The Faithful Shepherd, Chapter 10
CHAP. X. Of Application of the vſes to the hearers.
THe vſe being made aptly, next and immediately followes the application; which is not the vſing of doctrines to ſeuerall eſtates: for vſe and application ſo areWhat application is, and how it differeth from vſe. made all one; which in nature are plainly diſtinct. But application is a neerer bringing of the vſe deliuered, after a more generall ſort, in the third perſon, as ſpoken to perſons abſent; to the time, place, and perſons then preſent: and vttered in the ſecond perſon, or in the firſt, when the Miniſter, as often the Apoſtle doth, will enclude himſelfe with them.
This is liuely ſet foorth vntounto vsus in the ſpeech of Nathan and Dauid together: Nathan comes with a parable andAn inſtance of doctrine, vſe, and aplication. ſhewes thereby a thing done, which is the doctrine. Dauid he makes an vſe thereof, and ſpeakes in the third perſon: and Nathan makes application of that vſe made from the third perſon to the ſecond, Thou art the man, 2. Sam. 12. 7.
This is the Miniſters dutie, Eſai 61. 1. Ezech. 34. 15. 16.The miniſter ought to make application. Luk. 4. 18. Tit. 2. 2. 3. 4. It was the Prophets practiſe: Nathan to Dauid, the Prophet to Achab, 2: King. 20. 42. Our Sauiour vſed it, Matth. 15. 6. 7. S. Peter to the Iewes, Act. 2. 36. And Stephen to thoſe that heard him, Act. 7. 51. ThisThe excellent profit of applying. home-ſpeaking is the ſharpe edge of the ſword, the word of God, this bringeth the vſes to their proper places, as ſalues clapt to the ſores of ſuch patients, as Miniſters then hauehave in hand. This indeed is it, which makes faithfull Miniſters teaching, vnſauorie to carnall and euill men: And by this they are ſaid to name men in the Pulpit, & gall ſome perſonally: when no man is named: but the vſe of correction of ſome vice is made in the ſecond perſon to the hearers.
This makes a great difference of mens Miniſteries, why ſome are iudged ſo plaine, and other ſo plauſible, and why ſome mooue one way or other, to bring men to bee better or woorſe: others onelyonly enforme but reforme not, becauſe they ſpeake too generally, and preach as if they meant other perſons, and not their preſent auditorie.What kinde of application is most liked of the wicked, and what not.
If they make application of vſes, its but of inſtruction and comfort which the wickedeſt man can away with. For inſtruction preſuppoſeth to vertue and ſtirs vp to good life, which the worſt would gladly hauehave a name of; and ſo for praiſe and reward ſake, will liſten to it: the other is comfort and preaching of peace; which none will refuſe. And this kinde of application is common with ſome, as all that conſider of their courſes may plainly obſerue. But the application of the vſe of conuincing, but eſpecially of Reprehenſion and Correction, the wicked will at no hand abide, becauſe thoſe words ſound like Micheas Prophecies in Achabs eares, neuer good. Which makes many meallie mouthed, become ſo full of diſcretion (winding vp foule offences, into ſeemely tearmes) as this diſcretion hath almoſt deſtroied deuotion, policie hath in a maner thruſt out pietie: and we ſee by this meanes, ſinnes ſo reprooued continue, by ſuch plauſible preaching, vnreformed.
Application in this ſort muſt needs be vſed: No plaiſterApplication neceſſarie. cures when we doe but onelyonly know it; nor the vſe when it is heard of: but the particular application to the ſore doth good, and then it is felt and mooueth. It is not the ſight of a treaſure, nor knowledge of the vſe whereto it ſerueth, which mooueth much the beholders, but if one come and tell them it is theirs, this application workes vponupon affection. Obiect. Some men ſay, that this kinde of applying is not for all auditories, becauſe ſome are ſo wiſe, as they hearing the doctrine and vſe, can make application thereof themſelues. Reſp. It is not what men can doe, but what they will doe: nor what they will doe neither, but what is our office and and diſcharge of our dutie; wee may not preſume of other mens doings, and neglect that we ſhould doe by the Commandement of God and practiſe of the Prophets and Chriſt himſelfe.
For a Miniſter to make application to his hearers, to do itHow to make application profitably. profitablie, he muſt preach to them from knowledge out of himſelfe, feeling the corruption of nature, and being able to decipher out the old man: Secondly, alſo from the knowledge of his auditorie, what errors are amongſt them, what practiſe of vertue, what vices generally, or in particular callings, who comfortleſſe or diſcouraged, and neede conſolation: Concionator (ſaith one) debet concionari ex praxi ſua inprimis autem auditorum: that like a Phyſician skilfull of his patients diſeaſe, he may fitly adminiſter a right potion: or like a wiſe Councellor in his Clients cauſe, hee may giuegive ſound aduice for ſafetie and defence.
To hauehave this knowledge, it is fit for the Paſtor to bee reſident on his charge, to conuerſe familiarly with his people, ſeeing and obſeruing them, and to hauehave helpe alſo of the houſe of Cloe: that ſo Paul may by faithfull relation, heare from others (but in this point bee not light of beliefe) what by himſelfe alone hee can not come to vnderſtand.
