00 The First Tome — Title, Approbation and Preface

Title page, approbation and preface of the first tome, in The Douay Old Testament (1609–1610)

The opening leaves of the first tome of the Douay Old Testament (Doway: Laurence Kellam, 1609): the title page; the approbation of the doctors of the University of Douai, in Latin; the translators’ preface to the English reader, which defends a Catholic translation from the Latin Vulgate and explains its method; and “The summe and partition of the holie Bible”, an outline of the books of the Old Testament with a note on the canonical and apocryphal books.

The Title Page

THE HOLIE BIBLE FAITHFVLLY TRANSLATED INTO ENGLISH, OVT OF THE AVTHENTICAL LATIN.

Diligently conferred with the Hebrew, Greeke, and other Editions in diuers languages.

With ARGVMENTS of the Bookes, and Chapters: ANNOTATIONS. TABLES: and other helpes, for better vnderſtanding of the text: for diſcouerie of CORRVPTIONS in ſome late tranſlations: and for clearing CONTROVERSIES in Religion.

BY THE ENGLISH COLLEGE OF DOWAY.

Haurietis aquas in gaudio de fontibus Saluatoris.

Iſaiae. 12.

You shal draw waters in ioy out of the Sauiours fountaines.

Printed at Doway by LAVRENCE KELLAM, at the ſigne of the holie Lambe.

M. DC. IX.

APPROBATIO.

NOs infraſcripti, in alma Duacenſi vniuerſitate Sacrae Theologiae Doctores & Profeſſores, hanc Anglicanam Veteris Teſtamenti tranſlationem, quam tres diuerſi eius nationis eruditiſſimi Theologi, non ſolum fidelem, ſed propter diuerſa quae ei ſunt adiuncta, valde vtilem fidei Catholicae propagandae ac tuendae, & bonis moribus promouendis, ſunt teſtati: quorum teſtimonia ipſorum ſyngraphis munita vidimus; cuius item Tranſlationis, & Annotationum auctores nobis de fidei integritate, & eruditionis praeſtantia probè ſunt noti: his rebus adducti & nixi, fructuoſe euulgari poſſe cenſuimus. Duaci. 8. Nouembris. 1609.

GVILIELMVS ESTIVS Sacrae Theologiae Doctor, & in Academia Duacenſi Profeſſor.
BARTHOLOMAEVS PETRVS Sacrae Theologiae Doctor, & in Vniuerſitate Duacenſi Profeſſor.
GEORGIVS COLVENERIVS S. Theologiae Doctor, & eiuſdem in Academia Duacena Profeſſor.

TO THE RIGHT VVELBELOVED ENGLISH READER GRACE AND GLORIE IN IESVS CHRIST EVERLASTING.

AT LAST through Gods goodnes (moſt dearly beloued) we ſend you here the greater part of the Old Teſtament: as long ſince you receiued the New; faithfully tranſlated into English. The reſidue is in hād to be finished: and your deſire therof shal not now (God proſpering our [Margin: The cauſe of delay in ſetting forth this English Bible.] intention) be long fruſtrate. As for the impediments, which hitherto haue hindered this vvorke, they al proceded (as manie do know) of one general cauſe, our poore eſtate in banishment. VVherin expecting better meanes, greatter difficulties rather enſued. Neuertheles you wil hereby the more perceiue our feruent good wil, euer to ſerue you, in that we haue brought forth this Tome, in theſe hardeſt times, of aboue fourtie yeares, ſince this College was moſt happely begune. VVherfore we nothing doubt, but you [Margin: Anno. 1568.] our deareſt, for whom we haue dedicated our liues, wil both pardon the long delay, which we could not wel preuent, and accept now this fruict of our laboures, with like good affection, as we acknowlege them due, and offer the ſame vnto you.

