A Catholicon, Part 1 · Subpart 15
The 15. lecture.
v. 22. Hauing compassion on some in putting difference:] But the vulgar latine text readeth thus [these certes reprooue beeing iudged] as though the word were foreign, reprooue, not foreign, shew merciemercy, or pitie: but we iustifie the first reading by these reasons. 1. Because all the Greek authenticalls, together with the Syrian translation, onelyonly except three Greeke copies, as M. Beza vponupon this place saith, doe so read. 2. The sense of the place giueth it: because thus reading, hauehave compassion on some, and others saue with feare, there is an apparant difference made betweene two sorts of men, the weake, and the obstinate: but in the other translation, those reprooue beeing iudged, & them saue by pulling out of the fire: this difference is taken away: for to saue by pulling out of the fire, and by an earnest reproouing, is all one. 3. Because the latin Error 54.translator is hereby driuen to a great inconuenience, to corrupt and transpose the words of the text, reading the next verse thus: but them saue pulling out of the fire, and on other hauehave merciemercy in feare: whereas this word, in feare, should be ioyned to saue, & these words, on other shew merciemercy, should be read in the former verse.
HaueHave cōpassion on some, &c.] These words begin the last part of the exhortation, how they should behaue themselues toward others: which are of two sorts; either such as sinne of infirmitie, which are with gentlenes Some to be won with gentlenes.to be won; or such as are obstinate offendours, which must with feare and terrour be humbled.
First then, that such as are ignorantly seduced, Doctr. 1.or fall of infirmitie, are with compassion and louelove to be handled and dealt withall, as S. Paul testifieth, 2. Tim. 2. 25. Instructing them with meekenes, that are contrarie minded, if God at any time will giuegive them repentance, that they may know the truth.
Exampl. With such meekenesse and compassion did our Sauiour Christ entertaine Zacheus, saying vntounto him, when he had looked vp and seene him in the tree: Come downe at once, for to day I must abide in thy house. Such merciemercy did S. Paul shew to the incestuous yong man, excommunicated for his offence: and vponupon his repentance receiued to merciemercy, writing thus to the Corinthians concerning him: now contrariwise you ought rather to forgiue him, and comfort him, least the same should be swallowed vp with too much heauines. 2. Cor. 2. 8.
Exorn. Like as it was prophesied of our Sauiour, A bruised reede shall he not breake, and smoking flaxe shall he not quench, Math. 12. 20. that is, he shal beare with those that are weake. As flaxe not flaming but smoaking, need no great quenching, and a reed alreadie bruised neede not to be broken; so a bruised spirit is rather to be comforted, then twise afflicted.
Like as the prophet Esay compareth it: the husbandman beateth out fitches and commin with a staffe or rodde, not with a cart wheele or threshing instrument, as he doth the more stiffe and stubburn graine: so a tender conscience, as a greene and tender wound, not yet corrupt and festered, is gently and tenderly to be handled.
Applicat. First then we condemne the cruell proceedings of the Papists, who had Error 55.no compassion of any, not of children, as Bonner burned Richard Mekins a child The inconsiderate dealing of Papists.of 15. yeares, caused to be scourged to death Iohn Fettres child of 8. yeares: not of madde men; Collins and Cowbridge burned beeing both franticke. Fox pag. 1131. not of simple women, that submitted themselues; as three such burned in the Isle of Garnesey, ann. 1556. whereof one was great with child, which brast out of the wombe by the violence of the fire, and was most cruelly throwne in againe. Fox p. 1944. Such is the compassion of Papists: they shew pitie to none: like to that nation, of whome Moses speaketh, A nation of a fierce countenance, (or barbarous, cruell, and impudent) which will not regard Deutr. 28. 50.the person of the old, nor hauehave cōpassion on the yong. Herein they shew thēselues vnlike to their predecessours: Leo thus writeth, Sedis Apostolicae moderatio ha…c temperantiam Epist▪ … ▪observat, vt severius agat cum obduratis & veniā cupiat praestare correctis. The sea Apostolike obserueth this moderatiō, to deale more seuerely with those which are hardened, and to shew fauour to those that will be reformed.
