Selected quad for the lemma: honour_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
honour_n	build_v	house_n	moses_n	1,832	5	9.9525	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A51837	Christs eternal existence, and the dignity of his person asserted and proved in opposition to the doctrine of the Socinians : in several sermons on Col. I, 17, 18, 19, 20, 21 verses / by the Reverend Tho. Manton.	Manton, Thomas, 1620-1677.	1685 (1685)	Wing M520; ESTC R33496	105,834	258

this Relation bindeth us unto As obedience and self-denial 1. Obedience to his Laws and the motions of his Spirit His Laws Luke 6.46 Why call you me Lord Lord and do not the things which I say The motions of his Spirit Rom. 8.14 As many as are led by the spirit of God they are the sons of God 2. Self-denial Christ spared not his natural body to promote the good of his mystical Body he exposed his life for our Salvation we should hazzard all for his Glory Nature teaches us to lift up the hands to save the head 4. There must be sutableness and imitation 1 Ioh. 2.6 He that abideth in him ought to walk as he walketh 5. If you be planted into his Mystical body you will make conscience of Love and Tenderness IV. Vse Let us Triumph in this Head depend on him There are two Arguments his Ability and his Sympathy 1. His Ability He can give us Life Strength Health Eph. 3.16 That he would grant you according to the riches of his glory to be strengthned with might by his spirit in the inner man Col. 1.15 Strengthned with all might according to his glorious power unto all patience and long-suffering with joyfulness 2. His Sympathy He is touched with the feeling of our Infirmities Heb. 4.15 We have not an high priest which cannot be touched with the feeling of our infirmities but was in all points ●empted like as we are yet without sin The Head is concerned for the Members SERMON VI. COL 1.18 Who is the beginning the first born from the dead I Come now to consider the first particular Title which is given to Christ There are two other Titles given to Christ the one respects the state of Grace the other the state of Glory And First With respect to the state of Grace he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the beginning that is Origo mundi meli●ris the beginning of the new Creature as well as the Old for the same place and dignity which Christ hath in the order of Nature he hath in the order of Grace also Therefore he is called the beginning of the creation of God Rev. 3.14 The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not taken there passively as if it were the first thing that was created but actively that he giveth a being and beginuing to all things that are created and by the Creation of God is meant the new Creation So that the Point is Doctrine That Iesus Christ is the Author and beginning of the new Creati●● I shall briefly explain this and pass to the next branch Christ is the beginning two wayes I. In a way of Order and Dignity II. In a way of Causality 1. In a way of Order As first and chief of the renewed state This is many ways set forth in Scripture Two things I shall take notice of 1. That he is the builder of the Church 2. The Lord and Governour of it 1. As Founder and Builder of the Church Matth. 16.18 Thou art Peter and upon this Rock will I build my Church Christ challenges it to himself as his own peculiar prerogative to build the Church More fully the Apostle Heb. 3.3 4 5. For this man was ●●unted worthy of more glory than Moses in as much as he that builded the house hath more honour than the house for every house is built by some man but he that buildeth all things is God And again Moses was faithful in all his house as a servant but Christ as a Son over his own house The scope of the Apostle is to prove that Christ must have the preheminence above all others that have been imployed in and about Gods House Moses was one of the chief of that sort that had greater familiarity with God than others and intrusted by him in very great and weighty matters yet Christ was not onely equal to Moses but far above him he proveth it by a comparison taken from a Builder and an House and from a Lord of the House and a Servant in the House but Christ is the builder of the House and Moses but a part of the House Christ is the Lord and Moses but the servant therefore Christ is more excellent and worthy of greater honour One of the Nobl●st works of God is the Church of the First-born none could build frame and constitute this but the Son of God coming down in our flesh and so recovering the lost world into an holy society which might be dedicated to God For the materials of this house are men sinful and guilty neither Men nor Angels could raise them up into an holy Temple to God none but the Eternal word or the Son of God Incarnate ●e that buildeth all things is God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all these things the things treated of he doth not speak of the first creation but the second the restoring of the lapsed World to God 2. The other Honour is that Christ is Lord of the new creation as well as the founder and builder of it for the World to come is put in subjection to him not to the Angels Heb. 2.7 By the World to come is not meant the state of Glory but the state of the Church under the times of the Gospel It is made subject to God the Redeemer it is solely and immediately in his Power and under his Authority and cast into a dependance upon him II. In a way of Causality So he is the beginning either as a Moral or efficient cause 1. As a moral Meritorious cause We are renewed by Gods creating power but through the intervening Mediation of Christ Or Gods creating power is put forth with respect to his Merit The life of Grace is purchased by his death 1 Ioh. 4.9 God sent his onely begotten son into the world that we might live by him Here spiritually hereafter eternally For life is opposite to death incurred by sin We were dead legally as sentenced to death by the Law and spiritually as disabled for the service of our Creator And how by him that he speaketh of verse 10. by his being a propitiation We were in the state of death when the doors of Mercy were first opened to us under the guilt and power of sin but we live when the guilt of sin is pardoned and the power of sin broken but this life we have not without Christs being a propitiation for our sins or doing that which was necessary whereby God without impeachment of honour might shew himself placable and propitious to Mankind 2. As an efficient cause by the efficacy of his Spirit who worketh in us as Members of Christs Mystical Body Wherefore it is said 2 Cor. 5.17 If any man be in Christ he is a new creature And Eph. 2.10 We are his workmanship created in Christ Iesus unto good works Whatever Grace we have cometh from God through Christ as Mediator and from him we have it by virtue of our union with him It is first applied by the converting

