FUndamentals in Religion are the life of the superstructure . Like the Vitals and Naturals in the body , which are first necessary for themselves , and then also for the quickning and nourishing of the rest : there being no life or growth of the inferiour parts , but what they do receive from the powers of these ; it s but a dead discourse which is not animated by these greater Truths , what ever the bulk of its materials may consist of . The frequent repetition therefore of these , is an excusable as frequent preaching . And they that nauseate it as loathsome battologie , do love Novelty better then Verity , and playing with words to please the fancy , rather then closing with Christ to save the soul . And as it is the chief part of the cure in most external maladies to corroborate the vital and natural powers , which then will do the work themselves ; so is it the most effectual course , for the cure of particular miscarriages in mens lives , to further the main work of grace upon their hearts : could we make men better Christians , it would do much to make them better Magistrates , Councellors , Jurers , Witnesses , Subjects , Neighbours , &c. And this must be done by the deeper impress of those vitall Truths , and the Good in them exhibited , which are adaequate objects of our vital graces . Could we help you to wind up the spring of faith , and so move the first wheel of Christian Love , we should find it the readiest and surest means to move the inferior wheels of duty . The flaws and irregular motions without , do shew that something is amiss within ; which if we could rectifie , we might the easier mend the rest : I shall suppose therefore that I need no more apologie for chusing such a subject at such a season as this , then for bringing bread to a feast . And if I medicate the brain and heart , for the curing of sensless Paralytick members , or the inordinate Convulsive motions of any hearers , I have the warrant of the Apostles example in my Text. Among other great enormities in the Church of Corinth , he had these three to reprehend and heal : First their sidings and divisions occasioned by some factious self-seeking teachers . Secondly , their personal contentions by Lawsuites , and that before unbelieving Judges . Thirdly , the foul sin of fornication , which some among them had faln into ; the great cure which he useth to all these and more especially to the last , is the urging of these great foundation Truths ; whereof one is in the words before my text ; viz. the Right of the Holy Ghost ; the other in the words of my Text ; which contains first A denial of any Right of propriety in themselves . Secondly , An asserting of Christs propriety in them . Thirdly , the proof of this from his purchase , which is the Title . Fourthly , their duty concluded from the former premises ; which is to glorfie God , and that with the whole man ; with the spirit , because God is a spirit , and loaths hypocrisie ; with the body , which is particularly mentioned , because it seems they were encouraged to fornication by such conceits , that it was but an act of the flesh and not of the minde , and therefore as they thought the smaler sin . The Apostles words from last to First , according to the order of Intention , do express , first mans duty , to glorifie God with soul and body , and not to serve our lusts ! Secondly , the great fundamental obligation to this duty , Gods dominion or propriety . 3ly . The foundation of that Dominion , Christs purchase ; according to the order of execution from first to last , these three great fundamentals of our religion , lie thus . First Christs purchase . Secondly , Gods propriety thence arising . Thirdly , mans duty , wholly to glorifie God , arising from both The argument lies thus . They that are not their own , but wholly Gods , should wholly glorifie God , aud not serve their lusts : but you are not your own , but wholly Gods : therefore you should wholly glorifie God & not serve your lusts . The major is clear by the common light of nature . Every one should have the use of their own . The Minor is proved thus . They that are bought with a price are not their own , but his that bought them ; but you are bought with a price : therefore , &c. For the meaning of the terms briefly : [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] vestri , as the vulgar ; vestri juris , as Beza and others ; is most fitly expressed by our English - [ your own ] [ ye are bought : ] a Synecdoche generis , saith Piscator ; for [ ye are redeemed ] [ with a price ] There is no buying without a price : This therefore is an Emphaticall Pleonasmus , as Beza , Piscator , and others : as to see with the eyes , to hear with the ears : Or else [ a price ] is put for [ a great price ] as Calvin , Peter Martyr , and Piscator rather thinks : And therefore the Vulgar adds the Epithet [ magno ] & the Arabick [ pretioso ] as Beza notes ; as agreeing to that of 1 Pet. 1. 18. I see not but we may supose the Apostle to respect both the purchase and the greatness of the price ; as Grotius and some others do , [ Glorifie God ] that is , by using your bodies and souls wholly for him , and abstaining from those lusts which do dishonour him . The Vulgar adds [ & portate ] q. d. beare God about in your hearts , and let his spirit dwell with you instead of lust . But this addition is contrary to all our Greek Copies . Grotius thinks that some Copies had [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] and thence some unskillful scribe did put [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] however it seems that reading was very antient , when not only Austin . but Cyprian and Tertullian followed it , as Beza noteth . The last words [ and in your spirit , which are Gods ] are out of all the old Latin Traslations , and therefore its like out of the Greek , which they used : But they are in all the present Greek Copies , except our M. S. as also in the Syriack and Arabick version .

