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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
word_n	person_n	scripture_n	trinity_n	3,376	5	9.9610	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A77486	Brightman redivivus: or The post-humian of-spring of Mr. Thomas Brightman, in IIII. sermons. Viz. [brace] 1. Of the two covenants. 2. The danger of scandals. 3. Gods commission to Christ to preach the Gospell. 4. The saints securitie.	Brightman, Thomas, 1562-1607.; Halsted, John.	1647 (1647)	Wing B4691; Thomason E375_16; ESTC R201349	89,168	128

and bound so the Son of a free-woman is free So the worshippers of the Law borne of the law of their Mother a bond-woman are servants But the beleevers in Christ borne of the free-woman are these The first part of this type is fully layd downe in the 22 and 23 verses the tradition or latter part in the 24 25 and 26 verses Doct. 1 The first part containes a double description of the Sons first from their common Parent To wit Abraham it is written Abraham had two Sons Second they are described by their peculiar and differing Parents and this difference is two-fold First from the adjoyning or adherent condition of the Mothers One namely Agar a bond-maid the other to wit Sara a free-woman Second difference is from the procreating or begetting causes the one is of and by the flesh the other is of and by the Promise and thus have you the parts and division of the first part of the Text of which in order It is written I where Ans No where in expresse words but it is gathered out of the 16 Chap. and 21 Chap. of Genesis as if he had said by conference of Scripture it may be gathered Whence ariseth this observation That the sense and collection of the Scripture is rightly called Scripture although the sense is not in expresse intire terms any where and this is oft used in the Epistle to the Hebrews This is to be noted against Arius Sabellius and such Hereticks who when they did impugne the Divinity of CHRIST and the distinction of Persons in the unity of Essence in the blessed Trinity they did condemne the names and words of Essence Consubstantiall Subsistance Unity Trinity which were used of the ancient Fathers to open these mysteries they I say accused them of Novelty and falshood because not found expresly in the Scripture But by this place of Paul we learne that there is no need that every word and syllable be found in the Scripture so that if the reason thereof be manifest out of the true sense of the Scripture it is all one as if it had been written Secondly hence we learne what wee are to judge of the Sermons of Ministers It must needs be that in Preaching while they open the Doctrine and exhort that they utter many words and sentences which in every syllable are not found in Scripture yet while they speake out of the true sense of Scripture all their words are the words of God Neither is there hereby any way made for the Papists to establish their smoakie and reasty traditions who when they heare those termes of Consubstantiall Coessentiall c. Thinke that they may by the like right obtrude upon us their foolish Superstitions as authorized by Scripture for herein as in all other things they erre fondly for though is be lawfull to devise new words the ground and meaning whereof is manifest out of the Scripture yet to coine names repugnant to Piety or such as through their ambiguity may bring the same in danger is wicked and not to bee attempted And thus much out of the words is it not written Doct. 2 Now followes the common description of the Sons They were two and both of Abraham He had also six Sons by Keturah Gen. 25.1 2. But Paul makes mention only of those wherein God did principally shadow forth the condition of the Church Now Paul makes mention of Abraham their common Father that none might boast in the prerogative of the Flesh as it was an usuall thing with the Jewes to boast of their Stock Math. 3. But when Abraham had two Sons of such differing conditions to what purpose is it to boast of kindred Piety is not propagated by birth but infused by Beleeving and therefore least any should ascribe holinesse to nature rather then to grace God permits oft that the Posterity of the godly to become wicked As Cain of Adam C ham of Noah Ismael of Abraham c. So that it s not enough to Piety and Grace that one be borne of godly Parents which thing doth illustrate the grace of God in that hence it is manifest that godlinesse flowes alone from Gods grace and not from any humane endeavour Iohn 1.12 For when as Abraham did so diligently apply and imploy himselfe in instructing his Family Gen. 18.19 It is likely he left no means unattempted whereby his sonne Ismael might be instructed to Piety he loving him so well Gen. 17.18 Whence came it then that Isaac was godly and Ismael prophane Surely hence that God hath mercy on whom hee will neither doth Birth or humane endeavour profit any whit without the grace of God for as in Trees set and planted in the which the Husbandman bestowes equall paines and care yet God gives life and increase as seemes good to him So in distributing his graces God doth select out of men in every respect equall such as on whom hee bestowes his mercy passing by others Vse 1 To godly Parents when they have discharged their duty and yet see great difference in their Children they must with humility submit their wills to God reverencing his works adoring his Soveraignty and so stay themselves from too much afflicting themselves Vse 2 Second this must make more sweet the grace of God to those that are partakers of it the more gratuitall it is the more gratefull it should be A singular grace and extraordinary requires a singular and extraordinary praise as God of his peculiar people expects peculiar service especiall to be earnest in Prayer and frequent in Praises Vse 3 Third it must teach all Parents to run oft to God for their Children not for worldly things but to bee partakers of the heavenly Grace and as the conference of Davids fault made him more humble himself for that Child so though Parents beget not Children in sin in that behalf yet all are conceived and borne in sin received from Parents which must make them sue to God that Grace may correct Nature And thus much of the generall description In the particular description of Sons the first difference is of the Mothers and their conditions For one of the Sons was born of a Maid subject to the authority of her Mistresse for hee is a Servant that may not live after his owne will but doth serve at the appointment and pleasure of another And hence note that when in Abrahams time and family there were such Servants It must needs be that this condition and outward difference is both ancient and lawfull otherewise this holy man would not have suffered it in his Family Now who and what manner of Servant this was here mentioned nothing is mentioned in this place but Gen. 16.1 shee is described by her Nation and name She was an Egyptian for it is likely that while Abraham was driven by the famine into Egypt Gen. 12.8.9 hee did with his money purchase this Maid for men for the most part delight in servants of strange Countries as is

