Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	apostle_n	sin_n	speak_v	5,697	5	5.3444	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A93680	Gods ordinance, the saints priviledge. Discovered and proved in two treatises. The first, the saints interest by Christ in all the priviledges of grace: wherein their right to the use of baptisme, and the Lords supper, even now during the reign of Antichrist, is cleared; and the objections of those that oppose the same, are answered. The second, the peculiar interest of the elect in Christ, and his saving grace: wherein it is proved that Christ hath not presented to his fathers justice a satisfaction for the sinnes of all men; but onely for the sinnes of those that doe, or shall believe in him; which are his elect onely: and the objections of those that maintaine the contrary, are also answered. / Both written by John Spilsberie. And the last transcribed, and somewhat enlarged, by Benjamin Coxe. Licensed, entred, and printed according to order.	J. S. (John Spilsbery); Cox, Benjamin, fl. 1646.	1646 (1646)	Wing S4975; Thomason E335_17; ESTC R200803	75,307	89

proved * In pag. 40. that all wicked persons shall be condemned and punished for all their wickednesse whatsoever so I desire our adversaries to behold this truth againe in that glasse which is held forth unto them in Revel 21.8 For that place doth not onely shew who shall be punished with eternall torment but also notes the evills for which they shall be so punished Thus we have found this place also though objected against us by some of our adversaries with much confidence yet indeed to prove nothing at all of that which our adversaries have endeavoured to prove against us by it Another objection is made against us from 1 Cor. 15.1.3 by which place our adversaries would prove that Christ dyed for the sins of all men 10. Object From 1 Cor. 15 1.3 answered and consequently that he presented to his Fathers justice a satisfaction for the sinnes of all men True it is that Christ dyed to this end that whosoever believeth in him the same should receive remission of sinnes Joh. 3.6 Acts 10.43 And Christ intended that his death should be of perfect sufficiency as indeed it is for the effecting of this Yet still it is true that he neither did in his death nor doth in his intercession present unto his Fathers justice a satisfaction for the sins of any save onely of those that doe or shall believe in him which are his Elect onely But let us consider the place objected The words from which the objection is made are these I declare unto you the Gospel which I preached unto you For I delivered unto you first of all that which I also received how that Christ dyed for our sins according to the Scriptures The Apostles scope here is to shew the certainty of Christs resurrection not onely in it selfe but also to the faith of the believing Corinthians and consequently how foolish they should be if they should deny the resurrection of the bodies of the Saints wherein by necessary and immediate consequence they would be found to deny Christs resurrection To this end he represents unto them how the Gospel which he at the first preached unto them and they through grace received did contain in it as a maine and fundamentall part thereof the doctrine of Christs resurrection This I say is the Apostles scope in this place And thus representing to them to the end afore-mentioned the Gospel which he first preached to them he brancheth the doctrine thereof into three Articles 1. The doctrine concerning Christs death 2. Concerning his buriall 3. Concerning his resurrection And here he tyes not himselfe to the same forme of words which he at first used but onely represents unto them the substance and heads of that doctrine which he first preached unto them The doctrine of Christs death he thus sets forth That Christ dyed for our sins according to the Scriptures By the Scriptures he meanes the Scriptures of the old Testament which Scriptures doe not hold forth Christ presenting to his Fathers justice a satisfaction for the sins of all men but the contrary altogether The types of Christ in and under the Law held him forth as a Priest and a Redeemer for his Israel and of his Israel onely and the rest of the Nations were looked upon as aliens from the Common-wealth of Israel and strangers from the Covenants c. Ephes 2.12 Insomuch that the Apostles themselves for a while not yet knowing the largenesse of the extent of Gods Israel knew not that Christ should be found to be a redeemer of any of those Gentiles which were not joyned unto Israel as Proselytes This appeares in Acts 10. and 11. see also Ephes 3.3.5.6 And the testimony of the Prophets concerning Christ you may see summed up in Acts 10.43 This then was the Gospel which the Apostles and consequently Paul who preached the same