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
A80790	The doctrine of faith. Or, The prime and principall points which a Christian is to know and believe. Handled in sundry sermons upon texts of scripture selected and chosen for the purpose. Wherein the method of the creed, (commonly called the Apostles Creed) is observed; and the articles thereof are confirmed, explained and applied, for the instructing of the ignorant, and the establishing of all in the truth. / By Christopher Cartwright, Minister of the Word at York.	Cartwright, Christopher, 1602-1658.	1650 (1650)	Wing C687; Thomason E1231_1; ESTC R14778	283,812	488

incouraged himselfe in him so Jehoshaphat Art not tho● our God 2 Chron. 20. 7. And again O our God wilt thou not judge them v. 12. Hence it was that Balaam with all his inchantments and divinations could do the people of Israel no hurt The Almighty God was the God of that people The Lord his God is with him said Balaam Num. 23. 21. And therefore surely there is no inchantment against Jacob nor any divination against Israel v. 23. Now if we would have interest Gen. 17. 7. in God we must have interest in Christ I will be a God to thee this is Gods Covenant and it is fulfilled in Christ In whom all the promises of God are Yea and Amen 2 Cor. 1. 20. they that are without Christ are also without God Eph. 2. 12. There is no Mediator betwixt God and Man but Christ 1 Tim. 2. 5. No man cometh unto the Father but by me saith Christ Joh. 14 6. And as by Christ we must have interest in God so by faith we must have interest in Christ Faith is that whereby we receive Christ Joh. 1. 12. whereby Christ doth dwell in us Eph 3. 17. Vse 3. Thirdly Let this make us to fly unto God in all our necessities and in our greatest dangers and distresses to trust in him Our condition cannot be so dismall nor so deplorable but he is able to deliver us He is able to do exceeding abundantly beyond all that we can either aske or thinke Eph. 3. 20. Who is that God that shall deliver you out of my hands said Nebuchadnezzar to the three Nobles but our God said they whom we serve is able to deliver us c. Dan. 3. 15. 17. Though there be never so many against us yet if God be with us there are more with us then with those that are against us as Elisha told his servant 2 King 6. 16. and so Ezekiah in like manner comforted and incouraged the people 2 Chron. 32. 7. Hereupon the Saints and Servants of God triumph saying God is our refuge and strength a very present help in trouble Therefore will we not fear though the earth be removed and though the mountains be carried into the midst of the Sea Though the waters thereof roare c. The Lord of Hosts is with us the God of Iacob is our refuge Psal 46. 1 2 3 7. What time I am afraid saith David I will trust in thee In God I will praise his Word in God I have put my trust I will not feare what flesh can do unto me Psal 56. 3 4. And again In God have I put my trust I will not be afraid what man can do unto me v. 11. So the Apostle saith We may boldly say the Lord is my helper and I will not feare what man shall do unto me Heb. 13. 5. If God be for us who can be against us Rom. 8. Ne existimemus plus ad impugnandum posse humana conamina quàm ad protegendum valet divina tutela 31. that is so against us as to prevail against us Let us not thinke as Cyprian saith excellently that man can be more able to hurt then God is able to defend Vse 4. Finally this consideration of Gods omnipotency should make us to feare him and not to dare to provoke him as we use to do but to study to please him and to approve our selves before him We labour that whether present or absent whether alive or dead we may be accepted of him saith S. Paul 2 Cor. 5. 9. And great reason why we should all so labour God being Almighty and therefore able abundantly both to reward those that obey him and also to avenge himselfe on those that rebell against him Wherefore camest thou not unto me Am I not able indeed to promote thee to honour said Balak to Balaam because he made him send the second time before he came unto him Num. 22. 37. How much more may God thus expostulate with us when we are slow and negligent to do what he requires For this reason did God tells Abraham that he is the Almighty God that so he might be the more incited to obey him knowing that he should lose nothing by his labour but that his reward should be exceeding great as God told him Gen. 15. 1 And as God is able to blesse those that fear him so is he to curse those that despise him Do we provoke the 1 Cor. 10. 22. Lord to jealousie saith the Apostle are we stronger then he Indeed if we were stronger then God we might be the more bold to provoke him but he being stronger infinitely stronger then we it is madnesse for us to provoke him Can thy heart indure and can thy hands be strong when I shall have to do with thee saith God Ezek. 22. 14. Thou even thou art to be feared saith David unto God for who may stand when once thou art angry Psal 76. 7. Who can stand before his indignation and who can abide in the fiercenesse of his anger his fury is powred out like fire and the Rocks are throwne down by him Nah. 1. 