A Practical and Polemical Commentary Upon 2 Timothy 3-4, Part 2 · Subpart 3

A Practical and Polemical Commentary Upon 2 Timothy 3-4 · Part 2 · Subpart 3

p. 340VERS. 3, 4. For the time will come, that they will not endure sound Doctrine, but after their owne Lusts shall they heap to themselves Teachers, haveing itching eares. 4. And they shall turne away their Eares from the Truth, and shall be turned to Fables.

IN these words we have an Apostolical Prophesie of the petulancy and peril of the last times, when men will grow weary of sound Doctrine, and fall to the embracing of fabulous and vain opinions insteed of truth. The words are to be considered Relatively, as depending on the precedent Verses, and so they contain in them a Reason of the Apostles solmemne Adjuration, by which he stireth up Timothy to a careful discharge of his Duety in Preaching the word, viz. in respect of the Apostacy of the last times when many would fall from the truth, grow weary of sound Doctrine, and follow fables: where we have:

1. The grounds of their Apostacy, viz. their hatred of the Truth, they will not endure sound Doctrine, (id est) they will Rejicient. Aethiop. Vers.reject it and cast it behind their backs, they hate and abhor it: 'Tis a Meiosis where less is spoken then is meant.

They look upon it as a grievous burden, as Israel did upon the Doctrine and Visions of the Prophets, Ieremiah 13.34.36. 'Tis not so much they cannot, but they will not endure sound Doctrine, they love their lusts above the Law, and therefore they hate him that reproves in the gates.

They are so far from obeying it, that they will not once hear it, and so farre from loving it, that they will not so much as **'Tis not foreign, substineo, as the Vulgar; but foreign tolero. Beza.Tolerate it. Errours they can tolerate, and superstition they can tolerate, but the Truth they cannot bear.

By sound Doctrine, is meant the pure Word of God which hath no Errour nor evil mixed with it,Ea quae vitam exigit ad Evangelii …mussim. Grotius. but is sound in se, and sound Effectivè. It sheweth unto men their sinne which is the Souls sicknesse, brings them to a Saviour, and so makes the conscience sound and whole.

This is called Saving Doctrine and sound Wisedome (Proverbs 2.7. and 3.21.) and is opposed to Fables and Humane inventions by which the simplicity of the Gospel is corrupted.Sana Doctrina ea est quae vera. & sincera est, & salutem affert, quae Deum habet Authorem & refertur ad Glo…iam Dei.

p. 3412. A second ground of their Apostasy is their delight in false Teachers;foreign, acumulo, acervatim aggero. they so doat on them, that one or two will not content them, they must have heaps of them. They love their lusts, and therefore they seek out for such Teachers as may not disquiet them. Such as erre cannot rest, but they must run from one Teacher to another, they get heaps of such claw-backs to themselves. (i.) They wittingly and willingly suffer themselves to be deluded by them.Asciscunt sibi Doctores qui aures sculpant, non qui rodant mardaci vero. Sasbout in Locum. The word sinifies, 1. An earnest desire of getting such Teachers. 2. It notes an indiscreet and confused gathering together of such a multitude of Teachers without wit or reason, without any respect either to their life or learning; as in an heap all is confused, there is neither first nor last, head nor tail, but all's mixt together; so amongst these confused persons all's confused,Sine judicio as temerè colligunt Doctores suos. Aretius. there's no Master, and Schollars, superior and inferior, but all are levelled and equal like themselves, hence they are said to heap to themselves Teachers. The Disciples create their Doctors (& talis creatio fit ex nihilo) they be not chosen and ordained in an orderly way; but (which is the height of baseness) the lusts of their followers are their call. One loves Antinomianism, and he gets an heap of Antinomians to speak to him. Another loves Quakerism, and he gets an heap of Quakers to scratch his itch. Thus according to mens corrupt humors they have their Teachers. As the Lord complained of his people. Ier. 2.28. According to the number of Cities thy are thy Gods O Iudah. So according to the variety of mens lusts, they get them Leaders. They cannot endure to be bound to one faithful Pastor who watcheth over his Flock, and preacheth solid Truths, but they love such as will claw their itch, and sing Placebo.

3. A third cause of their Apostasy is that inmate malice and inbred concupiscence which is in the hearts of men. They are lead by their foreign (i.) secundum suas illas peculiares cupiditates. Beza, Opponitur foreign, peculiare, el doctrinae quae est Catholica & toti Ecclesiae communis.peculiar lusts, every one hath his dilectum delictum, his darling sin, one's for luxury, and another for heresy, &c. Now according to these lusts they earnestly seek out for Teachers, which may in no wise disquiet their lusts, which are their Lords, and which they love as their lives. Rom. 1.4.foreign est cupiditas & ardens appetitus, à foreign ardere. Iude 16. The Vulgar renders the word, Desires, after their own desires they shall get Teachers. But the word in the Original is Lusts, which implies not a simple desire or sudden motion, but a vehement, ardent, earnest desire, & pursuit of a thing.

