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A18926
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Theologicall axioms or conclusions publikly controuerted, discussed, and concluded by that poore English congregation, in Amstelredam: to whome H.C. for the present, ad-ministreth the ghospel. Togither with an examination of the saide conclusions, by Henoch Clapham. Here-vnto is added a litle tractate entituled. The carpenter.
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Clapham, Henoch.
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1597
(1597)
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STC 5346; ESTC S117152
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42,593
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52
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word signifieth to Cut aright alludinge no doubt to the Cutting vp of Beastes wherin the Leuits were exercised as though he shold saye euen as the Leuits are Maisters of their worke in cuttinge vp euerie part of the beast aright so shewe thy self dextere and fit for diuidnige the word of the Lord. To be out of all callinge manie shame and therfore they vndertake one thing or other but to liue in the same according to knowledge and iudgment litle they regarde Looke into the affaires of Rulers and tell me how they rule Looke into the actions of Ecclesiasticall ministers and tell me how they feed Looke into the dealings of Marchants and tradesmen and tell me the breadth of their conscience Looke into the lyues of subiects and tell me how much obedience not for the sword but for conscience sake No nor Rulers haue laid the raynes in Cruelties neck who let loose for advauntage he filleth heauen and earth with blood Inowe with Iehu they are zealous for Iehouah by and by they bowe to Baal and subscribe to the abhominations of Nebat As for Churchmen alas alas they are now in in the same predicament as was Esekiels Pastors ch 34. In stead of fedinge the flock they feede themselues and cloth their wretched corps with the fleece Sowles Maladies they knowe not Or knowe They them they then will presse their patient no more then is fitting their patients humour Nay because they shold not set our Saviours sword and fyre amongst the people for then it may be Mr. Parson shall be pincht of his tenth goose and calfe they huddle sweetly vp the wicked with the godly the persecuting world and the persecuted church into one Babilonish bodie why forsooth The Apostle calleth all he writes vnto Brethren and Saynts by callinge Togither with these Clawbaks Dawbers with vntempered morter Ezek. 13. the poore people are pestred with stilborne Mattens-men that can say nothinge but Coax Coax croaking in their Pues like a swarme of Marchfrogs in a pudle Unto these talk not of cuttinge the word aright but of cutting A payre of Cards the Deuels common seruice booke and those they can cut at a Knaue These are the Parson or Patron their ten pound Cure-rats and if the cursed people catch such a Companyon oh they are aswell as Michah Iudg. 17.13 with his figginge Leuit. But to leaue that vermine cast an ey vnto Marchants and Artificers and what is there but slaights for soliditie quid pro quo Nay looke into all callings and behold Gayne is demed godlines all is for self advauntage Thus whereas our Carpenter Iesus calleth euery man in his owne practise to labour and to labour as A Christian behold Satan either debarreth men of callings or he inuests them withsom of his owne infernall shoptrades or hauing a legitimate roume he cawseth them to invert all holy rule and order Well may he be called the Enuyous Man for as he envyes all so he wold abash to do good vnto any A fewe of his Tares will giue cawse sufficient of shedding many Teares But to shut vp this paynt breifly if thow woldst not be adiudged a Drone in the common wealth Do liue in a callinge for though the ruler of the people do tollerate thy lewdnes Yet Christ the Carpenter will debarre the his common-weal 2. Thess. 