THE APPLICATION OF SCRIPTURE. OR The manner how to use the Word to most edifying. By THOMAS GRANGER preacher of the word at Botterwike in Holland, near Boston, in Lincolnshire. GOD IS MY HELPER LONDON: Printed by T. S. for Thomas Pavier, and are to be sold at his shop in Ivy lane. 1616. TO THE RIGHT Worshipful and virtuous Lady, the Lady JOAN LEVENTHORP, temporal, and eternal happiness. MADAM: THe sincere conceit of your worthiness, consisting partly in those heavenly endowments, wherewith the Lord hath beautified and adorned you, as solid wisdom, piety, humility, sincerity in all things: herein showing yourself the express image of that worthy, and judicious man Sir john Brograve your Father; and chiefly in your Christian love towards all that love God, and live a godly life: even these sole considerations have moved me to dedicate this small and worthless work to your Ladyship, which if it shall please you to accept as the widows mite, into the treasury of your other Books, esteeming it rather by the mind of the giver, then valuing it by the weight of itself, you shall fully satisfy my desire. The Lord continue still his wont goodness, and loving kindness towards you, who as he hath made you a joyful Mother of many fair children, and careful of their virtuous education; so it would please his heavenly Majesty to fulfil your joy, in your latter days, by beholding their virtuous courses and desired establishment here in the earth; that in the end both you and they may rejoice together for ever in the promised Canaan, when your Arabian pilgrimage is here finished. Amen. From Botterwike in Holland, near Boston in Lincoln. Your Ladyships in all duty THOMAS GRANGER. THE APPLICATION OF SCRIPTURE. 2. SAM. 12. 7. Then said Nathan to David, Thou art the man. KIng David had provoked the Lord to wrath by committing two grievous sins, Adultery, and Murder which commonly followeth the same by one means, or other. Therefore he sent the Prophet Nathan to reprove him, and to denounce these judgements against him. First, that the sword should never departed from his house. Secondly, that his own son should take his wives from him. Thirdly, that the child begotten in adultery should die. Wherein we observe: first the justice of God, in that he will punish sin, and the sins of them especially upon whom he hath more plentifully poured his benefits: And again, the mercy of God, in that he will not suffer his children to lie in sin, and so to perish by sin, but awaketh their consciences and stirs them up to repentance by correcting them, lest they should perish with the world. Out of his justice therefore mixed with mercy, he sent the Prophet, and the Prophet coming, propounded his sin by way of a parable, that not being blinded with partiality, and self-love (as all men are) he might give righteous judgement against himself in the person of another. There were, saith he, two men in one city, the one rich, and the other poor: the rich man had exceeding many sheep, and oxen; but the poor had none at all, save one little sheep which he had bought, and nourished up, and it grew up with him, and with his children also, and did eat of his own morsels, and drank of his own cup, and slept in his bosom, and was unto him as his daughter. Now there came a stranger unto the rich man, who refused to take of his own sheep, and of his own oxen to dress for the stranger, that was come unto him, but took the poor man's sheep and dressed it for the man, that was come unto him. Hereupon David maketh answer. vers. 5. He was exceeding wroth, and said that the man which did that thing was the child of death, and that he should restore the Lamb fouresold. In the vers. 7. Nathan maketh particular application. Thou art the man. From this practice of the Prophet, we learn that the true Prophets and Ministers of Christ must make particular application of the word of the Lord, whether of commandment; exhortation, admonition, reproof, etc. to those to whom they are sent, whether it be to a kingdom, to a particular people, or to private men, and though worldly men being stiffnecked, and hard hearted, will not yield themselves under the yoke of obedience, and are therefore always ready to make resistance, yet must we know who hath sent us, both with promise of protection and reward for the faithful discharge of our duties, and also with denunciation of vengeance for our disobedience, and rebellion. jer. 17. 19 Speak all that I command thee; jer. 17. 19 be not afraid of their faces, lest I destroy thee before them; they shall fight against thee, but shall not prevail against thee, for I am with thee to deliver thee. And in another place, Son of man, though they be rebellious, yet be not thou rebellious. Besides this, we have many examples to encourage us hereunto. 1 King. 22. 13. 14. Four hundred Prophets 1 King. 22. 13. 14. had prophesied victory to Ahas at Ramtoth Gilead, and at Iehosaphats request, Micah the Prophet of the Lord was sent for: the messenger advised him (wisely and discreetly as he supposed) to do the like, but he answered, As the Lord liveth, whatsoever the Lord hath said unto me, that will I speak. 1. King. 18. 17. 18. 1. King. 18. 17. 18. Thus faithfully also dealt Elias with him, It is not I that have troubled Israel, but thou, and thy father's house, in that ye have forsaken the commandments of the Lord, and thou hast followed Baalim. In the objection of Ahab, vers. 17. observe the nature of blind and obstinate sinners, they make the true Prophets and Ministers the causes of their calamities and plagues, whereas the cause is in themselves, that refusing instruction, and reformation, contemn and persecute the servants of God sent unto them, and despise the word of the Lord sent by them. To this purpose, note well that ignorant and rebellious speech of the high priests and Pharisees. joh. 11. 48. If we let him thus alone, all joh. 11. 