Wicked Cain killeth holy Abel. 9. whose blood crieth for revenge. 11. Cain a cursed vagabond, 17. hath much issue. 25. Adam also hath Seth, and Seth Enos.VVicked Cain killeth holie Abel. 9. vvhose blond cryeth for reuenge. 11. Cain a cursed vacabond, 17. hath much issue. 25. Adam also hath Seth, and Seth Enos.
And Adam knew Eve his wife: who conceived and brought forth Cain, saying: I have gotten a man through God.AND Adam knewe Eue his wife: who conceiued and brought forth Cain, saying: I haue gotten a man through God.Adam vero cognovit uxorem suam Hevam, quæ concepit et peperit Cain, dicens : Possedi hominem per Deum.
2And again she brought forth his brother Abel. And Abel was a shepherd, and Cain a husbandman.And againe she brought forth his brother Abel. And Abel was a shepheard, & Cain a husbandman.Rursumque peperit fratrem ejus Abel. Fuit autem Abel pastor ovium, et Cain agricola.
3And it befell after many days that Cain offered of the fruits of the earth gifts to our Lord.And it befel after manie dayes that Cain offred of the fruites of the earth giftes to our Lord.Factum est autem post multos dies ut offerret Cain de fructibus terræ munera Domino.
4Abel also offered of the first begotten of his flock, and of their fat: and our Lord had respect to Abel, and to his gifts.Abel also offred of the first begotten of his flocke, and of their fat: and our Lord had respect to Abel, & to his giftes.Abel quoque obtulit de primogenitis gregis sui, et de adipibus eorum : et respexit Dominus ad Abel, et ad munera ejus.
5But to Cain, and to his gifts he had not respect: and Cain was exceeding angry, and his countenance fell.But to Cain, and to his giftes he had not respect: & Cain was exceeding angrie, and his countenance fell.Ad Cain vero, et ad munera illius non respexit : iratusque est Cain vehementer, et concidit vultus ejus.
6And our Lord said to him: Why art thou angry? and why is thy countenance fallen?And our Lord said to him: Why art thou angrie? and why is thy countenance fallen?Dixitque Dominus ad eum : Quare iratus es ? et cur concidit facies tua ?
7If thou do well, shalt thou not receive again: but if thou doest ill, shall not thy sin forthwith be present at the door? but the desire, appetite · Vulgate: appetitus thereof shall be under thee, and thou shalt have dominion over it.If thou doe wel, shalt thou not receiue againe: but if thou doest il, shal not thy sinne forthwith be present at the dore? but the lust therof shal be vnder thee, and thou shalt haue dominion ouer it.nonne si bene egeris, recipies : sin autem male, statim in foribus peccatum aderit ? sed sub te erit appetitus ejus, et tu dominaberis illius.
8And Cain said to Abel his brother: Let us go forth out · Vulgate: foras. And when they were in the field, Cain rose up against his brother Abel, and slew him.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.Dixitque Cain ad Abel fratrem suum : Egrediamur foras. Cumque essent in agro, consurrexit Cain adversus fratrem suum Abel, et interfecit eum.
9And our Lord said to Cain: Where is Abel thy brother? who answered: I know not: am I my brother's keeper?And our Lord said to Cain: Where is Abel thy brother? who answered: I know not: am I my brothers keeper?Et ait Dominus ad Cain : Ubi est Abel frater tuus ? Qui respondit : Nescio : num custos fratris mei sum ego ?
10And he said to him: What hast thou done? the voice of thy brother's blood crieth to me out of the earth.And he said to him: What hast thou done? the voice of thy brothers blond crieth to me out of the earth.Dixitque ad eum : Quid fecisti ? vox sanguinis fratris tui clamat ad me de terra.
11Now therefore cursed shalt thou be upon the earth, which hath opened her mouth, and received the blood of thy brother at thy hand.Now therfore cursed shalt thou be vpon the earth, which hath opened her mouth, & receaued the blond of thy brother at thy hand.Nunc igitur maledictus eris super terram, quæ aperuit os suum, et suscepit sanguinem fratris tui de manu tua.
12When thou shalt till it, it shall not yield to thee her fruit: a wandering vagrant · Vulgate: vagus and vagabond shalt thou be upon the earth.when thou shalt til it, it shal not yeld to thee her fruite: a roag and vagabound shalt thou be vpon the earth.Cum operatus fueris eam, non dabit tibi fructus suos : vagus et profugus eris super terram.
