Title page and opening leaves of the second tome, in The Douay Old Testament (1609–1610)

The opening leaves of the second tome of the Douay Old Testament (Doway: Laurence Kellam, 1610): the title page; the Latin approbation; the “Proemial annotations vpon the booke of Psalmes”, which introduce the Psalter that opens this tome; and a notice concerning the interpretation of holy Scripture.

The Title Page

THE SECOND TOME OF 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.

Spiritu Sancto inſpirati, locuti ſunt ſancti Dei hemines. 2. Pet. 1. The holie men of God ſpake, inſpired with the Holie Ghoſt.

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

APPROBATIO.

NOs infraſcripti, in alma Duacenſi vniuerſitate Sacrae Theologiae Doctores & Profeſsores, hanc Anglicanam Veteris Teſtamenti tranſlationem, quam tres diuerſieius 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 integtitate, & 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.

PROEMIAL ANNOTATIONS vpon the Booke of Pſalmes.

THE authoritie of this Booke was euer authentical, [Margin: This booke vndoubtedly is canonical Scripture.] and certaine, as the aſſured word of God, and Canonical Scripture. But concerning the author, there be diuers opinions. For although it be manifeſt by the teſtimonie of Philo, and Ioſephus, that in their time, [Margin: Late Hebrew Doctors and ſome Catholiques hold diuers authors of ſundry Pſalmes.] and alwaies before, only King Dauid was by al Hebrew Doctors holden for Author of al the Pſalmes: yet after that lerned Origen, and other Chriſtian Doctors, expounded manie Pſalmes of Chriſt, the Iewes being preſſed therwith, begane to denie that al were Dauids: alleaging for their new opinion, the titles of diuers Pſalmes, and ſome other difficulties, miniſtring occaſion of much needles diſpute, ſtil acknowledging the whole booke to be Canonical. Wherupon S. Ierom, and S. Auguſtin, ſometimes [Margin: Prefat. in Pſal. Epiſt. 134. 139.] admitted thoſe as authores of certaine Pſalmes, whoſe names are in the titles thereof. S. Cyprian, S. Cyril, S. Athanaſius, and others agree in general, that Dauid writte not al: but differ much in particular, touching other ſuppoſed authores. In ſo much that Melchiſedech; Moyſes, Aſaph, Eman, Idithun, The ſonnes of Core, Salomon, Ieremie, Ezechiel, Eſdras, Aggaeus, and Zacharias, are al (with more or leſſe probabilitie) reputed authores of ſeueral Pſalmes. Neuertheles [Margin: It is much more probable that Dauid was author of al.] it ſemeth that S. Ierom rather related other mens iudgement, then shewed his owne; as we shal note by and by. And S. Auguſtin (li. 17. c. 14. de ciuit) maturely diſcuſſing this doubt, ſaith plainly, that their Iudgement ſemed [Margin: Proued by S. Auguſtin, S. Chryſoſtom, and greateſt part of Doctors.] to him more credible, vvho attribute al the hundred fiftie Pſalmes to Dauid alone. Further explicating that wheras ſome Pſalmes haue Dauids owne name in their titles, ſome haue other mens names, ſome none at al, this diuerſitie importeth not diuers authores, but ſignifieth other thinges, either perteyning to the ſame perſons, or by interpretation of their names, belonging to the preſent matter, as our Lord inſpired him. Likewiſe S. Chryſoſtome reſolutely iudgeth, that only King Dauid was author of this whole Booke. Moued eſpecially by this argument, for that Chriſt and the Apoſtles alleaging the [Margin: Mat. 22. v. 16. Act. 4. v. 24. Ro. 4. v. 6. Ro 11. v. 9. Heb. 4. v. 7.] Pſalmes, do oftentimes name Dauid as author, and neuer anie other. Alſo Origen, S. Baſil, S. Ambroſe, S. Hilarie, [Margin: The common voice of Chriſtians & ſome general councels, cal it Dauids Pſalter.] Theodoretus, Caſſiodorus, Beda, Eutimius, and moſt part of ancient and late writers, with the moſt common voice of Chriſtians, cal this booke the Pſalmes of Dauid: and the General Councels of Carthage, Florence, and Trent, in the Cathologue of Canonical Scriptures recite this booke, by the name of Dauids Pſalter.

