APplication is that, wherby the doctrine rightlie collected is diuerslly fitted according as place, time, and person doe require. Ezek. 34. 15. I will feede my sheepe, and bring them to their rest, saith the Lord. 16. I will seeke that which is lost, and bring againe that which was driuen away, and will bind vp that which was broken, and will strengthen the sicke. Iude 22. And hauing compassion of some in putting difference. 23. And saue other with terror, pulling them out of the flame.
The foundation of Application is to know whether the place propounded be a sentence of the Law, or of the Gospell. For when the word is preached there is one operation of the Law, and another of the Gospell. For the Law is thus farre forth effectuall, as to declare vnto vs the disease of sinne, and by accident to exasperate and stirre it vp: but it affords no remedie. Now the Gospel, as it teacheth what is to be done: so it hath also the efficacy of the holy Ghost adioyned with it, by whom we being regenerated, we haue strength both to beleeue the Gospell, and to performe those things which it commaundeth. The Law therefore is the first in the order of teaching: and the Gospell second.
It is a sentence of the Law, which speaketh of perfect inherent righteousnes, of eternall life giuen through the works of the Law, of the contrarie sins, and of the curse that is due vnto them. Gal. 3. 10. So many as are of the workes of Law, are vnder the curse; for it is written, cursed is he whosoeuer abideth not in all things, which are written in the booke of the Law to doe them. Matth. 3. 7. O generation of Vipers, who hath fore-warned you to flee from the anger to come? 10. And now also is the axe put to the roote of the trees: therfore euery tree, which bringeth not forth good fruit, is cut vp ([…]) and cast into the fire.
A sentence of the Gospell is that, which speaketh of Christ and his benefits, and of faith being fruitfull in good workes: as, Iohn 3. 16. So God loued the world, that hee gaue his onely begotten Sonne, that whosoeuer beleeueth in him, should not perish but haue euerlasting life.
Hence it is that many sentences, which seeme to belong to the Law, are by reason of Christ to bee vnderstood not legally ([…]) but with the1 qualification of the Gospell. Luk. 11. 28. Blessed are those which heare the word of God and keepe it. Deut. 11. This commandement which I command thee this day, is not hidden, nor set a farre off, but it is by thee in thy month and in thine heart. This sentence which is legall in Moses, is euangelicalll in Paul: Rom. 10. 8. Psalm. 119. 1. Blessed are those that are perfect in the way, who walke in the law of Iehouah. 2. Blessed are they that keepe his testimonies and seeke him with their whole heart. Iohn 14. 21. Hee that hath my commandements, and keepeth them, is he that loueth me: he that loueth me shall be loued of my father. 23. If any man doe loue me, hee will keepe my word: and my father doth loue him, and we will come vnto him, and wee will dwell with him. Gen. 6. 9. Noah was a iust and vpright man in his time: Noah walked with God2 continually. Gen. 17. 1. I am the strong God, omnipotent, walke alway before me and be vpright.
The waies of Application are chieflie seuen, according to the diuers condition of men and people, which is seuenfold:
I. Vnbeleeuers who are both ignorant and vnteachable
These men in the first place are to bee prepared to receiue the doctrine of the word. 2. Chro. 17. Iehosaphat sent Leuites throughout the cities of Iudah to teach the people and to bring them from Idols.
This preparation is to be made partly by disputing or reasoning with them, that thou maist throughly discerne their manners and disposition, and partly by reprouing in them some notorious sinne, that being pricked in heart and terrified, they may become teachable. Act. 17. 17. Hee disputed in the Synagogue with the Iewes, and with them that were religious, and in the market place with whomsoeuer he met. Act. 9. 3. Now as hee iournied it came to passe, that, as hee was come neere to Damascus, suddenly there shined round about him a light from heauen. 4. And hee fell to the earth and heard a voyce saying to him, Saul, Saul, why persecutest thou me? 5. And he said, Who art thou Lord? And the Lord answered, I am Iesus of Nazaret, whom thou doest persecute: it is hard for thee to kicke against the pricks. Act. 16. 27. Then the keeper of the prison awoke out of his sleepe: and when he saw the prison doores open, he drew out his sword, and would haue killed himself, supposing the prisoners had bin fled. 28. Then Paul cried with a loud voice, saying, Doe thy selfe no harme, for we are all here. 29. Then he called for a light, and leaped in, and came trembling, and fell downe before Paul and Silas. 30. And brought them out, and said, Sirs, what must I doe to be saued? 31. And they said, Beleeue in the Lord Iesus and thou shalt be saued, and thine household. Act. 17. 22. And Paul stood in the midst of Marsstreete, and said, Ye men of Athens, I see that in all things ye are1 too superstitious. 23. For as I passed by and beheld your deuotions, I found an altar, wherein was written, Unto the vnknowne God; whom ye then ignorantly worship, him shew I vnto you. 24. God, that made the world and all things in it, seeing that he is Lord of heauen and earth, dwelleth not in temples made with hands.
