Chapter 1 of 6

3Not to teach otherwise. The proper mark of Heretics and false preachers, is, to teach otherwise or contrary to that which they found taught and believed generally in the unity of the Catholic Church before their time: all doctrine that is odd, singular, new, differing from that which was first planted by the Apostles, and descended down from them to all nations and ages following without contradiction, being assuredly erroneous. The Greek word which the Apostle here useth, expresseth this point so effectually, that in one compound term he giveth us to wit, that an Heretic is nothing else but an after-teacher, or teacher-otherwise: which even it self alone is the easiest rule even for the simple to discern a false Prophet or preacher by, specially when an heresy first beginneth. Luther found all Nations Christian at rest and peace in one uniform faith, and all preachers of one voice and doctrine touching the B. Sacrament and other Articles: so that whatsoever he taught against that which he found preached and believed, must needs be another doctrine, a later doctrine, an after-teaching or teaching-otherwise, and therefore consequently must needs be false. And by this admonition of S. Paul, all Bishops are warned to take heed of such, and specially to provide that no such odd teachers arise in their dioceses.Not to teache othervvise. The proper marke of Heretikes & false preachers, is, to teach othervvise or contrarie to that vvhich they found taught and beleeued generally in the vnitie of the Catholike Church before their time: al doctrine that is odde, singular, nevv, differing from that vvhich vvas first planted by the Apostles, and descended dovvne from them to al nations and ages folovving vvithout contradiction, being assuredly erroneous. \* The Greeke vvord vvhich the Apostle here vseth, expresseth this point so effectually, that in one compound terme he giueth vs to vvit, that an Heretike is nothing els but an after-teacher, or teacher-othervvise: vvhich euen it self alone is the easiest rule euen for the simple to discerne a false Prophet or preacher by, specially vvhen an heresie first beginneth. Luther found al Nations Christian at rest and peace in one vniforme faith, and al preachers of one voice and doctrine touching the B. Sacrament and other Articles: so that vvhat so euer he taught against that vvhich he found preached and beleeued, must needes be an other doctrine, a later doctrine, an after-teaching or teaching-othervvise, and therfore consequently must needes be false. And by this admonitiō of S. Paul, al Bishops are vvarned to take heede of such, and specially to prouide that no such odde teachers arise in their dioceses.

4To fables. He speaketh specially of the Jews' after-doctrines and humane constitutions repugnant to the laws of God, whereof Christ giveth warning Mt. 23 and in other places, which are contained in their Cabala and Talmud: generally of all heretical doctrines, which indeed, howsoever the simple people be beguiled by them, are nothing but fabulous inventions, as we may see in the Valentinians, Manichees, and others of fable old: by the brethren of love, Puritans, Anabaptists, and Calvinists of our time. For which cause Theodoret entitleth his book against Heretics, Hereticarum fabularum, Of Heretical fables.To fables. He speaketh specially of the Ievves after-doctrines and humane constitutions repugnant to the lavves of God, vvhereof Christ giueth vvarning Mt. 23 and in other places, vvhich are conteined in their Cabala and Talmud: generally of al heretical doctrines, vvhich in deede, hovv so euer the simple people be beguiled by thē, are nothing but fabulous inuentions, as vve may see in the Valentinians, Manichees, and others of fable old: by the brethren of loue, Puritans, Anabaptistes, and Caluinistes of our time. For vvhich cause Theodorete entitleth his booke against Heretikes, Hereticarum fabularum, Of Heretical fables.

4Questions. Let our loving brethren consider whether these contentious and curious questionings and disputes in religion, which these unhappy heresies have engendered, have brought forth any increase of good life, any devotion, or edification of faith and religion in our days. and then shall they easily judge of the truth of these new opinions, and the end that will follow of these innovations. In truth all the world now seeth they edify to Atheism and no otherwise.Questions. Let our louing brethren consider vvhether these contentious and curious questionings and disputes in religion, vvhich these vnhappie heresies haue ingendered, haue brought forth any increase of good life, any deuotion, or edification of faith and religion in our daies. and then shal they easily iudge of the truth of these nevv opinions, and the end that vvil folovv of these innouations. In truth al the vvorld novv seeth they edifie to Atheisme and no othervvise.

