Selected quad for the lemma: scripture_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
scripture_n	tradition_n	word_n	write_a	3,323	5	10.7817	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A64611	The summe of Christian religion, delivered by Zacharias Ursinus first, by way of catechism, and then afterwards more enlarged by a sound and judicious exposition, and application of the same : wherein also are debated and resolved the questions of whatsoever points of moment have been, or are controversed in divinitie / first Englished by D. Henry Parry, and now again conferred with the best and last Latine edition of D. David Pareus, sometimes Professour of Divinity in Heidelberge ; whereunto is added a large and full alphabeticall table of such matters as are therein contained ; together with all the Scriptures that are occasionally handled, by way either of controversie, exposition, or reconciliation, neither of which was done before, but now is performed for the readers delight and benefit ; to this work of Ursinus are now at last annexed the Theologicall miscellanies of D. David Pareus in which the orthodoxall tenets are briefly and solidly confirmed, and the contrary errours of the Papists, Ubiquitaries, Antitrinitaries, Eutychians, Socinians, and Arminians fully refuted ; and now translated into English out of the originall Latine copie by A.R.	Ursinus, Zacharias, 1534-1583.; Parry, Henry, 1561-1616.; Pareus, David, 1548-1622. Theologicall miscellanies.; A. R.	1645 (1645)	Wing U142; ESTC R5982	1,344,322	1,128

Scriptures are very obscure Lib. 1. de Verb. cap. 1. 2. both in the things that are set down and in the manner of setting them downe But what can be more false or more contumelious against God and his holy Prophets and Apostles seeing the word of God and of the Prophets but much more of the Apostles Psal 119.105 is called a lanterne to our feet and a light to our paths shining in a dark place 2 Pet. 1.19 This indeed the Jesuite whispered but afterward shamelesly denied it As though forsooth this were not the common stile of Poperie That no man can be the Interpreter of Scripture or Judge of the true meaning thereof but the Church that is the Pope either with or without a Councell And that in the Pope as in the head of the Catholick Church all power of interpreting resides Is not this to tell us that the Scriptures can be understood by none without the Popes interpretation See Bellarmine Lib. 3. de verb. cap. 3. where he strives to prove that the meaning of Scripture depends upon one Judge which is the Pope 18. It makes the Pope supreme Judge of all questions concerning faith in which it behoveth faith to stay at last even in those things that are in controversie between the Pope and Protestants The Assertion Whereas there be three members in this Position the first and third as being known to every one are by the Jesnite swallowed down in silence The Pope makes himself supreme Judge of all questions of faith but by what right It is a question of faith If there be a God if there be a Trinitie in unitie if hee made the world if Christ be God and man if he died for us if he rose againe if there be heaven and hell c. Shall then Christians Jewes Turkes and Atheists repaire to the Pope as the supreme Judge for resolution of these What greater madnesse can be The question is If the Pope be head of the Church if Christs Viceroy if the Monarch of Christendome if the Lord of Kings and Emperors if the supreme Interpreter Censor Judge of Scripture of all questions of faith Or if he be not rather that man of perdition sitting in the Temple of God as God the Beast the Whore sitting in the great Citie upon seven hills Finally Antichrist What shall the Protestants who are at controversie with the Jesuits about these questions repaire to the Pope as supreme Judge what 's more foolish what more unjust The middle member the Jesuite calls a lie to wit that our faith must at last stay upon the Pope Truly what he sayes is a lye but that Poperie teacheth this is no lye except it be a lye also that the Pope is supreme Judge of all questions of faith for it is only he on whom the faith of all questions doth at last stay Or that we may speak more cleerly from whom there is no appealing to a superiour But an appeale may be made from the Pope to the Scriptures or to God as to a Superiour and the Jesuite himselfe confessing Christian faith is resolved into this first veritie which is beleeved for it selfe therefore this Position stands firme in all its members and the proofe of the assumption Furthermore who ought to be supreme Judge of faith interpretations and controversies of faith whether the Pope or not and whether the Scripture alone be the rule of faith and controversies or traditions also Or whether the Scriptures alone can be both a Rule and a Judge which the Jesuite barks out with a dogs not with a mans mouth that we may pay him home in his own language whole books of Protestants