When now there is hope that they are become teachable and prepared, the doctrine of Gods word is to be declared to them generally in some common termes or ordinarie points. Act. 17. 30. And the time of this ignorance God regarded not, but now he commandeth ([…]) all men euerie where to repent. 31. Because hee hath appointed a day, in which hee will iudge the world in righteousnes by that Man whom he hath appointed, whereof hee hath assured all men, in that hee hath raised him from the dead.
If they shal approue this doctrine, then it is to be opened to them distinctly & in euery particular; but if they shall remaine vnteachable without hope of winning them, they are to be left. Matth. 7. 6. Giue not that which is holy vnto dogges: neither cast your pearles before swine, lest they tread them vnder their feete, and turning againe all to rent you. Prou. 9. 8. Reprooue not a scorner, lest hee hate thee. Act. 19. 9. But when certaine men were hardned, and would not obey, speaking euill of the way of the Lord before the multitude, he departed from them, and separated the Disciples from them.
II. Some are teachable, but yet ignorant
To these men the Catechisme must bee deliuered, Act. 18. 25. Apollos was catechized ([…]) in the way of the Lord. And he spake feruentlie in the spirit, & taught diligently the things of the Lord, knowing only the baptisme of Iohn. 26. And hee began to speake boldlie in the Synagogue. Whom when Aquila and. Priscilla had heard, they tooke him vnto them, and expounded vnto him the way of God more perfectly. Luk. 1. 4. That thou maist know the trueth of those things, whereof thou hast been catechized ([…]) or instructed.
The catechisme is the doctrine of the foundation of Christian religion, brieflie propounded for the helpe of the vnderstanding and memorie in questions and answers made by the liuely voyce.
The matter therfore of the Catechisme is the foundation of religion.
The foundation is a certaine summe of the principles of Christianitie, Heb. 5. 12. For when as concerning the time ye ought to be teachers, yet haue yee neede againe that we teach you the [first principles of the word] of God.
A principle is that which doth directly and immediatly serue both for the saluation of men and for the glorie of God, which being also denied and ouerturned no saluation can be hoped for.
There are especiallie sixe principles: Repentance, Faith, Baptismes, that is, the Sacraments, Imposition of hands, that is, the ministerie of the word by a Synecdoche, the resurrection, and the last iudgement, Heb. 6. 1. 2. 3.
The forme of the Catechisme is to handle the elements or grounds plainelie by asking and answering, 1. Pet. 3. 21. To the which also, the figure that now saueth vs, euen baptisme agreeth (not the putting away of the filthines of the flesh, but the stipulation or1 interrogation of a good conscience). Act. 8. 37. What doth let me to be baptized? And Philip said vnto him, if thou beleeuest with all thine heart, thou maist. Then hee answered saying, I beleeue that Iesus Christ is the Sonne of God. Tertullian de resurrect, carnis saith: The soule is not purged with washing, but with answering.
And here wee must hold a difference betweene Milke and strong meate, which are the same indeede, but do differ in the manner and fashion of deliuering.
Milke is a certaine briefe, plaine and generall explication of the principles of the faith: as when a man doth teach yt we must beleeue one God and three persons, Father, Sonne & holy Ghost; and that we must relie only vpon the grace of God in Christ; and that wee ought to beleeue the remission of sinnes; and when wee are taught that we ought to repent, to obtaine from euill, and to doe that which is good.
Strong meate is a speciall, copious, luculent and cleere handling of the doctrine of faith: as when the condition of man before the fall, his fall, originall and actuall sinne, mans guiltinesse, free-will, the mysteries of the Trinitie, the two natures of Christ, the personall vnion, the office of Christ, the imputation of righteousnes, faith, grace, and the vse of the law, are deliuered out of the word of God distinctly and exactly.
