Selected quad for the lemma: honour_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
honour_n	faithful_a	house_n	moses_n	1,705	5	9.8309	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A35951	An expositon of all St. Pauls epistles together with an explanation of those other epistles of the apostles St. James, Peter, John & Jude : wherein the sense of every chapter and verse is analytically unfolded and the text enlightened. / David Dickson ...; Expositio analytica omnium Apostolicarum Epistolarum. English	Dickson, David, 1583?-1663.; Retchford, William.; Dickson, David, 1583?-1663. Epistle of Paul to the Hebrews.	1659 (1659)	Wing D1403; ESTC R7896	807,291	340

death that is the Devil Argum. 10. Christ out of his love to the Elect the Children of God would partake of the same humane Nature with them that hee might by his death satisfie for them and so abolish the power of the Devil which hee as an exe●utioner hath by the Law against all sinners Therefore the reputation of Christ is not to bee diminished because of his sufferings in the flesh Vers. 15. And deliver them who through fear of death were all their life time subject to bondage Argum. 11. Amongst the fruits and ends of Christs death this is one that hee might deliver his from the fear of death both temporal and eternal under which fear all sinners are held all their life long till they see themselves freed from sin and death upon the merit of Christ dying for them Therefore c. Vers. 16. For verily hee took not on him the nature of Angels but hee took on him the seed of Abraham Argum. 12. Christ by assuming the seed of Abraham or humane nature into the unity of his person wherein from eternity hee subsisted he● advanced the humane nature in respect to priviledges dignity and honour above the Nature of Angels which hee took not Therefore the reputation of Christ is no● to bee lessened because of his sufferings in the flesh Vers. 17. Wherefore in all things it behoved him to bee made like unto his Brethren that hee might bee a merciful High Priest in things pertaining to God to make reconciliation for the sins of the people Argum. 13. Christ ought to bee made like his Brethren the Elect in Nature Properties Affections and all infirmities except sin that his Brethren might bee the more certain and assured of his faithfulness and mercy in the exercise of his Priestly Office and perpetual intercession with God for them Therefore the excellency of Christ ought not to bee diminished because of his sufferings in the flesh Vers. 18. For in that hee himself hath suffered being tempted hee is able to succour them that are tempted Argum. 14. Confirming the former Christ by his suffering afflictions and temptations in the humane Nature was fitted by his experience of sufferings in whom wee may trust to bee able and willing to succour us under the like trials Therefore his reputation is not to bee diminished because of his sufferings in the flesh And thus as in the former Chapter it was demonstrated that Christ is the true Son of God so in this Chapter hee hath demonstrated him to bee the son of man The one true God-man and hath removed the scandal of infirmities and sufferings of Christ in the flesh which all the beleeving Hebrews did dash against CHAP. III. THe excellency of the Prophetical Office and person of Christ being vindicated in the fore-going discourse even under all his sufferings in the flesh Hee exhorts them now to a consideration of this excellency that they may hold fast the profession of the Christian Faith and not apostatize from it to this end producing fifteen Arguments Vers. 1. Wherefore holy Brethren partakers of the heavenly calling consider the Apostle and High Priest of our Profession Christ Iesus The Proposition concerning the holding fast their Profession of the Faith is contained in an Exhortation to a serious consideration of Christ the Apostle and High Priest of our Profession Argum. 1. Yee are sanctified and by Faith made partakers of an effectual calling to heavenly things Therefore you ought to hold fast the Profession of this Faith Apostle Argum. 2. Yee have Jesus Christ the Son of God the Apostle or Teacher of your Faith sent from God and our High Priest who hath expiated our sins by his blood You have him I say the Author of this Profession Therefore it is to bee held fast Vers. 2. Who was faithful to him that appointed him as also Moses was faithful in all his house Argum. 3. Christ in the administration of his Apostleship and Priesthood committed to him is not less faithful than Moses who obtained testimony from God that hee was faithful in all his house Therefore ought yee to hold fast your Christian Profession Because the Hebrews ascribed too much to Moses and could hardly bee drawn away from Mosaical Ceremonies that they might bee brought to Christ Therefore here on set purpose hee compares Christ with Moses Vers. 3. For this man was counted worthy of more glory than Moses inasmuch as hee who hath builded the house hath more honour than the house Argum. 4. Christ is so much more excellent than Moses and the whole Church also by how much the builder of the house is more excellent than the house it self or any part of it Moses also is but a member of that Church and a part onely of that house Therefore the Profession of your Faith is to bee held fast Vers. 4. For every house is builded by some man but hee that built all things is God Argum. 