are extant concerning these nor do they belong to the argument of our secular Theme 19. It accuseth the Scripture of imperfection as if it were neither sufficient to beget faith and pietie nor to attain to salvation except it be supplied by traditions 20. Hence it calls traditions The unwritten word of God as certaine in fallible canonicall and as necessarie to salvation as the written word of God and to be received with the like affection of pietie and reverence The Assertion Whereas our adversarie conceales both these Positions they need no defence It is the common stile of Poperie thus to speak of both and it is unspeakable how witty eloquent and earnest they are at this day all of them in aggravating the imperfection and defects of the Bibles or Scriptures which are among Christians And on the contrary in extolling the divinitie and necessitie of their traditions In stead of all see Bellarmine lib. 4. of the unwritten word throughout all the book But how contumelious it is against God to defile with the blemish of imperfection his written word which as it testifieth of it self is able to make the man of God perfect for every good work And to give life eternall to them that beleeve On the contrary what arrogance vanitie and how full of danger it is not only to equall to but to extoll above and more religiously to reverence humane traditions with which God whatsoever men lie to the contrarie is worshipped in vaine I say to extoll these above Gods sacred word is not now our purpose to speak many words seeing all good men doe easily understand this point and it hath been often demonstrated by our Writers 21. It blasphemously calls the Scripture a Nose of waxe a doubtfull and dead letter written with inke which needed the Churches confirmation Like a sheath receiving any blade whether it be of steele lead wood or brasse The Assertion The Jesuite silently acknowledgeth these blasphemies worthy of Anathema yet he is willing to wash them away with a lye as if injuriously they were imputed to Poperie but indeed here is no fiction yet too little hath been said for Lindanus doth openly professe In Panoplia that the holy Scripture in Poperie is commonly accounted a Nose of waxe an ambiguous word and such as may be turned which way you will and that it is rightly so esteemed For hee adviseth Papists not to dispute with Hereticks he meanes Protestants out of the holy Scriptures hereafter Because saith hee as commonly you may see it is easily bent to what opinion you will therefore it is compared and very fitly too to a Nose of waxe Thus he approves excuses defends that reproach which the Jesuite calls a lie Costerus one of their chiefe Jesuites deviseth a three-fold holy Scripture One spirituall inspired by the holy Ghost in the minds of the Church and Pope The other left by the Apostles to the Church written with inke in paper and parchment books The third grounded on the Pontificiall Decrees and generall Councels Of the paper Scriptures for so this paper-brawler disgracefully calls the Propheticall and Apostolicall books speaking These former saith hee needed the confirmation of that for these are a dead letter written with inke in parchment or paper which can feele

nothing though one should cut or wring it therefore 't is like a scabberd which admits of any sword not of steele only but of wood also or lead or brasse Doth then Parrie lye in this or hath the Jesuite lost his shame But yet they teare and defile the Scripture more miserably for thus Lindanus compares those that dispute out of Scripture to men drawing a woodden saw to whom being wearie there is no end of deluding Hosius in his book De expresso Dei verbo throughout it all handles these Positions That it is the propertie of Hereticks to dispute out of the Scriptures That they must not encounter with Hereticks out of the Scriptures That the Scriptures make Hereticks That the expresse word of God being alledged by Hereticks Protestants he meanes against the sense of all other that is of the Popish Church is the expresse word of the Divell We will not speak of other abominable passages which neither Jewes could attribute to Moses his Law nor Mahumetans to their Alchoran without punishment If heretofore such words had been spoken of Sibylla's leaves the Romans had punished them with death Yet for these or the like meritorious words by which they think they have cut off the Protestant sinews one receives a Bishops robe another a Cardinals Hat as a reward from the Pope O say they scoffingly what conferres your Scripture on you But boast not in thy wickednesse Psal 52.3 Pag. 24. the goodnesse of the Lord is powerfull every day But saith the Jesuite this is devised by Parrie Whitaker and such like deformed Reformers That in Popery the Scriptures are as much accounted as Aesops Fables without the Churches testimony That the Pope preferres the Church to the Scripture That in Popery they deny the word of God to be the rule of living and