Moreouer it is clere, Act. 2. that the ſecond Pſalme, though it want his name, is Dauids. And other Scriptures [Margin: Proued by other Scriptures.] 2. Paral. 7. v. 6. and 1. Eſd. 3. v. 10. ſay plainly, that Dauid made the Pſalmes, 104. 105. 106. 117. 135. beginning: Confeſſe to our Lord, becauſe he is good, becauſe his mercie is for euer. VVhich he appointed the Leuites to ſing, or play on inſtruments: 1 Paral. 15. &. 16. and yet they haue not his name in their titles. Againe, 2. Reg. 23. Dauid is only intitled the egregious, or excellent Pſalmiſt of Iſrael. Neither were Aſaph, Eman, and Idithun anie where called Prophetes (as are al the writers of holie Scriptures) but only maſters of muſike, 1. Paral. 25. And the ſonnes of Core were only porters. 1. Paral. 26. Finally S. Ierom (whoſe iudgement the whole Church ſingularly eſtemeth, in al queſtions belonging to holie Scriptures) ſemeth as much inclined, that only the Royal Prophet Dauid was author of this whole booke, as to the contrarie. For in his Epiſtle to Paulinus, prefixed before the Latin Bible, comprehending the principal arguments [Margin: S Ierom attributeth the ſumme of this booke to Dauid only.] of ſeueral bookes, when he cometh to the Pſalmes, without mention of other authors, ſaith: Dauid our Simonides, Pindarus, and Alceus; Flaccus alſo, Catullus, and Cerenus, ſoundeth out Chriſt, vvith harpe & tenne ſtringed Pſalter, riſing vp from hel: ſo attributing the ſumme of this whole booke to the Royal Prophet Dauid, as if he ſuppoſed no other author.

Touching therfore the argument, or contentes of this [Margin: The Pſalmes are a Summe of al other Scriptures.] diuine Pſalter, al Catholique Doctors vniformly agree that it is the abridgement, ſumme, and ſubſtance of al holie Scriptures, both old and new Teſtament. As may firſt be probably collected, by that Chriſt himſelfe often comprehending al the old Teſtament by the termes of the Law and Prophetes, in one place (Luc. 24. v. 44.) ſemeth not [Margin: Mat. 5. 7. 11. 22. Lu⟨illegible⟩. 16.] onlie to reduce al to the Lavv and Prophetes iointly, but alſo to the Pſalmes alone, or ſeuerally. But whether this be our Sauiours diuine meaning or no in that place, out of this and manie other places, al the ancient Fathers teach expreſly, that the Pſalmes are an Epitome of al other holie Scriptures. For example, S. Denys, li de Eccleſ. Hierar. contemplat. 2. after brief recital of the contents of other holie Scriptures, ſaith: This ſacred booke of diuine Canticles, doth exhibite both a general ſong, and expoſition of diuine thinges. S. Baſil calleth the Pſalmodie of Dauid the common and most plentiful ſtorehouſe of al ſacred doctrine: the treaſure of perfect Theologie. S. Ambroſe accounteth it the register of the vvhole Scripture. Origen, S. Cyprian S. Ierom, S. Chryſoſtom, [Margin: S. Greg. in Pſal. penitent.] S. Gregorie, S. Beda S. Bernard, Caſſiodorus, Eutimius, and others vſe the ſame, or very like termes. S. Auguſtin particularly diſtinguiſhing al the Scriptures into foure ſortes of bookes, ſheweth that the Pſalmes conteyne [Margin: They cōteine the ſumme of Legal, Hiſtorical, Sapientiential, and Prophetical doctrine.] al: The Lavv (ſaith he) teacheth ſomethinges, the Hiſtorie ſomethinges, the Prouerbes alſo and Prophetes teach ſomethinges: but the Booke of Pſalmes teacheth al. It propoſeth the lavv, recounteth thinges of old, preſcribeth the due ordering of mens actions, and prophecieth thinges to come. Briefly it is a common treaſure of good doctrine, aptly adminiſtring that is neceſſarie to euerie one. And a litle after, exemplifying in particular points: Is not here (ſaith he) al greatnes of vertue, and is not here the right ſquare of iuſtice? is not the comlines of chaſtitie; the conſummation of prudence? is not vvhatſoeuer may be called good, lerned in the Pſalmes? Here is the knovvlege of God; the clere prenounciation of Chriſt to come in flesh; the hope of general Reſurrection; feare of torments; promiſe of glorie; reuelation of myſteries. Euen al good thinges are here, as in a common great treaſure, laide vp and heaped together.