If anie demand, why it is now allowed to haue the holie [Margin: VVhy & how it is allowed to haue holie Scriptures in vulgar tongues.] Scriptures in vulgar tongues, which generally is not permitted, but in the three ſacred only: for further declaration of this, & other like pointes we remite you to the Preface, before the New Teſtament. Only here, as by an Epitome, we ſhal repete the ſumme of al, that is there more largely diſcuſſed. To this firſt queſtion therfore we anſwer, that both iuſt reaſon, & higheſt authoritie of the Church, iudge it not abſolutly neceſſarie, nor alwayes conuenient, that [Margin: Scriptures being hard are not to be read of al.] holie Scriptures ſhould be in vulgar tongues. For being as they are, hard to be vnderſtood, euen by the lerned, reaſon doth dictate to reaſonable men, that they were not written, nor ordayned to be read indifferently of al men. Experiēce alſo teacheth, that through ignorance, ioyned often with [Margin: Manie take harme by reading holi⟨illegible⟩ Scriptures.] pride and preſumption, manie reading Scriptures haue erred groſly, by miſunderſtanding Gods word. VVhich though it be moſt pure in it ſelf, yet the ſenſe being adulterated [Margin: lib. de Preſcrip.] is as perilous (ſaith Tertullian) as the ſtile corrupted. S. Ambroſe obſerueth: that vvhere the text is true, the Arrians interpretation [Margin: lib. 2, ad Gratian. c. 1. Tract. 18 in Ioan.] hath errors. S. Auguſtin alſo teacheth, that here ſies and peruerſe doctrines entangling ſoules, and throvving them dovvne headlong into the depth, do not othervviſe ſpring vp, but vvhen good (or true) Scriptures are not vvel (and truly) vnderstood, and vvhen that vvhich in them is not vvel vnderſtood, is alſo rashly & boldly auouched. For the ſame cauſe, S. Ierom vtterly diſallowed, [Margin: Epiſt. 103. c. 6.] that al ſortes of men & wemen, old & yong, preſumed to read: & talke of the Scriptures: wheras no articene, no tradſman dare preſume to teach anie facultie, vvhich he hath not firſt lerned. Seing therfore that dangers, & hurtes happen in manie, the careful chief Paſtores in Gods Church, haue alwaies [Margin: Reading. of Scriptures moderated.] moderated the reading of holie Scriptures, according to perſons, times, and other circumſtances; prohibiting ſome, and permitting ſome, to haue and read them, in their mother tongue. So S. Cryſoſtom trāſlated the Pſalmes & ſome other partes of holie Scriptures for the Armenians, [Margin: Scriptures tranſlated into diuers tongues.] when he was there in banishment. The Slauonians [Margin: Bibl. Sanct. lib. 4.] and Gothes ſay they haue the Bible in their languages. It was tranſlated into Italian by an Archbyſhop of Genua. Into French in the time of king Charles the fift: eſpecially becauſe the waldenſian heretikes had corruptly tranſlated it, to maintaine their errors. VVe had ſome partes in Engliſh [Margin: Lib. 1. Hiſt. c. 47 Linvvod lib. 1.] tranſlated by Venerable Bede: as Malmesburie witneſſeth. And Thomas Arundel Archbishop of Canturburie in a Councel holden at Oxford, ſtraictly ordayned, that no heretical tranſlation ſet forth by wicliffe, and his complices, nor anie other vulgar Edition should be ſuffered, til it were approued by the Ordinarie of the Dioceſe: alleaging S. leroms iudgement of the difficultie & danger in tranſlating holie Scriptures out of one tongue into an other. And therfore it muſt nedes be much more dangerous, when ignorant people read alſo corrupted tranſlations. Now ſince Luther, and his folowers haue pretended, that the Catholique [Margin: A calumnious ſuggeſtion of Lutheranes.] Romane faith and doctrine, should be contrarie to Gods written word, & that the Scriptures were not ſuffered in vulgar languages, leſt the people ſhould ſee the truth, & vvithal theſe new maiſters corruptly turning the Scriptures into diuers tongues, as might beſt ſerue their owne opinions: againſt this falſe ſuggeſtion, and practiſe, Catholique Paſtores haue, for one eſpecial remedie, ſet forth true and ſincere Tranſlations in moſt languages of the Latin Church. But ſo, that people muſt read them with licence of their ſpiritual ſuperior, as in former times they were in like ſort limited. Such alſo of the Laitie, yea & of the meaner lerned Clergie, as were permitted to read holie Scriptures, did not preſume to interprete hard places, nor high Myſteries, much leſſe to diſpute and contend, but leauing the diſcuſſion therof to the more lerned, ſearched rather, [Margin: VVhat part of Scriptures be moſt conuenient for vulgar readers.] and noted the godlie and imitable examples of good life, and ſo lerned more humilitie, obedience, hatred of ſinne, feare of God, zele of Religion, and other vertues. And thus holie Scriptures may be rightly vſed in anie tongue, to teach, to argue, to correct, to inſtruct in iuſtice, that the man of [Margin: ⟨illegible⟩ Tim 3.] God may be perfect, and (as S. Paul addeth) inſtructed to euerie good vvorke, when men laboure rather to be doers of Gods [Margin: ⟨illegible⟩ac. 1.] wil & vvord, then readers or hearers only, deceiuing themſelues.

