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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
law_n	aaron_n	abraham_n	call_v	98	3	4.3108	3	false

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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

To this it is answered That Mary and Joseph were both of one Tribe and of one Family by vertue of that Law Numb 36. 8. where it is required that every woman being an inheritresse should marrie to one of her own Tribe and Family that so inheritances might not passe from one Tribe or Family to another And therefore the rehearsing of Christs Genealogie by Joseph was a rehearsing of it by Mary it being shewed that Joseph was of the posterity of Abraham and of David the same was consequently shewed concerning Mary who by vertue of that Law fore-mentioned was married unto him and so it followes that Christ also by that rehearsall is demonstrated to descend from Abraham and from David Object Some may yet object that Elizabeth is called Maries Kinswoman Luk. 1. 36. Now Elizabeth was of Aaron who was of the Tribe of Levi Luk. 1. 5. whereas David was of the Tribe of Judah and so Christ who descended from David Heb. 7. 14. How then did Mary descend from David and not rather from Aaron as Elizabeth her kinswoman did Answ It doth not follow that because Elizabeth was of the daughters of Aaron therefore Mary being her kinswoman was so too For though such women as had no brethren and so had inheritances were to marrie in their owne Tribe and Family yet others were not tied to this The men of Benjamin did marrie women that were of other Tribes as we read Iudges 21. And had it not been lawfull for them to marry in that manner what needed that Oath mentioned Iudg. 21. 1. why should the other Tribes swear as they did that they would not give their daughters to the Benjamites if it were not lawfull for those of one Tribe to marry with those of another Tribe So 2 Chron. 22. 11. it 's said that Iehoshabeath the daughter of King Iehoram of the Tribe of Iudah was wife to Iehojada the Priest who was of the Tribe of Levi Therefore Elizabeth might be of Levi and of Aaron by the fathers side and of Judah and of David by the mothers side and so by her mother be akin to Mary Now it was requisite that Christ should thus be conceived viz. so as that his Mother should be a Virgin because it was requisite that he should be conceived without sin he that came to take away our sin was himself to be without sin For such an high Priest became us who is holy harmlesse undefiled separate from sinners Heb. 7. 26. But such as are conceived after the ordinary manner are conceived in sin Psal 51. 5. The Papists generally of late times do except the mother of Christ and will have her to have been conceived without sin to have been free from originall corruption Thus I say they do of late times for Bonaventure who was betwixt 300. Bonavent in 3. Sent. dist 3. art 1. quaest 2. num 15. and 400. yeers ago saith that in his time all generally held the contrary And he also gives this reason why all should hold so Nè dum gloria Matris ampliatur gloria filii minuatur least whiles the glory of the Mother be increased the glory of the Son of Christ be diminished But now as Bellarmine Bellarm. de amiss grat l. 4. ● c. 15. tells us The whole Christian world almost but it is that whole world spoken of Rev. 13. 3. doth celebrate the Feast of the Conception of the Virgin Mary and doth call it the immaculate Conception And he addes that three severall Popes viz. Alexander the sixt Julius the second and Leo the tenth did confirm and adorn with priviledges a certain religious Order instituted in honor of that immaculate Conception of the Virgin Mary he saies indeed that notwithstanding all this they do not hold that opinion of the Virgin Maries being conceived without sin as certain but only as probable How this will consist with that infallibility and authority which the Pope challengeth and Bellarmine also maintaineth to belong unto him let others judge but say I what probability is there in that opinion which hath no warrant from Scripture yea 't is against Scripture The Scripture affirming that by Adam sin entred into the world and all have sinned Rom. 5. 12. Neither doth the Scripture except any but Christ onely who was conceived and born by the miraculous power and operation of the Holy Ghost Vse 1. The use of this point is first for our consolation For Christ being thus conceived and so without sin whatsoever he suffered it was not for himself but for us not for any sin of his own but for our sins And therefore Behold the Lamb of God that taketh away the sins of the world Ioh. 1. 29. Look unto me and be ye saved all the ends of the earth Esa 45. 22. Let us look unto him and behold him with the eye of faith and then whatsoever our sinnes be we shall be saved For him that knew no sin viz. in himself hath God made sin for us that we might be made the righteousnesse of God in him 2 Cor. 5. 