men. Yet Proteſtants ſay, that this Angel muſt be vnderſtood of Chriſt: remitting their gloſſe to the. 31. ca. v. 13. and 32. v. 1. of Geneſis, where it can not be proued. But the ancient Fathers teach the patronage & Iuuocation of Angels grounded in holie Scripture. Namely in this place, and manie other places in the old [Margin: Proued by ancient Fathers.] Teſtament. Alſo Mat 18. Act. 12. 1. Cor. 11. & the like. For example, S. Iuſtinus Martyr in explic. qq neceſſ. q. 30. affirming it for a knowen truth, declareth that thoſe Angels, which receiue the charge of guardīg men, cōtinew the ſame office either to both ſoule and bodie, or to the ſoule after it is parted from the bodie, S. Cyril of Alexandria (lib. 4. cont. Iulian. prope init.) ſhewing how God vſeth the miniſterie of holie Angels, for mens ſaluation, ſaith: Hi noxias a nobis abigunt feras &c. Theſe (Angels) driue away noyſome wildbeaſts from vs: and reſkew thoſe that are caught, from their crueltie, and teach what ſoeuer is laudable, to make our paſſage free, and not peſtered, when with vs they glorifie one ſoueraigne God. S. Chryſoſtom (ho. 60, in Math 18) S. Hierome vpon the ſame place, S. Ambroſe, in Pſal. 38. S. Auguſtin li. 83. qq. q. 79. & li. Soliloq. c 27. S Gregorie li. 4. c. 31. in 3 Iob S. Bernard ſer. 5. Dedicat. Eccleſ. & ſer. 12. in Pſal 90. & others, ſo vniuerſally teach the ſame, that Caluin (li. Inſtit c. 14. ſect. 38.) dare not denie it, and yet wil nedes doubt of it.

16. Be my name called vpon them.] This place hath two good literal [Margin: God for his Saints ſake ſheweth fauour to their frends.] ſenſes. For firſt it importeth that Ephraim and Manaſſes were made participant among the Tribes, of the bleſſings of Abraham, Iſaac, and Iacob. Secondly that God would bleſſe them, for Abraham, Iſaac, and Iacobs ſake: ſo Moyſes praying for the whole people (Exodi. 32.) beſought God to remember, Abraham, Iſaac, and Iſrael, and God was therwith pacified.

Chapter 49

CHAP. XLIX. Iacob replenished with the ſpirite of prophecie, a litle before his death, fortelleth his ſonnes manie things, that shal happen to their poſteritie. Chargeth ſome of them with faultes past, bleſſeth euerie one. 29. Appointeth where to burie him. 32. and dyeth.

1 AND Iacob called his ſonnes, and ſaid to them: Come together, that I [::] may ſhew you the things that ſhal come to you in the laſt dayes.

2 Come together, and heare you ſonnes of Iacob, heare ye Iſrael your father:

3 Ruben my firſt begotten, thou art my ſtrength, and the begining of my ſorow: former in giftes, greater in empyre.

4 Thou art poured out as water, [::] encreaſe thou not: “ becauſe thou diddeſt aſcend thy fathers bed, and diddeſt defile his coutch.

5 Simeon and Leui brethren: “ veſſels of iniquitie warring

6 Into their counſel come not my ſoule, and in their congregation be not my glorie: becauſe in their furie they ſlew a man, and in their wilfulnes they vndermined a wall.

7 Curſed be their furie, becauſe it is ſtubborne: and their indignation, becauſe it is hard: I wil diuide them in Iacob, and wil diſperſe them in Iſrael.

8 Iudas, thee thy brethren shal praiſe: thy hand shalbe in the neck of thyne enemies: thy fathers children shal adore thee.

9 A lions whelp Iudas: to the pray my ſonne thou didſt aſcend: taking thy reſt thou didſt lye as a lion, and as it were a lyoneſſe, who shal raiſe him vp?

10 “ The ſcepter shal not BE TAKEN away from Iudas, and a duke out of his thigh, til he doe come that is to be ſent, and the ſame ſhal be the expectation of the gentiles

11 Tying to the vineyard his colt, and to the vine, o my ſonne, his ⟨illegible⟩he aſſe. “ He ſhal waſh his ſtole in wine, and in the bloud of the grape his cloke.

12 His eyes are more beautiful then wine, and his teeth whiter then milke.

13 Zabulon shal dwel in the shore of the ſea, and in the road of shippes reaching as farre as Sidon.

14 Iſſachar a ſtrong aſſe lying at reſt betwen the borders.

15 He ſaw reſt that it was good: and the earth that it was very good: and he put vnder his shoulder to cary, and became ſeruing vnder tributes.