4. They have itching ears, Prurire eos dicit auribus (eleganti Metaphorâ) qui sermones quaerunt vitia sua ti…illantes. Grotius.this is another reason why they seek out for false Teachers, they love not such as deal plainly and faithfully with them, they must have such as will claw their itch, please their humors, tickle their fancies with novelties and curiosities, but they must in no wise touch their vices.

2. Here is the issue and consequence of their contempt of the truth, and the fruit of this mad Itch. viz. the loss of truth, and following Fables. They shall turn away their ears from the truth, viz. of the Gospel which flatters no man, they'l reject sound doctrine which is sharp and curbs their lusts, and turn to Fables which will gratifie them since they can find nothing in the word which may please their itching humor, they will see what Fables and lying Legends will do; but all in vain, for as a man that hath his itch scratcht, for present is pleased, but after hath more pain then before: so these after they have wearied themselves in pursuit of lying vanities, p. 342at last lye down in greater sorrow. These are marble to God, and wax to the Devil; the truth they cannot obey, but they willingly obey unrighteousness. This is the Devils method. First, he stops the ear against sound Doctrine; and then he opens it to error. Like a cruel Thief he draws the soul out of the right road, into some wood, by-lane or corner, and there binds, robs and rifles it.

Quest. What Fables doth the Apostle here mean?

Answ. 1. Some say Judaical Fables, as Titus 1.14. 1 Tim. 1.4. Where Fables and Genealogies are joyned together.

2. Others conceive the Apostle Means the Fabulous Divinity of the Gnosticks, made up of Judaism and Gentilism. These are too narrow; the words are to be taken more largely, and generally for any Fables and erroneous Doctrine be it never so absurd or impious,foreign, (i.) ad falsas & inutiles doctrinas quibus fascinatus mundus veritatis lucem mavult medis omnibus extinctam, quàm è tenebris emergere. Beza. proceeding whether from Jews or Gentiles, from Hereticks or Schismaticks, they'l prefer falshood before truth, darkness before light, and death before life. The summe and substance of all is this. q. d. O my son Timothy, this exhortation and adjuration of mine in pressing thee to an ear… and diligent preaching of the Word is not need less and vain, for although thou hast now an opportunity of preaching, yet the time will come, yea, is already begun when men will not away with sound doctrine, but by reason of their lusts they will multiply to themselves variety of pleasing Teachers, having itching ears which altogether affect Novelty of Doctrines and curious speculations insomuch that they will forsake the truth to follow Fables, which will lead them to destruction.

Observations.

Observation 1. God not onelyonly knoweth what Men do at present, and what they have done, but what they will do in time to come. He tells Timothy here what will be done many years after he is dead and gone. He tells what Iosiah will do before he is born, and it came to pass. 1 Kings 13.2. and 2.22, 17. What is to be done a thousand years hence is as present to him as a thousand years that are past, which are but as yesterday. Psal. 90.4. His knowledge is like himself, infinite, he perfectly knows all things past, present and to come, nothing is hid from him. Heb. 4.13. He calls the things that are not as if they were. Rom. 4.17. and knows us before we had a being. Ier. 1.5. This is Gods prerogative royal, whereby he is distinguished from all false Gods. Isai. 41.23. 1. He knows all things to come, in himself, as able and willing to have them done if good, or else to suffer the doing of them being evil, and to order them to his own ends. 2. He sees them in their causes, by which they shall be done.Pernovit omnia propriè, verè, persectissimè per suam Essentiam; distinctè non confusè; certò & evidenter, non obscurè & ex opinione, simul & semel, uno actu & ictu. 3. He knows them in themselves altogether, not successively as we do by reasoning and searching out the causes, but by one eternal act of understanding. Acts 15.18. This will further appear, 1. If we consider how he made all things, and therefore he must needs know all things. As an Artist that made an Instrument, knows all the secrets of it. God that hath made the eye must needs see, and the heart, must needs know what is in it. Psal. 94.11. He knows all by way of ca…sality. 2. He rules and governs all things, and therefore must needs know all p. 351things. 3. He's the righteous Judge of all the world, yea, he's both Judge and Witness, Mal. 3.5. which he could not be, if he did not know the thoughts, words, and works of men.

1. This reproves these Atheistical Against these see M. Gataker, Gods Eye on Israel. M. Iohn Sedgwick against the Antinonians. M. Anto. Burgesi Vindic. Legis.Antinomians, which say God sees not the sins of his people, when he sees them more perfectly then our selves see them, and sets even our secret sins before him. Psal. 90.8. He saw David's adultery, and Solomons idolatry, and punisht them for it. He saw the sins and his Churches, and reproves them for them. Rev. 2, and 3.

2. This must teach us to walk sincerely with our God, who sees even our secret vices as well as our duties. He sets a print on our heels and spies out all our paths. Iob 13.17. He knows our thoughts before we think them, our words before we speak them, and our works before we do them. Psalm 139.2. to 16. He knows more by us then we know by our selves, we know but in part, but God knows us thoroughly; and if our consciences do accuse us of some things, yet he is greater then our consciences, and knoweth all things. 1 Iohn. 3.20.