But here an other queſtion may be propoſed: VVhy we [Margin: VVhy we tranſlate the old Latin text.] tranſlate the Latin text, rather then the Hebrew, or Greke, which Proteſtantes preferre, as the fountaine tongues, wherin holie Scriptures were firſt written? To this we anſwer, that if in dede thoſe firſt pure Editions were now [Margin: More pure then the Hebrew or Greke now extant.] extant, or if ſuch as be extant, were more pure then the Latin, we would alſo preferre ſuch fountaines before the riuers, in whatſoeuer they should be found to diſagree. But the ancient beſt lerned Fathers, & Doctors of the Church, [Margin: Tertulliā li. 5. cont Marcion S. Ambroſe. li. 3 deSpirit. San. c. 11 S. Ieron: li. 1. con. Iouiniā.] do much complaine, and teſtifie to vs, that both the Hebrew and Greke Editions are fouly corrupted by Iewes, and Heretikes, ſince the Latin was truly tranſlated out of them, whiles they were more pure. And that the ſame Latin hath bene farre better conſerued from corruptions. So that the old Vulgate Latin Edition hath bene preferred, and vſed for moſt authentical aboue a thouſand and three hundered yeares. For by this verie terme S. Ierom calleth that Verſion the vulgate or common, which he conferred with [Margin: in 49. Iſaiae.] the Hebrew of the old Teſtament, and with the Greke of the New; which he alſo purged from faultes committed by writers, rather amending then tranſlating it. Though in [Margin: li. 20. c. 24 mora. Epiſt. dedicat. ad Leandr. li. 2. Doct Chriſt. c. 14. lib. 6. Etymol. c. 5. & li. 1 de Diuin offic. c. 12.] regard of this amending, S. Gregorie calleth it the nevv verſiō of S. Ierom: who neuertheles in an other place calleth the ſelf ſame, the old Latin Edition, iudging it moſt worthy to be folowed. S. Auguſtin calleth it the Italian. S. Iſidorus witneſſeth [Margin: Receiued by al Churches.] that S. Ierom; verſion was receiued and approued by al Chriſtian Churches. Sophronius alſo a moſt lerned man, [Margin: Turned into Greke.] ſeing S. Ieroms Edition ſo much eſtemed, not only of the Latines, but alſo of the Grecians, turned the Pſalter & Prophetes, out of the ſame Latin into Greke. Of latter times what shal we nede to recite other moſt lerned men? S. Bede S. Anſelme, S. Bernard, S. Thomas, S. Bonauenture, & the reſt? VVho al vniformly allege this only text as authentical. In ſo much that al other Latin Editions, which S. Ierom [Margin: Prefat. in Ioſue.] ſaith were in his time almoſt innumerable, are as it were fallen out of al Diuines handes, and growne out of credite [Margin: Al others growne out of vſe. S. Ierom excelled al other Doctors in tranſlating & expounding holie Scriptures.] and vſe. If moreouer we conſider S. Ieroms lerning, p⟨illegible⟩etie, diligence, and ſinceritie, together with the commodities he had of beſt copies, in al languages then extant, and of other lerned men, with whom he conferred: and if we ſo cōare the ſame with the beſt meanes that hath bene ſince, ſurely no man of indifferent iudgement, wil match anie other Edition with S. Ieroms: but eaſely acknowlege with the whole Church Gods particular prouidēce in this great Doctor, as wel for expounding, as moſt eſpecialy for the [Margin: His Edition free from. partialitie.] true text and Edition of Holie Scriptures. Neither do we flee vnto this old Latin text, for more aduantage. For beſides that it is free from partialitie, as being moſt ancient of al Latin copies, and long before the particular Controuerſies of theſe dayes beganne; the Hebrew alſo & the Greke when they are truly tranſlated, yea and Eraſmus his Latin, in ſundrie places, proue more plainly the Catholique Romaine [Margin: Preferred before al other Editions by Beza.] doctrine, then this which we relie vpon. So that [Margin: Luc. 22. v. 20. Prefat. Noui. Teſtam. Anno. 1556. Luc. 1. v. 1.] Beza & his folowers take alſo exception againſt the Greke, when Catholiques allege it againſt them. Yea the ſame Beza preferreth the old Latin Verſion before al others, & freely teſtifieth, that the old Interpreter tranſlated religiouſly. VVhat then do our countriemen, that refuſe this [Margin: None yet in England allowed for ſufficient.] Latin, but depriue themſelues of the beſt, and yet al this while, haue ſet forth none, that is allowed by al Proteſtantes, for good or ſufficient.

How wel this is donne the lerned may iudge, when by mature conference, they ſhal haue made trial therof. And if [Margin: VVhat is done in this Edition] anie thing be miſtaken, we wil (as ſtil we promiſe) gladly [Margin: Preface before the nevv Teſtam.] correct it. Thoſe that trāſlated it about thirtie yeares ſince, were wel knowen to the world, to haue bene excellent in the tongues, ſincere men, and great Diuines. Only one [Margin: Diuers readinges reſolued vpon, & none leift in the margent.] thing we haue donne touching the text, wherof we are eſpecially to geue notice. That whereas heretofore in the beſt Latin Editions, there remained manie places differing in wordes, ſome alſo in ſenſe, as in long proceſſe of time, the writers erred in their copies; now lately by the care & diligence of the Church, thoſe diuers readings were maturely, and iuditiouſly examined, and conferred with ſundrie the beſt written and printed bookes, & ſo reſolued vpon, that al which before were leift in the margent, are either reſtored into the text, or els omitted; ſo that now none ſuch remaine in the margent. For which cauſe, we haue againe conferred this Engliſh tranſlation, and conformed [Margin: They touched not preſent controuerſies.] it to the moſt perfect Latin Edition. VVhere yet by the way we muſt geue the vulgar reader to vnderſtand, that very few or none of the former varieties, touched Controuerſies of this time. So that this Recognition is no way ſuſpicious of partialtie, but is merely donne for the more ſecure conſeruation of the true text; and more eaſe, and ſatisfaction of ſuch, as otherwiſe ſhould haue remained more doubtful.