In application there muſt be had a due regard, diſcerning aright, to giuegive euerie one his portion: in which that exhortation of the Apoſtle taketh place; Studie to yeeld thy ſelfe approoued of God, a workeman, not to be deſpiſed, duly diuiding the word of trueth.
The ignorant and docible erroneous, muſt be enformed in iudgement, with the ſpirit of diſcretion and meekeneſſe; the vertuous exhorted to conſtancie, and encouraged; the vitious reprooued after the nature of the offence, and the qualitie of the offender.How to ſpeake zealouſly and yet in moderation.
In which point, becauſe there are Iohns and Iames, who in their zeale may forget themſelues, I will deliuer a few rules for the moderation of zeale, to ſpeake words with authoritie; and to keepe within compaſſe; that as we may not offend in plauſible tearmes, to ſooth vp ſinners, ſo wiſh I we ſhould not, in ſharpe and bitter reproofes without ſufficient ground: Els ſinne may bee diſgraced, and Epithets may be giuen to the ſinner, according to the tranſgreſſion, without iuſt imputation of railing: for ſo we may reade in Eſai and other Prophets: we hauehave the example of Iohn Baptist. yea our Sauiour Chriſt and the Apoſtle to theTit. 1. 13. Act. 13. 10. Firſt be mindfull of our ſelues. Galat. 3. 1.
I. Conſider thine owne ſelfe apt to the like ſinne, Gal. 6. 1. or guiltie thereof, or of ſome as ill: that then in all thou doeſt ſpeake ſo to them, as alſo to thy ſelfe, which will make thee moderate: yet this is true, that what a man feeles to be ill in himſelfe, if he be truely penitent, and would be freed from it, the hatred to it will make him earneſtly ſpeake againſt that ſinne when occaſion is offered.
II. Weigh what a one thou art, yoong or old, one heldSecondly conſider thy perſon. illiterate, or learned, vicious or of godly life, beloued and honoured, or hated, and in contempt; for after the acceptance of the perſon, ſo are his words eſteemed: youth and ignorance procure ſmall approbation: diſlike will receiue no counſell, much leſſe admit of reprehenſion. As thou art in eſtimation, ſo maieſt thou proceed: howſoeuer, ſpeake that which thou oughteſt, and be circumſpect in the maner to ſpeake as is meet.
III. Neuer ſpeake with partiall affection againſt any inThirdly beware of partiall affection. a ſpleene, euill will ſeldome ſpeakes well: hate ſinne and no mans perſon: and ſpeake for amendement with the witneſſe of thine owne conſcience before God. The Pulpit is not a place, in ſhew to be zealous againſt ſinne, and intend nothing but reuenge of priuate wrong from inward grudge: this is railing and abuſe of the Word.
If a partie offend, hauing done thee wrong, being thy aduerſarie, and yet his ſinne of neceſſity deſerues reproofe; thou maieſt reprehend the crime, but beware of the leaſt ſhew of priuie malice, and preuent by all meanes conceits thereof. In all reproofes and checkes, ſhew that they comeHow to manifeſt our louelove in reprehenſions, without hatred of the perſons. 1. Cor. 11. 1. 18. Act. 3. 17. of louelove, and not of hatred, in this maner. Firſt, by vſing before friendly appellations. Secondly, by praiſing fully the good in them woorthie commendations: ſo doth the Apoſtle to the Corinthians before hee reprehended them. Thirdly, beware in aggrauating the offence, or long ſtanding thereon: ſuppoſe the cauſe to hauehave beene ignorance, and teſtifie hope of their amendement. If it bee of obſtinacie, note it lightly, and ſhew what an euill it is: but withall, if iuſt occaſion be, ſuppoſe it growes not from the offenders diſpoſition, wiſedome, nature, and former experienced tractableneſſe: but rather from ſome froward perſons euill counſellours: and theſe cenſure deepely, laying the ſinneGal. 5. 10. 15. vponupon them, and in their perſon, condemne the treſpaſſour thorowly; for reprehenſion will ſo bee better borne with, then when its direct and plainly turned vponupon a mans owne perſon alone. Fourthly, in concluſion, manifeſt thy diſlike and griefe to be conſtemed to take this courſe with them, and excuſe thy ſelfe: Firſt, from the neceſſitie of thy calcalling, vponupon a fearefull penaltie, and ſinne binding thee thereto, Ierem. 1. 17. Ezech. 33. being Gods commandement alſo, Eſai 58. 1. Secondly, the ſafetie of their ſoules: and therefore thou doeſt it from louelove and compaſſion towards them. Thirdly, vſe louing tearmes, with milde exhortations, to heare with patience, and to iudge afterward. Fourthly, promiſe by their amendement, to giuegive ouer, and that it ſhall bee onelyonly long of themſelues, if euer the like courſe be taken with them any more. Fiftly, end with promiſes of Gods merciemercy, good acceptance with the Church, and their inward conſolation, if there be anie amendement. If by this meanes they take not well thy admoniſhments and reproofes, they are inexcuſeable, and thou haſt wiſely and faithfully diſcharged thy dutie to thy comfort.