Moreouer, milke must bee set before babes, that is, those that are rude or weak in knowledge: strong meat must be giuen to such as are of ripe yeres, that is, to them that are better instructed. 1. Cor. 3. 1. Moreouer, brethren, I could not speake vnto you as to spirituall: but I haue spoken vnto you as to carnall, that is, to infants in Christ. 2. I haue fed you with milke, and not with meate. Heb. 5. 13.
III. Some haue knowledge, but are not as yet humbled
In such the foundation of repentance ought to bee stirred vp, that is to say, a certaine sorrow which is according to God. 2. Cor. 7. 8. For though I made you sorrie with a letter, I repent not, though I did repent: for I perceiue that the same Epistle made you sorie, though it were but for a season. 9. I now reioyce, not that yee were sory, but that ye sorrowed to repentance: for yee sorrowed according to God ([…]) so that in nothing ye were hurt by vs. 10. For sorrow, which is according to God (or godly) causeth repentance vnto saluation not to bee repented of: but worldly sorrow causeth death.
Sorrow according to God, is a griefe for sinne, euen because it is sinne.
To the stirring vp of this affection, in the first place a man must vse the ministerie of the Law, which may beget contrition of heart, or the horrors of conscience, which though it bee not a thing wholesome and profitable of it owne nature, yet is it a remedie necessarie for the subduing of a sinners stubbernnesse, and for the preparing of his minde to become teachable.
Now, that this legall sorrow may be wrought, it is fit to vse some choyce parcell of the law, which may reprooue some one notable sinne in men that are not as yet humbled. For sorrow for, and repentance1 euen of one sinne is for substance ([…]) sorrow for and repentance of all. Act. 8. 22. Repent therefore of this thy wickednes, and pray God, that if it be possible, the thought of thine heart may be forgiuen thee. Act. 2. 23. Him haue yee taken by the hands of the wicked, being deliuered by the determinate counsell, and foreknowledge of God, and haue crucified and slaine. Psalm. 32. 5.
Yea further, if any man being afflicted with the crosse, and with outward calamities haue only a worldly sorrow, that is, if he mourne not for sinne as it is sinne, but for the punishment of sinne, hee is not by and by to be comforted, but first this sorrow is to be turned into that other sorrow which is (Godly) according to God: as is the counsell of Physitians in the like case. For if a mans life be in danger by reason of bloud gushing out at his nose: they commaund also that bloud bee let out in his arme or in some other place as the case requireth, that they might stay the course of the bloud which rusheth out at the nostrils, that so they might saue his life, who was readie to yeeld vp the ghost.
Then let the Gospell be preached, in the preaching wherof the holy Spirit worketh effectually vnto saluation. For whilst he reneweth men, that they may begin to will and to worke those things that are pleasing to God, he doth truely and properly bring forth in them that sorrow which is according to God and repentance vnto saluation.
To the hard-harted the Law must bee vrged, and the curse of the Law must bee denounced with threatning, together with the difficultie of obtaining deliuerance vntill they bee purified in the heart. Matth. 3. 7. And when hee saw many of the Pharises and of the Sadduces come to his baptisme, he said vnto them, O2 progeny of Vipers, who hath forewarned you to flie from the wrath to come? Matth. 19. 16. Good Master, what shall I doe that I may haue eternall life? 17. And he said vnto him—if thou wilt enter into life, keepe the commaundements. Mat. 23. 13. Woe vnto you Scribes and Pharisies, hypocrites, because ye shut vp the kingdome of heauen before men: for yee your selues goe not in, neither suffer ye those that are entring in ([…]) to go in, &c. Vers. 33. O Serpents, and progeny of Vipers, how shall ye escape the damnation of hell?
But when the beginning of compunction doth appeare, they are presently to be comforted with the Gospell.
IIII. Some are humbled
Here we must very diligently consider whether their humiliation bee compleat and sound, or but begun and but light or slight: lest that hee or they, receiuing comfort sooner than is meete, should afterwards wax more hard; like iron, which being cast into the fornace becomes exceeding hard, after that it is once cold.
