all Sects I cannot se how I ought to swarne from them in anye one poynt essentiall what heresy is there in these days whose grounds they then ouerturnd not Our English Brownisme is but flat Donatisme he that knoes the Son may fetch the Father out by his face in the Arguments off Parmeneanus Petilianus Cresconius the Grammarian and such other Vermine strangled longe synce by holy Augustine Large Anabaptisme grewe also out off Donatus for makinge all other ministry voyde besides theyrs it must then folowe that only themselues could administer Baptisme The holy Father then tels Parmenean lib. 2. cap. 12. that they ought aswell make voyde the Sacrament off ministeriall ordination for iff thâ—one was good both stood good iff the one voyd the other also and so Donatus and his sectary Ministry who had and could haue no other Ordination then first they from them that also shold be voyde and so themselues deliuer no baptisme rightly Our Donatistes must learne also iff theyr Ordination in the English church be fully frustrate then also theyr Baptisme If Baptisme remaine good then also the Ordination And iff the Ordination be fully nothinge then they are like for euer to minister without Ordination except priuate laynien may impose hands which is flatly false as I haue shewed in Our booke off In Conclusions As for Artianisme Iudaisme and other our Factions theyr doctrines not only Augustine but many others haue cut the stringe off theyr bowe that iff the Deuel were not on men theyr Bowe shold haue bene burnt or euer it had bene stroong againe But not to digresse farre from the purpose of my Proeme the holy Reader must not be offended though in this Matter off Matters I consult with those Auncient my Betters who haue so valiantly fought the Lord Battels and sealed the sanctifying truth with theyr latest breathinge There is not A Sectary in these days but he reionceth in the writinges off his owne faction and why shold not the faith full be as carefull to vphold the Menâ—ornall off the just Let vs be faithles hereyn yet God will haue his owne Captaynes though dead theyr Ensignes displayd in his temple when the memoriall off the wicked shall rotte Shewe me One off Arrius or Donatus or Pelagins or any off the sophisticall auncient Heretikes theyr Bookes iff now can No God hath cased them from the fate off the earth that were it not the holy Fathers do mention them and theyr stuffe as the sacred scriptures remember Achan Iudas and theyr stealth we shold not haue knowen somuch as theyr rotten Names This Argument iff there were no more it vrgeth me to celebrate the Memoriall of the anncient â—ighteous verily here withall beleiuinge that my writings though off thowsands most vnworthy they shall ourline the Fartions and be as an Aegles fether to other fethers A finall consumption For euery plant our heauenly father hath not plained it shal be pulled vp by the â—ootes Whereas somtimes I alleadg som Iewe or prophane writer it is but in such A case as the parti may without prejudice be a fit witnes Hierom or serom all is one beinge off Ruffâ—nus vnto Magnus charged with the like as with â—â—ryme he vnto the Romayne Grator alleadgeth Pauls practise there withall sainge that he first according to the lawe pareth theyr nailes washeth them â—â—â— and then why may he not matry with the captine of the Gentiles and also by occasion take by Goliahs sword for cuttinge off the vncircumcised head off the Owner what he might say I also for my selfe may say whereunto I adde vnto the pure are all things pure but vnto them that are defiled and vnbeleuinge nothing is pure but euen theyr myndes and consciences are defiled The Scriptures I here alleadge for Canonicall they are thes off the Old and new testament which are vsually off Protestant Churches receiued for the Only Canon or Rule off Faith For the Olde testaments bookes there is cheifest coÌ„trouersie and disconteÌ„tment Som off the Bookes called Apocrypha are by Rome and som others made regular for Faith