Commentary on Titus, Part 2 · Chapter 3 (6 of 7)

Commentary on Titus · Part 2 · Chapter 3 (6 of 7)

p. 691Vse. 2. To people to pray to the Lord, 1. To giuegive pastors according to his owne heart,What people must pray for in comming to the word. not such as may seeke out vaine and foolish things, the froth of wit and learning; but such things as may feed their soules with wisedome and vnderstanding. 2. For the spirit of discerning, 1to trie the spirits by which are of God: for the guise of false teachers is 2priuily to bring in damnable doctrines,2. Pet. 2.1▪ Iude 4.2 Pet 2:1Jude 1:4 and craftely to creepe into mens affections; and men more easily run after them, because they speake something pleasing to corrupt nature, sometimes in the matter, sometimes in the manner: and therefore such as would not be deceiued by them, must be prouoked to more warinesse. 3. For the spirit of subiection, p. 6923that they may receiue the truth as truth: for else it will be iust with God to giuegive them ouer to be seduced with false teachers, and to beleeue lyes.2. Thess. 2. Prou. 1.30.2 Thess 2Prov 1:30 For those that despise his counsell, shall eate of the fruit of their owne way, and be filled with their owne devises: those that regard not to know God, shall by God be deliuered vp to a reprobate sence: and those that will not beleeue one Micah but hate him, shall fall into the hands of 4foure hundreth false Prophets to fall by them. 4. Commend the cause of the truth vntounto the Lords protection, entreating him that it may be continued euen to this our Church and Land: the which surely by the great contempt and abuse of the light, and the bringers of it, we hauehave iustly forfeyted; and deserue to be plagued with all kind of illusions, as Poperie, profanesse, Brownisme, Atheisme; the which fearefull iudgements hauehave made out great head alreadie, and are forerunners of greater euills, and beginnings of more bitter sorrowes, without timely repentance. And to what other ground can we ascribe all these euills, but vntounto the iust iudgement of God, for our hatred and abuse of the light, & the candlesticks of it?

Vers. 9. But stay foolish questions, and genealogies, and contentions, and brawlings about the lawe, for they are vnprofitable and vaine.

Although Titus hath beene in the former verse commanded to teach, and beat home such true and profitable points of doctrine as we hauehave heard, yet must he know, that he hath receiued but halfe his errand, and is but halfe way in his dutie; wherein if he would be compleat, he must further circumspectly watch against and represse all vaine and fruitles teaching, especially those kinds here mentioned: either suffering them not to breake out at all; or if they doe, to nippe and blast them quickly and betimes: if he can he must stoppe them in the head; if he cannot do that, he must stay them in the streame.

The verse standeth on two parts, 1. a precept, to stay foolish questions, and genealogies, and contentions, and brawlings about the law. 2. a reason of it, for they are vnprofitable and vaine. For the meaning of the words we must knowe, that our Apostle condemneth not the moouing of euerie question in handling the word; for there are many necessarie ones in diuinitie, which for our instruction and edification we may enquire and dispute: thus we reade that Paul disputed often: and thus we are trained and furnished in the diuinitie schoole, to defend the truth of God against the aduersaries of it: and where Salomon brandeth him with a note of follie that maketh no question but beleeueth eueryevery thing, he sheweth that there is a wise inquisition into necessarie truths tending to edification. But the Apostle expresseth what questions he disaloweth in a Diuine, p. 693foolish questions, that is, vnnecessarie, idle, of no moment, of no good vse to edification, neither in faith nor louelove, in conscience nor manners. Where me thinks Paul by the spirit of prophesie foresawe, forewarned, and forearmed the Church of that great malice of the deuill, which in after ages preuailed to the ouerthrowe of all puritie of religion and piety it selfe: and that was by turning men from the comfortable practise, and proper vse of Scripture, to seeke out an art of diuinitie appropriat to some few: and so suddenly came to turne all the sound knowledge of the Scriptures into a skeptike and questionarie diuinitie; whereby the deuill kept good wits from the knowledge and studie of tongues, and the necessarie fundamentall points of Christian religion; and set them on worke in the speculation of strange, friuolous, and curious questions, wherein they were not one more against another, then all of them against God, and his truth, and the building of his Church. And this is the quod libe…a…ie schoole diuinitie, then which nothing is more highly magnified of many at this day, who had rather tast leekes then Manna: and although our Apostle graunteth that it may hauehave a shewe of learning and wisedome falsly so called; yet as here it is called foolish, so elsewhere he confidently tearmeth it both foolish and vnlearned, 2. Tim. 2.23.2 Tim 2:23because it is occupied in such questions, as hauehave neither wisedome nor learning in them, while they make a shew of both.

Such are their questions concerning their heauenly Hierarchies,Foolish questions of Papists. and orders of Angels, concerning the degrees of the Saints in heauen, so definitiuely and magistrally determining, as though they had newly dropped out of the clouds: Paul durst neuer vtter such things who was wrapped into the third heauen. Others of them as though at the request of the rich man they had been sent from hell, are as confident of things done in purgatorie. Others are at redde warre whether things notionall or …eall be better: some sweate in disputing whether the world could be better made: others to be resolued whether the Pope be more mercifull then Christ, because Christ deliuereth none out of purgatorie as the Pope doth. But about their Sacrament and consecrated hoast,Proofe hereof the learned hauehave in Doct. Whitak. de Eccles. quaest. 5. cap. 8. their tumults are such and so ridiculous; as a iudicious Diuine would be loath to foule his mouth or his hearers eares with them. These are the toyles of the angelicall, seraphicall, magistrall, and subtile Doctors, Scotus, Hales, Holcoth, Durand, and such monsters of Diuines; which how much true learning they containe, the darkenes of their ages in which they liued and since sufficiently manifesteth. Gods righteous iudgement was vponupon them and the whole world since for their sakes, and that sentence verified vponupon them, while they thought themselues wise they became starke fooles. Rom. 1.22.Rom 1:22Let students looke how they spend time in them, for the truth is, that if a p. 694man be deuoted to them, he shall be euer learning, and yet neuer come to the knowledge of the truth: nay it may be feared of some who were towardly set in the truth, that comming into this schoole too timely, are now growne crooked and out of louelove with the truth, and are indeed turned into the things they read.

The second thing which Titus must resist, are genealogies, which also must be rightly taken, because there alwaies was and yet is an excellent vse of them in Scripture. Before Christ they were so necessarie, as the Iewes were commanded to keepe publike and priuate records of their tribes and families, yea and if there were any that could not tell or finde his genealogie, he was not to be admitted; or if inconsiderately he were, was to be deposed from publike office, Numb. 1.18. Nehem. 7.62. and to this purpose some holy writers of Scripture hauehave set downe for the vse of the Church to the ende whole bookes of genealogies; but especially that the Iewes might be able to bring their descent from the Patriarks, as we reade of Paul, who no doubt could bring his line downe from Beniamin, Philip. 3.5.

The vse of these genealogies was manifold, I will note two. First, to manifest the truth of God in the Scriptures.Vse of Genealogies in the Scriptures. 1. In the accomplishment of many speciall prophesies to particular persons: For example; God Ipromised to Abraham that he should be a mightie man: that this truth might be fully known, must be set downe the whole descent and posteriritie, and Princes that came of him although neuer so wicked from Ismael himselfe. Rebecca also had a promise of two mightie peoples in her wombe, and that the elder should serue the younger: how should this be knowne to be accomplished, but by the genealogie of them both, for which purpose euen the dukes that came of Esau were all recorded. The like of Iacobs prophesie concerning Ephraim and Manasseh; for otherwise the wicked should hauehave no name nor register in the booke of God: it is not for their owne sakes whose memories should rot, but for the honour of God and his seruants they are there rolled; to shewe that the godly were not only inwardly but euen outwardly blessed according to promise with such a fruitfull race and posteritie. 2. It is a great light to the truth of Scripture, when it setteth downe the persons by whom, and the times in which eueryevery worthy thing was done; what also and by whome the Church suffered: how all nations were euer enemies to religion but one little point or corner of the world: how God had euer a Church in the world, euen in the corruptedst times a litle remnant of Israel that worshipped him in spirit and truth, which things are cleared by genealogie.

IIThe second and principall vse of genealogie is to manifest the true p. 695Messiah vntounto the world. As, 1. to shewe that because God would be appeased in the same nature that had sinned, therefore he was true man 1and not in shew: and that his humanitie, incarnation, and natiuitie should not be obscure, his naturall descent is by the Euangelists brought downe from Abraham, yea from Adam, shewing vsus thereby what is the proper end of all genealogie in the Scriptures. 2. The nobilitie of his birth, and 2worthines of his parentage, and that he was the right heire to the Iewish kingdome. 3. The truth of the prophesies concerning him that he was the sonne of Abraham, and of Dauid, and that the scepter departed not 3from Iudah till his appearing. 4. The blessing wherewith that family out of which he came was advanced and distinct from al the tribes of the 4earth. 5. His humilitie who came of all sorts of men and women, publike and priuate, poore and rich, good and bad, that he might be a fit Sauiour 5of all sorts of men: not disdaining to place in his genealogie Phares the incestuous sonne of Iudah, and Bathsheba that was the wife of Vriah. And in these vses these genealogies may be still with sobrietie read, taught, and heard.

Quest. What is it then the Apostle condemneth? Answ. Not any such as serue to the edification of the faith of the Church, whereof this of Christ a publicke person and Sauiour of the world is the cheife of all; neither the keeping of the descent, so farre as serueth to the preseruation of right, iustice, and ciuill peace. In which respect Kings and Nobles, yea and other inferiour persons may enquire into that right which their ancestors hauehave made their due: and must so hold their genealogie, as they may hold their right against all claimes. But here is condemned all that recounting of kinred and petegree in all sorts of men, which proceedeth from a vaine minde, and tendeth to worldly pompe and vaineglorie. For this was the sinne of the Iewish teachers, that whereas now by Christs appearance all distinction of families was in religious respect abrogated: and now was no such need of genealogie as before, vnlesse it were before Infidells, and such as were not perswaded of the right descent of Christ: yet they out of their pride would be much and often in extolling of their tribes and kinred; and so not only for these accessories let goe the substance of religion, but as if they would build vp that politie again which now was abolished, to the great hurt of their hearers, would much busie themselues in such fruitles discourses. These genealogies must Titus withstand.

