acceptable mercy of God Whence also it doth suggest sighs that cannot be uttered and doth also so inlarge and delight the heart with heavenly â—oy as is to be seene Rom. 8.26 Object But why doth the Apostle presently after the exhortation to maintaine Faith adjoyne the Invocation of the Spirit Doth not the mention of the Holy Spirit seeme altogether superfluous in this place For all Beleevers together with Faith receive the Spirit neither doth he leave them who have once received him So that the Faithfull whensoever they Pray do it by the Spirit Answ But I answer that this is farre otherwise and therefore of singular purpose the Apostle admonishes them that they doe not onely Pray but they do it in the Spirit Luke 9.54 How ready were Iames and Iohn to aske of God that fire might come down c. But Christ reproved them telling them they knew not what Spirit they were of For they Prayed not with the Holy Spirit but from the Flesh or the Spirit of Pride rashnesse and revenge Likewise Luk. 22.40 When Christ had taught his Disciples what they should Pray and yet they being destitute of the heat and earnestnesse of the Spirit knew not how to Pray this thing Christ had commanded them and therefore in verse 45. Christ found them on sleep in his greatest extremity they could not watch one houre Iames 4.2 3. Yee obtaine not because yee aske not yee aske and have not because yee aske amisse By all this it is apparent that the Faithfull themselves who have tasted of true Faith and have received the first fruits of the Spirit do oft by negligence fall into security that either a long while they intermit the duty of Prayer or their Tongue is divided from their Hearts and performe it so coldly that if God did not pardon the same unto them they should undergoe some heavy judgement for their negligent wantonnesse wherefore we are admonished of two things in this pâ—ace First that wee apply our selves to appeare before God by daily Prayer Second that we do it by the Spirit in a true sense of our own want and Misery For the first This is fitly adjoyned to the former for Prayer is the breath of Faith and while Faith lives it cannot but breath this breath For he that feeles his owne wants as Faith teaches it and know that the way to speed is Begging and is also perswaded of the love and favour of God how can he but Pray Who would not aske a thing hâ—e much esteemed if he thinke hee should speed in his suit And sure it is as in other divine graces Faith as the Mother produces Prayer and Prayer as the Daughter preserves the Mother gathering daily strength and food for her and then it doth not only for the present but alsâ— for future times for this gaine we get by Prayer that we only obtaine not a reliefe of our present necessities in things granteâ— that were asked but for time to come we gather assurance of entertainment As in the World where we have found favour anâ— kind invitements we gather much confidence against an evill day and sure who sees not that these our dayes require assiduity in Prayer When at home and abroad there are great dangers from Antichrist and other wretched men even to the whole Church and every member thereof Who sees us not invironed on all sides with all enemies Atheists Epicures Sophisters Wolves Hipocrites and Persecutors so that when there is little wanting but that the Ship of the Church is like to be covered over with Waves and Billowes why do we not solicit God with oft and earnest Prayers Saying Master save us or else we perish Vse This also should moove us that we see all Iniquity to bee multiplyed which Christ fore-told should be in the last time Doth not the divine administration of his Word to omit other notes which God hath ordained in his Church to beget and nourish children to him is not this long agone become barren and unfruitfull God doth plentifully afford to us Manna and Partridges but doth not God withall send leannesse into our Soules when as God hath contracted and drawn in to himselfe his saving Arme and hath broken the staffe of his heavenly Bread What remaines unlesse we will perish quickly but that we run to God that he would be pleased to keep us safe and sound from the contagion of the Times and that hee would strengthen us in true Faith and make us persevere to the end The other caution is that we Pray by the Spirit that we offer not the Sacrafice of fooles For it is not enough to right Praying that one perswade himselfe that he is Faithfull but hee must also see that the Spirit be not quenched by the neglect of those meanes wherewith it will be cherished in our hearts and that it bee not grieved with any filthinesse committed but that it may flourish and stirre up those inaffable sighs in us wherewith God is exceedingly delighted for Prayer is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is effectuall or opperative when wee Pray not perfunctorily but fervently Iames 6 16. For God doth fill the hungry and thirsty alone he enriches the poore heales the sicke confirmes the weake and this choice God doth make in bestowing his benefits that he that comes with the widest heart and largest desire he shall receive most and as Christ speakes of hearing Marke 4.24 Take heed how you heare for with what measure you meete it shall be meeted to you againe That