SUch is the desperate corruption of mans heart, that those very blessings of God which should oblige unto his service, do usually alienate and estrang the same from [Page 2] Him, so that the very Table of wicked men is a snare, and the things which are for their good, do become unto them an occasion of falling, Psalm 69. 22. They no sooner wax fat, but they kick, Deut. 32. 15. Their wealth becomes the fuel of their lust, and their prosperity, the mother of their luxu­ry and intemperance. When they are filled with their pastures, they forget God H [...]s. 13. 6. When the Lord feeds them to the full, they commit adultery, and assemble themselves by troops in the harlots houses, Jer. 5. 7. Thus it fared with the people to whom our Apostle writes in this Epi­stle. Corinth was a rich City in Pelopone­sus, between the Ionian and the Aegean sea, the Head of Achaia, one of the principal Emporia, or Mart Towns of Greece, cele­brated byHomer. Iliad. lib. 2. Strabo. lib. 8. Cicero Orat. pro. L. Manil L. Flo­rus lib. 2. c. 16 Homer, Strabo, Cicero, Flo­rus: for the great wealth thereof. And as it was famous for Riches, so was it as in­famous for those sins which plenty and prosperity use to produce, especially the sinne of uncleannesse and fornication, in­somuch that [...] was an expression amongst the Greeks for Scortation: and they were wont,Eustath [...]us in Homer. Iliad. p. 290. as Athenaeus tells us,Athen. lib. 13. when they prayed for success in their un­dertakings, Ambros. de A­bra. l. b. 2. c. 11. to vow, that they would bring Whores into the City, as if it had been an [Page 3] honour and service unto it.Grot. in Act. 15 20. & Lo [...]in. ibid. And learned men are of opinion, that the Apostles in their Council at: Jerusalem did by let­ters, forbid unto the Gentiles Fornica­tion, Acts 15. 20. because amongst them it was judged a free and lawfull thing to make use of mercenary harlots, who for gain did prostitute themselves unto the lusts of men. How much this sinne did prevail at Corinth, not only before their embracing of Christianity, as ver. 11. but even after they had been taught by the Apostle, and given entertainment unto the Gospel, as is evident by his complaint, 2 Cor. 12. 21. So we may further gather from the special arguments he furnish­eth them with in this Chapter against it.

1. That which alters the end and use for which the body was made, is not to be allowed; but fornication makes a quite contrary use of the Body, then that for which it was made, which was to be for the Lord, dedicated to those services wherein he should imploy it. The body is not for fornication, but for the Lord, and the Lord for the Body, ver. 13. The Body for the Lord to serve and honour him; and the Lord forthe Body, to sanctifie and save it.

2. The body which is to be raised unto glo­ry, and which we hope shall be mede like [Page 4] unto Christs glorious body, is not in the mean time to be conspurcated and dishonoured with so impure a pollution. But God hath raised up the Lord, and will us, v. 14.

3. The Members of Christ ought not to be made the members of an Harlot, in as much as this is an high indignity unto Christ, that so pure and holy an Head, should have so leaprous and filthy Mem­bers. But our Bodies by the inhabitation of the Spirit of Christ in us, are his mem­bers, and therefore should not be made one flesh with an Harlot, verse 15, 16, 17.

4. That which [...] this is more unnatural and atrocious then other sins, in that other sins do not terminate themselvs in the body, but go out unto other objects, is not to be ad­mitted. But fornication brings a peculiar dehonestation and contumely upon the Bo­dy, therefore it is not to be admitted, v. 18.

5. Temples which are peculiarly conse­crated unto God and to his service, ought not to be defiled or prophaned by any Sacrilegious pollutions, for Him that defileth the Temple of the Lord, he will destroy. But our Bo­dies are Temples for the holy Spirit to dwell in, therefore ought not to be converted into stews, or Receptacles of impure lusts, v. 19.

6. They who are not their own, Duorum unius rei in solidum nor in their own disposal, but belong to another [Page 5] Lord, Dominium esse non potest. Dig. lib. 13 Tit. 6. leg. 5. Sect. 15. are not to live after their own Will, or by their own lust, but according to the Will, and the Ends, and Uses of their principal Lord. But we are not our own, and therefore have not the power to live according to our own lusts, but we are His that made us by his Power, redeemed us by his Love, dwelleth in us by his Spirit, therefore Him we are to glorifie by pure spirits, and chaste bodies.

So the words of the Text are the last argu­ment which the Apostle useth against that great sinne which did so abound in that rich and luxurious [...]; therefore Hie­rom, Ambrose, Chrysostome, Theophylact dis­member them from the words preceding.

Wherein are considerable three parti­culars. 1. A double proposition, the one Negative, ye are not your own; the other Affirmative, ye are Gods. 2. The Reason of both, ye are bought with a price. 3. The inference from both, Therefore glorifie God in your body and spirit.

The first proposition is negative, ye are not your own, therefore it is against the Rule of common Right and publick Justice (quae suum cuique tribuit) to dispose of your selves according to your own counsel and plea­sure, None of us liveth to himself, no man dieth to himself, Rom. 14. 17. We have [Page 6] neither Being, nor well-Being, nor subservien­cies unto either, of, or from our selves, therefore none of it is to be disposed at our own Will. There are indeed vain men that say, We are Lords, Jer. 2. 32. Our lips are our own, who is Lord over us? Psal. 12. 4. and thereupon resolve to walk after their own devices, Jer. 18. 12. and to do whatso­ever▪ thing goeth forth out of their own mouth, Jer. 44. 17. But as their claim of them­selves is but an usurpation, so their living to themselves is but a Sacriledge, whereof they must give a strict accompt.