beleeving aright I answer that nothing of this is objected to us in the secular Theme why then doe you passe by things truly objected and accuse Poperie of these things Cover if you be wise the ulcers of your Babylon The first concerning Aesops Fables Brentius objected to Peter Asoto a black Friar anno 1556. Hee doth not obscurely saith hee intimate that hee hath plainly the same opinion of the Scriptures that any other Asoticus hath or hath written of to wit that the Scripture availeth as much as Aesops Fables without the Churches authority To whom Hosius answering anno 1557. saith thus This might be spoken in a pious meaning which any godly man endued with charity and that thinkes no evill might draw out of these words For truly if the Churches authority did not teach us that this Scripture is Canonicall it should have but little weight with us I pray you then how can you denie Poperie to be of this opinion which Hosius so great a pillar of the Romish Church confesseth may be spoken in a pious sense Tell me then what odds is there between these words To have a very little weight and between these To availe as much as Aesops Fables I wonder you touch the other sore Lib. de Concil col 12.13 which the chiefest of your side doe avoid willingly as a rock in the sea Bellarmine hath so touched it that hee equalls the Decrees of Councels in truth infallibilitie and Canonicall authoritie to the Gospels and holy Scriptures and extolls the Pope far above Decrees of Councels How then is the Pope according to Bellarmine not preferred to Scripture As for the third though we know not who objecteth it to you as you utter it yet it is doubtlesse true For according to the same Cardinall of yours the word of God written is but a partiall rule of right living and beleeving But a partiall rule is no rule if you will urge the nature of a rule for a rule in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is an infallible rule requiring or admitting of no addition or diminution to this that it may be a rule as the Jesuite knowes a rule to be defined by Basil and Varinus If then in Poperie the written word of God be but a partiall law of good life and faith not onely admitting but requiring also the addition of traditions it followes that this is plainly denied in Poperie which this fellow lies was devised by Parrie to wit that the written word of God is the rule of right living and beleeving 22. Lastly what Irenaeus wrote of ancient Hereticks when Roman Poperie is argued out of Scriptures it is turned to the accusation of the very Scriptures as if they were not right or had any authoritie and because they are diversly taken and because truth cannot be found out of them that want tradition 23. Roman Poperie then so many waies the originall of faith which is beleeved by tearing in pieces and blaspheming is deficient from the faith it overthrows faith both to it selfe and to its friends The Assertion If at this day Irenaeus that most ancient defender of the holy Scriptures against Hereticks did see our present controversies what else would he say think you against Poperie then what he wrote against the traditionarie Hereticks of his time that they cannot abide an encounter when they are convicted out of Scripture but fall upon accusing of the very words of God and that three waies First that they are not of authoritie Secondly that they are diversly spoken obscure doubtfull That finally they are imperfect not containing all truth At last they fix upon traditions which they think to be more perfect then the Scriptures they received from the Apostles All the Popish Masters now these hundred yeers past have after no other way handled this argument then what was the proper way of Hereticks of old For as often as they are convicted by our men out of Scripture do not they disswade any meeting or encounter That it is a vaine thing to draw a woodden saw with us Doe they not fall upon accusing the Scriptures themselves that they have no authoritie but what they have from the Church That they are most obscure and diversly spoken That by reason of their imperfection all truth cannot be found in them Doth not at length all their disputation end in tradition See the disputes and discourses of the Scriptures in Bellarmine Stapleton Lindanus Hosius Valentian and others Poperie then I hope understands whose successors the Scholastick Synagogues and Canonisticall in this part are and what principle of faith which is beleeved hath by unworthy tearing and blaspheming fallen from the faith and hath made the way of salvation unpassable both to it selfe and friends 24. Secondly to shake saving Faith by which we beleeve unto righteousnesse and to pull it out of mens hearts is to fail from the Faith and to overthrow faith both to themselves and others 25. Saving faith by which we beleeve unto righteousnesse is not onely an assent or knowledge of these things which concerning God and Christ are written in Gods Word but especially a confidence in the promises of the

