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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A02926	The preacher, or Methode of preachinge, vvrytten in Latine by Nich[olas] Hemminge, and translated into Englishe by I.H. Very necessarye for all those that by the true preaching of the Worde of God, labour to pull down the Synagoge of Sathair, and to buyide vp the Temple of God	Hemmingsen, Niels, 1513-1600.; Horsfall, John.	1574 (1574)	STC 13065; ESTC S116593	54,033	218

THE PREAcher or Methode of preaching vvrytten in Latine by Nicholas Hemminge and translated into Englishe by I. H. Very necessary for al those that by the true preaching of the word of God labour to pull downe the Sinagoge of Sathan and buylde vp the Temple of GOD. 1. Corinth 1.18 The preaching of the Crosse is to thē that perishe foolishnesse but vnto vs vvhich are saued it is the povver of God. Seene and alowed according to the Queenes Maiesties Iniunction ¶ Imprinted at London by Thomas Marshe Anno. 1574. Cum Priuilegio To the right Honourable Dougles Lady Sheffeld late wyfe of Lord Iohn Sheffeld disceased Iohn Horsfall her most humble and faithfull seruaunt wisheth all health and godlines long to continue vvith increase of vertue and zeale in Religion ⁂ AFter that I had by the good aduise and earnest persuation of certaine of my brethren Ministers of this citty of London trāslate out of latine into our vulgar tongue ●●●s litle booke intituled The preacher or Methode of preaching c. necessary for all those that by the true sincere preaching of the worde labour to pull downe the sinagogue of Satan and to build vp the temple of God I thought it my bounden duty right Honourable and my singuler good Lady to dedicate the same vnto your honour and that for diuers and sondrye causes VVherof the first and chiefest is that zeale and godlines in the true religiō fayth of our sauiour Christ which I by experience haue noted and foūd to be such in you that you do not onely your selfe dailye serue God by prayer but do also straightly commaunde all your family and see them do the same Imitating herein the example of the faythfull father of all the Sonnes of God Abrahā who did not onely himselfe but also appointed his whole family which was greate to serue God daily The second cause is the correctiō of sinne by displacinge and puttinge cleane out of your house al such which by their vngodlines might either brīg vppon themselues the iuste plague of Almighty God or els be an euill exāple vnto others to cōmit the like The third is your honours gret meekenes patience and modestye towardes all mē and in all your affayres The last cause is for that it pleased your honour of your goodnes mere liberality to accepte and take me to be your household Chaplaine as it were a guide and helper of that godly zeale of calling vpon the name of God receiuing of his Sacraments These causes therefore diligentlye considered I thought it my duty to dedicate the first fruits of this my labour vnto your honour partly to declare vnto you mine obedient thanckfulnes of minde and partlye that both honourable and all others in this lande beholdinge your honours vertuous and Godlye lyfe might not onelye imitate and followe the same but also glorifie God the father of our Lord Iesus Christe To whom I commende your honour hartely beseechinge him to encrease in you daily more and more al maner of vertue and godlines to blesse and enriche you with all maner of prosperity and to graunt that for our good ensample and to the settinge forth of Gods honour and glorie you maye liue longe many quiet and happy yeares amongest vs and after this lyfe to liue with Christ for euer Amen To his brethren and fellowe Ministers of the Churche of Christe in Englād the interpretour wisheth peace true knowledge to the honour glory of God and to the edification of the sayde Churche by true vnderstanding and since preaching of the woorde of GOD. THis little booke intituled Ecclesiastes and first written in Latyne by Hemminge was thought meete and very profitable to be translated and turned into Englishe not onely by mee but also by the iudgement of diuers others of my brethren godly and zealous Ministers of this citi of London who cōsidering the great profite that hereby might come firste vnto the Churche of Christe and nexte vnto them selues and to all their other brethren and fellowe Ministers throughout this little realme of Englande according to their calling whiche do or ought to thriste and hunger after the increase and aduauncement of Christe his kingdome to the ouerthrowe vtter distruction of blindnes error Popery superstition and of all the tyrannie of Anti-christe haue perswaded me to accomplyshe their great and earnest desire and to translate into our vulgare tongue this little and necessary treatise of Himmenge called Ecclesiastes wherein what paynes I haue taken I had rather a great deale the learned in reading should iudge then that I would speake any one worde of my selfe This only as I trust without offence of any I maye truely saye that it would haue bene a great deale easier for me to haue medled rather with some one whole and continuall commētarie thē with this little treatise which in my iudgement may not vnfitly be termed Christiana Rhetorica that is to say an arte out of the