5. Confirming the former under the same comparison As no house not part of an house is built by it self but by another man so neither the Church nor Moses who is a member of the Church is built by himself but owes his building to some higher Architect But Christ who is proved God is the builder of the Church and of every member of it and also of all things Therefore hee is more excellent than Moses and the Faith and Profession of his Doctrine is to bee held fast Vers. 5. And Moses verily was faithful in all his house as a servant for a testimony of those things which were to bee spoken after 6. But Christ as a Son over his own house whose house are wee if wee hold fast the confidence and the rejoycing of the hope firm unto the end Argum. 6. Moses was faithful as a servant in anothers family to testifie and that indeed darkly which afterwards more fully and openly was to bee spoken of Christ and his dominion But Christ is faithful as Son and Heir who is over his house and speaks from his own authority Therefore Christ is more excellent than Moses and the Profession of his Doctrine is to bee held fast Whose house Argum. 7. If wee firmly hold fast the confidence and hope of eternal life procured for us by Christ and to bee communicated in which hope wee now make our boast wee shall declare our selves to bee his house or his true Church in which the Lord will dwell Therefore the Profession of our Faith is to bee held fast Vers. 7. Wherefore as the Holy Ghost saith Today if yee will hear his voice 8. Harden not your hearts as in the provocation in the day of temptation in the wilderness 9. When your Fathers tempted mee proved mee and saw my works forty years Argum. 8. From Psal. 95.8 9 c. unless you hold fast the Faith of Christ you will disobey the Holy Ghost who in the Scripture forbids you to harden your hearts when you hear the Word of God

yet if men continue in it Vers. 19. The Doctrine of Chap. III. Vers. 1. Wherefore holy Brethren partakers of the heavenly calling consider the Apostle and High Priest of our Profession Christ Iesus 1. After hee had taught them somewhat more of Christ bee exhorteth them of new to consider of him Then 1. As wee get further light of Christ wee are bound to further use-making of our light 2. As further is revealed unto us of Christ so must wee set our minds on work to ponder and weigh what is revealed that the matter may sink deeper in our mind and in our heart 3. Except wee shall consider seriously what is spoken of Christ wee can make no profitable use of the Doctrine For such high mysteries are not soon taken up and the heart is not soon wrought upon so as to receive impression of his Excellency except after due consideration 2. Hee calleth Christ Iesus the High Priest and the Apostle of our Profession The high Priesthood was the highest calling in the Iewish Church The Apostleship the highest calling in the Christian Church Christ is here stiled by both Then Christ hath inclosed in his Office the Perfection and Dignities of the highest Callings both in the Jewish and Christian Church Those Dignities which were divided in men or conjoyned in him in men by way of Ministerial imployment under him in Christ by original Authority above all 3. Hee calleth the Christian Religion our Profession or Confession Then It is the nature of Christian Religion not to be smothered but to be openly brought forth confessed and avowed in word and deed to the glory of Christ who is the Author thereof 4. Hee stileth these Hebrews to whom ●ee writeth Holy Brethren Partakers of the Heavenly Calling Then 1. Christians do not possess their prerogatives without a warrantable title They have a calling thereto 2. The calling is heavenly because God by his Word and Spirit calleth men to the communion of his grace and glory by forsaking of themselves and things earthly and following Christ in an holy conversation all is heavenly here 3. Christians are partakers alike of this vocation that is have alike warrant and obligation to follow him that calleth them albeit all do not alike follow the calling 4. They are Brethren amongst themselves for their adoption albeit some weaker some stronger 5. And holy is this Brotherhood that is spiritual and so superiour to civil or natural or earthly bands whatsoever Vers. 2. Who was faithful to him that appointed Him as also Moses was faithful in all His House 1. Because the Iews did too highly esteem of Moses in appointing of the Legal Service and not so highly of Christ as became in abrogating thereof the Apostle compareth Moses and Christ giving to Moses his due place of a servant and to Christ the place due to the Master Then It is no new thing that people incline so to esteem of good mens authority as to forget to give Christ his own room 2. The way to help this is so to esteem of Gods Servants Fathers or Councils more or fewer as the estimation that men have of them derogate nothing from the estimation due to Christ. 