48. men will believe in him, and the Romans will come, and take away both our place, and the Nation. Here you see, that they would make the Gospel to be the cause of their utter overthrow, and the overthrow of the Gospel, to be the only means of their, safety. But these faithless, and godless politicians were deceived, for that which they feared came upon them, through the wrong avoiding thereof. In the Primitive Church, what evil soever happened to the city or provinces of Rome, whether famine, pestilence, earthquakes, wars, unseasonable weather, etc. the Christians were thought to be the causes thereof: whereupon arose great persecution against them: yea, in these present days, many ignorant and blind people do yet think, that preaching makes the world so bad as it is: whereas indeed, it is the want of preaching, & want of faith and obedience in them to the same, that maketh the word so bad, and which bringeth God's judgements upon our heads, even as the unbelief and rebellion of the heathen against God and his people, brought those heavy plagues of God upon them, which they 2 King. 3. 13. 14. imputed to the Christians. In 2 King. 3. 13. 14. jehoram and jehosaphat, and the king of Edom, entered wars against the King of Moab for denying tribute to jehoram King of Israel, and when they had no water in their journey by the space of seven days, they come to inquire of the Lord by Elisha the Prophet, who returned this answer to the idolatrous King of Israel; What have I to do with thee? get thee to the Prophets of thy Father, and of thy Mother: as if he should say, thy heart is profane and idolatrous, and thou not loving to serve the Lord, dost come to serve thine own turn of the Lord, and of me: therefore, as the Lord of hosts liveth, in whose sight I stand, if it were Luk. 3. 19 not that I regard the presence of jehosaphat, I would not have looked towards thee, nor seen thee. Likewise in Luke 3. 19 john the Baptist reproved Herod for his incest, and all his other evils. And the constancy and boldness Act. 3. Act 7. 51. 52. jer. 20. 3. 4. 5. of Peter in the particular reproof of the jews. Act. 3. of Steven, Act. 7. 51 52. of jeremy, jer. 20. 3. 4. 5. yea, of all the Prophets, Apostles, and faithful Pastors since the beginning, may and aught to encourage us to the faithful discharge of our duties herein. For the further clearing of this point, four things are to be considered. First, the necessity of particular application. Secondly, the person that is to make application in particular. Thirdly, to whom it is to be made. Fourthly, how it is to be received, and taken. Application in particular, is necessary for divers causes. 1. For the sound conversion of a sinner. For men do commonly receive the word formally and historically, being generally delivered and taught, evermore applying the same confusedly, and uncertainly to all, or one to another, but none to himself for his own particular instruction, and reformation. In this case the word is made like a certain medicine which Dorneus. some Physicians writ of, that it will cure all diseases, but when a man comes to take the same, he shall not find himself cured of any disease by it, but he is sure to be in great hazard of his life. And such effect hath this general drinking in, or hearing of the word: But on the contrary, the particular plaster clapped on the particular soar doth work the cure, if it be possible to be done. Now if in our natural knowledge, and with our bodily eyes we can see this, let us also in our spiritual knowledge, consider that the diseased and wounded soul is in like manner cured. The reading of the Scriptures with general instructions, admonitions, reprehensions, exhortations, and consolations, I grant are most necessary, being the groundwork and matter of the cure: but what sound conversion is wrought thereby in any man, without discreet application, let every man that hath profited any thing in the school of Christ, be judge. Put the case that some one of you had some hurt, or wound▪ or had some mortal disease reigning in you, would you not gladly have the help of the skilfullest Chirurgeon, or Physician, if you could? would you not redeem your lives with the expense of your goods? What if when your Physician came unto you, he should begin to read some part of Galen, Hypocrates, or other Physic books, and to make a long discourse of the four Elements, with their properties, and qualities of the four humours of the body, and diseases incident to man, with their remedies and cures, and so having taken your money shall take his leave of you, saying that he hopes you shall be as strong and lusty ere it be long as ever you were; what would you think or say of such a Physician? how well would you think your money bestowed? If in case of your bodily health and welfare you would have an honest, plain-dealing, careful and wise Physician, that had not only a general knowledge of bodies diseases and remedies, but that could moreover apply and bend all his skill to the particular and lively discerning of your body, of your disease, and of the particular cure of the same: yea, and if you will discover, and show unto him the state of your body to your utmost knowledge for his further help and direction; how much more ought you to do the same for your soul's health? but most men are like to children, and foolish patients, that had rather die then drink a bitter potion, or have their sores lanced and dressed. Secondly, particular application is necessary to bring us to the knowledge of ourselves, for naturally we are so blinded with self-love, that howsoever we can discern and judge other men, and sift them very near, and too near, yet when we come to look into ourselves, to take view and to make examination of our own knowledges, consciences, hearts, affections, we find all well, little or nothing amiss, we have enough to say for excuse and defence of our selves, if any objection be made. I speak not this to open the mouths of profane persons, which being partly pharisaical, partly heathenish, count none hypocrites, but honest professors (I mean such as fear God, and do love his word, receiving the same with all willingness and joyfulness, and are loving and obedient to their Prince, and to all that are in authority, temporal, and ecclesiastical under him) because they see some infirmities & imperfections in them, being quicksighted enough to espy their least infirmities, but lightly pass over all the virtues, gifts and graces of God's spirit in them, like the bumble-Bee or Beetle, that flieth over all the pleasant flowers, and lighteth on the horse-dung, where she maketh her abode: but I speak of the blindness of man's corrupt nature, which raineth in the unregenerate. An evident and plain example hereof there is in Matthew. 