By brawling and contentions about the law, are meant those hote contentions which yet many Iewes and Iudaizing teachers did trouble the puritie of religion withall; striuing still to bring backe againe the obseruation of Iewish ceremonies; such as was circumcision, differences p. 696of meats, and daies, and garments; as though Christ were not yet come, wherewith the Church in that tender age was much molested. But now our Apostle pointeth to another end of the law, namely, to institute the life, contain in obedience, and lead vntounto Christ; but not to shadow Christ to come as before, who by his comming hath put an end to all such ceremonies.

Of all these endlesse questions, idle genealogies, and brabling contentions, the Apostle giueth this censure; that although they may seeme to hauehave a puffing kind of knowledge, and be stood for as for fire and water, as if the whole substance of religion were placed in them: yet are they vnprofitable and vaine, farre from instruction and edification of men in true godlines; yea indeed great hindrances thereto, as taking vp time and labour, and wits of men which should better be imploied; which as we said, is a forceable reason to auoid and represse them. Hitherto the meaning.

Satan seeketh to corrupt the purest churches by bringing in needles questions.Doctr. 1. The Deuil is readie in the purest Churches to corrupt the puritie of doctrine, by stirring needles & endles questions, either in substance of doctrine, or in ceremonies; wherein men will be as hote as if all religion were placed in them: And thus shall the peace of the Church be troubled, the free passage of the Gospel hindred, the godly teachers greeued, and all for things vnnecessarie and idle: things sometimes so farre from profiting the Church, as that they much hinder it, and obscure the doctrine of true religion. All this appeareth plainely in this our example. The malicious man is euer sowing tares in Gods feild, and if he cannot extinguish all the light of Christian doctrine, if he cannot pull downe as he would the substance of truth, he will doe what he can; he will make dissention in smaller matters, whereby many shall be offended, many cast backe that were comming on, and many other kept back, who might come on in time. So when the Disciples of Christ and Iohn consented in the substance of doctrine; yet could he make them quarrell in washings, and fastings, and such ceremonies. Paul and Barnabas consented in substance of doctrine, yet for a verie trifle and indifferent thing,Act. 15.39.Acts 15:39 (the companie or leauing behind of Marke) were so exasperated and deuided, that they did seperate one from the other. And if he be so forceable in good men that he taketh the aduantage of flesh in them, much more doth he effectually worke in vnconscionable men who are all flesh, and all corruption. Easie were it in all ages to discouer this eminent note of Satans mallice in false teachers, namely, that they were euer more earnest in vrging and constraining of men in their owne deuises, then to the duties of the morall law. Christ charged the Pharisies that they placed more religion in washing potts, cuppes, and beddes, p. 697then in keeping Gods commandements. These Iewish teachers, Act. 15.29. are branded that they troubled the Church with words and combred mens minds (euen in the Apostles daies) with things dead, and vnnecessarie, with circumcision and ceremonie. And is not Gods iudgement come vponupon the Papists at this day to the vttermost, who hauehave called backe all these Iewish ceremonies againe, and so long contended for them, that they hauehave lost the substance of pure religion, and the truth hath betaken her to her wings? Their schoole diuinitie is turned away from Christs bodie, to his garments: their maine disputes are taken vp about workes of preparation, free-will, merit of workes, workes super errogatorie, purgatorie, differences of garments, meats, dayes, vowes, pilgrimages; which are such things as Christ wrapped vp together and left in his graue, when himselfe rose againe. And their doctrinall diuinitie to the people, as we read it in the postills, but schoole distinctions, and legends fables; or of latter times, bitternes against the first restorers of religion, who oppose their former false doctrines. And for their heat in vrging these things aboue all the commandements of God, none is so blind but may see that they more seuerely punish him that fasteth not their lent, then such as are manslayers; more him that keepeth not one of their Saints dayes, then him that keepeth neuer a Sabboath thorough the yeare: that they make it a greater sinne for some sorts of men to marie a wife, then to liue in secret filthinesse all their liues long. Thus the deuil hauing gotten in his head, easily thrusteth in all his bodie; and if he get a Church or people at this aduantage, that he can comber mens mindes with needlesse things, and stirre vp brabbling contentions about vnprofitable and vaine deuises of men; he is in great hope and probabilitie ere long to put out that light, which he hath al…eadie so farre darkned.

Vse. Let vsus acknowledge the worke of Satan, when we see men who are all of one sound iudgement in the substance of religion, and so should be brethren; to be at such hote strife and opposition for matter of ceremonie, and for things in comparison vaine and vnprofitable. 2. Let vsus not count it a strange or new thing, to be too much offended at it. 3. Let vsus pray the Lord, who can rebuke Satan, to dissolue such workes of the Deuill, least in the ende too late we lament the losse of the truth.

Doctr. 2. In Titus his example, eueryevery Minister is bound not only to teach profitable things, but to resist the contrarie.Ministers must teach things profitable, and resist the contrarie. He that would be faithfull in the house of the Lord, must behaue himselfe in building these spirituall walls, as Nehemiah did in building the materiall wall of Ierusalem. He must be readie with his toole in one hand, and his weapon in p. 698the other, both to build, and defend his building. He must be so farre from vaine teaching in himselfe, as he must not suffer it in another, if it lie in his power to hinder it. The doctrine beeing so plaine, as it is to be read out of the words of the text, we will spend no labour in the proofe, but reserue it to the vse, which is,

1. To reprehend sundrie sorts of teachers. 1. Such as wearie themselues and hearers with knotty questions, which are as parables to the people, wherein while men exercise their wits, to get a name of profunditie, they do no little hurt: for they fill the heads and hearts of their hearers with intricate doubts, often leading them into such labyrinths, as they cannot wind them out of; and then the deuil hath matter to worke vponupon; for either he taketh vp their minds with such needlesse questions, which hinder matters leading to true pietie: or else maketh them wauer in the truth, or bringeth them on to open profannesse, when they see that eueryevery truth may be called into question, and probably oppugned; and so they care for no truth, as hauing none to insist in. Preaching is not a tying of knots to vntie them againe, nor a schoole probleme, but a building vp of men in the obedience of saith and repentance.

2. Such as tyre themselues with curious questions, to which corrupt nature is verie prone in vnsanctified teachers and hearers; and these as vnprofitable and vaine as the former: teachers would find out the equalitie and inequalitie of glorie in heauen: would hauehave vsus know whether we shall know one another in the life to come; would instruct vsus in the yeare and time of Christs comming to iudgement: would find vsus out the cause why God reiecteth Saul the King, and electeth Saul the persecutor. But here it were good to remember the woman of Samaria her answer to Christ, The well is deepe, and I hauehave no vessell to draw with. Hearers likewise would faine know where Moses his bodie was buried; how and whither Elias was carried: what God did before the world was made: they will no longer stand in the outward court, but presumptuously with Pompey, thrust into the sanctum sanctorum, to prie into Gods secret place: yea although it be sequstered from the rest, and vailed, couered, and shadowed with the wings of the Cherubins. But let such beware they buy not their presumption as deare as he did his; there is danger in climbing, and our lesson giuen vsus is, not to be ouerwise, but wise to sobrietie. It is a fearefull taking of Gods name in vaine, to take his word to make a ground of our owne deuise in things not reuealed. It is an high presumption to seeke to discouer that which God hath not vttered, whose glorie it is to keepe somethings secret to himselfe. In a word, it is a point of extreame folly, wheras the Lord hath deliuered such p. 699high things in the Scriptures to exercise our vnderstandings; that (as the ancient speake) were we elephants we might swimme there; that we should leaue these and wast out our time in things not reuealed. True it is that knowledge is profitable, is sweet, and profound: But what then? although it be profitable to warme a mans hands by the fire, it is no wisdome to thrust ones hands into the fire▪ to vse the beames of the sunne is profitable to perfect the sight; but vnlesse we were eagles, to gaze vponupon the body of the sunne is to destroy it. So likewise hony is sweet, but we must so much the more beware we eate not too much. And there is a knowledge too high for Dauid himselfe: an humble ignorance is an high learning where God would not hauehave vsus to know.

Now the better to restraine our selues herein,Motiues to the former dutie. 1. Labour to see the corrupt disposition of the best in this point: the deere children of God hauehave had their idle and curious questions: Daniel a man greatly beloued 1would be enquiring concerning the ende.Dan. 12.8.Dan 12:8 The disciples bewrayed their weakenesse both before and after Christs death, Ioh. 8.1. Master, who sinned, this man or his Parents? whereas Christ wisheth them to looke at Gods scope in all his actions, which is his owne glorie: so after his resurrection, Lord, wil… thou now restore the kingdome to Israel? and Peter of Iohn, Master, what shall this man doe? Secondly, acknowledging it a fruit of pride, let vsus compose our hearts to humilitie, as Dauid, Lord I 2am not high minded, I walke not in things too high for me, but as a weigned child: it is a spice of pride of heart to seeme to knowe more then others. 3. Consider the vnprofitablenesse of such knowledge, it puffeth vp, it edifieth not; one compareth such curious questions to Creuises, which 3hauehave more picking then meat. 4. The danger of it, for hereby men grow 4to scorne the simplicitie of the gospel, and so forfeit their saluation. This mother and daughter we reade of in Libanius Iulians schoolemaster, who meeting with a Christian, asked him in skorne this question, I pray thee seeing thou holdest on the carpenters sonne, tell me how he is now occupied, what is he doing? The Chrstian answered him, he is on his trade, making a coffin for thy Master and scholer Iulian, who shal hauehave a cast of his office ere long, as a little after Iulian was slaine in battaell, carried to Antioch in a coffin and there buried. Note the fearefull ende of curiositie in Gods matters. A third sort of teachers offend in wringing allegories so farre as in stead of milke blood commeth, and in studying for quaint tearmes, as fit for their message as Sauls armour for Dauid: wheras the wisedome of a man of God, is to speak… things agreeable to the analogie of faith, and in the stile of the holy Ghost, vnlesse any man thinke he can speake in a better, which were to take vponupon him to teach the Lord to speake; or defend that the Scriptures want light to expresse p. 700themselues. And indeede such teaching is in it selfe like some stuffes starcht and stretcht, and set out with a faire glose, but come to the wearing or wetting it shrinkes and shriules like cobwebs: and in the hearers effecteth an admiration of the man, but no sence of the matter: aske common people, what learned you at the Sermon? oh he is a proper man and a good scholler, and this is all that the most hauehave learned: a iust hire of such vaine and vnprofitable things, the worke is consumed before it come to the fire.