3.10 Nay will thow be seldom or neuer tempted or strongly assailed with ill then liue in a Callinge and labour painfully therein so shal there be no place to vayne thoughts nor shall the spartous assailements of Satan be able to penetrate thy straits While Iesus plaid the Carpenter we read of no tentations but so soone as he was called from that and went into the wildernes for solitarie then we heare of a Tempter and his manifold tentations So much for that Tho second part of this peoples question is this Is not he Maries sonne Yes forsooth he is the sonne of Mary and yet so her sonne as neither blynd Iewe nor naturall Gentile is able to comprehend Maries son he is not Iosephs son Truer they spoke then they were aware But as Caiphas prophecied and Pilate superscribed so these pronounce theire owne condemnation vnwntinge Maries son he is and yet more then Maries son for behold God clothed in flesh our nature assumed of God wherby oh euer worthie meditation God and Man is made One. This doctrine is termed blasphemie by the manie sects of Anabaptistrie of our tyme. One sort with Arius Denies him to be eternall and of the fathers essence affirming him a Creature with the begining of tyme. Another crue terme him also a Creature but diduce his begining of Days from Mary som of them making him bare man with Artemon and Samosatenus som of them make him a third thing or a mixt Creature compounded on God and Man not Distinguishing but confounding the natures as did Apollinaristes Another feet and they are most common do deny Christ to exist one person in two natures giuing vnto him with Manes one Nature and that meere Diuyne som of them saing it was of the essence of his father som that is came from heauen som they will not define from whence Thus the Heretiks stumbel vpon our Carpenters ax Hacking their owne shynnes while they permit not Maries son and Maries Lord to hewe them Our Arrians say he is called the beginning of the Cratures of god Reuel 3.14 therfore he had a beginning foolishlie concluded for blessed Iohn tellinge the ch 1. that 1. he was the Word 2. with God 3 and was God 4. that without him Nothinge was made he was Somthinge did he make him selfe they shold rather conclud he is called the beginning of the Creatures because euerie Creature was begon by him as we say this Carpenter was the beginner of the Ship that is the Maker or efficient cawse of the ship Where as he is also Reuel 1.11 the First and the Last they may as well say he was the last creatuere as the first creature Our Samosatenists from the former place of Iohn as also from Phil. 2.6 He being in the forme of god thought it no robberie to be equal with god they must knoe themselues to be theiues and robbers for robbinge him of the fulnes of the God head which Collof 2.9 dwelt in him essentiallie Our Appollinarists must go learne of Athanasius 1. that Sowle and bodie for making one person Man are two Natures distinct not confounded or mingled as it semeth Aristotle by callinge Anima Entelechia thought which manie laying hold on did therfore beleiue that the sowle died togither with the body 2. they must learne that as to the making of Man there concurreth sowle and body euen so to the makinge of the Messiah and Mediatour Christ there concurred God head and Manhooâ—e not confounded but distinguished and vnited This consideratiaon cawsed the Author to the hebrues to say he tooke to himself Abrahams seede 2. 16. as the sowle in the resurrection is said to
take vnto it the Bodie And in this sence our Iesus saith He will lay downe his lyfe or body and then by the other Nature distinguished not mixed he will take it vp againe And so when the Iues had cast downe the Temple of his body loe by the other distinct nature he raised it vp againe Let our Poly-baptist for shame therfore leaue of to mix the natures for making vp a Christ that is neither God nor Man Our Anabaptisticall Maniches they start out cryinge Mulier non habet semen the â—emall hath no seede or else if the woman haue feede yet of Mary he cold assume no seede but such as was sinfull To the first what shold I say The woomans seede shal breake the serpents head Gen. 3. This they say is not spoken of Christ but of his mysticall body Beastly spirits hath not the Apostle Gala. 4.4 plainly expounded it Christ or wold they haue the Body to be of one nature and the head to be of another how should they then growe togither shold the iustice of God be satisfied in another nature They forget that he which sanctifieth and they that are sanctified ex henos pantes are all of One Heb. 2.11 as also in all things like vnto vs syn excepted And this exception of Syn giueth also answer vnto the second namely that he assumed our nature but without syn First euerey meane Alchinist can tell them that in the generatinge of euerie creature euen in Minerals there is the Nature Actiue and the nature Passiue secondly that Syn is no substance but a bare Axcident or thing happening to accompanie mans nature because of the first transgression Now of Accidents or things associatinge a Substance som are seperable Now if anie shold say that syn is inseperable they may aswell say it is of the Essence of Man and that is apparantly false inasmuch as Man was perfect without it yea in very deed it is his imperfection Besides that which is impossible with man that is possible with