2. In special hee maketh all the points of Moses commendations duly deserved points of Christs commendation 1. Did Moses Office reach it self to all the house of God under the Law and all the service of it so did Christs Office reach to all the Church of God and all the service of it under the Gospel 2. Was Moses appointed to give out what hee delivered So was Christ appointed to institute what hee did institute and abrogate what hee did abrogate 3. Was Moses faithful to him who appointed him in all the matters of Gods House keeping back nothing that hee was directed to reveal So is Christ faithful to the Father who did appoint him in like manner Then like as if any man should have added or pared chopped or changed the Ordinances of Gods House under the Law it had been an imputation either unto God of not sufficient directing his Church or unto Moses and the Prophets of unfaithful discharge of their duty in the Church of the Old Testament So is it alike imputation to God and Christ if any shall add or diminish chop or change the ordinance of Gods Church under the New Testament Vers. 3. For this man was counted worthy of more glory than Moses inasmuch as hee who hath builded the House hath more honour than the House 1. Having equalled Christ unto Moses bee now preferreth Christ to Moses Then Christ is not rightly esteemed of except hee be preferred as far above all his servants as the Father hath counted him worthy of more glory than his servants 2. Hee preferreth Christ above Moses as the Builder is above the House Then as no stone in the house nor all the house together is comparable in honour with the Builder of the house So the honour and authority of no particular member of the Church not of the whole Catholick Church together is comparable to the honour and authority of Christ. Yea as far as the builder is above the house in honour as far is Christs authority above the Churches authority which is his house Vers. 4. For every house is builded by some man but hee that built all things is God Hee proveth Christ to be the builder of the Church because some builder it must have as every house hath But onely God that buildeth all things is able for this work Therefore Christ who buildeth all things is the builder of it Then 1. Whatsoever imployment a man get of God in edifying of the Church yet in proper speech hee is a part of the building builded by another 2. The honour of building the Church belongeth to God alone properly 3. The building of the Church is a work requiring omnipotency in the builder For to make a Saint of a sinner is as hard as to make a man of the dust of the earth or of nothing Vers. 5. And Moses verily was faithful in all his house as a servant for a testimony of those things which were to be spoken after Moses was faithful as a servant Now a servants part is to do and say by direction and not of his own authority Then Hee is the faithfullest servant that doth least in his own authority and most attendeth unto the direction of God beareth testimony to what God hath commanded and teacheth not for Doctrine the Precepts of men Vers. 6. But Christ as a Son over his own house whose house are wee if wee hold fast the confidence and the rejoycing of the hope firm unto the end Moses was faithful as a Servant but Christ as a Son over his own house Then as much difference betwixt Christs authority in the Church and mens how excellent soever as betwixt the authority of the Master and the Servants 2. Christs authority is native over his Church by virtue of his Sonship by

manner is justified asserted and defended by all her Children This is that Wisdome from above which every where is diffused through the Holy Scriptures in the thrice seven Apostolick Epistles more than twenty times drawn into a Compendium and is fitted to the present use of the Children of Light I have sent abroad an Explication of these Epistles Noble Hero that I with my fellow-Ministers who have dedicated their labours to your honour might perform some portion of that gratitude which long since the Reformed Church of Scotland is indebted to your most Illustrious family And yet it is more obliged to your self who have not onely revived the glory of your famous Progenitors by your studious inde●vours in the reforming Religion but also the seven ●ast years even with the manifold hazzards of your life and fortunes you have much advanced it having undergone t●ose difficulties which would have altogether exhausted the strength and courage of meaner persons The University of Glasco is indebted to you this honour to which you have committed the education of your noble Sons inlarging it in the number of its professors of Divinity most chiefly with the Delegates of the National Synod by your Presence Counsel and Authority once and again you have been helpful to them And here because it concerns my self it 's fitting I should own it which you may record as a debt that may bee required of mee by whose Authority amongst the chief Delegates of the Synod I was advanced to the Chair of Divinity Professor the task injoyned was to open the scope of difficult places of Scripture to younger students Wherefore after an Autumn or two equal it is that you should receive some fruit for that your seeds-time in the University both from it and namely from my self But this our smaller Offering bears no proportion with your Merits whose admirable Pr●wess both in peace and war constancy and fidelity in all conditions which by no temptations on the right hand or on the left to this very day could bee taken off from promoting the Civil and Ecclesiastick Republick hath in all Delegations as well Ecclesiastick as Politick rendred the name of the Marquess of Argile both to the States of the Kingdome as also to the Synods of the Nation most acceptable and renowned Neither could the envy or obloquy of open enemies or of friends less faithful to the Church and Commonwealth who with their adhaerents unskilful Judges of matters are wont to inveigh against none but those that deserve best of the Commonwealth either take away