corruptions but even of God graces in his Children as here and the like in Rebecca who grounded on the Promise of God made her that the elder should serve the younger was enduced to practise the accomplishment of it by unlawfull and unseasonable meanes to the endangering of her Son Iacob and to the obscuring of the wisdome and truth of God which else would have appeared more glorious being effected by God himselfe Thus much of the first Son and his condition The other Son was born of the free-woman by Promise not but that he was conceived and born of Man and Woman but it is so said because their barren and out-worne bodies were made able by vertue of the Promise to beget that Son Rom. 4.19 For in the begetting of this seed there was something more then the naked strength of nature to wit a word of Promise Gen. 17.19 God before had Promised to Abraham a numerous seed Gen. 13.16 But he neither told of whom hee should conceive that Seed nor what manner it should bee But in the word of Promise by whose vertue Isaac was conceived every thing is determined distinctl● as that Sara his wife should be the Mother the Seed should be masculine a Man His name Jsaac and his condition a confederate with God Hence wee may observe two things 1. That there is a certain difference of men as touching Gods grace before they are bo●●er conceived for some are sonnes of the flesh as Ismael s●me of the Promise as Isaac neither may any say that these are personall and particular differences of these two ●ere for S. Paul takes away this cavil Rom. 9. and 11. Cap. and the Type following here It is not in the Parents power to constitute this difference of their Children For the Promise according to which they beget Children of the Promise is made unto them of God they make it not themselves Neither is it in the power of the Children borne that at their own pleasure they can make themselves Sons of the flesh or of the Promise For how can that be left entire to them that went before their being and beginning So then it is in the power of God alone who for his infinite goodnesse and Iustice and Soveraignty doe chuse most freely on whom hee will have mercy as is plainly taught Rom. 9. Vse This teaches that the Grace which God vouchsafes his Children is most free And therefore most obliged unto him in unspeakable manner For by nature what was Isaac above Ismael or Iacob above Esau as God himselfe in upbraiding manner for their unthankfulnesse witnesses against the Jewes Malachi 1.2 3. Was not Esau Iacobs brother c. A second thing hence to be learned is what manner of procreating of Children is pleasing to God to wit that which is of his Promise For here wee see that this Son so born was enriched with all spirituall blessings the other being past by First that if any desire a holy and blessed posterity he must seeke it by Promise But you will say there is no such Promise extant now as was then J Ans Not as touching that particular kind of propagating the Messias and extraordinary raising of the Church but there is a generall Promise whereby God hath promised to blesse the lawfull and holy conjunction of Man and Wife they then that goe a whoring after strange flesh seeke strange children out of the Promise which how heavy a thing it is may easily be learned by those who have been borne after this manner Vers 24. By the which thing another thing is meant J Wee have heard of the first part of this comparison now followes the latter to the speciall application whereof before he come he doth admonish that this History which he hath rehearsed doth containe more deepe matter then it might seeme at the first view But it doth not onely barely relate a thing done but doth also shadow and represent the condition of the future Church And therefore he sayes these are to be allegorized which is when one thing is signifyed by another which is done two wayes first in words second in actions persons or things When one thing is said in word and another is signifyed that is properly called an Allegory for so the very word Allegory sounds As Psal 91.13 Thou shalt tread on the Lyon and the Adder Math 5.29.30 If thy eye offend thee c. These are Allegoricall speeches by which another thing is meant as is in other figurative speeches Second when things are used whether dead or alive brute or reasonable and that their persons or actions are used to signifie another thing then it is called a Type So that in this place This Anagogicall application of a thing done is not properly an Allegory for that is only in figurative words but it is so called in a large sense or abusive manner as Rhetorick speaks For it is a Type indeed For the house of Abraham was the true Church and whatsoever in it or in the succeeding old Church when it was a Nation did happen as memorable were Types to us 1 Cor. 10.6 Heb. 10.1 Hence arises a double Instruction First a reproofe and that of two sorts of men First of those who from this place would fetch a patronage for the vanity of their wits for while they doe most wickedly corrupt the whole Scripture by their foolish A●legories seeking a confirmation of their error they say the Apostle used Allegoricall application which is false for he onely used a Typicall And suppose hee had done so yet the use of it once or twice doth not infer a frequent and ordinary practice of it Againe these men do much swarve from the purpose of the Apostle for an Allegory being another thing then that is said and that the whole Scripture should be an Allegory then it must needs be that the sense of Scripture cannot be that that the words import and so by Allegorizing they take away all the literall sense of Scripture which for the most part is the true sense but is not in an Allegory now to do this is an intollerable wickednesse farre from the Apostle for he doth not weaken much lesse destroy the credit and truth of the thing done but out of the History and literall sense as a shadow doth deduce or extract a further truth signifyed The second sort of men to be reproved hence are such as do indeed abhorre Allegories But yet do exercise great liberty in interpretation of Types and wresting them at their pleasure for as every imprinted stampe and forme is proper to the Character by which it was stamped and every shadow is peculiar to it own body so every Type is an expresse representation or shadow of the patterne or truth to which it was appointed of God therefore it belongs not to us to coyn new and rash interpretations at our liking neither may we in this case compare or imitate the Apostle who had drunk deeper of the Spirit then we