6. Let us therefore fear the Lord and walk humbly with him even in all holinesse and obedience before him that so his Almighty power may be for us and not against us to our comfort and salvation not to our terror and destruction THE SIXTH SERMON HEB. 3. 4. He that built all things is God THe Apostle speaking of Christ and setting forth his excellency compares him with Moses who was of great account with the Jews to whom the Apostle wrote Who was faithfull to him that appointed him as also Moses was faithfull in all Gods house v. 2. But least any should conceive an equality betwixt Christ and Moses he goes on and shewes the excellency of Christ above Moses For this man was counted worthy of more glory then Moses in as much as he who hath builded the house hath more honor then the house v. 3. Moses was but a part of the house viz. the Church but Christ the builder of the house and so the Lord and Master of it whenas Moses though he had a great place in it yet was but a servant v. 5. 6. Now having thus occasionally mentioned house and building he inserts as by way of Parenthesis these words For every house is builded by some man but he that built all things is God That built That is made as Gen. 2. 22. And the rib c. made he woman In the Originall it is built and that which 2 Sam. 7. 11. is He will make thee an house is 1 Chron. 17. 10. will build thee an house All things Calvin liketh rather to limit this to all things belonging to the Church the house of God mentioned both before and after yet he confesseth that it may be extended to the whole Creation This sense seems most agreeable to the words that as every house hath some man or other by whom it is

onely affirmes that there being but onely one true God the Father is he he denies not but that the Son and so the Holy Ghost is so also even as when he addes and one Lord Jesus he only affirmes Jesus to be the only Lord he denies not but that the Father is so likewise Vse 1. Thus the truth of the Doctrine concerning Christs Divinity and consubstantiality with the Father being sufficiently demonstrated and vindicated here we may see and ought to consider the excellency of Christ and so learn to give him the glory due unto his Name We cannot honour the Father except we in like manner honor Christ also he being one and the same in substance and Godhead with the Father That all men should honor the Son even as they honor the Father He that honoureth not the Son honoureth not the Father which hath sent him Joh. 5. 23. Whosoever denieth the Son the same hath not the Father 1 Joh. 2. 23. The Jewes both now and of old have vilified and despised Christ He came unto his own and his own received him not Joh. 1. 11. For the most part they did not yet some did as the Evangelist there immediately after sheweth And so the Iewish writings testifie that some of the ancient Rabbines have spoken very honourably of Christ and indeed have said that of him which shewes that they believed him to be God though the later Rabbines reciting their words indeavour to pervert the meaning of them descanting upon those words which are meant of Christ Abrabaneel in Isaiam Esa 52. 12. He shall be exalted and extolled and be very high they say that Christ should be exalted above Abraham and extolled above Moses and be higher then the Angels And in the new Testament the dignity of Christ is thus comparatively set forth by preferring him to all these to Abraham when the Iews said unto Christ Art thou greater then our Father Abraham Ioh. 8. 53. Christ answered v. 56. Your Father Abraham rejoyced to see my day and saw it and was glad And v. 58. Verily verily I say unto you before Abraham was I am So to Moses For this man Christ was counted worthy of more glory then Moses inasmuch as he who hath builded the house hath more honour then the house And Moses verily was faithfull in all Gods house as a servant for a testimony of those things that were to be spoken after But Christ as a Son over his own house c. Heb. 3. 3 5 6. And so to the Angels Christ is likewise preferred to them Being made so much better then the Angels as he hath by inheritance obtained a more excellent name then they For to which of the Angells said God at any time Thou art my Son this day have I begotten thee And againe I will be to him a Father and he shall be to me a Son And again when he bringeth in the first begotten into the world he saith And let all the Angels of God worship him Heb. 1. 4 5 6. But not only the Iews and such like professed infidells and enemies of Christ but also many that have professed themselves Christians have impugned his Divinity and Equality with the Father so robbing him of the glory due unto his Name Thus Arrius and Photinus with their followers of old and Servetus and others of late and some even at this day And therefore beloved seeing ye know these things before beware least ye also be carried away with the error of the wicked and fall from your own stedfastnesse but grow in grace and in the knowledge of our Lord and Saviour Jesus Christ to him be glory both now and for ever Amen 2 Pet. 3. 