16 Dan shal iudge his owne people as alſo an other tribe in Iſrael.

17 Be Dan “ a ſnake in the way, a ſerpent in the path, byting the hooſſes of the horſe, that his ryder may fal backward.

18 I wil expect THY SALVATION O Lord.

19 Gad, the gyrded shal fight before him: and himſelf shal be gyrded backward.

20 Aſer, his bread is ſat, and he shal geue daynties to kinges.

21 Nepthali, a ⟨illegible⟩art let forth, & geuing ſpeaches of beautie.

22 Ioſeph a child encreaſing, encreaſing and comelie to behold: the daughters courſed to and for vpon the wall.

23 But the dart men did exaſperate him, & brawled, and enuied him.

24 His bowe ſate vpon the ſtrong, & the bands of his armes and his handes were diſſolued, by the handes of the mightie of Iacob: thence came forth a paſtour, the ſtone of Iſrael.

25 The God of thy father shal be thy helper, & the Almightie shal bleſſe thee with the bleſſinges of heauen from aboue, with the bleſſinges of the deapth, that lieth beneath, with the bleſſings of the pappes and of the wombe.

26 The bleſſinges of thy father were ſtrengthned with the bleſſings of his fathers: vntil the deſire of the eternal hilles came: be they vpon the head of Ioſeph, & vpon the crowne of the Nazarite among his brethren.

27 Beniamin [::] a rauening woolfe, in the morning shal eate the pray, and in the euening shal diuide the ſpoile.

28 Al theſe in the tribes of Iſrael twelue: theſe things ſpake their father to them, and he bleſſed euerie one, with their proper bleſſings

29 And he commanded them, ſaying: I am geathered vnto my people: burie you me with my fathers in the duble caue, which is in the field of Ephron the Hethite,

30 againſt Mambre in the Land of Chanaan, which Abraham bought with the field of Ephron the Hethite for a poſſeſſion to burie in.

31 There they buried him, & Sara his wife: there was Iſaac buried with Rebecca his wife: there alſo Lia doth lie buried.

32 And when he had finished the precepts wherwith he inſtructed his ſonnes, he plucked vp his feet vpon the bed, and died: & he was put vnto his people.

Marginal notes to Chapter 49

• 1 [::] Theſe are predictiōs not al bleſſings. S. Amb. li. de Benedict Patriar.
• 4 [::] A prophecie not an imprecation. S Aug. li. 16 c 22. ont. Fauſt.
• 6 That theſe are moſt profound Myſteries, is eaſie to conceiue, but moſt hard to vnderſtand them. In ſome the Patriarch recounteth things paſt in his life, for telling the effects therof to come. Other things he forſheweth pertayning to the diuiſion of the Land of Chanaan, others to the times of the Iudges, of the Kings, of the Captiuitie, of Deliuerie from thence, of Chriſt, of Antichriſt, and of the end of this world. Of al which diuers anciēt fathers haue written large cōmentaries, & godlie treatiſes.
• 27 [::] This prophecie S. Auguſtin vnderſtandeth of S. Paul, of the tribe of Beniamin; who was firſt a perſecutor, and after an Apoſtle of Chriſt. Ser. 14. de Sanctis.

ANNOTATIONS. CHAP. XLIX.

4. Becauſe thou dideſt aſcend thy fathers bed] For this crime of inceſt Ruben [Margin: Ruben for his ſinne was put from the prerogatiues of the firſt borne] was depriued of his firſt birth-right. VVho being by order of birth former in guiltes, wherby he ſhould haue had duble portion; and greater in Empire, wherby he ſhould haue bene Prince or Lord ouer his bretheren, the former prerogatiue was geuen to Ioſeph, whoſe two ſonnes were heades of two Tribes, the other was geuen to the Tribe of Iuda, in Dauid and his poſteritie. He was alſo depriued of his prerogatiue in Prieſthood, which was after annexed to the Tribe of Leui, wherupon the Chaldee paraphraſis ſpeaketh thus to Ruben: It belonged to thee to haue receaued three better lettes then thy brethren, Prieſthood, Beſt portion, and the Kingdome: But becauſe thou haſt ſinned, the duble portion is geuen to Ioſeph, the Kingdome to Iudas, and Prieſthood to Leui.

