Selected quad for the lemma: land_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
land_n	abraham_n	canaan_n	lord_n	1,647	5	3.9378	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A91744	The Lords property in His redeemed people. Opened in a sermon at St. Pauls Church, London, Octob. 28. / By Edward Reynolds, D.D. and chaplain in ordinary to the Kings Majesty. Printed by the order of the Lord Mayor and court of aldermen.	Reynolds, Edward, 1599-1676.	1660 (1660)	Wing R1263; Thomason E1048_2; ESTC R203481	17,874	45

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 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 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 or profit or honour or some other poor satisfaction 2. Judicially and penally when men having 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 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 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 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 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. 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. But besides a Right of Redemption there is required a Power to actuate and execute 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 and vigour to do and suffer the things commanded In which respect Christ is called the

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 nor in their own disposal but belong to another Lord 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 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 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 them This premised we say 1. By Original propriety none can call either himself or any other thing His own but only God 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 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 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 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 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. Sad then will be the account which they shall make who by luxury and intemperance