Let thy proceeding bee after this manner with those, that are humbled in part. Let the Law bee propounded, yet so discreetly tempered with the Gospell, that being terrified with their sinnes, and with the meditation of Gods iudgement, they may together also at the same instant receiue solace by the Gospell. Act. 8. 20. Then Peter said vnto him, thy monie perish with thee, because thou thinkest that the gift of God may be obtained by monie. 21. Thou hast neither part, nor fellowship in this busines, for thine hart is not right in the sight of God. 22. Repent therefore of this thy wickednes, and pray God, that if it be possible the cogitation of thine heart may bee remitted. 23. For I see that thou art in the gall of bitternes, and in the bond of iniquity. Gen. 3. 9. And the Lord God cried vnto Adam, and said vnto him, where art thou? And God said, who hath shewed thee that thou art naked? What, hast thou eaten of the fruit of that tree, of which I forbad thee to eat? 13. And the Lord God said to the woman, what is this which thou hast done? And the woman said, this Serpent hath seduced me, and I haue eaten. 15. Moreouer, I will put enmitie betwixt thee and this woman, and likewise betweene thy seede and her seede: this shall breake thine head, and thou shalt bruise his heele. 2. Sam. 12. Nathan being sent from God, by a parable which hee doth propound, he recalleth Dauid to the conscience of his fact, and pronounceth pardon to him being penitent.
The doctrine of faith and repentance and the comforts of the Gospell ought to be promulged and tendred to those that are fully humbled. Luk. 4. 18. The Spirit of the Lord is vpon me, therefore he hath annointed mee to preach glad tidings to the poore: he hath sent me to heale the contrite in heart, to preach deliuerance to the Captiues, and to the blind the recouerie of their sight, and to set at libertie those that were broken. Act. 2. 37. When they heard these things, they were pricked in heart, and said vnto Peter, and the rest of the Apostles, Men and Brethren, what shall wee doe? 38. And Peter said vnto them: Repent and bee baptised euerie one of you in the name of Iesus Christ for the remission of sinnes. Matth. 9. 13. I came not to call the iust, but sinners vnto repantance.
V. Some doe beleeue
To these must be propounded. 1. The Gospell of iustification, sanctification, and perseuerance. 2. The law without the curse, whereby they may be taught to bring forth fruites of new obedience beseeming repentance. Rom. 8. 1. There is no condemnation to those that are in Christ Iesus. 1. Tim. 1. 9. The law is not appointed for the righteous. Let the Epistle of Paul to the Romans be the example. 3. Howsoeuer the curse of the law is not to be vrged against the person that is righteous and holy in the sight of God, yet it is to be vrged against the sinnes of the person, which are remaining. And as a father doth oftentimes set his yron rods that are appointed for the seruants before the eyes of his sonnes, that they may be frayed: so the meditation of the curse is to be stirred vp very often in the faithfull themselues, left they should abuse the mercie of God to licencious liuing, and that they may be more fully humbled. For sanctification is but in part: therefore that the remainders of sinne may bee abolished, wee must alwaies begin with the meditation of the law, and with the feeling of sinne, and make an end in the Gospell.
VI. Some are fallen
Those that are fallen are they, which doe in part fall from the state of grace.
Falling is either in faith or in manners.
Falling in faith is either in the knowledge of the doctrine of the Gospell, or in the apprehending of Christ.
Falling in knowledge is a declining into error, whether lighter or fundamentall.
Now vnto those that fall thus, that doctrine which doth crosse their error, is to be demonstrated and inculcated (or beaten vpon them) together with the doctrine of repentance, and that with a brotherly affection. Take for an example the Epistle of Paul to the Galatians. 2. Tim. 2. 25. Instructing them with meekenes that are ([…]) contrarilie affected: if God at any time will giue them repentance that they may know the trueth.
The fall which is in apprehending Christ, is desperation.
For the restoring of those that doe despaire, there are to be vsed a Triall, and the Remedie.
The Triall or Search is either of the cause of the temptation, or of their estate.
The triall of the Cause is made fitly by priuate confession. Iam. 5. 17. Confesse your sinnes one to another, and pray for one another that ye may be healed. But lest that confession should bee made a kinde of racke or torture, it must be limited with these prouisoes. 1. It ought to be free, and not compelled: because saluation depends not vpon it. 2. It must not be of all sinnes, but of those onely which wring the conscience, which vnlesse they doe reueale, greater danger may hang ouer their heads. 3. Let it chiefely be made to Pastours; yet so as that we must know that it may be safely made to other faithfull men in the Church.