3. It may serve to convince us of the truth of the Scriptures, and that they are the very Word of God, in that all its Predictions have been fulfilled. [See B. Vshers Body of Divin. p. 9. and M. Baxter's Saints Rest. p. 2. c. 6. Sect. 1. p. 250.]

4. It serves for singular comfort to the Godly, and that many wayes, 1. In point of weakness, it may be thou canst not pray nor do as thou desirest, yea, but the Lord knows onr desires before hand, and hath promised to answer them. Neh. 2.4. Psal. 10.17. he knows the intents and bents of our hearts, and will deal with us accordingly. 1 Cor. 4.5. 2. It may comfort us in all our troubles that our God knows them before they come upon us. When we know not how to deliver our selves, yet he doth. 2 Pet. 2.9. And therefore to comfort his Churches, he tells them more then once that he knows their sufferings. Rev. 2.2, 3, 9, 13. and the plots of their malicious enemies. Ier. 18.32. Exod. 3.9. 2 Chron. 16.9. He knows thy strength and thy parts, and will not suffer thee to be tempted above what thou art able to bear. 1 Cor. 20.13.3. It may comfort us in case of reproach, cruel witnesses may rise up against thee, and lay to thy charge things which thou knowest not, I but the Lord knows thy innocency, and will one day clear it before all the world, this comforted, Iob 16.19.

4. It may comfort us against Apostasy, many good souls fear they shall never persevere, I but the Lord knows who are his. 2 Tim. 2.19. and he'l not lose one of his. Iohn 10.27, 28, 29. and 17.12.

5. It may comfort us against inordinate cares, he's an Heavenly Father that knows our wants, and out of the riches of his goodness will supply them. Math. 6.30, 32.

6. It may comfort us against the ingratitude of the world, here ofttimes the more we do for men the less they do for us, & the more we love the less are we beloved. But our comfort is that our God who seeth in secret, he will one day reward us openly. Matth. 6.6.

Observat. 2. The more perfidious the world is, and the more false Teachers abound, the more careful must Christs Ministers be to oppose them by preaching sound Doctrine. The badness of the Times approaching must make us to redeem the present season. The Sun will not alwayes shine, p. 352tempests will arise, aud the night will come when no man can work. Besides the affections of people are mutable, they that at first seem to love the Gospel, after a time will loath it, they that to day are ready to adore us as Gods, to morrow are ready to stone us as Devils. Acts 14.12, 13, 18, 19. Those that reverence Moses to day, to morrow are murmuring against him. Exod. 14. ult. and 15.14. So unconstant are the affections of this ungrateful world to Gods faithful messengers, especially when they apply sound Doctrine to their soars.

Observation 3. Saving Doctrine is sound Doctrine. 'Tis pure and sound in it self, and 'tis sound effectively, it cures and heales the soul which is sick of sin, and brings it to salvation, hence it's said to save the soul, James 1.21. and it's called healthful and wholesom words. 1 Tim. 1.20. and 6.3. and 2.1.13. Titus 1.9. and 2.1.

Observation 4. Vnsound persons cannot endure sound Doctrine. 'Tis salt which searcheth mens sores and puts them to pain.V. Sal. Terrae. c. 1. 'Tis light which these soar eyes cannot endure, nor these Thieves abide. They do evil and therefore they hate the light. Iohn 3.20. They are sick of a Noli me tangere, and had rather perish in their sins then part with them. They V. M. Ant. Bùrgess on Iohn 17.12. Lect. 69. Amant veritatem lucentem, oderunt redarguentem. Aug.John 17:12imprison the Truth in unrighteousness, Rom. 1.18. There is in them not onelyonly a f…rmido but a detestatio lucis, they do not onelyonly fear, but hate the light. They cannot endure to have the Law preacht, their consciences searcht, nor their sins discovered. The light to them is as the shadow of death, as Iob (24.17.) speaks in another case. This made Ahab to hate plain-dealing Micajah. 1 Kings 22.8. and Asa to imprison the Prophet. 2 Chron. 16.7, 20.Gravis malae conscientiae lux est. Seneca. and Herod, I…hn the Baptist. So Ier. 11.21. Amos 7.12. Micah 2.6. Light is an unwelcom guest to evil consciences. Wholesom instructions will not down with them, they must have sweet and pleasant things, or nothing. They forbid Gods messengers to preach to them, unless they'l preach smooth and pleasing things, of peace prosperity and pleasure, though they walk in a sinful path, and have no right to them. Isai. 30.9, 10. They say to the seers see not, and to the Prophets prophesy not to us right things, speak unto us Chalakot, (i.) lenia, mollia, blanda, suavia.smooth things, prophesie deceits. They love such as preach the visions of their own brain, and sow pillows under mens elbows, dawbing with untempered mortar. Ezek. 13.10, 11. When Prophets prophesy falsly, and people shall love the lyes and flatteries of such Impostors better then Gods truth, what will the issue and end of such practices be but misery and destruction? Ierem. 5.31. and 6.12, 13, 14. Micah 3.11, 12. But as for sound men they love sound Doctrine, they desire it. Psal. 43.3. They come to it, Iohn 3.21. and bless God for it. 1 Sam. 25.32, 33.