is according as are our paines labour and desires in seeking and asking things heavenly shall bee more or lesse such will be the measure of Gods Graces in us The same is verifyed in Praying For should God powre forth his heavenly riches on men that are not privy to their own wants and do onely through custome sleightly aske them when as there is none of us that would give the least halfe-peny to a Begger asking coldly and lazily Let us then my Brethren looke well to our Hearts and Lipps when wee come before God to aske that we utter nothing but what comes out of a lively sense of the heart and a high estimation of the worth of the Grace required both which proceed from the Spirit Take heed that when our Hearts should be lifted up it be not pressed down with security and when our Faith should bee carryed in the Barke of a good Conscience that we make not the least leake in it For how can wee aske or intreat for that which our Conscience tels us we can have no hope to receive it preferring more Inditements and accusations against us then wee can utter petitions with our mouths for our selves And thus much of the second duty commended to a Christian as a succour both of his Faith before mentioned as also of the principall thing exhorted unto in the words following And keepe your selves in the Love of God This is the chief thing
Drunkennesse So men are so farre from helping themselves hereby as that they doe but aggravate the matter and provoke the Iudge for who would endure a Thiefe reasoning thus I can doe no otherwise it is so sweet to me and I have been so accustomed to this course Second when it is said Woe be to that man by whom the offence comes c. So Christ doth shew that that Woe which belongs to the authors of Scandals is farre heavier then that which before was shewed to hang over the World For greater must be the punishment of advising and purposed wickednesse then of errour and rashnesse Greater of the seducer tâ—en seduced he that doth mingle a Cup of poyson to another ought by all equity to undergoe a greater punishment then he sustained paine that drank the poyson So that the authors of Scandals shall not answer for themselves alone but for all those that have been Scandalized by them Doct. And this Christ shewed by his sharpe reproofe of Peter Math. 16.23 Who when by a foolish speech proceeding from ignorance and love to Christ yet did Scandalize Christ Christ called him Divell for the same even because he was a Scandall ☞ Note ☞ And in very truth the authors of Scandall are in some sort worse then the Divell for he only by perswasion and suggestion but these doe by Example and action which doth give further encouragement then a simple temptation from which feare might deterre Now let us come to the Vse Vse If this thought did deeply possesse the minds of men how carefull would they be of every word least that by idle lascivious filthy and blasphemous speeches they should give occasion to others by doing the like to decay in Grace How great modesty would be used what gravity in outward carriage and Attire no distemper in Eating and drinking would be seene least by their Example others should be drawn to sin But are these things so No But as if Christ had playd the false Prophet so doth the whole World heap up Scandals to their own and the destruction of their brethren Yea if they may know what will offend and grieve their brother that they will do of purpose But be it that men in this world do little perceive their misery and the evill there will come a time when they shall find that true which Christ hath told Therefore my brethren Let us remember that our sâ—â—s extend further then our selves ☞ neither do we wound our own soule only by sinning but we most cruely slaughter all those who shall by our Example be encouraged to do the like and when every man 's own burden is greater then he is able to beare How intollerable will it be to stand guilty of all those soules which wee have destroyed by our Scandals Object Let not then the Blaspheamer Prophane person Rioter unclean person say that they are but their own foes and that they hurt no body but themselves Answ For I say unto you all you hurt others and shall answer for others O that this one lesson could be learned it would awake men make them live circumspect and those that have sinned to repent betimes that they might be Examples to others of good as they had been of evill and of praying for those whom they had occasioned to fall For most fearfull is the estate of those men ☞ for their damnation increases after themselves be dead while in their lives time they begat many Sons and daughters to Satan who increasing cause the punishment of the Authors thereof to encrease As on the Contrary the reward and measure of glory increases to the godly long after their deaths while their godly labours and holy lives shall be effectuall meanes of others good Consider but how vehement and earnest Christ is in this point of Scandall Math. 5.29 30. Note If thy right hand offend thee pull it out So if thy hand or foot though they be the most necessary and usefull members Pull them out and ouâ— them off Object What Had it not beene enough to have said Take hood to them and watch them Answ No He contents not so and therefore he is most