The rest of the explication shall follow the Doctrines , which are these .

Doct. 1. We are bought with a price .

Doct. 2. Because we are bought to , we are not our own , but his that bought us .

Doct. 3. Because we are not our own , but wholly Gods , therefore we must not serve our lusts , but glorifie him in the Body and Spirit . In these three conclusions is the substance of the Text ; which I shall first explain , and then make application of them in that order as the Apostle here doth .

The Points that need explication are these .

First , in what sense we are said to be bought with a price ? who bought us ? and of whom ? and from what ? and with what price ?

Secondly , How we are Gods own upon the Title of this purchase .

Thirdly , How we are not our own .

Fourthly , What it is to glorifie God in Body and in Spirit on this account .

Fifthly , Who they be that on this ground are or may be urged to this duty .

First , For the first of these , whether buying , here be taken properly or Metaphorically , I will not now , enquire .

First , mankind by sin became guilty of death , liable to Gods wrath , and a slave to Satan , and his own lusts . The sentence in part was past and execution begun , the rest would have followed , if not prevented . This is the bondage from which we are redeemed .

Secondly , he that redeemed us , is the Son of God ; himself God and man ; and the Father by the Son . Acts 20. 28. He purchased us with his own blood .

Thirdly , the price was the whole humiliation of Christ ; in the first act whereof ( his incarnation ) the Godhead was alone , which by humbling it self , did suffer reputatively , which could not really : In the rest the whole person was the sufferer , but still the humane nature Really , and the Divine but Reputatively . And why we may not add as part of the price the merit of that obedience wherein his suffering did not consist , I yet see not . But from whom were we redeemed ?

Answ. From Satan by rescue against his will : From Gods wrath or Vindictive justice by his own procurement and consent . He substituted for us such a sacrifice , by which he could as fully attain the ends of his righteous Government , in the Demonstration of his justice and hatred of sin , as if the sinner had suffered himself . And in this sound sense it is far from being an absurdity , as the Socinian dreameth , for God to satisfie his own Justice , or to buy us of himself : or redeem us from himself ,

2. Next let us consider , how we are Gods upon the Title of this purchase . By [ God ] here is meant both the Son , who being God , hath procured a right in us by his Redemption ; and also the Father , who sent his Son , and redeemed us by him , and to whom it was that the Son redeemed us Rev. 5. 9. Thou hast redeemed us to God by thy Blood . In one word , it is God as Redeemer , the manhood also of the second person included , that hath purchased this right . Here you must observe that God as Creator had a plenary Right of propriety and Government , on which he founded the Law of works that then was . This right he hath not lost : Our fall did lose our Right in him , but could not destroy his right in us . Because it destroyed our right , therefore the promissory part of that Law was immediately thereupon dissolved , or ceased through our incapacity ( and therefore Divines say , that as a Covenant it ceased ) but because it destroyed not Gods Right , therefore the prec●ptive , and penall parts of that Law do still remain . But how remain ? In their being : but not alone , or without remedy . For the Son of God became a sacrifice in our stead ; not that we might absolutely , immediately , or ipso facto , be fully delivered , or that any man should ab ipsa hostia from the very sacrifice as made , have a right to the great benefits of personall plenary Reconciliation and Remission , and everlasting life ; but that the necessity of perishing through the unsatisfiedness of justice for the alone offences against the Law of works being removed from mankind they might all be delivered up to him as Proprietary & Rector , that he might rule them as his redeemed ones , and make for them such new Laws of grace , for the conveyances of his benefits , as might demonstrate the wisdom and mercy of our Redeemer , and be most suitable to his ends . The world is now morall ▪ dead in sin , though naturally alive . Christ hath redeemed them , but will cure them by the actuall conveyance of the benefits of Redemption , or no at all He hath undertaken to this end , himself to be their Physitian , to cure all that will come to him , and take him so to be , and trust him , and obey him in the Application of his Medicines . He hath erected an Hospitall . his Church to this end ; and commanded all to come into this Ark. Those that are far distant , he first commandeth to come nearer ; and those that are neare , he inviteth to come in . Too many do refuse and perish in their refusall . He will not suffer all to do so , but mercifully boweth the wills of his Elect , and by an insuperable powerfull drawing , compells them to come in . You may see then that here is a Novum us & Dominii & Imperii , a new right of Propriety and rule , founded on the new bottom of Redemption : But that this doth not destroy the old which was founded on Creation ; but is in the very nature and use of it , an emendative addition . Redemption is to mend the Creature , not of any defect that was left in the Creation , but from the ruine which came by our defacing transgression . The Law of grace upon this Redemption , is superadded to the Law of nature given on the Creation : not to amend any imperfections in that Law , but to save the sinner from its unsufferable penalty , by dissolving its obligation of him thereto And thus in its nature and use it is a remedying Law . And so you may see that Christ is now the Owner , and by right the Governor of the whole world , on the Title of redemption , as God before was , and still is on the Title of Creation .