Gospel that the rest of the Apostles did did every where preach viz. That Christ according to the Scriptures did dye for the taking and putting away of all the sinnes of all those that did or should believe in him compare Acts 10.43 with Acts 15.7 This doctrine Paul in this his briefe repetition directly applyes not onely to himselfe but also to the Corinthians to whom he wrote because he looked upon them as believers 1 Cor. 1.2 and 6.11 And thus it appeares that this Scripture also makes nothing for our adversaries in this controversie or question Whereas some of our adversaries doe endeavour to trouble both themselves and us with an objection from 1 Cor. 15.22 we will next consider that place 11. Object From 1 Cor. 15. 22. answered The words of the Apostle there are these As in Adam all dye even so in Christ shall all be made alive or as some translate As by Adam all dye even so by Christ shall all be made alive Touching which place mind these things 1. The Apostle doth not there speake of something already past but onely of something to come If he had there spoken of Christs presenting in his death a satisfaction to his Fathers justice for the sins of all men he would have said As in Adam all have dyed even so in Christ all have been made alive 2. The Apostle there speakes of the resurrection of the body unto life even to the life of glory of that which Christ calls The resurrection in Luk. 20.35 36. Of the same which he speakes of afterward in this Chapter vers 42 43 44. Neither doth he in this Chapter speake immediately and directly of any other resurrection 3. By all therefore we must here understand onely all those that are Christs vers 23. of whom Christ is the first fruits vers 20. Upon all these as well as upon the rest of mankinde death entred by Adam and in Adam and to all these though not to the rest of mankind there shall be a glorious resurrection of the body by Christ and in Christ If this were not true then Christ were not risen and so our faith were vaine and we yet in our sinnes These things being thus cleare I doe not feare any objection from this place There seemes unto some to be somewhat against us in 2 Cor. 5.14 15. 12. Object From 2 Cor. 5. 14 15. answered Therefore that place also shall now be diligently weighed The words are these The love of Christ constraineth us because we thus judge that if one dyed for all then were all dead And that be dyed for all that they which live should not henceforth live unto themselves but unto him which dyed for them and rose againe Let the coherence and scope of this text be minded The Apostle had before expressed his labouring to keepe a good conscience vers 9. and 11. And in that expression concerning himselfe he seemed to joyne himselfe with others that faithfully assisted him in the preaching of the Gospel Here he declares the strong motive that still put him on upon that holy labouring viz. The love of Christ

may here understand onely every son or which is all one every man that shall be an heire of salvation This I am the more confirmed in by that which follows in vers 11. 17. where they for whose sake Christ tooke part of flesh and bloud and consequently for whose salvation he tasted death are declared to be brethren of Christ and children given to Christ of the Father I am also the more confident of this because of these words by the grace of God in the place objected to us it being certaine that the Elect and onely they are the object of that grace of God whereby wee are saved Thus I can discerne no strength at all in any objection to be made against us from this place Some endeavour to make a seventh objection from 1 Tim. 4.10 7. Object From 1 Tim 4. 19. answered we trust in the living God who is the Saviour of all man specially of them that believe But the shewing of the true meaning of the place may save them the labour of making their objection The Scripture speakes of a twofold salvation 1. A salvation temporall of which you may reade in these places Psal 106.8.10 Nebem 9.17 Mat. 8.25 Touching this salvation God is the Saviour of all men Yea he preserveth man and beast Psal 36.6 2. Eternall salvation And this God hath prepared for his owne people and for none other saving them by his Son Jesus Christ from sin and eternall destruction To these he gives to believe in Jesus Christ that they may be saved by him according to the promise of the Gospel Thus he is the Saviour of all men specially of them that believe And thus there remaines no objection to be made against us from this place Another place from which an objection is made against us 8. Object From Heb. 10. 