People must not desire such doctrine as the Minister may not teach.Vse. 2. People must not desire such doctrine as Ministers may not teach. Nature desireth to change pasture often; and the eare so farre as vncircumcised is Athenian, itching after nouelties: children would be in newe lessons before the old be halfe learned; so Christians cannot away to dwell in that pure doctrine which would lead them in true godlinesse: whereby often by the iudgement of God, they forfeit their faithfull Pastors, and in Gods wrath hauehave hirelings set ouer them that feede them with wind: they desire fine words and profound matter, and are wearie of plaine doctrines; and they hauehave a pickt language and vaine speculations, they aske and hauehave. But no sooner is Manna loathed, but quailes are rained, but with vengeance: it is flesh, but a meat that rotteth in the mouth, euen betweene the teeth.

Vse. 3. In priuate conferences man with man auoid these vaine questions; that all our priuate cōmunication may tend to edification: fathers must teach their children with Abraham in Gods wayes: children must depend vponupon their fathers, and aske them of such things, see Psal. 44.1. Mothers must teach their young children the Scriptures, as Eunicha did Timothie: Masters of familyes should make their families petty schooles and nurseries of diuinitie: we reade how Apollos a great man proceeded a doctor in Aquilaes house: our priuate houses should be Churches or Chappels; therefore such idle and vaine questions should find neither time nor place in these our priuate Churches.

Vers. 10. Reiect him that is an heretike, after once or twise admonition.

11. Knowing that he that is such is peruerted, and sinneth beeing damned of his owne selfe.

The fittest dependance of these words with the former, I conceiue to be this. Paul hauing exhorted Titus both to teach the truth according to godlinesse, as also to resist all such foolish and vaine doctrine as might do hurt in the Church of God: Titus might obiect, This indeede is my dutie wherein I entend to exercise my selfe with diligence; but when I hauehave laboured and done all I can, many there are who will not yeeld to the truth, nor submit themselues to this ordinance of God; how am I to carrie p. 701my selfe toward such? Ans. The Apostle carefull to preuent all such things as he foresaw might be hurtfull to the Church, giueth direction in these two verses how to proceede in this businesse also. The former giuing direction and laying downe the dutie, and the latter enforcing the same by moment of reason. In the former are three things to be considered. 1. the persons against whom Titus is to deale, here called heretikes. 2. The direction how he is to behaue himselfe towards them, reiect them. 3. The orderly manner of proceeding, after once or twise admonition. The latter verse containeth the reason of this seueritie, because such persons are incurable and incorrigible: which is prooued by two arguments. 1. such a one is subuerted, that is, turned or cast off the foundation. 2. he sinneth against his owne conscience, beeing damned of his owne selfe, that is, he wittingly and willingly spurneth against that truth of which his conscience is by the former admonition convinced.

For the first, who is an Heretike? Answ. He that professing Christ, yet inuenteth or maintaineth any errour against the foundation of religion, and that with obstinacie. For the opening of which description three things are to be noted. First, that an heretike must professe Christ. Per verba legis legem oppugnat. Ambr.For Iewes, Turkes, or Pagans cannot properly be Heretikes, although they fight against Christ and all religion in all the foundations of it. These are more properly called Heathens, Infidells, and Atheists without God in the world. But the person whom Titus hath here to deale withall, is one within the Church, and cast off from a foundation vponupon which he seemed to stand. Secondly, he must maintaine an error in doctrine (for if men erre in practise they are rather hypocrites, and profane wretches) and this error must be fundamentall, that is ouerturning some ground or article of our faith: for it will not make a man an heretike, not to beleeue the fables of Saint Francis, although Pope Benedict 4. so determine. Nay if a man should hold something wherein the Scriptures are his aduersarie, as that an oath is not to be taken, and warre is not to be made by Christians: such a one were in a grosse error, but not presently sunke into heresie. But if any man shall maintaine iustification by works, a daily sacrifice for satisfaction for sinne, or any other righteousnesse or worke to stand before God in besides Christ; the defence of this will easily prooue heresie. And hereby the Popish doctrine is clearely prooued hereticall. Thirdly, this error must be willfully and obstinatly mainteined; for he must reiect admonition, and striue after conuiction: and this properly maketh an heretike.Aliud est haereticus aliud h…ereticis cred…ns August de vt…l. credendi ad Honorat. For eueryevery one that holdeth an hereticall opinion is not an heretike: a man may by simplicitie, leuitie or rashnes, or gentlenes of nature be drawne into such an opinion: but if admonished of his error he contend not, but is readie to yeeld vp himselfe p. 702to the perswasion of truth, he is no heretike. For these three things make vp an heretike. 1. error. 2. conuiction. 3. obstinacie or weddednes to his opinion.

An heauie imputation to charge any man to be an heretike.Hence first note by the way, what an heauie thing we charge him with, whom we brand with the title of an heretike: for we charge him to be one who resteth not in the wholsome word, but maintaineth such an error as hath turned him off his foundation: one that contemneth the iudgement of the Church, despiseth wholsome admonitions: continueth in his damnable opinion against the light of his minde, against the check and accusation of his conscience; and beeing condemned of himselfe, heapeth vp sinne vponupon sinne: All which censure if we shall hastily passe, we shall hardly auoid rash iudgement: for if eueryevery error in diuinitie presently made an heretike,Errare possum, haereticus esse nolo. the Apostles themselues had beene no other then heretiks, who at first were so erronious and ignorant in many things of the greatest moment in religion.

What a false witnesse then, hath that Apostate Church of Rome passed against ours, and all the reformed Churches; whose teachers in all their sermons and writings stile vsus by no other name then heretikes? whereas they cannot shew wherein they hauehave conuinced vsus to hauehave departed from the Catholike and Apostolike faith: and much lesse that we hauehave with pertinacie, and against our owne consciences maintained any falsehood. Indeed if our rule be their Canon law (which iudgeth him an heretike who speaketh against the Romish Church, or obeyeth not whatsoeuer the Pope decreeth) we cannot auoid that name. Or if we should teach (as they doe, and that after conuiction) that the Saints in heauen are mediators by their merit and prayer: that prayer is to be made to Saints and dead men; that we can be iustified by the merit of our workes, by fasting, prayer, pilgrimage, or any such obseruance; that concupisence is no sinne in the regenerate, that a man can perfectly fulfill the law: that Saint Dominike performed more miracles then Christ, and all his Apostles, and was farre greater then Iohn Baptist: we could not auoid but be heretikes indeed: because these and a number such are contradictory to the canon of the Scriptures, reuerse the foundation of religion, and yet are obstinatly defended by them.

To charge a man to be a Puri…ane, is to call him an heretike.And further, let men see hence how inconsideratly they cast the names of old heretiques to the blemishing of the liues and waies of many godly and worthy men: as when Christian and religious men are tearmed by the name of Puritans, an auncient sect of heretikes, with whom these hauehave but small acquaintance. The like may we say of that reproachfull title of Scismatikes, who quickly degenerate into heretikes, who rent the coate of Christ, and make division in the Church: sometimes p. 703for some opinion, but more vsually about some orderly rites and ceremonies in the Church. Now then to challenge men of scisme: 1. the Church must be prooued to agree, and to hauehave the vnitie of truth both for doctrine and rites. 2. men must be conuinced by the word, that the doctrine is the wholsome word, and the rites and ceremonies are edifying, orderly, inoffensiue, and not superstitious. Obiect. But some are so peeuish they will neuer be conuinced and satisfied. Answ. The reason hereof seemes to be, because the Church is sometimes a partie in such a question; and therefore it were wisedome to bring vponupon such parties the iudgement of other reformed Churches, to make vp such a conuiction. And then when all such good meanes are vsed, if men separate from the Church, let them lie iustly vnderunder the reproach of their sin. But farre be it, that eueryevery one who carrieth a diuerse iudgement concerning some rites in the Church wherein he liues, should presently become a scismatike; for such a one may still cleaue in heart, in affection, and in personall presence vntounto the Church, and be farre from interrupting the vnitie of the Church. Yea farre be it that eueryevery departure from those that call themselues the Church, yea in maine points of doctrine, should be scisme. Were Elias, and Elizeus Scismatikes, because they departed from Ieroboams worship? were our Sauiour Christ and his Apostles scismatikes in departing from the doctrines of the Pharisies and Saduces? No, it was Ieroboam; it was the Preists and Pharisies (who pretended themselues to be the Church) departing from the truth, and so from the true vnitie, that were the authors of Scisme herein. And so for rites, how can we stoppe a Papists mouth, if we shall say that those men who depart from rites tending to the weakning of faith and doctrine, or offensiue and superstitious; are presently to be ranked amongst Scismatikes? for hauehave not we our selues thus departed from an hundred Romish ceremonies, and yet we say they are the authors of Scisme therein. Let this rectifie our iudgements, and keepe vsus from rash censures in matters so capitall, and so difficult. If any Catholike spirit will still reproach vsus as Scismatikes; surely we will reioyce herein, that we are not of them, whose canon hath taught vsus, that if Christ and his Apostles would not subscribe to all their decrees, they should escape no other tearmes but be reputed Scismatikes at the least, if not burnt for heretikes.