perswade not move the mind to assent without the inward testimony of the holy Ghost But the Spirit of God when he once breedeth this most assured perswasion in our minds that the doctrine which is contained in the holy Bible is of a truth the will of God and worketh that comfort and change of our minds and hearts which is promised and taught in this book by our experience and feeling it is so confirmed that while this remaineth within us though all Angels and men should say contrary yet we would beleeve this to be the voice of God but if that remaine not or be not in us though all should say it yet we would not beleeve it Neither doth not the Spirit therefore establish the authority of the Scripture Object The Scripture beareth witnesse of the Spirit therefore the Spirit not of it Answer because we are to examine what the Spirit speaketh within us by the rule of the Scripture for before that this is done of us the Spirit himselfe declareth unto us that the Scripture is the word of God and inspired by him and that he will teach us nothing in our hearts which is not agreeable unto that testimony before set down of him in the Scripture And if this be not first most certainly perswaded us of the Spirit himselfe we will never re-call our opinions of God and his worship to the Scripture as the only rule to try them by Now then after it is declared unto us by divine inspiration that the Scripture is a sufficient witnesse of that divine revelation in our hearts then at length do we find our selves to be confirmed by the mutuall testimony of the same Spirit in the Scripture and in our hearts and we beleeve the Scripture affirming of it self 2 Tim. 3. 2 Pet. 1. That it was delivered by divine inspiration to the holy men of God 6 For what cause no doctrine besides the holy Scripture is to be received in the Church The Scripture is of God therefore the rule of faith Whereas it appeareth unto us that it is the word of God which the Prophets and Apostles have left in writing there is no man which doth not see that the Scripture must be the rule square by which all things which are taught done in the Church must be tried Now all things of which there useth to rise questions in the Christian Church do appertain either unto doctrine or unto discipline and ceremonies That the word of God ought to be the rule unto both sorts it is out of doubt But in this place we speak of the doctrine of the Church which consisteth in the sentences and decrees which we are bound by the commandement of god to beleeve or obey and therefore they cannot be changed by the authority of any creature and they are become obnoxious unto the wrath of God whosoever submit not themselves in faith and obedience unto them To these decrees and precepts the Papists adde many sentences which not only are no where delivered in Scripture but are repugnant unto it and they contend That the Church or the Bishops have authority of decreeing yea contrary and besides the Scripture what the Church must beleeve or doe and that mens consciences are bound by those decrees no lesse then by the words of the holy Scripture to beleeve or obey Contrariwise we beleeve and confesse That no doctrine is to be proposed unto the Church not only if it be repugnant unto the holy Scripture but if it be not contained in it And whatsoever either is not by the expresse testimony of the holy Scripture delivered or doth not consequently follow out of the words of the Scripture rightly understood that we hold may be without hurt of conscience beleeved or not beleeved changed abrogated and omitted The difference of the Scripture and of other mens opinions For we must ever hold a necessary difference between the bookes of the Prophets and Apostles and the writings and doctrine of others in the Church The Scripture only is of it selfe to be beleeved the rule of faith That the Scripture onely neither hath nor can have any errour in any matter other teachers both may erre and oftentimes also doe erre when they depart from the written word of God Againe that the Scriptures are beleeved on their own word because we know that God speaketh with us in them others have credit not because themselves say so but because the Scripture witnesseth so neither a whit more then they can prove by the Scripture Wherefore we do not reject others doctrine and labours in the Church but only setting them in their owne place we submit them unto the rule of Gods word This doctrine first is delivered of God himselfe and that not in one place only of the Scripture as You shall not adde unto the word which I spake unto you neither shall you take away from it And I protest unto every man that heareth the words of the prophecie of this booke Dent. 4. Revel 22. if any man shall adde unto th●se things God shall adde unto him the plagues that are written in this booke And if any man shall diminish of the words c. Neither only by these words is forbidden