Selected quad for the lemma: christian_n
Text snippets containing the quad
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A43581
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A review of Mr. Horn's catechisme, and some few of his questions and answers noted by J.H. of Massingham p. Norf.
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Hacon, Joseph, 1603-1662.
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1660
(1660)
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Wing H177; ESTC R16207
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79,887
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160
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the Lords Supper A. An ordinance of Christ in which when he was about to suffer he appointed the Professours of his name to take and break bread and eat it and drink of one cup together therein representing and sealing the further grace to be met with in him Professours I do agree with him thus far that our Saviour appointed Professours to eat that is that the Profession of Christian faith doth warrant both the Minister to deliver and the Communicants to receive the Eucharist if they be not under Church-censures though they be not as yet endued with justifying faith or saving grace Otherwise if competency of knowledge and freedome from scandal without convincing signes of regeneration be not sufficient it would follow that the Sacraments should be in their own nature intended as badges or marks of difference not betwixt Christians and Pagans a Church and no Church but betwixt hypocrites and true beleevers the converted and the non-converted and should serve to separate the Church visible from the Invisible and the Lords Supper should be as a fan to sever the wheat from the chaff which to do is a work belonging to the last day both generally and respectively But that Professours should be appointed to break bread this hath with it some umbrage and suspicion For it doth seem to authorize any Christian though unordained to administer that Sacrament and this suspicion is increased because in sixteen Questions and Answers containing the Doctrine of the Sacraments this is all the mention he maketh of any Minister and this upon the matter is no mention at all To take and eat belongeth to each communicant but to take and break is an action Ministerial and by the Evangelists relating and the Apostle repeating the Institution constantly spoken of our Saviour Christ onely The Council of Trent framed a curse against those who held that all Christians have power to administer the Sacraments but the Protestants answered that they were not concerned in it It might touch the Anabaptists whom they opposed as much as who most And Bellarmine rehearseth Calvins words relating to that Curse or Canon Nemo sanus Christianos omnes c. that is no man that is in his right senses doth think all Christians have power alike in administring the Sacraments and concludeth thus itaque cum Calvino nulla nobis hoc loco controversia est who should administer the Eucharist in this we differ not saith he though we be not fully agreed who should administer Baptisme Therefore whether it were carelesly done or purposely it was ill done to teach that Christ appointed Professours of his name Christians at large to take and break bread to administer the Lords Supper a doctrine disclaimed by all Christians but Anabaptists Qu. 265. When shall the dead be raised A. They that are christs at his coming and the rest afterward There is no ground for this answer in any of the Texts quoted there is some colour indeed out of the first of them if you take it alone and separate from the verse foregoing and the verse following The Dead in Christ shall rise first the Apostle doth not mean that those who are none of Christs shall be raised next or in the second place for he compareth not together the raising of these two sorts namely the Dead that are Christs and the Dead that are none of his but he compareth of those that belong to Christ the dead and the living or the raising of the dead and the changing of the living so it followeth Then we which are alive and remain shall be caught up together with them c. But the other two have not so much as any colour at all for that in 1 Cor. 15. speaketh not of the Resurrection of the unjust and that in Revel. 20. speaketh not of the last Resurrection Now I come to the Quest and Answers that look toward the Cinque-Points which I have reserved to consider together howsoever scattered thorowout the Catechisme Qu. 57. Is there then no escape from this misery A. Yes the same God that created us at the first had Love Power and Wisdome enough to help us and hath devised and provided help for us This Answer is true and without exception save that here seemeth to be a reasoning from the power of God to his act he hath done it because he can do it which is not safe And considering the usual argumentations of this sort of men I do suspect herein a Dark but Dangerous insinuation That God hath done for us all that he could do and that Man thinks fit he should do He that speaks but darkly is oftentimes best understood and made out by his companion and that shall now be the Authour of {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} p. 33. How dwelleth the love of Man in God if having means and opportunity in his hand to relieve the whole world of mankinde without the least inconvenience to himself he yet shall suffer the far greatest part of them to perish without intending relief to them Which conceit when it is once taken in and while it is made use of though not improved doth unavoidably expose men to Epicurcan Atheisme for when they shall see in those things wherein we walk by sight and not by faith as we do in the mysteries of faith when they shall observe in the world that God Almighty doth not do all the good that we may well think he can do and that he doth not free the creature from the servitude that it yet groans under and doth not put forth his helping hand without the least inconvenience to himself for the relief of man and beast but suffers evils and miseries to continue and abound It must needs follow that being poisoned with this principle they should hereupon be tempted to doubt of perhaps to denie either God himself or his Providence or his Power or Wisdome or Goodness But the Prophet Malachi saith God had residuum spiritus yet he made but one so hath he infinite treasures of power and goodness yet it pleased him to deal according to his infinite wisdome and not according to our thoughts This is but a chip of the old Marcion and when time shall come God will be cleared and justified in his sayings and in his doings and all his holy attributes with little thank to the censorious Qu. 93. For whom was his Death a satisfactory ransome A. For all Qu. 94. How doth that appear A. The Scriptures plainly affirm it so telling us that he died and gave himself a ransome for all tasted Death for every one The controversie is not Whether Christ did die for all or no but how and in what sense it is so said There be many places of holy Scripture and many arguments not easily solved because as I think insoluble which are brought to prove that Jesus Christ did suffer death for all men But when it is also said that he died for his sheep