off vs not and good reason why Iosephus in his first booke againstte Appion hath this There are not vvih vs thovvsands of bookes discrepant and fightinge in themselues but only bare tvvo and tvventy And then A litle after he tels the Atheist Appion that the writings from Arrayezxes tyme till then these vvere our Apocrypha there was not like faith to be giuen vnto them as vnto the former 22 because with them there was not like certaine successioÌ„ of Prophets Origen on ps 1. and Eusebius from him do witnes that the Hebrues only acknowledged 22. Hierom not inferiour to any for Hebrues iudments he in his Prologo Galeato doth tell vs the same sainge that the 22. bookes answeringe the 22. letters they were thus called and into thre Orders disposed 1. Breshith Eenesâ—s 2. Velleshemoth Erod 3. Vaijkta â—euit 4. Vaidabber Nomb. 5. Elleh haddebarim Dent. 6. Iehoshuagâ—â—en-Nuâ— Ios 7. Shophtim Iudges 8. Shemuel Ruth 9. Melacim Sam. 1. and 2. 10. Ieshagniah Kings 1. and 2. 11. Iirmiah Isa 12. Iechezekel Ier. 13. Tere-gnasar Ezek. 14. Iob. the 12. 15. Dauid lesse proph 16. Mishle Psal 17. Koheleth Prou. 18. Shir hasharim Eccl. 19. Daniel Cant. 20. Dibre haiamim Chro. 21. Gnezra Esrah 22. Ester Nehem. Vnder the which he suffireth Quicquid extra hos est c. whatsoeuer is besides these bookes they are to be â—ut amongst the Apocrypha And touchinge the Apocryphal writinges Augustine thus writeth in his 15. booke off the City off ap God and ch 23. Omittamus igitur earum scripturatum fabulas quae Apocryphae noninantur c. Let vs passe by the fables of those Scriptures vvhich are called Apocryphal because that theyr hidde begininge appeared not to the Fathers from vvhome vnto vs the Authority of the true-speaking Scriptures by most sure and euident succession hath com For in the Apocrypha although there be found som verity yet by reason of many vntruthes they are not of Canonical Authority Ruffinus in his exposition off the Symbole affirmeth the former bookes to be the Canon off the old testament from whose fountaine we were to drawe the drinck of God Som off thy rest he saith were Ecclasiasticall but not Canomicall But touching this poynt I neede say no more seinge our vvhitakres in his first off the six Questions controuerted with Bellaâ—mine hath set such A fyre in theyr Coate as I troe they shall neuerin Englande but smell off the smoke hereafter But had neither late nor auncient Christian writers euer disclamed them it is sufficient that Zion mother church off the Gentiles she neuer Named them Heâ—ers tongue they knewe not Iudah nor Israel euer cirâ—â—mâ—cised them nor had the Apostles euer comaundement tâ— baptise them Som off them as Ecclesiasticus VVisdome Baruch Machabees they may be vsed well prouided not for rule off faith but for Esdras Tobit Susanna Bel ludeth I knoe not iff
so they be dreames and for the fragmentes â—rep in vnder the name off Manasseâ— Ester and Daniel they openly shoe themselues to be straingers in Israel The AuncieÌ„t Church neuer Acknowledged the New testaments Church hath lesse cawse to receiue them As for the Newe testaments bookes there is betwixt Protestant and Papist no controuersie Both then and we receiue as the holy Fathers receiued the 4. Euangels Acts Paul his 13. Epistles to the Hebr. 1. Iames one Ep two off Peter 3. off Iohn one off Iude and the booke off Apocalyps which is the seale off the whole Our vnity for the bookes one god graunt that his spirit may once for the senre thereoff cawse both off vs therein to be One. For Arrians Eâ—tychians Anabaptistes and the residue off those dregges and most filthy off washinges off the Church off the Gentiles they reiect som off the lynks off God his golden chayne or else trample both the sacred bracelets vnderfoote The Papists adde vnto the Canon A more tollerable transgression these detract or vtterly destroy the Booke off Elohim A transgression intollerable fitter to be scourged with that lash wherewithall Iesus whipped the theiues out off his fathers howse