Secondly, note that there hauehave bin, and shall be to the end heresies in the Church. Christ was no sooner ascended,There alwaies hauehave bin, and shall be heresies in the Church: why. but that blessed doctrine of his (euen while the Apostles yet liued) was oppugned by heretikes: which seemeth to be the ground of this precept. Nay no sooner was there a Church, but heresie the disease and corruption of it, beganne to discouer it self; and truth ga…e only the start, & was before heresie; yea the p. 704…a…es came vp with the good seed in the feild of the Lord. The reasons of this doctrine are, First, so long as the causes of heresie remaine, it 1selfe must needs continue: but the causes shall be and euer hauehave bin in the Church; and these are ignorance of God, pride of heart, selfe conceit; ouerweening of gifts, want of louelove to Christ and his truth; Satans mallice, ambition, couetousnesse, flattery and many moe: in a word, so long as there is a mixture between good and badde, there will be a fight between them. Secondly, the Lord in his prouidence suffereth 2false prophets and heretikes to rise vp among his people,Ad hoc sunt haereses vt …ides habendo tentationem habeat & probationē. Tertul. de praescript. advers. haeret. cap. 1. to prooue & try them, whether they will cleaue vntounto him or no: Deut. 13.3. they are the Lords fanne brought into his floa…e, to separate betweene the faithfull and vnfaithfull: whereby the wicked fall off, as beeing thrust away from the Lord, vers. 7. and the godly, who are by Satan and his instruments accused to be hypocrites, are manifested …ound at the heart, and faithfull to the ende. So the Apostle, 1. Cor. 11.19. There must be heresies, that those who are approoued of God, foreign.may be knowne: he saith not it is possible, but necessarie that heresies be, as fire to trie and purge the gold. Thirdly, 3the Lord in his iustice punisheth by such the contempt of his truth, and the careles and vnaffected intertainement of his word. For iustly are men who will not receiue the truth in the louelove of it, giuen ouer to strong delusions in the beleeuing of lies:2. Thess. 2.2 Thess 2 If Christ and his Gospel cannot be receiued, Antichrist (when he commeth with all lying wonders, and preuailing errors) shall. If the truth in Michas mouth be contemned, 400. false Prophets shall preuaile with their lie. So hauehave we seene that where a faithfull Pastor hath beene lightly set by, the Lord hath one way or other remooued him, and after his departure sent in some grieuous wolfe or other, that hath not spared the flocke. Fourthly, the wisdome of God 4permitteth it: for although it seeme to poison vtterly & destroy the truth; yet indeede he turneth it to the clearing and confirming of it,Per eos qui ecclesiam discerpserunt, recta fidei dogmata emerserunt. Euagr. lib. 1. cap. 9. it beeing an occasion that the truth is further sifted into; that as sparkles issue out of the striking of two flints together, so the truth discussed and disputed, becommeth more lightsome, and more victorious: yea the gold commeth no brighter out of the fire, then the truth out of the triall of opposition and contradiction.

Vse. 1. Whensoeuer Sathan according to his accustomed mallice against sinceritie, stirreth vp any troubles to stay the course of the Gospel, to obscure the shining brightnesse of Gods glorie, and to bring confusion into the most wise orders, and ordinances of God, then the Lord so ouerruleth the matter, as that he alwaies bringeth light out of darkenes glorifieth himselfe, purgeth his floare, prooueth his people, quickneth their zeale, and traineth them in humilitie and obedience. Let vsus not p. 705then be discouraged, if our eyes see many trials, and in them many fall off, if we see the truth oppugned, doctrines of libertie broached, backed, and zealously maintained: for surely, although the Lord herein may iustly correct our manifest contempt of the truth, yet can he not, nor will forget his owne glorie.

2. We ought to be so farre from troubling or hindring, as that wee must affect, pray for, and to our power procure the peace of Ierusalem: yea so farre herein to straine our selues, as that onelyonly peace and truth may abide vndiuorsed. But well saith one,M Greenam. that hee who hath magnified his truth aboue all things, Psalm. 138.2. hath also aduanced it aboue peace.

3. Vse meanes to avoide heresie,Meanes to auoid heresie. and keepe out of the degrees of such a distastfull fruit of the flesh, Gal. 5.20. The cheife of these meanes are, 1. to lay thy ground in humilitie, which onelyonly cu…eth off contention, 1the eldest daughter of pride, and hath the promise to be taught in the way. 2. to be diligent in the hearing and reading,Psal. 25.Ps 25 but especially in 2obeying the word; for this is the readie way to attaine and containe thy selfe within the bounds of truth, Ioh. 7.17. If any man will doe his will, he shall know whether the doctrine be of God, and whether I speake of my selfe. Scripturarum ignoratio haerese, peperit. Chrysost in homil. de Lazaro.And whosoeuer embraceth the counsell and wisedome of the word, he walketh safely, and his foote shall not stumble, Prou. 3.21.23. where note, with what conscience any Papist dare say, that the Scriptures are the causes of heretikes. Thirdly, to growe vp in the affecting and louelove to the truth: for so shalt thou growe in the hatred of falshood, 3Psal. 119.113. Dauid had neuer come to such an hatred of vaine inventions if it had not beene for his singular louelove vntounto the lawe. Fourthly, beware of hereticall bookes and companie:Patriarchae haereticorum Philosophi. Tertul. for thou canst hardly get good 4out of the former; and as hardly doe good vntounto the latter; but most easily receiue harme from either; both of them beeing leauen and infectious. The like may be said of sticking vntounto Philosophie in matters of faith: for euen this will easily breede an heretike. Fiftly, content thy selfe with thy estate and portion, be it more or lesse,This Mr. Ardesty confessed in S. Maries was the persuasion of the Papists, and the chiefe ground of his owne resolution to fly the land, and become a Preist. couetousnesse and ambition 5hauehave throwne downe a great number of the starres of heauen, from their former shine, and beene the seedes of most heresies, as in Ecclesiasticall storie appeareth: yea in our dayes not a fewe hauehave growne into dislike of their estate; who in hope of better preferment, hauehave betaken themselues vntounto the heresie of Poperie, and therewith hauehave drunke in all manner of deadly poysons; that treasons, parricides, murders of kings, blowing vp of whole states, with all such desperate attempts, are most resolutely vndertaken, and as vnnaturally acted by them.

Now hauing cleared the first point who are heretikes, we come to the p. 706second, namely, how Titus must carrie himselfe towards them: and that is, he must after once or twise admonition reiect them. Now because admonition is first in nature and order of proceeding, though it be not so in the placing of the words, we will consider of it somewhat in the first place. And first it will be demanded what kinde of admonition this is, I answer, that this is not meant of that priuate admonition, whereunto both priuate Christians and the Minister as a Christian are bound towards those that erre, and are knowne so to doe; but of that publike admonition in the face of the Church, which is a seruant and maketh way to the publike censure of excommunication. For it maketh way to the Churches reiection of such a one, as the next verse sheweth incurable, both because he is cast off the foundation, as also is condemned of his owne conscience. Further, this admonition must be once or twise, namely, when the Pastor hath priuately conferred with him for the conviction of his conscience, and admonished him to the reuoking of his wicked error: if now he still stand out, then generall warning is to be giuen two seuerall sabbaths, of such an offender in the congregation, not yet naming the person, or cause in particular, but threatening the sentence of excommunication, vnlesse the delinquent come in in the meane time, and yeelde himselfe vntounto the truth. And thus shall he see that all gentle and good meanes are vsed with him, before the Church descend to such a grieuous censure.

Obiect. But Christ requireth three admonitions, Matth. 18.17. why doth the Apostle vrge but two: yea Paul himselfe admonished the the Curch of the Corinths three times, 2. Cor. 13. 1. this is the third time. Answ. Those places speake of the processe of priuate persons in priuate offences, which goeth before the publike notice and proceeding of the Church. 2. Paul dealeth by Epistle in a louing and fatherly manner, and prescribeth not to the Church how to proceede in their publike censures. 3. In such questions of fact, for the manner of processe, much is left to the wisedome and iudgement of the Church; which may so proceede as may make most for the good of the partie; and may vse two or three admonitions at their discretion: but so as admonitions must not be multiplied (as we say) toties quoties, nether on the other hand must be vnderunder the number of two, for two must be the least.

Doct. Hence we learne that euen heretikes and enemies to the church, must be tenderly and louingly dealt withall,…uen heretikes …nd enemies to the Church must be louingly dealt with. so long as there is any hope that they may be gained and wonne. Neither must they be seuerely or suddenly proceeded against by the Church, but vponupon due warning and 1threatning. For herein, 1. the Church beeing the daughter of God, 2shall resemble God himselfe; who still admonisheth before he strike. 2. p. 707the commandement is, that those that are spirituall must euer labour to restore offenders by the spirit of meekenes: Gal. 6.1.Gal 6:1and neuer to remooue till all meanes of restoring hauehave beene assayed: so that seueritie at first in those that are spirituall were meere crueltie. 3. This softnesse in the proceeding 3of the Church, bewrayeth her louelove of the partie, maketh his sinne better knowne vntounto him; letteth him see the danger of it: and if all this be scorned and contemned, it heapeth coales vponupon his head, and maketh the ensuing censure more iust and heauie. 4. Hereto ioyne the examples 4of Paul, who turneth not to seueritie till gentlenesse doe no good; nor vseth the rodde, so long as the spirit of meekenesse can preuaile:2. Cor. 13.2.2 Cor 13:2 yea of our Lord Iesus, who pronounced not his woe against Corazin and Bethsaida, till other great meanes vsed with them were reiected by them.

