This therefore is the scope and mark1 that the whole Doctrine of Divinity doth directly aim and shoot at, and whereunto the parts are all to be referred, as to their last and furthest end: for albeit the several Doctrines have their several and proper uses, the Law to humble us, the Gospel to give us comfort in the Saving Health, that through Faith is reached forth unto us, Preaching to beget Faith, the Sacraments to strengthen it, Discipline to retain in the obedience thereof, and so in the rest: ye the last and uttermost, the most shining and glorious end, whereunto not one, but […]y part, and not the parts only, but the whole body and frame of all tendeth, is this, of glorifying God. Which will appear most plainly, if we examine all this Doctrine point by point, and go it throughout in order as it lieth: As,
This therefore is the scope and marke1 that the whole Doctrine of Diuinitie doth directly ayme and shoot at, and whereunto the parts are all to be referred, as to their last and furthest end: for albeit the seuerall Doctrines haue their seuerall and proper vses, the Law to humble vs, the Gospell to giue vs comfort in the Sauing Health, that through Faith is reached forth vnto vs, Preaching to beget Faith, the Sacraments to strengthen it, Discipline to retaine in the obedience thereof, and so in the rest: yee the last and vttermost, the most shining and glorious end, whereunto not one, but 〈…〉y part, and not the parts onely, but the whole body and frame of all tendeth, is this, of glorifying God. Which will appeare most plainely, if wee examine all this Doctrine point by point, and goe it throughout in order as it lyeth: As,
- 1Heresies and Errors. A Theists, that say, There is no God; whom not only the Word of God, but all the Things created, especially this goodly Frame and Workmanship of the World, and even their own Consciences sufficiently confute: since they cannot but see & understand hereby, that there must needs be some Divine Power, before all, and above all, of whom these things were made, and by whom they are governed in so wise and gracious sort, as the apostle teacheth, Rom. 1. 20. For his invisible Things, that is, his Eternal Power and Godhead, being understood by the things created, are clearly seen by this Frame of the World, to the end that men might be unexcusable. And therefore, these Wretches that strive against their Conscience, to put out so clear a Light, which, will they nill they, shineth thus bright in their eyes, are to be left unto themselves, and Gods just hand upon them, as utterly unworthy to be dealt with by any further Arguments. The whole Doctrine of Popery, which in all the points of their Religion spoileth God of his glory: for, 1. In stead of the true blessed God, they set up an Idol of their own brain, one neither perfectly righteous, which accepteth an imperfect satisfaction; as whatsoever proceedeth from man (whom they will have able to satisfy for his own sins) must of necessity be; nor perfectly merciful, if he do not freely forgive sin, but receive some part of recompense at our hands, contrary to that of Isaiah 43. 25. I, I, for my self, that is, freely for mine own mercy and glory do away iniquities. 2. His incomprehensible and incorruptible glory, they transform into the image of a corruptible creature, as the Apostle speaketh, Rom. 1. 23. painting him out sometimes after the likeness of an old man, sometimes in one shape, sometimes in another, as if Time did weare him, or Age alter him, who is the Eternity of Israel, and never changeth. 3. Their prayers to He Saints & She Saints, and angels▪ which is a glory proper unto God, Psal. •0. 15. Call upon ••, and I will deliver thee: so shalt […] fie me. And their bowing to Stocks and Stones, whereof the Lord saith, Isaiah 4•. •. I will not give my glory to another, nor my praise to carved Images. 4. They teach, that the predestinating as well of the elect to life, as of the reprobate to condemnation, is for their works fore-seen, which the Apostle, Rom. 9. 22, 23. showeth to be of his own free pleasure, to show forth the riches of his might and glory. 5. Touching […] ••w of God▪ they are not only altogether ignorant of the true use thereof, which is by a right humiliation of ones self, to prepare the way, and to lead him unto Christ, but spoil God of the glory due unto him, whilst they teach▪ That it is possible for a man to fulfil the Law himself, and so falsify that golden saying of the Apostle, Rom. 11. 32. God hath sh•t all under sin, that he might have mercy upon all. 6. The means of salvation, they attribute in part to the worthiness of men, and to their due desert, which is the free grace and gift of God, that he that glorieth, might glory in the Lord, 1. Cor. 1. 32. 7. Whereas the wonderful glory of God, in his love unto mankind, hath herein shined forth most clearly, that when we were dead in sins, and enemies unto God, he hath quickened and reconciled us to himself, they contrarily imagine, that the wound is not to deep, but that there remaineth still a kind of life in man, and a disposition to receive the first grace of God, which they call Free-will, and that God may be provoked by our merits to give us the second Grace, and to make Man a worker together with God, in that great work of our new Birth: which the Scripture in express terms appropriateth unto God, calling it his own Workmanship, and a Creation, Eph. 2. 10. to exclude man, and whatsoever is of and in man.Heresies and Errors. A Theists, that say, There is no God; whom not onely the Word of God, but all the Things created, especially this goodly Frame and Workmanship of the World, and euen their owne Consciences sufficiently confute: since they cannot but see & vnderstand hereby, that there must needs be some Diuine Power, before all, and aboue all, of whom these things were made, and by whom they are gouerned in so wise and gracious sort, as the •postle teacheth, Rom. 1. 20. For his inuisible Things, that is, his Eternall Power and Godhead, being vnderstood by the things created, are clearely seene by this Frame of the World, to the end that men might be vnexcusable. And therefore, these Wretches that striue against their Conscience, to put out so cleare a Light, which, will they nill they, shineth thus bright in their eyes, are to be left vnto themselues, and Gods iust hand vpon them, as vtterly vnworthie to be dealt with by any further Arguments. The whole Doctrine of Poperie, which in all the points of their Religion spoyleth God of his glorie: for, 1. In stead of the true blessed God, they set vp an Idoll of their owne braine, one neither perfectly righteous, which accepteth an imperfect satisfaction; as whatsoeuer proceedeth from man (whom they will haue able to satisfie for his owne sins) must of necessitie be; nor perfectly mercifull, if he do not freely forgiue sinne, but receiue some part of recompence at our hands, contrary to that of Esay 43. 25. I, I, for my selfe, that is, freely for mine own mercie and glorie do away iniquities. 2. His incomprehensible and incorruptible glorie, they transforme into the image of a corruptible creature, as the Apostle speaketh, Rom. 1. 23. painting him out sometimes after the likenesse of an old man, sometimes in one shape, sometimes in another, as if Time did weare him, or Age alter him, who is the Eternitie of Israel, and neuer changeth. 3. Their prayers to Hee Saints & Shee Saints, and angels▪ which is a glorie proper vnto God, Psal. •0. 15. Call upon ••, and I will deliuer thee: so shalt 〈…〉 fie mee. And their bowing to Stocks and Stones, whereof the Lord saith, Esay 4•. •. I will not give my glorie to another, nor my praise to carued Images. 4. They teach, that the predestinating as well of the elect to life, as of the reprobate to condemnation, is for their workes fore-seene, which the Apostle,
