This is gathered from these words: damnable heresies. Some are more damnable then others, yet all do in their nature tend to damnation. For all are contrary unto the way of truth, whereof mention is made, verse 2. which way alone leads unto life. But there are some heresies which can by no meanes consist with salvation or eternall life. Hereupon such opinions are by a kind of appropriation called heresies in the Church, that is, opinions altogether damnable. For there is a difference to be observed betwixt things rashly spoken, bare errors in faith, and heresies properly so called. In the heresies themselves also we must distinguish betwixt the materiality, and the formality of it. For to make a formall heresie, for which a man is properly called an heretick, there is required besides an errour in those things that pertaine unto the fundamentals of religion, a reluctation against the cleare light, and obstinacy in that reluctation.
Vse. This may serve to condemne those that under the name of peace and charity, make so little reckoning of the bringing in of heresies into the Church. They would have all things received in and tollerated, which is all one, as if they would for peace and charity admit of damnation it selfe. For heresies have damnation joyned with it.
2. To admonish us, 1. to take diligent heed that we do not by any means further such heresies. 2. Not rashly or for a light cause to pronounce any man an heretick. 3. As carefully to beware of heresies, as we should of damnation.
Question. In the reason which is here given of this property of heresies, that they are damnable, a question is moved, What is meant by denying the Lord? denying the Lord that bought them. For many gather from this place, that all and every particular man were redeemed by Christ, because it is here said that he bought even those wicked hereticks: but it may be answered divers wayes.
Answer 1. That these false teachers were members of the visible Church, and therefore, 1. they accounted themselves such as were redeemed by Christ, and made shew of that profession. 2. Men were to account them such, as long as they continued in the Church; and in this respect they may be said to be such as were redeemed by Christ; like as the Apostles are wont to call whole Churches justified, sanctified, and elect. There is not the same reason therefore of all and every particular man, as there was of these.
Answer 2. He doth not here speak of Christ properly, as he is Redeemer, nor of the redemption of his blood, but of that right, whereby masters chalenge their servants, as having bought them; which may be thus shewed: 1. Here is no mention of Christ as being Lord properly, but Master. For in the Greek it is δεσπώτης, which is properly, a Master in respect of a servant, not κώριος, Lord. And these two names are clearly distinguished, Iude verse 4. where the same thing is spoken of the same false teachers: there they are said to deny their Dominum & herum, Lord and master; although he may be called their Herus, Master, he is not properly called their Dominus, Lord. Then againe, the Lord is not said to have redeemed all men, but only to have bought them: now although the word ἀγορώζω, to buy, be sometimes used in the same sense that the other is, yet it is not alwayes so.
Answer 3. The comparison here is plainly made betwixt the false teachers and the false Prophets, [♦]betwixt the visible Church and the people of Israel; for the Lord is said to have bought those men in the same sense, that he is said to have redeemed and delivered all the people of Israel; that is, as he delivered them out of Egypt, and challenged them to himselfe in a peculiar manner, that by a solemne covenant they should be his servants; so also all those that give their names unto the Church, he may in this respect be said to have bought, as a Master, that they should serve him for ever. To deny the Lord is, not to acknowledge God or Christ for the Lord, Matthew 10.32,33. to confesse and to deny are made contrary one to another, Luke 12.8,9. The reason is, because it hath once professed the name of the Lord, and afterwards departs from that profession, it is all one as if he did plainly say, that he would no longer be a servant of that Lord. For this denying is twofold, either verball or reall. A verball denying was in Peter, a reall denying is in all those that after they have made profession of the faith, return unto a profane life, 1 Timothy 5.8. 2 Timothy 3.5. The denying in this place is properly meant of a reall denying. For the description of these men doth rather expresse their profane courses, then their open renouncing of Christ.
[♦] “bewixt” replaced with “betwixt”
Doctrine 3. It is a damnable impiety to deny Christ either in word or deed.
Reason 1. [♦]Because by this means Christ is greatly dishonoured; for men, our lusts, and Sathan himselfe are preferred before him, Mark 8.38. where the indignity of this sinne is shewed, that an adulterous and sinfull generation is preferred before Christ. Christ also by this means is accused of iniquity: for no servant usually goeth away from his master, if he confesseth him to be a just master; therefore this going away is as it were a professing that he doth accuse that master from whom he goes of some iniquity. Hereupon was that contesting of the Lord against his rebellious people, that he was a just and right master, neither did he give them any cause to depart from him, Ieremiah 2.5. Micah 6.3. Deuteronomy 32.4.