See then and obſerue here (Chriſtian reader) the admirable [Margin: Gods prouidence in ſweetly drawing our conſent & cooperation of freewil, which is neceſſarie to ſaluation.] wiſdom, and goodnes of God. The meanes of mans ſaluation being ſo diſpoſed, that his owne free conſent, and cooperation is therto neceſſarily required, according to that moſt approued doctrin of the ſame S. Auguſtin: Qui creauit te ſine te; non iuſtificat te ſine te. He that created [Margin: Ser. 15. de verb. Apoſt.] thee, vvithout thee, doth not iustifie thee vvithout thee: to helpe our weaknes, and ſweetly to draw our mindes, otherwiſe auerſe from trauel and paine, the Holie Ghoſt [Margin: S. ⟨illegible⟩aſil. in pr⟨illegible⟩log.] hath ordained that in ſmal rowme, and in pleaſant maner, we may attaine neceſſarie knowlege of God, & our ſelues, eaſely kepe the ſame in memorie, and dayly put in practiſe our chiefeſt dutie, in ſeruing and praiſing God, by ſinging, reading, or hearing theſe diuine Pſalmes. which one booke (as euerie one shal be able to lerne it, more or leſſe perfectly) openeth and sheweth the way, to vnderſtand al other Scriptures, and ſo to finde, & enioy the hidden treaſures of Gods word: in like maner as a key openeth a lock. For the whole ſacred Bible is a ſealed Booke, and not rightly [Margin: Apoc. 5.] [Margin: Holie Scriptures a ſealed booke.] vnderſtood, til the ſeale, or lock be opened, by the key of Gods ſpirite, geuing knowlege; which the Holie Ghoſt, amongſt other wayes, inſpireth very often, by ſacred Muſike or Pſalmodie. As S. Gregorie noteth in holie Scripture [Margin: li. 4 dialogi, c. 42.] [Margin: The Pſalter is the key of other Scriptures.] (4. Reg. 3. v. 15.) where Eliſeus not yet knowing Gods wil in a particular caſe, called for a Pſalmiſt (or player on inſtruments) and vvhen the Pſalmiſt ſang, the hand of our Lord came vpon Eliſeus, and preſently he preſcribing what should be donne, procured plentie of water without rayne, where was none before, and prophecied victorie againſt the enimies. Reaſon alſo and experience teach, that as men of cheerful hart are apt to ſ⟨illegible⟩g: ſo the exerciſe of reading, ſinging, or [Margin: Iac. 5.] playing Pſalmes, is a conuenient and a ſpecial meanes, to attaine quietnes or cheerfulnes of mind.