whiche the true and faithfull Ministers of Christe may learne playnely and orderly to breake and distribute the worde of God vnto the people and flocke committed to their charge Nowe it is not vnknowen howe harde a thing it is to translate any arte written either in the Latyne or in the Greeke tongue especially into our Englyshe and vulgare tongue in the which we haue wordes neither sufficient nor yet apte enough to declare expresse the same that is to saye the termes and proper names of arte as Genus differentia species adiuncta exordium enarratio genus didascalicum paraeneticum c. not withstanding this great difficultie whiche might altogether seeme to haue bene sufficient to disswade hinder and discourage mee to haue taken this little harde and profitable woorke in hande yet the examples of other wyse learned men who before me haue brought into our tongue the artes of Grammer Logike Rhetoricke Arithmeticke Astronomie Geographie c. did not a little encourage and bolden mee hereunto so that I thought if other graue wyse and learned men before me both Romaynes Italians Germaines Frenchemen and Englishmē haue thought good for the aduauncement of Philosophie and humaine knowledge to bring into their mother tongue those and other like artes firste written in the Greeke tongue though they could not always finde out proper wordes euery one in their owne tongue to declare the proper termes of arte I with muche more bouldnes might take in hand to interprete this little arte of Christian Rhetoricke especially seing that the same doth so farre passe the arte of Rhetoricke as the holy worde of God doth exceede the knowledge of all manner of humaine philosophie For that arte doth teache thee cunningly to handle eloquently to speake of worldly thinges and of mens matters that either in prayse or disprayse either in defending and prouing or els in reprouing impugning discōmending and disalowing wherof we haue examples in Demosthenes and Cresiphon among the Greecians in M. T. Cicero

THE olde Testamente is called of the Iewes Esrim veorba and that of his number of Bookes For they doe receyue xxiiii Bookes of vndoubted aucthority which they deuide into foure partes or orders The first is called of theym Thora that is to saye the Lawe or doctrine and it doth contayne fiue Bookes to witte Genesis Exodus Leuiticus Numeri and Deuteronomium which the Grecians call also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say A volume contayning fiue bookes The second parte is called of them Rhesconim Nebiim that is to saye the former Prophetes and this part hath foure bookes to witte the booke of Iosua the booke of Iudges the booke of Samuell and the bookes of the kinges The thirde parte is Acharonim Nebijm that is to saye of the latter Prophetes and it doth comprehende foure bookes Esaye Ieremye Ezechiell and the booke of the twelue Prophetes which they call the lesser as are Osee Ioell Amos Abdias Ionas Micheas Nahum Baruch Sophomas Haggeus Zacharie and Malachie The fourthe parte is Chetubim that is to saye of the holye writers and it doth contayne eleuen bookes Paralippominon the Psalter the Prouerbes of Salomon Iob Ruthe Ecclesiastes the Lamentation of Ieremye the Songe of Songes Haster Daniell Esoras and Nehemiah which two latter are taken for one booke So that wee haue 24. bookes of the olde Testamente of vndoubted auctority deuided into 4. partes or orders Notwythstāding besides these bookes they haue certaine also which they do call Apocrypha that is to saye secrete or hidden Scriptures therefore so called because they were not brought forth into the light to confirme any opinion or doctrine Of this sorte are Iesus the sonne of Syrach Iudeth Tobias the bookes of Machabees the wisedome of Salomon Baruch the scribe of Ieremie and this is the deuision of the olde Testament after the maner of the Hebrewes and the Greatians The new Testamente is deuided into 4. partes The first contayneth the foure Euangelistes The second the actes of the Apostles The third the 21. Epistles of the Apostles that is to saye 14. of Paule 3. of Iohn 2 of Peter one of Iames and one of Iudas The fourth part contayneth the Apocalips of S. Iohn Moreouer all the bookes of the newe Testament are founde in the Cannon excepte the seconde Epistle of S. Peter the seconde and thirde Epistle of Iohn and the Epistles of Iames and Iude with the Apocalipse Some also do put the Epistle to the Hebrewes out of the Cannon Now somwhat seemeth to be added cōcerning the vse and profite of this distinctiō rehearsed for it little auayleth dilligently to distinguishe vnlesse thou perceyue also what profite proceedeth thereof First of all therefore the distinction profitely much to iudge truly of the auctoritie of Holye bookes for all the bookes of the olde and new Testament are of an vndoubted fayth and are of great force to cōfirme opinions except those which I sayde before were called Apocrypha which truly may be reade wyth profite But in disputations of opinious they are not to be alleaged For those bookes only are of an vndoubted auctority which are truly attributed to Moses to the Prophetes to the Euangelistes and to the Apostles Wherefore since that the Primatiue and pure Church hath doubted of the auctors of the secrete Scriptures called Apocrypha they are of