29. answered is Heb. 10.29 Of bow much sorer punishment suppose yee shall he be thought worthy who hath troden under-foot the Son of God and bath counted the bloud of the Covenant wherewith he was sanctified an unholy thing c. This is cleare that by the bloud of the Covenant is here meant the bloud of Jesus Christ which he himselfe calls the bloud of the new Testament or Covenant Mark 14.24 But who is the person that is here said to be sanctified with this bloud Our adversaries say The sinner here spoken of But his sinner is not in Christ Jesus Rom. 8.1 He is not made partaker of Christ Heb. 3.14 He is not sprinkled with his bloud 1 Pet. 1.2 How then is he sanctified with his bloud Those that are sanctified with this bloud of Christ by one offering Christ hath perfected them for ever Heb. 10.14 Therefore they are saved eternally It is not therefore the sinner that perisheth but Jesus Christ himselfe spoken of by the name of the Son of God in the words immediately afore-going who is here declared to have been sanctified with this bloud There is a sanctifying of Christ spoken of in Joh. 10.36 That was the Fathers setting him apart to the office of Mediatour That is not the sanctifying here spoken of But that you may rightly understand the sanctifying here spoken of you must remember that Christ did beare our sinnes 1 Pet. 2.24 Yea the Father did lay on him our iniquitie Isai 53.6 And so he was made sin for us 2 Cor. 5.21 Now that our sin might neither returne upon us nor still lie upon him it was necessary that he should purge it away from himselfe This he did by himselfe Heb. 1.3 by his bloud Revel 1.5 Doing this he sanctified himselfe with his own bloud and had he not done this he had not sanctified us with his bloud as the Scriptures declare him to have done Heb. 13.12 Therefore when he was neare to his Passion in which he was to doe this worke he said to his Father concerning his Disciples For their sakes or for them as some understanding the Greeke tongue doe say the words may be rendred that is for their good I sanctifie my selfe Joh. 17.19 As this interpretation seemes to be genuine and proper and no way forced so it fully agrees with the Apostles scope which was to hold forth the excellency of the bloud of Christ that so he might also shew their odious sin that count it an unholy thing And the excellency of the bloud of Christ could not be more clearly declared then by shewing that Jesus Christ when he was made sin for us all our sinne then lying upon him was sanctified by his own bloud Thus this Scripture being truly understood and so made to agree with other Scriptures makes nothing at all against us The next place of Scripture objected to us by our adversaries 9. Object From Heb. ● 15 answer that we will now consider is Heb. 9.15 from which they endeavour to inferre that Christ hath freed all men from their sinnes against the first Testament and consequently from their sins against the Law considered as sinnes against the Law And if Christ have freed all men from their sinnes against the Law considered as sinnes against the Law then he hath presented to his Fathers justice a satisfaction for the sinnes of all men The words in that place of Scripture are these And for this cause he is the Mediatour of the new Testament that by meanes of death for the redemption of the transgressions that were under the first Testament they which are called might receive the promise of eternall inheritance Here these things are to be considered 1. By the first Testament is not here meant any covenant made with Adam or any Testament given to Adam before his fall but the legall and typicall Covenant and Testament made with Israel and given to Israel in the dayes of Moses as appeares in the words following viz. in vers 16 17 18 19 20. compared with Exod. 24.3 4 5 6 7 8 9. see also Heb. 8.6 7 8 9. 2. The Apostles scope here is to shew that the believing Jewes were freed from their sinnes against the first Testament not by the bloud of bulls and of goats or any such like thing offered according to the Law of Moses but by the death of Christ This appeares in this Chap. in vers 9.12.13 and in Chap. 10. vers 1.4 5.8 9 10 11. And here note by the way that these words once for all in Heb. 10.10 doe not signifie once for all men as some have ignorantly conceived but once and no more 3. The restriction of this to believers appeares plainly in the words of the Scripture objected if men had eyes to see it It appeares likewise clearly in the verse afore-going Also in vers 24. compared with Chap. 7.25 Also in Chap. 7.25 Also in chap. 10.10.14 15 16 17. And that unbelievers under the Law were not redeemed from their sins against the Law is manifest in Rom. 2.12 where it is said that they shall be judged by the Law 4. As it hath been already

