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.
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,
SUch is the desperate corruption of men heart, that those very blessings of God which should oblige unto his service, do usually alienate and estrang the same from Him,
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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,
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, Deuteronomy 32. 15. Their wealth becomes the fuel of their lust,
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 NONLATINALPHABET was an expression amongst the Greeks for Scortation:
And as it was famous for Riches, so was it as infamous for those Sins which plenty and Prosperity use to produce, especially the sin of uncleanness and fornication, insomuch that was an expression among the Greeks for Scortation:
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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.
Jerusalem did by letters, forbid unto the Gentiles Fornication, Acts 15. 20. Because among them it was judged a free and lawful thing to make use of mercenary harlots, who for gain did prostitute themselves unto the Lustiest of men.
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.
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 employ 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.
2. The body which is to be raised unto glory, and which we hope shall be mede like unto Christ glorious body, is not in the mean time to be conspurcated and dishonoured with so impure a pollution.
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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 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 leprous and filthy Members.
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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.
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.
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 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 Profaned by any Sacrilegious pollutions, for Him that Defileth the Temple of the Lord, he will destroy.
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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.
Wherein Are considerable three particulars. 1. A double proposition, the one Negative, you Are not your own; the other Affirmative, you Are God's 2. The Reason of both, you Are bought with a price. 3. The Inference from both, Therefore Glorify 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,
The First proposition is negative, you Are not your own, Therefore it is against the Rule of Common Right and public justice (Quae suum cuique tribuit) to dispose of your selves according to your own counsel and pleasure, None of us lives to himself, no man Dieth to himself, Rom. 14. 17. We have neither Being, nor well-Being, nor subserviencies unto either, of,
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.
There Are indeed vain men that say, We Are lords, Jer. 2. 32. Our lips Are our own, who is Lord over us? Psalm 12. 4. and thereupon resolve to walk After their own devices, Jer. 18. 12. and to do whatsoever ▪ thing Goes 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 Sacrilege, whereof they must give a strict account.
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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,
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,
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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;
And Therefore he only being of Himself can work only for Himself; and being the Author of all other Beings, may justly also challenge to be the end of them;
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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,
There is a double grant made by God of good things, one by Way of general indulgence, and so he hath given them earth to the children of men, Psalm 115. 16. And divided to the nations their inheritance, Deuteronomy 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,
as he gave unto Jehu and his Sons for four generations the Throne of Israel, 2 Reg. 10. 30. And the land of Egypt to Nebuchadnezzar, Ezekiel 29. 19. It is a dangerous opinion, which tendeth to the dethroning of Princes,
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,
for the Lord makes His rain to fallen on the just and unjust, Mathew 5. 45. And commanded to give unto Caesar, an heathen King, the things which were Caesars, Mathew 22. 21. And though wicked men by the demerit of their Sins deserve to be deprived of good things,
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 Therefore it is a wicked Doctrine of those Pontificians, who teach, that an Heretical Prince that is in their sense, one that Cast off the yoke of the Roman Religion, does thereupon forfeit his Temporalities into the hands of the Pope,
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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.
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 lawful, they have not a pure and sanctified use of them.
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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,
He is not ashamed to be called their God, Hebrew 11. 16. and gives them leave accordingly to avouch him for their God, Deuteronomy 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,
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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.
whither 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, Ephesians 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.
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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, as Achitophel used his wisdome against David, and Tertullus his Oratory against Paul, and Jeroboam his power against the Prophet,
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, Lycia 11. 22. to fight his battles against God and his Church, as Ahithophel used his Wisdom against David, and Tertullus his Oratory against Paul, 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.
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.
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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?
Here then offers it self a weighty and serious question to be resolved, namely, when does a man act as if he were His own, and as if he had the Original Propriety, and plenary possession and Dominion over Himself?
