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,* are foure. [ 1] *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. [ 2] *The doctrine of the Church alone hath divine testimonies, firme and infallible, such as quiet con∣sciences, and convince all other Sects of errour. [ 3] *In the Church the entire and uncor∣rupt 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 fra∣ming 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 obedi∣ence 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 ci∣vill duties towards men. [ 4] *The Gospel of Christ is wholly taught and rightly under∣stood in the Church onely; 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, Anaba∣ptists, 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 cre∣ation: For, it is a doctrine treating of God and his creatures,* 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 im∣ploy 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:* [ 1] *They disagree in their principles: For Philosophy in her principles, is meerly naturall, found∣ed 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. [ 2] *They 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 pro∣poundeth 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 Mathe∣matickes▪ all which are not delivered in Church doctrine, but have their proper ne∣cessary use in handling and learning the same. [ 3] *They concurre not in their severall Page  4effects: 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 mi∣nistreth 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 eter∣nall 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;* 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 cau∣ses 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;* such as are 1. Free remission of sins by and for Christ. 2. The grace and pre∣sence 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 pre∣misses; yet it never impugneth Divinity. Whatsoever erroneous opinions, contrary to the true doctrine of the Church, occurre in the writings of Philosophers, or are ci∣ted out of Philosophy to overthrow Scripture; all these are either no way Philosophi∣call, 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 Epi∣curus touching the mortality of the soule, and such like: or else they are indeed Philo∣sophicall opinions, but unfitly applyed to Divinity.

*These maine differences between Christian doctrine and other Religions, and Philosophy also, are very worthy observation, for these ends: [ 1] 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 pre∣cisely 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 with∣out high dishonour to his name. [ 2] 2. That we hazzard not, nor endanger our salvation, which might happen, if erroneously we should imbrace for true Religion any Schis∣maticall doctrine, or heathenish Philosophy. [ 3] 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 im∣portant and weighty matters are found in our Religion, which are wanting in o∣thers: 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 reje∣cted: Finally, that we separate our selves from Epicures and Academicks, who ei∣ther 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:* as for those Academicks, they manifestly falsifie the sentence and mean∣ing of the Apostle, and are easily refuted. For, the pronoune HIS in no sort signifi∣eth whatsoever faith every man frameth unto himselfe, but the true Catholike faith, par∣ticularly 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.