Vse. 1. Hence may wee gather the meaning of sundrie places in the Scripture: as Rom. 16.17. Brethren, I beseech you marke them diligently which cause divisions and offences among you, and avoide them: 2. Io…. 10. If any come and bring not this doctrine, receiue him not: these and such like places must be vnderstood by this our text, namely, after admonition, and good meanes vsed for their reclaiming, they must be avoided and reiected, and not before.

2. If heretikes must be thus dealt with,How much more freinds and bretheren. how much moree are we to deale louingly with brethren, who fall not wilfully, but of frailtie? how carefull should we be to set them in ioynt againe tenderly; couering the bitter pill of reproofe with sugred perswasion? how should the spirit of Moses coole and moderate the spirit of Elias towards brethren? surely here must be louing admonition, not once not twice, but so often as they offend, so as it be not with contempt and scorne of religion and discipline.

Reiect him] There is a twofold reiecting of a man; the one more priuate, whereby eueryevery Christian is bound to forbeare the familiar conuersing with such as are openly wicked & scandalous in doctrine or life: but especially the Minister or Pastor, whose life is more remarkeable and exemplarie must be more carefull to avoide the companie of such. And this is by some thought to be here meant, as if they advised Titus, that when in his course he should meete with such a person, who after admonition and good meanes of reclaiming him, should still adde pertinacie to error; he should thenceforth leaue such a one to himselfe: neither familiarly conversing with such, least he should occasion others also so to doe: nor yet to neglect the Church in striuing against the streame with such a one: for all that labour were but lost; which were it taken against weaknes and ignorance, it were hopefull; but beeing against malice and obstinacie, is desperate; and therefore avoide him, make not nor meddle with p. 708him, let him alone to Gods iudgement; what hope is there in washing an Ethiopian? to build one that is cast from his foundation, were to hang an house in the aire; and therefore vnlesse thou canst hope that he who will not yeelde vntounto the voice of the Prophets and Apostles, will yeelde to thy priuate perswasion, meddle not at all with him. But as I noted in the former point, there is more included in the precept; which is to be extended to a more publike reiection of an incurable person who will receiue no good; but is likely to do much harme in the Church by infection if he be suffered.foreign. And this the word noteth, which properly signifieth to be drawne out of a citie as an outcast: and translated to the Church to betoken the casting out of a man by excommunication; or a cutting him off from the societie of the Church. And whereas there are two degrees of excommunication; the former separating from all brotherly societie with the members of the Church: and the latter cutting off from the bodie of Christ:Ioh. 9.22. foreign.John 9:22 which is nothing else but that fearefull anathema, and curse pronounced by the Church against him, who is discerned to hauehave sinned against the holy Ghost. The former of these two is here meant, called of old, a thrusting out of the synagogue; and is a casting out of an obstinate sinner out of the companie and communion of beleeuers, who are the members of Christ: and this is the censure which heretikes are liable vntounto.

Quest. Who must avoide them? Ans. The whole Church, but especially the Pastors, least their remisnesse or familiaritie with such make the people more bold with them: for it is meete that the whole Church should hauehave knowledge, approbation, and consent in that which concerneth the whole.

Quest. But how farre must they be avoided? Answ. Our Sauiour sheweth in generall,Qui neque in svnedria recipiebantur religionis obtent…; quòd cum incircisis … vitae cons…etudinem haberent. Beza. Matth. 18.7. when he commandeth vsus to account such as will not heare the admonition of the Church, as Publicans who were known by the name of sinners and wicked men, Luk. 15.2. or as Samaritanes, with whom the Iewes meddled not, Ioh. 4.9. and the reason was because they were heretikes 2. King. 17.33. vntounto this day they doe after the olde manner they neither feare God, nor doe after their ordinances, Iosephus explaneth the cause of this contention betweene the Iewes and Samaritane…; which was most …ote about 140. yeares afore Christ. lib. an…iquit. cap. 6.nor after their customes, nor after the lawe, nor after the commandement which the Lord commanded. The Apostles more especially in sundrie particulars expresse the nature of this censure, 2. Thess. 2.6. withdrawe your selues from eueryevery one—1. Cor. 5.11 with such eate not: 2. Ioh. 10. receiue not such into house, nor bid him good speede. In which places although it seeme, that such persons are to be vtterly cast out of euerie Christians affection; as those who are iustly to be hated and reiected, and to whom common humanity seemeth not to be due from Christians; p. 709yet must we obserue herein sundrie cautions, if rightly we will conceiue of it.

For 1. this censure infringeth not any of the bonds of ciuill right and societie;Excommunication how farre it stretcheth. but that an excommunicate Magistrate remaineth a Magistrate still, and must of all Christians be so acknowledged, and all such offices performed him as are due to a Magistrate. Thus Ambrose obeyed 1Theodosius whom and when himselfe had excommunicated: Yea Christ himselfe and his Apostles willingly obeyed the heathenish and persecuting Emperours. This censure then may make them as heathens, and no Christians; but not as no Magistrates.

2. An excommunicate person is not loosed from the bond of common 2humanitie; but eueryevery thing must be ministred vntounto such a one, as is necessarie for the preseruing of his life: Rom. 12.20. If thine enemie hunger, giuegive him meate, and if he thirst, giuegive him drinke. Hence is it lawfull to sell him commodities, and consequently to buy of him, and bargaine with him: and if he be before a partner with vsus in any ciuill businesse, as in matter of inheritance, trust, or commoditie, we are not by this censure loosed from that fellowship, which is no nearer then we may and do contract with verie strangers. I say not now we may contract familiarity with him as a freind, but fellowship as being a man of our own mold. Obiect. 2. Iob. 10. Bid him not good speede, foreign.which is the least curtesie we can shew any man: and, 1. Cor. 5.9. Paul wisheth the Corinths not to mingle themselues with fornicators. Answ. In the former place it is no part of the Apostles meaning, that Christians should shew themselues any way vnciuill or inhumane, whose carriage must be such towards offenders as may winne them, rather then set them further off: but would not hauehave them so courteously to salute such a one as a familiar or freind, but rather as a stranger, least they should seeme any way to giuegive the least approbation vntounto their errour. The latter place is to be vnderstood of priuate and familiar contracts also in freindly societie, which such open sinners are to be debarred of, least they be made more obstinate in their sinne: and thus in the verses following the Apostle expoundeth himselfe, with such a one eate not. And if we should stretch the place to more necessarie publicke contracts in bargaines (besides many other inconueniences which we might name) we should hereby come too neare that Popish position; that faith, promises, and oathes are not to be kept with heretikes; who hauehave right to all ciuill equity from vsus, for although they remaine not brethren, yet remaine they citizens.

3. This censure looseth not the bands of naturall right; but such as are of the family in consanguinitie or affinitie must performe all duties to p. 7103such a one, which such a relation hath made his due. The husband to the wife, and the wife to the husband: the child to the father, and the father to the child;Ius diuinum quod est ex gratia, non tollit ius humanum quod est ex naturali ratione. Thom. Aquin. 2.2. quest. 10. art. 11. the seruant to the master, and the master to the seruant: the kinsman to the kinsman: nay in these nearer societies, euen that entire familiaritie, which the auncient ascribed to the identity of three things, namely the house, the bedde, and the table, must not be denied of those from whom it was due before this censure: for he that was a brother before, remaineth a naturall, although not a Christian brother.

44. This censure looseth not the bands of all spirituall societie, but that notwithstanding it,Excōmunicatio est gladius non hostis perimentis, sed medici sanantis. we may and must 1. louelove the excommunicate in the Lord. 2. admonish and rebuke him. 3. pray for him, though not with him. 4. vponupon his repentance, receiue him like a brother as before.

Quest. 1. Wherein then standeth this separation? Answ. 1. From all 1those spirituall good things which the Lord communicateth in the Church,One chief end of the Churches censures is to preserue holy things from contempt. as the word, sacraments, prayer; for these are holy things, and the priuiledges of the faithfull, out of whose societie the other beeing cast out, they are as swine, to whom such holy things may not be cast, and as dogges, to whom the childrens bread belongeth not. Obiect. But if you shut them from the word, you barre them from the meanes of their repentance. Answ. Both the word, and the nature of the censure shutteth them out of the congregation of Gods people, and the practise of the auncient Church, which suffered them not to enter within the doors, of the Church. The Iews permitted not the Publicans in their sinagogues, but accounted them as Heathen; neither would Ambrose suffer Theodosius the Emperour while he was excommunicate, to enter into the Church of Milleyne. But that now such persons are admitted to heare the word, it is by an indulgence of the Church, which I will not now stand to examine.

22. From familiar conuerse in the outward life, so farre as necessarily we are not bound vntounto them: as in the examples of the Primitiue Church I could be plentifull, both in teachers and in beleeuing Christians. Famous is the practise of Iohn the Evangelist towards Cerinthus when he found him in the bath, and of Polycarp towards the heretike Marcion;Epist ad Florin. & Euseb. lib. 5. c. 19. Reasons to auoid excommunicate persons. … in regard of the party. who as Irenaeus testifieth, would flie from the place where the heretike stood or sate, as fast as he could, least he should here any heretical speaches.

Now the reasons why we are thus to auoid the excommunicate, are these. 1. That the offender may be brought to soundnesse of repentance; 1for whatsoeuer power is giuen to the Pastors and Churches, is p. 713giuen to edification and not for destruction, 2. Cor. 10.8. And therefore such an offender must, 1. hauehave his conscience terrified, by beeing deliuered vntounto Satan: that is, cast out of the Church: out of which Satan ruleth, and setteth vp his throne. 2. Another end in regard of the partie, is to shame him, both by the publike rebuke of the Church in 2proceeding against him; as also the auoiding of him as one of another societie: 2. Thess. 3.14. Withdraw your selues—that he may be ashamed. 3. To worke sorrow in him for his sinne, for the destruction of his flesh, and fleshly corruption, which is the ground of true repentance: see 31. Cor. 5.5. 4. To effect a desire to be reconciled first vntounto God, and then vntounto the church, against which he hath offended. And thus, 5. his 4spirit shall be saued in the day of the Lord.