23. 30. If we had been in the days of Mat. 23. 30. our fathers, we would not have been partners with them in the blood of the Prophets. These hypocritical Pharisees condemn their fathers for murdering the Prophets; but they being blinded with their lusts, and self-love, cannot discern that they are worse than their fathers, in that they go about to murder the Son of God. Hereupon it cometh to pass, that the most profane, being of civil carriage and conformable to outward worship, are the greatest justifiers of themselves, branding the best and most sanctified men with notes of hypocrisy, aggravating their infirmities, mistaking their deeds, misconstruing their sayings; whereof the holy man David complaineth; they daily mistake my sayings, whereby jesus Christ was accused and condemned; whereby Elias was accused by Ahab to be the troubler of Israel, & whereby Amos was accused by Amaziah to be a traitor against jeroboam. Yea, this blindness prevaileth much oft times with the godly, as here we see in the example of David, of whom God testified that he was a man according to his own hearts desire: though Nathan propounded his sin in a most plain parable, in every particular answerable and proportionable to his sin, which he could not in so short a space forget (especially having Bathsheba every day in his sight, which might occasion him to remember his sins) yet here we see, he is far from making particular application thereof to himself: yea, and is so blinded with self-love, as that he utterly condemns that in another, the like whereof he approveth in himself. Therefore seeing that you are as young children that cannot cook, divide, and cut their own meat, it is necessary that the same be prepared for you by your spiritual nurses, and fathers, if you desire to reap any profit thereby. You see how the great world affords meat, drink, and clothes unto you, and all things serve for no other use then the sustenance of the body, and maintenance of the person: and you see how all these things must pass through the hands of the Tradesman & Artificer, by whose labour and preparation they become meat, drink and cloth. The corn in the field, and the beasts of the earth, the fishes in the sea, the fowls of the air, are no meat for you, the wool on the sheeps backs, the skins on the beasts backs, the flax on the stalks, are no clothing; the trees in the wood, and stones in the earth, are no buildings, till they be prepared and wrought by the Craftsman or Tradesman: every one cannot work and prepare them, but they that are called and appointed for the same purpose. And although every man having the grounds of Art in him, may make a shift to feed, cloth, and build without the Artificer, yet it is but a bad and very mean shift, and as good as no shift in many things. This you see to be true in bodily things; even so is it in spiritual things. The word of God contained in the old and new Testament, is the spiritual world, having all things necessary for the sustenance and maintenance of the soul to eternal life therein contained. These things must pass through the hands of God's artsman, or tradesman, who is to work, prepare, divide and impart the same to every one according to his estate, and want. You cannot serve yourselves thereof, no more than the Eunuch could do without Philip. Your Tradesman, or Artificer, whom God hath called, must do it for you: of him must you learn to serve yourselves, as the child learns of the nurse, and the Apprentice of his Master. Hence it is that Paul saith to Timothy. 2. Tim. 2. 15. Study to show 2 Tim. 2. 15. thyself approved unto God; a workman that needeth not to be ashamed, dividing the word of truth aright. And in 1. Cor. 3. 10. He calleth himself a skilful master 1 Cor. 3. 10 builder. If then in the preparation of bodily things we desire a cunning and skilful workman that can handle his tool according to knowledge for our bodily profit; how much more than skilful Pastors and teachers, that can handle the word according to knowledge, for the good of your souls, to feed you, to cloth you, to prepare, and fit you for God's building. Therefore seeing that you cannot come to the knowledge of yourselves without particular application of the word, how should any man come to true conversion? for if you have not the knowledge of yourselves in particular and special, you cannot make particular confession of your own sins, even your personal sins, whereby no other men but even you alone have offended God, you cannot be truly humbled for your sins, having no lively touch or feeling of sin; you cannot seriously repent, for so long as you shuffle in yourselves with all, you will not repent till all repent: you cannot pray for graces necessary because you know not your wants, being poor, and blind, and naked, and yet thinking that you are rich; you cannot hunger and thirst after Christ and his righteousness: you cannot be truly thankful for the endless love, and mercy of God in your redemption, because you know not what God hath done for you, in not knowing your own sins and misery: you cannot receive true and sound spiritual comfort by the Gospel, for want of knowledge, and feeling of your particular miserable estate. These things most necessary to be done for your soul's health, can ye not do, unless all men do the same, so long as you stand on generalities. Now all men will never do these things, neither