Original Douay Rheims Bible (1582 & 1610)



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.
THIS first Booke of holie Scripture, called Genesis, which signifieth 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 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 S. Aug. quest. vet & noui Testam. cap. 3. world, God would for correction & confutation therof, haue his wil made further knowen to his children, and so remaine amongst them in written VVhy Scripture was written.
VVhat Moyses specially sheweth in this booke.
record, by his faithful seruant and Prophet Moyses. note 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 destenie 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 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 anew. But this ofspring 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
The principal Patriarches from Noe to the 12 sonnes of Israel. the line of Noe by Sem his first begotten sonne. Then describeth the particular 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 maner, Iacob otherwise called Israel, with al his progenie, descended from the Land of Canaan into Ægypt, and were there entertayned. So this booke This booke diuided into eight partes. contayneth the historie of two thousand three hundred & odde yeares. 1. The first contayneth the Creation of Heauen and Earth, & other Creatures, and lastly of Man chap. 1. & 2. 2. The second part is of the trangression & fal of man, & his casting out of Paradise, of multiplication of men, 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. 3. The third part is of the new increase, & multiplication of the same. from the 8. chap. to the 11. 4. The fourth, of the confusion of tongues, & the diuision of nations. in the 11. chap. 5. 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. 6. The sixth part recounteth the progenie, and other blessings, especially the great vertues of Abraham, Isaac, and Iacob. from the 21. chap. to the 37. 7. The seuenth part reporteth the selling of Ioseph into Ægypt, and his aduancement there. from the 37. chap. to the 46. 8. The eight and last part is of Iacob, and his progenies going into Ægypt, 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 read the same, in order of the Ecclesiastical Office.