right reiected when as they are alleaged by the aduersarye against the wrytinges of the Prophets and the Apostles There is also another commoditie of this distinction for it is commodious to haue a certain order of bookes that Students may distribute the reading of the Bible into certayne times as it shal seeme to be profitable for theym to learne the holy bookes The third commoditye is that a certaine waye or meanes maye be had whether thou preach or interprete the sacred Scriptures in the scholes of recyting or alledging the Tastimonyes of Scriptures that the place of the testimonye may be shewed as it were wyth the finger when as the aucthour of the wrytinge and the Chapter of the Booke is named and rehearsed ¶ The second deuision THe deuines in the scholes do deuide the bookes both of the old and newe Testament into Legall Historicall Sapientiall and Propheticall bookes As of the olde Testamente the fiue bookes of Moses are Legall the bookes called Historicall are Iosua the booke of Iudges Ruth the 4. bookes of the Kings Iob the two bookes of the Machabees The Psalter the Prouerbes Ecclesiastes the Song of Songes the booke of Wisedome Ecclesiasticus are Sapiential And the xvii Prophetes before rehearsed are Propheticall In like manner also to the ende theyr ignoraunce might the more euidently appeare they deuide the bookes of the newe Testamente so that the bookes of the Euangelistes maye be Legall the Actes of the Apostles Historicall the xxi Epistles of the Apostles Sapiential and the Apocalipse of S. Iohn to be Propheticall This by no colour maye bee excused for it is altogether absurde in as much as it is of them applyed to bookes But if they woulde applye this theyr subtile deuision to the thinges as I thincke auncient wryters haue done it mighte peraduenture be borne wythall but because it is manifestlye false as it is applyed to bookes I wil not in so euident a matter make anye longer confutation Furthermore the vse of this deuision as it is applyed to thinges perhappes maye be heare in that learners in readinge maye wyselye put a difference betweene histories and lawes the Prophetes and the sayinges of wyse men that is to say Gnomas worthy and approued Sentences ¶ The third deuision THe whole Scripture if thou consider the thinges subiecte are fitlie deuided into History and Doctrine which two the dilligente reader will search oute studiously in reading of holy bookes Nowe therefore two kinds of Histories the old and the newe the old contayneth all Histories euen from the beginning of the creation of the world vntil the conception of our Lord or the beginning of the Euangelicall historie This Historye taketh his originall as I haue said from the first condition of things and so continueth vntill the Monarchie of Cyrus The weekes of Daniel follow after vntill Christe crucifyed Moreouer I haue made a computatiō of yeares for memories sake in these Verses which I will putte downe in Latine M.D.C.L.V.I. post Adam mundus inundat Post vndas ad Abram ducent nonaginta duoque Exodus hunc sequitur quingentos quinque ꝑ Annos Exodus ad Babylon nongent decemque recenset Post Babel ad Christū D. L. tribus X. datur vnus Englished thus The world a thousand sixe hundreth fifty sixe yeares is found After Adam our father by Noes floud drownd And from Noes floud to Abram againe Wee find two hundred yeares ninety and twaine Exodus doth follow him v. hundred yeres fiue Exodus to Babilon ix hūdreth and x. cōtriue And to our Sauiour Christ from Babilon Are fiue hundreth foure score yeares and one If thou ioyne these yeares together

thou shalte haue 3944. yeares from the first beginning of thinges vntil Christes his comminge the which nomber I am wonte to comprehende in these Verses Ter mille nōgent quater X. duo bis numeratur Christus adest nobis gloria vita salus In Englishe thus After three thousand nine hundreth 44. yeares Christ our glory life and health to vs appeares Furthermore the new history is discribed of the Euangelistes which intreateth of the Conception Natiuitye Cyrcumcision Offering Banishmēt Disputation Baptisme Fastinge Temptation Doctrine Myracles Death Resurrection and Ascention of Christe into Heauen Also it intreateth of the geuinge of the holy Ghoste in the daye of Penticost and of the Primatiue Church and his persecutions for vnto these Chapters and poinctes the newe historie shal be reduced And thus much cōcerning the Historye The doctrine is dispersed throughout al the bookes of the olde and newe Testamēt and is deuided into doctrine of things and of signes The doctrine of thinges is afterwards deuided into the Lawe and the Gospell The doctrine of signes doth contayne the Ceremonyes and Sacramentes whereof wee haue heare no time to intreat at large notwithstandinge the vse of this distinction is not simple and of one sorte For the holy historye ought to be the glasse of a Christian lyfe For it doth contayne many examples of true godlynesse of confession of Fayth of Patience of calling c. It recyteth the rewardes and punishmentes both of obedience and disobedience towardes GOD and comprehendeth manye testimonyes and witnesses of god The difference of doctrine verelye dothe cause vs not to confounde rashlye wyth the Papistes the Lawe and the Gospell who dreame the Gospell to be the newe Lawe