IV. Conſider the fault committed or dutie neglected,Fourthly, weigh the ſin, to keepe meaſure in reproofe. an error or hereſie maintained, the partie offending ignorant or obſtinate, a publicke perſon or priuate, &c. and accordingly proceed, as time, place, and occaſion in godly wiſedome ſhall be thought fit; offences are not equall, neither all perſons alike, Iude verſ. 22. 23. and of this ſpeakes S. Gregorie in his Paſtorall: Non ca, inquit, & eadem exhortatio cunctis competit, quia nec cunctis par morum qualitas, ſaepe alij officiunt, quae alijs proſunt, & leuis ſibilus equos nutigat; catulos inſtigat, &c. Thoſe that fall of infirmitie reſtore with the ſpirit of meekeneſſe, Galat. 6. 1. Speake to the elder men asAll not to be alike dealt with, but ſome more ſharply and with other more mildely. to Fathers, to the yoonger as to brethren: ſhew euidently what ſinne is to all, but hauehave compaſſion to the parties, and with patience expect their amendement, 2. Tim. 2. 25. 26. for priuate offences, take a priuate courſe: but open tranſgreſſors reprooue openly, 1. Timoth. 5. 20. Galath. 2. 11. 14. yet firſt more generally, omitting circumſtances: if this preuaile, then ceaſe to reprehend, and bleſſe God for their repentance: ſhew ſome example of repentance in that kind, how acceptable it is to God, and cauſe of reioicing to all; but if not, then come to them more particularlie by circumſtances, that they may, will they nill they, take notice of whom it is ſpoken; but without nominating of the perſon, till the Churches publike cenſure of excommunication be iuſtly pronounced againſt him. The obſtinate being great perſons, the greater they be, are the moſt roundly to be dealt withall. For by how much hee is mightie, by ſo much his ſinne is the greater; the more odious to God and dangerous to other. Therefore we reade how the men of God dealt verie perſonally with Kings, Princes, falſe Prophets and Prieſts, as Eliah with A…hab; Eliſha with Iehoram; Ieremie with Paſhur; Amos with Amaziah; Iohn Baptiſt with Herod; our Sauiour with Scribes and Phariſees; Stephen with the high Prieſts and Elders; yea S. Paul with the ApoſtleGal. 2. Act. 13. 10. Peter, and the ſame Apoſtle with Elymas the Sorcerer, who was reprehended vehemently, and with moſt bitter ſpeeches, as could in a maner be deuiſed. But wicked policie holdeth this no good courſe now adaies: fearefull ſpirits dare not ſo diſcharge their duties vponupon ſuch braſen wals; becauſe they by ſin, are deeper in offence to God, & more ſcandalous than other: Their ſubiection to the Word, is example to others. Round, but wiſe dealing with them is terrour to others. The neglect whereof appearing to theWhat hurt commeth for want of plaine dealing wiſely with the mightie. Fiftly to keepe moderation in reprehenſions attend to the words vttered. world, and in ſteed thereof, fined plauſible ſpeeches to pleaſe brought in, cauſeth much preaching to be but performed for faſhion: religion to be held meere policie: Preachers themſelues to be but as other men.
V. And laſtly in bitter reproofes, to ſet an edge thereon, and yet keepe thy perſon in authoritie, and words in regard: Vſe no ſpeeches of common reuilings, but ſuch as hauehave proceeded out of the mouth of God againſt ſins & ſinners ingenerall, or againſt thoſe euils or ſuch like offendors as thou art ſpeaking againſt, ſet downe in the ſcripture.
Againe, bring in the Prophets or Apoſtles, ſpeaking in their owne words, as if wee would reprehend Briberie in great ones, we may ſay: I will not reprooue this ſinne, but Eſai he ſhall tell who they be, and what to be compared vntounto, and ſo bring in his words; Eſai 1. 23. So againſt wicked Shepheards, bring in Ieremie cap. 23. 1. 11. 14. Lam. 2. 24. Our Sauiour againſt hypocrites, Matth. 23. and ſo of other ſinnes: Alſo the ſayings of ancient Fathers, as ſpeaking for vsus: which will much helpe, to make the reprehenſion more acceptable: and will preuent the reproch of railing and intemperancie. We muſt in this crooked generation bee as wiſe as Serpents; ſot hat we keepe the innocencie of Doues.
And thus much for application: which as it is diſtinct from vſe, ſo hauehave I ſeuered the precepts of both, for better vnderſtanding thereof. Neuertheleſſe vſe and application in Preaching may be conioined in one ſpeech: the vſeHow to … vſe and application in one. being deliuered in the ſecond perſon to the auditorie preſent as an applied vſe: except it be ſuch an vſe, as fits not to be applied at that time: Application is to be made of all ſuch vſes as ſerue for conuincing, correcting, inſtructing, and comforting the preſent auditorie.