God And that this Posse sit eius velle is a possibilitie agreing with his will let them remember that the holy ghost Luk. 1.35 whose office is as fyre to burne and water to wash loe he ouershadowes Mary for the perfectinge of this worke And much I muse that any shold think it possible to make the first Adam so glorious a Creature and that of red earth and in the meane tyme deme it so vnable for the second Adam to arise out of our Nature But say they The word was made flesh true what then Then Maries seed was not made flesh I answer if the word Made imply a turning of one Nature into another Then our Apollinarifts Christ will followe Expound therfore the word Made or Became by the word Epilambaneraj he assumed Heb. 2.16 Nor think to â—lip away with sayinge he tooke a seede for Abraham and the faithfull but remember the text He tooke the seede of Abraham and so the seede of the faithfull And for this cawse is he termed so oft Dauids sonne and If haj the roote from whence he shold growe Isa. 11.1 though in regard of the Nature assuminge he be called Dauids son and Goote Ps. 110.1 Reu. 5.5 And in vayne had Mathew and Luke laboured to proue him genealogically of Adam Abraham and Dauid if so he had not deriued an humaine nature from them Oh saith the false spirit he was of Dauid in regard of Ioseph his supposed Father not by reason of Mary for she was of Leuj inasmuch as Elisabet of Aaron Luk. 1.1.36 was cosen to Mary Our English Samosatenists som of them deming this but plaine cosenage in the Anabaptists and indeed they propound vnto vs so but a supposed Christ they say in secret that they were Cosens only in regard that Iudah and Leuj had one and the same Mother Gen. 29.34.35 This sence is far fetcht and deare bought good inough for Botchers that clap any clout on their garment But consideringe the Shiloh must spring from Iudah Gen. 49.10 Reu. 5.5 and Dauid lineallie I must needs hold fast that Mary his mother was of Iudah as also Elizabet by the Mother-side the surest side thowgh a Daughter of Aaron by reason of her Father Simple sowles though Iudahs men might not Marrie no more then any of the other 10. tribes with Leuj because of confoundinge the enheritaunce Nomb. 36.7.8.9 Yet Leuies Men who had no such enheritaunce Iosh. 13.33 And therfore no such confusion they might as they had their maintenance out of the other Tribes so Marrie with the other tribes Such a Mariage se in 2. Chro. 22.11 where the holy preist Iehojadah is maried with Iehosheba of Iudahs kyng-seede Besides Ioseph and Mary hauinge the testimonie of Iust and pleasing god it cannot without villanous reproach to them and Christ be thought to make such an illegitimate mongrell Mariage as the Anabaptists wold haue it Go therfore which way they and their opposit neighbour Artemon will to worke till they graunâ— him true God and true Man existinge of two Natures distinct not mingled their work but shutters in the ioynts as Belshassars knees knocking ech other The Iues saw him so verily Man as they could not beleiue him to be also God but the Manichests so se him God as they cannot feele his humaine Nature These are the odde spirits that teach the odde Doctrine by which they disire to be distinguished from allothers for odde If they can dash me and my brethren in the teeth with holding Christ as doth the Church of England the Church of Rome etc. oh then they haue won the canâ—red spurs and their Christ must be the true Christ. These odde ones for if they be Englishones they commonly are in fellowship with none no not amongst themselues only at league with the Deuell who sets them all on worke Euerie one sayinge he is in the estate of Helias he sees no Saynt but himself but all of them lying Elyasses They must knoe that the simplest member of thenglish church is better then the Greatest of them and whosoeuer in simplicitie beleiueth of Christ his natures and person in the Generall as doth Rome they hold that truth which euer hath preuailed against Arius Manicheus and all hereticall spirits And were it not that this beleif of Christ hath in all ages preuailed against hel gates I shold suspect it Yea reiect it Nay what if The Deuel confesse Iesus to be the sonne of Dauid and the Apostles to be the servaÌ„ts of the euerliuinge god etc. shold I therfore not professe the same I praise god for it that the Corner stone is still bidinge visible though the orderlie building thereunto and thervpon hath bene notably lackinge He that lookes into this Christ with the one ey he cannot se in the Carpenter two things as scholers vse to speake aliud and aliud another and another thinge or nature not alius and alius another and another Person and because aliud