A thing is said [...] be our Own Dominio pleno, when we have a Propriety in it, and a Possession of it.Vid. Greg. T [...]ol. Syntagma. juris. lib. 1. cap. 12, 13 Propriety is two fold, Ori­ginal, that of the supreme Lord; Deriva­tive, as that of the Copy-holder, the Emphyteuta, the usufructuary, who hath a right granted to use, or to meliorate, but not to corrupt or abuse the Land or Tene­ment conveyed unto him. Possession also is twofold, the one by way of Dominion, as when a man holdeth that which is truly his own, or conceiveth bona fide to be his own. The other by way of custody and trust, as a Guardian holdeth the Estate of his pupil; a steward or servant, the goods of his Lord; a Depositary, the goods of him who entrusts him with the keeping of [Page 7] them. This premised, we say, 1. By Original propriety none can call either him­self, or any other thing, His own but only God, Exod. 3 14. who alone is the Fountain of all Being, whose Name is, I am, who is of Himself only, and all other Beings are by derivation and participation from Him; For of him; and through him, Rom 11. 36. and to him, are all things. And therefore he only being of Himself can work only for Himself; and being the Au­thor of all other Beings, may justly also chalenge to be the end of them; for He made all things for Himself, Proverbs 16. 4.

2. By Derivative propriety men have a Right under God unto many good things: There is a double grant made by God of good things, one by way of general indul­gence, and so he hath given thē earth to the chil­dren of men, Psalm 115. 16. And divided to the Nations their inheritance, Deut. 32. 8. E­ven Heathen and wicked men have a Right by divine providence to their estates, as he gave unto Jehu and his sons for four genera­tions the Throne of Israel, 2 Reg. 10. 30. And the land of Aegypt to Nebuchadnezzar, Ezek. 29. 19. It is a dangerous opinion, which tendeth to the dethroning of Prin­ces, and concussion of States, to teach, that Temporale dominium fundatur in gratia; [Page 8] and that wicked men are usurpers of all which they enjoy; for the Lord maketh His rain to fall on the just and unjust, Mat. 5. 45. And commanded to give unto Cae­sar, an heathen King, the things which were Caesars, Mat. 22. 21. And though wicked men by the demerit of their sinnes deserve to be deprived of good things, yet de fasto, the Lord doth indulge the use and fruition of them.Aquin. 22. ar. 12 qu 2. Opus. de Regimine principis l. 1. c. 10. Bellarm de Pont. Rom. l. 5. c. 6, 7, 8 Baron. Anno 496 Sect. 26, 27. An. 593 Sect 90. Anno 598 Sect 9 Anno 603 Sect 23 Anno 730 Sect 5 Suarez Advers Anglic Sectae errores lib 3 de Primat. Pontif cap 23 And therefore it is a wicked doctrine of those Pontificians, who teach, that an Heretical Prince that is in their sense, one that casteth off the yoak of the Roman Religion, doth thereupon forfeit his Temporalities into the hands of the Pope, and so to make him in ordine ad spiritualia, to be the disposer of Crowns and King­domes.

But this propriety men are to use under those restrictions and limitations which the Lord in his Word hath prcscribed, viz. in order unto his glory, 1 Cor. 10. 32. and in order to the good of our selves and others, else though they have a lawfull, they have not a pure and sanctified use of them.

Again, There is a divine grant by way of special grace and Covenant, and thus the Lord hath given unto his peculiar people both Himself and his Son, and his Spirit, and all things, that belong unto life and god­liness. [Page 9] He is not ashamed to be called their God, Heb. 11. 16. and giveth them leave accordingly to avouch him for their God, Deut. 26. 17. and together with himself and his Son hath estated them in all other good things, Rom. 8. 32. All the gifts, endow­ments, graces natural or spiritual which he hath bestowed upon any, whether Paul, or Apollo, or Cephas, the most eminent of men, are given for them and their com­fort, 1 Cor. 3. 22, 23. They are all given to profit withal, 1 Cor. 12. 7. And for the perfecting of the Saints, Ephes. 4. 12.

3. Again we have the Tenure and Pos­session of our life, our nature, our fa­culties, our endowments, all the gifts and talents which are bestowed upon us. But this is not a possession of Dominion, to dispose of these things at our own pleasure, we may not rashly throw away our lives, or profanely lay our our wit and learning, upon the service of Satan, or our own, or other mens lusts. But it is only a possessi­on of Custody and trust, in order to the glo­ry of God, and to the Edification, comfort and benefit of others: For all the gifts and power which God gives, is to profit withal, and for edification, not for destruction, 2 Cor. 10. 8.

[Page 10] Sad then will be the account which they shall make, who by luxury and intempe­rance, by challenges and duels, or by any other way of rashness and wickedness, expose their lives unto danger of ruine: or on the other side, do so pamper nature, and indulge to their sensual appetites, as propter vitam vivendi perdere causas, and have their souls only for salt to keep alive their bodies, and to serve for no other pur­pose. Who use the gifts of God against the giver of them, and have their wisdom, power, wit, learning, wealth, interests, only as a Panoply of Satan, Luke 11. 22. to fight his battles against God and his Church,2 Sam 16 20 17 1 as Achitophel used his wisdome against David, Acts 24 1, 2 and Tertullus his Oratory against Paul, 1 Reg 13 4 and Jeroboam his power a­gainst the Prophet, and the Scribes and Pharisees their learning against Christ, and Libanius, Lucian, Porphyry, Celsus, and other proud Philosophers, their wits and pens against Christian Religion.