The Triall of their estate is, whereby we make diligent inquirie whether they be vnder the law, or vnder grace.
That this may manifestly appeare, we must by asking of questions first draw out of them, whether they be displeased with themselues, because they haue displeased God, that is to say, whether they hate sinne as it is sinne: which is the foundation of repentance vnto saluation. Secondly, we must demaund of them, whether they haue or doe feele in their heart a desire to be reconciled with God, which is the ground of a liuely faith.
When Triall is made, the Remedie must be applied vnto them out of the Gospell, which is double. First, some euangelicall meditations are to bee often inculcated and pressed vpon them: as 1. That their sinne is pardonable. 2. That the promises are generall in respect of beleeuers, and that they are indefinite in respect of particular men, and doe exclude no man. 3. That the will to beleeue is faith, Psalm. 145. 19. Reuel. 21. 6. 4. That sinne doth not abolish grace, but rather (God turning all things vnto the good of those that are his) doth illustrate it. 5. That all the works of God are done by contrarie meanes. Secondly, they must be intreated to stirre vp in them in the very bitternes of the temptation, their faith which hath lien in a swoune, and bin1 couered (as it were with ashes) and that they would certainely set downe with themselues that their sinnes are forgiuen them, and that it would please them to struggle manfully in prayer either alone or with others against carnall sense and humane hope. And that they may performe these things, they must be very earnestly beaten vpon, and those that are vnwilling must in a manner bee constrained. Psalm. 130. 1. Out of the depths haue I called to thee, O Lord. 2. Lord listen vnto my voyce: let thine eares attend to the voice of my praiers. Psalm. 77. 1. My voice came to God when I prayed, my voice went to God, that hee would turne his eare (vt aduertat aurem) vnto me. 2. In the day of my distresse I besought the Lord. Rom. 4. 18. Who (Abraham) against ([…]) hope beleeued vnder hope, that he should be the father of many nations.
Now that these medicines may be of force, that ministeriall power of binding and loosing is to be vsed according to the forme prescribed in the word. 2. Sam. 12. 13. Then Dauid saidto Nathan, I haue sinned against the Lord: Wherefore Nathan saied to Dauid, Godhath also forgiuen thy sinne: thou shalt not dye. 2. Cor. 5. 20. Therefore wee are Embassadours in the name of Christ, God as it were beseeching you by vs: Wee pray you in the name of Christ that yee would be reconciled to God. And if perhaps Melancholie trouble the minde, the helpe of the medicine must be in priuate sought for.
Falling in manners is, when any faithfull man falleth to the committing of some actuall sinne in life. As Noahs drunkennesse, Dauids adulterie, Peters deniall &c.
To those that are fallen thus, forsomuch as grace remaining in respect of her vertue and habit may be lost for a time in respect of sense and working; the Law must bee propounded being mixed with the Gospell: because a new acte of sinne requires a new acte (or worke) of faith and repentance. Isa. 1. 4. Ah, sinfull nation, a (Isa. 1. 1, 2, 3, 4) people laden with iniquitie, a seede of the wicked, corrupt children: they haue forsaken the Lord: they haue prouoked the holy one of Israel to anger, they are gone backeward. 16. Wash you, make you cleane, take away the euill of your works from before mine eyes, &c. 18. Come now, and let vs reason together, saith the Lord; Though your sinnes were as crimsin, they shall bee made white as snow: though they were red like skarlet, they shall be as wooll.
VII. There is a mingled people
Amixt people are the assemblies of our Churches. To these any doctrine may be propounded, whether of the Law or of the Gospell: if the1 limitation and circumscription of the doctrine be made to those persons, for whom it is conuenient. Iohn 7. 37. Now in the last and great day of the Feast, Iesus stoode and cried, saying, If any man thirst let him come vnto mee and drinke. And this was the manner of the Prophets in their Sermons, to denounce iudgements and destruction to the wicked: and to promise deliuerance in the Messias to those that do repent. A2 doubt. If any man shall despaire in the publike congregation, when the rest are hardened, what ought to be done?3 Ans. Let those that are hardened, heare the Law circumscribed within the limits of the persons, and of the vices: and let the afflicted conscience heare the voyce of the Gospell applied in speciall manner vnto it.