Observation 5. In the last dayes there will be many false Teachers. There will not be one or two, but there will be heaps of them, the world will swarm with them. Men will have variety of lusts, and those call for variety of Teachers to uphold them. Good Men, and specially good Ministers are rare, they are one of a thousand. Job 33.23. But wicked ones abound; there is much dross, but little gold; much chaff but little wheat, many weeds, few good flowers. If the Devil have any work to do, he wants no Agents to effect it. If Ahab will not hearken to Micajah a true Prophet, the Devil hath four hundred false ones ready to delude him. 1 Kings 22.6, 21, 22. If men once set open their doors, they shall not want Deceivers. When Prophets prophesie falsly, and people love to have it so, p. 353'tis just with God to send them Teachers according to their own desire, that he who is Heretical, may be Heretical still, and he that is profane, may be profane still. When men sleight truth, they shall have Teachers which shall be Gods Executioners to bind them and blind them, and lead them into error. As God punisht the contempt of light in former ages, by giving men up to Antichrist, to be deluded by Monks, Friars, & Lyars, because they received not the truth in love; so now, he punisheth formality, and contempt of the Gospel by giving men up in the hands of Socinians, and such like Seducers which shall feed them with fables instead of truth. Such as go to their Assemblies may say of them as Dionysius Calderminus said of the Masse.Se: M: B…i…s… Virtigo. and M. Anto. Burgess his 120. Ser. Lect. 51. p 316. Eamus ad communem errorem, Let's go to the shop and sink of errors. Let us get our hearts stablisht with grace, and then we shall not be carried about with these strange Doctors and their various doctrines. Heb. 13.9.

6. Observe, as all other parts of man so amongst the rest, the ear hath it's diseases. Since the fall, we are …razed in our intellectuals, in our morals, and diseased in eyes and ears: hence we read of a deaf ear. Isai. 6.9, 10. Micah. 7.16. Rom. 11.8. an uncircumcised ear. Acts 7.51. a dull eare. Heb. 5.11. and an itching ear which is all for vain, new, curious things. In the last dayes men will be so delicate that they will not endure common truths, nor plain and profitable preaching, but their Itching ears must have Clawing speakers which will speak sweet and pleasing things.Vt …aro pruriens semper appetit fricari, sic istorum a…res nunquam non cup…unt audire, verba quae vanitatem d…c…ant, & ad voluptatemilliciant. August. in Joh… Tract. 97. And this is the reason why one false Teacher prevails more in an hour in a corner, then a Preacher of Truth can do in many years, 'tis because he preacheth Placentia, and vents such things as are sutable to corrupt Nature. Salt is fitter for such then Oyl, though it be more searching, yet it is more soveraign.

This Itching-disease was never so common as in our dayes, we can meet with few but they have scabs upon them, one hath the seal of Arminianism, another hath the botch of Socinianism. One hath the itch of Anabaptism, another hath the scurff of Antinominianism. Some have the itch in their feet, they run after fools and fables, some in their eyes they wander after vanities, and others in their ears, harkning after novelty. We read in Scripture of a twofold itch. A penal itch, afflictive itch upon the body. Deut. 28.27. The Lord shall smite thee with the scab, and with an incurable itch. Now this is nothing comparatively, for though it be irksom to the body, yet it may be good for the soul; however 'tis a judgement by which God is honoured, but the itch of sin is the evil of evils, there's no goodness in it.

2. There is a sinful spiritual itch upon the soul, which is sevenfold, viz. an itch of

1. Novelty.

2. Curiosity.

3. Singularity.

4. Popularity.

5. Flattery.

6. Disputing.

7. Quarrrelling.

p. 354Qui novitatibus student nusquam erroris finem inveniunt, sed nova semper commenta proferunt; …a enim est erroris vis ut sisti nequeat Chrysostom. in 2 Tim. 3. Hom. 8. Non est hodiè sciens qui novitates non invenit. Against these see Bohemus his Meditat. 100. p. 233.2 Tim 31. There is an Athenian Itch when men are all for Noveltie, They must have Novum aut nihil. Ordinary Truths will not down with them, they must have New-notions which are extraordinary. They are surfeted with old and wholesom Truths, they must now hear some New Doctrine. Acts 17.19. Not that a modest, humble inquiry after Truth is to be condemned as Novelty, as the Papists condemn us for Novelists, because we have forsaken their by-paths to walk in the good old way which leads to rest.Quid monstri est si nova illis videantur omnia pia▪ quibus novum est Evangelium. Bilney. Ier. 6.16. But 'tis no wonder that pious paths seem new to them, to whom the Gospel it self is new.