2. There are other reasons in regard of the church. First in generall,2. In regard of the Church. that it heare not ill, as a maintayner of vile persons: and much lesse as if it selfe were a sinke or stie of filthy swine; who professe themselues washed by the iustification of Christ, and the sanctification of the spirit. The Apostle Paul aymeth at this, 1. Cor. 5.1. It is certainely heard that there is fornication among you: and maketh this bad report the first ground of their proceeding against the incestuous person, as though he had said, these things ought not to be heard amongst you:Eph. 5.3.Eph 5:3 no not once named among Christians. Secondly, in respect of the speciall members. 1. That they may be safe from the infection of such open and obstinate wicked ones: which is also the Apostles reason,1. Culpae contagio. 1. Cor. 5.6. A little leaven, sowreth the whole lumpe: a little sparkle kindleth an vnquencheable flame: a little pitch defileth the whole man, yea their verie word, 2. Tim. 2.17.2 Tim 2:17(and much more their conuersation) creepeth and corrupteth as a gangreene. Worthy is it here worth our remembring, how when the Emperour Theodosius senior was desirous to conferre with Eunomius the Arrian Bishop;Zozom. lib. 7. c. 7. his wife Placilla the Empresse very earnestly disswaded him, least he beeing peruerted by his speaches, should beginne to like of his heresie. 2. Least partaking with his sinne,2. Poenae communio. he should also partake of his punishment; as all Israel did for Achan: one rotten membe… not cut off endangereth the whole bodie, and threatneth perill to the whole. The iniunction of Moses hath here place, Depart from the tents of these wicked men, and touch nothing of theirs, least yee perrish in all their sinnes. Numb. 16.26.Num 16:263. For examples sake, least any of the rest grow to the like boldnesse, and obstinacie in sinne;3 Exempli monitio. but rather by such separation be terrified therefrom: 1. Tim. 5.20. Them that sinne openly, rebuke openly, that the rest also may feare. All which ends beeing so necessarie, as by the Scriptures they appeare to be, we see what a maime it is in any Church, when this rod is either not vsed, or not aright.

p. 712Quest. But whether may priuate Christians auoid an open notorious sinner,How farre priuate Christians are to avoid open sinners not excōmunicate. 1. Cor. 5.11.1 Cor 5:11 before the Church hauehave reiected him? or what must we doe while the Church winketh, and will not doe her dutie in casting them out? Answ. We may and ought to auoid the familiar societie of scorners, and open wicked men for the former reasons, euen before the Church hauehave cast them out: but not as excommunicate persons, or members cut off; that we abstaine from the word and sacraments because of such, vntill the Church hauehave cast them out: for else a way is easily beaten and paued to Scisme and rash separation. And if the Church do not (as she ought) cut off such rotten members; yet is no doore opened to personall excommunication, seeing this censure is the common action of the whole Church, and not of any priuate person, or persons. We must then beare them as we doe festered members with paine, and sorrow, yea and complaints to such as can helpe vsus: but not breake our patience for that which our selues cannot, and others will not cure for vsus.…pp. polit. eccl…s. l. 1. c. 19. And thus (as one very well answereth the like case) shall we be blessed euen in hungring and thirsting after righteousnesse; and the sinne shall not lie at our doores, but where it is committed, and abetted.

Quest. But it seemeth if heretikes must onelyonly be avoided, that it is not lawfull to put them to death.It is lawfull to put heretikes to death. Answ. This beeing a matter of fact, is most properly belonging to the Ciuil Magistrate: who wisely considering both of the qualitie of the person offending; as if he be a leader, a seducer, or wilfull in his error; as also of the degree of his offence and error, as if it be a direct ouerthrowe of the foundation, or an high blasphemie, or such as may turne to the ouerthrowe of pure religion established, or the disturbance of publike peace, or otherwise according to the nature of the fact, may and ought to proceede to a proportionall degree of punishment: whether by mulcts, or imprisonment, or banishment, yea in the extremitie of euill, to the extreame remedie, euen of death it selfe: for there is no remedie but if a soare prooue a gangreene it must be cut off.

…rrores intersiciendi non homines. August.True it is, that the charitie of the Church must aime at the cutting off of errors, rather then mens persons. but if the nature of the error so require, euen the last punishment by death, as it is in the hand of the Magistrate, so will it be most iust and proportionall. That it is in the power of the Magistrate to cut off incurable and invincible heretiks is cleare:Duritia vincenda non suadenda. Tertull. 1. by precept, Deut. 13.5. of slaying the false Prophet: and Deut. 17.5. of stoning the idolater. 2. by example: of Moses, Exod. 32.35. slaying 3000. of the Leuites for the idolatrie of the calfe: of Helias, 1. Kin. 18.40. who slewe 400. of Baals Priests when there was no Magistrate to do p. 713it: so of Iosias, 2. King. 23.6. of Iehu, 2. King. 10.25. yea wicked Nebuchadnezzar made a decree, that whosoeuer blasphemed Daniels God should die the death. The same might easily be prooued out of Imperiall constitutions and iudgements of Fathers and Councels.

Now that this is the fittest punishment for some heretikes,Vetus Christiana ecclesia contra Samo…aten… haereticum opē & auxilium A…driani Imperatoris quamvis ethnici imploravit. we may gather by the instance of Arrius, whom Constantine the great banished indeed: but how much better had it beene for the world, if he had taken such a monster from the face of the earth? how much better had that sparkle beene with himselfe extinct, before it had come to set the whole world on fire? and if he that reuileth his Prince deserueth death as a traitor, how much more he that blasphemeth the name of God, or any part of his truth.

Obiect. But Christ biddeth vsus beware of false Prophets, but not to slay them, yea wisheth to suffer both to growe together till the haruest. And Paul neuer giueth other commandement concerning them then to avoid them, and withdrawe our selues from them.Non dicit vt tolleretur è medio, sed è medio vestrum. Muscul. And Musculus expounding the place, in 1. Cor. 5. concerning the incestuous person, hath these words, he commaundeth not to kill him, but to remooue him from among them.

Answ. 1. Some such places are such precepts as are di…ected vntounto the Churches, whose weapons are spirituall,Apostolum informat quomodo se gerat in officio erga haereticum deploratum: si ad S…igium Pa…lum aut praesidem aliquem scripsisset, & hinc procul dubio praescripsisset officium. Bulling. decad. 2. serm. 8. In regimine humano aliqua mala recte tollerantur, ne vel aliqua bona impediantur, vel mala pe…ora incurrantur. Aquin. 2.2.4.10. art 11. and hath no such power of life and death ouer the bodie or outward man. 2. Some other institute and informe the Pastors of the Churches how to carrie themselues towards such offenders as this in hand, and the like to Timothie, but intend not to speake any thing of the Magistrates dutie. So Bullinger affirmeth that here Paul enformeth Titus, and not Sergius Paulus, how to carrie himselfe towards an incurable and desperate heretike. 3. These precepts were deliuered when there was no Christian Magistrate to performe the dutie, and therefore the Chuches were more carefully vrged vntounto theirs. 4. They must all be vnderstood with respect, 1. of the qualitie of the persons and offences which must be distinguished. 2. of the Church, as whether such tares can be plucked vp without apparant hurt of the Church; for else they must be let stand; and so must that place be meant, least ye also plucke vp the good wheat: and this is agreeable also to the doctrine of the auncient; who aduised rather to tollerate some lesser euill, then that a greater good should be hindered, or a greater euill occasioned.

Vse. 1. Seeing excommunication is such a grieuous censure,Excommunication must not be inflicted for tri…es. it is not to be inflicted rashly, or for trif…les; but delibe…ately in matters of waight and much moment; yea heauily, and not without inward griefe, that the Church is vrged to such seueritie. For, 1. if it be a greiuous thing to be p. 7141disfraunchized and cast out of a wel ordered common wealth; how much more to be cast out of the church & the commonwealth of Israel. Which made some of minde, that this censure is not to be vsed but in such cases as wherein the Iewish lawe condemned to the death: the which strictnes (in that it may seeme to confound the Iewish Iudiciall lawe, with Euangelicall discipline) howsoeuer I will not maintaine; yet surely as Musculus well noteth, I thinke it ought not to be vsed but in such cases as more expressely shut out of the kingdome of heauen, and such as the Apostle mentioneth,Declaratio occultioris facti in coelo. Beza de praesbyt. & excom. 1. Cor. 6. because it is a declaration of that which is by God done in heauen, who for a non apparance, or not paiment of a trifling fee thrusteth not out of heauen. Secondly, it must be vsed as a last and desperate remedy; euen as the Surgeon trieth all gentle meanes before launcing, 2seating, or cutting off. Thirdly, it must be done with griefe and 3sorrowe of the whole Church, euen as a member in the bodie cannot be cut off without extreame paine to the whole.1. Cor. 5.2.1 Cor 5:2 This is a fitter affection then anger, couetousnesse, or any other such sordid and base selfe seeking 4in dispensing the iudgements of the Lord. Fourthly, It must be done verie sparingly in wisedome and moderation; whereof we hauehave a notable patterne in the Church of Geneva, wherein such was the power of the word,In ecclesia Genevensi toto decen…io non plutes duobus proprie excommunicati. Beza de Praesbyt. and wisedome of the Pastors in restoring offenders by the spirit of meekenesse; that in the space of whole tenne yeares (as M. Beza himselfe confesseth) onelyonly two persons were stricken with this censure. Now of the fearefull abuse of this censure; whereby it is daily turned into an idle scarecrow, sold and bought at a vile price, I neede not speake any thing, seeing the thing it selfe speaketh so loud: would God it were as well reformed, as it is by a number of the godly learned discouered.