Secondly, the Apostle here giueth a rule to all those that exercise Ciuill or spirituall iurisdiction, to make a difference between offendours. He sinneth not a like, that stealeth to satisfie his hungrie soule, Prou. 6. 30. as he that robbeth to spend vponupon his lust: neither deserueth he to be excommunicate, that by negligence appeareth not when he is called, as the blasphemer or adulterer: they therefore, which without compassion measure like extremitie of iustice to all, doe follow the vnwise example of Rchoboam, who when he might hauehave winned the people by speaking kindly vntounto them, and in making their heauie yoke lighter, by following rash counsell did alienate their minds, making this answer, that whereas his father had chastised them with rods, he would correct them with scourges: so they profit not Church or commōwealth, 1. King. 12. 11.which without making difference carrie a like seuere hand towards all offendours.Doctr. 2. The vncleane must be separate from the cleane.
In putting difference:] This is an especiall gift of the spirit, to be able to set a differēce betweene good and bad, and to sort out the bad from worse.
Testim. This is that which S. Paul wisheth to the Philippians, cha. 1. 10. that they may foreign, discerne things that differ: and it is reckoned among other gifts and graces, the discerning of spirits, 1. Cor. 12. 10. which though it were a peculiar and extraordinarie gift in the Apostles time, as Peter discerned the hypocrisie of Simon Magus, Act. 8. 20. who deceiued Philip, v. 13. he also by this gift found out the dissimulation of Ananias and Saphira, Act. 5. yet in some measure doth the Lord grant this grace to his Church still.
Exam. Thus loseph discerned between Pharaos baker and butler, shewing the different end of thē, Gen. 40. Iacob betweene Manasses and Ephraim, preferring one before the other, Gen. 48. 19. Our Sauiour discerneth betweene the widows offering, & the gifts of the rich, Luk. 21. 1. betweene the praier of the pharisie & the publican.Luk. 18.
Exorn. Like as to the priests iudgement in the law was committed the discerning of the diuers kinds of leprosie, Lev. 14. as the shepheard separateth the vncleane and diseased sheepe from the sound and whole: so is the Minister of God to deuide the faithfull and syncere from the licentio…s and profane.
Aitiolog. The meanes whereby to discerne them first is by the word of God. Rom. 2. 18. Thou discernest things that differ being instructed by the law: secondly, our Sauiour giueth an other rule, By their fruits ye shall know them, Math. 7. thirdly, the Apostle saith, Heb. 5. 14. Hauing their wits exercised to discerne both good and euil. So then by the knowledge of Gods word, by obseruation of their life, and by continual exercise and experience, we are made able to put difference between the good and bad.
Appl. First then by this doctrine the practise of the popish Church is reprooued, who admit all tagge and ragge without due examinatiō to the Eucharist: who Error 56. Papists profane the Eucharist.although in shew they require a great preparation by auricular confession, yet notwithstanding that, many profane persons without true contrition are receiued: but as touching their knowledge, they examine them not at all: nay they say, that the sacraments doe iustifie, ex opere opera…o, by Error 57.the very worke wrought without the faith of the receiuer, Synops. ce…tur. 2. err. 96. That the wicked in the sacrament eate the true flesh of Christ, Ce…tur. 3. err. 28. That Error …8.the masse is auaileable for Pagans and infidels: Centur. 3. error. 35. by which opinions Error. ….of theirs we see what small difference they make in the communicant… if that wicked men, pagans, infidels, may as well receiue fruite by it as faithfull receiuers: so that herein their masse is like to the Pharises corban, that though a man we disobedient to his parents, yet if he brought a gift to their altar, he should be free, Matthew, 25. 5.
Beside the corrupt vse in poperie, this is also a fault among carelesse ministers, that admitte vntounto the Lords table many both in respect of their profannesse vnworthy, and for want of knowledge vnfit: an vncomely thing it is, that holy things should be giuen vntounto dogges or swine: they are dogges, that are malitious, enuious, cruell, vsurers, oppressours, extortioners; sensuall persons, licentious, carnall, Epicures, adulterers, drunkards: ignorant sottes are swine: it is herein the Ministers part, to seperate the pretious from the vile, Ierem. 15. 19. And if spirituall gouernours, by laying hands suddenly vponupon others, are partakers of their sinnes, 1. Tim. 5. 22. so are they, which by their handes rashly and suddenly deliuer holy things.