2. An Itch of Curiosity, when men will be wise above what is written. Rom. 12.3. 1 Cor. 4.6. And love to pry into Gods secrets, and scan the Mysteries of Religion by carnal reason. God oft plagues such curiosity with a fall; when pride is in the saddle, a fall is on the croop…r, this pride is the mother of heresy.Multi propter arborem scientiae, amittunt arborem vitae. Aug. Euclid…s interr…gatus quales ess…nt d…i & quâ re delectarentur? Caetera quidem ignoro (inquit) at curiosos illis odio esse cerio scio. M…llem ignorare sine crimine, quàm scire cum discrimin…. Yet how many pry so long into the secrets of nature till they are past grace, and seek so long after the Philosophers stone till at last they find the Devil himself. God is displeased with such. 1 Sam. 6.19. 'Tis his prerogative royal to have something in several, that he might be the more admired in his deep mysteries; we should not therefore desire a reason of his wayes beyond his revealed will. Deut. 29. ult. Rom. 9.20. In this our safety is to …it still. Exod. 33.18, 20. And with the Apostle to adore those depths and counsels which we cannot fathom. Rom. 11.33.

[See more in Church his Treasury. p. 149, &c. Granatensis. p. 436, &c. Tactica 5. Cap. 4. Sect. 4. p. 50.51.

3. An Itch of singularity, how many in our dayes for fear of popularity run into singularity, they grow weary of sound, solid, savory and approved doctrine, hunting after some aery speculations, delighting themselves in some Terr… incognita, in some untrodden paths of Divinity, till thy fall into a snare. This was the disease of the See 2 Tim. 3.15. Observ 2.2 Tim 3:15School-men, like Nimrod to get themselves a Name they builded Babels to their own confusion. I wish this scabies scalpenda, this skurvy itch had onelyonly infected the Vulgar, but alas those that are cloathed in scarlet are tainted with this du…ghil disease; the Oaks of Bashan, and the Cedars of Lebanon are become as so many Reeds shaken with every blast of strange Doctrine, and every N… vel opinion is ready to transport them from the Truth to Fables. 'Twas Iohn Baptists glory, and 'twill be ours to be no such Reeds. Matth. 11.7.

An Itch of Popularity and applause, they long to be in Print, when they have been in travel with their New-notions, they are even sick till they be publisht to the world. They love to have it said, foreign, this is he that is in Print against Infant-Baptism, against Magistracy, against Ministery, against the Trinity, &c. It's pitty but some were better physickt for this Itch.V. Tactica S. l. 2 c. 2. f. 5. p. 112. Others have an Itch to be in the Pulpit, and must in all hast be Teachers of others before they have learned themselves. These would have some salt throwen on their Itch.

p. 3555. An itch after smooth, pleasing preaching. These itching ears love flattering Pr…chers. Isai. 30.20. They love to be clawed. They have Musical-ears, the Prophet's eloquence may delight them as some pleasing song, but his wholesom direction they will not follow. Ezek. 33.31, 32. Plain-preaching is too harsh for their dainty ears, they cannot endure to have those courses contradicted which they have pitcht upon, and to which they have addicted themselves. Neither can they endure to hear any one man long, they must have an heap of Teachers. They love to hear high-flowen-notions that they may discourse above the rate of their neighbours, their curious Palats disrelish common food. Priviledges when preacht please them, but positive duties distast them. These are high in their Notions, but low in their practicals, like children that have the Rickets, grow in the head, wither in the feet.

6. An Itch of disputing. We have many that love to question everything, but they beleeve nothing. They desire rather to dispute well then to live well. This is the scab & blemish of our age. This Itch of Disputing hath almost destroyed all the Power of Godliness.Pruritus disputandi fit Ecelesiarum scabies. When men fall to wrangling they deal but truth as I have read many Suitors,Inter disputandum amittitur pietas, unitas, veritas. I speak now onelyonly of wrangling, Anabaptistick disputes, and not of grave and serious ones, which search out truth to the bottom. Against these see an exc…llent Sermon of M. Anto. Burgess his Spiritual R…fining. 1. Part. Lect. 51. P. 316. did by a Virgin, one would have her & another would have her, tell at last they had pulled her all to pieces. Luthers prayer therefore shall be mine, From frivolous, fruitless controversies good Lord deliver us. Whilst men spend their strength and time about mint and cummin the weighty matters of the Law lye unregarded. Better want a disputative-knowledge, then that savory, sanctifying, affective-knowledge, which will enable to die for the Truth, though we cannot dispute for it. 'Tis holiness and obedience, not disputing and wrangling, which is the way to happiness.L. Robinson his Essaies Obseserv. 7. p. 79.80. & ubi plurima. 'Tis well observed by one, that disputations in Religion are sometimes necessary, but alwayes dangerous, drawing the best spirits into the head from the heart and leaving it either empty of all, or too full of fleshly zeal, and passion if extraordinary care be not taken still to supply and fill it anew with pious affections towards God, and loving towards men.