or cast a cloud before equal Arbitrators upon that honour which virtue merited the Council of the Kingdome and the National Synods have conferred I have also mentioned your name Illustrious Hero born of most Noble Parentage promising the fairest hopes because it is equal that you should participate of your Fathers honour as you are heir to his inheritance Your Name prefixed to this Apostolical Doctrine may it bee an Argument and an incitation to you more firmly to imbrace the Wisdome and the Virtue of Christ. Imitating your Father follow that way wherein this doctrine is compendiously contained to the prosecution of solid felicity that One thing necessary Finally that this conjunction of your names may make you zealous after your Fathers and Grand-Fathers virtue according to that hope which the ripeness of your ingenuity hath begotten in us all who observe that virtuous disposition in you ascending to great things which wee earnestly desire that the antient renown of your family may bee continued and greatned in your self Your Honours Servant in Christ Iesus DAVID DICKSON To the Reader ALL Sciences have their introductions and rudimentary Preparatives by which the learner may bee fitted and instructed to a farther and more researched knowledge of things All Noble families have their Porters to open unto their Visitors and courteously to conduct them from the Gate to the Parlour I doubt not Candid Reader but to find thee of my judgement that the explication of the Scriptures should have its Introduction too and the Learned and therefore Noble Family of Commentators their Ostiaries and Ianitors Now that I might become a Servant in this Family and shew my officiousness to give entrance unto the Suters of the holy Ministery whereby they may have access unto the richer Providores in Gods Family I have taken up my standing at the threshold of the house of God 'T is well known in the Schools in how little time how many and great volumes are to be read how many facilitating and perasceuastical exercises young Clients to Divinity must run thorow and in apportionating either of daies or hours to the several sorts of studies how little time is spent in reading the Holy Scriptures to get a right understanding of which ought to bee the chief labour of all men especially of those that would hear the Lord himself speaking that they may beleeve and that what they beleeve as the Oracles of God they may publickly preach Hee that shall conduce what hee can to the furtherance of such Noble Bereans Scripture-Disciples I le bee his warrant hee shall not lose his labour For their sakes that are students in Theology by the authority of the National Synods Delegates I made in my publick Lectures an Analytical Exposition of all the Apostolick Epistles and those Lectures though somewhat rude I committed to the Press that I might spare many's labour of transcribing them and I purposed candidly to give you an account of my intent therein to the end that I might render thee more equitable to mee in thy censure of mee For younger Students for whom the reading of the Scriptures is necessary but the perusing of larger Commentaries is impossible according to my duty I was to set forth an Explication of the main scope of the Text and of the obscurer words and harder sentences and of their coherence one with another and also with the principal scope now here was need of an Analysis Glosses and some Exposition or Paraphrase which might bee instead of an Exposition Brevity was so necessary for the intended Introduction that it would have been better never to have undertaken it than not to have made it short for if there had been no hope of brevity it had never been at all Now to the brevity of the Explication perspicuity was also necessary lest a trussing together of many things in few words should intangle the Reader That I might therefore obtain my designed end I have pack'd the Analysis and Commentaries and Exposition or Paraphrase altogether every one of which could not singly bee disposed of without great tediousness But whether or no or in what measure I have effected what I aimed at bee thou thy self Iudge when having compared the Explication with the Text thou shalt see how each thing hath reference to other Onely know thus much that I could with a great deal less labour have made my Explication longer than so short as it is I

contention and condemning of each other propounding a rule of due carriage of themselves in such a case to wit that every one of them should labour after solid grounds for the supporting their Faith either for the doing or omitting those things which were controverted touching the Ceremonial Law and thus hee addeth a fourth Argument That they would not condemn one another because in the foresaid case some might do it with a well-grounded perswasion and another upon the like foundation might abstain Therefore it was not fitting that they should condemn one another For the Apostles in the Council at Hierusalem freed the Gentiles from the Law of Moses for the Ceremonial Law was never imposed upon them But the Apostles taking away from the Jews the necessity of Ceremonies for some time left them to a free use till after a season the Gospel shining forth more clearly they might plainly see that their Synagogue was to bee buried wherefore the Gentiles might with a full perswasion lay aside those ceremonies and the Jews observe them at least so long as the favour of God suffered the Temple at Hierusalem to stand whereunto the chief ceremonies were tyed Vers. 6. Hee that regardeth a day regardeth it unto the Lord and hee that regardeth not the day to the Lord hee doth not regard it hee that eateth eateth to the Lord for hee giveth God thanks and hee that eateth not to the Lord hee eateth not and giveth God thanks Argum. 