that no false things and openly repugnant to the written word be added to the doctrine of the Church but also that no uncertaine things or things not appertaining unto it be mingled therewith For it is not in the power of any creature to pronounce what we are to thinke of God and his will but this is onely to be learned out of that which is disclosed in his word And therefore the men of Beraea are commended Who searched the Scriptures daily Acts 17. whether these things were so 2 Faith is grounded only on the Word Secondly faith which is spoken of in the Church is a part of divine worship that is the sure assent by which we embrace every word of God delivered unto us because it is impossible for us to be deceived by it if we understand it aright Further also that it may breed in us a true worshipping of God and comfort of our soules it must stand sure and immoveable against temptations But there is no certain doctrine concerning God and Religion besides that which is knowne to be revealed in his word We may not therefore give the honour which is due unto God unto men neither may we go from certaine things to uncertaine but cleave only to the word of God in the doctrine concerning Religion and therefore humane decrees must not be accounted amongst those which we are to imbrace by faith Faith cometh by hearing hearing by the word of God c. 3 Things necessary to be beleeved or done are part of divine worship But things not prescribed are no part of divine worship Therefore they are not necessary Thirdly for so much as the worship of God is a worke commanded of God performed

by faith to this end principally that God may be honoured it is manifest that to beleeve and doe those things which cannot be denied or omitted without offending of God is the worship of God and contrariwise that God cannot be worshipped but by the prescript of his will both the consciences of all men and God himselfe in his holy word doth testifie as In vain doe they worship me who teach the doctrines and commandements of men It is as wicked therefore to number those things which are not expressed in the word of God Isa 29. Matth. 15. amongst those which are necessary to be beleeved and done in matters of Religion as it is unlawfull for any creature to thrust upon God that worship which himselfe never required 4. The Scripture is sufficient Fourthly there cannot be any thing added of men unto this doctrine without great injury and contumely done unto the holy Scripture For if other things besides these that are written are necessary to the perfection of true Religion then doth not the Scripture shew the perfect manner of worshipping God and of attaining to salvation which fighteth with the plain words of Scripture which affirme that God hath opened unto us in his Word as much as he would have us know in this life concerning his will towards us John 15. as Christ saith All things which I have heard of my Father I have made knowne unto you And Paul I have kept nothing backe but have shewed you all the counsell of God Acts 20. And Knowing that thou hast knowne the holy Scriptures from a child 2 Tim. 3. which are able to make thee wise unto salvation through the faith which is in Christ Jesus For the whole Scripture is given by inspiration of God and is profitable to teach to improve to correct and to instruct in righteousnesse 5. Other Doctors may erre the Prophets and Apostles cannot therefore they are tied to these Fifthly we are to consider the degrees of them who teach in the Church For therefore is the authority of the Prophets and Apostles far higher then of other Ministers of the Church because God called them immediatly to declare his will unto other men and adorned them with testimonies of miracles and other things by which he witnessed that he did so lighten and guide their minds with his Spirit that hee suffered them to erre in no one point of doctrine our Ministers are called by men and may erre and doe erre when they depart from the doctrine of the Prophets and Apostles Wherefore the Apostle Paul saith Ephes 2. 1 Cor. 3. That the Church is builded upon the foundation of the Prophets and Apostles And That hee had laid the foundation and other then that could no man lay others build upon it gold silver precious stones wood hay stubble Now it is manifest that they who may erre ought to be tied unto their doctrine who are warranted by the testimonies of God that they cannot erre Wherefore all other teachers in the Church must not bring any new point of doctrine but onely propound and expound those things unto the Church which are delivered by the Prophets and Apostles The consent of Fathers in this point For these causes therefore doth the whole ancient Church with great consent submit it selfe unto the rule of the sacred Scriptures whose authority yet ought of right to be greater then these mens who both in words and deeds fight against this opinion Basil serm de confess fidei Basil saith That it is a