5. Veſelles of iniquitie] Albeit Simeon and Leui were moued with iuſt [Margin: The zeale of Simeon & Leui was cōmendable: but their maner of reuenge, was manie wayes faultie.] zeale to puniſh the ſoule crime committed by Sichem, againſt their ſiſter and [Margin: Iudith. ⟨illegible⟩.] whole familie: yet in their maner of reuenging were manie ſinnes worthely condemned by Iacob, both immediatly after the fact, and here at his death. For before the ſlaughter they committed there greate ſinnes; in that they raſhly did it vnknowne to their father therby putting him & themſelues in extreme danger, if God had not maruelouſly protected them; in falſly pretending agreement and league with the Sichamites, which they ment not to performe; and in ſacrilegiouſly abuſing the Sacrament of Circumciſion, making it a cloke to deceiue their ennemies. In the fact alſo they committed other foure groſſe crimes: cruelly killing thoſe, that offered other abundant ſatisfaction; murthering others that were altogether innocent; ſacking and deſtroying the citie, and carying away wemen and children captiue. Myſtically S. Ambroſe, Ruffinus, Iſidorus, and others vnderſtand this prophecie, [Margin: The Prieſts & Scribes furie, obſtinacie, & hard harts againſt Chriſt.] of the Scribes and the Prieſtes, deſcending of Simeon and Leui, who were moſt eagre againſt our Sauiour, as himſelf more plainely fortold, ſaing: The ſonne of man▪ balbe betrayed to the chiefe Prieſtes, and to the Scribes, and they shal [Margin: Mat. 20.] condemne him to death. Their furic was curſed aboue al ſurie, Becauſe (as Iacob here ſaith) it vvas ſtubborne, or obſtinate, for they did not only condemne Chriſt [Margin: Ioan. 11.] to death in their wicked councel, but alſo vrged and preſſed Pilat, endeuoringe to ſaue him, & ſturred vp the people to crye: Take him avvay, Cruciſie him. [Margin: Ioan. 18.] Yea their indignation was ſo hard, that they preferred Barabbas before Chriſt.

10. The ſcepter shal not be taken avvay.] Here the Patriarch Iacob fortelleth the time, when the promiſed Meſſias ſhould come into the world, [Margin: Taking away of the regal ſcepter from the Iewes a ſigne of Chriſts coming.] by this ſigne that the ſcepter ſhould not be taken from Iuda, til the ſame Redeemer of mankind were at hand. Not that the regal ſcepter should remaine in the Tribe of Iuda, from Iacobs death ⟨illegible⟩il Chriſtes comming: for that Kingdome beganne firſt in Dauid, aboue ſix hundred yeares after Iacobs death, and after the captiuitie of Babylon the highe Prieſts of the Tribe of Leui did gouerne alſo the ſtate, & not only the Church, other ſix hundred yeares. But the ſenſe is, that of the Tribe of Iuda ſhould riſe moſt gloriouſe Kinges, whoſe crowne and Kingdome ſhould remaine with the Iewiſh Nation, vntil their expected Meſſias ſhould drawe nere, and then be taken from them by the Gentiles VVhich was downe by Herod, whoſe father was an Idumean, his mother an Arabique. Thus the Ancient fathers with one accorde vnderſtood this prophecie. S. Iuſtinus Martyr. Ser. cum Triphone. Euſebius Ceſarien lib Hiſt. Eccles. cap 6. S. Athanaſius. lib. de Incarnat. S. Ambroſe lib de Benedict. Patriarch c. 4. S. Chryſoſtom. Ilo. 67. in Gen. S. Auguſtin lib. 18. c. 45. de ciuit. Theodoretus. q. vlt. in Gen.

11. He shal vvash hisſtole in vvyne.] By wine, and bloud of the grape, what [Margin: Our Lords real preſence in the B. Sacrament prophecied.] [Margin: li. 2. Ep. 3.] other thing is ſhewed (ſaith S. Cyprian Epiſt ad Coecil. 63) but the wine of the Chalice of our Lordes bloud? Likwiſe Tertullian (lib 4. contra Marcionem) expoundeth the ſtole to ſignifie Chriſts fleſh, and the wine his bloud. In al which booke his drift is to ſhewe that Chriſt did not deſtroy the olde Teſtament, but fulfilled the figures and prophecie therof. And not that Chriſt gaue his bodie in figure only, as our aduerſaries alleadge him.