17 18. Vse 2. Here again we may see what cause we have to trust in Christ as a most sure Redeemer and Saviour with that courage and confidence in all our troubles and distresses whatsoever whether inward or outward we may come unto Christ and unto God by Christ that we may have help from him and by him he being such a Mediator betwixt God and Man as is not only Man but also God coessentiall and coequall with the Father Hence it is and must needs be that he is a stone a medstone a precious corner stone a sure foundation See before Serm. 9. Esa 28. 16. mighty to save Esa 63. 1. a horn of salvation Luk. 1. 69. able to save to the uttermost all that come unto God by him Heb. 7. 25. Wherefore holy brethren partakers of the heavenly calling consider the Apostle and high Priest of our profession Chrst Jesus Heb. 3. 1. Seeing then we have a great high Priest that is passed into the Heavens Jesus the Son of God let us hold fast our profession Let us therefore come boldly to the throne of grace that we may obtain mercy and find grace to help in time of need Heb. 4. 14 16. THE ELEVENTH SERMON MAT. 1. 20. For that which is conceived in her is of the Holy Ghost IN the two Verses going before S. Matthew relates how Mary being espoused unto Joseph before they came together was found with child which Joseph not knowing how it came to passe was so troubled at that he thought to put her away though privily But as he addes in this Verse God by his Angell let him know that he had no reason to be troubled as he was nor to to take such a course as he intended for though Mary was with child yet it was far otherwise then he suspected even by the miraculous power of the Holy Ghost working in her But while he thought on these things behold the Angell of the Lord appeared unto him in a dream saying Josph thou Son of David fear not to take unto thee Mary thy wife For that which is conceived in her is of the Holy Ghost In this last part of the Verse which I am only to insist upon we have first Who it was that conceived Christ viz. Mary the wife of Ioseph he was conceived in her Secondly how she conceived him viz. not by any naturall and ordinary means but by the supernaturall and extraordinary power of God For that which is conceived in her is of the Holy Ghost First therefore let us observe from hence That Doct. 1 Mary the wife of Joseph was the Mother of Christ our Saviour He was conceived in her and so in her as that he was conceived of her that is of her substance It 's said of Christ that he took upon him the seed of Abraham Heb. 2. 16. And that according to the flesh he was raised up of the fruit of Davids loines Acts 2. 30. But this could not be except that Christ did receive the substance of his body from Mary who did descend from Abraham and from David A more direct testimony to this Geen 3. 15 Christ is called the seed of the woman purpose is that Gal. 4. 4. where it 's said of Christ that he was made of a woman which

woman was Mary before mentioned he was not only made in her but also made of her so Luk. 1. 42. Christ is called the fruit of her womb which shews that he was as well conceived of her as in her Vse 1. This then confutes that heresie which some of old maintained viz. that Christ did not take a body of the substance of his Mother but brought a body down from heaven and onely passed thorough the womb of his Mother as water passeth thorough a channell This is a most erroneous conceit and flatly repugnant to the Scriptures before alledged and though there be some places which may seem to favour it yet indeed they do not as that 1 Cor. 15. 47. The second man is the Lord from heaven And that Ioh. 3. 13. No man hath ascended up to heaven but he that came downe from heaven c. And that Ioh 6. 38. I came down from heaven These places do not import any such thing as that Christ brought a body downe with him from heaven but onely he is said to be from heaven and to come from heaven because as God being in heaven which is called Gods dwelling place 1 King 8. 39. and his throne Esa 66. 1. by his Incarnation being made man he was upon earth and so after a sort came down from heaven Christ as man did not come down from heaven for he was not as man in heaven untill his Ascension That Ioh. 3. 13. The Son of man which is in heaven was spoken of Christ the Son of Man but not as the Son of Man for so he was then when it was spoken upon earth and not in heaven There is in those words that which Divines call a communication of properties that which is proper to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one nature of Christ is attributed unto him being denominated by the other nature Christ as God was then in heaven when he was upon earth for God filleth heaven and earth Ier. 23. 24. And the same Person being both God and Man Christ denominated by his humane nature is said then to have been in heaven though this did agree to him only in respect of his divine nature Christ therefore I say as man did not come downe from heaven neither properly did he come down from heaven as God but only in a Metaphoricall sense in that the divine nature was united to the humane nature The Word was made flesh God was made man and dwelt among us Joh. 1. 