will you so long as you depend on this All. Nay further, the want of this knowledge of yourselves, which by particular application of the Scripture you must come to, will make you secure, unthankful, presumptuous contemners of the word, and altogether irreligious: wherefore every man in particular aught to desire personal application of the word, and to pray unto God, that his Pastor might speak to his heart and conscience, that he in particular might receive instruction and edification by him, and that he might not go away empty, but return bettered in knowledge and affection. It may be objected, particular application is not for all Auditors, for some are so learned, and so wise, as when they hear the doctrine, they can make application thereof to themselves. Ans. It is one thing what they can do, it is another thing what they will do, and it is a third thing, what is our office and discharge of our duties. We may not presume of other men's doings and neglect God's commandments, and the practice of the Prophets of Christ, and the Apostles. Again, men, even the best men, will make application general, and favourable enough to themselves, having so many withdrawers, the continual motions and surges of original sin, the manifold allurements and provocations of the evil world, the continual suggestions of Satan, implacable enemies of the best and most sanctified men, so that although they be good servants, and good scholars, they may forget their duties without their masters ever and anon calling on them. The second point herein to be considered, is the person that is to make this particular application. The person is the Lords messenger, not speaking from his own spirit and affection, but showing forth the virtue and power of the Lords spirit in him, as Micah said, that which the Lord hath bid me to speak, that will I speak: And seeing that the Lord speaketh by him, being a man of like nature and infirmities with his brethren; he must so speak, and apply the word, as to his own self amongst the rest (being no Lord over God's heritage) urging, and enforcing the word upon the conscience, as he doth the same upon his own; urging the practice of Christian duties upon others, without show of taking liberty to himself; speaking from a feeling in himself, and showing forth his love of the godly, and his commiseration and pity of the hard hearted, after the example of our Saviour Christ. Mark. 3. 5. he looked angrily on the Mark. 3. 5. Pharisees that watched him to ensnare him, but mourned also for the hardness of their hearts. Of jeremy. jer. 9 1. Oh that my head were full of water, and jer. 9 1. mine eyes a fountain of tears, that I might weep day and night for the slain of the daughter of my people. Of Paul. Rom 9 3. He would redeem the rejection of Rom. 9 2. the jews with his own damnation. Otherwise, he that useth the word deceitfully, serving his own turn therewith against his brethren, poisoneth the pure word of God, with the corruption, and contagion of his own humours and affections, and though he particularly apply the word, yet he profiteth his hearers nothing at all, neither to godliness, nor mortification of sin, but rather fostereth, cherisheth, and incenseth the same in his flock. Solomon saith, that the heart of man answereth to man, as the face doth to the face in the water; the natural and unsanctified heart of the hearer to the natural and unsanctified heart of the speaker; the spiritual heart of the hearer, to the spiritual heart of the speaker: and the spiritual heart of the hearer hath a secret perceivance in it, to discern between the word coming from a sanctified heart, and the same coming from a corrupt heart. Hence it is, that among other reasons, the same word taught by divers men hath not the same effect in the hearer; for the Lord is powerful by his word sent by his own messengers, and the same word brought by them that are not sent, becometh fruitless. In Act. 19 14. 15. 16. The seven sons of Scheva took upon them to adjure evil spirits, by the name of jesus, whom Paul Preached: but the spirit answered; jesus, I acknowledge, and Paul I know, but who are ye? Here you see the evil spirit obeyed not those conjurers using the name of jesus against them; and why? because they were not sent of God as Paul was, but being without faith use his name as it were to magical enchantments. Therefore this holy name, used by Paul, being faithful, and called, was of force to bind and cast out devils, but being used by them, being unfaithful and not called, is as a dead letter, or idle word; yea it hath a contrary effect: even so wicked men in whom sin reigneth, and Satan worketh, despise the word preached, and utterly hate the particular application thereof by them that are not sent; for because they use the word deceitfully and politicly for their own advantage, it is not of force to expel Satan, and to convert the sinner, but hath rather a contrary effect, namely, to harden them more, and to destroy the weak. An example hereof we have in the false Apostles of Corinth that preached the same doctrine of the Gospel that Paul did, yet had it not the same effect, but stirred up strife, envying, wrath, contentions, back bitings, swellings & discord; for though they were big in words, showing learning and eloquence, yet had they not the power of the spirit in them, therefore their doctrine was but a dead letter. 1 Cor. 4. 19 20. When I am come I will 1 Cor. 4. 19 20. know, not the speech of them that are puffed up, but the power, for the kingdom of God is not in word, but in power. Objection. The true and faithful shepherd, that speaketh in plain evidence of the spirit is contemned and derided of the wicked many times, and his particular applications are not only unprofitable for their conversion, but they have power, like the m●n possessed with the evil spirit against him, to wound him and to overthrow him. Answ. To this I briefly answer, that howsoever profane, and irreligious persons may persecute the messengers of God with derision, railing or otherwise for his plain and round dealing with them; yet notwithstanding their spirits and consciences convince them of folly and obstinacy, and telleth them that God spoke to them by him, and that he doth faithfully discharge his duty; and therefore they cannot but have a fear and reverence of his word, and of his person, though they strive with themselves to do the contrary; yea, and outwardly do the contrary; joh. 7. 