13And Cain said to our Lord: Mine iniquity is greater, than that I may deserve pardon.And Cain said to our Lord: Myne iniquitie is greater, then that I may deserue pardon.Dixitque Cain ad Dominum : Major est iniquitas mea, quam ut veniam merear.
14Lo thou dost cast me out this day from the face of the earth, and from thy face shall I be hid, and I shall be a vagabond and fugitive on the earth: every one therefore that findeth me, shall kill me.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.Ecce ejicis me hodie a facie terræ, et a facie tua abscondar, et ero vagus et profugus in terra : omnis igitur qui invenerit me, occidet me.
15And our Lord said to him: No, it shall not so be: but whosoever shall kill Cain, shall be punished sevenfold. And our Lord put a mark on Cain, that whosoever found him should not kill him.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.Dixitque ei Dominus : Nequaquam ita fiet : sed omnis qui occiderit Cain, septuplum punietur. Posuitque Dominus Cain signum, ut non interficeret eum omnis qui invenisset eum.
16And Cain went forth from the face of our Lord, and dwelt as a fugitive on the earth at the east side of Eden.And Cain went forth from the face of our Lord, and dwelt as a fugitiue on the earth at the east side of Eden.Egressusque Cain a facie Domini, habitavit profugus in terra ad orientalem plagam Eden.
17And Cain knew his wife, who conceived, and brought forth Henoch: And he built a city, and called the name thereof by the name of his son, Henoch.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.Cognovit autem Cain uxorem suam, quæ concepit, et peperit Henoch : et ædificavit civitatem, vocavitque nomen ejus ex nomine filii sui, Henoch.
18Moreover Henoch begat Irad, and Irad begat Maviael, and Maviael begat Mathusael, and Mathusael begat Lamech.Moreouer Enoch begat Irad, and Irad begat Mauiael, and Mauiael begat Mathusael, and Mathusael begat Lamech.Porro Henoch genuit Irad, et Irad genuit Maviaël, et Maviaël genuit Mathusaël, et Mathusaël genuit Lamech.
19Who took two wives, the name of the one was Ada, and the name of the other Sella.Who tooke two wiues, the name of the one was Ada, and the name of the other Sella.Qui accepit duas uxores, nomen uni Ada, et nomen alteri Sella.
20And Ada brought forth Jabel, who was the father of them that dwell in tents, and of herdsmen.And Ada brought forth Iabel, who was the father of them that dwel in tents, and of herdsmen.Genuitque Ada Jabel, qui fuit pater habitantium in tentoriis, atque pastorum.
21And his brother's name was Jubal: he was the father of them that sing on harp and organs.And his brothers name was Iubal: he was the father of them that sing on harpe & organs.Et nomen fratris ejus Jubal : ipse fuit pater canentium cithara et organo.
22Sella also brought forth Tubalcain, who was a hammerer and worker in all work of brass and iron. And the sister of Tubalcain was Noema.Sella also brought forth Tubalcain, who was a hammerer & worker in al worke of brasse & iron. And the sister of Tubalcain was Noema.Sella quoque genuit Tubalcain, qui fuit malleator et faber in cuncta opera æris et ferri. Soror vero Tubalcain, Noëma.
23And Lamech said to his wives Ada and Sella: Hear my voice ye wives of Lamech, hearken to my talk: for I have slain a man to the Vulgate: vulnus of myself, and a stripling to mine own dry blow Vulgate: livorem (a bruise; distinct from the wound `vulnus`).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 man to the wounding of my selfe, and a stripeling to mine owne drie blowe bruising.Dixitque Lamech uxoribus suis Adæ et Sellæ : Audite vocem meam, uxores Lamech ; auscultate sermonem meum : quoniam occidi virum in vulnus meum, et adolescentulum in livorem meum.
24Sevenfold vengeance shall be taken of Cain: but of Lamech seventy times sevenfold.Seuenfould vengeance shal be taken of Cain: but of Lamech seuentie times seuen fould.Septuplum ultio dabitur de Cain : de Lamech vero septuagies septies.
25Adam also knew his wife again: and she brought forth a son, and called his name Seth, saying: God hath given me other seed for Abel, whom Cain slew.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.Cognovit quoque adhuc Adam uxorem suam : et peperit filium, vocavitque nomen ejus Seth, dicens : Posuit mihi Deus semen aliud pro Abel, quem occidit Cain.
26But to Seth also was born a son, whom he called Enos, this man began to call upon · Vulgate: invocare the name of our Lord.But to Seth also was borne a sonne, whom he called Enos, this man began to inuocate the name of our Lord.Sed et Seth natus est filius, quem vocavit Enos : iste cœpit invocare nomen Domini.
