APplication is either1 Mentall or2 Practicall.
Mentall is that, which respecteth the minde: and it is either doctrine or3 Redargution. 2. Tim. 3. 16. The whole Scripture is giuen by Gods inspiration, and is profitable for doctrine ([…]) for Redargution or improouing, ([…]) for correction ([…]) and for instruction ([…]) in righteousnesse. 17. That the man of God may be perfect, being perfectly instructed vnto euery good worke.
Doctrine is that, whereby doctrine (or teaching) is vsed for the information of the minde to a right iudgement concerning things to be beleeued.
Redargution is that, whereby teaching is vsed for the reformation of the minde from error.
In confutations, which are made publikely before the assembly, these cautions must be vsed. 1. The thing that is determined ([…]) or the state of the question that is to bee discussed must bee throughly vnderstood. 2. Let those errors onely be reprooued, which trouble the Church, in which we liue: all other being altogether let alone, which doe either lie dead, or are externall: vnlesse some daunger bee readie to ensue of them. Matth. 16. Beware of the leauen of the Pharisees and Saduces. Mark. 9. Take heede, and beware of the leauen of Herod. Reue. 2. The men of Pergamus are warned to beware of the Nicolaitans, to whom some of them did assent. 3. If the error be out of the foundation of faith, the confutation must not onely be Christianlike, as it should be euer: but also a friendly, a gentle and brotherly dissention.
Practicall application is that which respecteth the life and behauiour. And it is instruction ([…]) and correction, […].
Instruction is that, whereby doctrine is applied to frame a man to liue well in the4 family, common-wealth, and Church. To this place belong consolation and exhortation. Rom. 15. 4.
Correction is that, wherby the doctrine is applied to reforme the life from vngodlines and vnrighteous dealing. Hitherto belongs admonition. This must be done, first generally, the circumstances of the persons being omitted. 2. Sam. 12. Nathan brings Dauid to the knowledge of his sinne by the helpe of a generall parable. Act. 19. 26. Ye see and heare, that not onely at Ephesus, but almost throughout all Asia, this Paul hath perswaded and turned away much people (because he saith that those are not Gods which are made with hands.) 35. Then the Towne Clerke, when hee had stayed the people, said, Ye men of Ephesus, &c. 37. Ye haue brought hither these men, which haue neither committed sacriledge, neither [doe blaspheme] your goddesse. Afterwards, if the former reproofe preuaile not, it must be vrged after a more speciall manner. 1. Tim. 5. 20. Them that sinne, rebuke openly, that the rest may also feare. But alwaies, in the very hatred of sinne, let the loue of the person appeare in the speeches: and let the Minister include himselfe (if he may) in his reprehension, that it may bee more milde and gentle. Dan. 4. 16. Then Daniel—said, My Lord, the dreame be to them that hate thee, and the interpretation thereof to thine enemies. 17. The tree, which thou sawest—it is thou, 19. Gal. 2. 15. We that are Iewes by nature, and not sinners of the Gentiles. 1. Cor. 4. 6. These things, Brethren, I haue by a kinde of figure translated to my selfe, and to Apollo for you, that yee might learne by vs not to be wise aboue that which is written.
Now these foure kinds of application doe offer themselues in euery sentence of the Scripture. I will also set downe that example, which Illyricus hath propounded.
Illyricus in his booke of the way to vnderstand the Scriptures. Tract. 1. Matth. 10. 28. Feare yee not them which kill the bodie, but are not able to kill the soule: but rather feare him, which is able to destroy both soule and bodie in hell. 29. Are not two Sparrowes sold for a farthing, and one of them shall not fall on the ground without your Father? 30. Yea, and all the haires of your head are numbred. 31. Feare yee not therefore, yee are of more value than many Sparrowes. It were easie to draw from hence many doctrines: partly of the confession of the faith: and partly concerning (Gods) prouidence.5 Doctrine 1. That it is needfull for vs publikely to professe the doctrine which we know, so often as there is need. 2. That wee must make confession also with the hazzard of goods and life. 3. That our life should bee contemned in comparison of Christ and his trueth. 4. That eternall punishments to be suffered both in soule and bodie are prepared for those that are not affraid to denie Christ, and his trueth. 5. That God is intent and readie to gouerne vs, that we might make our confession aright. 6. That the prouidence of God is not onely generall, but also speciall, which is diligently occupied about all our smallest matters, yea euen the haires of our head.6 Redargution. 1. Those doe erre, who thinke it to bee sufficient, if in heart they doe embrace the faith and a right opinion concerning religion: and that it is at a mans choise in the meane season to graunt or affirme any thing before men, as the condition of the place, time, and persons requireth; especially when the life seemeth to be in imminent danger to be lost. 2. The Epicures erre, in that they denie the diuine prouidence: because they thinke it too base for the Maiestie of God to take care of humane affaires. 3. The Stoicks doe erre, who imagine that all things are gouerned by the fate, (or an vnresistable & violent necessitie.) 4. They doe erre who make chaunce and fortune, without any wise ordination of the diuine prouidence. 5. The Pelagians do erre in giuing more than is due to mans strength, as if it were put in mens power to embrace the faith at their pleasure, to continue constant in the same, and to confesse it to the end without feare. 6. They doe erre, who doe leane more vpon outward things and inconstant riches, than vpon the power and goodnesse of God.7 Instruction. 1. Thou must to the vtmost of thy power labour to haue the true feare of God before thine eyes: because thou now hearest that one God is to be feared aboue all men. 2. Thou must learne such a contempt of humane things, as that thou maist alwaies desire, hauing forsaken them, to depart hence, and to bee ioyned together with Christ in the heauens. 3. The consideration of (Gods) speciall prouidence doth cause thee to thinke of the presence of God that Beholder, to craue his helpe, and also to beleeue that thou art helped in all things, and finally that there is no danger so terrible, but hee both can and will deliuer thee from, when it is fit.8 Correction. 1. These words of Christ correct their negligence, who in their prayers do not craue of God sincere loue, that being inflamed with it they may not refuse to lay downe their life for his name. 2. The negligence of those men is also taxed, which doe not acknowledge and behold the prouidence of God shewing it selfe in all things. 3. Those are reproued, who giue not God thanks for vouchsafing to gouerne and defend vs and all things that belong vnto vs by his prouidence. 4. Those are reprooued, that abuse the good creatures of God, seeing that it is manifest that God hath care of all things. Thus any place of Scripture ought to be handled: yet so as that all the doctrins be not propounded to the people, but those onely, which may bee fitly applied to our times and to the present condition of the Church. And they must not onely be choice ones, but also few, lest the hearers bee ouercharged with their multitude.