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A18909
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Bibliotheca theologica: or, a librarye theological containinge, 1. A generall analysis or resolution: 2. A breife elucidation off the most sacred chapters off Elohim his Bible: drawen for the vse of yonge Christians, specially off the poorer sorte, vnable to purchase variety off holy-men theyr wrytinges: by Henoch Clapham. Nihil primum perfectum.
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Clapham, Henoch.
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1597
(1597)
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STC 5331; ESTC S114484
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83,218
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88
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tyrannô c. A King is opposit to A Tyrant because he introduceth Right and Equity into the common-vveal but the other â—niquity Such a one was this kynge and such shold all Kynges be That he is kyng off Righteousnes and peace he must be more thenn A Man and yet seinge he is A King off Shalems towne he must be but A Man More them A Man he is secundum quid as he is A type off him who is really King off Righteousnes and Peace and seinge he is A Type and not the person typed he must off necessitye be but A Man and neither the holy ghost nor an Angel as som fondly haue taught And as he must be A Man so an excellent Man seinge he beares the person of Iesus Christ for kingdome and preisthood To say he was A Cananitish kinge or off som obscure stock is as Lowe on the left-hand as the former â—y on the right hand nor wold the Kings round about him haue suffred him to sit in peace had not they knowen him for an excellent Birth Greater then Abram he was not only for Kyngdom but also for Preisthood and what Man liuinge shold be greater then the Father off the promise Shem had the first honour off hauing God dwellinge in his Tent and Yet he was aliue In Shem God had put his Name sham there aÌ„d only there with the Hebrues diuerse Greeks Latines and others I must fasten Melchisedek who will knoe more reason for this let them read Mr. Broughton his Treatise off Melchisedek That this Shalem was not as som teach som other towne thereby but 〈◊〉 halem in after-age so called old Onkelos is so mynded in his Thargum and ordinarily all after him The Psalmist sainge that the Tabernacle was in Shalem ps 76. 2. it leadeth vs both to Shems Tabernacle and to Ieru-shalems City for fyndinge out the typicall kinge off Righteousnes and Peace and not only Meleâ— A Kinge but also Cohen A Preist and that to Elâ—gnelion God most â—y This King aÌ„d Preist off Shalem first both â—echem va 〈…〉 He brings forth Bread and wyne secondly he blesseth To what end brought he or cawsed he bread and wyne to â—â— brought out Abram had no great neede off Bread and drinck for as he wold not goe forth to watre without prouision so he quickly recouered the substance before caryed away Choose whither Melchisedek brought it forth as A Kinge or Preist or Both it thabowed forth A good thinge to com namely the New testaments Eucharist Bread and wyne Ministred by Iesus his ordinaÌ„ce vnto Abrams housholde not Sodoms city Against this my speach in the Bibles Bâ— som in Sc. opened their Monthes as iff my speach had bene Romish But what say the Auncient Clemens in his 4. Strom. saith Melchisedek gaue bread and vvyne sanctified vnto nutriment A type off the 〈◊〉 And Chrisostom on the 110. 15. saith And vvhy saith he according to the order of Melchisedek because off the Mysteries first in that he also brought bread and vvyne to Abram c. Augustine in the 109. question off both testaments mixt-wise he hath this Novv Melchisedek shevveth the future mysterie of the Lords incarnation and passion vvhile first vnto Abram as to the father off the faithfull he deliuereth the Eucharist both off the Lord his body and blood that so there might before-figured in the Father the truth vvhich shold fall out in the Sonâ— Chuonradâ—s Pellicanus on Gen. 14. saith That the bread and vvyne vvas A figure off the Soules spirituall resection vvhich the mynds off the faithfull receiue off the Nevv testament in the sacrament of his body and blood vvhich our highe Preist hath once don by offringe himself to God the father for vs Nemo ignorat No one is ignorant Thus said they and mo then they and so say I and moe then I and yet as farre from giuing vayntage hereby to Errour as those that gainsay it But Mr. Caluin falleth Tertullian and others for this I knoe it Mr. Caluin had iâ— wonderfull large guifte for helpinge out the Grammaticall sense but no man in Mysteries as his pen witnesseth what then shold the one guift destroy the other and not rather amiably builde togither This Mysterie maketh or insinâ—ateth not any breach off faith aÌ„d suerly iff this Bread and wyne were but A meere blank for the belly Melchisedeks figuratioÌ„ may be trust vp in A strait compasse But the Author to the Hebrues speaks not off this I answer in not speakinge off it he speaks of it For restinge them that he had Ch. 5. 