Here then offers it self a weighty and se­rious question to be resolved, namely, when doth a man act as if he were His own, and as if he had the Original Propriety, and plenary possession and Dominion over Himself?

In the general I answer, when a man [Page 11] doth exempt himself from all superior juris­diction, will be subordinate unto none, and from all brotherly Communion, will be co-ordi­nate unto none, will neither live to the glory of God above him, or the use and benefit of his brethren about him, will be, as it were alone, Isa. 5. 8. And as if he had a kind of Deity and sufficiency within him­self, as Tyrus said, I am a God, I fit in the seat of God, and did set her heart as the heart of God, Ezek. 28. 2. And as Nebuchadnezar said, Is not this Babylon the great that I have built for the house of my kingdom, and for the honour of my Majesty? Dan. 4. 30. And as Pharoah, Who is the Lord that I should obey his voice to let Israel go? Exod. 5. 2.

But more particularly we shall resolve this question in four propositions.

A man then acteth and liveth, as if he were His Own, and in his own dispo­sal.

1. When he maketh his own Reason his supreme Rule by which to work.

2. When he maketh his Own Will His chief Law and Authority there­in.

3. When he maketh his own Interest His ultimate end in working.

4. When he maketh His own perfor­mances the principal ground of all his hopes.

[Page 12] 1. When a man makes his own Reason his supreme Rule, resolving as Joroboam did, to follow what his own heart hath de vised and contrived, 1 Reg. 12. 33. Reason indeed is the candle of the Lord, Prov. 20. 27. But what is a Candle to the Sun-beam? unto which the Apostle compareth the Gospel, Rom. 10. 18. The Lord will have no dis­puting or replying against Him, Rom. 9. 20. But will have humane Reason strike sail, and captivate it self to the Word of God.

For stating of this point, we are to di­stinguish between carnal Reason and right Reason. Carnal reason, or Reason dar­kened and corrupted by the Original pra­vity which cleaveth unto it, is Enmity a­gainst God, and neither is, nor can be sub­ject unto him, Rom. 8. 7. It is that which the Apostle calleth [...], Imaginations, High Things, Thoughts, Reasonings, 2 Cor. 10. 5. By the help whereof it is that men do so argue and dis­pute in defence of those lusts, which they are loth to part with,Vid. Aug. Confes l 5. c. 10. & de Civ. Dei. l. 14. c. 14. or be convinced of: a notable example whereof we have in Saul, 1 Sam. 15. 15. 20. 21.

Right Reason may be considered, either with relation to the Law, or to the Gospel. With relation to the Law so we acknow­ledge, [Page 13] that it being the remainder of the Image of God in the mind of man, it is in things moral, though short of the Word, yet consonant unto it. It is short of it, for the Apostle had never known concupiscence to be sin, if the Law had not forbidden it▪ Rom. 7. 7. And if Reason in Morals, those we mean which were natural and concreated, had not been dimmed and de­faced, there would not have been any need in that respect, of the publication of the Law, which was promulgated, that there­by we might know sin, Rom. 3. 10. Nay, after the Law was published, the Apostle till his conversion had not the full know­ledge of the spiritual nature and wide­ness of it▪ as after he had, Rom. 7. 9. Phil. 3. 6. The Law is perfect and spiritual, Reason is not.

Yet withal it is consonant to the Word, and therefore the Apostle in some ca­ses appeals to nature, and bids us Judge within our selves, and tells us, that they who have not the Law, are a Law unto themselves, 1 Cor. 11. 13, 14. Rom. 2. 14. And saith of the sinne of the in­cestuous person, that it was not so much as named among the Gentiles, 1 Cor. 5. 1. There is aEruptiones animae doctrina naturae conge­n [...]tae & ing [...]nitae natural [...], or habit of practical Principles, ingrafted notions [Page 14] of original light which the mind doth most readily assent unto.conscientiae ta­cita commissa, &c. Tertul de Testim. Aiae. c 5 Primordialis l [...]x, matrix omnium praeceptorum Dei. Idem advers. Judaeos, cap 2 Called Natural know­ledge, Jude, v. 10. And the knowledge of God in the heathen which makes them without excuse, Rom. 1. 20.

With Relation to the Gospel, so we say, that the Mysteries of Christian Religion, though they be not against Reason, are yet above Reason. They are notAng. de Gen. ad lit l 1. c. 19 against it: therefore our Saviour proves the Resur­rection by the Power of God. And in like manner the Apostle, Mat. 22. 29. Acts 26. 8.Mat. 11 27 Yet they are Above it, for eye hath not seen, Rom 16 25 [...]. Justin. Mart. de recta Confes. nor ear heard, neither hath it entred in­to the heart of man to conceive, the things which God hath prepared for them that love him, 1 Cor. 2. 9. Therefore it is every where known by the name of a Mystery, and hidden Mystery, Ephes. 3. 9. Col. 1. 26. A myste­ry which flesh and blood hath not reveal­ed, but the Spirit of God, Mat. 16. 17. Evangelical Doctrines of faith are not com­prehended, nor virtually comprized in the seeds of natural reason, but made known only by divine and supernatural revela­tion.