But as this holie Pſalter is the key of other Scriptures, ſo it ſelfe is moſt eſpecially a ſealed, and locked Booke, requiring [Margin: But it ſelf is alſo ſealed.] manie keyes. Euerie Pſalme (ſaith S. Hilarie) hath a peculiar key, and oftentimes there be ſo manie lockes and keyes of one Pſalme, as there be diuers perſons that ſpeake, to diuers endes and purpoſes. For albeit diuers myſteries are ſometimes connected, [Margin: But one principal key of ech Pſalme.] and ſo require ſundrie keyes, yet there is but one principal, & proper key of ech Pſalme: otherwiſe it should be diuided into manie Pſalmes. Our firſt endeuour therfore muſt be, to find the proper key of euery Pſalme, that is, [Margin: Tenne keyes of the Pſalter.] to know what is principally therein conteyned. To this purpoſe the lerned Expoſiters of this booke, haue obſerued tenne general pointes, or ſeueral matters, to which al the contents may be reduced, as it were, ſo manie keyes, and meanes of entrance into the ſenſe, and true vnderſtanding of al the Pſalmes. And the ſame may likewiſe be called [Margin: Alſo tenne ſtringes.] the tenne ſtringes of this diuine inſtrument. Vpon one of which, euery Pſalme principally playeth, touching the reſt more or leſſe, as cauſe requireth, for more melodious harmonie, and perfect muſike.

The firſt key, or ſtring, is God himſelf: One in Subſtance: [Margin: 1. Key. One God the B. Trinitie.] Three in Perſons. Almightie, Alperfect, Powre, VViſdom, Goodnes, Maieſtie, Iuſtice, Mercie, & other Diuine [Margin: 2. Gods workes.] Attributes. The ſecond, is Gods workes of Creation, Conſeruation, [Margin: 3. Gods prouidence.] and Gouerning of the whole world. The third, Gods Prouidence, eſpecially towards man, in protecting [Margin: 4. The Hebrew people.] and rewarding the iuſt: in permitting, and punishing the wicked. The fourth, is the peculiar calling of the Hebrew people, their beginning in Abraham, Iſaac, and Iacob: their maruelous increaſe in Aegypt: diuers eſtates, manie admirable and miraculous thinges donne amongſt them; with their ingratitude, reiection, and reprobation. The fifth principal key, and ſtring is Chriſt, the promiſed [Margin: 5. Chriſt our Redemer.] Redemer of mankind: prophecying his Incarnation, Natiuitic, Trauels, Sufferings, Death, Reſurrection, Aſcenſion, and Glorie. The ſixt is the propagation of Chriſts [Margin: 6. Conuerſion of Gentiles, the Catholique Church.] name and Religion, with Sacrifice and Sacramntes, in the multitude of Gentiles beleeuing in him, euen to the vttermoſt coaſtes of the earth, the Catholique Church euer viſible. The ſeuenth is the true maner of ſeruing God, [Margin: 7. Faith & good workes.] with ſincere faith, and good workes. The eight, holie Dauid interpoſeth manie thinges concerning himſelfe. As [Margin: 8. Dauids owne actes.] Gods ſingular benefites towards him, for which he rendereth thankes, and diuine praiſes, recounteth his enimies, dangers, and afflictions of mind & bodie, namely by Saul, Abſalon and others, humbly beſeeking, and obtaining Gods protection. He alſo expreſſeth in himſelfe a perfect image, and patterne of a ſincere and hartie penitent: bewayling, confeſſing, and puniſhing his owne ſinnes. The [Margin: 9. General Reſurrection, & Iudgement.] ninth is the end and renouation of this world, with the general Reſurrection, and Iudgement. The tenth is eternal [Margin: 10. Eternal glory and paine.] felicitie, and punishment, according as euerie one deſerueth in this life. Theſe are the tenne keyes of this holie Booke; and tenne ſtringes of this Diuine Pſalter.

