Approbatio. Nos infrascripti, in alma Duacensi vniuersitate Sacræ Theologiæ Doctores & Professores, hanc Anglicanam Veteris Testamenti translationem, quam tres diuersi eius nationis eruditissimi Theologi, non solum fidelem, sed propter diuersa quæ ei sunt adiuncta, valde vtilem fidei Catholicæ propagandæ ac tuendæ, & bonis moribus promouendis, sunt testati: quorum testimonia ipsorum syngraphis munita vidimus; cuius item Translationis, & Annotationum auctores nobis de fidei integritate, & eruditionis præstantia probè sunt noti: his rebus adducti & nixi, fructuose euulgari posse censuimus. Duaci. 8. Nouembris. 1609. Gvilielmvs Estivs Sacræ Theologiæ Doctor, & in Academia Duacensi Professor. Bartholomævs Petrvs Sacræ Theologiæ Doctor, & in Vniuersitate Duacensi Professor. Georgivs Colvenerivs S. Theologiæ Doctor, & eiusdem in Academia Duacena Professor.

TO THE RIGHT VVELBELOVED ENGLISH READER GRACE AND GLORIEin Iesvs Christ everlasting. ^note

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 h&abar;d to be finished: and your desire therof shal not now (God prospering our intention) be long frustrate. ^note 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 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 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. ^note 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 holie Scriptures should be in vulgar tongues. ^note 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. Experi&ebar;ce also teacheth, that through ignorance, ioyned often with pride and presumption, manie reading Scriptures haue erred grosly, by misunderstanding Gods word. ^note VVhich though it be most pure in it self, yet the sense being adulterated is as perilous (saith Tertullian) as the stile corrupted. S. Ambrose obserueth: that vvhere the text is true, the Arrians interpretation hath errors. S. Augustin also teacheth, that heresies 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, 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 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. ^note So S. Crysostom tr&abar;slated the Psalmes & some other partes of holie Scriptures for the Armenians, when he was there in banishment. ^note The Slauonians 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 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. Ieroms 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 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. ^note 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, 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. ^note 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 God may be perfect, and (as S. Paul addeth) instructed to euerie good vvorke, when men laboure rather to be doers of Gods wil & vvord, then readers or hearers only, deceiuing themselues.

But here an other question may be proposed: VVhy we translate the Latin text, rather then the Hebrew, or Greke, which Protestantes preferre, as the fountaine tongues, wherin holie Scriptures were first written? ^note To this we answer, that if in dede those first pure Editions were now 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. ^note But the ancient best lerned Fathers, & Doctors of the Church, 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 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 regard of this amending, S. Gregorie calleth it the nevv versi&obar; of S. Ierom: who neuertheles in an other place calleth the self same, the old Latin Edition, iudging it most worthy to be folowed. ^note S. Augustin calleth it the Italian. S. Isidorus witnesseth that S. Ieroms version was receiued and approued by al Christian Churches. Sophronius also a most lerned man, 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. ^note 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 saith were in his time almost innumerable, are as it were

fallen out of al Diuines handes, and growne out of credite and vse. ^note If moreouer we consider S. Ieroms lerning, pietie, 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 c&obar;pare 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 prouid&ebar;ce in this great Doctor, as wel for expounding, as most especialy for the true text and Edition of Holie Scriptures. ^note 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 doctrine, then this which we relie vpon. ^note So that 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 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. ^note

How wel this is donne the lerned may iudge, when by mature conference, they shal haue made trial therof. And if anie thing be mistaken, we wil (as stil we promise) gladly correct it. ^note Those that tr&abar;slated it about thirtie yeares since, were wel knowen to the world, to haue bene excellent in the tongues, sincere men, and great Diuines. ^note Only one 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 place 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 it to the most perfect Latin Edition. ^note 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 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. ^note VVe haue also the example of the Latin, and Greke, where some wordes 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? ^note S. Augustin also yeldeth à reason, exemplifying in the wordes Amen and Alleluia, for the more sacred authoritie therof. which doubtles is the cause why some names of solemne Feastes, Sacrifices, & other holie thinges are reserued in sacred tongues, Hebrew, Greke, or Latin. ^note 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 termination, because it would otherwise require manie wordes in English, to signifie one word of an other tongue. ^note 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 the original tongues, not translated into English: as Sabbath, Ephod, Pentecost, Proselyte, and some others. ^note 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, for corrupting the text, c&obar;trarie to the Hebrew, & Greke, which they professe to translate, for the more shew, and mainteyning of their peculiar opinions against Catholiques. ^note As is proued in the Discouerie of manifold corrupti&obar;s. 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 shal be subiect, & thou shalt rule ouer him: though the coher&ebar;ce of the text requireth the former, & in the Bibles printed 1552. and. 1577. ^note Protestantes did so translate it: yet in

the yeare 1579. and 1603. they translate it the other way, 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. ^note But as we heare in a new Edition (which we haue not yet sene) they tr&abar;slate it almost as in the first. ^note 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. ^note 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 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. ^note 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. ^note VVhy then are not al saued? The Apostle addeth: that they must first come to the knowlege of the truth. Because without faith it is impossible to please