Lastly all Christians are taught to make difference betweene men in respect of their civill conuersation, to hauehave an especiall care with whome they conuerse, or enter any league of friendship, affinitie, marriage, or howsoeuer else: whether they be of a corrupt religion, or of a prophane life: for the first, S. Paul giueth vsus a rule, Tit. 3. 10. Reiect him that is an hereticke: for the other, the wise man giueth counsell, Prou. 22. 24. Make no friendship with an angrie man. Prou. 24. 21. Meddle not with them that are seditious. Men therefore should carefully make choice of their companies, and consort themselues with those that be like minded. Origen well saieth, Qui congregat cum male sapientibus de Christo, cum Christo non congregat. He that Hom▪ 19. in Math.gathereth with those that are not right minded toward Christ, doeth not gather with Christ. But all Atheists, prophane persons, papists are such, therefore to hauehave any familiaritie, friendship, affinitie with such, is to leaue Christ.
Uers. 23. And other saue with feare, pulling them out of the fire:] that is, such as are Doct▪ ….nowe in great danger, euen as in the midst of the fire readie to be consumed, must be saued by the terrour and feare of Gods iudgements, and so as it were violently pulled away from the flames of hell fire.
We se then, that the preaching of the lawe, and threatnings of Gods iudgemēts The law must first be preached.is necessarie for obstinate sinners, and such as are indurate in their sinnes.
Testim. This order Saint Paul prescribeth vntounto Timothie, that he should first improoue, rebuke, then exhort. 2. Tim. 4. 2. So Eliphaz in Iob saith, Iob. 5. 18. The almightie maketh the wound, and bindeth it vp, he smiteth, and his hands make whole: the wounding goeth before the binding, and smiting before healing.
Examp. Thus Nathan dealt with Dauid, denouncing against him Gods heauie iudgements, saying, The sword shall neuer depart from thine house, &c. 2. Sam. 12. 10. And afterward vponupon Dauids repentance, he ministreth comfort vntounto him: saying, The Lord hath put away thy sinne, thou shalt not die. v. 13.
This course also Saint Paul kept with the incestuous person, first in deliuering him vp to Sathan for the destruction of his flesh, that his spirit might be saued. 1. Cor. 5. 5. then afterward vponupon his earnest sorrow he releaseth the sentence, and writeth to the Corinthiās for his restraying, 2. Cor. 2.
Exornat. Like as the husbandman first gathereth out the stones in his vineyard, and then planteth it with the best plantes, Isay, 5. 2. so in mans heart, before grace can be planted, sinne by true repentance must be extirpate: and like as when one is in a dead sleep, he must be raised with the loud soūd of a trumpet; so the Lord saith to his prophet, Isay, 58. 1. Life vp thy voice like a trumpet, and shew my people their transgressions. Iosephs fetters of yron, Gen. 40. 3. went before his chaine of gold, Gen. 41. 42. So saith Augustine: Incipit à vinculis ferreis, finit ad torquem auream: Wisdome beginneth with yron fetters, and endeth with a golden chaine: first it terrisieth the heart with iudgements, then suppleth it with comforts.
Aitiolog. The reason why it is profitable to preach gods iudgements vntounto those that are setled in their sins, and plunged as it were in hell fire, is this; because by them they are brought to repentance, as the city of Ninive was at the preaching of Ionas, when he cried, yet 40 daies, & the city shall be destroyed, Ion. 3. and the Apostle saith godly sorrow causeth repentance, 2. Cor. 7. 10 and sorrowe is wrought in vsus by consideration of gods iudgements, which are preuented by repentance.
Applic. This doctrine first discouereth the indirect course vsed in the popish Errór. 60. Papists promis… pardons when they should threaten judgments.Church; wherein nothing is more common, then to heare of pardons, indulgēces, for daies, for moneths, for yeares, for hundreds, for thousands. Any man that will be at the cost, or will yeelde himselfe to their superstitious obseruations, shall hauehave the Popes indulgence, or Iubile pardō: looke synops. Centur. 5. error. 47. in the meane time no mentiō atall is made of repentāce: but it is an euident signe that it is but light ware & slender stuffe, that is so easily had. These popish indulgences are like vntounto that vntempered morter which Ezechiel cōpareth the false prophets flattering sermons vntounto, Ezech. 13. 10. Such buildings will abide no stormes, and such pardons cannot deliuer from Gods iudgements.
