Selected quad for the lemma: honour_n
Text snippets containing the quad
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A34547
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A peaceable moderator, or, Some plain considerations to give satisfaction to such as stand dis-affected to our Book of common prayer established by authority clearing it from the aspersion of popery, and giving the reasons of all the things therein contained and prescribed / made by Alan Carr ...
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Carr, Alan, d. 1668.
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1665
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Wing C627; ESTC R18228
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69,591
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90
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2 10. That at the Name of Jesus every knee shall bow of things in heaven things in earth and things under the earth Nor that it can be by any strong and undeniable Argument drawn from them because they conceive that the Apostle doth not mean or intend those words of the outward knees of the Body seeing Angels and Devils have no bodily knees But his meaning is that all Creature in Heaven and Earth and under the Earth shall acknowledge him to be their Lord shall honour worship him obey him and give him the Glory that is due unto him yet we cannot think that any reasonable understanding man can judge it altogether unlawful either to uncover the head or bow the body at the naming of the Lord Jesus to shew the reverence that is due unto him so that the inward intention of the Mind and Devotion of the Heart be joyned and go along with the outward Gesture of the Body but the fear is that God may complain in this of many as he did of the Jews Es 29. 13. They come near me with their lips and honour me with their mouths but their hearts are far from me So many honour the Name of the Lord Jesus formally in a complemental outward way of Cap and Knee who regard him not in their hearts nor make any Conscience to live up unto him in their lives yet again we must consider that this is our fault the fault of men and their corruption not the fault of the Ceremony And we may also conceive that it was the Wisdom of the Church when it saw how dead dull and lumpish nay stupid common people are in Divine Service to appoint this Ceremony to stir up people shake off their sluggishness raise up their Devotion and quicken their attention to the hearing of the Word of God Read or Preached least they should be overcome of drowsinesse and so if rightly used it might be a good means to help us to amend that fault and to quicken our attention But you will say why should we give more honour to the Son then to the Father to the Name of the Lord Jesus then to the God who is the Father To this we may answer he that honoureth the Son honoureth the Father we do not thereby deny any honour that is due unto the Father or rob God the Father of his honour but we do honour God the Father in his Son acknowledging the great love and wonderful mercies of God the Father unto Mankind sealed up in the Lord Jesus his Son for the Redemption of the world according to that of our Saviour John 5. 23. all men should honour the Son as they honour the Father He that honoureth not the Son the same honoureth not the Father which hath sent him so that thereby we do not deprive God the Father of the honour due unto him but rather add to his honour including in the Lord Jesus all the mercies and graces of God the Father which are conveyed unto us by his Son and sealed up unto us in the Lord Jesus his Son But you will say We desire to know some Reason for it why we should give more honour to the Name of the Lord Jesus then to the Name of God the Father These Grounds and Reasons may not unfitly be given 1. There is no Nation in the world but doth acknowledge God Nulla Natio tam barbara Nulla Gens tam Efferata cui non infideat haec Opinio Deum esse could Tully an heathen man say that there is no Nation in the world so barbarous but doth acknowledge God and worship God or somewhat instead of God But we know there be a great many Nations in the world Jews Turks Pagans and all Infidels that do not acknowledge the Lord Jesus to be the Son of God and the Saviour of the world Therefore to convince and convert them and to make out our profession to the world we Christians may give somewhat the more reverence to the Name of the Lord Jesus 2 The work of our Redemption which was wrought by the Lord Jesus may in some respect be accounted a greater work of power and mercy then the work of Creation In the creating of other creatures God spake the word and it was done but when he came to make man the most noble creature we find that he entred into a consultation Gen. 1. 26. Let us make man after our own Image yet we do not read that God bestowed much pains or labour about his making it is said Gen 2. 7. The Lord God also made the man of the dust of the ground and breathed in his face the breath of life and the man was a living soul But for the great worâ— of our Redemption wrought by the Lord Jesus that was a work of greater difficulty we may say of that as the Poet speaks Multatulit fecitque Jesus sudavit alsit â—he did not only abase himself for us men and for our salvation in coming down from heaven but being God became man suffered all the miseries belonging to mankind Poverty Ignomy Stripes and Buffetings yea bore all our sins sweat drops of bloud besides that cruel cursed and shameful death of the Cross which he did suffer and undergo for our Redemption in so much that an ancient Father saith â—ajus erat opus reficere quam facere it was a greater work to Redeem us then at first to create us For in our Creation God made man but in our Redemption God himself became man was made man In this regard then you see we have cause to give then somewhat the more reverence to the Name of the Lord Jesus 3. The work of our Redemption is a more beneficial work to us then the work of our Creation It is true that at the first God made man a glorious creature after his own image in righteousness and true holiness indued him with many excellencies and gave him power over all creatures but yet made him mutable and so mortal subject to death if he broke the Covenant And man by his disobedience did break the Covenant with God so plunged himself and his Posterity into all kind of eternal miseries had not the Lord Jesus come to save us and redeem us Then in this regard also seeing the Lord Jesus did indure those bitter torments to redeem us and to save us from the curse and wrath of God and all those miseries wherein by the fall of Adam we were plunged and were brought into such an estate of misery as without the mercy and merites of the Lord Jesus in working our Redemption it had been happy for us never to have been born never to have been made we have cause for ever to reverence the Name of our Lord Jesus 4. The word Jesus signifieth a Saviour it is Christs proper name the name of his nature a name above every name a name given him by the Angel before he was born Nominatus priusquam natus he had