God. ^note This ground worke therfore of our creation in Christ 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, c&obar;mending 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 a vvord-sovver, and Preacher of new gods. But S. Augustin 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 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. ^note 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 Catholique countries: the other for conuersion of such, as either haue not receiued Christian Religion, or are relapsed. ^note 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 there is no other Gospel. ^note They preach in dede new doctrines, which can not saue. Others folow them beleuing falshood. But vvhen the blinde lead the blinde (not the one only, but) both fal into the ditch. ^note 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) 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. ^note Now is the acceptable time, now are the dayes of saluation, the time of Grace by Christ, whose dayes manie Kinges & Prophetes desired to see: they saw them (in spirite) and reioyced. 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 denie him in deedes, committing workes of darknes; or omitting workes of mercie, when we may doe them to our distressed neighbours; brifly if we haue not charitie, the forme and perfection of al vertues, al is lost, and nothing worth. ^note But if we builde vpon firme grounde, gold, siluer, and precious stones, such building shal abide, and make our vocation sure by good workes. as S. Peter speaketh. These (saith S. Paul) are the heyres of God, coheyres of Christ. ^note Neither is the number of Christs blessed children co&ubar;ted, 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 the truthes sake, shal receiue most copious great rewardes in heauen. ^note For albeit the passions of this time (in themselues) are not ^note condigne, to the glorie to come, that shal be reueled

in vs: yet our tribulation, which presently is momentanie, 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 him. ^note A litle now, if you must be made pensiue in diuers 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 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. ^note 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) bloud (and death itself) patience is stil necessarie for vs, that doing the wil of God, we may receiue the promise. ^note 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 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. ^note Loue al therfore, 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 hart to iustice, and confessing with mouth to saluation. ^note But 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 an other in Iesvs Christ; that of one mind, vvith one mouth you may glorifie God.

With a brife note of the Canonical and Apochryphal Bookes. ^note

By the vniforme consent of al learned Diuines, the holie Bible, or written word of God, conteyneth expressed or implied, al thinges that man is to beleue, to obserue, & to auoid, for obtayning of æternal saluation. ^note 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 proposeth 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 Esechiels vision of a wheele, 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? ^note

And as the same is the summe and subiect 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,

Numeri, & Deuteronomie; whereto answer in the new Testament, the foure Gospels of S. Matthew, S. Marke, S. Luke, & S. Iohn. ^note Historical bookes of the old Testament, are the Bookes of Iosue, Iudges, 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. ^note 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. ^note Prophetical bookes are, Dauids Psalter (which is also Sapiential, yea likewise 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, Aggæus, Zacharias, Malachias. ^note And in the new Testament, the Apocalips of S. Iohn the Apostle.

Al these Bookes are vndoubtedly Canonical, as the Authores cited in the inner margent testifie. ^note 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 admitting 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, whatsoeuer were produced, exception might be taken, and question made, whether the author had erred, or no? True it is, that some of these bookes (as we shal particularly 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. ^note 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 Iewes 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 Lætam, 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 Catholique he otherwise a&esset;ured, which Bookes are Diuine and Canonical Scriptures, but by declaration of the Catholique Church, which without interruption succedeth the Apostles, to whom our Sauiour promised, and sent the Holie Ghost, to teach al truth. ^note 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. ^note

Notwithstanding the subiect, & general argument of both Testaments 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. ^note 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 afterwards a law written, with promises of temporal rewardes; as long life, land flowing with milke & honie, & the like; but it brought nothing 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 elem&ebar;ta: Weake & poore elements. ^note Likewise in general, touching the punishments that sometimes happened to the people of the old Testament, when they transgressed, the same Apostle affirmeth, that al the same chanced to 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 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, wherin was varietie & change of her state, three vnder the Law of nature, and three others vnder the written Law. The seueth & 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. 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, 368. or counting Cainan (Gen. 11. iuxta 72. & Luc. 3.) 398. yeares. ^note The third from Abraham his going forth of his countrie, to the parting of the children of Israel out of Ægypt. 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. ^note The fourth age dured, 480. yeares, from the deliuerie of the children of Israel forth of Ægypt, to the fundation of the Temple in Ierusalem. The fifth age was from the fundation of the Temple, to the captiuitie & transmigration of the Iewes into Babylon, about 430. yeares. ^note 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 a&esset;istance, 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.

The fiue first bookes

Introductory matter OF MOYSES THE AVTHOR OF THE fiue first bookes. ^note Moyses (so called because he was taken from the water, as the name signifieth) was borne in Ægypt, the sonne of Amram, the sonne of Caath, the sonne of Leui the Patriarch, and so of Iacob, Isaac, and Abraham. ^note His maruelous deliuerie from drowning, his education, excellent forme, singular wisdome, heroical vertue, 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. ^note He was borne about the yeare of the world two thousand 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 Ægypt 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 Ecclesiasticus. ^note He died in the desert, and was buried in the vaile of Moab, so 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.

Next section