5The end Charity. Here again it appeareth, that Charity is the chief of all virtues, and the end, consummation, and perfection of all the law and precepts. and yet the Adversaries are so fond as to prefer faith before it, yea to exclude it from our justification. Such obstinacy there is in them that have once in pride and stubbornness forsaken the evident truth. Charity doubtless which is here commended, is justice it self, and the very formal cause of our justification, as the works proceeding thereof, be the works of justice. Charitas inchoata (saith S. Augustine) inchoata iustitia: Charitas prouecta, prouecta iustitia: Charitas magna, magna iustitia: Charitas perfecta, perfecta iustitia est. Charity now beginning, is justice beginning: Charity grown or increased, is justice grown or increased: great Charity, is great justice: perfect Charity, is perfect justice. Li. de nat. & grat. c. 70.The end Charitie. Here againe it appeareth, that Charitie is the cheefe of al vertues, and the end, consummation, and perfection of al the lavv and precepts. and yet the Aduersaries are so fond as to preferre faith before it, yea to exclude it from our iustification. Such obstinacie there is in them that haue once in pride & stubbernes forsaken the euident truth. Charitie doubtles vvhich is here commended, is iustice it self, and the very formal cause of our iustification, as the vvorkes proceding thereof, be the vvorkes of iustice. Charitas inchoata ( saith S. Augustine ) inchoata iustitia: Charitas prouecta, prouecta iustitia: Charitas magna, magna iustitia: Charitas perfecta, perfecta iustitia est. Charitie novv beginning, is iustice beginning: Charitie grovven or increased, is iustice grovven or increased: great Charitie, is great iustice: perfect Charitie, is perfect iustice. Li. de nat. & grat. c. 70.

7Desirous to be Doctors. It is the proper vice both of Judaical and of Heretical false teachers, to profess knowledge and great skill in the Law and Scriptures, being indeed in the light of the learned most ignorant of the word of God, not knowing the very principles of divinity, even to the admiration truly of the learned that read their books or hear them preach.Desirous to be Doctors. It is the proper vice both of Iudaical and of Heretical false teachers, to professe knovvledge and great skill in the Lavv and Scriptures, being in deede in the light of the learned most ignorant of the vvord of God, not knovving the very principles of diuinitie, euen to the admiration truely of the learned that reade their bookes or heare them preach.

9The law not made to the just. By this place and the like, the Libertines of our days would discharge themselves (whom they count just) from the obedience of laws. But the Apostles' meaning is that the just man doth well, not as compelled by law or for fear of punishment due to the transgressors thereof, but of grace and mere love toward God and all goodness, most willingly, though there were no law to command him.The lavv not made to the iust. By this place and the like, the Libertines of our daies vvould discharge them selues ( vvhom they count iust ) from the obedience of lavves. But the Apostles meaning is that the iust man doth vvel, not as compelled by lavv or for feare of punishment due to the transgressors thereof, but of grace & mere loue tovvard God & al goodnes, most vvillingly, though there vvere no lavv to commaund him.

20Delivered to Satan. Hymenaeus and Alexander are here excommunicated for falling from their faith and teaching heresy: an example unto Bishops to use their spiritual power upon such. In the primitive Church, corporal affliction through the ministry of Satan was joined to excommunication. Where we see also the devil's readiness to invade them that are cast out by excommunication, from the fellowship of the faithful, and the supereminent power of Bishops in that case. Whereof S. Jerome (ep. 1. ad Heliod. c. 7.) hath these memorable words: God forbid (saith he) I should speak sinisterly of them, who succeeding the Apostles in degree, make Christ's body with their holy mouth, by whom we are made Christians: who having the keys of heaven, do after a sort judge before the day of judgment: who in sobriety and Chastity have the keeping of the spouse of Christ. And a little after, They may deliver me up to Satan, to the destruction of my flesh, that the spirit may be saved in the day of our Lord Jesus. And in the old Law whosoever was disobedient to the Priests, was either cast out of the camp and so stoned of the people, or laying down his neck to the sword, expiated his offence by his blood: but now the disobedient is cut off with the spiritual sword, or being cast out of the Church, is torn by the furious mouth of Devils. So saith he. Which words would God every Christian man would weigh.Deliuered to Satan. Hymenæus and Alexander are here excommunicated for falling from their faith & teaching heresie: an example vnto Bishops to vse their spiritual povver vpon such. In the primitiue Church, corporal affliction through the ministerie of Satan vvas ioyned to excommunication. Where vve see also the diuels readines to inuade them that are cast out by excommunication, from the felovvship of the faithful, and the supereminent povver of Bishops in that case. Vvhereof S. Hierom ( ep. 1. ad Heliod. c. 7. ) hath these memorable vvordes: God forbid ( saith he ) I should speake sinistreously of them, vvho succeeding the Apostles in degree, make Christes body vvith their holy mouth, by vvhom vve are made Christians: vvho hauing the keies of heauen, do after a sort iudge before the day of iudgement: vvho in sobrietie and Chastitie haue the keeping of the spouse of Christ. And a little after, They may deliuer me vp to Satan, to the destruction of my flesh, that the spirit may be saued in the day of our Lord Iesus. And in the old Lavv vvhosoeuer vvas disobedient to the Priests, vvas either cast out of the campe and so stoned of the people, or laying dovvne his necke to the svvord, expiated his offense by his bloud: but novv the disobedient is cut of vvith the spiritual svvord, or being cast out of the Church, is torne by the furious mouth of Diuels. So saith he. Vvhich vvordes vvould God euery Christiā man vvould vveigh.