precise and strict we must in this case stand on no termes and himselfe gives the reason of it Marke 9.42 43 44. When three severall times he urges the fearfull effect of Eternall misery O how should this rouse the Worlds deadnesse For Conclusion Vse Let it bee the carefull Practice of that holy Exhortation of St. PAVL Phil. 4.8 Let all things bee done to Edification 1 Corinth 14. Edifie our selves in our most holy Faith 1 Thes 5.11 Rom. 14.19 Let us therefore follow those things that concerne Peace and wherewith one may edifie another verse 20 21. AMEN FINIS GODS COMMISSION TO CHRIST TO PREACH THE GOSPELL Sermon III LUKE 4.18 The Spirit of the Lord is upon me ☞ he hath Annoynted me and sent me to Preach glad tydings THese words are that portion of Scripture taken out of the 61. Chap. of Esa Whereof Christ Preached in the Synagogue of Nazareth where hee was brought up as a recompence for his harbour Note and a testimony of his love to the place of his aboad Out of which example this laudable custome hath prevailed in the Church that in Preaching one or two verses should be read out of the Scripture out of the meaning and interpretation whereof some profitable Doctrine applyed to popular use and edification might be collected And this choyce of such Scripture was here made by Christ as might serve to instruct the people of a most weighty point touching their Salvation John 17.3 Shewing whence Christ came wherefore and what great need we had of his help Three things These words then teach three things First the calling of Christ to the undertaking of the Office of Reconciliation Second the description of the Office it selfe Third the particulars thereof with the subject or object of the same The calling is in the first words and comprehends two things First Christs sufficiency and furniture Second his Ordination and inauguration into his Office Let us see the meaning of the words The Spirit Esa 11.2 The Spirit with all the gifts thereof are upon him is sent and given by God the Father and abides in Christ Yet it is said upon him because the Spirit came down from heaven and did visibly rest on him On me I that is on my Humanity Math. 3.16 So that these words signifie thus much The gifts of the Holy Ghost proceeding from God my Father doth reside and dwell in this my Humanity which yee see by which gifts I am sanctified to this Office of Reconciliation Object But it may be said what Excellency hath Christ by this above others for the Prophet Esay affirmes the like of him and so may other Holy men that they have the Spirit Answ To this answer is That that of Esay is chiefly to be understood of Christ and not of himselfe and with great
Brightman Redivivus OR THE POST-HUMIAN OF-SPRING OF Mr. THOMAS BRIGHTMAN Jn IIII. Sermons Viz. 1. Of the Two Covenants 2. The danger of Scandals 3. Gods Commission to CHRIST to Preach the Gospell 4. The Saints Securitie LUKE 16.31 If they heare not Moses and the Prophets neither will they be perswaded though one rise from the dead LONDON Printed by T. F. for John Rothwell at the Sun and Fountaine in Pauls Church-yard and Hannah Allen at the Crowne in Popes-head Alley 1647. TO THE CHRISTIAN READER CHRISTIAN Reader heere mayst thou have one speaking to thee from the Dead for as Heb. 11.4 it is said of ABEL'S Faith That by it being dead hee yet speaketh So may wee truly say of this Faithfull man that being Dead hee yet speaketh by his workes of Faith Witnesse those on the Revelation Who though hee was silenced Living that neither hee nor his Workes might speake in England Yet now wee see them have liberty to speake when all those their Enemies are prest to silence and shame As hee by a divine and propheticall Spirit discovered out of the Epistle to the Angell of Laodicea And that hand which preserved those his workes from the destruction of those cruell Pharaohs that caused such Children to be strangled in the birth hath brought these unto Light and Life which may be called The Post-humian Of spring of that Learned and Godly Mr. BRIGHTMAN being borne out of due time from having the benefit of the Father in polishing and sending them abroad but not out of due time in regard of the benefit they may bring to the Church of CHRIST and they containe rich Treasures in Earthen vessels Divine and heavenly Substances under homely Garments They are his Notes who is worthy to be heard in the least and meanest of his Messengers The gleanings of Brightman better then the vintage of the Prelacy for they faithfully deliver the message of the great GOD of Heaven They are gleanings of his Harvest in which thou mayest find not onely to fill thy hand but thy bosome Psal 129. What though they bee Fatherlesse Pity them and use them kindly for the Father sake Though they want his Apparell for they were found clad in Roman Buffe yet they have his stampe and Image on them though altered in apparell If any Reliques ever deserved respect these doe and are honourable though not venerable in Romes sense Receeive these Orphans to house and lodging they shall not get so much by thee as thou by them but lodge them in thy Understanding and in thy Affections thou mayest receive better Ghests then thou art aware of They are the Discoveries of that bright Light whose eyes were made bright by that