46. As for example, in joh. 7. 46. The officers of the high Priests and Pharisees came to apprehend our Saviour Christ, but being come into his presence and hearing his words, they had no power to take him, though they had a desire to take him; but returned Ioh 18. 6. this answer? Never man spoke as this man doth. Ioh.▪ 18. 6. When the band of men, with the officers of the high Priests came to take jesus, and he coming forth, said unto them, I am he, they went backward, and fell to the ground: for these wicked wretches being convinced of their own consciences, were not able to abide his presence: yet notwithstanding Act. 24. 26. the hour of darkness being come, they laid hold on him. In Act. 24. 26. wicked Felix trembled when he heard Paul disputing of justice, temperance and the judgement to come; yet notwithstanding he left him in bonds. And the Pharisees when they were in Christ's presece▪ were touched with a sense and perseverane of his godhead; therefore he charged Mat. 12. 13. 32. them with sin against the holy Ghost. Math. 12. 32. To conclude this point then, the person that is to make this particular application of the word with profit, is the true messenger of God, in whose person, behaviour, words and conversation of life, the spirit of sanctification appeareth, which confirmeth the godly, comforteth and strengtheneth the weak, converteth the sinner, bridleth the obstinate, and stoppeth the mouth of the adversary. The third point is, to whom this particular application is to be made. Application of the word is to be made to all men living, from the highest to the lowest. The word of God is the rule of life, and every man is to be guided and governed in mind, will, heart, affections, words & works by the same, which he cannot be without particular application thereof for his own instruction in knowledge, and reformation in manners: for the word of God must not be made a vain and idle story, no more than the King's laws are, seeing that it is the book of spiritual life, for all men that look to be saved, even as the King's laws are the book of temporal and civil life for his subjects. Therefore seeing that the life of the word stands in practice, and the practice of the word is our life, even our spiritual and Christian life; the application thereof is most necessary for all men whatsoever, for instruction, exhortation, admonition, reprehension, consolation. Objection. Who dare be so bold as to reprove great men, they have understanding, knowledge and learning, therefore they need not that any man should instruct, exhort, admonish or reprove them. Answ. Satan indeed by his messengers dare not admonish, dehort or reprehend great ones, because it would hinder the building up of his kingdom, and turn souls away from him; therefore doth he by his messenger's sooth and flatter them, as he did Ahab, jezabel, jeroboam: and such like false Prophets there hath ever been, and ever will be, which at the very instant of visitation and destruction, shall cry, Peace, Peace; there shall be prosperity, health, liberty and plenty, all shall be well. But contrarily the King of Kings, and Lord of Lords dare admonish, dehort and reprove all men living in the world by his messengers: It is not they, but the Lord by his own word that admonisheth and reproveth, and who dare be bold to resist the word of the Lord, in whose presence the greatest potentate of the earth is but dust and ashes? The wrath of the King (saith Solomon) is as the roaring of a Lion, much more the wrath of the Lord, who tormenteth not only the body, but casteth body and soul into hell fire. Again, where it is objected that they have understanding, knowledge and learning, hear what jer. 5. 4. 5. jeremy saith. jer. 5. 4. 5. Surely they are poor, they are foolish, for they know not the way of the Lord, nor the judgement of their God. 5. I will ge● me to the great men, and will speak to them, for they have known the way of the Lord, and the judgement of their God; but these have altogether broken the yoke, and burst the bonds a sunder. Riches and honours are strong temptors, and Satan is there most busy: therefore saith Solomon, let me not be too rich, lest I forget thee. If Satan be most busy there, than the word of the Lord had need to be most plentiful there; for Satan neither can, nor will have any nay, resistance or reproof, but by the word of the Lord; it is that only that bindeth Satan, else be will bear rule wheresoever he cometh. Again, where riches and honours are, there are, or at leastwise would be soothers and flatterers, Amaziah's and Doeggs, Satan's instruments, and inveiglers to bend and turn riches, honours, power and learning, yea all gifts and blessings against God, against his Church, and the faithful, that in the fall of them Satan's kingdom may be erected and set up in the earth, who ever since the Lord threw him down from heaven, seeketh like a rebel and usurper to thrust the Lord out of the earth, to which he layeth Luk. 4. 6. claim, and whereof he maketh open challenge, Luk. 4. 