Moreouer to finde which of theſe is the proper key, and principal ſtring of euerie Pſalme, lerned Diuines vſe foure [Margin: Foure wayes to find the proper key of euerie pſalme.] eſpecial wayes. Firſt by the title, added by Eſdras, or the Seuentie two Interpreters, for an introduction to the ſenſe of the ſame Pſalme. So it appeareth that the third Pſalme [Margin: 1. By the title.] treateth literally of Dauids danger, and deliuerie from his ſonne Abſalon: which is the eight key. though myſtically it ſignifieth Chriſts Perſecution, Paſſion, & Reſurrection, which is the fifth key. Secondly, if there be no title, or if it [Margin: 2. Allegation in the new Teſtament.] declare not ſufficiently the key, or principal matter conteyned, it may ſome times be found by allegation and application of ſome ſpecial part thereof in the new Teſtament. So it is euident Act. 4. v. 25. c. 13. v. 33. Heb. 1. v. 5. &. Heb. 5. v. 5. that the ſecond Pſalme perteyneth to Chriſt, impugned and perſecuted by diuers aduerſaries. VVhich is the fiftkey. Thirdly, when greater thinges are [Margin: 3. Greatnes of thinges affirmed.] affirmed of anie perſon, or people, as of Dauid, Salomon, Iewiſh nation, or the like, then can be verified of them, it muſt neceſſarily be vnderſtood of Chriſt, or his Church, in the new Teſtament, or in Heauen. So the concluſion of the 14. Pſalme: He that doth theſe thinges, shal not be moued for euer, can not be verified of the tabernacle, nor temple of the Iewes; but of eternal Beatitude in heauen. VVhich is the tenth key. Though the greater part of the Pſalme sheweth, that iuſt and true dealing towards our neighboures, is neceſſarie for attayning of eternal Glorie. Fourtly when, [Margin: 4. Conference of places.] both the title and Pſalme, or part thereof ſeme hard and obſcure, ſome part being more cleare, the true ſenſe of al may be gethered, by that which is more euident. According [Margin: li. 3 c. 4. de pecca. merit.] to S. Auguſtins rule, li. 2. c. 9. & li. 3. c. 26. Doct. Chriſt. So the title, and former part of the fifth Pſalme, being more obſcure, are explaned by the laſt verſes, ſhewing plainly that God wil iuſtly iudge al men, both iuſt and wicked, in the end of this world. VVhich is the ninth key. By theſe and like meanes the principal key being found, it wil more eaſily appeare, what other keyes belong to the ſame, and what other ſtringes are alſo touched. At leaſt the ſtudious may by theſe helpes make ſome entrance, and for more exact knowlege ſearch the iudgement of ancient Fathers, and other learned Doctours.

But beſides this ſingular great commoditie, of compendious handling much Diuine matter in ſmal rowme, this [Margin: The ſtile of this booke is Poetrie.] booke hath an other ſpecial excellencie, in the kind of ſtile, and maner of vttering, which is Meeter, and Verſe, in the original Hebrew tongue. And though in Greke, Latin, and other languages, the ſame could not in like forme be exactly tranſlated, yet the number, and diſtinction of verſes is ſo obſerued, that it is apt for muſike, as wel voices as inſtruments, and to al other vſes of Gods ſeruants. Neither [Margin: Abuſe derogateth not from good thinges.] is muſical maner of vttering Gods word and praiſes, leſſe to be eſteemed, becauſe profane Poetes haue in this kind of ſtile vttered light, vaine, and falſe thinges. For the abuſe of good thinges, doth not derogate from the goodnes therof, but rather commendeth the ſame, which others deſire to imitate. And clere it is, that this holie Pſalmodie was [Margin: Dauids Pſalter more ancient then any profane poetrie now extant.] before anie profane poetrie now extant. For Homer the moſt ancient of that ſorte, writte his poeme, at leaſt two hundred and fourtie yeares after the deſtruction of Troy: as Apolidorus witneſſeth; others, namely Solinus, Herodotus, and Cornelius Nepos ſay longer. VVheras kind Dauid our Diuine Pſalmiſt, reigned within one hundred years, after the Troianes warres. There were in dede Amphion, Orpheus, and Muſcus before Dauid, but their verſes either were not written, or ſhortly periſhed, only a confuſe memorie remaining of them, recited, altered, and corrupted by word of mouth: but before them were the ſacred Hiſtorie of Iob, almoſt al in verſe; and the two Canticles of [Margin: Muſike very ancient.] Moyſes, Exodi 15. and Deut. 32. It is moreouer recorded that [Margin: Gen. 4.] I⟨illegible⟩bal (long before Noes floud) was the father of them, that ſang on harpe, and organ. Muſike therfore is maruelous [Margin: Sacred poetrie moſt excellēt.] ancient. But ſacred Poetrie is in manie other reſpectes moſt excellent, and moſt profitable. This holie Pſalmodie (ſaith [Margin: Prefat.] S. Auguſtin) is a medecine to old ſpiritual ſores, it bringeth preſent remedie to nev vvvoundes: it maketh the good to perſeuere in vvel doing, it cureth at once al predominating paſsions, vvhich vexe mens ſoules. A little after: Pſalmodie driueth avvay euil ſpirites, iuuiteth good Angels to helpe vs, it is a shield in night terrors, a refreshing of day trauels, a guard to children, an ornament to yongmen, a comforte to oldmen, a moſt ſeemlie grace to vvemen. Vnto beginners it is an introduction, an augmentation to them that goe forvvard in vertue, a ſtable firmament to the perfect: It conioyneth the vvhole Church militant in one voice, and is the ſpiritual eternal ſvvete perfume of the celeſtial Armies, al Sainctes and Angels in heauen.