Now for the ſtrictnes obſerued in tranſlating ſome [Margin: VVhy ſome vvordes are not tranſlated into vulgar English.] wordes, or rather the not tranſlating of ſome, which is in more danger to be diſliked, we doubt not but the diſcrete lerned reader, deepely weighing and conſidering the importance of ſacred wordes, and how eaſely the translatour may miſſe the ſenſe of the Holie Ghoſt, wil hold that which is here donne for reaſonable and neceſſarie. VVe haue alſo the example of the Latin, and Greke, where ſome wordes [Margin: Some Hebrew wordes not tranſlated into Latin, nor Greke.] are not tranſlated, but left in Hebrew, as they were firſt ſpoken & written; which ſeeing they could not, or were not conuenient to be tranſlated into Latin or Greke, how much leſſe could they, or was it reaſon to turne them into English? S. Auguſtin alſo yeldeth à reaſon, exemplifying in the [Margin: li 2 Doct. Chriſt. cap. 11.] wordes Amen and Alleluia, for the more ſacred authoritie therof. [Margin: More authoritie in ſacred tongues.] which doubtles is the cauſe why ſome names of ſolemne Feaſtes, Sacrifices, & other holie thinges are reſerued in ſacred tongues, Hebrew, Greke, or Latin. Againe for neceſſitie, English not hauing à name, or ſufficient terme, we either kepe the word, as we find it, or only turne it to our English [Margin: Some vvordes can not be turned into English:] termination, becauſe it would otherwiſe require manie wordes in English, to ſignifie one word of an other tongue. In which caſes, we commonly put the explication in the margent. Briefly our Apologie is eaſie againſt English Proteſtantes; becauſe they alſo reſerue ſome wordes in [Margin: Proteſtantes leaue ſome vvordes vntranſlated.] the original tongues, not tranſlated into Engliſh: as Sabbath, Ephod, Pentecoſt, Proſelyte, and ſome others. The ſenſe wherof is in dede as ſoone lerned, as if they were turned ſo nere as is poſſible into Engliſh. And why then may we not ſay Prepuce, Phaſe or Paſch, Azimes, Breades of Propoſition, Holocauſt, and the like? rather then as Proteſtantes tranſlate them: Foreskinne, Paſſeouer, The feaſt of ſvvete breades, Shevv breades, Burnt offerings: &c. By which termes, whether they be truly tranſlated into Engliſh or no, we wil paſſe ouer. Sure it is an Engliſh man is ſtil to ſeke, what they meane, as if they remained in Hebrew, or Greke. It more importeth, that nothing be wittingly and falſly tranſlated, for aduantage of doctrine in matter of faith. VVherein as we dare boldly auouch the ſinceritie of this Tranſlation, and that nothing is here either vntruly, or obſcurely donne of purpoſe, in fauour of Catholique Romane Religion: ſo we can not but complaine, and chalenge Engliſh Proteſtantes, [Margin: Corruptions in Proteſtantes Tranſlations of holie Scriptures.] for corrupting the text, cōtrarie to the Hebrew, & Greke, which they profeſſe to tranſlate, for the more shew, and mainteyning of their peculiar opinions againſt Catholiques. As is proued in the Diſcouerie of manifold corruptiōs. For example we shal put the reader in memorie of one or two. Gen. 4. v. 7. whereas (God ſpeaking to Cain) the Hebrew wordes in Grammatical conſtruction may be tranſlated either thus: Vnto thee alſo perteyneth the luſt THEROF, & thou shalt haue dominion ouer IT: or thus; Alſo vnto thee HIS deſire [Margin: Of purpoſe againſt Catholique doctrine] shal be ſubiect, & thou shalt rule ouer HIM: though the coherēce of the text requireth the former, & in the Bibles printed 1552. and. 1577. Proteſtantes did ſo tranſlate it: yet in the yeare 1579. and 1603. they tranſlate it the other way, [Margin: Againſt▪ free wil.] rather ſaying, that Abel was ſubiect to Cain, and that Cain by Gods ordinance, had dominion ouer his brother Abel, then that concupiſcence or luſt of ſinne is ſubiect to mans wil, or that man hath powre of free wil, to reſiſt (by Gods grace) tentation of ſinne. But as we heare in a new Edition (which we haue not yet ſene) they trāſlate it almoſt as in the [Margin: Againſt Melchiſedechs ſacrifice.] firſt in like ſorte Gen. 14. v. 18. The Hebrew particle VAV, which S. Ierom, and al Antiquitie tranſlated ENIM (FOR) Proteſtants wil by no meanes admitte it, becauſe (beſides other argumentes) we proue therby Melchiſedechs Sacrifice. And yet themſelues tranſlate the ſame, as S. Ierom doth, Gen. 20. v. 3. ſaying: FOR she is a mans vvife. &c. [Margin: And againſt holie Images.] Againe Gen. 31. v. 19. the English Bibles. 1552. and 1577. translate Theraphim, IMAGES. VVhich the Edition of 1603▪ correcting, tranſlateth IDOLES. And the marginal Annotation wel proueth, that it ought to be ſo tranſlated.