7. A quarreling, contradicting itch which like a tetter the more it is rubbed the more it spreads it self. They have critical ears, they come to arraign the Minister at the Bar of their own judgment, & to judge that word by which they must be judged. These come not to practice the Sermon, but to quarrel with the Preacher. Salamander like they love to live in the fire of contention. God loves not (saith Luther) such Curists and Quaerists (i.) Such as are alwayes to their Cur, Such questioning for disputation and not for edification hinders much the Practice of Religion Such may well be called Seekers, since they are alwayes seeking, but never find the right way.why is it thus and thus? and their Vtrums whether it be so and so? We must believe and obey, but not reason with God about his Commands, there must be a quiet resignation of our wills to Gods Will. Thologia nostra est Pythagorica, God hath said it and that's sufficient to quiet a gracious soul. Fides est quietativa, non disputativa, Faith quietly and readily obeyes it; doth not dispute Gods Command. A beleever is not quarreling when he should be doing his duty. It's a good sign we are sincere when we do all things without murmuring and quarreling. Philip. 2.14, 15. We should therefore cast off all wranglings about toyes and trifles, about niceties and novelties, about things whereof we can neither have proof nor profit.

p. 356The cure of this Itch is, 1. To acquiesce in the pure Word of God, without any hunting after Novelties and Curiosities. Love the Law, and then ye will neither forget nor forsake it to follow Fables. The root of Apostasy is want of affection to the Word; when men serve not God with gladness of heart in the aboundance of spiritual mercies, but grow weary of truth & loath this Heavenly Mannah, then 'tis just with God to give them up to strong delusions, to believe lyes. Iob 12.16. Ezek. 24.4, 9. 2 Thes. 2.11. When men will not be servants to Truth, 'tis just with God, that they should be slaves to sin and error, and when they will not serve God in the enjoyment of Ordinances, they should serve their lusts in the want of them. Amos 8.11.

2. Take heed, 1. Whom ye hear. 2. How ye hear. 1. Take heed whom and what you hear. Faith comes not by hearing every Self-called-speaker, but by hearing sent Teachers. Rom. 10.14, 15. Such as have Itching-ears & love to hear all men, many times grow out of love with all, so that they can endure to hear none long. If the Devil but can set the Itch upon thee of hearing New-teachers, he'l soon draw thee to believe lyes and fables. His great design is to undermine the Ministery, and steal peoples hearts from them, if the Wolves but can get the Sheep from the Shepheards they will soon devour them. If then you love your souls, love your faithful Pastors, and stick to them.

V. Hildersham on Iohn 4.32. Lect 58, p. 241.John 4:322. Take heed how you hear, as all the senses must be guarded, so must this, set a Watch-man on it, and take heed how, see to the manner, as well as to the matter of your hearing. Luke 8.18. The ear is an honourable part, 'tis sensus disciplinae, the sense which conveighs instruction into the soul. For delight 'tis an excellent sense, therefore the ears are called the daughters of Musick. Eccles. 12.4. By it Faith which is the Grace of graces is conveyed into the soul. Rom. 10.17. Faith comes by hearing and not by seeing. Labour then for an intelligent, obedient, circumcised, mortified ears which is a choice mercy. Matth. 13.16, 23. Rom. 2.29.

To this end we must hear the Word

1. Preparedly.

2. Attentively.

3. Intentively.

4. Retentively.

5. Understandingly.

6. Discreetly.

7. Beleevingly.

8. Reverentially.

9. Affectionally with

Love.

Desire.

Joy.

10. Obedientially.

1. There must be preparation before we hear, and that not onelyonly habitual, but an actual washing of our hearts and hands before we come to Gods Altar. Psal. 26.9. Ezra 7.10. Iob 11.13, 14. Eccles. 5.7. Sancta sanctis, these holy things call for holy Ones. We must first take an holy Vomit, and by a sincere confession of sin rid our stomacks, and purge out of our souls those malignant, peccant humors of malice, guil, hypocrisy, filthiness, and superfluity and naughtiness, before we can receive the Word with meekness so as to grow thereby. 1 Pet. 2.1, 2. Iames 1.22. Iacob purgeth his family before he goes to Bethel. Gen. 35.1, 2. The husband-man first rids his ground of those bushes, briars and brambles which p. 357stand in his way and then falls to plowing before he goes to sowing, and so must we, first rid our hearts of all inordinate cares which like thornes choak the good seed of the Word, and then receive it into honest and good hearts, Matthew 13. Ier. 4.3. when the people were prepared for the hearing of the Law, Exodus 19. Then, and not till Then doth God speak unto them, Exodus 20.1. Our Translation reads it, And, but former Translations render it, Then, and so saith the Arabick Version Deinde, then, or after that, viz. they were prepared. Many come but like Rachel they bring their Idolls with them Genesis 31.19. like the Samaritans they will serve the Lord and their Idolls too, 2 Kings 17.33. Such God disownes, Ver. 34. They serve not me saith God, he will have all or none at all, and therefore he threatens to set himself against such, Ezekiel 14, 7, 8. there is no standing with comfort or confidence before God in our sins, Ezra 9. …lt. The prime cause of so little profiting after so long hearing is our unpreparednesse for the duety. This hardens the heart Accidentally maketh it more blind. Isay 6.9, 10. The Sun softens waxe, but hardens clay; and if the word be not the savour of Life, then contrary to its own Nature meeting with the rebellious hearts of men, it hardeneth them, and becommeth the savour of death unto them, 2 Corinthians, 2.16.