then to be reasoned about pro and coir as our sauiour did with the Temples Doctors at another season To answer such accordinge to theyr foolishnes it doth first make them proud secondly it rawseth vs seme foolish They will heare no Auncient Christian writer speake what hope haue we they will heare vs. They can turne all Auntients by in sayinge yovv propound vnto vs the iudgments of men I answer them But of such men as had the spirit of God Do not they propound to vs the iudgments of Men Yea off hereticall Arrius Manes Donatus Serueitus c. The Svvenkfeldians ran say All is but the indgements off men aÌ„d so they will heare no man but listen to the suggestion off theyr owne spirit We set no mans iudgment aboue the scripture but reuerrnce theyr interpretations who haue the Spirit off the scripentes We knoe that the best Man hath his Ignorance and errour but hauinge the spirit off Iesus he holds A true foundation and finally conquers whereas the Heretiâ—â—â— slip from the Corner stone Iesus and are ground vnto powder Such we must answer in Sword The spirit of the Prophets must be subiect to the prophets and that is semelynes and Order if any vvilbe contentious the Church of God hath no such Custome but he that is ignorant let him be more ignorant 1. Cor. 14. A yeare and A halfes labour I haue taken about the 5. bookes off Moses That I haue to communicate vnto God his Church here and there dispersed iff Such be the good pleasure off God About the residue I am not idle but Moses wil be sufficient for one reasonable volume I haue laboured because it sholde passe the presse for publike vtility but I smell now at the very begining off the bookes outgate that not only Sectaries but Sectarie Favourits wil be no furtherance herein What then My God he knoweth that I herein seck the Glory off his name in the edifiyng his poore people by propounding to them what first he hath manifested to me And he knoes that I wold haue euery work off myne to perish as an vntimely byrth the continuance whereoff might prejudice his Church the yssue therefore off all I referre to his will his fatherly will I labour to discharge duty imposed vpon me iff others not only neglect duty enjoyned on them but also shall oppose to duty in others I say no more but this the Lord rebuke Satan If any good Christian except at the work for ouer weak and vnworthy so excellent A subicet I answer Euery one off Israel cannot cast at an puch with Beniamin Dauid had thre worthies beyond the rest and 30. more excellent then the multitude but inferiour to the 3 iff I bringe but som what with the meanest off the lower rank god will accept off it as worthy though in my selfe vnworthy Som offred to the Tabernacles work Gold som Gemnies and othersom but Badgers skynnes and Goates haire so my offringe serue to any Holy vse though not to the most Holy I shal be glad for I had leuer to stand on that howse his threshold then to dwell in the Tabernacle off vngodlines This I knoe that sad discreet and humbled sprites they will value the Labour by the mynd off the Labourer who more wold iff more he coulde as for our Britanick sectaries I only yet knoe that whatsoeuer they snarle at secretly they dare controuert nothinge openly So my trauels may be approued off the Lord his people I haue that I wold though wherein it is possible I couet peace with the worlde Let the Righteous smite me it shal be A benefit let him rebuke me and it shal be as Sontraygne oyle not lost on my head Not but I haue else learned that Shimeyes railinges shal be turned vnto the best of such as are called according to God his purpose But in the heele off my proeme let me vnto the yong Christian Student exhibit som Direction for profitinge by readinge myne aÌ„d others theyr writinges 1. It is ordinarie with People to giue them selâ—eâ— after Nouelty in writinges humayne â—â— diuine but without any great paynes takinge in the holy booke of God or else through a proud disdayne of vsinge other holy men theyr hands and