Lastly, Though Reason is not able to discover Evangelical Mysteries, yet the Revelation of them being supposed, it is an excellent Instrument to make use thereof, [Page 15] and to deduce such consequences from the Principles of the Gospel, as have a natural & clear connexion unto them: and therefore the Apostle calleth Evangelical Teaching, [...], & [...], & [...], A Demonstration, Conviction, Manifesta­tion of the Truth, 1 Cor. 2. 4. John 16. 8. 2 Cor. 4. 2. All which are acts or ways of clear Ratiocination: Vid. Camero de verbo Dei c. 18 For as nature stand­eth in need of grace to elevate the faculty, and give it a spiritual perception of things which are above it, so Grace useth nature, and the perspicacy and Acumen thereof, to make the more clear discoveries of those Truths which are revealed.

We see the state of that habitude and degree wherein Reason stands with relati­on to Law or Gospel; How the one is more perfect, and the other more sublime, and wherein consisteth the sober and reli­gious use of it. But when a man will ex­alt his Reason into the Throne, and set up his own high Imaginations, which should be brought into Captivity to the obedience of Christ, above Law and Gospel, and suffer the wantonness of a luxuriant and discursive fancy,Quid magis contra fidelem quam credere nolle quicquid non possit ratio­ne attingere? to dispute away the love due to the one, the faith due to the other, and the obedience due to both, when men will make their Reason the Judge of [Page 16] Gods own Word,—Laudatur Maria quod ra­tionem [...]ide prae­venit, pu [...]tur Zacharias quod fidem ratione tentavit, Bernar. Epist. 190. and the last resolvtion of every thing which they mean to do and believe: This is to tell the world, that they are their own, and that they acknow­ledge no authority above themselves.

2. When a man maketh his Own Will his chief Law which he is resolved to obey. All the contest between God and wicked men, is whose Will shall stand. The Lord commands that his Will be observed, the sinner resolves that his own Will shall be obeyed. The Law requires duty, the sinner will not do it. The Law threat­neth curses, the sinner will not believe it. The Word convinceth of what is Gods Will, and the sinner swelleth in contu­macy and obstinacy against it.Bernar. de Re­surrect. Dom. Ser. 3. Cesset vo­luntas propria, non [...]erit infernus. In this case the Lord resolves to make sinners know, whose word shall stand, His or theirs, Jer. 44. 28. To break those whom he did not bend, and to make known his power against their pride, Exod. 9. 16. To fetch his glory out of▪ strong and stubborn people, Isa. 25. 3. As a Tempest teareth an Oak that resists it; but hurteth not the corn that yields unto it.Jam 4 6 He resisteth the proud, Psalm 51▪ 4 and will overcome when he judg­eth.

3. When a man maketh his Own inte­rest [Page 17] his ultimate end, directing all his aims and designes to his own gain, pleasure, credit, ease, advantage, looking in no­thing beyond himself, eating to himself, drinking to himself, Zac. 7. 6. Bringing forth fruit unto himself, Hos. 10. 1. without any conscience towards Gods Will, or aim at his glory.

But are we so little our Own then, that we may not at all seek our selves, or eye those things wherein our own interests are concerned? Doubtless we may. He that commands to love our selves, allows to aim at the profiting and pleasing of our selves. For love shews it self in bene­volence and beneficence, willing and doing our selves good. But it must not be ei­ther arbitrarily or ultimately, not arbitra­rily, but with submission to the Rule of Gods Will, and not ultimately, but with subordination to the Glory of his Name. We may seek our own preservation, yet 1 so as to acquiesce in Gods Providence, Psal. 31. 15. in whose hand our times are, Phil. 120. and so as to be willing, that God be magnified in our mor­tal body, Whether by life or by death. We may seek the improvement of any gift tem­poral 2 or spiritual which God hath given us;1 Cor. 12. 11 Rom. 12. 13. yet so as to aquiesce in that measure which he is pleased to proppotion unto [Page 18] us, and so as to consecrate our selves,Luke 11 22 and all our endowments unto his glory: that 3 Christ may divide all our spoils. We are to seek our own salvation, yet even this, if a case could so be put, is to be postponed unto Gods glory. But such is his goodness, as never to oppose these two, or set them in competition with one another, but ever to conjoyn, and to twist them together. Whensoever we seek the Glory of God; we do eo ipso pro­mote our own salvation. Whensoever we prosecute our own salvation, we do Eo ipso, bring Glory to God. Whatsoever glorifies God, doth ever end in our salva­tion. Faith glorifies God; Abraham was strong in faith, giving Glory to God, Rom. 4. 20. And the End of our faith, is the Salvation of our soul, 1 Peter 1. 9. Works of Obedience glorifie God, Joh. 15. 8. And they are the ready way to our own sal­vation▪ for after we have done the Will of God, we shall be sure to receive the promises, Heb. 10. 36. God can glori­fie Himself in our damnation, but we nei­ther can, nor may do any thing tending to our damnation, that God may be there­by glorified: for whensoever we break the Law, We dishonour God, Rom. 2. 23.