14. otherwise properly the divine nature can neither ascend nor descend cannot remove from one place to another because it is immense and infinite Vse 2. But again if Mary were the Mother of our Saviour then surely we have cause to honour her so that we consider and have a care how we honour her those whom God doth honour we also ought to honour Now God did highly honour her whom he vouchsafed to make his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deipara Mother For in that she was the Mother of Christ who is God she was the Mother of God though not as God but as Man We ought therefore to honour her so as to think and speak honourably of her to acknowledge Gods singular favour towards her and to account her blessed Haile thou that art highly favoured said the Angell unto her the Lord is with thee blessed art thou among women Luk. 1. 28. So Elizabeth being filled with the Holy Ghost said unto her Blessed art thou among women * Or for blessed c. the particle there is rather causall then copulative as the Hebrew ● is Isa 64. 5. and blessed is the fruit of thy womb Luk. 1. 41 42. And Mary her self magnifying God for his mercy and goodnesse towards her Behold from henceforth all Generations shall call me blessed For he that is mighty hath done to me great things Luk. 1. 48 49. But here we must take heed least we exceed and go beyond our bounds as the Papists do who will needs give unto Mary the honour which is no way due nor may be given unto her For first they hold that she was conceived without originall sin of which more anon 2. That for her merits she became the Mother of our Saviour whereas besides that none can properly merit any thing at the hands of God every one being lesse then all Gods mercies as Iacob confessed he was Gen. 32. 10. Besides this I say those very places which they build upon are directly against them As that Luk. 1. 28. which they read thus Haile thou that art full of grace and thence they inferre that for the fulnesse of grace that was in her she merited that honour to be Christs Mother But the word in the Originall there used doth not signifie full of grace but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 highly favoured graciously accepted or much graced as it is explained v. 30. Thou hast found favour with God So that although she had no doubt a great measure of grace in her yet that was not it but Gods grace and favour towards her which was the cause why such honour was conferred upon her Iansenius a learned Jansen Concord c. 3. Papist grants that this is the sense and signification of the word used in the Originall He addeth indeed that this doth imply the other viz. that she was full of grace But first there is no necessary connexion of these two together Iudas was much graced and highly favoured to be made one of Christs Apostles and so Saul to be made King of Israel yet were they not therefore full of grace 2. We deny not but that the Mother of our Lord both was much graced and also had much grace onely we say it was the grace and favour which was shewed her not the grace and goodnesse which was in her which was meant by the Angell as the true and proper cause why she was chosen to be our Lords Mother So that Luk. 1. Vulg. Respexit humilitatem c. 48. He hath regarded the humility of his handmaiden according as the Rhemists after the vulgar Latine Translator render it or as some of our English Translations the lowlinesse of his handmaid this the Papists for most part so understand as that for the grace and vertue of humility and lowlinesse of mind which was in her God did shew such respect unto her Thus in the Ladies Psalter B. Mar. Psal 33. Quia Domina humillima fuisti increatum verbnm ex te carnem assumere coëgesti Psalter as they call it they say unto her Because thou O Lady wert most humble thou didst cause the uncreated Word the Son of God to assume flesh of thee But the word which is used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Originall doth not signifie humility or lowlinesse of mind but humility or lowlinesse or rather lownesse of estate and condition It is the same word which the Apostle useth Phil. 3. 21. to set forth the vilenesse of the

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sitting at the right hand of God The expression is metaphoricall and there is a double metaphore in it viz. both in that Christ is said to sit and also in that he is said to sit at the right hand of God 1. For the phrase of sitting as here it is used and applied unto Christ by the consent of all is metaphoricall not denoting the site and posture of Christs body which is the proper acception of the word but the honour and majesty that Christ is in Thus the word is figuratively used because Masters use to sit and servants to stand and wait upon them Whether is greater he that sitteth at meat or he that serveth Is not he that sitteth at meat Luke 22. 27. So Kings use to sit in their Thrones and Judges and Magistrates in their seats of honour Assuredly Solomon thy sonne shall reigne after me and he shall sit upon my Throne said David to Bathsheba 1 Kings 1. 13. So Exod. 18. 13. it is said that Moses sate to judge the people and the people stood by Moses c. Hence metaphorically God is said to sit God reigneth over the Heathen God sitteth upon the throne of his holinesse Psalme 47. 