helpes they only cast ey vnto the holy CanoÌ„ The first errour procedeth of Prophanenesse the second off proud superstition Betwene these two vices coÌ„sisteth Vertue A right vse of Both. And this is doÌ„ first by hauinge a recourse to the holy Bible secoÌ„dly by reading other mens writinges humaine for humanity diuine for Diuinity And off writers diuyne first to se what o holy friend writeth secondly what an vnholy aduersary concludeth for without readinge the Aduersary thow shalt want much assurance what and how to think and speak off such 2. But thus readinge all shal be but a gatheringe of falshood and a loosinge off Truth iff first in humility thow ron not by Prayer vnto the God off truth Ad Light The poore aÌ„d humble spirited he will fill theyr haÌ„d and hart with euery good thing but the proud aÌ„d rich he will seÌ„d empty away The lack of this orderly course is cawse that euery Heretike thinketh his heresy in the Bible whereas the blessed word is without shadowe off chainge as God himself is Yet most off that hellish broode cry scripture scripture and nothinge but scripture although it is far inough froÌ„ purposinge to play the Baude to proud harlot heresy Others sekinge themselues in Ecclesiasticall writers they neyther haue better successe for Rome against Luther He against them aÌ„d others against them both they thinke the godly Fathers make for them If men can bend God his golden reed no maruell though they can bowe aÌ„d break the Leaden squâ—â—e of men CoÌ„sideringe the dainger so many
to be againe made new not after the Lykenes but after the image of God because man sy 〈…〉 ge was â—epr 〈…〉 d of the jmage of Elohim Image and likenes therefore are all one and not herein disâ—â—et or two sondrie thinges vers 3. Novv Ada 〈…〉 ed. That which before was spoken in A word is now e 〈…〉 â—â—ed in particulars The head of euery houshold faithfull is set downe and then their yeares First theyr age in theyr first borne sec of theyr Death The Yeares memoriall of the iust is blessed but the name of the wicked both rotte Prou. 10. 7. Enosh had kenan deriued I thinke not of 〈◊〉 as was kain but of kanan to builde A nest and he helps out the Neste of cleaue byrdes as Ram did the Cage of vncleane and hatefull byrds He begets Mahalalâ—el of Halal to praise let him singe Halleluâ—â—ah for mercy receiued He begets Iared I thinck deriued of Iated to descend And like inough that Religion went doâ—â—eward because his Son Henoâ—h made flat seperation Henoch in Engl. Taught or dedicate verily as he was taught of God so he did dedicate himself wholy vnto the Lord his seruice A sharpe prophet he was Iude 14. and 15. for his help zeale god tooke him miraâ—ulously from Men. One of the first goades that euer moued me to dedicate my self vnto the work of the Lord was this Name Bar-kepha Syrian bishop in Beth-raman in his commentatie of Paradise He also manie Aunticuts haue taught that Henoch was translated into Paradise from whence in the last age he shall â—om with Helâ—as against Antichrist If first they wold meane into Paradise aboue 2. Cor 12. 4. for the Other with Heden his Container hath the glorious trees lodged in the Earth Ezek. 31. 16. 18. secondly if they ment that Other Persons shold be sent of God endried with like spirit as our sauiour expoundeth Elâ—as by Iohn Baptist math 11. 10. 14. the I could easely subscribe to it In the Name of Henoch there is an olde booke containinge vncredible thinges as that Gyants then had Angels not Men for Fathers etc. but rejected for Apoâ—ryphal Beda on ep of Iude. Iâ—de his epistle was somtimes because of Henochs prophecy rejected but vnworthily Som think Iude receiued that by tradition but that judgment maketh for poperâ—â— and Iudaisme 〈◊〉 Broâ—ghton demes it Iudes collection from Moses speach and indeede there is no breaker vp of the Lord his word but he raiseth often LoÌ„g speach from fewe wordes and buildeth on A probable ground though small right statelâ— edifices But as in my Bibles breife I deme he had This as also that of Satan and Michael s 〈…〉 ge by immediate Reuelation as Paul had the sorâ—eters names Iannes and Iambres Sed in lâ—citis suum câ—â—qâ—â— Palatum sit Henoch begets Mathuâ—helah A Spoiler of death who had borne vnto him Laâ—eâ—h Smitten for he was smitten in his sowle at the sight of Religions r 〈…〉 e. Vnto him the Lord giueth Noah Rest for his father fore sawe in the Spirit by him there shold be Rest vnto the church Noah begets â—aphet Perswadinge then Shem A Name for God put his name There Deut. 12. 