Selected quad for the lemma: head_n
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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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he presenteth his Gift his body his merits his prayers his incense our names also or persons in some sort gifts or services all of them but Sacrifice none of them These two words offer and present are coupled together in the Answer thus He in his Ascension offered and presented himself as the prepared Sacrifice to his Father To offer a prepared Sacrifice is one thing which Christ then did not it is another to present himself who was before offered in Sacrifice and thus did our Priest and Advocate and Intercessour appear in the presence of God for us Hebr. 9. 24. So this is the abuse to make us beleeve that because whatsoever is presented may be said to be offered therefore it must be offered as a Sacrifice Another Text is Psal. 110 Thou art a Priest for ever The eternity of his Priesthood can be no where but in heaven Therefore no where but in heaven was his Sacrifice perfected Thus he seemeth to argue thence Answ. Priest and Sacrifice are relative where one is the other is also A priest must offer sacrifice but it is not requisite that he should do it always in actu exercito it is enough that it be done in actu signato that is that he will offer or hath offered or can according to Law and Rite offer sacrifice Jesus Christ is a Priest for ever but he doth not ever or always sacrifice The Sacrifice was offered but once and how often doth the Apostle rehearse that word Once by vertue of which he was consecrated a Priest for ever One Text more Hebr. 9. 12. by his own bloud he entred into the Holy place having obtained eternal redemption for us Answ. But this bloud was shed upon the cross as the bullock and the ram were first slain and then their bloud was carryed into the most holy place The Sacrifice was without the Application of it was within the veil Having obtained that is formerly by his passion and this Redemption thus obtained before his Ascension is called eternal because it did abide and continue so that there was no need of any second any other Redemption to follow after Ascension Q. 160. Who is the head and governour of this Church A. Jesus Christ himself is the onely head and Lord of it though he substitute others for helps of government and usefulness therein Q. 161. What be they A. For more inward growth and helpfulness he hath given Apostles Prophets Evangelists Pastours and Teachers For outward order Bishops or Elders and Deacons The Church is considered two ways 1 Generally consisting of all those who are joyned together in profession of Christianity and outward means of salvation 2 more especially consisting of those who are the best and principal united to God in faith and love The former of these is termed the Church visible or The many called the other is termed the Church invisible or The few chosen The visible Church Catholick is the whole number of professing Christians thorowout the world All that in every place call upon the name of Jesus Christ This great body or societie Ecclesiastical containeth and comprehendeth under it as parts of it all the parish Churches all Classical Diocesan Provincial and National Churches Of the Catholick invisible Church Jesus Christ is the onely Head and Lord but he hath not substituted any other in his stead nisi vicarium spiritum sanctum unless the Holy Ghost He hath indeed appointed officers in the Church visible which officers have hitherto usually been divided into two sorts first Temporary extraordinary and secondly Perpetual and ordinary which division I think it had been better to retain than to give us a new one which will not hold For certainly the Apostles and Evangelists did govern outwardly and as certain it is that the Bishops or Elders did teach and feed the flock of God for inward growth and helpfulness Acts 20. 28. and 1 Pet. 5. 2. It should seem that he means here The Catholick Church visible for such was the Church he described in Answ to Qu. 158. A company of men called out of the world and gathered into the worhip of God In this Church indeed our Saviour hath set officers 1 Cor. 12.28 in which whole chapter the Apostle treateth of this kinde of Church and it is true also that Jesus Christ may be said to be Head of this Church in regard of the Graces of Edification derived from him for the Offices Ministery and Government of his Church and in regard of the common benefits and common gifts of a spiritual kinde and thus is said v. 12. So also is Christ where he meaneth by Christ this Body of the Catholick Church visible of which he is in some sort the Head and which is in some sort his Body and therefore called Christ Though most properly he is as most commonly he is said to be Head onely of that Body whereof he is also the Saviour Eph. 5. 23. which as his Spouse or wife shall live and reign with him for ever in heaven And I have some reason to think that our Catechist did not intend in this place so much to exclude the Bishop of Rome from being the spiritual head of the Christian world as he did intend to exclude the Christian Magistrate from ruling in a National or any other particular Church Many years now past that the King of England should be called Head of the Church offended the parties of each extremitie As those of our own were sorely troubled at it so was it the point or sting of the charge against the Bishop of Rochester when Hadr. Junius was blasted from Rome for that in the Dedication of his Greek Lexicon to Edward the VI he called him Supreme Head of the Church of England he pleaded for himself by letters to the Court of Cardinals that here with us to clip the Kings Title was almost as Capital as to clip his Coin Howbeit it was thought fit in the beginning of the Queens Reign whether to alter it or explain it by putting Governour in stead of Head More as I suppose out of charitable condescension then any necessity or harm in the word inasmuch as the word doth not note any internal efficacy or influence but onely outward regiment the title or term of LORD being as liable to exception both the one and the other signifying no more then Superiority or pre-eminence and a King or Queen regnant might as well be called Head of these National Churches as Saul was called by Samuel Head of the tribes of Israel 1 Sam. 15 17. And that argument had with it more fallacy then civility which some formerly have used Omnes filii participes c. All that are sons are partakers of chastisement or Discipline No true or right-bred son that is extra Disciplinam Therefore the Supreme Magistrate being a Christian must be censurable as others are because he is a son of the Church But of what Church is he a son of