21. Vse 2. But secondly it serves also for our admonition For as Christ was corporally conceived by the Holy Ghost in the Virgin Mary so must he also by the Holy Ghost be spiritually conceived in us or else we shall have no benefit by him we must conceive him in our hearts by faith working thorough love and bringing forth the fruits of righteousnesse The Apostle told the Galathians that he did travell with them in birth untill Christ were formed in them Gal. 4. 19. And Gal. 2. 20. he saith that not he but Christ did live in him The blessed Virgin her selfe should have had but small blessednesse by conceiving Christ in her Nihil illi materna propinquitas profuisset nisi faelicius Christum in corde quàm in carne gestasset Aug. Beatior fuit percipiendo fidem Christi quàm concipiendo carnem Christi Idem womb if she had not also conceived him in her heart She her self in her Magnificat did rejoyce not so much that God was her Son as that God was her Saviour which except she had conceived him in her heart by faith he had not been When some told Christ that his mother and his brethren desired to speak with him he said Who is my Mother and who are my brethren And pointing to his Disciples he said Behold my mother and my brethren for whosoever shall do the will of my Father which is in heaven the same is my brother and sister and mother Mat. 12. 47 48 49 50. Not that Christ did despise his kindred according to the flesh but that he did prefer his spirituall kindred so when one said unto him Blessed is the womb that bare thee and the paps that gave the sucke he answered yea rather blessed are they that hear the Word of God and keep it Luk 11. 27 28. THE TWELFTH SERMON ISA. 53. 3. A man of sorrowes and acquainted with grief THis

not our own righteousnesse that we must build upon We conclude that a man is justified by faith without the deeds of the Law Rom. 3. 28. By grace ye are saved thorough faith Eph. 2. 8. Not as faith is considered absolutely but as it is considered relatively not in respect of it self but in respect of Christ whom it layeth hold on and receiveth For Christ doth dwell in our hearts by faith Eph. 3. 17. And He is our peace Eph. 2. 14. and our hope 1 Tim. 1. 1. Christ is the medicine that doth work the cure faith the hand that doth apply it without which application though the medicine be never so Soveraign it can do us no good But herewithall we must remember that faith without works is dead Jam. 2. The same faith that looks at and layes hold on the promises which are Yea and Amen in Christ hath respect to the precepts also see Heb. 11. 7 8 17. And Christ came as to save sinners 1 Tim. 1. 15. so to call sinners to repentance Mat. 9. 13. He came as to save so also to sanctifie see Eph. 5. 25 26. and Tit. 2. 14. In a word Christ is Lord as well as Jesus or Saviour and therefore except we yeeld obedience to him let us not think to be saved by him He is the Author of eternall salvation unto all them and only them that obey him THE NINTH SERMON HEB. 7. 25. Wherefore he is able to save to the uttermost all that come unto God by him THe scope of the Author of this Epistle is to shew that the Leviticall Priesthood was but a type and figure of Christs Priesthood and that all the rites and ceremonies of the Law were fulfilled in Christ And in this Chapter more peculiarly is shewed that Christ being a Priest after the order of Melchisedek his Priesthood was much more excellent then that of Aaron who was the first Priest under the Law In the two Verses before the Text it 's noted that under the Law there were many Priests one succeeding another because they were mortall and so one failing another must succeed in his place but that Christ is the only Priest having no Successor nor was there need of any because though he died as it was requisite he should he being both Priest and Sacrifice yet he quickly rose again and liveth for ever Hence he inferreth that Christ is a most sufficient Saviour Wherefore he is able to save to the uttermost all that come unto God by him seeing he ever liveth to make intercession for them Observe we therefore this Doctrine That Christ is a most powerful and a most sufficient Saviour Doct. He is mighty to save as it is said of him Esa 63. 1. He is a horn of salvation as he is called Luke 1. 69. that is a strong and mighty salvation for so the word horn in Scripture somtimes imports strength and might The Lord shall give strength unto his King and exalt the horn of his Annoynted 1 Sam. 2. 10. And thus David calls God his rock his fortresse and his deliverer his God his strength in whom he would trust his buckler and the horn of his salvation and his high Tower Psal 18. 2. Those many other titles which are heaped up together with it shew what is meant by this horn of salvation So Esa 28. 16. Christ is called a sure foundation It 's safe building upon LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But the other Greek Interp●●ters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 V●lg non festinet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make hast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be ashamed him as it there followes Whosoever believeth in him shall not make hast that is not stumble and fall as they are apt to do that make hast The Apostle hath it shall not be ashamed Rom. 10. 