4. When a man maketh his own perfor­mances [Page 19] the principal ground of all his hopes and desires; having no joy or com­fort, but what he can draw out of him­self: trusting in his own power to effect and bring about his ends, as Pharoah and Babylon did, Exod. 15. 10. Isa. 14. 13, 14. Sacrificing and burning incense to his own net and drag, Hab. 1. 16. ascri­bing successes to his own might and power, Deut. 8. 17. As the proud As­syrian did, Isa. 10. 13. and expecting sal­vation from his own good works, like the proud Pharisee, Luke 18. 11, 12.

But may we not build on our own performances for salvation? Doth not the Apostle call Good works a foundation? 1 Tim. 6. 19. And may we not then build upon it?

In answer hereunto, we are to distin­guish inter Rationem condignitatis, & rationem ordinis. Between the merit deserving the reward, and the order and consequence which God hath put between the one and the other, making the reward mercifully, but with all certainly to follow the obedi­ence.

Again, we are to distinguish Inter cau­sam essendi, & cognoscendi; between the cause of confidence a priori, Psalm 19 11 and the means and arguments whereby to know it a posteri­ori. Prov. 11 18 [Page 20] Our good works are not the merit, or cause, or proper foundation of our own salvation, or confidence concerning it; but only the free Grace of God, and the Righteousness of Christ thereby bestowed upon us; yet from an holy life, as an effect of Faith in Christ, and fruit of divine love, and certain Antecedent unto salva­tion, we may draw comfortable argu­ments a posteriori to establish our hearts in the expectations of it. In which respect the wise man saith, That in the fear of the Lord there is strong confidence, Prov. 14. 26.

And for the Apostles Metaphor of a foundation, it is there opposed evidently to that which he calleth in the same place, verse 17, The uncertainty of Riches, to note the stability and permanency of that treasure, which they that are rich in good works shall at last enjoy; so that there is nothing of causality intended in it. Not to pass by the notion of a very learned man upon the place; who telleth us, that there the word [...] importeth the same which Gnikar doth in the Rabbins, which signi­fieth, Sam. P [...]t. var. litet. l. c. 11. as he observeth out of Maimonides, Scriptum quo cavetur de refundenda creditori pecunia, so that the Apostles meaning, is the same with Solomons, Prov. 19. 17. He [Page 21] that hath pity on the poor, bendeth unto the Lord▪ and so hath [...], Bonum nomen, very good security for that which he hath given, God will pay him again.

We have seen what it is for a man to live as if he were sui juris, His own, and at his own disposal. And that no man is thus His Own, neither made by himself, nor made for himself: So not our Own.

And if not Our Own, then some others we must needs be. And the Apostle tels us whose we are, Bodies and Spirits, All of us Gods; and therefore we cannot with­out great Sacrilege invade his Right, and mancipate unto an Harlot that which is consecrated unto him. He formed the Body of the dust of the ground, therefore that is His: and He breathed into it the breath of life, therefore the Spirit is His, Gen. 2. 7. His then by right of Creation, and primi­tive designation; for whatsoever he made, he made for Himself.

How then comes in the intervention of a price to make us His, whose we are ab Origine? Sure this necessarily presupposeth an Alienation; for no need to buy back that which before was mine own, if it had not with-drawn it self from my dispo­sal.

And indeed such an Alienation there [Page 22] hath been. Adam in his fall, played the fugitive from his first Master and Lord, and by that means sold his posterity under sin, Rom. 7. 14. And sinners themselves renew oftentimes that bargain, and sell themselves to commit sin, as it is said of Ahab, 1 Reg. 21. 20, 26. So the people are said to have sold themselves for their Iniquity, Isa. 50. 1. as Balaam ran after the wages of iniquity; 2 Pet. 2. 15. Jude v. 11. For every one that committeth sin, is the servant of sin, John 8. 34. Rom. 6. 19. and not only so, but a slave and Bondman, he that is overcome is brought into bondage, 2 Pet. 2. 19. as wicked men are said to be taken captive by Satan at his will, 2 Tim. 2. 26.

Men may be two manner of wayes under the Thraldome and Tyranny of sin and Satan. 1. Voluntarily by way of Covenant and Contract: as wicked men are said to make a Covenant with death, Isa. 28. 15. as Samuel told Saul, Rebellion is as the sin of Witchcraft, D [...]abolus jure ho­minem possidebat quia hemo spon [...]e diabolo cons [...]atit, Bernd. Epist. 190 1 Sam. 15. 23. Wherein there is a kind of compact with the devil: and agreement to do such or such service for such or such wages, of plea­sure, Nequiter usur­patum, sed juste permissum▪ ibid. or profit, or honour, or some other poor satisfaction.

2. Judicially and penally, when men ha­ving [Page 23] long provoked God by their voluntary service of lust and Satan, are at last by divine Tradition given up to uncleanness, and delivered unto Satan, as into the hand of a Jaylor and Executioner of divine wrath, whereof we read, Rom. 1. 24, 26, 28. 1 Tim. 1. 20. 2 Thess. 2. 11.

Thus poor sinners, like fugitive servants, though they have no right to dispose of themselves (for nothing can extinguish the Dominion or Soveraignty which God hath over all the works of his own hands) are by their own Covenant, and some­times by Gods judgement, under the power, possession, and command of Satan: for as the Lord gave the land of Canaan to Abraham and his seed, yet the Canaanites themselves had the first possession; so the Lord hath given unto Christ a Kingdom, and a seed, and people to serve him, Psal. 2. 8. 22. 30. Joh. 17. 6. Heb. 2. 13. but sin and Satan had the first possession of them. And as Joshua was by the power of the sword to vindicate the promised land unto Israel, in pursuance of Gods Co­venant; so the Lord Jesus was to assert the people whom his father had given him out of the power and possession of Satan, and sin unto himself.