will of God here spoken of is an effectuall will For the Greeke word here used holds forth not onely the will of God but also his counsaile even that counsaile of his will according to which he effectually worketh Therefore the Apostle here speakes onely of those whom God effectually saves 2. The Apostles scope here is to shew the cause why it was and should be so long before Christ did and should come to judgement viz that none might perish but that all might come to repentance Even this shewes that the Apostle hath here respect to none but the Elect of whom none shall perish but all of them shall come to repentance before Christs coming to judgement 3. When he here saith The Lord is long suffering to us-ward by us he meanes the Elect and more particularly the elect of the Jewish Nation of whom he and they to whom he now wrote were a part And when he addes not willing that any should perish he in like manner meanes not willing that any of us his chosen people should perish And in that which followes But that all should come to repentance by all he likewise meanes All of us his Elect and specially All of us his Elect of the Nation of the Israelites But the objection seemes stronger that is made from Ezek. 18.32 and 33.11 30. Object From Ezek 18.12 33.11 answered I therefore now hasten to those places Ezek. 18.32 I have no pleasure in the death of him that dyeth saith the Lord God Ezek. 33.11 As I live saith the Lord God I have no pleasure in the death of the wicked but that the wicked turne from his way and live For answer whereto these things are to be minded 1. God sometimes speaketh of himselfe after the manner of men and yet those speeches of his are to be understood after the manner of God Thus it is when God ascribes unto himselfe anger sorrow and the like As in Gen. 6.6 It repented the Lord that he had made man on the earth and it grieved him at his heart And in 1 Sam. 15.11 It repenteth me that I have set up Saul to be King Yet Samuel there saith in vers 29. The strength of Israel will not lye nor repent for he is not a man that be should repent And thus it is when the Scripture ascribes to God a taking pleasure in any thing done by man or any fruit thereof as namely when it holds forth God as having pleasure in this that the wicked turne from his way and live 2. When the Lord saith I have no pleasure in the death of him that dyeth I have no pleasure in the death of the wicked he declares indeed that he hath no pleasure in the misery of his creature in it selfe considered Yet it is not contrary to the pleasure of God to set forth the glory of his righteousnesse and power and just wrath against sinners in the destruction of the vessels of wrath see Rom. 9.22 Prov. 1.26 Prov. 16.4 3. The Scripture holds forth Gods greatest delight to be not in a sinners destruction but in the conversion and salvation of sinners This is plainly held forth in these places And elswhere the Scripture manifests that the destruction of sinners that perish is purposely ordered of God to the commendation of his infinite and glorious mercy towards those whom he saves Rom. 9.22 23. 4. The scope of these places is to declare Gods readiness to accept and save those that sincerely turne to him and so to move and encourage sinners to such conversion unto God In all this there is no opposition against our doctrine In the next place through the helpe of God 31. Object From Luk. 24.47 Act. 13.38 answered I shall returne answer to an objection drawne partly from Luk. 24.47 And that repentance and remission of sinnes should be preached in his Name among all Nations beginning at Jerusalem And partly from Acts 13.38 Be it knowne unto you therefore men and brethren that through this man is preached unto you the forgivenesse of sinnes From hence some doe thus argue Remission of sinnes was to be preached to all men even to unbelievers Therefore sinnes are remitted to all men I answer 1. In Luk. 24.47 observe this expression Among all Nations We readily grant that the true doctrine of the Gospel concerning remission of sinnes was to be preached among all Nations and is to be preached among all men Some object that the Greeke words here signifie Vnto all Nations Wee deny not that the Greeke Praeposition here used doth sometimes signifie unto properly it signifies into and sometimes among And this last signification doth best agree in this place 2. If we here translate Vnto all Nations yet so this Scripture will make nothing against us This doctrine Through Christs Name whosoever believeth in him shall receive remission of sinnes Acts 10.43 was to be preached to all Nations and is still to be preached to all And here in Luk. 24.47 note how the preaching of repentance and of remission of sins is joyned together importing that the Gospel that was to be preached testifies remission of sinnes onely to those that repent or are changed in their mind believing in Jesus Christ Acts 3.19 3. Those that are spoken to in Acts 13.38 were professours of faith in the Messiah as he was hold forth by the light of the old Testament and were now so