falling from the faith and a fault of pride either not to admit those things which are written in the holy Scriptures or to adde any thing unto them Agust Epist 3. And Augustine For neither ought wee to account of every ones discourses though they be catholike and worthy men as of the Canonicall Scriptures that it may not be lawfull for us without impairing the reverence which we owe to those men to dislike and refuse any thing in their writings if peradventure wee shall find that they have thought otherwise then the Scripture hath as it is by Gods assistance understood either of others Epist 112. or of our selves And If ought be confirmed by the plain authority of the divine Scriptures of those which are called in the Church Canonicall wee must without any doubting beleeve it as for other testimonies by which any thing is moved to be beleeved thou mayest chuse whether thou wilt beleeve them or no. But against these testimonies of the Scriptures and the ancient Church the adversaries of the truth contend that besides the doctrine which is comprised in the holy Bible other decrees also made by the authority of the Church are no lesse unchangeable and necessary to salvation then the Oracles Propheticall and Apostolike And that they may not without some shew and pretence take upon them this authority of decreeing what they list Objections of the Papists 1 Object The Scripture doth not remaine perfect Numb 21. Joshua 10. 1 Kin. 14.19 Jude 9. 14. 1 Cor. 5. Ephes 3. John 21.25 besides and contrary unto the Scripture they alledge places of Scripture in which some writings of the Prophets and Apostles are mentioned which are not come to our hands as The booke of the wars of the Lord The book of the just The booke of the Chronicles of the Kings of Judah The prophecie of Enoch and the story of the body of Moses And lastly the Apostle Paul maketh mention of his Epistles which now the Church hath not Hence therefore these men will conclude That the doctrine of the sacred Scripture is maimed and that therefore the defect hereof must be supplied by the Church But first of all concerning the holy Scripture we are to know that so much thereof hath been preserved of God for us as was necessary and profitable for the doctrine and consolation of the Church Furthermore concerning points of Religion though some holy books are wanting as those Epistles of Paul yet it is manifest that all necessary doctrine is contained in those which are extant They alledge That many things were delivered by word of mouth 2 Object Some things delivered by word of mouth Answer both before there were any Scriptures and afterward also by Christ and the Apostles as John 16.12 1 Corinth 11.34 2 Thessal 2.15 and elsewhere But those things which they delivered by word of mouth are the selfe same which they put in writing except some matters of ceremonies as Act. 15.20 1 Cor. 11.34 which maketh not for the adversaries whose traditions most of them repugne the Scriptures They alledge farther the practice and examples of the Apostles 3 Object That the Apostles have decreed against and besides the Scripture Titus 1. 1 Timothy 1 Cor. 11. 1 Cor. 14. 1 Cor. 7. 1 Cor. 6. Answer as if they did make any ordinances or lawes either besides or against the Scripture as when Paul ordaineth many

beleeved the Gospel promise that he would beleeve the Church more then the Gospel if the Church determine or propound any thing which is either contrary to the Gospel or can be proved by no testimony of Scripture This doubtlesse Augustine never meant Nay elswhere he denounceth Anathema and biddeth a curse to come to them who declare any thing besides that that we have received in the writings of the Law and Gospel And in the selfe-same place he witnesseth That he because he beleeveth the Gospel cannot beleeve Manichaeus for that he readeth nothing in the Gospel of Manichaeus Apostleship Therefore traditions or ordinances of the Church bring us unto the Scripture and tie us to that voice which soundeth in the Scripture The Papists wrangling about Traditions But here it must be observed how honestly and fairly the Papists deale For wheresoever they meet with the word Tradition that by and by they wrest to their traditions which cannot be proved out of the Word of God as when Paul saith I delivered unto you that which I received Straight-wayes they cry out Heare you traditions I hear but read on there in the words following Paul himself by writing declaring what those traditions are I delivered unto you how that Christ died for our sinnes according to the Scripture And that he was buried and that he arose the third day according to the Scripture Here you heare Pauls traditions to be double things written For first they were taken out of the Scripture of the Old Testament Secondly they were committed to writing by Saint Paul himselfe So Paul saith of the Lords Supper I have received of the Lord that which I have delivered unto you 1 Cor. 11.23 But this