And here, since that is a true saying of [Page 24] Pliny, Mala emptio exprobrat stultitiam, that an ill bargian doth upbraid a man with folly; this then must needs be a very prodigy of madness, for men to sell a­way themselves for the poor, low, stink­ing, momentary pleasures of sinne, when the whole world, if a man could enjoy it for ever unto himself, would not be an ex­change worthy for the soul, Mat. 16. 26. And therefore whensoever you are allu­red and tempted unto sinne, bring it to this issue, whether the wages of it be worth your souls? If not, do not incur so great an imputation of folly, as to ex­change an immortal soul for a momenta­ry and perishing vanity.

Now the passing over of these poor Captives from the possession and dominion of sinne and Satan unto God, is here said to be by an Emption, ye are bought with a price: For understanding whereof, we are to know, That unto this work of Redemption, two things are required: 1 A Right. 2. A Power to prosecute that Right. The Right standeth in two things. 1. In an ancient and original propriety to the thing purchased. 2. In a Propinquity thereunto.

Christ hath a double claim and propriety unto his people. 1 In the Right of his [Page 52] divine nature, and our Creation, because he made us. And we cannot by any frau­dulent Contract of ours, devest him of that original and inseparable Right un­to his own Creatures: For by him all things were created, Col. 1. 16. 2. In the 2 Right of his Mediatorship, as head of the Church, to whom we were given by the Father, to be in such manner recover­ed, as he in his Commission should ap­point. He had a promise that he should see his seed: for there could not have been a Redemption without the Consent of the person with whom the Contract was to be made. In Election the Church was to be given unto Christ, before in Redemption he could purchase it unto himself.

And as Christ had thus a propriety to 2 his people, so he was to Redeem them Jure propinquitatis: for the Apostle alludes to the usage in the Old Testament, where he who redeemed, and brought back an alienated Inheritance unto the family a­gain, was to be a near Kinsman, Lev. 25. 25. Ruth 4. 3, 4. Christ therefore re­deeming us, and recovering the estate for us which we sold away, was to be our kinsman, that he might have the Right of Redemption: for he that sanctifieth, and they that are sanctified, are all one, Heb. 2. 11. [Page 26] Sinne was to be condemned in our flesh, Rom. 8. 3. It behoved him to be like unto his brethren, that he might be a mercifull and faithfull high Priest.

Whence we should learn as Brethren, to do all offices of love, and of helpfulness unto one another, to restore one another, to bear one anothers burdens, because we are all of one blood, Acts 17. 26. Gal. 6. 1. So that whatever services we do to any, we do it to our own flesh, as the Prophet speaks, Isa. 58. 7.

2 But besides a Right of Redemption there is required a Power to actuate and execute 1 that Right. And this power is two-fold: A Power of Authority, derived from that Commission and Command given unto Christ to execute all Judgement: Of which Commission we read, John 5. 22. John 10. 18, 34, 35, 36. Mat. 28. 18. Heb. 10. 7,—9. 2 A power of strength 2 and vigour, to do and suffer the things commanded. In which respect Christ is called the Captain of our salvation, stron­ger than the strong man, able to save to the uttermost those that come unto God through him, Heb. 7. 25. To finish the work given him to do, John 17. 4. To go forth conquering, and to conquer, Rev. 6. 2. To lead Captivity Captive, Ephes. 4. 8. [Page 27] To destroy Satan, Heb. 2. 14. To spoil Principalities and Powers, and to triumph over them, Col. 2. 15. To de­liver us from the wrath to come, 1 Thes. 1. 10. And in one word, to offer up himself by the Eternal Spirit unto God, so as to ob­tain Eternal Redemption for us, Heb. 9. 12, 14. By that one offering, perfecting for ever those that are sanctified, Heb. 10. 14. Ceasing from his work as God did from his, to note the consummation of it, Heb. 4. 10.

These things qualifying the person that is to redeem; The work it self is double, there is Redemptio per modum liberationis, by way of deliverance out of Captivity, or by way of Ransom, which is called deli­vering us out of the hands of our enemies, Luke 1. 74. And per modum Acquisitionis, called by the Apostle [...]. The Redemption of the purchased possession, Ephes. 1. 14. We have them both together, Gal. 4. 4, 5.

For the former of these we must observe,1 that here is the Captive, Mankind; They 2 under whom this Captive is detained,Rom 7 6 the Supreme Judge, Almighly God under whose Law the sinfull world is held;Mat 5 25 so the Judge is said to cast into prison, Mat 3 20 to de­stroy soul and body in Hell; to deliver to [Page 28] the Tormentors, Mat. 18. 34. to conclude in unbelief. And under this supreme Judge,Rom. 11. 32. Satan, sin, death, the powers of darkness,Acts 26. 18. which are Jay­lors, Serjeants, Officers, all under the Re­buke and Command of the prin­cipal 3 Judge. The Redeemed, the Lord our Righteousness; Jesus, that de­livereth 4 us from the wrath to come.Jer. 23. 6. The Price by him laid down for the obtaining of our discharge,1 Thes 1. 10. for in Redemptions a price was to intervene, Ier. 32. 7, 10. and this was his Blood, Ephes 1. 7. 1 Pet. 1. 18, 19.