looked upon Acts 13.16.26 4. Yet the preaching of remission of sinnes unto them that was here spoken of was onely the preaching of that doctrine expressed in the next verse By Jesus the Saviour all that believe are justified from all things The particle And in the beginning of that verse doth there import as oftentimes it doth a declaration of that which was before spoken of But it is objected that every one is bound to believe that Christ presented a satisfaction to divine justice for his sinnes 32. Object From 1 Joh. 5.10 11. and that his sinnes are remitted Therefore this is true And some conceive that this objection is strengthened by that in 1 Joh. 5.10 11. He that believeth not God bath made him a lyar because be believeth not the record that God gave of his Son c. My answer is this Answ What every man is commanded of God to believe that I grant to be true For the God of truth commandeth no man to believe a lye But God commandeth every man to believe what he affirmes and declares and no more This then he declares to be truth and so commands every man to believe it That through Christs Name whosoever believeth in him shall receive remission of sinnes Act. 10.43 This I say God commands every man to believe and to receive it as the true and good word of God and so to rest upon it and obediently to depend upon Jesus Christ held forth in this word as the Prince and Saviour exalted of God Mark 1.15 Joh. 12.36 c. When a

Rom. 10.14 15. thus it is now afoote 2. As preaching is a publishing of the Gospel of Christ occasionally to bring men to the truth as Act. 8.4 Act. 11.19 20 21. so it is now afoote 3. As the Disciples were to preach the Gospel of Christ freely to all persons without exception as Mark. 16.15 Act. 10.34 thus it is now afoote Lastly As men are to trade with that abilitie given them of Christ for their Lords advantage as Mat. 25.15 1 Cor. 12.7 1 Pet. 4.10 so preaching the Gospel is now afoote For men are now to improve that abilitie they have received because that all men are by the same Word now as well as then to give account for the same Luk. 12.41.48 Mat. 25.25 26 27.30 All which is according to Christs Commission Mat. 28. and no way contrary to the same Object 14. There is not that converting Ministery now abroad in the world that the Word of God holds forth there is one Ministery abroad that converts men unto faith in Christ for salvation or justification but the Ministers labour to keepe such still in the sin of idolatry or false worship and then others pretend to convert these further by bringing them into order as they say by dipping But where is that Ministery that calls Persons out of the world and plants them at once in Church-fellowship For such a conversion to faith in Christ for salvation Answ as fully leaves the said converts in idolatry and short of the Gospel-order and fellowship I know no such conversion Christ owning no such faith in him for salvation that brings not persons out of idolatry unto the fellowship of the Gospel But what though there be a Ministery abroad that brings persons but part of the way and then another that brings the same persons more fully home into fellowship This order the Word of God will beare us out in for a truth as Joh. 4.37 38. And also the Jewes they made Proselytes and John the Baptist he brought them further and the Apostles they brought the same persons fully home into fellowship Act. 2.10.40 41 Act. 18.24 28. Act. 19.1 7. The same order was shadowed out in the building of the Temple by King Solomon 1 King 5.6 Where the Sidonians hewed timber and stone for the house of God abroad but the servants of Solomon laid them in the building And this I say that in reference to the meanes it is a far harder worke to convert and fit matter for the spirituall house of God out of Antichrists hard and rookie frame then-out of the heathenish and prophane world and yet not onely the best if I may so say but the very worst of them hath been from thence called home and planted in the Lords vineyard And there must be as great a power from God appeare to bring these deniers of a believers priviledges of the Gospel from their selfe-wisdome and carnall principles unto the simplicity of Christ as ever was to cast out a devill heale the sicke raise the dead or convert any sinner And yet our weaknesse through Gods power hath so prevailed that it hath brought off the chiefest of sinners unto the obedience of the Gospel and prophane persecuters of us have been convinced and become lovers of God and his truth together with us and so as Serpents have been taken up and their stings pulled out and of Lions made Lambes and thus hath Christ been pleased to honour the Ministery which he hath now in his Church and leaves not himselfe without witnesse against such as oppose him in the same 4. Inquiry Whether there be any