traditions after the Evangelists himself also hath set downe in writing 2 Thes 3.16 The Jesuites cite the saying of Paul Withdraw your selves from every brother that walketh inordinately and not after the traditions which yee received of us But a little after in the same Chapter he describeth what tradition he meaneth as it is manifest to him that looketh on the place And yet will they thence prove that many things are to be beleeved which cannot be proved by any testimony of Scripture The like impudency they shew in another testimony taken our of Luke Acts 16.4 They delivered them the decrees to keep ordained of the Apostles and Elders which were at Jerusalem Ibid. 15.23 When a little before he witnesseth that those decrees were set downe in letters written by the Apostles How the Church may be said not to erre That opinion or saying of the Papists The Church doth not erre is true after this sort 1. The whole doth not erre though some members thereof doe erre 2. It doth not erre universally although in some points of doctrine it may 3. It erreth not in the foundation 5. In what the Church differeth from the Common-weale Seven differences betweene the Church and Common-weale THe Church differeth from the Common-weale 1. Because Common-weales are distinct and Kingdomes of the world are in divers places and times The Church is alwayes one and the same at all times and with all men 2. The Kingdoms and States of the world have many heads or one chiefe Head and many other inferiour heads besides and that on earth The Church hath but one and that in heaven 3. The Common-wealth is governed by certaine Lawes made for the maintenance of outward peace and tranquillity The Church is ruled by the holy Ghost and the Word of God 4. The Common-wealth or civill State requireth outward obedience onely The Church requireth both as well inward obedience as outward 5. In civill States and Common-wealths there is power and liberty to make new Lawes positive by the authority of the Magistrate the violating of which Lawes bindeth mens consciences and deserveth corporal punishments The Church is tied to the Word of God to which it is not lawfull to adde ought or to detract ought from it 6. The civill State hath corporall power wherewith it is armed against the obstinate and disobedient for he may and ought by force to curb these and to punish them by the sword The Church punisheth by denouncing Gods wrath out of the Word of God 7. In the Church are alwayes some elect and holy but not alwayes in the Common-wealth 6. Whence ariseth the difference of the Church from the rest of mankinde Three sorts of men in the world THere are three sorts of men very much different one from another For 1. Some men are even in profession estranged and alients from the Church as who deny faith and repentance and therefore are open enemies of God and the Church 2. Others are called but not effectually which are Hypocrites who professe indeed the faith but without any true conversion unto God 3. Others are called effectually which are the elect who are but a little portion according to that of Christ Many are called Mat. 20.16 Election putteth the difference between the Church and others but few are chosen Now the difference being known let us in a word see what is the cause of this difference 1. The efficient cause of this difference is the Election of God willing to gather unto himselfe a Church in earth 2. The Sonne of God is the mediate executor of this his will and purpose the holy Ghost the immediate Acts 14.16 Rom. 9.18 John 6.37 Rom. 8.19 30. 3. The word of God is the instrumentall cause In times past God suffered all the Gentiles to walk in their owne wayes God hath mercy on whom he will and whom he will he hardneth All that the Father giveth me shall come to me Those which he knew before he also predestinate to be made like to the Image of his Sonne and whom he predestinate them also he called c. By these words we are taught that the promise of grace is generall in respect of the Elect or Beleevers God verily would have all to be saved and that 1. In respect that he loveth the salvation of all But the Elect onely have attained to that salvation 2. In respect that he inviteth all to salvation But the rest have beene hardened Rom. 11.7 7. Whether any one may be saved out of the Church NO man can be saved out of the Church None saved out of the Church John 13.5 Because without the Church there is no Saviour therefore no salvation also Without me you can doe nothing 2. Because whomsoever God hath chosen and elected to the end which is eternall life them he hath chosen to the meanes which is the inward and outward calling The elect therefore though they be not at all times members of the visible Church yet they are all made such before they die Object Therefore election is not free Answ It is free because God chose freely both to the end and to the meanes But after he hath once destined and ordained men to meanes he never