but they are deceyued For neyther the Prophetes nor the Apostles teache anye other thinge then Moses doth althoughe in their manner of teachinge there is great difference For Moyses committeth to wrytinge the doctrine delyuered as it were by hande from GOD and the fathers whiche doth contayne the perfecte worshippinge of GOD but hee is more obscure and darke then the Prophetes The Prophetes are the interpretours of Moses for that which Moses doth note as it were wyth certayne Aphorismes that is to saye briefely and summarilye the Prophetes doe expounde in whole Sermons But because that thing which the Prophetes did foretell the Apostles sawe before their eyes therefore are the Apostles made plainer interpreters of Moses and of the Prophetes Who so obserueth this difference shall reade with greater profite the wrytinges of Moses of the Prophetes and of the Apostles But in what estimation the scholers of the Apostles and other holy interpretours of the Scriptures are to bee had I will declare hereafter where I shal intreat of the maner of Interpretacion ¶ The fourth deuision THere is yet another deuision deliuered or giuen vs by the Gretians which wee maye not ouerpasse For the worde of God bringinge saluation vnto mā is deuided into Protrepticō that is to say appertayning to exhortacion Gnosticon that is to saye appertayning to knowledge Practicon that is to saye appertayninge vnto that whiche they call practise And vnto that which is called Protrepticon doe appertaine exhortatiōs cōsolations threatnings chydings which all are certaine prouocatiōs or sterrers vppe to heare the word of God to embrace and to obey it Gnosticon is a part of knowledge which doth cōtayne the worshipping of God the knowledge of the Law of the Gospell and of the Sacraments the Epitome and briefe summe whereof is Cathechisis that is to say Instruction The last appertayneth vnto practise for it is cōuenient that the obedience of the harte and innocencie of life should follow knowledge For fayth as S. Paule witnesseth oughte to be vnfayned and effectual through loue This deuision serueth to this ende that thou maist know the vse of the holy Scriptures that is to say that thou mayest obeye the exhorter beleeue the teacher and doe according as thou beleeuest For he is worthy sayth Agapetus of God who doth nothing vnworthy of God but thinketh those thinges which are of God and speaketh the things which he thincketh doth the thing which he speaketh ¶ Of the formes and kindes of Narrations IN speakinge of the formes of a Narration I will declare foure thinges in order First with what helpes he ought to be instructed that will become a profitable interpretour Secondly which are the causes of Narrations Thirdly what be the kindes of interpreting and last of all what is the vse of cōmentaryes or expositions ¶ The aydes or helpes of an interpretour THat a profitable interpretour oughte to be instructed with liberal doctrine and especiallye wyth the knowledge of Rhetoricke and Logicke there is no man which will doubt thereof Wherefore I will come to certaine other helpes by which heede is taken that the interpretour go not astraye from Godlines Therefore in intreating of holye misteryes foure kindes of care especially do belong vnto him who desireth reth to be free from erroure and safe from the deceites of hereticks Let the first care be to seeke God and his will in the Scriptures wyth feare and humilitie that hee may knowe him truly in oure Lord Iesus Christe Let the second care be to haue the sacred worde of God for a rule This care ioyned wyth the former shall cause thee to be conuersaunt in the Scriptures without arrogancy or contention and that thou bee not puffed vppe wyth foolishe rashnes but rather craue his helpe with humility whō in the Scriptures thou seekest faythfully the seconde care causeth thee also that thou be not carefull of those thinges which are not founde written in the woorde of the Lorde For thou oughtest to be content wyth that lighte which the Lord hath shewed thee to be followed Let the third care be diligentlye to conferte the Scriptures to th ende that the consente of Moses of the Prophetes of Christe and of the Apostles maye euidentlye appeare and that suche sentences as seeme to disagree throughe conference maye be reconcyled the cyrcumstaunces of the places beinge dilligentlye obserued This care causeth thee not rashlye to take houlde of anye one sentence of the Scriptures to assaulte or repugne another therewyth from whence no doubt all the sectes of heresye haue spronge vppe which thing that it maye the more euidentlye appeare wee shall openlye declare by examples Arrius doothe heare the Sonne sayinge The Father is greater thenne I. This Sentence hee snatcheth and therewyth is girded and armed to vanquish and ouercome the deuinitie of Christe Cōtrariwyse Manichaeus to the ende hee mighte take away the humanity of Christ snatcheth the sayinge of S. Paule in his first Epistle to the Corinthians the 15. Chapter where Christ is called the second Adam from heauen heauenlye Againe there are some which acknowledge the deuinitie and confesse the humanity but they make two persons in Christe the worde and the sonne of the Virgin. Osiander because it is written that Lord is our righteousnes doth ascribe iustification