8. So Psalme 2. 4. He that sitteth in heaven shall laugh them to scorn God being a spirit cannot properly either sit Non de corporis constitutione sed de imperii majestate hic agitur Calvin Instit l. 2. c. 16. ●ct 15. or stand they being bodily postures and properly belonging to bodily substances And though Christ having still after his Resurrection and ascension a true humane body as before may properly sit yet that is not the intent of the Holy Ghost in the Scripture to shew what bodily posture Christ is in but to shew what dignity he is in and therefore sometimes in Scripture Christ is said to stand at the right hand of God viz. Act. 7. 55 56. But he being full of the Holy Ghost looked up stedfastly into Heaven and Quid est quod hunc Marcus sedentem Stephanus verò stantem se videre testatur Sed scitis fratres quia sedere judicantis est stare verò pugnantis vel adjuvantis Quia ergò Redemptor noster assumptus in coelum nunc omnia judicat ad extrentum omnium judex veniet hunc post assumptionē Marcus sedere describit quia post ascensionis suae gloriam judex in fine vid●bitur Stephanus verò hanc in labore certaminis positus stant em vidit quem adjutorem habuit quia ut iste in terrâ persecutorum infidelitatem vinceret pro illo de coelo illius gratia pugnavit Gregor homil 29. in Evang. saw the glory of God and Jesus standing on the right Hand of God and said Behold I see the Heavens opened and the Son of man standing on the right Hand of God He is there described standing as ready to aid and assist Stephen in the great conflict which he indured for his sake but otherwise in the Scripture he is usually said to sit to signifie the honour and authority that he is invested with 2. For the right hand of God it must needs be taken not properly but metaphorically God being a spirit and therefore having no hand either right or left nor any bodily member whatsoever It was a grosse heresie of the Anthropomorphites to hold God to be of humane form and shape whereas Christ saith plainly that God is a spirit Joh. 4. 24. And that a spirit hath not flesh and bones Luk. 24. 39. Therefore when hands eys ears and the like are attributed unto God in the Scripture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is by a figurative kind of speech whereby in condescension to the weaknesse of our capacity that is attributed unto God which properly belongs unto man and not unto God because man doth hear with his ears see with his eyes work with his hands therefore to shew that God doth hear and see and work these bodily parts and members are attributed unto God though properly they do not belong unto him By the right Hand of God is often signified the force might and power of God Thy right Hand O Lord said Moses is become glorious in power thy right hand O Lord hath dashed in pieces the enemy Exod. 15. 6. So David Psal 118. 15 16. The right Hand of the Lord doth valiantly The right Hand of the Lord is exalted the right Hand of the Lord doth valiantly But the right hand also is used to denote the more honourable place as when Bathsheba the mother of Solomon went unto him as he sate on this Throne he rose up to meet her and bowed himself unto her and sate down on his Throne and caused a seat to be set for her and she sate on his right Hand 1 Kings 2. 19. So Psal 45. 9. Vpon thy right Hand did stand the Queen in gold of Ophir Thus Christ is said to be at Gods right Hand as being in highest honour next unto God even as Bethsheba was set in highest place of honour next unto the King Christs sitting at the right hand of God imports his Kingly power and soveraign power over all creatures that all power both in heaven and in earth is given unto him as he said Mat. 28. 18. That he hath a name above every name that at the name ef Jesus every knee should bow c. that is that all should be subject unto him Phil. 2. 9 10. Whereas David speaking of Christ saith The Lord said unto my Lord sit thou thou on my right Hand untill I make thine enemies thy footstool Psal 110. 1. S. Paul in reference to those words saith For he must reign untill his enemies be made his footstool 1 Cor. 15. 25. VVhereby we see that Christ sitting at the right hand of God and his reigning are one and the same thing So what is meant by Christs sitting at the right hand of God the same Apostle sheweth Ephes 1. 20 21 22. Where he saith that God raised Christ from the dead and set him at his own right Hand in the heavenly places far above all principality and power and might and dominion and every name that is named not only in this world but also in that which is to come And hath put all things under his feet and gave him to be the head over all things to the Church And so likewise S. Peter who speaking of Christ saith Who is gone into heaven and is on the right hand of God Angels and Authorities and Powers being made subject unto him 1 Pet. 3. 22. Thus then we see both that it is so that Christ doth sit at the right hand of God and also what is meant by it And by this which hath been said it may appear that Christ is said to sit at the right hand of God in respect of his humane nature In that respect he was humbled and in that respect he was exalted the divine