To al this we may adde other cauſes, which moued the [Margin: VVhy King Dauid w⟨illegible⟩te diuine poetrie] Royal Prophete to write this diuine poetrie. Firſt he had from his youth (by Gods ſpecial prouidence) a natural inclination to Muſike; wherin he ſhortly ſo excelled, that before [Margin: The firſt cauſe his natural inclination to muſike.] al the Muſitians in Iſrael, he was ſelected to recreate king Saul, whom an euil ſpirite vexed. And his skil, together with his deuotion, had ſuch effect, that vvhen he playde [Margin: 1. Reg. 16. v. 23.] on the harpe, Saul vvas refreshed, and vvaxed better. For the euil ſpirite departed from him: ſaith the holie text. VVherfore he made theſe Pſalmes, that him ſelfe and others might by ſinging them, imploy this gift of God to his more honour. [Margin: 2. Verſe more eaſie & more pleſant.] Secondly, verſe being more eaſie to lerne, more firmly kept in mind, and more pleaſant in practiſe (for as wine, ſo muſike doth recreate the hart of man) the Holie Ghoſt condeſcending [Margin: Eccli. 40.] to mans natural diſpoſition, inſpired Dauid to write theſe Pſalmes in meeter, mixing the povvre of diuine doctrin, vvith delectable melodie of ſong, that vvhiles the eare is [Margin: S. Aug. S. Baſil. in Prae⟨illegible⟩at] allured vvith ſvvete harmonie of muſike, the hart is indued vvith heauenlie knovvlege, pleaſant to the mind, and profitable to the ſoule. Thirdly, Dauid ſingularly illuminated with knowlege [Margin: 3. Moſt ſpecial great, and memorable thinges writte in verſe.] of great, and moſt diuine Myſteries, indued alſo with moſt gracious diſpoſition of mind, the man choſen according to Gods ovvne hart (1. Reg. 13.) would vtter the ſame Myſteries, with godlie inſtructions, and praiſes of God, in the moſt exquiſite kind of ſtile; that is in verſe. For otherwiſe he was alſo very eloquent in proſe, as wel appeareth by ſundrie his excellent, and effectual diſcourſes, in the books of Kinges, and Paralipomenon. For which cauſe Moyſes alſo deſcribed the paſſage of Iſrael forth of Aegypt through the read ſea in a Canticle, after that he had related the ſame [Margin: Exo. 1⟨illegible⟩.] whole hiſtorie, more at large in proſe; that al might ſing, and ſo render thankes with melodious voice, and muſical inſtruments praiſing God. Likewiſe in an other Canticle [Margin: Deut. 32.] he compriſed the whole law, a litle before his death. So alſo Barac and Debora: and after them Iudith, ſong praiſes to God for their victories in verſe. Salomon writte the end of [Margin: Iudic 5. Iudith. 16. Prou 31. 1. Reg. 2. Iſa. 38. Iſa. 12. 26. Eze⟨illegible⟩h 38 Ia⟨illegible⟩. 2. Abac. 3. Dan. 3. Luc. 1. 2.] his Prouerbes, and a whole booke (intituled Canticles) & the Prophet Ieremie his Lamentations in verſe. Anna hauing obtained her prayer for a ſonne, gaue thankes to God with a Canticle. The like did king Ezechias for recouerie of health. The Prophets Iſaias, Ezechiel, Ionas, A bacuc, [Margin: C⟨illegible⟩ticles in the new Teſtament.] and the three children in the fornace: againe in the new Teſtament, the B. virgin mother, iuſt Zacharie, & deuout Simeon gaue thankes, & ſang praiſes to God in Canticles.