time in which man is freed from obedience to the Scriptures since the new Testament came in force And if not then what part of truth stands now in force to be obeyed and what not For man to be freed from obedience to the Scriptures in generall I suppose none that feare God will once countenance such an opinion therefore I come more particularly to consider what part of the Scriptures is now in force and specially to be knowne and obeyed They are those Scriptures that are necessary to bring God and man together unto a onenesse in Christ And this is the Gospel which is called the Word of Reconciliation the Gospel of the Kingdome which holds forth Christ to be King Priest and Prophet and the onely way unto the Father and brings persons to be of the houshold of God Which houshold is that composed order and instituted state of Christs Church of the new Testament with the subjects in that order and state according to the same Testament of which Testament Christ is the Mediator who hath confirmed the same by his own bloud and sanctified all things therein contained All which the Scriptures of the new Testament hold forth and therefore they of all others are to be obeyed for therein the whole Mediator ship of Christ together with the effect of the same and his rule and order for ever to be observed is written for our learning This Testament and Christ the Mediator thereof and mans salvation are all so inseparably joyned together by the holy Spirit that the Gospel holds forth no one of these without the other so that there is no faith in Christ approved of apart from the word of the Testament of which he is the Mediator And that faith which is truly of him and in him brings up the heart believing to a professed subjection to him Both which together viz. faith and the profession of faith doe give unto a man both a being and a name in Christs Testament Rom. 10.10 Gal. 3.26 27. Mark 16.16 Take away from a man either faith or the profession of faith and there is no name found for that man in Christs new Testament Rev. 22.14 Heb. 3.1 Heb. 10.22 23. None are owned either of God or man to be members of Christ that are no way under the profession of him as appeares in Mat. 10.32 33. 1 Joh. 4.3 And there is now no profession of Christ according to the rule of his Word without Baptisme Mat. 28.19 Mark 16.16 Luk. 7.30 Gal. 3.26 27. Ephes 4.5 By all which it appeares not onely in generall that the Scriptures of the new Testament stand now in force and are to be obeyed of all that doe believe but also in particular that the word of the new Testament which holds forth Baptisme and require the use of the same is still in force and to be obeyed because the cleare promise of the saving benefits of Christs Mediatorship and the administrations of the new Testament whereof he is Mediator goe together in the Word Act. 2.38 Act. 22.16 Rom. 6.3 4 5. 1 Cor. 12.13 Col. 2.12 1 Pet. 3.21 And here let it be well minded how Christ encourageth us to the perpetuall observation of that rule in Mat. 28.19.20 by this promise And lo I am with you alway even unto the end of the world And how the Apostle signifies it to be our duty

in the use of the Supper to shew the Lords death till he come 1 Cor. 11.26 Is not then the word of the new Testament concerning the use of the Ordinances of the new Testament now in force Let us take good heed that we doe not diminish from the word of Christ nor make voyd the same Deut. 4.2 Rev. 22.19 Psal 119.126 And so I passe to the ext inquiry which is this Whether the new Testament whereof Christ is the Mediator Qu. 5. be not of equall authoritie with the old Testament whereof Moses was the Mediator to command obedience and holds not forth a rule for the same as the old Testament did This will appeare to be an undeniable truth that the authoritie of the new Testament is equall with if not above the authoritie of the old Testament 1. The instituter and Law-giver of the new Testament is of equall power and authoritie with the instituter of the old being the Sonne of God who is Lord over all Heb. 1. Rom. 10.12 James 2.1 2. The Mediator of the new Testament is higher and of greater authoritie then the Mediator of the old Testament Heb. 3.1 6. 