Annotations
4:3Offered gifts. Either God himself taught Adam, and he his children, or else they knew by instinct of nature, that Sacrifice must be offered to God, to acknowledge thereby his supreme dominion over man, and man's due subjection (as St. Augustine, and all Catholic Doctors teach) is principally required, but also in external things, because we consist of body, and not only of soul, and have, by God's goodness, the use of corporal things. As here we see example in the law of nature: and the same was ordained by written precept in the law of Moyses: the Prophets 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 continue to the end of the world. Moreover this homage of offering Sacrifice is so peculiar to God only, that albeit many other exterior rites and services are used both to God and men, as to be bare head, to bow, to kneel, and the like before them, either of great humility (saith St. Augustine) or of pestiferous flattery, to such as are homines colendi, venerandi, si autem eis multum addatur, & adorandi: men to be worshipped, reverenced, and if much be given them, adored (for this term of adoring is also applied to men in holy Scriptures Gen. 23:7, 17:7, 29.) yet Sacrifice is due to God only, and to no creature how excellent soever. Insomuch (saith the same Doctor) that as all nations found it necessary to offer Sacrifice, so none durst sacrifice to any nisi ei, quem Deum aut scivit, aut putavit, aut finxit: but to him whom they either knew, or thought, or feigned to be God.
4:4Had respect to Abel. Both Cain and Abel did well in offering external Sacrifice, but they differed much in sincerity and manner of choosing or dividing their oblations, touching God's part and their own, as St. Justin Martyr, St. Jerome, St. Augustine and others teach. For Abel offered of the best things, of the first begotten of his flock, and of their fat. And therefore God respected and approved it. But to Cain and to his gifts he had not respect, because he wanted sincere devotion. Which difference of God's acceptance appeared doubtless, as St. Jerome and St. Augustine supposed, by some external sign, otherwise Cain had not understood it. Most like it was by fire sent from God, which inflamed and consumed Abel's Sacrifice, and not Cain's. As we read of divers other Sacrifices in holy Scriptures.
4:7Shalt thou not receive. Reward of good works, and punishment of evil are clearly proved by this place. God saying to Cain: If thou doest well, shalt thou not receive again? what else but well for well doing? as Abel received consolation of his Sacrifice well offered. but if thou doest ill, shall not thy sin present forthwith at the door? afflicting thy conscience, and not suffering thy mind to be in quiet, for remorse of thy wicked fact, and fear of just judgement. For hence it came that Cain's countenance fell, and his stomach boiled with anger: punishment so beginning even in this life, and much more in the next world our Saviour will render (as himself saith) to every man according to his works: which the Apostle expresseth more distinctly, eternal life, or wrath and indignation.
4:7Under thee. This Text so plainly showeth free will in man, also after his fall, that the English Protestants to avoid so clear a truth, for these words, the lust thereof (to wit of sin) shall be under thee, and thou shalt have dominion over it, corruptly translate in some of their Bibles thus: Unto thee his desire shall be subject, and thou shalt rule over him: as if God had said that Abel should be under Cain (as the fantastical Manichees perverted the sense, whose absurdity St. Augustine correcteth, maintaining the true construction of the words) Tu dominaberis illius; nunquid fratris? absit. Cuius igitur, nisi peccati? Thou shalt rule over: what, over thy brother? not so. Over what then, but sin? In other English Editions (namely in the last, which we suppose they will stand to) it is better, but yet obscure, thus: Unto thee shall be the desire thereof, and thou shalt have rule of it. Let us therefore examine the sense, and if St. Jerome, the great Scripture Doctor did rightly understand it, God did speak to this effect to Cain: Because thou hast free will, I warn thee, that sin have not dominion over thee, but thou over sin. The Hebrew hath thus: ad te appetitus eius, & tu dominaberis in eum, or, ei. Unto thee the appetite thereof, and thou shalt rule over it. Thargum Hierosolimitanum concludeth God's speech to Cain thus: Into thy hand I have given power of thy concupiscence, and have thou dominion thereof: whether thou wilt to good or to evil. The Greek hath thus: To thee is the conversion thereof, and thou shalt bear rule over it: to wit, appetite, lust, concupiscence is under thy will. Finally, all antiquity, universality and uniform consent of Christian Doctors, and other learned Philosophers, and reasonable men hold it for certain and an evident truth, that man yea a sinner hath free will. Yet Luther, the father of Protestants, so abhorred this truth, that he could not abide the very word, nor vouchsafe (when he writ against it) to title his beastly book, Contra liberum arbitrium, Against free will: but, De servo arbitrio, of servile arbitrement. And denieth that man is in any wise free to choose, to resolve, or determine, but in all things servile, tied, constrained, and compelled to whatsoever he doth, saith, or thinketh. Further, that man in all his actions is like to a hackney, that is, forced to go whither the rider will have him. And knowing the whole world against him, shameth not to confess, that he setteth them all at naught in respect of himself, concluding thus: I have not (saith he) conferred with any in this book, but I have affirmed, and I do affirm. Neither will I that any man judge hereof, but I counsel all to obey, or yield to my opinion. Calvin also for his part, conspireth in this heresy with Luther, but more faintly rather wisheth, than imagineth that men be so mad as to flee from the name of free will. I (saith Calvin) neither myself would use this word, and would wish others, if they ask me counsel, to abstain from it. But we will be bold to oppose St. Jerome's reason against Luther, Calvin, all Manichees, and others that deny free will. God made us (saith he) with free will, neither are we drawn by necessity to virtues nor to vices; otherwise where is necessity, there is neither damnation nor crown.