3. By this you may also percive in whit sense , we are not our own . In the strictest sence there is no proprietary , or absolute Lord in the world but God . No man can say this is fully and strictly mine . God gives us indeed whatever we enjoy ; but his giving is not as mans : we part with out Propriety in that which which we give : but God gives nothing so . His giving to us makes it not the less his own . As a man giveth his goods to his steward to dispose of for his use , or instruments to his servant to do his work with , so God giveth his benefits to us . Or at the utmost , as you give cloathes to your child , which are more yours still then his , and you may take them away at your pleasure . I confess when God hath told us that he will not take them away , he is as it were obliged in fidelity to continue them , but yet doth not hereby let go his propriety . And so Christ bids us call no man on Earth Father , that is , our absolute Lord or Ruler , because we have but one such master , who is in Heaven . Mat. 23. 7 , 8 , 9 , 10. So that you may see by this , what Propriety is left us , and what right we have to our selves , and our Possessions : Even such as a steward in his Masters goods ; or a servant in his tools , or a child in his coat , which is a propriety improper , subordinate and secundum quid , and will secure us against the usurpation of another : One servant may not take his fellows instrument from him , nor one child his brothers coat from him , without the Parents or Masters consent . They have them for their use , though not the full propriety : It may be called a propriety in respect to our fellow servant , though it be not properly so as we stand in respect to God . We have right enough to confute the Leveller : but not to exempt either us or ours from the claim and use of our absolute Lord .

4. For the fourth Question , What it is to glorifie God in body , and spirit , I answer in a word : It is , when upon true believing apprehensions of his right to us , and of our great obligations to him as our Redeemer , we heartily and unfeignedly devote our selves to him , and live as a people so devoted ; so bending the chiefest of our care and study , how to please him in exactest obedience , that the glory of his mercy and holiness , and of his wise and righteous Laws , may be seen in our conversations ; and that the holy conformity of our lives to these Lawes , may shew that there is the like conformity in our minds , and that they are written in our hearts ; when the exellency of the Christian Religion is so appareut in the excellency of our lives , causing us to do that which no others can imitate , that the lustre of our good works may shine before men , and cause them to glorifie our Father in Heaven . To conclude , when we still respect God as our only Soveragin , and Christ as our Redeemer , and his Spirit as our Sanctifier , and his Law as our Rule ; that the doing of his will , and the denying , of our own , is the daily work of our lives , and the promoting of his blessed ends is our end ▪ this is the glorifying of God that hath Redeemed us .