and for his Church and that for whom God delivered up his son to them he giveth all things and when his Death Resurrection and Intercession do as in a chain one draw the other Rom. 8. And when it is certain that God doth not give all things to all men as namely not Faith and Repentance we are of necessity put upon it to distinguish which we do so as to satisfie our selves yet finding withall that Contention is fed with a fire that is unquenchable We beleeve as our Church hath made profession and taught us that the Son of God did offer a full perfect and sufficient oblation and satisfaction for the sins of the whole world and that he died for every man And although notice of this be not given to every man or all the world yet may it be given and truly declared to them Such love did God bear to Humane nature or all mankinde more than to the lapsed Angels that there was and is a possibility for every man whatsoever to be saved though he do not perform the Law or Covenant of works Gods justice is so far satisfied that way is made for mercy pardon and favour Nevertheless for the actual participation of benefit by Christs Death and application to each particular person there is more to be done than what is done by Christ for all the world The fruit of his passion as to life eternal is derived onely to his body mystical to such as are more nearly united to him than by the common Relation or kin or claim of humane nature which he took upon him and for which he suffered And although by his bloud he obtained as well Universal as eternal Redemption yet by Faith in his bloud are we justified And he who is said to be the Saviour of all men is said also to be the Saviour of his Body that is of such as partake of his Spirit and are subject to him and joyned to him as the parts of the Body are to the Head So all men are not In this Nation at some especiall times comes forth a General Pardon in which case though we set aside the Exceptions or the excepted Those persons to whom it is really and truely intended must sue out their pardon otherwise they may be supposed not to accept of it And if then any shall urge the Term and Title of the General Pardon and insist without end upon this That a pardon it is and such a pardon as is general to all the people without taking notice of any thing else further to be done he that hath but small skill can easily see how weak such kinde of reasoning is Now whereas Faith is Gods gift and he bestoweth his Spirit where he will and man cannot beleeve of himself nor perform the condition required here beginneth the first overture of that secret difference that is betwixt man and man and here first openeth it self the great mystery of Election in that the Ransom or Satisfaction which God hath accepted as general and sufficient for all men that whosoever beleeveth should not perish doth not actually and efficaciously profit all men to life eternal because to all men it is not given to beleeve and perform the condition Whereas others think best to distinguish here the unversal particle All all both Jews and Gentiles or all that is the several kinds or estates of men or all that is all the Elect. I do now distinguish the Intentional particle For which denoteth the end or intention and sometimes moreover the effect of the Intention The death of Christ was for all but not for all alike or in the same manner or with the like issue event He gave himself and suffered sufficiently with a general Intention for all but efficaciously with a special Intention for some onely When we say sufficiently we do not mean a mere or bare sufficiency as if there were onely price and worth enough in Christs bloud to redeem all As a rich man may have money enough in his chest to relieve all the poor in the Town But we mean a sufficiency with promise and proffer of benefit for all yet not without a condition to be performed As when a rich man doth give such a sum of money to be by dole distributed to all the poor of that Town where he liveth provided that they orderly attend at such a time and place to receive it The Gift is intended for them all But some it may be had no notice of it and perhaps some others have no minde to take it Yet were the alms intended for them all and to each of them who did absent themselves it may be truly said Had you waited as was appointed you had received your dole But so it cannot truely be said to such poor as live in distant places because it was not intended nor provided for them There is no possibility for Satan and his angels to be saved by the death of Christ not onely because their nature was not assumed but because Christs death in the purpose of God was not ordained for them as it was for mankind This Proposition therefore If Satan beleeve he shall be saved is not true because Christ died not for him But this Proposition If Judas Iscariot beleeve he shall be saved was true because Christ died for him A favourite may procure a place at Court for his friend in the Countrey who nevertheless doth choose to live retiredly and in the shadow rather then in the view and glory of the world the preferment in the mean time being ready for him intended for him and proffered him And that in this sense our Blessed Saviour did suffer death for all men as our Church hath framed the Answer Jesus Christ redeemed me and all mankind may be proved out of those words 1 John 3. 23. This is his Commandment that we should beleeve in the name of his Son There is not onely a Command or Commission to the Apostles to preach the Gospel to every Creature But a Command also to every one that hears it to beleeve it Now first God doth not command any thing to be beleeved that is not true and whosoever beleeveth in the Son of God must beleeve this at the least that he died for him therefore God commandeth every man that heareth the Gospel to beleeve that the Son of God died for him Now whatsoever I beleeve is not therefore true because I beleeve it but it must be true before it be beleeved so for all those that are commanded to beleeve did Christ suffer Death and offer Sacrifice And if any man shall hold on the contrary that Faith doth not consist in beleeving this or that proposition as Jesus Christ gave himself for me but in laying hold on and apprehending and receiving Christ a Saviour and that this is the right object of that kind of Faith which is given in command to every one that heareth the Gospel Then I argue secondly thus God doth