true Eye-salve They will lead thee right not as the Prophet led the Assyrians into the Enâ—mies holds and hands but into the Land of the living into the land of Righteousnesse They containe foure Sermons 4. Posthume Sermons discovering severall Doctrines but all â—â—â—t precious Truths The first discovers most plainly yet learnedly the two Covenants of Workes and Grace The second will informe thee fully and profitably in the Doctrine of Scandals through which the world is at this stay it is The third represents Christ in his Propheticall Office so fully to a poore Soule that it cannot but cry out J have enough CHRIST JESVS is mine by the free gift of God the Father The fourth sets out Faith Hope and the Love of God very sweetly and cleerly But J shall not need to speake for them they are of age and ability to speake for themselves God give thee blessing in the Reading them as J wish to mine owne Soule To which J commend thee and rest thine in Christ Jesus c. JOHN HALSTED THE POST-HUMIAN OF-SPRING OF Mr. BRIGHTMAN Galat. 4. Vers 22 23 24 25 26. For it is written that Abraham had two Sons the one of a Bond-woman the other of a Free-woman But hee that was borne of the servant was borne after the flesh c. TWo things of great weight are handled in this Epistle First the Apostle doth avouch and maintaine the truth and dignity of his Apostleship and this is done in the two first Chapters Secondly the Apostle doth by many reasons confirme the true manner of Iustification to be not by the conjoyned workes of the Law with Faith but by Faith alone in Christ and this is done in the 3d. and 4th Chapter and to the 13. verse of the fift Chap. In these words here set downe the Apostle doth most sharply taxe the folly and madnesse of the Galatians in that being freed from the yoke of the Law by CHRIST they would againe submit and subject themselves unto it and this is done by an argument of contraries or by shewing the most unlike contrary condition and effect of the Law and of Faith it is thus framed It is a most foolish and absurd thing for the free and ingenuous to give themselves or inthrall themselves in bondage But all that Beleeve in Christ are manumitted and set free but they that are and will be under the Law are slaves and bondmen And this madnesse was partly layd open before by shewing that the Law was as a Prison chap. 3.23 Wee were kept under and shut up c. By shewing that the Law is as a severe Schoole-master That it is also as a tutor and guardian for such as are in their minority and therefore all those that were or would be under the Law they did offer themselves to be detained in Prison and doe acknowledge themselves ignorant and children that need to be ordered and nurtured with the sharpe discipline of another now who is so fond and foolish as to delight alway to be in this condition The first part of the Apostles reason is not expressed and needs no declaration as being plaine to reason and common sense and experience The second part of the Argument hath prefixed to it an indirect reproofe of this Ignorance in the 21 verse as if hee should have said It is a most foolish and rash part for any man to bind himselfe or to desire to serve any Master and not to know what wages or reward he shall have Will yee serve the Law are you ignorant what is the fruit or profit of it or if you be why doe you not enquire and you shall find that it is the bondage of your selfe and your Posterity So that herein is the naturall inconsiderations of us all detected that we runne a head in the way of errour and wickednesse and never consider what will follow of it what benefit we shall get as the Apostle else-where sheweth by opposing the Romans with the like question Rom. 6.21 What fruit had you c. After this preparative there followes the just and sufficient proofe of the truth of the second part of the reasons in the 22 verse From the type of the family of Abraham for as the Son of a bond-woman is a servant
expressed in so many words to wit That they must fight but in the roome thereof it is declared by what meanes and after what manner the faithfull must contend For in vaine might one discover a danger unlesse some meanes be prescribed for the avoiding of it He therefore shewes that the faithfull must contend both for themselves and for others For themselves in the 20 and 21 verses and for others their brethren verses 22 23. Whereas they are not in a like danger or fault therefore to some one kind of meanes must be used for they that are fallen by Infirmity must be restored by the Spirit of Lenity Gal. 6. at the beginning But they that have betrayed themselves into their Enemies hands and drawn others they must be brought home againe with Terrour and severity by shewing them their dangerous estate wherein they stand For themselves The way of safegarding themselves is by the diligent practice of one chiefe thing they must keep themselves in the Love of God And fence themselves with it as with a Trench but to the making of this fence they need three things as three ditches or bankes to wit Faith Prayer Hope Briefly There are foure things commended to every Christian whereby he may defend himselfe against the force of the wicked to wit Faith Prayer Love of God Hope Now let us speake of each particular in a