Men may be several wayes freed from Captivity. 1 By Escape, as Peter by the help of the Angel, Acts 12. 11. 2 By Dismission and free release, as Absolom was dismissed from banishment by the free pardon of David, 2 Reg. 14. 21. 3 By Power, as Abraham rescued Lot out of the hands of those that had taken him cap­tive, Gen. 14. 16. 4. By Commutation of one for another, as Prisoners in War use to be mutually exchanged. 5. By Ransome and payment of a price. And in this manner hath Christ delivered his Church, by giving his life a Ransome for many, 1 Mat. 20. 28. 1 Tim. 2. 6. For though it be as to our selves a free condonation, we have remission of sinnes by the Riches of [Page 29] his Grace, Rom. 3. 24. Ephes. 1. 7. And 2 though it be as to Satan, and all the pow­ers of darkness a victorious Rescue, whom Christ spoileth, Luke 11. 21. Yet as to 3 God, the Judge, whose Justice our sinne offended, from whose wrath we cannot be delivered, till that Justice be first sa­tisfied, Rmo. 8. 32. It was by the Solution of a price, or laying down of a proper Ransome;Isa. 53. 6. for the Lord spared not his own Son, 1 Pet. 2. 24. but laid upon him the iniquity of us all, Gal. 3. 13. 4. 4. which he bare in his body on the tree, so that he was made a curse for us; made purposely under the Law, that he might pay, by his O­bedience to the Law, that debt which we had contracted, but could never discharge. Unto his Father, did Christ pay this price for us. He had the primitive and original Property in us; from his service we revol­ting, unto the service of another Lord, were responsible to him as our Judge for so great a wrong;Anselm. Cur Deus homo, lib. 1. cap. 11. Debet omnis qui peccat honorem quem rapit Deo solvere, as Anselm speaks. His Prisoners and Debtors we were: to him alone we pray for the par­don of them. Satan and Death were but his Jaylors, unto whose power and custody we were delivered. Though they were our Lords, and we their servants by a Covenant of sinning, yet they were U­surpers [Page 30] in regard of God, by intruding upon his Right in us; for we being His, and not our own, had no more power to alienate our selves from his service, then one mans Apprentice hath to bind him­self unto another Master. Here then having been a double wrong done unto God; one by the sinner, another by Satan; Christ satisfieth for the wrong of the sinner, by suffering his curse; and revengeth the wrong of Satan, by rescuing the sinner from him unto his natural service again: the one in a way of Justice, the other of Power.

Now lastly, Emption being a Contract whereunto three particulars concurre,Just. l. 3. T. 24. Res, Precium & Consensus, the thing bought, the price for which, and the consent of the parties contracting: unto the consummation of this work is required, besides the solution and validity of the price, 4 the Acceptation thereof by the consent of the Judge, that is, of God, to the Ran­some. And this abundantly made known unto us in the Word; the Lord declaring that he was well pleased in his Son,Mat. 3. 17 That when his soul should be made an offering for sin, Mat. 17. 5 He should see his seed, and prolong his dayes, and the pleasure of the Lord should prosper in his hand, and he should see of the travel of his soul, and be satisfied, and by [Page 31] his knowledge should justifie many, &c. Isa. 53. 10, 11. That we are accepted in the beloved, Ephes. 1. 6. Who was answered in his prayer by a voice from heaven, to signifie Gods owning of that sacrifice which he was presently after to offer, Iohn 12. 28. Thus we see how we were bought by way of liberation and Ransome.

Now lastly by way of Purchase and Acquisition, Christ having thus bought his Church with his own blood, Acts 20. 28. Hath further, by the Redundancy of the merit of that his blood, purchased for it an excellent Inheritance, a Dowry of Grace and Holiness here, and of Glory and Blessedness hereafter: called by the Apostle, The Adoption of sonnes, Gal. 4. 5.

And being thus redeemed, we are now Gods Own, not only upon the common and general Title of Creation, as all other things in the world are, but by a peculiar, and in a more gracious manner; by Re­demption, as his liberti; by Dedication, as his Temples; by Ʋnion, as his Members; by Unction, as his peculiar people, whom he hath chosen and formed for himself, Ps. 4. 3 Isa. 43. 21.

Which leads us to the last particular in the Text, the practicall inference or use [Page 32] which the Apostle makes of both the Propositions, that therefore we should glorifie; and as the vulgar addeth, Bear, or shew forth God, both in our Bodies, and in our spirits, which are both His; for therefore he hath given us both the one and the other, that we might use them both unto his honour, and preserve them in that dignity and relation which they both have unto him.