3. The whole state Lawes and Ordinances of the new Testament are of a higher and more heavenly nature then the state and Ordinances of the old Testament Heb. 9.2 Cor. 3. Heb. 12. and given with greater authoritie and therefore the neglect of obedience thereunto is by the holy Spirit laid under the greater punishment Heb. 2.1 4. Heb. 12.25 4. The old Testament was confirmed by the bloud and death of Buls Goats and the like but the new Testament is confirmed by the bloud and death of Jesus Christ the Sonne of God the Lord of life and therefore of greater authoritie then the old Hereby it is manifest that the authoritie of the new Testament is equall with if not above the authoritie of the old Testament to command obedience And touching the rule of the same obedience this is cleare also being of the same nature with the Word or Testament it selfe for that which commands a thing shews also what it commands That command by which a mans wayes shall be tryed judged justified or condemned that is the rule given by God of mans obedience unto him and this is the word of Christ as he is the great Prophet of the new Testament and consequently the Scriptures of the same new Testament Act. 3.22.23 Mat. 28.20 Christ thus commanding obedience with authoritie in the new Testament and holding forth the rule thereof in the same dispenseth neither with things nor time nor persons Act 17.30.31 Heb. 2.1 2 3. Heb. 12.25 The new Testament requires obedience onely of such as are under the same Object 15 The Gospel that declares the authoritie Answ and government of Christ is sent out into all the world and holds up him to be Lord of Lords and King of Kings before all Nations and commands and requires obedience and subjection of all without exception and makes neither age time person gift nor qualification the condition of mans obedience to the Gospel and subjection to his Crowne If all in generall are to obey the Gospel Object 16. then all that come at the outward call are to be admitted to fellowship and communion All that may be judged to come in obedience and faith are to be admitted to fellowship and communion And all ought to come and submit and tender themselves and their service that their Lord and King might receive them who doth not receive any but such as come in faith neither did he otherwise intend in the call but to sever between the good and the bad Matth. 25.6 7.10 11 12. Mat. 13 48. For though many are called yet few are chosen Mat. 20.16 And it is one thing to command subjection and another thing to bid a man immediately and directly to believe he shall be saved By refusing subjection unto Christ men pull upon themselves heavie judgements and dreadfull destruction and this their destruction shall be from the power and just sentence of Christ Mat. 11.23 Mat. 23.34 35.37 38. 1 Cor. 10.5 11. Heb. 3.17 18. Isai 60.12 2 Thes 1.8 9. The Lord Christ hath a Lordly right and power in and over all creatures and though the same doth not yet fully appeare in the effects of it yet in due time it shall Heb. 2.8 with Rev. 11.15.17 In the meane time Christ the Lord demands his right of all men and will judge the disobedient for their disloyaltie to him Jude 15. Luk. 19.27 Yea he requires all both persons states and powers to be under subjection who also shall acknowledge him to be Lord to the glory of God the Father who subdued all things under him Psal 72.8 9 10 11. 1 Cor. 15.24 25. Phil. 2.9 10 11. Thus the holy Scriptures hold forth Christs power and dominion and call for subjection to the same of all persons without exception Psal 2.12 And when Kings and Nations shall acknowledge this and submit themselves thereunto then shall they fit downe in peace one with another and learne to warre no more Isai 2.4 Zech. 9.10 And so shall be delivered from those many heavie miseries and destructions which they suffer one from another for their rejecting and opposing the Scepter of Christ their Lord and King as the Jewes of old did And whereas some conceive that Christs kingly office to rule and command is of no larger extent then his Priestly office to redeeme and to save from sinne and wrath I doe believe that Christ by his kingly power commands and rules over both Angels and Devils and all his enemies for whom he was never a Priest to redeeme them and save them from sinne As David a type of Christ was in some respect King onely of Israel and yet in the exercise of his kingly power for Israels good commanded rules over many heathen Nations and Kingdomes so Christ is indeed in some sense and in some respect King of his own peculiar people only who onely are they that obey him willingly and sincerely and over whom he reignes for their eternall good to make them Kings reigning with him and yet in the exercise of his kingly power for their good he rules with might over all the world and justly punisheth all the disobedience of the whole world And now I come to consider of the last enquiery thus Whether Christ requires not a publick confession of him Qu. 6. by all that believe in him and if he doe then what the same is and the Rule for it Now that Christ requires a publick confession of him by all such as believe in him is so cleare in the Scriptures that I suppose none that believe the Scriptures will deny it Mat. 10.32 33. Joh. 12.42 43. Rom. 10.9 10. 1 Joh. 4.2 3. But for the more full clearing of this truth two things must be minded 1. What we meane by believing in Christ 2. What by confession of Christ