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 LONDON Printed by T. R. for George Thomason at the Rose and Crown in St. Paul's Church-yard 1660. ALLEYNE MAYOR Die dominica in festo Simonis Judae Apostol. 1660. Annoque Regni Regis Caroli secund. Angliae c. duodecimo It is Ordered that Dr. Reynolds be desired from this Court to print the Sermon he preached this day at Pauls To the Right Honourable Sir RICHARD BROWN Lord Mayor of the City of London Sir THOMAS ALLEYN the last Lord Mayor and Court of Aldermen Right Honourable BEing desired by the Order of your Court to print this Sermon preached on the last day of the then Lord Mayor and the first of the present I shall humbly crave leave to mind both those honourable Persons and all others of the signal providence of God to them and us this last year How graciously the Lord hath carried the last Lord Mayor through the storms and difficulties of a most troublesome government bearing him up by a spirit of prudence and calmnesse above potent frowns and popular passions till at last his year was honoured with the most glorious spectacle that this City hath seen for many and many ages in the happy return of our dread Soveraign unto his royal Throne our eyes have been abundantly witnesses of From how many afflictions and dangers your present Lordship hath been wonderfully delivered the Lord providing shelters and chambers to hide you in from the jealous eyes and iron arms of those who were then in power reserving you unto and recompencing you with this present honour you cannot but with thankful adoration of divine providence be most sensible of and affected with What terrible things the Lord hath done for these three Kingdomes things which we looked not for in breaking Governments infatuating Counsels melting Armies levelling Mountains and preparing a way for his sacred Majesty through the hearts of his people to the possession of of his Throne is so eminently known to all Nations as if it were registred with a beam of the Sun and proclaimed by an Angelical Herald What use both you and all of us should make of these wonderful workings of divine providence I cannot give you in better words then in those of Samuel unto Israel 1 Sam. 12. 24. Onely fear the Lord and serve him in truth with all your heart for consider how great things he hath done for you If unto such a wise and holy improvement of mercies this present Sermon may be of use unto you wherein is set forth how Ransomed persons are not their own and therefore not to seek or serve themselves and how much they are engaged to live to the Glory and service of him that delivered them I shall have abundantly the fruit of my labours and I hope therewith the benefit of your prayers who am From my Study Nov. 20. 1660. Your Honours most humbly devoted ED. REYNOLDS AT PAVLS-CHVRCH Octob. 28. 1660. 1 COR. 6. 19 20. Ye are not your own For ye are bought with a price therefore glorifie God in your body and in your spirit which are Gods 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 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 Hâ—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 by a 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 {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} was an expression amongst the Greeks for Scortation and they were wont b as Athenaeus tells us c when they prayed for success in their undertakings d to vow that they would bring Whores into the City as if it had been an honour and service unto it 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 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.
both have unto him And indeed where is the Lord glorious 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 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 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 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 can he expect Service if not from those whom he hath redeemed The civil Law saith Redemptus est Redimentis per modum pignoris and Demosthenes {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} 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 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 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 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 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 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 FINIS a Homer Iliad lib. 2. Strabo lib. 8. Cicero Orat. pro L. Manil L. Florus lib. 2. c. 16 b Eustathâ—us in Homer Iliad p. 290. c Athen. lib. 13. d Ambros. de Abra l. b. 2. c. 11. Grot. in Act. 15 20. Loâ—in ibid. Duorum unius rei in solidum Dominium esse non potest Dig. lib. 13 Tit. 6. leg. 5. Sect. 15. Vid. Greg. Tâ—ol Syntagma juris lib. 1. cap. 12 13 Exod. 3 14. Rom 11. 36. 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 2 Sam 16 20 17 1 Acts 24 1 2 1 Reg 13 4 Vid. Aug. Confes l 5. c. 10. de Civ. Dei l. 14. c. 14. a Eruptiones animae doctrina naturae congenâ—tae ingâ—nitae conscientiae tacita commissa c. Tertul de Testim. Aiae c 5 Primordialis lâ—x matrix omnium praeceptorum Dei Idem advers. Judaeos cap 2 b Ang. de Gen. ad lit l 1. c. 19 Mat. 11 27 Rom 16 25 {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Justin Mart. de recta Confes. Vid. Camero de verbo Dei c. 18 Quid magis contra fidelem quam credere nolle quicquid non possit ratione attingere Laudatur Maria quod rationem â—ide praevenit puâ—â—tur Zacharias quod fidem ratione tentavit Bernar. Epist. 190. Bernar. de Resurrect Dom. Ser. 3. Jam 4 6 Psalm 51 4 Psal. 31. 15. Phil. 120. 1 Cor. 12. 11 Rom. 12. 13. Luke 11 22 Psalm 19 11 Prov. 11 18 Sam. Pâ—t. var. litet l. c. 11. Dâ—abolus jure hominem possidebat quia hemo sponâ—e diabolo consâ—atit Bernd Epist. 190 Nequiter usurpatum sed juste permissum ibid. Rom 7 6 Mat 5 25 Mat 3 20 Mat. 18. 34. Rom. 11. 32. Acts 26. 18. Jer. 23. 6. 1 Thes 1. 10. Rmo. 8. 32. Isa. 53. 6. 1 Pet. 2. 24. Gal. 3. 13. 4. 4. Anselm Cur Deus homo lib. 1. cap. 11. Just l. 3. T. 24. Mat. 3. 17 Mat. 17. 5 Cod de postilimin reversis l 8 17 Petit de leg Attic l 2 Tit 6 Aug. de Trin l 13 c 10 Ber Epist 190
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
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
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. 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 {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} 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 that here is the Captive Mankind They under whom this Captive is detained the Supreme Judge Almighly God under whose Law the sinfull world is held so the Judge is said to cast into prison to destroy soul and body in Hell to deliver to the Tormentors to conclude in unbelief And under this supreme Judge Satan sin death the powers of darkness which are Jaylors Serjeants Officers all under the Rebuke and Command of the principal Judge The Redeemed the Lord our Righteousness Jesus that delivereth us from the wrath to come The Price by him laid down for the obtaining of our discharge 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 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 his Grace Rom. 3. 24. Ephes. 1. 7. And though it be as to Satan and all the powers of darkness a victorious Rescue whom Christ spoileth Luke 11. 21. Yet as to God the Judge whose Justice our sinne offended from whose wrath we cannot be delivered till that Justice be first satisfied It was by the Solution of a price or laying down of a proper Ransome for the Lord spared not his own Son but laid upon him the iniquity of us all 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 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 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 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 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 That when his soul should be made an offering for sin 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 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 Vnion 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 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