Fourthly, albeit the holie King was not permitted, to build the gorgious Temple for Gods feruice, as he greatly [Margin: 4. Both diuine muſike and dirtie in Gods temple.] deſired to haue done, yet he prouided both ſtore of mu⟨illegible⟩itians (foure thouſand in number, of which 288. were [Margin: 1. Par⟨illegible⟩ 23, 25.] maiſters to teach) & made theſe Pſalmes as godlie dirties, for this holie purpoſe, in al ſolemnities of feaſtes, and daylie ſacrifice, when the Temple ſhould afterward be built.

Fiftly, he made theſe Pſalmes not only for his owne, & [Margin: 5. The great vſe of theſe Pſalmes in the Catholique Church.] others priuate deuotion, nor yet ſo eſpecially for the publique Diuine ſeruice in the Temple, and other Synagogues of the Iewes, but moſt principally for the Chriſtian Catholique Church, which he knew ſhould be ſpred in the whole earth. Forſeing the maruelous great, and frequent vſe therof in the Chriſtian Clergie, and Religious people of both ſexes. As he prophecieth in diuers Pſalmes. Al the earth ſing to thee: ſing Pſalmes to thy name. Againe, I vvil [Margin: 56. 117. 65.] ſing Pſalmes to thee (ô God) in the Gentiles, in al peoples, and Nations. VVhich him ſelfe neuer did, but his Pſalmes are euer ſince Chriſt, ſong by Chriſtians, conuerted from gentilitie, as we ſee in the Churches Seruice. For the whole [Margin: The whole Pſalter in the ordinarie office e⟨illegible⟩ weke.] Pſalter is diſtributed to be ſong, in the ordinarie office of our Breuiarie euerie weke. And though extraordinarily, for the varietie of times, and feaſtes, there is often alteration, yet ſtil the greater part is in Pſalmes. Certayne alſo [Margin: Certaine Pſalme⟨illegible⟩ euerie day.] of the ſame Pſalmes, are without change, or intermiſſion [Margin: 4. (30. adv. 7) 53 62. 66. 90. 94. 118. 133. 148. 149 150.] repeted euerie day. And ſuch as haue obligation to the Canonical Houres, muſt at leaſt read the whole Office priuatly, [Margin: Many Pſalmes in other Eccleſiaſtical offices.] if they be not preſent where it is ſong. The Office alſo of Maſſe, ordinarily beginneth with a Pſalme. In Litanies, and almoſt al publique Prayers, and in adminiſtration of other Sacraments, and Sacramentals, either whole Pſalmes, or frequent verſes are inſerted. Likewiſe the greateſt part of the Offices, of our B. Ladie, and for the dead are Pſalmes. Beſides the ſeuen Poenitential, and fiftene Gradual Pſalmes, at certaine times. So that Clergie mens daly office conſiſteth much in ſinging, or reading Pſalmes. And therfore al Byshops eſpecially, are ſtrictly bond by a particular Conon (Diſt. 38. cap. Omnes pſallentes) to be skilful [Margin: Bishops bond to be skilful in Dauids Pſalter.] in the Pſalmes of Dauid: and to ſee that other Clergiè men be wel inſtructed therin. According to the Holie Ghoſts admonition, by the pen of the ſame Royal Prophet [Margin: Other Prieſtes to haue competent knowlege therin.] (Pſal 46.) Pſallite ſapienter; Or: intelligenter, that is. Sing Pſalmes vvith knovvlege, and vnderſtanding them. Not that euerie one is bond to know, and be able to diſcuſſe al difficulties, but competently, according to their charge vndertaken in Gods Church. Otherwiſe euerie one that is, or intendeth to be a Prieſt, may remember what God denounceth to him, by the Prophet Oſee (c. 4.) Becauſe thou haſt repelled knovvlege, I vvil repel thee, that thou do not the function of Prieſthood vnto me. Thus much touching the Author, the contentes▪ the poetical ſtile, & final cauſe of this holie Pſalter.