17. Be Dan a ſnake in the vvay.] This prophecie moſt ancient Fathers vnderſtood [Margin: Ancient Fathers ſuppoſe that Antichriſt ſhal be of the tribe of Dan.] of Anti Chriſt. namely S. Irenaeus, lib. 5. aduerſ. Haereſ: S. Hyppolitus Martyr Orat▪ de conſumma⟨illegible⟩. ſoeculi. S. Ambroſe. c. 7 de Benedict. Patriarch. S. Auguſtin. q. 12. in Ioſue. Proſper, lib. de promiſs. & praedicts Dei. P. 4. Theodoret. q. vlt. in Gen. S. Gregorie, lib. 30. Moral. c. 18, and many others vpon the 7. chap. of the Apocalips. where they ſuppoſe S. Ioan did omitt Dan from amongſt the Elect of the Iſraelitical Tribes, in deteſtation of Antichriſt, to be borne of that [Margin: Ioan. 5.] Tribe. And certayne it is, that the Iewes wil receiue, and folowe him for their Meſſias. as our Sauiour himſelfe ſaith; VVhich maketh it very probable, that he ſhal be a Iewe borne, elſe they would not ſo eaſily admitt him.

22. Ioſeph a childe encreaſing] Ioſeph was in manie reſpectes a figure of [Margin: Ioſeph in manie things prefigured Chriſt.] Chriſt, eſpecially in that he was loued of his father before al his bretheren, ſolde by his brethrn to the Gentiles of enuie, and for money, aduanced to dignitie and authoritie, the deliuerer of Aegypt from famine, and called Sauiour of the world; al performed in Chriſt, the true Childe encreaſing.

Chapter 50

CHAP. L. Ioſeph cauſeth his fathers bodie to be embawmed; 3. the dayes of mourning being expired, 6. with Pharaos leaue, Ioſeph with the ancients of Aegypt, al his brethren, and elder ſorte of Iſraelites goe, and ſolemnly burie the bodie in Chanaan. 14. After their returne, his brethren fearing, le⟨illegible⟩t ioſeph wil now reuenge former iniuries, he freely forgeueth al. 22. At the age of 110. yeares, adiuring the poſteritie to carie his bones into Chanaan he dieth, and is put in a coffin.

1 VVHICH Ioſeph ſeeing, fel vpon his fathers face weeping and kiſſing him.

2 And he commanded his ſeruantes the phyſitians, that they should embawme his father with ſpices.

3 Who fulfilling his commandements, there paſſed fourtie dayes: for this was the maner of corſes embawmed, and Aegypt mourned him ſeuentie daies.

4 And the mourning time being expired, Ioſeph ſpake to the familie of Pharao: If I haue found grace in your ſight, ſpeake in the eares of Pharao:

5 for ſo much as my father did adiure me, ſaing: Behold I die, in my ſepulchre [::] which I digged for my ſelfe in the land of Chanaan, thou shalt burie me. I wil goe vp therfore, and burie my father, and returne.

6 And Pharao ſaid to him: Goe vp and burie thy father as thou waſt adiured.

7 Who going vp, there went with him al the ancients of Pharaos houſe, and al the elders of the Land of Aegypt:

8 the houſe of Ioſeph with his brethren, ſauing their little ones, and the flockes and heards, which they had left in the Land of Geſſen.

9 He had alſo in his traine chariotts and horſemen: and it became no ſmal multitude.

10 And they came to the floore of Atad, which is ſituate beyond Iord aine: where celebrating the exequies with great and vehement mourning, they ſpent ful ſeuen dayes.

11 Which when the Inhabiters of the Land of Chanaan had ſeene, they ſaid: This is a great mourning vnto the Aegyptians. And therfore the name of that place was called, The mourning of Aegypt.

12 Therfore the ſonnes of Iacob did as he commanded them:

13 and carying him into the Land of Chanaan, they buried him in the duble caue, which Abraham had bought with the field for a poſſeſſion to burie in of Ephron the Hethite againſt Mambre.

14 And Ioſeph returned into Aegypt with his brethren, and with al the traine, his father being buried.

15 After whoſe death, his brethren fearing, and talking one with an other: Leſt perhaps he be mindful of the iniurie which he ſuffered, and requite vs al the euil that we haue done,

16 they aduertiſed him ſaing: Thy father commanded vs before he died,

17 that we ſhould ſay thus much to thee in his wordes: I beſech that thou forget the wicked fact of thy brethren, and the ſinne & malice which they haue exerciſed againſt thee: we alſo deſire thee, that to the ſeruants of the God of thy father thou remit this iniquitie. Whom when Ioſeph ad heard he wept.