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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,
or the use and benefit of his brothers about him, will be, as it were alone, Isaiah 5. 8. And as if he had a kind of Deity and sufficiency within himself,
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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,
as Tyre said, I am a God, I fit in the seat of God, and did Set her heart as the heart of God, Ezekiel 28. 2. And as Nebuchadnezzar said, Is not this Babylon the great that I have built for the house of my Kingdom,
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,
1. When a man makes his own Reason his supreme Rule, resolving as Jeroboam did, to follow what his own heart hath the vised and contrived, 1 Reg. 12. 33. Reason indeed is the candle of the Lord, Curae 20. 27. But what is a Candle to the Sunbeam? 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,
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,
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,
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nor can be subject unto him, Rom. 8. 7. It is that which the Apostle calleth NONLATINALPHABET, 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, or be convinced of:
nor can be Subject unto him, Rom. 8. 7. It is that which the Apostle calls, 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 Lustiest, which they Are loath to part with, or be convinced of:
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Right Reason may be considered, either with relation to the Law, or to the Gospel. With relation to the Law so we acknowledge, 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,
Right Reason may be considered, either with Relation to the Law, or to the Gospel. With Relation to the Law so we acknowledge, 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,
for the Apostle had never known concupiscence to be since, 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 since, Rom. 3. 10. Nay,
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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.
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. Philip 3. 6. The Law is perfect and spiritual, Reason is not.
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 a natural NONLATINALPHABET,
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 Says of the sin of the incestuous person, that it was not so much as nam among the Gentiles, 1 Cor. 5. 1. There is a natural,
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 not against it:
Called Natural knowledge, U^de, 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 Mysteres of Christian Religion, though they be not against Reason, Are yet above Reason. They Are not against it:
for eye hath not seen, 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,
for eye hath not seen, nor ear herd, neither hath it entered 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, Ephesians 3. 9. Col. 1. 26. A mystery which Flesh and blood hath not revealed,
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, and to deduce such consequences from the Principles of the Gospel,
Lastly, Though Reason is not able to discover Evangelical Mysteres, yet the Revelation of them being supposed, it is an excellent Instrument to make use thereof, and to deduce such consequences from the Principles of the Gospel,
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and therefore the Apostle calleth Evangelical Teaching, NONLATINALPHABET, & NONLATINALPHABET, & NONLATINALPHABET, 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: For as nature standeth in need of grace to elevate the faculty, and give it a spiritual perception of things which are above it,
and Therefore the Apostle calls 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: For as nature Stands in need of grace to elevate the faculty, and give it a spiritual perception of things which Are above 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, to dispute away the love due to the one, the faith due to the other,
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, to dispute away the love due to the one, the faith due to the other,
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and the obedience due to both, when men will make their Reason the Judge of Gods own Word, and the last resolvtion of every thing which they mean to do and believe:
and the Obedience due to both, when men will make their Reason the Judge of God's own Word, and the last resolution of every thing which they mean to do and believe:
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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;
and to make known his power against their pride, Exod 9. 16. To fetch his glory out of ▪ strong and stubborn people, Isaiah 25. 3. As a Tempest teareth an Oak that resists it;
3. When a man maketh his Own interest 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.
3. When a man makes his Own Interest his ultimate end, directing all his aims and designs 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 God's Will, or aim At his glory.
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We may seek our own preservation, yet so as to acquiesce in Gods Providence, in whose hand our times are, and so as to be willing, that God be magnified in our mortal body, Whether by life or by death.
We may seek our own preservation, yet so as to acquiesce in God's Providence, in whose hand our times Are, and so as to be willing, that God be magnified in our Mortal body, Whither by life or by death.
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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;
Whensoever we prosecute our own salvation, we do Eo ipso, bring Glory to God. Whatsoever Glorifies God, does 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,
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 Glorify God, John 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, Hebrew 10. 36. God can Glorify 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 the principal ground of all his hopes and desires;
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 makes his own performances the principal ground of all his hope's and Desires;
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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,
trusting in his own power to Effect and bring about his ends, as Pharaoh and Babylon did, Exod 15. 10. Isaiah 14. 13, 14. Sacrificing and burning incense to his own net and drag, Hab. 1. 16. ascribing Successes to his own might and power, Deuteronomy 8. 17. As the proud assyrian did, Isaiah 10. 13. and expecting salvation from his own good works,
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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?
But may we not built on our own performances for salvation? Does not the Apostle call Good works a Foundation? 1 Tim. 6. 19. And may we not then built upon it?