4:16Cain went forth. It is a mark of Heretics to make breach, and go forth of the Church. And commonly it cometh of envy. Some run into heresies and schisms (saith St. Cyprian) when they envy Bishops, whilst one either complaineth that himself was not rather ordained, or disdaineth to suffer another above him. Hereupon he kicketh, hereupon he rebelleth. Envy moved Cain to kill his brother, because his own works were wicked and rejected: and his brother's just, and esteemed. So going forth became obdurate, obstinate, and desperate in his sin, and being reprobate of God, began a wicked City, opposite to the City of God. Wherefore Moyses, as St. Augustine noteth, intending to describe, and show the perpetual continuance of God's City, the true Church, from Adam, which he doth by the line of Seth to Noe, so forward to his own time, would not omit to tell also the progeny of Cain, even to the flood, wherein all his offspring was finally drowned and destroyed, that the true City of God might appear more distinct, more conspicuous, and more renowned. And that indeed the same only (and not any broken and interrupted companies or conventicles) might be known to be the true Church of God.
4:23I have slain. So hard and obscure is this place, that St. Jerome required by St. Damasus Pope to expound it, dareth not affirm any one sense for certain, but proposing divers, which the text may seem to bear, wisheth the Pope (who was also very learned) to examine all more at large: putting him in mind that Origen writ his twelfth and thirteenth books upon this only place. The most probable exposition seemeth to be gathered out of the Hebrews' Tradition, that this Lamech of the issue of Cain (for there was another Lamech of Seth's progeny) much addicted to hunting, and his eyes decaying, used in that exercise the direction of a young man his nephew, the son of Tubalcain. Who seeing something move in bushes, supposing it to be a wild beast, willed his grandfather to shoot at the same: which he did, and struck the mark with a deadly wound, and approaching to take the prey, found it to be old Cain. Whereupon sore amazed, afflicted, and moved with great passion, did so beat the young man, for his ill direction, that he also died of the dry blows. After both which mishaps, and his passion at last calmed, Lamech lamenteth as the text saith, that he had killed a man and stripling, to wit, the one with a wound, the other with dry blows, for which he feared sevenfold punishment more than Cain suffered for killing Abel. Nevertheless St. Jerome and other Fathers think it probable, that Lamech killing the one of ignorance, the other in passion, was not so severely punished as he feared. And so they understand the rest of this passage, that sevenfold vengeance was taken of Cain, by prolongation of his miserable life till his seventh generation, when one of his own issue slew him, and another of the same lineage with him. And Lamech was punished seventy sevenfold when his seventy seven children (for so many he had, as Josephus writeth) and all their offspring perished in the flood. Mystically by seventy seven may be signified that the sin of mankind should be punished and expiated in Christ our Redeemer, who was born in the seventy seventh generation from Adam.
4:26Began to invocate. Seth was a most holy man, and so brought up his children, that they were called the sons of God. Gen. 6. Adam also and Eve were penitent, and became great confessors, and are now Saints. And so it cannot be doubted but amongst other spiritual exercises they prayed and invocated God. And therefore that which is here said: He (to wit Enos) began, or (as the Hebrew hath) then was begun, to invocate the name of our Lord, cannot be understood of private, but of some public prayer of many meeting together, and observing some rites and set form in peculiar place dedicated to divine Service, the Church being now grown to a competent multitude. And that besides Sacrifice, which was also before, as appeareth both by Cain and Abel.