Vse. 2. If heretikes must be avoided then it followeth, that Protestants ought to avoid all communion and mixture with hereticall Churches & persons: & namely with that hereticall & Apostaticall Church of Rome and the members of it. To prooue it an hereticall Synagogue I shall not neede to spend time after those two famous lights, our learned D. Whitakers, De eccles. qu. 6. cap. 3.and Reynolds: the former of whome hath prooued that the present Church of Rome is no particular Church, but hereticall, and ouerturning the foundation and grounds of faith, as by eighteene seuerall points he instanceth,Recens Romana ecclesia laborat pestiferarum haeresium gangrena, pernagante nuper quaqua ver…um latius & longe plurimorum fidem subvertent… pag. 134. and concludeth that whosoeuer would be saued, must necessarily forsake her as an antichristian and Satanicall synagogue. The other in his fifth Thesis of his learned booke defendeth, that the Romane Church is neither Catholike, nor a sound member of the Catholike Church: in explaining the tearmes whereof, he saith that the newe Romane Church is tainted with a gangrene of most pestilent heresies, which euerie way spreadeth further and further, and subverteth the faith of verie p. 715many: and concludeth, that no otherwise then the contagion of the most mortall diseases, as the plague or leprosie or such like,Periculosa est vna habitantibus, idcirco & fidelium castris exterminanda. pag. 193. euen so the infection of Poperie is as diligently to be shunned of all the faithfull. This truth out of the mouthes of such two worthy witnesses we may the better beleeue, not onelyonly for the strength of arguments they hauehave vsed, as yet vngainesaied by any aduersarie; but also in that we hauehave some of her owne children confessing her the mother of all heresies. I will not light a candle to the sunne in the former point, but briefly shewe wherein especially they are to be avoided; and that for more perspicuitie in two questions.

Quest. The former, whether Popish religion may be tollerated in a countrie professing the truth of Christian doctrine, as ours by Gods blessing doth? I answer, No,Toleration of a diuers religiō is vnlawfull in a countrey which can cast it our, and consequently of Poperie. Reas. if by any lawfull meanes it may be banished. For beeing an heresie which 1. disannulleth the death of Christ. 2. abolisheth the humane nature of Christ. 3. destroyeth the substance of the Sacraments. 4. taketh away the solace of the elect of God. 5. the honour of the sonne of God sitting at his Fathers right hand. 6. almost all religion, (all these beeing the expresse words of D. Reynolds, and prooued in that thesis) it followeth that it may not be suffered in a countrie which can abolish and cast it out. For,The tabernacle of God had the censer, s…ffers, and besome to purge & sweep away the filth of the sanctuarie: all which hauehave their truth in the Church of the new testament.

1. EueryEvery worship must be sutable to him that is worshipped. If he be diuine, so must it: if he be ciuill it must also be ciuill: if he be simple, pure, without mixture, so must that worship which is or can be acceptable vntounto him. 2. We know out of the word that Samaritane worship (when men will feare God but worship him according to the rites of the countrie; 2. King. 17. vlt.) was euer hatefull to God; who will not hauehave his feild of the Church sowne with diuerse seeds, nor plowed 1with an oxe and an asse. The Iewes meddle not with the Samaritans, 2but must hate the workes of the Nicolaitans. And indeed to halt between two, to be neither Gods nor Baals is to be of no religion at all▪ and the Church of Laodicea sheweth that the Lord can neuer digest two contraries neuer so well mixed or wisely tempered in matter of religion. 3. The approbation and blessing of God on those Kings, gouernments, 3and Churches, who went through-stitch in pulling downe all the high places: as Dauid, Salomon, Hezekiah. But memorable was the worthy act of Iosia, who made a couenant before the Lord, and called all the inhabitants of Ierusalem, the Preists, Levites, and all the people from the smallest to the greatest, and caused them all to stand to it. See 2. Chro. 34.31. ad sin. But whereas others, otherwise good Kings, are reprooued and blemished, because either they left the high places standing, and proceeded not to a through reformation; as As… ▪ …. Kin. 15.14. p. 716Or if they did fully reforme their countrie, yet that they did not so zealously hate Idolatrie, but that they would enter into league and affinitie with Idolaters:2. Chr. 17.6.2 Chr 17:6 as Iehoshaphat Asas sonne, Who lifted vp his heart vntounto the waies of the Lord, and took away the high mountains and groaues out of Iudah. But yet Iehu is sent to reprooue him for his societie with wicked Ahab,cap. 19.2. saying, Wouldst thou helpe the wicked, and louelove them that hate the Lord? A worthy commendation was it of the Angel of the Church of Ephesus, that he could not beare them which were euill, Rev. 2.2.

44. Consider the danger and hurt in tolerating heresie in these particulars.The Lord will hauehave the drosse taken from the siluer that there may be a pot for the siner. 1. It is a breach of Gods commandement, Deut. 29.18. There shall not be among you, man, woman, nor family, nor tribe, which shall turne his heart from the Lord, to goe serue the gods of these nations: There shall not be among you any roote that bringeth forth gall and 1wormwood. 2. This mixture layeth open to Gods revenging hand, and 2is called by no lesse title then Rebellion, Iosh. 22.17. 3. There is most 3apparant danger of infection; for heresie is called in the Scripture leauen, and a gangreene: and here also consider the weaknesse of flesh, which is as readie to be plucked away with eueryevery error of the wicked, as the most drie tinder is to receiue the sparkle of fire cast into it. Hence also are Idolaters called stumbling blockes, snares, thornes, whippes, and destruction: 4See Iosh. 23.13. 4. This mixture in religion threatneth ruine vntounto Church and Commonwealth; it hindreth or corrupteth publicke iustice by partiallitie, or too rough and exasperate proceeding: it causeth distraction of affections, and prepareth to tumults and massacres, as the experience of many ages hath taught. A kingdome or Church deuided against it selfe cannot stand. Which Ieroboam well conceiuing, that he might bring the people to vnitie in religion, set vp two calues, one in Dan, and the other in Bethel. How both Iewes and Gentiles wickedly resisted Christ and his Apostles, vponupon this same ground that two diuerse religions were vnsafe in one countrie, and long could not continue, but the one would eate vp the other, the historie of the Gospel, and the Acts of the Apostles euidently shew. From whom we may frame a good argument, that if they were so vigilant to keepe out whatsoeuer might disturbe their errour; how much more carefully should the truth be preserued in the puritie of it, of all such as hauehave any care of the continuance of it? nay more, shall the mention of a toleration of our religion in Rome or Spaine be capitall; and should we by connivence at their knowne Idolatrie, giuegive them as good as a tolleration; and so strengthen their hopes for an alteration? These reasons if I should now in particular applie vntounto the Romish Church for the further euidence of them, I p. 717know better where to beginne then to make an end: and should dwell too long on the question, which I purposed rather to point at, then fully to handle; as more largely out of the Scriptures, Fathers, and councells I easily might. But from them all as they lie, in one word may be concluded, that the toleration of Poperie in a reformed country, where it may be cast out, is vtterly vnlawfull.

The second Question is, whether Protestants may marrie with Papists? Answ. For the right resoluing of this question, two things must be considered. 1. Whether the person that now professeth Poperie, will yeeld to be wonne to the embracing of true religion: which if he do, then caseth such a one to be a Papist, and may be maried withall. …hus Isaac married Rebecca the daughter of Bethuel; and Iacob the daughters of Laban, who was an Idolater as appeareth, Gen. 31.53. On the same condition Boaz married Ruth a Moabitisse woman, but who was first conuerted to the Iewish religion. And thus the Lord himselfe yeelded vntounto the mariages with Heathnish women taken in warre, but heauily after a sort, and by indulgence,Deut. 21.11.Deut 21:11 but on no hand vnlesse they would first entertaine the true religion, as by those many ceremonies enioyned might more specially appeare: and by Iacob we may iudge of the other Patriarkes, who would not giuegive Dinah to Hemors sonne, vnlesse the whole family were circumcised.

Secondly, it must be considered, whether the partie be an absolute Papist, or onelyonly Popishly affected in some points; as namely, whether he or shee erre in maine and fundamentall points of faith; or in lesse dangerous opinions. If the partie prooue tractable and erre onelyonly in smaller points; as suppose some superstitious obseruations of daies, meates, foolish and rash vowes, or such like, suckt in by reason of corrupt education; although I would wish a man to make a better match for himselfe, yet I cannot condemne it as vtterly vnlawfull, neither in this question commeth such a one vnderunder this commandement of the Apostle. But if the partie be a limbe of the Pope, drinking in with greedinesse the poysoned cuppe of his heresies; and such a one as is turned off the foundation, by holding iustification by workes, freewill to good,A Protestant may not marrie a limb of the Pope. Reas. Popish traditions of equall authoritie with Scripture, and such like: here the precept holdeth. A Protestant may not marrie with such a partie: The reasons are these.

1. The nature of marriage (much more then of friendship) is a communion 1and fellowship in diuine and humane things.Primum amoris vinculum cum pectora coniugium in Deo copulata sunt. Now what communion can be betweene truth and falsehood?

Secondly, Gods example, who in the beginning ioyned not two of diuerse religions: besides, the commandement is, not to be vnequally yoked: 2and, to marrie alwaies in the Lord, not against him.2. Cor. 6. 1. Cor 7.39.2 Cor 61 Cor 7:39 And if a Christian p. 718may not by bodily coniunction become the member of an harlot, much lesse of an idolater,foreign, coni… gium. Quam male inaequales vent…t ad aratra invenci. Ezr. 9.2.Ezra 9:2 who goeth an whoring from God after many lovers.