And indeed, where is the Lord glori­ous, 1 if not in his works? Bless the Lord all ye his works in all places of his Dominion, Psalm 103. 22. We are his By Creation, 2 the work of his hands. Where glorious, if not in his Members? which are animated by that Spirit of glory, and of God which rested upon Christ, the Lord of Glory, 1 Pet. 44. 1. And we are his by Union, Members that ought to be conformed to a 3 glorious head. Where glorious, if not in His Temple? For in his Temple doth every one speak of his glory, Psalm 29. 9. And we are his by Dedication, built up a spiritual Temple unto him, 1 Pet. 2. 5. Where glo­rious, 4 if not in his Own anointed people, his peculiar Treasure? Psalm 135. 4. His Jewels Mal. 3. 17. In whom he intendeth to be admired, 2 Thes. 1. 10. Where 5 can he expect Service, if not from those [Page 33] whom he hath redeemed? The civil Law saith,Cod de posti­limin reversis l 8 & 17 Petit: de leg Attic l 2 Tit 6 Redemptus est Redimentis per modum pignoris; and Demosthenes [...]. That he who is de­livered from enemies, is a servant unto him that delivered him, till he can pay the Ransome which was given for him. Quod emitur transit in potestatem ementis. Where Christ is Redemption, he is Sanctification too, for we are redeemed from our former vain Conversation, 1 Pet. 1. 19. And from all Iniquity, Tit. 2. 14. Christ loved his Church, and gave himself for it, that he might sanctifie and cleanse it, Ephes. 5. 26. Rom. 14. 9.

Being therefore not our Own, but bought with a price, Let us Glorifie him that bought us. 1. In Adoring this great My­stery brought about by the Exinanition of the Sonne of God,Aug. de Trin l 13 c 10 Ber Epist 190 and the humbling of him to our Curse: for though the Om­nipotent Lord wanted not other means to have wrought this deliverance; yet herein hath he magnified his Power, Wisdome, Justice, Mercy and Love, in doing it by the Incarnation and Suffering of his Eternal Sonne: That as the first Adam made us sinners in semine, so the Second make us Righteous in sanguine. To [Page 34] Adore the freeness of it, in that he came unsought to seek, as well as to save, Luke 19. 10. And the Discrimination which is therein made between us and Angels; for he took not the nature of An­gels, but the seed of Abraham, Heb. 2. 16. Though the Devil in Coelo in tumuit, ego in sterquilinio.

2. To admire the Severity of divine Ju­stice, which would not suffer sin to go unpu­nished, or the sentence of death against it unexecuted, though it were in his own Son. The unsearchableness of divine Mercy, in accepting a Commutation, a son for a servant, a sacrifice for a sinner. The in­finite depth of divine Wisdome, in find­ing out a way to punish the sinne, and to save the sinner; to punish it throughly and as throughly to pardon it; to cause him that was eternal, to be made; Him that was impassible, to suffer; Him that was Lord of life, to die: to make our nature in that person pay a debt, which all the Angels in Heaven could never have dis­charged.

3. To believe and apply the comfort of so precious a Doctrine to our selves, and to put in for a share in it, and so to glori­fie God, as Abraham did, Rom. 4. 20. Without it I am a captive to sinne and Sa­tan, [Page 35] cursed in body, cursed in soul; my conscience sayes Amen to the Curses, Deut. 27. 15—26. The Law holds me under, the Scripture shuts me out; I have no shelter nor refuge from the thunder of di­vine wrath.

But now by the Redemption which Christ hath wrought, God is placable, sinne pardonable; the soul curable, the curse removeable. And shall God offer Mercy, and I refuse it? Am I bought with a price, and shall I not glorifie God by accepting of it? Do I not stand in need of Christ? Is he not provided for me? Is he not revealed to me? Doth he not in­vite, intreat, command me to come unto him? Did he ever cast away any that did so? May I not venture to believe? May I not reach forth an arm to embrace the sure Mercies of David? Are there not exam­ples of great sinners who have been wel­come unto great Mercy, 1 Tim. 1. 13—16 Lord I am a great sinner, I confess it, I be­moan it, I hate it, I forsake it; I will throw away every thing which keeps me and Christ assunder, thou dost freely give Christ, I greatly want him, I earnestly desire him, I thankfully accept him, I willingly follow him; I am his ransomed servant to be ruled by him, and to live to [Page 36] his grace. I am bought with a price, there­fore I will not be a servant of men, 1 Cor. 7. 23. To captivate either my Reason, my Conscience, or my Conversation, to their Will. I am bought with a price, there­fore I will be servant to him that bought me, that as he hath by his blood purchased Glory for me, so I may by my obedience bring Glory unto him: For herein is he glo­rified when we bring forth much fruit, John 15. 8. I will glorifie him in my body; by external purity, and exemplary sanctity; I will possess my vessel (i) my Body in Holiness and in Honour, 1 Thess. 4. 3. I will cleanse my self from all filthiness, as well of flesh as spirit, 2 Cor. 7. 1. I will yield my Members servants of righteousness unto Holiness, Rom. 6. 19. I will let my good works shine before men, that they may glo­rifie God, Mat. 5. 16.

I will glorifie him in my Spirit, by in­ternal purity of heart. I will sanctifie the Lord God himself, and make him my fear and dread, Isa. 8. 13. I will labor for truth and chastity in the inward parts, Psalm 51. 6. I will take heed of Jezabel and her fornication, because the Lord searcheth the reins and the heart, Revel. 2. 20—23.

Thus if we glorifie him in body and [Page 37] spirit in a way of obedience; He will at last fashion our vile bodies like unto his glo­rious body, Phil. 3. 21. And raise it up in honour and power, 1 Cor. 15. 42, 43.

And he will make our spirits, the spirits of just men made perfect, Heb. 12. 23. and shed abroad his Image fully upon us, when he shall come to be glorified in his Saints, and to be admired in all them that believe, 2 Thes. 1. 10. Which that we may do, let us call upon God.