2. Hear Atte…tively, give heed to what is delivered. Acts 5.16. There is no getting or keeping knowledge without attention, Proverbs 5.1, 2. Let a Minister preach never so powerfully if the people sleep, talk, gaze, or come when ha… is done, they cannot profit. We should rouse up our selves to attend, as for our lives remembring it is for Eternity. The people that heard our Saviour attended, or (as the word signifieth) they **foreign pendebant ab eo, (i) a…tentissimè ipsius Sermonem audiebant, quasi ab ipsius ore pendentem. Beza.hanged upon him (Luke 19. ult.) as the young birds doe upon the Bill of the Damme, every one openeth his mouth to see which can catch it, and that bird which is not sed, waits till his turn cometh: They hung upon him as Bees on Flowers to suck out the Virtue that is in them, so Luke 4.20.

3. Intentively, with the highest intention of Affection. We must hearken diligently and encline our ears to hear, Isay 55.2, 3. We must set our hearts on the things we hear, for it is our life, Deut 32.46. Ezek. 40.4. The word must not swim in our Heads, but sink down into our eares and Hearts, Luke 9.44. we must mark it diligently, and entertain it readily; The Kingdome of Heaven must suffer violence and we must take it by force, Matthew 11.12.

4. R…tentively, We must retain the Word, and lock it up in our hearts as a Jewel of the greatest price. So did Mary, Luke 2.51. and so must we Deuteronomy 11.18 Iob 22.22. Proverbs 2.1. Iohn 15.20. an holy remembrance of Gods Word is an excellent preservative against sin, Psalm 119.11. and a singular support to us in our trouble…, Psalm 73.17. Hereby we shall be the better enabled to practice what we hear, we cannot practice what we forget. The sciens must be grafted into the stock before it can grow, the Word must be graffed in our heads and hearts before we can bring forth fruit to Christ, Iames 1.21. The Devil useth all means to steal the word out of our hearts, and to make us forget it, Matthew 13.19. For he knoweth it is the way to blessednesse, when men hear the Word and keep it, Luke 11.27, 28. We should therefore pray for the Spirit of Grace which may lead us into all Truth, and bring all good things to our remembrance, Iohn 14.26. and 16.13. and pray with David that God would keep his Truth in the imaginations of the thoughts of our hearts, 1 Chronicles 29.18.

p. 3582. Love the Word, we doe not easily forget the things which we love Ieremiah 2.32. If Rachel love her Fathers Idolls, she will lay them up, Genesis 31.34. Want of Affection breedeth want of memory. If David delight in Gods Law, hee will never forget his Word, Psalm 119.6.

3. Use the Meanes, Reade, Heare, Meditate, Conferre, Apply the Word, and write it as Baruc did Ieremies Sermons, Ier. 36.

4. The Israelites must make them Fringes that they may not forget the Law, Numbers 15.38.39. and above all, be sure to receive the Word with all readinesse of minde, Acts 17.11. It is a mercy that we heare the Word, a greater mercy when we can approve of it, but the greatest merciemercy is to receive it into our hearts in the Love of it. 1 Thessalonians 2.13. When we can eate the Word, Ieremiah 15.16. and receive its sharpest reproofes with submission and Thankefulnesse, 1 Samuel, 25.33. Psalm 141.5.

5. Vnderstandingly, We must not barely reade, but we must search the Scriptures and labour to understand what we heare, Matthew 15.10. Iohn 5.39. Praying for the Spirit of Illumination, Ephesians, 1. 17.18.

6. Discreetly, we must Try the Doctrine before we trust it. Though it be Paul that Preach yet the Beraeans will trie his Doctrine by the Scriptures, Acts 17.11. and Paul calleth on his hearers to Iudicio discretionis.Judge and consider what he said, 1 Corinthians 10.15. and 2 Timothy 2.7. 1 Thessalonians, 5.21. and biddeth them Try the Spirits, 1 Iohn 4.1. God hath given his People an Anointing to this end, that they may be able to judge and discern of things that differ, Colossians 1.9, 10. We will not take gold, but We will try it first, and we will count Money after our own Fathers, and shall we take Doctrines onelyonly upon trust?

7. Beleevingly, we must by faith apply it to our selves, whether it be for Humiliation or Consolation, Iob 5.27. It must be engraffed in our hearts by Faith, Iames 1.21. This is the way to make it effectual, Romans 1.2.16 1 Cor. 1.21. Unbelief bars the heart against the Word, and maketh it unprofitable to the hearers, Heb. 4.2.