18 And his brethren came to him: and [::] adoring proſtrate on the ground they ſaid: We are thy ſeruantes.

19 To whom he anſwered: Feare not: can we reſiſt the wil of God?

20 “You thought euil againſt me: but God turned that into good, that he might exalt me, as preſently you ſee, and might ſaue many peoples.

21 Feare not: I wil feed you & your lirle ones, and he comforted them, and ſpake gently & mildly.

22 And he dwelt in Aegypt, with al his fathers houſe: and liued an hundred and tenne yeares. And he ſawe the children of Ephraim vnto the third generation. Alſo the children of Machir the ſonne of Manaſſes were borne in Ioſephs knees.

23 Which thinges being done, he ſpake to his brethren: After my death God wil viſite you, and wil make you goe vp out of this land, to the land which he ſware to Abraham, Iſaac, and Iacob.

24 And when he had adiured them and ſaid: God wil viſite you,▪ carie my bones with you out of this place:

25 he died, being an hundred and tenne yeares old. And being embawmed with ſpices, was put in a coffin in Aegypt.

Marginal notes to Chapter 50

• 5 [::] Iacob digged a ſepulcher for himſelfe, though it be not hertofore mentioned when he did it. S. Aug. q. 170. in Ge⟨illegible⟩.
• 18 [::] This word adoring often in holie Scripture ſignifieth ciuil honour: as here it can haue no other ſenſe.

ANNOTATIONS. CHAP L.

20. You thought euil.] This plaine diſtinction ſheweth, that ſinne is wholly [Margin: Mans wil, not God the cauſe of ſinne.] of the ſinner; and that God hath no part therin, but turneth it to good For thoſe things which Ioſephs brethren did againſt him, were occaſions of his aduancement in Aegypt, through the omnipotent wiſdome of God. VVhoſe ⟨illegible⟩opeitie is, out of euerie euil to draw good. S. Chriſoſt. ho. 67. in Gen. S. Aug. Enchirid. c. 11. & li. 14. c. 27. de ⟨illegible⟩it.

25. Carie my bones vvith you.] For the ſame reaſons Ioſeph would be finally buried in Chanaan, for which Iacob deſired to be there buried (chap. 47.) [Margin: Ioſeph, for his brethrēs ſake, differred his deſired burial in Chanaan.] but Ioſeph would not preſently be caried thither, leſt it might haue geuen offence to the Aegyptians, or at leaſt haue diminiſhed their fauoure towardes his brethren: and withal he would confirme his brethren in their hope of returning, ſeing he was content, that his bodie ſhould expect in Aegypt, til the whole Nation ſhould returne into Chanaan.

Colophon

The holie Bible faithfully translated into English, out of the authentical Latin. Diligently conferred with the Hebrew, Greeke, and other editions in diuers languages. With arguments of the bookes, and chapters: annotations. tables: and other helpes. By the English College of Doway. The first tome (Genesis to Job), Doway: Laurence Kellam, 1609 (STC 2207). Copy: Henry E. Huntington Library, as reproduced in Early English Books Online (image set 2087).

Transcription: Early English Books Online Text Creation Partnership (EEBO-TCP), Phase I text A11777 (2007), released under the Creative Commons CC0 1.0 Universal public-domain dedication.

This is an archival transcription, not a Good Works Translation: the English is the Douay translators’ own, kept in the original spelling, with long s (ſ), u and v, i and j as printed. The Good Works Library converted the TCP text to this page, removing only markup, page breaks and line-end hyphens. In the print a cross (†) opens each verse and the verse number stands in the margin; here each verse is its own paragraph headed by that number. Marginal notes are gathered after each chapter under the number of the verse beside which they stand; where the print sets a reference mark in the text (a letter, four pricks ::, or a star *), the mark is kept at its place in square brackets. In prose sections the marginal notes stand at their places in square brackets. Marks that the transcription records in the text are kept as they stand: ▪ is the transcribers’ sign for a printed mark they could not set, which this edition’s key to its marks uses to point to an Annotation after the chapter, and “ is another such printed mark. Words the transcribers could not read are marked ⟨illegible⟩ (237 on this page); none has been filled in by conjecture. One word or phrase printed in Greek or other non-Latin letters, which the transcription did not key, is marked ⟨non-Latin script⟩ on this page; nothing has been supplied in its place.

In 3 places on this page the transcription has no verse cross between two numbered verses; there both numbers head a single paragraph (for example “12–13”) rather than cutting the text by guesswork.

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