VVith this then we wil conclude moſt deare (we ſpeake [Margin: This Edition dedicated to al that vnderſtand English.] to you al, that vnderſtand our tongue, whether you be of contrarie opinions in faith, or of mundane feare participate with an other Congregation; or profeſſe with vs the ſame Catholique Religion) to you al we preſent this worke: dayly beſeching God Almightie, the Diuine VViſedom, Eternal Goodnes, to create, illuminate, and replenish your ſpirites, with his Grace, that you may attaine eternal Glorie. Euerie one in his meaſure, in thoſe manie Manſions, prepared and promiſed by our Sauiour in his Fathers houſe. Not only to thoſe which firſt receiued, & folowed his Diuine doctrine, but to al that should afterwardes beleue in him, & kepe the ſame preceptes. For there is one God, one alſo Mediatour of God and men: Man Chriſt Ieſus. VVho gaue himſelf a Redemption for al. VVherby appeareth his wil, that al should be ſaued. VVhy then are not al ſaued? The Apoſtle addeth: that they muſt firſt come to the knowlege [Margin: Chriſt redeemed al, but al are not ſaued.] of the truth. Becauſe without faith it is impoſſible to pleaſe God. This ground worke therfore of our creation in Chriſt [Margin: True faith firſt neceſſarie.] by true faith, S. Paul labored moſt ſeriouſly by word and writing, to eſtablish in the hartes of al men. In this he confirmed the Romanes by his Epiſtle, cōmending their faith, as already receiued, and renowmed in the whole world. He preached the ſame faith to manie Nations. Amongſt others to the lerned Athenians. VVhere it ſemed to ſome, as abſurde, as ſtrange; in ſo much that they ſcornfully called him avvord-ſovver, and Preacher of new gods. But S. Auguſtin [Margin: Act. 17. v. 18. Ser. 42. de Sanct.] alloweth the terme for good, which was reprochfully ſpoken of the ignorant. And ſo diſtinguiſhing betwen Reapers, and Sovvers in Gods Church, he teacheth, that [Margin: The twelue Apoſtles were firſt Reapers, before they were Sowers▪ S. Paul at firſt a Sower, or Seminarie Apoſtle.] wheras the other Apoſtles reaped in the Iewes, that which their Patriarches and Prophetes had ſowne; S. Paul ſowed the ſeede of Chriſtian Religion in the Gentiles. And ſo in reſpect of the Iſraelites, to whom they were firſt ſent, calleth the other Apoſtles Meſſores, Reapers, and S. Paul, being ſpecially ſent to the Gentiles, Seminatorem a Sovver, or Seminarie Apoſtle. VVhich two ſortes of Gods workmen are ſtil in the Church, with diſtinct offices of Paſtoral cures, and Apoſtolical miſſions; the one for perpetual gouernment of [Margin: Paſtoral cures and Apoſtolical miſſions.] Catholique countries: the other for conuerſion of ſuch, as either haue not receiued Chriſtian Religion, or are relapſed. As at this time in our country, for the diuers ſortes of pretended religions, theſe diuers ſpiritual workes are neceſſary, to teach and feede al Britan people. Becauſe ſome in error of opinions preach an other Goſpel, wheras in veritie [Margin: New doctrine is falſly called the Goſpel.] there is no other Goſpel. They preach in dede new doctrines, [Margin: S. Aug. de v⟨illegible⟩lit crede 1. c. Mat. 15.] which can not ſaue. Others folow them beleuing falshood. But vvhen the blinde lead the blinde (not the one [Margin: The ſeduced, & externally conformable are punished with the authors of iniquitie▪] only, but) both fal into the ditch. Others conforme themſelues, in external shew, fearing them that can punish, and kil the bodie. But our Lord vvil bring ſuch as decline into (vniuſt) [Margin: Pſalmo. 124.] obligations, vvith them that vvorke iniquitie. The Reliques and ſmal flock of Catholiques in our country, haue great ſadnes, and ſorow of hart; not ſo much for our owne affliction, for that is comfortable, but for you our brethren, and kinſemen in fleſh and bloud. VVishing with our owne temporal damage whatſoeuer, your ſaluation. Now [Margin: -. Cor. 6.] is the acceptable time, now are the dayes of ſaluation, the [Margin: Grace in the new Teſtamēt more abundant then in the old.] time of Grace by Chriſt, whoſe dayes manie Kinges & Prophetes deſired to ſee: they ſaw them (in ſpirite) and reioyced. [Margin: Luc. 10.] But we are made partakers of Chriſt, and his Myſteries; ſo that our ſelues neglect not his heauenly riches: if we receiue & kepe the beginning of his ſubſtance, firme vnto the end; that is, the true Catholique faith; building theron good workes by his grace; without which we can not thinke a good thought, by which we can do al thinges neceſſarie to ſaluation. But if we hold not faſt this ground, al the building fayleth. Or if confeſſing to know God in wordes, we [Margin: Tit. 1.] denie him in deedes, committing workes of darknes; [Margin: Both wicked workes, and omiſſion of good workes are damnable.] or omitting workes of mercie, when we may doe them to [Margin: Mat. 25.] our diſtreſſed neighbours; brifly if we haue not charitie, the [Margin: 1. Cor. ⟨illegible⟩3.] forme and perfection of al vertues, al is loſt, and nothing worth. But if we builde vpon firme grounde, gold, ſiluer, and precious ſtones, ſuch building shal abide, and make [Margin: 1. Pet. 1.] our vocation ſure by good workes. as S. Peter ſpeaketh. Theſe (ſaith S. Paul) are the heyres of God, coheyres of [Margin: Innumerable ſaued by Chriſt.] Chriſt. Neither is the number of Chriſts bleſſed children [Margin: Apoc. 7.] coūted, as of the Iewes, an hundred fourtie foure thouſand, of euerie tribe of Iſrael twelue thouſand ſigned; but a moſt great multitude of Catholique Chriſtians, which no man can number, of al nations, and tribes, and peoples, and tongues, ſtanding before the throne of the lambe, clothed in white robes, and palmes (of triumph) in their handes: hauing ouercome tentations in the vertuous race of good life. Much more thoſe which alſo indure perſecution for [Margin: They are more happie that ſuffer perſecution for the truth.] the truthes ſake, shal receiue moſt copious great rewardes in heauen. For albeit the paſſions of this time (in themſelues) are not [Margin (*): Vvorthie, or comparable in dignitie.] condigne, to the glorie to come, that shal be reueled in vs: yet our tribulation, which preſently is momentanie, [Margin: 2. Cor. 4.] and light, worketh (through grace) aboue meaſure excedingly an eternal weight of glorie. VVhat shal we therfore meditate of the eſpecial prerogatiue of English Catholiques at this time? For to you it is geuen for Chriſt, not only that you beleue in him, but alſo that you ſuffer for [Margin: English Catholiques moſt happie in this age.] him. A litle now, if you muſt be made penſiue in diuers [Margin: 1. Pet. 1.] tentations, that the probation of your faith, much more precious then gold, which is proued by the fire, may be found vnto praiſe, and glorie, and honour, in the reuelation of Ieſus Chriſt. Manie of you haue ſuſteyned the ſpoile of your goodes with ioy, knowing that you haue a better and a permanent ſubſtance. Others haue benne depriued of your children, fathers, mothers, brothers, ſiſters, and nereſt frendes, in readie reſolution alſo, ſome with ſentence of death, to loſe your owne liues. Others haue had trial of reproches, mockeries, and ſtripes. Others of bandes, priſons, and banishmentes. The innumerable renowmed late English Martyres, & Confeſſors, whoſe happie ſoules [Margin: The due praiſe of Martyres, and other glorious Sainctes excedeth mortal tongues.] for confeſſing true faith before men, are now moſt glorious in heauen, we paſſe here with ſilence; becauſe their due praiſe, requiring longer diſcourſe, yea rather Angels, then Engliſh tongues, farre ſurpaſſeth the reach of our conceiptes. And ſo we leaue it to your deuout meditation. They now ſecure for themſelues, and ſolicitous for vs their deareſt clientes, inceſſantly (we are wel aſſured) intercede before Chriſts Diuine Maieſtie, for our happie conſummation, with the conuerſion of our whole countrie. To you therfore (deareſt frendes mortal) we direct this ſpeach: admonishing ourſelues & you, in the Apoſtles wordes, that for ſo much as we haue not yet reſiſted tentations to (laſt) [Margin: Patience neceſſarie to the end of mans life.] bloud (and death itſelf) patience is ſtil neceſſarie for vs, that doing the wil of God, we may receiue the promiſe. So we repine not in tribulation, but euer loue them that hate vs, pittying their caſe, and reioycing in our owne. For neither can we ſee during this life, how much good they [Margin: Perſecution profitable.] do vs; nor know how manie of them shal be (as we hartely deſire they al may be) ſaued: our Lord and Sauiour hauing paide the ſame price by his death, for them and for vs. Loue al therefore, pray for al. Do not loſe your confidence, which hath a great remuneration. For yet a litle, and a very litle while, he that is to come, wil come, and he wil not ſlacke. Now the iuſt liueth by faith, beleeuing with [Margin: Rom 10. Heb. 10.] hart to iuſtice, and confeſſing with mouth to ſaluation. But [Margin: Confeſſion of faith before men neceſſarie to ſaluation.] he that withdraweth himſelf shal not pleaſe Chriſts ſoule. Attend to your ſaluation, deareſt countriemen. You that are farre of, draw nere, put on Chriſt. And you that are within Chriſts fold, kepe your ſtanding, perſeuere in him to the end. His grace dwel and remaine in you, that glorious crownes may be geuen you.