word first admonishing this that this care ought not lesse to touch us then those ancient Christians to whom Iude wrote Yea it much more concernes us diligently to provide for our selves least our Faith being vanquished wee be brought into bondage yea everlasting destruction wee being in as great danger as ever were any For we see Reverend Fathers into what times and manners we are fallen for although at the mention of so great Impiety as the Apostle here speakes of There is none but doth feare and tremble yet these are the times wherein Christ foretold That Iniquity should abound the Charity of many wax cold and in which the Son of man when he came to judgement should scarce find Faith in the Eath The Apostles time was the best and as the Spring time fit to grow and increase the Church but these our times are Autumnall fit for gathering fruits which if they be not reaped in their due time do grow flush and wither through too much ripenesse and go backward while at last the graine or Seed being shaken and fallen to the earth there remaines nothing but empty blades I confesse that the horrible Impietie of Popery is by the power of God blessed be his Name long since banished our Church with the neighbour Countries are illustrated with the beames of the truth Yet there doth slyly creepe some secret and lurking evill in the wrapping it self in the cloke of Religion which doth weaken all the strength of Religion Wee will all be called Christians and all professe we know the true God But who almost denies him not with his deeds Wee all make a shew of Piety What Did I say All. I would it could truly be so said For many do so hate the semblance of Piety that they abhorre from all shew of honesty But be it that all professe Piety but how few make Conscience of any Sin Yea who is it not almost that under this name of Religion thinkes not that all liberty is granted to filthy lusts So that although these times have whereof they may boast if they knew to use the good given them yet it is come to that dissolute negligence in all Piety that there is none but can witnesse that to be true which Christ and his Apostles once foretold of the miseries of the Times Wherefore seeing Iniquity the floud gates being set open doth poure forth it self into our Age let us thinke that this exhortation of the Apostle doth meerely concerne us And let us be armed and prepare our selves to the battle and let us diligently attend The Precept of the Spirit that we may be found worthy to escape these heavy times And now let us come to the first particular propounded before The first succour of preserving the love of God in us is Faith it self For this only certainly knowes that we are received into favour Through the alâ—ne mercy of God for Christs sake It feeles all our sins bâ—otted out it knowes that nothing can befall us which is not a furtherance to good Wherefore it must needs be that while this shall remaine in our hearts it will mâ—ke the greatnesse of Gods love to us most cleere and sure And not this only but it doth also so vehemently enflame us to a mutuall love that we shall desire to shew our selves thankfull by all meanes The Woman that had many Sinnes forgiven Loved much and the debter Loves much whose debt forgiven was the greatest 1 Iohn 4.19 We Love him because he loved us first But let us see the Precept it self This Faith is declared in this place by a two-fold argument First from the adjoynt of Holinesse called a Holy Faith because this alone doth teach us to thinke holily of God and to conceive honourably of him It doth purge the heart and endue and season it with true holinesse Acts. 15.9 1 Pet. 1.19 20. The second thing by which Faith is here described is the subject Our the common Faith of all the faithfull for the Apostle doth not exhort Christians to build themselves of another Faith whereof themselves have either none or a very slender notion but by this speech he doth warne that no man privately coyne to himself a new Faith devised from that the holy Scriptures would have one and common to all Hence Paul cals the same Faith a common Faith as Iude did a common Salvation Tit. 1.4 2 Pet. 1. chap. 1 verse The thing exhorted to be peâ—formed touching this Faith is noted in this word Build up which is a figurâ—tive speech taken from Architectors or Masons for as that they build not on one side or other besides the Foundation layd but doth reare their building just and straight on the ground-worke and after the worke once begun they never intermit their labour till they have finished the just building So if we desire to beare the force and assaults of the wicked it behoves us that our selves and all our actions thoughts and words be laid on no other then the sole foundation of Faith and that wee never give over so doing till wee have brought our worke to some perfection So that two things are heere commanded First that whatsoever wee doe we referre it to Faith as to the square thereof Second that we labour daily to increase in Faith As touching the first What Faith is That Faith whereby all our actions and counsels must bee ordered as farre as I can judge is not only a certaine and stedfast manner and knowledge of things to be done and not to be done for why should this be called most Holy neither is