6. All this power will I give thee, and the glory of these Kingdoms, if thou wilt fall down and worship me; where he maketh himself Lord and disposer of the earth and all worldly things. Now if riches, honours and powers be followed upon with tempting Amaziah's, Doeggs, Zedkijah's and such like, if they see any way laid open for them, how great need is there of the word Lord, and the particular application thereof in plainness, uprightness, truth and sincerity, to encounter the sophistry, and particular temptations of Satan? Mark this one thing, Satan's word, to wit, his temptations and provocations are very strong and powerful. For first, he deals with men in particular. Again, he provoketh them but to that to which they are themselves inclined. Thirdly, his messengers and all his instruments are deceitful workers like himself, cunning to humour, please, and to flatter men, thereby to blind their eyes, and to corrupt their judgements, that in doing evil they might not know what to do. Now if we contrarily shall handle the word generally and doubtfully, and also man's nature being so blinded with self-love, as it can make no use thereof for it own conversion and reformation, what great advantage give we to Satan? we shall stand as it were like fools talking of by-matters, and pleasing ourselves with our prattle, whiles the old crafty fox, the old beaten soldier, steals away God's sheep (the souls committed to our keeping and feeding) out of our hands; whereas like faithful shepherds we should give him the encounter according to Ephes 6. 12. the onset, Ephes. 6 12. Doth Satan deal with men in particular to subvert them? how much more than should we deal particularly with them (I mean not to particularite men's faults in public) but in love to give private instruction, exhortation, counsel, admonition, which is too little used now a days; yea, we have run out so far from that Antichristian auricular confession as that we are fallen into the contrary extremity, like them that avoiding the rock Scylla, fall into the gulf Charybdis, and as fools, that shunning one vice run into the contrary vice, having no wisdom nor discretion to keep a mean: Even so now is the whole work of the ministery in many places brought to a mere formality of a general and roving sermon on the Sabbath day, and what they have heard they know not, neither can make any use thereof; but for any other matter, the people neither regard their Pastor, nor the Pastor the People, unless in Tithes gathering, and looking well to have all his due; which (to say the truth) this devouring and Epicurish age thirsteth rather after, then after the food of their souls. Satan in these days changing the sheep into wolves, as in former days he changed the shepherds into wolves. Hereupon cometh this general ignorance of the work of the ministery in most people: hereupon cometh the contempt of the person of the Minister: hereupon cometh this light regard of the word preached: hereupon cometh this petulancy, stubbornness and wildness (as I may say) of young people, & profaneness of old people of all sorts; yea upon this cause cometh this general corruption of manners and Epicurish living. To conclude this point, if we do consider with ourselves how the men of God dealt personally with Kings, Princes, false-prophets and Priests, as Eliah with Ahab, Elisha with jehoram, jeremy with Pashur, Amos with Amaziah, Micah with Zidkijah, john the Baptist with Herod, our Saviour Chrst with the Scribes and Pharisees, Stephen with the high Priests and Elders, Peter with the people of the jews: Saint Paul with the Apostle Peter, and the same Apostle with Elimas and the high- Piest; we have great encouragement, and confidence given us to apply the Scriptures to the corruption of the times to the world's end, which is only the true and profitable preaching, such as the Lord hath commanded; yea if we shall also consider the plainness, uprightness, sobriety, devotion, humility and reverence to God's word of Christians in the primitive Church (comparing ourselves I say with them) we shall find ourselves too generally to be but slips and counterfeits, rather the Apes of good Christians, then good Christians indeed, being full of pride, dissimulation and craft, commonly termed policy; full of intemperancy, mockers of true devotion, stubborn and wilful, full of subtlety to serve our own worldly turns and uses, of the word itself. But if we compare ourselves with ourselves, these foul corruptions in these latter times will little appear to us, seeing that in these days we can so cunningly varnish over, yea beautify sin with counterfeit Christianity and heathenish civility. And this is the cause why the common sort so call for the Gospel, but love not to hear the law, their consciences foaming up mite and dirt which the world sees not, and because the hard heart will not humble itself to walk with God, being of unbridled affections; therefore it seeks for false comforts, soothe and flatter in the Gospel (the leaven of malice not being purged out) the law being a bondage to them and a heavy burden, whereas it is a law of liberty to the Godly: and for the deeper blinding and hardening of themselves, they lay false imputations upon the true and plain-dealing Shepherd, as rashness, indiscretion, too much strictness and preciseness, affectation of singularity, phantasticalness, by which terms they show themselves like to the bloody and earthly Edomites (for so the word signified) which under the title of circumcision, and the children of Abraham, claimed to themselves the chief religion, and hated the true worshippers. Psal. 137. 7. Remember Psal. 137 7. the children of Edom O Lord, in the day of jerusalem, how they said down with it, down with it, even to the ground. The fourth point herein to be observed, is how this particular application ought to be taken. It ought to be taken as the word of the Lord, and therefore in good part, whether it be with us or against Luk. 4. 22. 28 us, howsoever pharisaical people, that are like the Nazarens, Luk. 4. 22. 28. do hear the word applied, not as the word of God, (as indeed it is) but as the word of man, contrary to the practice of 1. Thes. 2. 13. the faithful Thessalonians. 1 Thes. 2. 13. To this purpose the jews said well (had they done as well) to jeremy, jer. 42 6. jer. 42. 6. Whether it be good or evil, we will obey the voice of the Lord, to whom we send thee, that it may be well with us, when we obey the voice of the Lord our God. For the further explication hereof, there are but two sorts of people, some good, some bad, some sheep, some goats: The sheep do hear and follow joh. 10. 