5. Shem is A Name and Sham is There It signifieth also Fame and whoe more famous Then he had Cham sig Indignation and an Hare braine he was disdaminge his father Qâ—eâ—â—on Seinge the vngodly mariages next spoken of are by som of these Mens sonnes for here vntil noah is only enumbred the First fruites how commeth it about that Moe Sonnes of Noah then one are here nombred Answ First because Noah his Eldest namely Iaphet was not the Lord his first-fruites secondly that by the Rehersall of these 3. an EntraÌ„ce mai be giueÌ„ to ther sequeÌ„t Tripartiâ—e story from which thre the second world was to rise as the first fed Adam kain aÌ„d Sheth Old Adan the figure of the New Adam his 12. Stars 1. Sheth 2. Enosh 3. Kenan 4. Mahalaleel 5. Iared 6. Henoch 7. Mathushelah 8. Lameth 9. Noah 10. Iaphet 11. Shem. 12. Cham. Let Cham be Isâ—ariot and the Apostate Starre he will proue no better anone For theyr Birthes Deaths and Ages they liued in sâ— the folowing Table gathered by Maister Broughton and Maister More  ADAM created by Elohim he begets at 130. SHETH He at 235. 105. ENOSH He begets at 325. 195. 90. KENAN He at 395. 265. 160. 70. MAHALATâ—EL He begets at 460. 330. 225. 135. 65. IARED He at 622. 492. 387. 29â— 227. 162. HENOCH He at 687. 557. 452. 362. 292. 227. 65. Mathushelah He at 874. 744. 639. 549. 479. 414. 252. 187. LAMâ—CH In his 930 800. 695. 605. 535. 470. 308. 243. 56. Adam dieth 987. 857. 752. 662. 592. 527. 365. 300. 113. Henoch is taken 〈◊〉 1042. 912. 80â— 717. 647. 582.  355. 168. Sheth dieth 1056.  821. â—31 661. 596.  369. 182. NOAH Bone In his 1140. 90â— 815. 745. 680.  453. 266. 84. Eâ—oâ—sh dieth 1235.  Looke 910. 840. 775.  548. 361. 179. Kenan dieth 1290.  on the Right 895. 830.  603. 416. 234. Mahalaleel dieth 1422.  had for the Person 962.  735. 548. 366. Iaâ—ed dieth 1536.  his Birth and Death Then 846. 662. 480. CXXY begin 1556.  cast thy Ey vnto the Lefte 869. 682. 500. 20. IAPHET borne 1558.  hand and in the same Lyne directly backwarde thow shalt 871. 684. 502. 22. 2. SHEM borne 1651.   964. 777. 595. 115. 95. 93. Lamech dieth 1656. haue his Age in all former yeares Matushelah dieth 969.  600. 120. 100. 98. The Delâ—g Nota. Adam his Piller downeward it is the Age of the world As for Himself thoâ—â— maist se he dieth in the 930 y. of the world which was the 800. of Sheth the 695. of Enosh the 605. of Kenan the 535 of Mah. etc. ¶ Argument Chap. 6. Mixt mariage causeth Iehouah his jre God with Noah smites couenant entire ¶ Diuision of the Text. THis chap. containeth A Manifestation of IEhouah his Iustice and Mercie vnto them of the olde world for 120. yeares before the Deluge I. His Iustice appeareth in the first seauen verses II. His Mercy in the Sequell of the chapter I. His Iustice is made notable I. from the Mouinge cause vers 1. 2. 3. 4. 5. set downe in A certaine Particular in the first 4. verses Then in an vniuersall vers 5. II. From the Lord his Resolute purpose vers 6. 7. 1. The Particular mouinge cause is Mixed Mariage set downe first from the circumstance off tyme viz when men and weomen begon to be multiplied vers 1. secondly set downe from the consideration of the persons maryinge viz. God his sonnes with Mens daughters vers 2. The Lord his 120. yeares lenity set downe Obiter for the clearinge of his iustite vers 3. Thirdly set downe from the consideration of the Lord-lyke mis begot fruite yssâ—â—ge from such Mongrel-mariage vers 4. 2. The Vniuersall ill is layd downe