Selected quad for the lemma: honour_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
honour_n	house_n	moses_n	worthy_a	1,325	5	9.5795	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A53508	A sermon preached at St. Michaels, Wood-Street, at the request of some Friends and now published to prevent mistakes / by Titus Oates ...	Oates, Titus, 1649-1705.	1679 (1679)	Wing O54; ESTC R15541	31,378	28

to be preferred before the Angels and the Saints of God Trad●io enim adhuc est inter eos Messiam evehendam super Abrahamum Mosem Angelos ministra●res And 2. This brings me to the other reason why Christ is called the Son to shew that he is preferred before the rest of Gods Messengers and Servants as for example 3. Moses who was indeed faithful in the discharge of his office in the house of the Eternal God but it was in the Condition and qualification of a Servant but Christ appeared faithful as a Son see Heb 3.1 2 3 4 5 6. Wherefore holy brethren partakers of the heavenly calling consider the Apostle and High priest of our profession Christ Jesus who was faithful to him that appointed him as also Moses was faithfull in all his house for this man was accounted worthy of more glory then Moses in as much as he who hath builded the house hath more honour then the house For every house is built by some but he that built all things is God and Moses verily was faithful in his house as a Servant for a testimony of those things which were to he spoken after but Christ as a Son over his own house whose house are we if we hold Fair the Confidence and the rejoycing of hope firm unto the end From all which I gather this undeniable Maxime That although Moses had in his time the greatest honours conferred on him in reward of his fidelity towards Almighty God yet he is still termed a Servant but when any thing is spoken of Christ when brought to publick view by way of comparison with the greatest of the Heroes before him he is preferred before them all as a Son the eldest Son Master of the Family so that now we see plainly the reason of this appellation The Son as a learned Father saith upon the●e words Christum ante Angelis praetulit nunc Moysi quem Judaei facilé putarent● Angelis praestare quos Scriptura non Amicos ut Mosem sed ministros vocat It is true that what was spoken of Moses may be said of Jesus Christ but that which is spoken of Jesus Christ cannot properly be said of Moses The Jews that did believe Jesus to be the Christ and the Messias that should come into the VVorld yet still they were great admirers of Moses and of the rest of those great men who had the conduct of affairs in their several generations and were sometimes inclined to judge an equality to be betwixt Moses and Christ The Apostle therefore to take them off from putting so great a dishonour upon the Captain of their salvation tells them that Christ was counted worthy of more glory then Moses for though Christ was a Servant of God as well as Moses and a friend of God as well as Abraham yet he was to be preferred because he was a Son and the Sons amongst the Jews were preferred before Servants and friends and the eldest Son before all the family so Christ being the eldest Son the first begotten among many brethren to him is given the preheminence the Jews though reduced to the obedience of faith yet through the habit of a different Education were unwilling to forsake the great veneration they had for their great conductors to whom they gave more honour and respect than they did to the Angels themselves for they termed them the Friends of God but the Angels those Celestial beings were onely termed Gods Servants So that it is very probable that when the Apostle prefers Christ before the Angels it was a Doctrine that they were more easily induced to believe therefore after he had given undeniable reasons to convince them that the Sonship of the Messias did intitle him to more glory honour than Gods holy Angels he comes to give them the like arguments to oblige them to believe this Sonship of Christ intitles him to more glory than Moses himself to whose Law they gave such veneration insomuch that they thought none could be saved but those that did observe it Acts 15.1 And seeing that they had such an esteem for Moses it would be a matter of difficulty to make them to believe the preheminency of Jesus Christ above him Therefore the Apostle in these first fix Verses of the third Chapter of the Hebrews endeavours upon the account of the Sonship of Christ to manifest him to be worthy of more glory than Moses who though he was Gods Favourite faithful in Gods House yet it was as a Servant but Christ he was not onely God's Favourite and not onely faithful in the house of God as a Servant but also as a Son 2. I am now come to shew you why he is called in my Text The Son of man There are several reasons for this 1. That being Man he might know our miseries and how he might succour them that are tempted which he could not have done had not God constituted him a faithful and a merciful High Priest in things appertaining to his Divine Majesty in order to make reconciliation for the sins of the people For it is irrational to conclude that this great design could have been effected had not Christ been in all things made like unto his brethren for by this means Jesus the Son of Man was made obnoxious to the like sufferings and temptations that man lies under and therefore being made like unto man in all things sin onely excepted he is able to support and carry us through temptations and succour us in the hour of trial It is a natural Maxim that none can be conceived to be more inclined to show compassion to those that are objects of pity than those that are and have been compassed with sorrows and temptations Hence it is that Christ took not on him the nature of Angels but the seeds of Abraham Heb. 2.16.17 18. For verily saith St. Paul he took not on him the nature of Angels but he took upon him the seed of Abraham that is he laid not hold of Angels as they fell and were carried away captive from him to save or rescue them from ruine or to bring them out of captivity but onely to men doth he extend this favour of rescuing and saveing them from ruine Wherefore saith the same Apostle ver 17. in all things it behoved him to be made like unto his brethren that he might be a merciful and a faithful high Priest in things pertaining to God to make reconcilation for the sins of the people From which words we may see that it was not the design of God that Jesus Christ his Son by an Eternal eternal Generation should come in an Angelical guise or glory but in a humble suffering condition that he might be better qualified to have compassion on those who are in 〈◊〉 fall'n condition and the Sons of men are not thereby onely assured that Jesus Chri●● as the Apostle stiled him Rom. 9.1 God blessed for ever will with all fidelity discharg● his