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between the cause of confidence a priori, and the means and arguments whereby to know it a posteriori. Our good works are not the merit, or cause, or proper foundation of our own salvation, or confidence concerning it;
between the cause of confidence a priori, and the means and Arguments whereby to know it a posteriori. Our good works Are not the merit, or cause, or proper Foundation of our own salvation, or confidence Concerning it;
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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;
And for the Apostles Metaphor of a Foundation, it is there opposed evidently to that which he calls 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;
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who telleth us, that there the word NONLATINALPHABET importeth the same which Gnikar doth in the Rabbins, which signifieth, 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 that hath pity on the poor, bendeth unto the Lord ▪ and so hath NONLATINALPHABET, Bonum nomen, very good security for that which he hath given, God will pay him again.
who Telleth us, that there the word imports the same which Gnikar does in the Rabbis, which signifies, as he observeth out of Maimonides, Scriptum quo cavetur de refundenda creditori Pecunia, so that the Apostles meaning, is the same with Solomons, Curae 19. 17. He that hath pity on the poor, bendeth unto the Lord ▪ and so hath, Bonum Nome, very good security for that which he hath given, God will pay him again.
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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,
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,
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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,
Adam in his fallen, played the fugitive from his First Master and Lord, and by that means sold his posterity under since, Rom. 7. 14. And Sinners themselves renew oftentimes that bargain,
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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,
and fell themselves to commit since, as it is said of Ahab, 1 Reg. 21. 20, 26. So the people Are said to have sold themselves for their Iniquity, Isaiah 50. 1. as balaam ran After the wages of iniquity; 2 Pet. 2. 15. U^de v. 11. For every one that Committeth since, is the servant of since, 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:
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 ways under the Thraldom and Tyranny of since 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:
as wicked men Are said to make a Covenant with death, Isaiah 28. 15. as Samuel told Saul, Rebellion is as the since of Witchcraft, 1 Sam. 15. 23. Wherein there is a kind of compact with the Devil:
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,
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,
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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.
and Delivered unto Satan, as into the hand of a Jailor 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:
Thus poor Sinners, like fugitive Servants, though they have no right to dispose of themselves (for nothing can extinguish the Dominion or Sovereignty which God hath over all the works of his own hands) Are by their own Covenant, and sometime by God's judgement, under the power, possession, and command of Satan:
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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,
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,
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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,
when the Whole world, if a man could enjoy it for ever unto himself, would not be an exchange worthy for the soul, Mathew 16. 26. And Therefore whensoever you Are allured and tempted unto sin, bring it to this issue,
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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:
Now the passing over of these poor Captives from the possession and dominion of sin and Satan unto God, is Here said to be by an Emption, you Are bought with a price:
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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,
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,
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 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 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.
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, Hebrew 2. 11. Sin was to be condemned in our Flesh, Rom. 8. 3. It behooved him to be like unto his brothers, that he might be a merciful and faithful 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,
Whence we should Learn as Brothers, to do all Offices of love, and of helpfulness unto one Another, to restore one Another, to bear one another's burdens,
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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.
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, Isaiah 58. 7.
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.
Of which Commission we read, John 5. 22. John 10. 18, 34, 35, 36. Mathew 28. 18. Hebrew 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,
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, Hebrew 7. 25. To finish the work given him to do, John 17. 4. To go forth conquering, and to conquer, Rev. 6. 2. To led Captivity Captive, Ephesians 4. 8. To destroy Satan, Hebrew 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,
and to triumph over them, Col. 2. 15. To deliver us from the wrath to come, 1 Thebes 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;
so as to obtain Eternal Redemption for us, Hebrew 9. 12, 14. By that one offering, perfecting for ever those that Are sanctified, Hebrew 10. 14. Ceasing from his work as God did from his, to note the consummation of it, Hebrew 4. 10. These things qualifying the person that is to Redeem;
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 NONLATINALPHABET.
or by Way of Ransom, which is called delivering us out of the hands of our enemies, Lycia 1. 74. And per modum Acquisitionis, called by the Apostle.
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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.
to deliver to the Tormentors, to conclude in unbelief. And under this supreme Judge, Satan, since, death, the Powers of darkness, which Are Jailors, Sergeants, Officers, all under the Rebuke and Command of the principal Judge.