AMEN.

From the English College in Doway, the Octaues of AL SAINCTES. 1609. The God of patience and comfort geue you to be of one mind, one tovvards another in IESVS Chriſt; that of one mind, vvith one mouth you may glorifie God.

THE SVMME AND PARTITION OF THE HOLIE BIBLE.

With a brife note of the Canonical and Apochryphal Bookes.

By the vniforme conſent of al learned Diuines, the holie Bible, [Margin: S. Ierom. Epiſt. ad Paulin. de omnib S. Scipt. libris. S. Aug. prefat in ſpecul. li. 2. dc doct chriſt. ca. 9. li. I. de Gen. cōtra Manich. ca. 4. li. de catechiz rudib. c. 3. & 4. l. 2. qq. ſu per Exod q. 73. li. 15. cont. Fauſt. Manich. cap. 2. li 18. ciuit. ca 54. de vera relig. c. 27. li. 4. cōt. Fauſt. ca. 2. S. Greg. h⟨illegible⟩. 6. in Ezech. I.] [Margin: How the holie Scriptures conteine al knowlege neceſlarie to ſaluation. The old and the new Teſtament shew the ſame God, Chriſt, Church and other Myſteries of Religion. The old more obſcurely, with leſle helpes. The new more expreſly and yeldeth more grace.] or written word of God, conteyneth Expreſſed orimplied, al thinges that man is to beleue, to obſerue, & to auoid, for obtayning of aeternal ſaluation. That is, al matters of faith & maners, by which we may know and ſerue God, and ſo be ſpiritually ioyned with him, in this life, & in eternitie. For both the old & new Teſtament propoſe and teſtifie vnto vs, one and the ſame God, the ſame Chriſt, the ſame Church, and other Myſteries of our beleefe, not differing in ſubſtance, but in maner of vttering; the old more obſcurely in figures and prophecies foretelling thoſe thinges, which the New declareth (in great part) as donne and performed. VVherupon ſaith S. Auguſtin: In the Old Teſtament the New lieth hidden: & in the New the Old lieth open. And touching their names, wherein appareth difference, the one (ſaith the ſame Doctor) is called the old Teſtament, either becauſe it propofeth promiſes of temporal thinges (VVherwith our old corruptnes is allured) Or in reſpect of the New, by which it is fulfilled, and in ſome part abolished. The other is called the New, becauſe by it man is renewed, and hath promiſe of eternal life: VVhich shal neuer waxe old nor decay. Likewiſe S. Gregorie the great teſtifieth this conformitie, and correſpondence betwen the Old and New Teſtament, affirming that the ſame is ſignified by the prophet Eſccbiels viſion of an hcele, which had foure faces, or apparence of foure whiles, the shape whereof was, as it were, a wheele in the middes of a wheele. What is this ſaith he, niſi quod in Teſtamenti veteris litera Teſtamentum nouum latuit per Allegoriam? but that in the letter of the old Teſtament, the New lay hidden by an Allegorie? [Margin: In both Teſtaments, are foure ſortes of Bookes.]