11. viz. as they use to be whose confidence proves vain who trust in that which does them no good or not so much as they did expect from it And so the Greek Interpreters called the Septuagint render it the words in the Hebrew for to make hast and to be ashamed being somewhat alike in sound and in figure and the sense of them both equally agreeing to this place The power and sufficiency of Christ to save may appeare in these respects 1. He is able to save as well one as another He is not only able to save one or two or a few but all be they never so many Look unto me and be ye saved all the ends of the earth saith he Esa 45. 22. It is a light thing saith God unto him that thou shouldst be my servant to raise up the Tribes of Jacob and to restore the preserved of Israel I will also give thee for a light to the Gentiles that thou mayest be my salvation unto the ends of the earth Esa 49. 6. See also Act. 13. 47. where this place is cited and expounded of Christ So Simeon having Christ as then a young babe in his armes said Lord now lettest thou thy servant depart in peace for mine eyes have seen thy salvation which thou hast prepared before the face of all people Luk. 2. 29 30 31. True it is all are not saved by Christ but that is not through defect in Christ nor through any inability in him to save but through the indisposednesse that is in others to be saved The pool of Bethesda had in it vertue sufficient to cure any yet only such were cured by it as after the moving of the water by an Angell did first enter into it Joh. 5. 4. So there is sufficient vertue in Christ to save any yet only such as believe in him shall be saved by him By him all that believe are justified c. Acts 13. 39. To as many as received him to them he gave power to be the Sons of God even to them that believed on his name Joh. 1. 11 12. Ye will not come unto me that ye might have life Joh. 5. 40. 2. He is able to save as wel at one time as at another as well before his Incarnation as since Jesus Christ yesterday to day the same for ever Heb. 13. 8. They that were before Christs coming in the flesh did find the power and sufficiency of Christ to save them as well as they have been since his coming We believe that thorough the grace of the Lord Jesus Christ we shall be saved even as they said Peter speaking of those that were before Christ Acts 15. 11. Abraham rejoyced to see my day and he saw it and was glad said Christ Joh. 8. 56. 3. He is able to save as well from one enemy as from another he came for that end that we should be saved from the hand of all our enemies and from the hand of all that hate us Luk. 1. 71. He is able to save from corporall enemies Be not afraid said he unto Paul but speak and hold not thy peace for I am with thee and no man

nature is not of God 1 Thes 4. 3. This particle as is not alwaies a meer note of similitude but sometimes is used to set forth the truth of a thing as Joh. 1. 14. The Word was made flesh and dwelt among us and we beheld his glory as the glory of the only begotten Son of God c. That as the glory c. imports that the glory of Christ which S. John speaks of was indeed the very glory of the only begotten Son of God So Philem. v. 9. being such a one as Paul the aged saies Paul of himself it is therefore as much as if he had said being Paul the aged So likewise Mat. 14. 5. They counted him as a Prophet it is spoken concerning John Baptist and the meaning is they counted him indeed a Prophet as his Father Zacharias prophecied of him when he was newly born saying And thou child shalt be called the Prophet of the highest c. Luk. 1. 76. So here it being said that Christ was found in fashion as a man the meaning is that he was very man indeed like other men sin only excepted Heb. 4. 15. The scope of the Apostle is to shew how low Christ did humble himselfe 1. Unto death 2. Such a kind of death even the death of the Crosse First therefore observe from hence That Christ Doct. was obedient unto death where three things are to be shewed viz. 1. That Christ did suffer death And 2. That it was the will of God that Christ should suffer death And 3. That Christ in obedience to the will of God did suffer death 1. Christ did suffer death So all the Evangelists record and so S. Paul preached 1 Cor. 15. 3. So the Prophets fore-shewed Saying none other things then those which the Prophers and Moses did say should come that Christ should suffer viz. death as appears by the words following and that he should be the first that should rise from the dead Acts 26. 22 23. Daniel fore-told Christs death saying After threescore and two weeks shall Messiah be cut off Dan. 9. 26. So Isaiah prophecied of him saying He was cut off out of the Land of the living Esa 53. 8. And v. 12. He hath powred out his soul unto death Christs death also was prefigured in the Law which was given by the Ministery of Moses all the sacrifices were figures of Christs death therefore he is called the Lamb of God that taketh away the sin of the world Joh. 1. 