the Law and the stinging sense of Gods Threatnings which are so absolute universal and every way true and evident unless we know a sufficient satisfaction hath been made for us If you think the promises of the Gospel are enough alass when the threatnings of the Law are so just and built upon such evident Reason the soul is exposed to doubtfulness And if the threatnings of the Law seem altogether in vain the promises of the Gospel will seem less ●irm and valid The Truth and Honour of Gods Government must one way or other be kept up and that will not be unless there be a fair passage from Covenant to Covenant and that the former be not repealed or relaxed but upon valuable consideration as it is when our Mediatour and surety beareth our sorrows and griefs and satisfieth for us But now if he were mere Man it would not have that esteem and value as to be sufficient for so many men and so many sins as are committed against an holy God Therefore he needeth to be God also 3. His Kingly Office How can that be exercised without an Infinite Power Because by our King and Judge all our Enemies are to be overcome the World Sin Death and the Devil And what is necessary to do this every man may soon understand And as an Infinite Power is necessary so an Infinite Knowledge that all things in Heaven and Earth may be naked and open to him and that he search the heart and try the Reins and then that he may subject all things to himself raise all the dead to life govern and protect the faithful in all the parts of the world that he may be present with them in every Age and Place to help and relieve them In short to do all things both in Heaven and in Earth that fall within the compass of his office Now what is a divine and infinite Power if this be not What can the Father do which the Son cannot do also yea what doth the Father do which the Son doth not likewise Ioh. 5.19 Is there any work which the one doth but the other cannot do Besides there needeth infinite Authority and Majesty therefore the King of the Church must be infinite But how is he infinite if he hath onely a finite Nature such as a mere Creature hath Or how could his finite Nature without change and conversion into another Nature be made infinite For without doubt that nature is infinite which hath an infinite power of Understanding Willing and Acting Well then Christ cannot be truly owned unless he be owned as Lord and God 5. Those that are rightly conversant about Christ and the Misteries of his Death and Resurrection should take Christ for their Lord and their God Every one of them should say my God on whom I depend my Lord to whose use I resign my self I shall 1. Explain in what sense these words may and ought to be used 2. Give you the Reasons why it becomes Christians to be able to say My Lord my God 1. In what sense these words may and ought to be used My Lord and my God There are two things considerable in those words 1. An Appropriation or a claim and challenge of Interest in him 2. A Resignation or Dedication of our selves to his Use and Service Both are implyed in these Titles My Lord my God Christ was his God or Benefactor and also his Lord and Master However that be in the mutual stipulation of the Covenant 't is evident Cant. 2.16 I am my beloved and my beloved is mine There is the appropriation of Faith and the resignation of Obedience Ezek. 36.28 Ye shall be my people and I will be your God Zech. 13.9 I will say 't is my people and they shall say the Lord is my God 1. The one is the fruit and effect of the other God saith I am thy God and the Soul answereth I am thy servant As when Christ said Mary she presently said Rabboni God awakeneth us by the offer of himself and all his Grace to do us good and then we devote our selves to his Service and profess subjection to him If he will be our God we may well allow him a dominion and Lordship over us to rule us at his pleasure We choose him because he chooseth us for all Gods works leave their impression upon our hearts He cometh with Terms of Peace and we with Profession of Duty God loveth first and most and purest and therefore his love is the cause of all 2. The one is the Evidence of the other If God be yours you are his He is yours by gift of himself to you and you are his by gift of your selves to him The Covenant bindeth mutually Many will be ready to apply and call God their God that do not dedicate and devote themselves to God If you be not the Lords the Lord is not yours He refuseth their claim that say Hosea 8.2 Israel shall cry unto me my God we know thee Israel hath cast off the thing that is good In their distress they pleaded their Interest in the Covenant but God would not allow the claim because they denied obedience 3. The one is more sensible and known to us than the other A believer cannot always say God 〈◊〉 mine but he will always say I am his Psal. 119.94 I am thine save me I am thine and will be thine onely thine wholly thine and always thine Appropriation hath more of a Priviledge in it Resignation is onely a Duty We have leave and allowance to say God is my God but we cannot alwayes say it without doubt and hesitancy because our Interest is not alwayes alike evident and clear When you cannot say my God yet be sure to say my Lord. We know God to be ours by giving up ou● selves to be his His choice and election of us is a secret till it be evidenced by our choice of him for our God and Portion our Act is more sensible to the Conscience Be more full and serious in the resignation of your selves to him and in time that will shew you your Interest in God 4. Gods Propriety in us by Contract and Resignation speaketh Comfort as well as our Propriety and Interest in God You are his own and therefoe he will provide for you and care for you 1 Tim. 5.8 If any provide not for his own he hath denied the faith and is worse than an Infidel Interest doth strangely endear things to us The world will love its own Iob. 5.19 and will not God love his own and Christ love his own Iob. 13.1 you may trust him and depend upon him and serve him chearfully for you are his own So that if we had no Interest in God established by the Covenant if God had not said to us I am yours yet our becoming his would make it comfortable For every one taketh himself to be bound to love his own provide for his own and to defend his own and do