Secondly here is a rule giuen for preachers, that where they see the state of the people requireth it, to take a round course with them, to course them vp, and to thunder against them Gods iudgements: I feare me, there are fewe congregations in this land, that hauehave not neede of such plaisters: they shall finde, that one sermon of this kinde will doe them more good then tenne smooth sermons. God send vsus many such preachers, which as good physitians hauing to doe with old festered sores, may first search and cle…se the wound, and then apply their gentle medicines: for the prophet saith, that such preachers, as hauehave sweete tongues, doe but steale away the worde from the people, they profit them not, Ierem. 23. 30, 31. Origen hath a good note, Atristibus semper, sed necessarijs inchoat deus veluti ego occida, & ego viuificabo, ego percutiam, & ego sànabo. hom. 1. in Ierem. God alwaies beginneth with sorrowfull things, but necessarie: as I kill, and I make aliue, I smite, and I heale.
And hate the garment spotted of the flesh.] The Apostle alludeth to the custōe Doct. 4.of the law, that euen the garment that touched the flesh of an vncleane person was vncleane, Leuit. 15. 17. yea the bedde whereon he lieth, the seat whereon he sitteth, shall be vncleane, v. 4. so that his meaning is, that men should not only abstaine from the grossest and greatest sinnes, but The smallest sinnes are to be shunned.from the least pollution thereof.
This is all one with that of Saint Paul, Abstaine from all appearance of euil. 1. Thes. 5. 22.
Testim. So the Lord for badde our first parents not onelyonly to eate of the fruite, but to touch it, Gen. 3. 3. he would hauehave them to shunne the very occasion of euill.
Examp. So chast Ioseph when he saw the vncleane desires and wicked disposition of his masters wife, he would come no more in her companie, Gen. 39. 10. he would not in curie the least suspition of euill.
Exornat. For like as the prophet reprooueth the hypocrites of his time, who though they would not eate of polluted or vncleane flesh, yet the broth thereof was found in their vessels, Isay, 65. 4. So the suspition or appearance of euill must be shunned, euen as the broth of that which is vncleane. As Cockatrice egs are venemous, and hurtfull, not onelyonly if one doe eate them, but if he doe tread vponupon them, or be sprinckled therewith, Isay. 59. 5. so the least felloweship with euill is contagious, and bringeth infection
Aitiolog. The reason, why we should resist the very first beginnings of sin, may be gathered from Saint Pauls words, Eph. 4. 27. neither giuegive place to the deuill: for if in small matters we giuegive place to him, we make a way to his greater tentations: the course of the water must be stopped in the beginning, Prou. 17. 14. and so must Sathans temptations be resisted at the first.
Applicat. Who seeth not now how fitly this doctrine serueth for the reproofe of the Papists and popish profession? who if they might be cleared from the vncleane and polluted flesh, that is, from grosse idolatrie and paganisme, as they can not by any meanes, yet it is most apparent, that they hauehave the garment spotted of the flesh: that is, they retaine many carnall rites, ceremonies, and vsages borrowed of the Iewes and Gentiles: from the Iewes they hauehave their washings, censings, holy water, oyle, salt, palmes, priestly garments, difference of meates, obseruation of daies: from the Gentiles, adoration of images, purgatorie, inuocation of the dead, pilgrimages, worshipping of angels, and such like; that if eueryevery bird had his feather, and the Gentiles and Iewes might fetch home their owne, that the popish Church hath borrowed, they would be left very beggarly and naked. So then the best and cheifest ornament of Poperie, is the garment spotted with the flesh; and their religion consisteth in touch not, taste not, handle not, which all perish with the vsing, and are after the commandements and doctrines of men, as S. Paul saith. Coloss. 2. 21.
Secondly we that professe the glorious Gospel of Christ are taught, that we should not neither in opinion, nor in any externall vsages, rites, or customes, which may breed offence, conforme our selues to the carnall and spotted profession of poperie, Popish religion spotted of the flesh.but to decline in all things, the very shadow, shew, or least suspition thereof: and beside concerning the errours of life, not to thinke it sufficient to abstaine from grosse and noysome sinnes, as foule and vgly deformities, but to wipe away the very blemishes and spots, that is, the occasions, entisments, appearance, prouocations to sinne. Iob, as he was free from adulterie and vncleannes of life, so he did auoid the very baits and allurements to sinne: He made a couenant with his eyes, not to looke vponupon a woman, Iob. 31. 1. Hierome vseth this similitude, Vt creatorem non in clephantis, Epitaph (No) poti…n.camelis, lconibus miramur, sed in minutis quoque animalibus, formica, culice, it a mens Christo dedita aeque in maioribus & minoribus intenta, &c. Like as we doe admire our Creator, not so much in elephants, camels, lyons, as in the smaller beasts, the ant, gnat; &c. so a minde deuoted to Christ, doth as well take heede of small as great sinnes.