5. The last question is , who they be that are & may be urged to glorifie God on this ground , that the hath bought them ? Doubtless , only those whom he hath bought : but who are those ? It discourageth me to tell you , because among the godly , it is a controversie ; but if they will controvert points of such great moment , they cannot disoblige or excuse us from preaching them . Among the variety of mens opinions , it is safe to speak in the Language of the holy Ghost , and accordingly to believe , viz that [ as by the offence of one , Judgement came upon all men to condemnation , even so by the righteousness of one , the free gift came upon all men to Justification of life , Rom. 5. 8. ] And that he gave himself a ran●ome for all , and is the only Mediator between God and man . 1 Tim. 2. 5 , 6. That he is the propitiation for our sins , and not for ours only , but also for the sins of the whole world . 1 John 2. 2. That God is the Saviour of all men , especially of those that believe . 1 Tim. 4. 10. That he is the Saviour of the world . John 4. 42. 1 John 4. 14. 15. That he tasteth death for every man . Heb. 2. 9. with many the like . It is very sad to consider , how mens unskilfulness to reconcile Gods general grace with his special , and to assign to each its proper part , hath made the Pelagians and their Successors to deny the special grace , and too many of late , no less dangerously to deny the general grace ; and what contentions these two errroneous parties have maintained , and still maintain in the Church , and how few observe or follow that true and sober mean which Austin the Maul of the Pelagians ; and his scholars Prosper and Fulgentius walked in ! If when our dark confused heads are unable to assign each truth its place , and rightly to order each wheel , and pin in the admirable fabrick of Gods Revelations , we shall therefore fall a wrangling against them , and reject them , we may then be drawn to blaspheme the Trinity , to reject either Christs humane nature or his Divine ; and what truth shall we not be in danger to lose ? so think this general grace to be inconsistent with the special , is no wiser then to think the foundation inconsistent with the Fabrick that is built thereupon ; and that the builders themselves should have such thoughts , is a matter of compassionate consideration to the friends of the Church . Doubtless Christ dyed not for all alike , nor with equal intentions of saving them ; and yet he hath born the sins of all men on the Cross , and was a sacrifice , propitiation and ransom for all . Even they that bring in damnable heresies , deny the Lord that bought them , and bring on themselves swift destruction . 2 Pet. 2. 1. God sent not his Son into the world , to condemn the world , but that the world through him might be saved . He that believeth on him is not condemned ; but he that believeth not , is condemned already , because he hath not believed in the name of the only begootten Son of God . And this is the condemnation , that light is come into the world , and men loved darkness rather then light , because their deeds were evil . John 3. 17 , 18 , 19. I doubt not but my Text doth warrant me to tell you all , that you are not your own , but are bought with a price , and therefore must glorifie him that bought you : And I am very confident , that if any one at judgement will be the advocate of an unbeliever , and say he deserves not a sorer punishment for sinning against the Lord that bought him , his plea will not be taken : Or , if any such would comfort the consciences in Hell or go about to cure them of so much of their torment , by telling them , that they never sinned against one that redeemed them , nor ever rejected the blood of Christ shed for them , and therefore need not accuse themselves of any such sin , those poor sinners would not be able to believe them . If it be only the Elect with whom we must thus argue [ you are not your own . you are bought with a price , therefore glorifie God ] then can we truly plead thus with none till we know them to be Elect ; which will not be in this world . I do not think Paul knew them all to be Elect that he wrote to ; I mean , absolutely chosen to salvation ; nor do I think he would so peremptorily affirm them to be bought with a price , who were fornicators , defrauders , contentious , drunk at the Lords supper , &c. and from hence have argued against their sins , if he had taken this for a Priviledge proper to the elect . I had rather say to scandalous sinners [ you are bought with a price , therefore glorifie God ] then [ you are absolutely elect to salvation , therefore glorifie God . ] And I believe , that as it is the sin of Apostates to [ Crucifie to themselves the Son of God afresh ] Heb. 6. 5 , 6. So is it their misery that [ there remaineth no more sacrifice for sins , but a certain fearful looking for of judgement , and fiery indignation which shall devour the adversaries , because they have trodden under foot the Son of God , and counted the blood of the Covenant wherewith they were sanctified an unholy thing . Heb. 10. 26 , 27 , 28. Lastly , I judge it also a good argument to draw us from offending others , and occasioning their sin , that [ through us , our weak Brother shall perish for whom Christ dyed . 1 Cor. 8. 3. ] So much for explication .

I would next proceed to the confirmation of the Doctrines here contained , but that they are so clear in the Text , and in many other , that I think it next to needless ; and we have now no time for needless work ; and therefore shall only cite these two or three Texts , which confirm almost all that I have said together . Rom. 14. 9. For to this end Christ both dyed and rose , and revived , that he might be Lord both of the dead and living . 2 Cor. 5. 14 , 15. We thus judge , that if one dyed for all , then were all dead ; and that he dyed for all , that they which live , should not henceforth live unto themselves , but unto him which dyed for them and rose again . Mat. 28. 18 , 19 , 20. All power is given me in Heven and in Earth . Go ye therefore , Disciple all Nations , Baptizing them , &c. Teaching them to observe all things whatsoever I have commanded you . 1 Pet. 1. 17 , 18. If ye call on the Father , who without respect of persons judgeth every man according to his works , pass the time of your sojourning here in fear ; forasmuch as ye know that ye were not redeemed with corruptible things , as silver and gold , from your vain conversation — but with the pretious blood of Christ , as of a lamb without blemish , and without spot . These Texts speak to the same purpose with that which I have in hand .