29. All the Lambs and so other beasts that were sacrificed in the time of the Law did typifie and prefigure Christ who as a Lamb was to be slaine and sacrificed for us The Author of the Epistle to the Hebrewes shews Christ in this among other things to have differed from the Priests that vvere in the Law that whereas they offered often Christ offered but once and that because he offered himself his offering was his suffering so that if he should have offered often he must also have died often whereas men use to die but once and so was Christ to die but not oft'ner See Heb. 9. 25 26 27 28. Ob. But it may be objected that some places of the Old Testament speaking of Christ seem to import that he should not die Thou art a Priest for ever c. Psal 110. 4. His dominion is an everlasting dominion c. Dan. 7. 14. Ans Indeed some from those and the like places did inferre that Christ should not die For when they heard Christ speak of his death they objected against it saying We have heard out of the Law that Christ abideth for ever Joh. 12. 34. As if because he should abide for ever as was signified in the * The Law is sometimes put for any part of the Old Testament as Joh. 15. 25. and 1 Cor. 14. 21. Law that is in the writings of the Old Testament therfore he should not die but they erred not rightly understanding the Scriptures which speak of Christs abiding for ever For the meaning of them is not that Christ should not die but that although he did die yet he should soon rise again and so abide for ever Christ being risen from the dead dieth no more death hath no more dominion over him Rom. 6. 9. 2. It was the will of God that Christ should suffer death There is nothing whatsoever comes to passe but by the will of God Who hath said Nihil fit nisi omnipotens fieri velit vel ipse faciendo vel permittendo ut fiat ab aliis Aug. and it cometh to passe and the Lord commandeth it not Lam. 3. 37. otherwise then by the will and pleasure of God not so much as a sparrow doth fall to the ground Mat. 10. 29. much lesse could so great a thing as Christs death have been had it not been the will and pleasure of God that it should be Pilate condemned Christ to die and others did execute the sentence which Pilate had pronounced but neither Pilate nor others did any thing to Christ but as God had before determined to be done Acts 4. 27 28. 3. It being the will of God that Christ should suffer death Christ in obedience to the will of God did suffer it This Commandement have I received of my Father said Christ Joh. 10. 18. viz. that he should lay down his life and therefore he would and did lay it down And Joh. 18. 11. The cup which my Father hath given me to drinke shall I not drink it As if he should say Shall I not suffer death seeing he will have me suffer it True it is Christ considering death in it self would have avoided it but considering it as that which his Father would have him to suffer so he was willing to suffer it Mat. 26. 39 42. Q. But why would God have Christ to suffer death A. 1. For the satisfying of his Justice God had determined declared death to be the punishment that should be inflicted for sin Gen. 2. 17. 3. 19. Rō 6. 33. Christ was to satisfie for sin and therefore he was to suffer death His soul was made an offering for sin Esa 53. 10. Without shedding of blood is no remission Heb. 9. 22. And v. 26. He appeared to put away sin by the sacrifice of himself Thus Christ died for our sins 1 Cor. 15. 3. 2. God would have Christ to suffer death for the magnifying of his mercy God commendeth his love towards us sets it out in this that whiles we were yet sinners Christ died for us Ro. 5. 8. By Christs death first we are reconciled unto God When we were enemies we were reconciled unto God by the death of his Son Rom. 5. 10. In whom we have redemption thorough his blood even the forgiveness of our sins Col. 1. 14. And v. 21 22. And you that were sometimes alienated and enemies in your mind thorough wicked works yet now hath he reconciled in the body of his flesh through death 2. VVe

his owne power but by the touch of some other who had been buried in the same grave before As we read of one who being cast into the grave where the Prophet Elisha was buried by the touch of the dead bones of the Prophet revived 2 King 13. 21. And again the Evangelists record that Christ was laid in a sepulchre which was hewen out of a Rock and that a great stone was rolled to the door of the sepulchre and that the stone vvas sealed and a watch set to keep the sepulchre Mat. 27. 60 66. So that it could not with any probability be pretended that either by undermining or otherwise Christ was stolne out of the sepulchre 3. Christs burial was a further degree of his humiliation It was much for him to die and more to die the death of the Crosse and yet more to condescend and stoop so low as to be laid in the grave the common receptacle of the dead Job speaking of a man that is high and eminent in the world vvhile he liveth shevves that yet vvhen he dieth he shall be brought so low as to be laid in the grave Who shal declare his way to his face and who shal repay him what he hath done Yet shall he be brought to the grave and shal remain in the tomb the clods of the valley shall be sweet unto him c. Iob 21. 