his name before his Birth yea a full and significant name expressing all his goodness to us as you find Math. 20. 21. where the Angel tells Joseph Thou shalt call his name Jesus and giveth the reason For he shall save his people from their sins A name so sweet that it containeth in it all the treasures of comfort it is Mel in Ore Melos in â—uâ—e Jubilus in corde as Bernard speaketh as sweet as honey to the mouth melody to the ear and joy unto the heart in delight whereof St. Paul useth it as Genebrard observeth five hundred times in his Epiples and Mr. Fox writeth of that zealous and Learned Martyr Johannes Mollius that he never spake of the name of Jesus but instantly tears dropt from his eyes Seeing then it is a name above every name and that name alone whereby we must be saved as St. Peter speaketh Act. 4. 12. Neither is there salvation in any other for among men there is given no other name whereby we can be saved How can we then deny this honour and reverence to this name to bend not only the knees of our bodies but the knees of our hearts yea all the powers and faculties of Soul and Body at the reverent and religious Name of the Lord Jesus 5. Kneeling at the receiving of the Lords Supper this hath been an ancient custom in our Church neither can I conceive how any moderate-minded man can judge it any way unlawful or unfitting at that time to humble our selves to the very dust and to kneel upon our knees at such a time when we come to acknowledge our unworthiness to confess our sins and bewail them with hearty sorrow whereby we have offended God to beg pardon of him and reconcilement by the merits of the Lord Jesus to gain again the favour and mercy of God held out unto us by his golden Scepter in the merits and mediation of his Son and our Saviour Jesus Christ at the receiving of this blessed Sacrament the remembrance whereof we do there celebrate and receive those blessed mysteries To confirm our faith and to give us an assurance of the performance of all the promises of mercy made unto us in the Lord Jesus our alone Saviour we cannot but judge him unworthy of pardon who having offended his Prince and justly deserved punishment shall be so high or unthankful that he refuseth to receive his pardon upon his knees There have indeed formerly been differences raised in the Church about this gesture yet those who were against kneeling could never agree what gesture to have Some would have it to be taken standing some would have this Sacrament to be taken sitting some again leaning with their body these be poor Punctilio's to stand upon for a wise man to make difference in the Church a Schism and a Rent upon so small an occasion The most men who are moderate count the gesture and posture of our bodies at and in the receiving of this holy Sacrament to be a thing meerly indifferent so we come with true faith and repentance and our hearts be every way rightly affected with reverence to this Service as we ought to be prepared whether we sit stand lean or kneel but it must needs be acknowledged that kneeling is the most reverent and most humble posture of them all and humility is a great ornament in a Christian But the most in these late times of liberty have pleaded for and used sitting at the receiving of this holy Sacrament pretending that it is a Communion whereby we have a fellowship with our Saviour Christ a fellowship among our selves And that it cometh nearest to that gesture which was used by our Saviour Christ himself at the first institution of it we cannot deny but it is a Communion whereby we have a fellowship with Christ our Saviour and a fellowship among our selves but we cannot think that it is such a fellowship as to sit as we say Cheek by Jole with Christ at his Table to keep no distance and that he expecteth no honour or reverence at our hands And for the gesture of our Saviour at the first institution of it we grant that the Evangelist St. Matthew speaking of it as our English Translation in our Bible is saith Math. 26. 20. When Even was come he sate down with the Twelve But the Greek word there for it which in the original is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Tremellius translateth Discumbebat Beza discubuit the word there you see is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the proper English whereof is He lay down the same word is used again by St. Mark Mark 14. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the English is still And as they sate at table and did eat c. Quumque discubuissent saith Beza Quumque discumberent saith Tremellius the proper English being And they lying down or when they lay down But St. Luke maketh use of another word for speaking how by Christs command his Disciples had prepared the Passeover he saith Luke 22. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And when the hour was come he sate down and the Twelve Apostles with him The Greek word there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Tremellius interpreteth by the word Accubuit Beza Recubuit the English for it being properly He fell down lay down or lay all along All these words sound as if our Saviour did rather lean or lie down upon a bed at the eating of the Passeover and institution of this Sacrament of the Lords Supper This will better appear if we search what was the ancient posture of their bodies at their Meals and their fashion of eating Meat in those times by all likelihood it appeareth that the gesture of our Saviour at the Table was such as the Romans used and at that time as it seemeth was in use among the Jews which as our ancient records tell us was thus Their Table was placed in the midst round about the Table were certain Beds sometimes two sometimes three sometime more according to the number of their Guests upon these Beds they lay down in manner as followeth each Bed contained three persons sometimes four seldom or never more if one lay upon the Bed then he rested the upper part of his body on his leâ—â— Elbow the lower part lying at length upon the Bed but if many lay upon the Bed then the uppermost did lie at the Beds head laying his feet behind behind the seconds back in like manner the third or fourth did lie each resting his head in the others bosom accordingly we find it expressed by the Evangelist John 13. 23. That John the beloved Disciple of Christ leaned aâ— Supper on Jesus bosom and John 21. 20. it is said of that Disciple whom Jesus loved That he leaned on his breast at Supper Their Tables were perfectly round whence their manner of sitting was termed Mesibah a sitting round and their phrase of inviting