The Sum of Christian Religion, Preambles · Section 3
3 Wherein the doctrine of the Church differeth from the doctrine of other Sects, and from Philoſophy alſo, and why theſe differences are to be retained.
THE differences betweene the doctrine of Gods Church, and other Religions,4 Differences betweene Church-doctrine and other Religions▪ are foure. In their Authors.GOD is the author of the doctrine of the Church, from whom it was delivered by the miniſtry of the Prophets and Apoſtles: other Sects are ſprung from men, and have been invented by men through the ſuggeſtion of Sathan. In their teſtimonies of confirmation.The doctrine of the Church alone hath divine teſtimonies, firme and infallible, ſuch as quiet conſciences, and convince all other Sects of errour. In teaching and not teaching aright the whole Law.In the Church the entire and uncorrupt Law of GOD is perfectly retained and kept: as for other Sects and Religions, they maime and corrupt the Law of GOD. For they utterly reject the doctrine of the firſt Table concerning the true knowledge and worſhip of GOD, either framing unto themſelves another God beſides that GOD who by his word and workes hath revealed himſelfe unto his Church; or ſeeking to know God, but not by and in his Son; or worſhipping GOD otherwiſe than hee hath commanded in his word. They are alſo altogether ignorant of the inward and ſpirituall obedience of the ſecond Table. That little good and truth which they have, is a part of the commandements of the ſecond Table concerning externall diſcipline, and civill duties towards men. In preaching & not preaching aright the whole Goſpel.The Goſpel of Chriſt is wholly taught and rightly underſtood in the Church onelyonly; other Sects are either cleane ignorant of it, and deſpiſe it; as the Ethnickes, Philoſophers, Jewes, and Turkes: or they doe patch ſome little part of it out of the doctrine of the Apoſtles unto their owne errours, of which part yet they neither know not perceive the uſe; as the Arrians, Papiſts, Anabaptiſts, and all other Heretickes; of whom ſome maintaine errours concerning the perſon, others concerning the office of our Mediatour. Theſe maine diſcords doe prove that the doctrine of the Church alone is zealouſly to be followed and kept, and the Religion and doctrine of other Sects repugnant to the truth, warily to be prevented and avoided; according as it is ſaid in Scripture, BEWARE of falſe Prophets: and, FLY Idols.
The caſe holdeth not alike in Philoſophy: For true Philoſophy, howſoever it vary much from the doctrine of the Church, yet it impugneth it not; it is no lye, as are the falſe doctrines of other Sects, but it is abſolute truth, and as it were a certaine bright-ſhining ray of Gods divine wiſdome, fixed in mans underſtanding at the creation: For, it is a doctrine treating of God and his creatures,The nature of Philoſophy, with the lawfull and fruitfull uſe thereof. and other things good and profitable unto mankind, compiled by wiſe and grave men through the light of Nature, and grounded on principles in their own nature plaine and evident. Whence it followeth, that it is a thing not only lawfull, but profitable alſo for Chriſtans to imploy their labour and travell in the ſtudies of Philoſophy; whereas contrariwiſe we may not buſie our wits in the doctrine of other Sects, but deteſt them all as untruths and lies coined by the Divel. Notwithſtanding, between Philoſophy & the doctrine of the Church there is great difference, eſpecially conſiſting in theſe points:3 Differences between Philoſophy and Church-doctrine: In their grinciples.They diſagree in their principles: For Philoſophy in her principles, is meerly naturall, founded and built on things naturally knowne unto every man: but the doctrine of the Church, although it contain many things depending on nature; yet the chiefeſt part thereof, I meane the Goſpel, ſo far ſurpaſſeth the reach and capacity of nature, that had not the Sonne of God revealed it unto us out of his Fathers boſome, no wit of men or Angels could have attained unto it. In their ſubjectsThey vary in their ſubjects, and matter which they handle: For the doctrine of the Church comprehendeth the full, perfect, and entire ſenſe both of the Law and Goſpel; but Philoſophy is quite ignorant of the Goſpel, and omitteth the principall parts of the Law, and rawly and obſcurely propoundeth that ſmall portion it retaineth concerning diſcipline, and externall duties, drawn