31 32 33. 4. This served to make Christs victory over death over him that had the power of death that is the Devill the more glorious that he not only died but also was buried death seemed to have ful conquest over Christ having gotten him into its den yet even there did Christ vanquish and subdue it Thus did he most gloriously triumph fulfilling that O death I will be thy plague O grave I will be thy destruction Hos 13. 14. Vse 1. This point concerning Christs buriall doth make much for the confirming of our faith in Christ to assure us that our sins are fully expiated and abolished by Christ that as they were nailed to his Crosse Col. 2. 14. so also buried in his grave never to rise up against us to our condemnation Christ bare our sins in his body on the tree 1 Pet. 2. 24. Therefore Christ being buried our sins also were buried with him so that we being united by faith unto Christ and having interest in him we are freed from sin and need Ioh. 1. not fear the imputation of it Ionah being cast into the sea and buried as it were in the belly of the fish presently the storm ceased and the Sea was calm So Christ being laid in the grave and buried our consciences though otherwise by reason of the guilt of sin full of vexation and horror have good cause to be calm and quiet Vse 2. Again here is good comfort and incouragement for us if we belong to Christ against the fear of death and the horrour of the grave Christ hath grapled with death and the grave and hath overcome them and therefore we need not to be afraid of them Christ having followed death into its den and there gotten victory over it we may assure our selves that though death prevail so far over us as to draw us into it's den yet it shall not be able to keep us there but Christ will make good that which is promised Hos 13. 14. I will ransome them from the power of the grave I wil redeem them from death So Christ assures us that the houre is coming in the which all that are in the grave shall hear his voice and shall come forth Joh. 5. 28. 29. In like manner the Apostle saith Then shall be brought to passe the saying that is written Death is swallowed up in victory O death where is thy sting O grave where is thy victory The sting of death is sin and the strength of sin is the Law But thanks be unto God who giveth us victory thorough Jesus Christ our Lord 1 Cor. 15. 54 55 56 57. The graves of the Saints are called beds wherein they lie and rest for a while but at length arise and come out of them They shall rest in their beds Isai 57. 2. So by Ecclesiasticall writers burying places 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Caemiteria are expressed by a word that properly signifies places to sleep in even as in Scripture death is usually termed sleep Vse 3. But if we would have such hope in Christ in that he was buried then we must be conformed unto him in respect of his buriall as he was buried literally so must we be buried mystically We are buried with him by baptisme saith the Apostle Rom. 6. 4. Our Baptism is a seal of our ingrafting into Christ and of our communicating with him and conforming unto him even in his buriall So Col. 2. 12. Buried with him in baptisme This is in respect of our old man as it is called Rom. 6. 6. that is our corrupt nature this must be crucified mortified and buried so as not to serve sin as there the Apostle doth expresse it Even as a dead body is laid in the ground and overwhelmed with earth so the corruption that is in us must be subdued and brought under that it may not reign in us nor have dominion over us Let not sin therefore reign in your mortall body Rom. 6. 12. The greatest tyrants and oppressours being in the grave all their tyranny and oppression ceaseth There the wicked cease from troubling Joh. 3. 17. So we being in the sense before expressed by way of analogy and resemblance buried with Christ sin shall not have that power over us as over the unregenerate I say not so as over the unregenerate But we must not think that whiles we are here we can be so conformed unto Christ so dead and buried with him as to be without sin to be quite free from it No If we say that we have no sin we deceive our selves 1 Joh. 1. 8. In many things we offend all Iam. 3. 2. But if we have the spirit of Christ And if any have not the spirit of Christ the same is none of his Rom. 8. 9. then we are so in a spirituall sense dead and buried with Christ as not to be under the reigning power of sin and the dominion of it Sin shall not have dominion over you for you are not under the Law but under grace Rom. 6. 14. Again there is not the like reason of spirituall death and buriall and of that which it corporall For corporal death and buriall is finished at once but not so that which is spirituall this is done by degrees by little and little He that is already dead and buried in a spirituall sense that is he whose old man whose imbred corruption is as it were put to death and laid in the grave yet must still die in that kind and be buried still more and more because he hath still some reliques of the old man still some sin and