1 Timothy — Chapter 1

3. Not to teach otherwise.) Teaching otherwise then the doctrine receiued, is a special marke of Heretikes. The proper marke of Heretikes & false Preachers is to teach otherwise or contrarie to that which they found taught and beleeued generally in the vnitie of the Catholike Church before their time: al doctrine that is odde, singular, new, differing from that which was first planted by the Apostles, and descended downe from them to al Nations and Ages following without contradiction, being assuredly erroneous. *The Greek word which the Apostle here vseth, expresseth this point so effectually, that in one compound terme he giueth vs to wit, that an Heretike is nothing els but an after-teacher, or teacher otherwise. Which euen it-self alone is the easiest rule euen for the simple to discerne a false Prophet or Preacher by, specially when an heresie first beginneth. * ἑτεϱοδιδασκαλεῖν Luther teaching otherwise. 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 whatsoeuer he taught against that which he found preached and beleeued, must needs be another doctrine, a later doctrine, an after-teaching or teaching-otherwise, and therfore consequently must needs be false. And by this admonition of S. Paul, al Bishops are warned to take heed of such, and specially to prouide that no such odde Teachers arise in their dioceses.

4. To fables.) Al heretical doctrine is fables. He speaketh specially of the Iewes after-doctrines and humane constitutions repugnant to the lawes of God, whereof Christ giueth warning Mt. 23 and in other places, which are conteined in their Cabala and Talmud: generally of al heretical doctrines, which indeed, how so euer the simple people be beguiled by them, are nothing but fabulous inuentions, as we may see in the Valentinians, Manichees, and other of old: by the Brethren of loue, Puritans, Anabaptistes, and Caluinistes of our time. For which cause Theodoret entitleth his book against Heretikes, Hæreticarum fabularum, Of Heretical fables.

5. The end Charitie.) Charitie the very formal cause of our iustification. Here againe it appeareth, that Charitie is the cheefe of al vertues, and the end, consummation, and perfection of al the law 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 and stubbernes forsaken the euident truth. Charitie doubtles which is here commended, is iustice it-self, and the very formal cause of our iustification as the workes proceeding therof, be the workes of iustice. Charitas inchoata (saith S. Augustine) inchoata iustitia: Charitas prouecta, prouecta iustitia: Charitas magna, magna iustitia: Charitas perfecta, perfecta iustitia est. Charitie now beginning, is iustice beginning: Charitie growen or increased, is iustice growen or increased: great Charitie, is great iustice: perfect Charitie, is perfect iustice. Li. de nat. & great. c. 70.

7. Desirous to be Doctours.) Heretikes great boasters, but vnlearned. It is the proper vice both of Iudaical & of Heretical false Teachers, to professe knowledge and great skil in the Law and Scriptures, being indeed in the sight of the learned most ignorant of the word of God, not knowing the very principles of diuinitie, euen to the admiration truely of the learned that read their books, or heare them preach.

9. The Law not made to the iust.) Libertines alleadge Scripture. By this place and the like, the Libertines of our daies would discharge themselues (whom they count iust) from the obedience of lawes. But the Apostles meaning is that the iust man doth wel, not as compelled by law or for feare of punishment due to the transgressours thereof, but of grace and mere loue toward God and al goodnes, most willingly, though there were no law to command him.

20. Deliuered to Satan.) Excommunication of Heretikes, and the effect therof. Hymenæus and Alexander are here excommunicated for falling from their faith and teaching heresie: an example vnto Bishops to vse their spiritual power vpon such. In the primitiue Church, corporal affliction through the ministerie of Satan was ioyned to excommunication. Where we see also the diuels readines to inuade them that are cast out by excommunication, from the fellowship of the faithful, and the supereminent power of Bishops in that case. Wherof S. Hierom (ep. 1. ad Heliod. c. 7) hath these memorable words: God forbid (saith he) I should speake sinistrously of them, who succeeding the Apostles in degree, make Christes body with their holy mouth, by whom we are made Christians: who hauing the keies of heauen, doe after a sort iudge before the day of iudgement: who in sobrietie and Chastitie haue the keeping of the spouse of Christ. The Priests high authoritie of Excommunication. And a litle 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. The terrible effect therof. And in the old Law whosoeuer was disobedient to the Priests, was either cast out of the camp and so stoned of the people, or laying downe his neck to the sword, expiated his offense by his bloud: but now the disobedient is cut-off with the spiritual sword, or being cast out of the Church, is torne by the furious mouth of diuels, So saith he. Which words would God euery Christian man would weigh.