11. many things and hard to be vttered off Melchisedek but they were to dull to conceiue he herein sendeth the sharpe conceipted to further and deper meditation But how knot yow saith som that this bread and wyne were figures etc. I answer by another question how knoes thow this and that to be ment by such particulars in Leâ—â—ticus Salomons songe the booke off Reuelation iff thow answer by proportion off faithe and likenes off the thing Resemblinge and Resembled they being compared with the Analogie off faith and found agrâ—nige iff that be thy answer for the former let the same be my answer for the Latter Whereas Tertullian sayth in his booke agaynst the Iues Melchisedek Abrahae reâ—ertentl de praelio panem et vinum obtulit Melchisedek offered bread and wyne vnto Abram returninge from the battle this speach is made â— perilous thing for say they hoth doth not signifie to Offer and therefore he shoulde haue â—d protulit he brought forth not obtulit he offred A peece of deepe learninge as if he shold bring it forth for A shewe and not offer it to Abram They themselues say that he fed Abram with it and I troe before he eat off it it was offred to him Obs Yea but the word Offer implies A sacrifice Mayster Iohn is deceiued The wise-men vnto Christ obtuleâ—unt ei munera they offred vnto him guiftes Math. 2. 11. Is any so blockish as to think they sacrificed guiftes vnto Iesus The word Offer both in Latine and englishe it is vsed for Giue or present A thinge to one vâ—thorit once breaminge off sacrifice But I wonder why any think that Tertullians speach maketh any thinge for Romish sacrifice He sayth that Melchisedek offred to Abram so say I and therefore not to god The Romanistes say they offer by the Reall body and blood off Iesus vnto God Melchisedek offers to A Man inferiour to himselfe TertulliaÌ„s speach therefore doth confine popish sacrifice Wold not men fayne stumble that stumble at theyr owne thrifte The Fathers hereyn are so far from being agaynst vs as indeede they are with vs. But rawe heads delited in greene fancies they must speak though speak euel off the thinges they knoe not But iff A man Reade Iustin Martyr his Dialogue with Trypho the Ine who will not say that from this Greek father the speach off Tertullian was borowed not for the bare
words though in the most alike as that the Vncircumcised blessed the Circumcised c. as for the Matter And there Iustin hath Abram offred to Melchisedek tenths and in another place he gaue tenths As Iustin by Offer and Gaue die meane one thinge namely frely bestoe not sacrifice so what Shold let but Tertullian must much more meane the same seing it had bene off the two more fit for the lesser to haue sacrificed to the Greater then the Greater to the Lesser If men haue not learned that do and offeâ—o in Latine and didômi and prosphèrô in Greekes language are commonly in nere affinity they must go and learne theyr Vocabular or Dictionary better and not controlle the thinges they vnderstand not makinge the holy Fathers in theyr fancy as foolish as them selues So som stumble at the Fathers for sayinge that Christ his Body and Blood is in Verity Nature Substance in the sacramentall Supper Not consideringe that they speak so not off his Naturall but Sacramentall body and blood This distinction Hierom will teach them on Ephes Ch. 1. where thus he writes Dupliciter sanguis Christi et caâ—o intelligitur c. The blood and flesh of Christ is tvvo vvays vnderstood either it is spirituall and diuyne off vvhich Christ speaketh My flesh is verily meat c. or it is the flesh and blood that vvas crucified Fat were the auncients from Romes dreame for euery off them for any thing I se did with the sacred scriptures vnderstand and teach A body proper and improper Augustine on Iohn and Traâ—ate 50. saith this Thovv hast Christ present and to com Presently faith present by Signe present by the Sacrament off Baptisme present by the meat and drink off the Alter c. In regard of his Majesty of his prouidence of his ineffable and invisible grace it is fulfilled that is sayd Behold Iam vvith yovv all days euen to the consummation of the vvorld In regard off the Flesh vvhich the VVORD assumed in regard of that vvhich vvas borne of the virgin c. Ye shall not haue him alvvays vvith yovv VVhy because he conuersed vvith his disciples 40. days accordinge to bodily presence and they being ledde by seing not follovvinge he ascended into heauen and is not here The blood and flesh off Christ thus vnderstood to be Natural and spirituall Common and Sacramentall the knot both off the sacred Canon as also off Ecclesiasticall writers it is easely without Romish sence auoyded So som cannot heare the word Sacrifice to be affirmed off the â—o his supper but straight they cry Properie not vnderstandinge that the word doth admit moe sences theÌ„ one Not only it is sacrum-factun A sacred action as it is giuen by Christ to his church but also as the Church offers theyr solemnization there off to the eyes off theyr heauenly father Iff we offred no sacrifice to god in vayne had Peter called vs A Preisthood and Iohn termed vs Preistes But indeed not only that Supper but also all religions duties sanctified by faith they are A sacrifice off sweet smell in the Nosethrils off our father Vers 19. Therefore he blessed him The lesser is blessed off the Greater Hebr. 7. 