5. Because the Jew observing a day prescribed by the Law of Moses and abstaining from meat forbidden in like manner the Gentile not observing the Law of Moses both of them acted with Thanksgiving to the glory of God The Jew because hee had meat enough not forbidden The Gentile because hee might eat any meat gave thanks Therefore neither to bee condemned by the other Vers. 7. For none of us liveth to himself and no man dieth to himself 8. For whether wee live wee live unto the Lord and whether wee die wee die unto the Lord whether wee live therefore or die wee are the Lords 9. For to this end Christ both died and rose and revived that hee might bee Lord both of the dead and living Hee confirms the end propounded to him that did observe and to him that did not observe the ceremonies and withall adds a sixth Argument They that are not in their own power but anothers nor live to themselves nor die to themselves but only to Christ they are bound to direct their actions and omissions to the glory of Christ as also not to condemn their fellow-servants But wee or none of the Faithful lives or dies to himself nor is at his own dispose ver 7. But wee live and die to Christ to his honor to whom appertains the care over us in life and death ver 8. which hee proves because Christ died and rose again to this end that hee might bee Lord over his Redeemed ones living and dying Therefore it follows that the Faithful ought not to condemn or contemn one another Vers. 10. But why doest thou judge thy Brother or why doest thou set at nought thy Brother for wee shall all stand before the Iudgement Seat of Christ. Argum. 7. The Faithful are Brethren whether Jews or Gentiles Therefore they ought not to judge or contemn one another Wee shall appear Argum. 8. All are to bee judged at the Tribunal of Christ Therefore all ought to take heed that they do not rashly condemn one another Vers. 11. For as it is written As I live saith the Lord every knee shall bow to mee and every tongue shall confess to God That hee confirms by the testimony of Isaias foretelling Chap. 45.23 that Christ shall bee Judge of all and that all shall acknowledge subjection to him as to God Vers. 12. So then every one of us shall give account of himself to God 13. Let us not therefore judge one another any more Argum. 9. Drawn from the former Every one is to give an account of himself to Christ ver 12. Therefore every one ought to prepare himself for the Judgement Seat of Christ and not to judge his Brother The second Part. Vers. 13. But judge this rather that no man put a stumbling-block or an occasion to fall in his Brothers way The second part of the Chapter follows wherein after the conclusion of his general Exhortation hee begins a special properly belonging to them that are strong that they abuse not their liberty with offence to the weak vers 13. Vers. 14. I know and am perswaded by the Lord Iesus that there is nothing unclean of it self but him that esteemeth any thing to bee unclean to him it is unclean Hee prevents an Objection Some might say I am perswaded by the Grace of Christ that no meat is impure or prohibited under the Gospel Therefore I may eat any meat indifferently Hee answers by denying the consequence because pure meat is made impure to him that eats after two sorts First if hee that eats thinks it unlawful Vers. 15. But if thy Brother bee grieved with thy meat now walkest thou uncharitably Destroy not him with thy meat for whom Christ died Secondly Meat is impure if any one perswaded of his liberty eat to the offence of his Brother In which case hee proves that hee must not eat with scandal or that hee must take heed that hee abuse not his liberty and that by eleven Arguments Argum. 1. It fights against charity to act in things indifferent to the offence of the weak Therefore wee must not abuse our liberty Destroy Argum. 2. To lay a stumbling block before the weak from the nature of the deed tends to the destruction of a Brother for whom Christ dyed and hee that puts an offence in his Brothers way in a judicial sense destroies his Brother For as much as in him lies hee is the cause of bringing destruction upon him Therefore wee must not abuse our liberty For whom Argum. 3. Hee that eats with offence thereby opposes the merit of Christs death and the intent of it for hee died that the weak might bee saved but hee that eats with offence doth what is in him to destroy him that is weak Therefore wee must not abuse our liberty Vers. 16. Let not then your good bee evil spoken of Argum. 4. Eating with offence causeth the Christian Faith to bee evil spoken of and to bee brought into contempt and that Christian liberty bee evil reported of by those that are weak and without Therefore wee must not abuse our liberty Vers. 17. For the Kingdome of God is not meat and drink but righteousness and peace and joy in the Holy Ghost Argum. 5. Because as it is 1 Cor. 8.8 meat and drink nothing promote the spiritual Kingdome of Christ but righteousness peace and joy and the other fruits of the Spirit Therefore wee are bound to abstain from meats or things indifferent when there is danger that by an unseasonable use of