27. the voice of the shepherd. joh. 10. 27. the goatish hear with the outward ear, but they go away into strange ways and uneven bypaths. Now as touching the word and the particular application thereof, the wicked in some things agree with the godly, in some things they differ. First civil wicked men, whose lives and conversations are according to their own hearts lusts, can very well abide doctrines and general discourses, especially those which flow with humane learning and eloquence, for there the natural ear findeth some matter to feed upon. Again the wickedest man can indifferently abide two particular applications, the first is of instruction, for instruction presupposeth virtue, and stirs up to good life, which the worst would gladly have the name of, and so for praise and reward-sake will list to it: the second is of comfort, and preaching of peace, which none will refuse. But here is the difference, when we come to make use of the doctrine, to convincement of sin, to reproof, and to correction, the hardhearted and impenitent sinner will at no hand abide it; such words sound in his ears like Micahs in Ahabs', never good. Herein they differ from the godly, and leave them alone to themselves. Now begin they to show their goatishnesse, to accuse their shepherds of indiscretion, of malice, of private grudge, of believing false reports, of particularizing and naming men in the Pulpit, when there is no such matter intended or thought upon, and therefore they cannot with a patiented eye ever after look upon him. But contrarily in whom there is the love and fear of God, and the hatred of sin, which have denied themselves and worldly lusts, and warring against their spiritual enemies, do desire the particular application of the word, that their consciences, hearts and affections may be wrought upon in particular, that they in particular may be stirred up and awaked, lest they fall into the deadly sleep of sin. This particular applying strengtheneth them, encourageth them, and keepeth the enemy a far off, it weakeneth him, and daunteth him. This application is as the training of Christian soldiers, and as it were a standing by them to tell them how to ward the stroke, and to give the stroke, to avoid the assault, and to give the onset. We are sluggish, sleepy, heavy, our eyes are ever down, I mean our minds and affections are ever on the earth and earthly things; we have need therefore not only to be called on, but oft times to be roused, jogged, pulled by the arms, and to be fet on our feet, for as much as that original corruption, the world and the devil, are ever giving us Opium to drink, that causeth deadly sleep, if we take too much of it. The godly that are grown to some good measure of perfection, for these respects, as also that they desire that God alone may be glorified in the earth; and for the love they bear to all men, do desire both convincement, reproof and correction of sin in time and season convenient: and they also that are as yet but weak, yet true Christians, can with patience abide the word as well against them, as with them. And how harsh, and distasteful soever it be unto them; yet do they not cast it off, nor hate their pastors, no more then gracious children cast off their parents admonitions, counsels and commandments (though in most things they be not to their liking;) or do run from them when they are reproved or corrected: though lewd servants and wicked children do so, yet the loving child and good servant will not. As for example: David in his place; being reproved by Nathan, and having heavy judgements denounced against him for his sins, what doth he? falls he to excusing, defending and mitigating of his sin, like Saul, and turning it lightly off as but an infirmity, as many mockers do now a days? Doth he scorn, grudge at and revile the Prophet? Doth he accuse him of pride, impudency, or indiscretion, or too much boldness for dealing thus plainly with the King? No, but being stroke with fear and reverence of the true word of the Lord, with compunction and sorrow for his sin, he maketh humble and penitent confession before the Lord, in verse 13. I have sinned against the Lord. The like penitent, and humble answer gave the good King Ezechiah to Esay, chap. 39 reproving him for showing ambitiously and vaingloriously all the treasures of his kingdom to the Ambassadors of Babylon, and also threatening the judgements of God upon him in his posterity for the same: The word of the Lord, saith he, is good, which thou hast spoken. Wherein he showeth his humility to the word, his penitency for his sin, and thankfulness to the Lord for sparing him till his sons days. In the 1 Sam. 3. 18. When Samuel had told to Ely the judgements which God had threatened to bring upon him and his house for ever, for not chastening his sons wickedness, his answer is in penitency and humility; It is the Lord, let him do what seemeth him good; and this hath been always the practice of the godly, with penitent, meek, humble and obedient hearts to yield themselves to the word of the Lord. Now on the contrary, the wicked will acknowledge, reverence, or regard the word of God no further than they may make use of it for their own carnal turns, and so far forth as it is agreeable to them, otherwise they reject it as superfluous and unprofitable for them. When the word, by the application thereof, like a sovereign salve gins to work upon the conscience, heart, affections and conversation of life, for their true and sound conversion, then begin they to show forth the stubbornness, rebellion and hypocrisy that lay hid in them, unknown to others, and even to their own deceitful hearts. So long as the word concerns all, and in particular none, they acknowledge it to be the word of God, but when it comes to be applied to the heart and conscience in particular, than it is the word of man: the Preacher speaks them of malice, of some false information, of his own uncharitable disposition, of indiscreet zeal, or from a fantastical spirit, nothing can please them; he must walk warily, he had need to be as wise as the Serpent, and as innocent as the Dove, neither for all that can he escape mocks, bywords, or one disgrace or other. Examples hereof we have in jer. 43. 