7. Abram therefore decimates off all he had nor can I thinke that he wold tenth any off Sodoms substance because that had bene an oblation polluted His exceptinge afterwards off that the yong men had eaten and what others were to haue for theyr labour there being no exception off any thing tythed it vrgeth me to thinke he only offred off his owne otherwise Sodoms king shold haue had occasion to haue saide that Abram was fre off other mens goods Melchisedek blesseth Abram and then he blesseth the God off Abram that so Abram may kâ—oe that the Victory had by him the Creature it was effected by El the Creator All the Victories off the Church must be attribute only vnto God th' efficient cause though enacted by Man the Instrumentall Cause The faithfull with Abram they must looke for the soueraigne blessingâ— when first they haue ouercom To him that ouercommeth etc. Reuel 2. and 3 As also hauing receiued A blessinge from God they ought to contribute off all they haue Gen. 28. 22. Galat. 6. 6. 2. Cor. 8. â— But comparinge this with Hebr. 7. 9. 10. the Anabaptistes reason thus against Christ his taking flesh off Mary Leui being Yet in the ioynes off Abram he is said to pay tents vnto Melchisedek If Iesus therefore shold haue had his Nature in the loynes off Mary then with Mary he may be said to haue synned iff his Beinge was in the loynes off Dauid Abram Adam then he may as truly be said to haue synned in them as Leui to haue decimated in Abram but that Iesus any way sinned is false therefore also false that he had his Nature or Beinge in Mankynd Not regardinge what answer som haue made hereto I only answer thus The Siâ—ile is A â—issimile whâ—le they think they reason from the Lyke they reason from the Vnlike for theyr Argument concluded rightly iff Iesus had bene as was Leuâ— A naturall byrth but Iesus was not conceiued as was Levi by Man but by the Ho. Ghost his ouer-shadowing and therefore A byrth supernaturall Yet seinge our Seede was taken off him though in A supernaturall sorte our syn was vpon him though not in him yea he was made Syn for vs as verily as we are made the righteousnes off God Nor could we haue com so nere him iff he has not fyrst com so nere vnto vs. Vers 21 etc. Then the kyng off Sodom â—o the ho. Gh. brought Melchiseked sodainly in so sodainly he remoues him returninge againe to Sodoms King who offereth vnto Abram the recouered substance but refused off Abram for himself though not for others He wold not take it not because it was vnlawfull but because it was vneryedient If it had bene vnlaufull he wold not haue insiâ—nated the guifte off any parte there off to any off his family He tooke off Egipts King before for then he was poore but he takes not off Sodoms King because he was not poore There is A tyme to gather A tyme to cast avvay Eccles. 3. 5. Yet his owne Magnificency it impedes not acceptance off such substance in others blessed is he that judgeth vvisely off the poore for the Prudent discerne wisely of Circumstances that nothing either in plenty or pouerty may darken Iehouahs Glory or justly discourage others from fighting his spirituall battailes Gnaner Esheol Mamie they are brought in for as blessed Neighbours to Abram as the Sodomits were accursed to Lot Holy Abram and these 3. they dwelt togither in The sitâ— off Kiâ—iath-arbagn or the City Arbagn that is appellatiuely off Fovvâ—e The Hebrues in the Commentary Breshith Ral ba they say that it had the name Arba or Fowre off Abram and his 3. Neighbours there inhabitinge as also because from thence Abrâ—m did pursue the 4. kynges As also for that the 4. patriarks Adam Abram Isaac Iaakob togither with the 4. Matrones Heuah Saraj Rebecca â—eah were Buryed there But as the situation is before called Maâ—â—te I doubt not off the proper name Maâ—ire Abrams good Neighbour so also it is not vnlike so be called the City Arbagh not off th' Appellatiue 4. but off the proper name Arbagn who was the great father off the Gyants Iosh 14. 15. called lastly Hebron off Calcâ—s fall appointed by Ioshua to be A City off Refuge First Mamie secondly Arba thirdly Hebron fourthly A city off Refuge the sober spirited may from hence pick out A fowrefold Mystery Gnaneâ— by transposition off letter Nagnat it is A yong man Eshcol is A cluster of grayes Ma 〈…〉 is turned Vision Here businesse doth break me off The Sequel do expect What tyme or tymes God giues the meanes Meane-tyme this Myte accept