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.
The Price by him laid down for the obtaining of our discharge, for in Redemptions a price was to intervene, Jeremiah 32. 7, 10. and this was his Blood, Ephesians 1. 7. 1 Pet. 1. 18, 19.
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 Absalom 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,
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;
And in this manner hath christ Delivered his Church, by giving his life a Ransom for many, Mathew 20. 28. 1 Tim. 2. 6. For though it be as to our selves a free condonation, we have remission of Sins by the Riches of his Grace, Rom. 3. 24. Ephesians 1. 7. And though it be as to Satan, and all the Powers of darkness a victorious Rescue, whom christ spoileth, Lycia 11. 21. Yet as to God, the Judge, whose justice our sin 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 Ransom;
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;
for the Lord spared not his own Son, but laid upon him the iniquity of us all, which he bore in his body on the tree, so that he was made a curse for us;
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;
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;
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.
unto the consummation of this work is required, beside the solution and validity of the price, the Acceptation thereof by the consent of the Judge, that is, of God, to the Ransom.
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,
the Lord declaring that he was well pleased in his Son, That when his soul should be made an offering for since, He should see his seed, and prolong his days, 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.
and he should see of the travel of his soul, and be satisfied, and by his knowledge should justify many, etc. Isaiah 53. 10, 11. That we Are accepted in the Beloved, Ephesians 1. 6. Who was answered in his prayer by a voice from heaven, to signify God's owning of that sacrifice which he was presently After to offer, John 12. 28. Thus we see how we were bought by Way of liberation and Ransom.
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,
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,
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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,
Which leads us to the last particular in the Text, the practical Inference or use which the Apostle makes of both the Propositions, that Therefore we should Glorify; and as the Vulgar adds, Bear, or show forth God, both in our Bodies,
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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.
And indeed, where is the Lord glorious, if not in his works? Bless the Lord all you 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 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,
Where glorious, if not in His Temple? For in his Temple does 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,
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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 NONLATINALPHABET.
if not in his Own anointed people, his peculiar Treasure? Psalm 135. 4. His Jewels Malachi 3. 17. In whom he intends to be admired, 2 Thebes 1. 10. Where can he expect Service, if not from those whom he hath redeemed? The civil Law Says, Redemptus est Redemption per modum pignoris; and Demosthenes.
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,
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:
and gave himself for it, that he might sanctify and cleanse it, Ephesians 5. 26. Rom. 14. 9. Being Therefore not our Own, but bought with a price, Let us glorify him that bought us. 1. In Adoring this great Mystery brought about by the Exinanition of the Son of God, and the humbling of him to our Curse:
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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,
That as the First Adam made us Sinners in Seed, so the Second make us Righteous in sanguine. To Adore the freeness of it, in that he Come unsought to seek,
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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.
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.
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.
to cause him that was Eternal, to be made; Him that was impassable, 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.
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;
and to put in for a share in it, and so to Glorify God, as Abraham did, Rom. 4. 20. Without it I am a captive to sin and Satan, cursed in body, cursed in soul;
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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;
and shall I not Glorify 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? Does he not invite, entreat, 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;
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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 will throw away every thing which keeps me and christ asunder, thou dost freely give christ, I greatly want him, I earnestly desire him, I thankfully accept him, I willingly follow him;
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.
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 Glorify God, Mathew 5. 16. I will Glorify 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,
I will sanctify the Lord God himself, and make him my Fear and dread, Isaiah 8. 13. I will labour for truth and chastity in the inward parts, Psalm 51. 6. I will take heed of Jezebel and her fornication,
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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.
when he shall come to be glorified in his Saints, and to be admired in all them that believe, 2 Thebes 1. 10. Which that we may do, let us call upon God. FINIS.
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
Aquinas 22. Are. 12 queen 2. Opus. de Regiment principis l. 1. c. 10. Bellarmine de Pont. Rom. l. 5. c. 6, 7, 8 Baron. Anno 496 Sect. 26, 27. Nias 593 Sect 90. Anno 598 Sect 9 Anno 603 Sect 23 Anno 730 Sect 5 Suarez Adverse Anglic Sectae Errors lib 3 de Primate. Pontiff cap 23