And as the ſame is the ſumme and ſubject of both Teſtaments: ſo both are diuided (for the more principal partes therof) into foure ſortes of Bookes: Legal, Hiſtorical, Sapiential, & Prophetical. The Legal bookes of the old Teſtament are the fiue Bookes of Moiſes; Geneſis, Exodus, Leuiticus, [Margin: Legal.] Numeri, & Deuteronomie; whereto anſwer in the new Testament, the foure Goſpels of S. Matthew, S. Marke, S. Luke, & S. Iohn. Historical bookes of the old Teſtament, are the Bookes of Ioſue, Iudges, [Margin: Hiſtorical.] Ruth, foure bookes of Kinges, two of Paralipomenon, Eſdras with Nehemias, Tobias, Iudith, Heſter, Iob, & two of the Machabees; vnto which, in the new Teſtament, anſwer the Actes of the Apoſtles. [Margin: Sapiential.] Sapiential, of the old Teſtament, are the Prouerbes, Eccleſiaſtes, Canticles, Booke of wiſdome, & Eccleſiaſticus; and of like ſorte are in the new Teſtament, the Epiſtles of S. Paul & of other Apoſtles. Prophetical [Margin: Prophetical] bookes are Dauids Pſalter (which is alſo Sapiential, yea like wiſe Legal and Hiſtorical) the Bookes of Iſaias, Ieremias with Baruch, Ezechiel, Daniel, the twelue leſſe Prophetes, Oſea, Ioel, Amos, Abdias, Ionas, Michaeas, Nahum, Abacuc, Sophonias, Aggaeus, Zacharias, Malachias. And in the new Teſtament, the Apocalips of S. Iohn the Apoſtle.

Al theſe Bookes are vndoubtedly Canonical, as the Authores cited in [Margin: Al theſe books recited are Canonical, and of infallible truth.] [Margin: Cone. Carth. An. Dni 419. Conc. Laodic cap. 59. Florent Inſtruct. Armen. decret. 7. Trident Seſſ. 4. S. Atha. in Synop. S. Aug. li. 2. doct Chriſt c. 8 Iſider. li. 6. Elymol c. I. & alibi. Nicep. li. li. 4. cap. 15. Euſeb li. 5. c. 8.] the inner margent teſtifie. And conſequently al, and al the partes therof; are of infallible truth. For otherwiſe as S. Auguſtin teacheth, if anie part were falſe, or doubtful, al were vncertaine. once admittiug falſehood (ſaith he, Epiſt, 8. ad Ieroni) in ſuch ſoueraigne authoritie, no parcel of theſe bookes should remaine, which anie way should ſeme hard to maners, or incredible to beleue, but it might by this moſt pernicious rule be turned to an officious fiction of the author. That is: If anie error could be committed by the authores of Scriptures, either through ignorance, obliuion, or anie other humane frailtie, what ſoeuer were produced, exception might be taken, and queſtion made, whether the author had e⟨illegible⟩red, or no? True it is, that ſome of theſe bookes (as we shal particularly [Margin: Apochryphal of two ſortes. 1. Not declared canonical. 2. Reiected as erronious.] diſcuſſe in their places) were ſometimes doubted of by ſome Catholiques, and called Apochrypal, in that ſenſe, as the word properly ſignifieth hidden, or not apparent. So S. Ierom (in his Prologue before the Latin Bible) calleth diuers bookes Apochryphal, being not ſo euident, whether they were Diuine scripture, becauſe they were not in the lewes Canon, nor at firſt in the Churches Canon, but were neuer reiected, as falſe or erronious. In which ſenſe the Prayer of Manaſſes, the third booke of Eſdras, and third of Machabees are yet called Apochryphal. As for the fourth of Eſdras, and fourth of Machabees there is more doubt. But diuers others, as the booke aſcribed to Enoch, the Goſpels of S. Andrew, S. Thomas, S. Bartholmew, and the like recited by S. Gelaſius (Decreto de libris Eccleſiaſticis dist. 15. Can. Sancta Romana) S. Innocentius the first (Epist. 3.) S. Ierom, Ep ad Laetam, S. Augustin li. 15. cap. 23. de ciuit. Dei. Origen homiſ. 2. in Cantica. are in a worſe ſenſe called Apochryphal, & are reiected as conteyning manifeſt errors, or fained by Heretikes. Neither can a Christian [Margin: The Holie Ghoſt declareth by the Church which Bookes are Diuine Scriptures.] Catholique he otherwiſe aſsured, Which Bookes are Diuine and Canonical Scriptures, but by declaration of the Catholique Church, which without interruption [Margin: Mat. 28. Ioan. 14. 16. Act. 2. 20 1. Tim. 3.] ſuccedeth the Apoſtles, to whom our Sauiour promiſed, and ſent the Holie Ghoſt, to teach al truth. For if in anie thing more then others, aſſuredly one chief and moſt neceſſarie point is, to know and declare, which Bookes are Gods holie Word: being of moſt ſingular importance.

THE SVMME OF THE OLD TESTAment, as it is diſtinguished from the new.

