Selected quad for the lemma: book_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	old_a	prophet_n	testament_n	5,085	5	8.1969	4	true

Text snippets containing the quad

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 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

and Mar. Antonius among the Romaines and in diuers other Oratours who florished in their time But this doth instructe and teache thee the true deuision of the scriptures home they haue bene diuersly of diuers godlye wryters diuided What the vse and profite thereof is what tongues are necessary for thee to learne and vnderstande the scriptures what the vse of them are Howe thou must studie diligently and aboue all other writers the holy scriptures Howe thou must for thy better vnderstanding conferre them together not leauing altogether either to thyne owne or yet to other mens opinions And to conclude how thou mayst orderly and with profite of thy hearers preache expounde the worde of God whether mē are to be lifted vp and comforted with the swete promises of God or els to be beaten and cast downe with his dreadfull minaces and threatninges whether wickednes be to be defaced and troden vnderfoote or vertue to be praysed and exhorted vnto But all these and many suche others thou shalte more at large better learne out of the treatise it selfe and therefore I referre thee vnto the diligēt reading thereof and do exhorte thee so to reade that thou maiest not only hereby learne to know a ready and easy Methode or waye of preaching out of the worde of God vnto others orderly for the helpe both of thine own memorie and also of thy hearears but also and that especially that with the studye of this arte and Methode thou alwayes make thy prayers vnto almighty God for the assistance and helpe of his holy spirite whiche maye teache thee the true ende and right vse of the same For as arte helpeth nature nature arte so that arte can doe nothing without nature so must we alwayes remember that the Methode or arte of preaching shall littell or nothing at all profite vs vnlesse the the spirite of God bee ioyned thereunto whiche is as it were the true nature vnto it and without the which the arte it selfe is able to doe nothing for this holy spirite of God doth not onely make vs apte and able to learne this arte or Methode but doth also teache vs that the true ende and right vse hereof is not onely to preache learnedly orderly or cunningly the woorde of God vnto others but also and that especially vnto ourselues that our audiēce seing our wise holy sayinges to agre together with our good and godly dedes may by our example frame also their life and conuersation according to our preaching out of the worde of God so together with vs both in word and deede glorifie God the father of our Lorde Iesus Christe to whom bee prayse and glory for euer and euer Amen I haue to desire thee Christian Reader to beare with some faultes escaped in the Printing that which are these as followeth Fol. 4. pag. 2. lin 12. for therfore reade there are Fol. 7. pag 1. lin 3. Cathechists read Cathechesis Fol. 39. pa. 1. lin 27. for fractificat reade ●ructificat The contentes of this booke THe deuision of the holye Scripture Fol. 1. The first deuision Fol. 1. The subdiuision 1. The second deuision 3. The third deuision 4 The fourth deuision 6 The formes and kinds of Narrations 7. The aydes or helpes of an interpretour 7 The causes of interpretation 10 The kindes of interpretation 11 The Grammarian his kinde of interpretation 11 The Logitian his kinde of interpretinge 12. The first Canon 12 The second Canon 12. The thirde Canon 13. The fourth Canon 13 The Oratour hys kinde of interpretinge 14. The mixt kinde of interpreting 14. The vse of commentaries 14. The way to frame or make holy Sermons 15. The kindes of Sermons 15. The kinde of teaching 18. Of the simple kind of teaching which belongeth vnto persons 19. Of that treatise of persons vvhich belonge to examples 19. Of that kinde of treatise of persons which belongeth to demonstration 22. Of that simple teaching which belongeth vnto thinges 24. Of the simple kind of teaching of thinges by a figure called Diçresis that is to say diuision 24 Of definition 25 Of diuision and partition 30. Of causes 31. Of the effect 32. Of the vse and abuse 32. Of Contraries 33. Of the simple kind of teaching called Sintheticall 33. Of the simple kinde of teaching called Analiticall 33. Of the compound kinde of teaching 35. Of the inuentiō or findinge out of cōmon places 37. The first Rule 37 The second Rule 38. The third Rule 38. The fourth rule to make abstractes 39. The fift Rule 39. The sixt Rule 40. The seuenth Rule 41. The eight Rule 42. Of the maner of handling of places inuēted both plentifully and profitably 43. Of the diduction of questions 44. Of plentious confirmation 45. Of the kindes of proofe 46. Of the heaping of arguments 47 Of the expolition or dilating of argumēts 48. Of the confutation 50. Of Digression 51. Of Artificiall conclusion 52. Of that kinde of Sermon which consisteth in exhortation called Pareneticall 53. Of the perswasible Sermon 53. The exāple of the perswasible Sermō 54. Of the Consolatorie Sermon or which cōsisteth in comforting 58 The Methode of geeuing of comfort 59. Of the chidinge Sermon 64. Of Memorie 65. The end of the Contentes ❧ The deuision of the Holy Scriptures THe holy Scriptures is not after one sorte but diuersly of diuers writers deuided which thinge ought not to seme straūg or vnseemelye vnto anye man for sometines euen of one and the selfe same thinges there are manye differences according to the diuersity whereof the diuersityes of deuision may be taken and authors haue beene accustomed to appointe such kindes of deuisions which do seeme to serue best for theyr purpose Wherefore seinge that the Scripture is diuersly deuided I will recite in order the chiefe and principall deuisions of the same and wil also declare the vse of them to the ende that the profite of this varietye and difference may appeare vnto all men ¶ The first deuision THe most common deuision of the Scripture is this whereas it is deuided into the old and newe Testamente which being ioyned together are in the Greeke tongue by a certaine figure called Antonomasia named the Bible which also is therefore sometimes called an Instrumente because that by it as by an Instrument or readye meane the holy will and woorde of God is broughte and declared vnto vs Nowe the Epithetes or names of old and newe are taken from the crycumstāces of tymes For it is called the old Testament because in respecte of the tyme it was the first Againe it is called the newe for that according to the time it was the last But if any man should thincke this difference to be taken from the diuersitye of couenauntes it were no great matter yet the first reason is crewer and fitter for this place Notwythstanding they which call the olde and the newe Testamente by the name of bookes do vse the word Testament contrary to the common vse ¶ The subdiuision

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