Thirdly, marriage is called the couenant of God, both because he maketh it in heauen, and watcheth how it is entred and carried by married persons in the earth. Now how can he thinke his marriage to be made by 3God, who hath a limbe of Satan and Antichrist laid by his side? or rather that himselfe hath not wilfully profaned the name and couenant of God: as Iudah did, by marrying the daughter of a strange God? Malac. 2.11.

Fourthly, there is certen danger of seduction by such a partie, and 4therefore it is a presumptuous tempting of God,Longum divor…ium mandat Deus, ab id…lolatria, in nullo proxime agendum. Tertul. de cor. milit. Ne nubat femina non suae religionis viro, vel vir talem ducat vxorem Iubet deus, docet Apostolus v…runque praecipit testamentum. August lib. 1. ad Pollent. c. 21. 2. Chr. 21.6. Nemo diu tutus periculo proximus. Cypr. lib. 1. epist. 11.2 Chr 21:6 to match with …ch a one. And can there be a stronger reason giuen then this which is the Lords owne for the strengthening of his owne prohibition? Deut. 7.3. Thou shalt not make marriages with them; for they will cause thy sonnes to turne away from mee: and the same reason is rendred in renewing the precept, Iosh. 23.11. Plentifull is the Scripture in examples to this purpose: Salomon to whom the Lord appeared many times, fell by meanes of his outlandish wiues to idolatrie: and who thinketh himselfe wiser then he? Ioram at the instigation of his wife forsooke the Lord; he had the daughter of Ahab to wife, and he did euill in the sight of the Lord. But most pregnant is that example of Israel, who marrying with Moab, was presently ioyned to Baal Peor, and for this sinne were slaine in one day fowre and twentie thousand, Num. 25.9. And let him that thinketh himselfe to stand on the surest ground, consider whether his disposition be not such, as standeth in neede of such a companion, as may rather further him in pietie, then any way alienate him from the wayes of God.

Fifthly, ordinarily the Lord followeth such matches with visible 5plagues: sometimes without the family, sometimes within: according to that threatning by his Prophet, that he wil cut off master and seruant that shall doe this. Malac. 2.12.Mal 2:12A publicke execution hereof we see in the flood, which for this sinne drowned the olde world, Gen. 6.2. and Ezra confesseth with weeping, mourning, and ren…ing his haire, that for this sinne especially (Master and seruant) We, our Kings, and our Priests hauehave beene deliuered into the hands of the Kings of the lands,Ezr. 9 7.Ezra 9:7 vntounto the sword, into captiuitie, into spoile, Quomodo potest congru…re charitas si discerpit fides. Ambros.and into confusion of face. And within the family by Gods iustice it often commeth to passe, that the wiues of Esau, the daughters of Heth, were not more grieuous to Iacob and Rebecca, then the persons so vnequally yoked are betweene themselues.

6Sixtly, such persons as thus contract themselues bewray, 1. That they 1more regard other vaine things, as wealth, beautie, friends, then the p. 719feare of God, and practise of pietie; which onelyonly hath the promise of prosperitie.Psal. 128.Ps 128 2. That they want that godly affection which delighteth in the godly, and abhorreth the familiar conuerse (and much more mariage 2societie) with the wicked:foreign ▪ Plat. de legib. 4. and proclaime to all men (howsoeuer they would seeme to be) what indeed they are. 3. That they are destitute of godly zeale, which professeth hatred to idolaters and idolatrie: yea of all 3other most hateth that sinne, and the appearance of it, as the Lord himselfe doth. 4. That they want wise consideration, and due respect of 4themselues, in not caring to whome they become one; what a griefe and burden is it to think, that the husband or wife is as yet the child of the deuill? & that I am a member of this person who is not a member of Christ? 5. The Church of God is little beholding vntounto them, for bringing in an idolater among them, and so polluting the bodie of Christ, and blemishing 5the congregation of God, among whom such a thing should not once be named, as becommeth the holy and vndefiled spouse of Christ. 6. If that be true which our Church affirmeth, that vsually spirituall and 6carnall fornication goe together; let him blame himselfe,Homil. against perill of idolat. p. 1. pa. 16. who finding vnfaithfulnes in the couenant of marriage, did not duely consider whether euer that partie would be true to him, who playeth false with God: or whether the faithfulnesse and louelove to God should be the breeder and nurse of true louelove and faithfulnesse to himselfe.

Obiect. But all this while you compare the Papists with the heathen or Cananites, betweene whom there is no comparison. Answ. The Popish idolatrie is as grosse as euer was any: for they worship the wodden crosse, and peices of bread with religious worship: and why is Rome called Egypt, Sodome, Babylon, but because it is a source into which all heathenish idolatrie runneth: and why is it called an hibitation of deuils? if any thing can be spoken worse of any heathenish idolatrie, it shall not be the worst. 2. Our danger is more from them, then any or all the heathen. 3. The endes of avoiding them are the same with any other heretike, namely, to preuent infection and seduction. Obiect. But the Papist professeth the same faith with vsus. Answ. In word he doth, but in deed he renounceth the whole foundation of religion, and this is a more reall deniall. Obiect. But so doe many hypocriticall Protestants, and yet you dare not say but we may match with them. Answ. Many there are who (as we hauehave heard) professe they knowe God, but in their deeds denie him, but this is not that which is in our question; which is of diuersitie in religion, and not of infidelitie or hypocrisie where the same religion is professed: the former is a barre of marriage, but not the latter. Obiect. But then you will say, that such marriages made, ought to be dissolued… I answer, 1. that marriage is an externall thing and properly hindereth p. 720not faith and saluation of it selfe: and 2. that it is not against christianitie to keepe contracts made with Turks and heathen. 3. Besides in the Apostles dayes, the faithfull beeing married to an infidell, he was not to put her away, 1. Cor. 7.12. if she would abide with him. But as M. Zanchius after he had learnedly discussed this question,Indicium esto ecclesiae. and propounded reasons out of the Scriptures, Fathers, Councels, and ciuill lawe, that such mariages ought to be disanulled, yet doubtfully leaueth it to the iudgement of the Church: so will not I be too bold in defining this great question.

Vers. 11. Knowing that he that is such, is peruerted, and sinneth, beeing damned of his owne selfe.

Hauing in the former verse, shewed both the persons to be proceeded against, (called heretikes) and the manner of proceeding against them; namely, after once or twice admonition to auoid them; Now in this verse our Apostle discendeth to giuegive some reasons of this seueritie; which are two in number. First, he is such a one as is subuerted or turned off the foundation. Secondly, he wittingly and willingly, spurneth against the knowne truth, sparkling, and shining in his conscience, and therefore is remedilesse and desperatly incurable.

2. Tim. 2.19.2 Tim 2:19For the former. By beeing peruerted, or turned off the foundation, is not to be meant any falling off from the foundation of Gods election, which abideth so sure, as that not any one of Gods elect shall euer fall away, as Hymencus and Philetus did: but a falling off from some fundamentall points of Christian religion, held and maintained by the Church, whereof this partie yet seemeth a member. As for example: The maine foundation aymed at in the writings of the Prophets and Apostles is, to teach; that Iesus Christ, God and man, is the alone and perfect Sauiour of his Church: and whosoeuer teacheth or holdeth any doctrine tending to ouerthrowe, either of his natures, or anie of his offices; he is truely said to be turned off that foundation. Againe, the maine grounds of all our religion, for matter either of faith or manners, are the commandements of the law, and promises of the Gospel: and whosoeuer either directly, or by direct consequent ouerthroweth any of the commandements of God, or articles of our faith, he is truly said to be turned off the foundation. Now this cannot eueryevery error in religion doe. For (to keepe our Apostles allegorie, comparing the profession of religion to the building of a great house) some errors are lesser, and as it were besides the foundation; such as may be thought as the breaking downe of some window; some greater as the breaking downe of some side of the house, and yet the house standeth, although much defaced. But some are such as ouerturne the whole house, and p. 721rase the verie foundations of all: such as is the doctrine of iustification by workes, which point alone putteth men quite out of their estate in Christ; and shutteth them out of the kingdome of heauen. Gal. 5.2.4. Whence might be obserued, how needfull a thing it is for eueryevery one to be well grounded in points of Catechisme, which is a thing most dangerously neglected by the most: and beeing so grounded, to looke well to themselues, least they be turned off from them, and so depart from the holy commandements: for thus the end of such would be far worse then the beginning. But we will come to the latter degree of this sinne. Hee sinneth, beeing damned of himselfe, that is, he wilfully sinneth or addeth sinne to sinne: not only by maintaining an errour, but 1. against the light of the word shining in his conscience. 2. against the wholesome admonition of his faithfull pastor,Quia omne sanum iudicium in terris & monitiones ecclesiae recusat. Cypr. epist. lib. 1.3. idem Fulg. de Christ. sacrific. ad Mon. yea and of the whole Church, the voice of which he will not heare. 3. euen against (besides other convictions) that of his owne conscience; whereby he is resolued to take part with the wickednesse of his heart, and persist an heretike in his heresie. This man if he had no other iudge, is iudged and condemned of himselfe, and sheweth that he is damned of himselfe.

Obiect. But there is no man so monstrous and gracelesse, that will persist in error against the light of his conscience. Answ. Yes; and this commeth partly by the naturall impuritie of conscience;Tit. 1.15.Titus 1:15 which can excuse not only intentions vnwarrantable, but euen sinnes committed against the law. As in the young man, Mar. 10.20. who boasted that he (though he had liued in the breach of all) had kept all the commandements from his youth: and 2. partly by the increase of that corruption through a sencelesse numbednesse, and vnfeelingnes, which springeth from a custome of sinne: and 3. especially by the iust iudgement of God, who striketh them with a reprobate sence; by withdrawing euen the very light of nature from those who would faine put it out, or deteine it in vnrighteousnesse: and by deliuering them vp to strong delusions,Rom. 1.28.Rom 1:28 that they might beleeue lies, who would not embrace the truth in the louelove of it.2. Thess. 2.11.2 Thess 2:11