but out of ſome few precepts of the Decalogue. It teacherh us alſo other arts and ſciences meete and ſerviceable for mans life; as Logick, Phyſick, and the Mathematickes▪ all which are not delivered in Church doctrine, but have their proper neceſſary uſe in handling and learning the ſame. In their effects.They concurre not in their ſeverall effects: For the doctrine of the Church alone ſheweth us the originall of all evils, and mans miſery; to wit, the fall diſobedience, or ſin of our firſt parents. Moreover it miniſtreth true and lively comfort unto our conſciences, pointing out the meanes by which wee may wade out of the danger of ſin and death, and aſſuring us of life eternall through Chriſt. As for Philoſophy, it knoweth not the cauſe of our evils, neither yeeldeth it us any ſound comfort or conſolation. Philoſophy hath certain comforts common unto her with Divinity;Comforts common both to Philoſophy and Divinity. ſuch are 1. The providence of God. 2. The neceſſity of obeying of God. 3. A good conſcience. 4. The worthineſſe of vertue. 5. The finall cauſes or the ends which vertue propoſeth. 6. The examples of others. 7. Hope of reward. 8. A comparing of events, becauſe a leſſe evil compared unto a greater carrieth a ſhew and ſhadow of good: but true comforts againſt ſinne and death are proper to the Church;Comforts proper to Gods Church. ſuch as are 1. Free remiſſion of ſins by and for Chriſt. 2. The grace and preſence of God in our very miſeries. 3. Our finall delivery, and life everlaſting. Wherefore Philoſophy, though in reſpect of Divinity it be unperfect, and faile in theſe premiſſes; yet it never impugneth Divinity. Whatſoever erroneous opinions, contrary to the true doctrine of the Church, occurre in the writings of Philoſophers, or are cited out of Philoſophy to overthrow Scripture; all theſe are either no way Philoſophicall, but the vaine ſleights of mans wit, and very biles and ſores of true Philoſophy; ſuch as was the opinion of Ariſtotle concerning the eternity of the world, and of Epicurus touching the mortality of the ſoule, and ſuch like: or elſe they are indeed Philoſophicall opinions, but unfitly applyed to Divinity.
The uſe of theſe differences in doctrine.Theſe maine differences between Chriſtian doctrine and other Religions, and Philoſophy alſo, are very worthy obſervation, for theſe ends: 1. That Gods glory be no way impaired of us, but reſerved wholly unto himſelfe; which cannot be, unleſſe wee acknowledge and confeſſe in the face and eye of the world, whatſoever he hath preciſely commanded us to beleeve, either concerning himſelfe, or his will; and that wee adde nothing of our owne braine unto that which hee hath revealed. For God cannot be mingled with Idols, nor his truth confounded with Satans forgeries without high diſhonour to his name. 2. That we hazzard not, nor endanger our ſalvation, which might happen, if erroneouſly we ſhould imbrace for true Religion any Schiſmaticall doctrine, or heatheniſh Philoſophy. 3. That our faith and comfort in Christ Jeſus might be ſtrengthened and confirmed, which falleth out, when wee diſcerne the perfection of the doctrine of the Church before all other Religions: how many important and weighty matters are found in our Religion, which are wanting in others: What are the cauſes why they alone are ſaved who profeſſe this doctrine, and other Religions with their Sectaries and adherents are damned, and of God rejected: Finally, that we ſeparate our ſelves from Epicures and Academicks, who either make a mockery of pietie and godlineſſe, or ſo rack Religion, that they thinke every man in every Religion ſhall be ſaved; wreſting in this ſenſe that ſaying of the Apoſtle, The juſt man ſhall live by HIS faith. Now theſe Epicures are not worthy the anſwering:Rom. 1.17. Hab. 2.4. as for thoſe Academicks, they manifeſtly falſifie the ſentence and meaning of the Apoſtle, and are eaſily refuted. For, the pronoune HIS in no ſort ſignifieth whatſoever faith every man frameth unto himſelfe, but the true Catholike faith, particularly appropriated unto every man; and this word HIS ſtandeth in oppoſition againſt any other mans faith, though it be a true and good faith; and thwarteth and croſſeth alſo the opinion of Juſtification by works. So that the naturall ſenſe of that Text is, The juſt man is juſtified, not by the works of the Law, but by faith alone in Chriſt, and that by his owne private faith, not by the faith of another man.