Vse . In applying these very usefull truths , would time permit , I should begin at the Intellect , with a confutation of divers contrary errors , and a collection of many observable Consectaries . It would go better with all Common-wealths and Princes on Earth , if they well considered , that the absolute Propriety and Soveraignty of God-Redeemer , is the Basis of all lawfull Societies and Governments : and that no man hath any absolute Propriety , but only the use of the Talents that God doth entrust him with : that the soveraignty of the Creature is but Analogical , secundum quid ; improper , and subordinate to God the proper Sovereign ; that it belongs to him to appoint his inferior Officers ; that there is no power but from God ; and that he giveth none against himself ; that a Theocracy is the Government that must be desired and submitted to , whether the subordinate part be Monarchical , Arristocratical , or Democratical : and the rejecting of this was the Israelites sin , in choosing them a King ; that it is still possible and necessary to live under this Theocracy , though the Administration be not by such extraordinary means as among the Israelites ; that all humane Laws are but by-Laws subordinate to God . How far his Laws must take place in all Governments : How far those Laws of men are ipso facto Null , that are unquestionably destructive of the Laws of God : How far they that are not their own , may give Authority to others ; and what aspect these Principles have upon Liberty in that latitude as it is taken by some , and upon the Authority of the multitude , especially in Church-Government ; should I stand on these and other the like Consequents , which these Fundamentals in hand might lead us to discuss , I should prevent that more seasonable application which I in tend , and perhaps be thought in some of them to meddle beyond my bounds . I 'le only say , That God is the first and the last , in our Ethicks and Politicks , as well as in our Physicks ; that as there is ho Creature which he made not , so it is no good right of Property or Government which he some way gives not ; that all Commonwealths not built on this foundation are as Castles in the air , or as childrens tottering structures , which in the very framing are prepared for their ruine , and strictly are no Commonwealths at all ; and those Governors that rule no more for God then for themselves , shall be dealt with as Traitors to the Universal Soveraign . Thus far at least must our Politicks be Divine , unless we will be meet confederate Rebels .

But it is yet a closer application which I intend . Though we are , not our own , yet every mans welfare should he so dear to himself , that methinks every man of you should presently enquire how far you are concerned , in the business which we have in hand . I 'le tell you how far . The Case here described is all our own . We are bought with a price , and therefore not our own , and therefore must live to him that bought us . We must do it , or else we violate our Allegiance , aud are Traitors to our Redeemer . We must do it , or else we shall perish as despisers of his blood . It is no matter of indifferency , nor a duty which may be dispenced with . That God who is our Owner by Creation and Redemption , , and who doth hitherto keep our souls in these bodies by whose meer will and power you are all here alive before him this day , will shortly call you before his bar , where these matters will be more seriously and searchingly enquired after . The great , Question of the day will then be this , Whether you have bin heartily devoted to your Redeemer , and lived to him ? or to your carnal selves ? Upon the resolution of this Question , your everlasting Salvation or Damnation will depend . What think you then ? Should not this Question be now put home , by every rational Hearer to his own heart ? But I suppose some will say , There is no man that wholly lives to God , for all are sinners : how then can our Salvation depend so much on this ? I answer in a word : Though no man pay God all that he oweth him , yet no man shall be saved , that giveth him not the preheminence . He will own none as true Subjects , that do not cordially own him in his Soveraignty . Be it known to you all , there shall not a man of you enter into his kingdom , nor ever see his face in peace , that giveth him not the cheifest room in your hearts , and maketh not his work your cheifest business . He will be no underling or servant to your flesh . He will be served with the Best , if he cannot have All And in this sense it is that I say the Question will be put , in that great day , by the Judge of all , Whether God or our carnal selves were preferred ? and whether we lived to him that bought us , or to our flesh ? Beloved Hearers ! I will not ask you whether you indeed believe that there will be such a day , I will take it for granted , while you call your selves Ch●istians , much less will I question whether you would then be saved or condemned . Nature will not suffer you to be willing of such a misery , though corruption make you too willing of the cause . But the Common stupidity of the world doth perswade me to ask you this , Whether you think it meet that men who must be so solemnly examined upon this Point , and whose life or death depends on the decision , should not examine themselves on it before-hand , and well consider what answer they must then make ? and whether any pains can be too great in so needfull a work ? and whether he that miscarrieth to save a labour , do not madly betray his soul unto perdition ? as if such rational diligence were worse then Hell , or his present carnal ease were more desirable then his Salvation . Let us then rouse up our selves Brethren , in the fear of God , and make this a day of judgement to our selves . Let us know whether we are Children of Life or of Dea●h . O how can a man that is well in his wits , enjoy with any comfort the things of this world , before he know , at least in probability , what he shall enjoy in the next ! How can men go cheerfully up and down about the business of this life , before they have faithfully laboured to make sure , that it shall go well with them in the life to come ! That we may now know this without deceit , let us all as in the presence of the Living God , lay bare our hearts , examine them , and judge them , by this portion of his word according to the evidence .