As for the name, S. Ierom, S. Auguſtin, and other Fathers ⟨illegible⟩each, that wheras amongſt innumerable muſical [Margin: VVhy this booke is called the pſalter.] inſtruments, ſix were more ſpecially vſed in Dauids time, mentioned by him in the laſt Pſalme. Trumpet, Pſalter, Harpe Timbrel, Organ, and Cimbal. This booke hath his name of the inſtrument called Pſalter, which hath tenne ſtrings, ſignifying the tenne commandements, and is made in forme (as S. Ierom, and S. Bede ſuppoſe) of the Greke, letter Λ delta, becauſe as that inſtrument rendreth ſound from aboue, ſo we ſhould attend to heauenlie vertues, [Margin: Other inſtrumentes make conſorte with the Pſalter.] which come from aboue: Likewiſe vſing the harpe, which ſignifyeth mortification of the fleſh, & other inſtruments, which ſignifie and teach other vertues, we muſt finally referre al to Gods glorie, reioyce ſpiritually in hart, and render [Margin: Al vertues are referred to Gods honour.] al praiſe to God.

Concerning interpretation of holie Scriptures.

AS Prophecie (or other holie Scripture) was not at anie time by [Margin: Scriptures are to be expounded by the cōmon ſpirit of the Church, not by priuate men.] mans wil, but the (Prophetes) holie men of God ſpake, inſpired by the Holie Ghoſt: ſo no prophecie (nor explication) of Scripture, is made by priuate interpretation. 2. Pet. 1. but by the ſame Spirite wherwith it was written, which our Sauiour gaue to the Church, to abide for euer, the Spirite of truth; to teach al truth. Ioan. 14. 16. Neither perteyneth it to euerie one, to diſcerne the true ſpirite, but to ſome. 1. Cor. 12.

Holie Scriptures conſiſt not in reading, but in vnderſtanding. [Margin: They conſiſt in vnderſtanding. Holy Fathers do beſt expound them.] S. Ierom Dialogo aduerſ. Luciferianos.

The wordes of holie Scripture are ſo to be vnderſtood, as holie men, the Sainctes of God, haue vnderſtood them, S. Aug Ser. 18. de verb. Domini. Men muſt lerne of men, not expect knowlege immediatly of God, nor only by Angels. Idem, in prologo Doct. Chriſt.

There be ſome thinges, mentioned in holie Scripture, which [Margin: Some Myſteries are hidden.] God wil haue hidden, and thoſe are not to be curiouſly ſearched. S. Amb. li. 1. c. 7. de vocat. Gentium.

By thoſe thinges, which to vs are hidden in holie Scripture, our [Margin: They proue our humilitie.] humilitie is proued, S. Greg. ho. 17. ſuper Ezech.

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 second tome (Psalms to 2 Machabees, with the Prayer of Manasses and the third and fourth books of Esdras), Doway: Laurence Kellam, 1610 (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⟩ (16 on this page); none has been filled in by conjecture.

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