Not withſtanding the ſubiect, & general argument of both Teſtaments [Margin: The old and new Teſtament differ in time. In maner of vttering. Varietie of Precepss. Promiſes. Meanes.] is one & the ſame in ſubſtance, as is already ſaid, yet they differ in time, in maner of vttering of Myſteries, in varietie of precepts, & promiſes, alſo in meanes to obſerue the thinges exacted, & to attayne to the end propoſed, [Margin: Temo. 3. queſt. 10 Algaſiae.] In regard wherof S. Ierome ſaith: Lex Moyſi & omne vetus inſtrumentum elementa mundi intelliguntur, quibus quaſi elementis, & Religionis exordijs Deum diſcimus. The law of Moyſes and al the old Teſtament are vnderſtood the elements of the world, by which, as by firſt rudiments & beginnings, we lerne to know God. For that in it we haue firſt the Law of nature: and aſterwards a law written, with promiſes of temporal rewardes; as long life, land flowiug with milke & honie, & the like; but it brought nothing [Margin: Heb. 7. 9. 10. Gal. 4.] to perfection, as S. Paul ſaith, when giftes & hoſtes were offered, which could not according to conſcience, make the obſeruer perfect. For the helpes of that time, were but infirma & egena elemēta: Weake & poore elements. Likewiſe in general, touching the punishments [Margin: The old Teſtament conteyneth figures of the new. A continual viſible Church from the beginning of the world to Chriſt. The ſame Myſtical bodie, but different in ſtate. Diuided into ſix ages. The firſt age continued. 1656. yeares.] that ſometimes happened to the people of the old Teſtament, when they tranſgreſſed, the ſame Apoſtle affirmeth, that al the ſame chanced to [Margin: 1. Cor. 10] them in figure, & are written for our correption, vpon whom the ends of the world are come. so that the old Teſtament, or Law was [Margin: Gal. 3:] but our pedagogue in Chriſt. Yet it ſetteth forth to vs the whole courſe of Gods Church, for the ſpace of foure thouſand yeares, that is, from the beginning of the world vntil Chriſt our Redemer. which Diuines diuide into ſix ages, wherein was varietie & change of her ſtate, three vnder the Law of nature, and three others vnder the written Law. The ſeuenth & laſt age being this time of grace (wherin we now are) from Chriſt, to the day of general Iudgement: as the world was made in ſix dayes, and in the ſeuenth God is ſaid to haue reſted, and therfore ſanctified it, in other ſort, then the former ſix. The eight wil be after the Reſurrection, during for al eternitie.

VVhich ſix ages of the ancient Church, & old Teſtament, are thus diſtributed. [Margin: Gen. 1.] The firſt from the Creation to Noes floud, conteyning the ſpace of 1656. yeares. The ſecond from the floud to the going of Abraham out of his countrie, [Margin: The ſecond 368. or 398. The third. about. 4⟨illegible⟩0.] [Margin: Gen. 8. Gen 12. Genebrard Chronolog. S. Aug. li. 15. c. 8. ciuit. Gal. 3. Exo. 16. 3. Reg. 6. 3 Reg. 7. 1. Eſdiae 1.] 368. or counting Cainan (Gen. 11. iuxta 72. & Luc. 3.) 398. yeares. The third from Abraham his going forth of his countrie, to the parting of the children of Iſrael out of Aegypt. VVhich-ſome count to haue continued 720. yeares, others (whom we folow) but 430. And thus farre in the law of nature before the written law. The fourth age dured, 480. yeares, from [Margin: The fourth 480.] the deliuerie of the children of Iſrael forth of Aegypt, to the fundation of the Temple in Ieruſalem. The fifth age was from the fundation of the Temple, to [Margin: The fifth 4⟨illegible⟩0. The ſixth, nere 640. Al the time from the creation to Chriſt aboue. 4000. yeares.] the captiuitie & tranſmigration of the Iewes into Babylon, about 430. yeares. And the ſixth age dured about 640. yeares, from the Captiuitie of Babylon to Chriſt. In al which times God was acknowledged and rightly ſerued, by a continual viſible Church, with true Religion; the ſame & no other, which now that Church holdeth, that is called and knowen by she name of Catholique. As we intend, by Gods aſsiſtance, to shew by briefe Annotations, concerning diuers particular points now in Controuerſie, as the holie Text geueth occaſion. And eſpecially by way of Recapitulation after euerie one of the ſix ages, when we come to thoſe paſſages in the Hiſtorie, where the ſame are ended.

OF MOYSES THE AVTHOR OF THE fiue firſt bookes.

MOyſes (ſo called becauſe he was taken from the water, as the name [Margin: MOYSES. ſignifieth, taken from the water.] [Margin: Exod. 6. N⟨illegible⟩m. 26. 1. Par. 6. Ioſeph li. 2 Antiq. cap. 9. S. Aug▪ ſer. 88. de temp. S. Greg. oratio. in laudem Baſilij magni. S. Aug. li. 18. ciuit. c. 39.] ſignifieth) was borne in Aegypt, the ſonne of Amram, the ſonne of Caath, the ſonne of Leui the Patriarch, and ſo of Iacob, Iſaac, and Abraham. His maruelous deliuerie from drowning, his education, excellent forme, ſingular wiſdome, heroical vertues, rare dexteritie in al affayres, & whole life moſt admirable, are gathered out of holie Scriptures, by S. Gregorie Bishop of Niſſen, into a briefe Summe, moſt worthie to be read, but to large for this place. He was borne about the yeare of the world two thouſand [Margin: The excellencie of Moyſes] foure hundred, long before al prophane writers, yea before manie of the Painimes falſe goddes, as S. Augustin declareth in diuers places of his moſt excellent booke intituled of the Citie of God. He liued in this world 120. yeares▪ Of which 40. were in Pharaos court, as the adopted ſonne of Pharaos daughter: fourtie in banishment from Aegypt in Madian: and fourtie more he gouerned the people of Iſrael. His ſingular prayſes are alſo briefly touched in the last chapter of Deuteromie, added by Ioſue. and in the booke of [Margin: Deut. 34. Eccli 45. Gloſ. ord] Eccleſi⟨illegible⟩ſticus. He died in the deſert, and was buried in the va⟨illegible⟩le of Moab, ſo [Margin: His ſepulchre not knowen ⟨illegible⟩o anie man.] ſecretly that no mortal man knew his ſepulchre, lest the Iewes, who were very prone to Idolatrie, should haue adored his bodie with diuine honour, for the greatnes and multitude of his miracles, and for the ſingular eſtimation, they had of him for the ſame.

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⟩ (14 on this page); none has been filled in by conjecture.

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