2. 3. Then spoke Azariah, johanan, and all the proud men, saying to jeremy, Thou speakest falsely: the Lord our God hath not sent thee to say, go not into Egypt to dwell there. 3. But Baruch the son of Neriah provoketh thee against us, etc. In the former chapter they beseeched jeremy to pray to the Lord for them, that the Lord might show unto them the way wherein they might walk, and what they should do, promising, yea, taking God to witness that they would do whatsoever the Lord commanded them by him. Now after ten days the word of the Lord came to jeremy, which jeremy faithfully declared unto them: That if they would dwell in their own land, the Lord would build them, and not destroy them, plant them, and not root them out, that he would be with them, to save and deliver them from the hand of Pharaoh, but if they would go into Egypt for safety and protection, that then the sword, famine and pestilence which they so feared should overtake them. Now they hearing the commandment of the Lord to be contrary to their plot which they had laid already, and preferring their own devices and policies before the Lords will, they begin to find excuses and delays, thereby to shuffle off, and put away the commandment of the Lord, as plainly appeareth in these two verses before alleged. Wherein observe, first that Hypocrites determine with themselves what they will do, and how, and after what manner they will live, even according to their own judgements, and after the imaginations of their own hearts: and then in the second place, they will hear what the Lord saith. Now that which they think to be agreeable to them, they praise, commend, and approve as the word of GOD; but when it dissenteth from them, and is contrary to their own liking, when it convinceth, reproveth or toucheth them (as we say) than it is the word of men, and not the word of the Lord: And for this purpose they have excuses, arguments and reasons at will, for the confirming and hardening of themselves in their own course and trade of life. Secondly, observe herein that pride of heart is the cause of rebellion and contempt of the Minister, and consequently of the Lord in his person, in these words (And all the proud men.) Thirdly, observe the quality of secret hypocrisy, when it is plainly and directly convinced and reproved in particular, it breaketh forth into open rage, laying imputations on the Minister, for the excuse & hiding of itself, in these words, [Thou speakest falsely.] Fourthly, observe that Hypocrites will be counted good Christians, and call God their God, and yet will despise their Pastors, and contemn the word of the Lord spoken by them, (The Lord our God.) Fiftly, note the nature of Hypocrisy, they would obey God, and embrace his word, if they were sure that his messengers spoke truth: whereas indeed they are far from all obedience, (hath not sent thee.) Sixtly, note the common slanders and imputations of common Hypocrisy, (But Baruch &c.) Another plain example hereof there is, 1 King. 22. 8. jehesaphat and Ahab being to fight against the King of Aram, for Ramoth Gilead, jehosaphat prayed him to ask counsel of the Lord; and so Ahab gathered together four hundred false Prophets, which agreed all in one tale: For this is the resolution of every false Prophet, to please; But these Prophets jehosaphat much regarded not, therefore he asked if there were never a Prophet of the Lord; yes, saith Ahab, there is yet one man, Micah the son of Imlah, but I hate him, for he never prophesied good unto me. Likewise in Amos. 7. Amos having prophesied destruction to the wicked King jeroboam for his Idolatry and other sins that accompany the same; the covetous King Amaziah accuseth him secretly to the King of conspiracy, but when by that way he prevailed not, he assayed by another practice to stop his mouth, in the 12. and 13. verses. A notable example hereof also there is in Luk. 4. the Nazarens could willingly here our Saviour Christ read his text out of Esay, and interpret the same Scripture of himself; but when he came to reprove them for their infidelity, and preferreth strangers before them, that should believe in him; they were presently incensed with wrath and great indignation, and carried him out of the city to the top of a rock to cast him down headlong. Furthermore it was the common practses of the rebellious Israelites always to lay slanders and false imputations upon the true Prophets, and to term them false Prophets. If they prophesied of peace and prosperity, than they generally believed them, and if some one or few were doubtful or distrustful, yet they would not count them false Prophets; but if they convinced them or reproved them for sin, denouncing vengeance upon them unless they repent, then on the contrary, generally they counted them fals-Prophets, having them, mocking them, giving them bywords, imprisoning them, stoning them, excepting some very few. If the false-Prophet spoke of peace, victory and prosperity, and the same came not to pass, yet they were not punished (though by the law they were commanded to stone such to death:) but when the true Prophets spoke of God's judgements for their sins, they were out of hand and without any delay persecuted, imprisoned, murdered before the time of their trial came. As I King. 22. 27. Micah must be kept in prison, and fed with the bread and water of affliction till Ahab return from victory; because he prophesied destruction; but the four hundred false-Prophets were at liberty both then and after. They dealt scornfully and cruelly always with the Prophets of the Lord, but the lying Prophets and flattering covetous Priests wanted no preferment, favour, nor countenance, though their flatteries were never so gross and palpable. FJNJS.