8. Reverentially, no service pleaseth God that is not mixt with Reverence and feare, Psalm 2.1. Hebrewes 12.28. We must set our selves as in Gods presence, and so heare as if God himselfe spake to us, so did Cornelius, (though a Souldier and a great man) Acts 10.33. So did the Thessalonians, 1 Thess. 2.13. They received not the Word as the word of Paul, but as the Word of God. It is God that speaketh to us by the mouth of his Prophets, Luke 1.70. and 10, 16. Daniel 9.10. Micah 6.9. Iohn 1.23. 2 Corinthians 5.20. We are Christs Embassadours, and the words of an Embassador are esteemed as the words of him who sendeth him. When our Preaching agrees with the Word 'tis as the Word of God himself. This believed would make us come with fear to Sermons, as Iacob did, Gen. 28.16. when he said, Surely, the Lord is in this place; then Verse 17. He was afraid and said, How dreadfull is this place? God highly prizeth such hearts as tremble at his Word, Isay 66.2. He overlooketh the Frame of Heaven and Earth to looke on such; neither doth he looke on them with an eye onelyonly of Intuition, as he looketh upon the rest of the Creatures, but with an eye of special complacency, approbation and delight. These humble ones he will teach his way. Psalm 25.9. and meek hearers he will save, Iames 1.21.

p. 3599. Affectionally, with singular love, as the Word of the great God which should be sweeter to us then honey, and more precious then Gold.

2. With Ioy should we draw waters out of these Wells of salvation.

We should **See Master Case, his Morning Lecture, Page 1, &c.fly to Gods House even as the Doves unto their windowes, Isay 60.8. We should come into his Courts with Joy, and as the terrours of the Law should make us melt and mourn, 2 Chronicles 34.27. Acts 2.27. So the Consolations of the Gospel should raise us to joy Luke 1.46, 47.

3. We should earnestly desire the Word, 1 Peter 2.2. Appetite and desire of food is a signe of Life. Such hungery ones shall be filled with good things, Luke 1.53. as Drunkards looke on the Wine to quicken their Appetite, Proverbs 23.31. So should we on the excellencies of the Word to quicken our desires after it.

10. Obedientially, We must resolve to obey whatsoever the Lord by his Minister shall command us whether it be for Humiliation or Consolation, Ieremiah 42.5, 6. If the Lord will be pleased to draw us we must resolve to run after him, Canticles 1.4. If he will Teach us we must resolve to keep his Precepts, Psalm 119.33, 34. Isay 2.3.

This is the end of our hearing that we may doe Gods Will, Deuterrnomy 4.5. and 5.1. and 11.32. This prompt Obedience is better then Sacrifice, 1 Samuel 15.22.

1. A wicked man may offer Sacrifice, but no wicked man can obey.

2. The sacrificer offereth the flesh of another in sacrifice, but the Obedient man offereth himself.Per victimas aliena caro, per Obedientiam tua propria Voluntas mactatur. Gregor. But the wicked are Sermon-proofe, the Hammer of the Word cannot worke upon their Adamantine hearts. There is not a more evident signe of one devoted to destruction then this. If Eli's sonnes will not hearken to the Voyce of their Father, it is a signe the Lord hath a purpose to destroy them. If Amaziah will not hearken to the Prophets Counsel, he shall to ruine, 2 Chronicles 25.16. When men have been often reproved, and yet still harden their necks refusing to obey, they shall perish, they shall suddenly perish, and that without remedy **See Master Fenner and Master Hooker on that text.Proverbs, 29.1. … is a dreadfull Text, every word hath its weight.

1. Man of reproofes: It is an Hebraisme and is very Emphaticall in that Language which knoweth no Degrees of comparison,Vir redargutionum. Hebr. it caries the force of the superlative Degree,Vide Schooles-Guard. Rule 12. as Eccles. 7.1, 2. Vanitie of Vanities, (i.) Exceeding vain men, of blood (i.) most cruel, bloody-men. So a man of reproofes (i.) A man that hath had many and various reproofes, God hath reproved him by his Ministers, by Friends, by Foes, by Checks of Conscience, by Judgements on others, by Judgements on himselfe, and yet the man is so hardened that nothing will worke. Well what of him? why,

1. Though such a man may escape for a time, yet the Word will at last arrest him and lay hold on him, Zach. 1.6.

2. He shall be destroyed, he shall not be annihilated that were well for him, but he shall be destroyed; it is not a destruction in respect of being, but a destruction in respect of Joy and Comfort here and hereafter. He doth not say he shall be lightly chastned or a little punished, but he shall be destroyed.

p. 3603. See the Certainty, shall be (i.) It is decreed in Heaven that he shall certainly perish.

4. See the suddennesse of it, shall suddenly be destroyed. They looke on Judgements at a distance and put the evil day farre away, crying, Peace, Peace till judgements come suddenly on them as pangs upon a woman in travaile; as we see in the old World Sodom, and the Jewes and Pharaoh.

4. 'Tis irremediable, no Prayers and Tears can help him, no power can rescue him, no Mercy pardon him, no Mediatour intercede for him;Qui frequenter ob vitia increpatur, vel ab homine per verba, vel à Deo par flagella, aut per internas inspirationes & tamen instar tauri indurat cervicem certissimè citissimeque confringetur. there is no remedy, all the world cannot help that man, which after many reproofes, heardeneth his neck. Oh then, Come with Tractable, Teachable Hearts to the Word, and bidd reproofes wellcome, for they are the way of Life, Proverbs 6.23.