MORBUS EPIDEMICUS: OR The Disease of the Latter Days: Discovered and laid open in a SERMON Out of The TWO Ep. of Timothy ch. 4. v. 3, 4.  
By JOHN RAMSEY, Minister of East-Rudham In the County of Norfolk.  
We would have healed Babylon, but she is not healed,  Jerem. 51.9. Livy of the Roman State, p. 3. 
Ad haec tempora, quibus nec vitia nostra, nec remedia pati possumus, perventum est.  
LONDON, Printed by W. Godbid, and are to be sold by Philip Briggs, at the Dolphin in St. Paul's Churchyard. M.DC.LVI.   

To his right worthy and Learned Friend, Mr. JAMES DUPORT, One of the Signior Fellows, and Vice-Master of Trinity College in Cambridge.  
SIR,  
IT was the grave advice of St. Hierom to his friend Rusticus; 
Hierom. ad Rustic. Ep. 39  Ne ad scribendum citò prosilias, & levi ducaris insania. If I have seemingly transgressed the Rule of the Ancient, and this Citò be objected and laid to my charge, as an argument of overmuch lightness; I suppose, they that know me in part, will readily become (though not my Advocates, yet) my Compurgators. And that number of years with a surplusage, which exempted and discharged the Levites under the Law from the burden of their Office; will be thought a sufficient warrant, so far forth as concerneth the Age of the Publisher, to licence the Sermon to the Press. As for the Sermon itself, the Subject matter of it is spent in the Discovery of the Disease of the Latter Days: A disease so much the more dangerous, by how much it is the more common and Epidemical.  
It is observed of our blessed Saviour, upon his first entrance into his public Office, Matth. 4.23. And Jesus went about all Galilee, teaching in their Synagogues, and preaching the Gospel of the Kingdom; and healing all manner of sickness, and all manner of disease among the People. And I have herein followed, after a sort, Christ's example, and in my first essay in this kind, attempted the Cure of that which is (causally and virtually) all manner of sickness, and all manner of disease among the People; and that is, The not enduring Sound Doctrine. That the Remedy is accommodate to the Distemper of the present Times, I suppose will not be denied. And I shall accompany and send it into the world, with this hearty and pithy prayer, Faxit Deus ut sit aeque commodum ac accommodum; God grant it may prove as profitable as it is truly seasonable. If the succinct handling, and cursory dispatch of the several parts be prejudged and censured as a fault: Let such consider, That he who adventures upon a long Journey, and is to call in at several places, must not protract the time, nor stay long in any. And as for my choice in the Dedication, I shall make use of no other Apology than that known Rule in the Civil Law; 
Regulae Juvis.  Mancipato Patre, mancipantur & Liberi. I may add, Etiam & Libri, and the Truth is one and the same. The Father hath been long since bound unto you with the cords of a Man, with bands of Love, many real and liberal favours. And now this sorry Sermon 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Clem. Alex. Lib. 1. Stron.  as a Child of the same Parent, becomes bound unto you. But I must not exceed the measure of an Epistle; and am therein cautioned by the Pen of a Heathen: The Letters of Friends and Lovers must not be overlong, nor fill both Hands.  
I have no more to say; But that next the glory of God, and the common Benefit of his Church, the propriety and particular interest in this poor Piece, and Paper present, is wholly yours together with the Author,  
Your very affectionate and observant Friend JOHN RAMSEY.   
2 Tim. 4.3, 4. 
For the time will come, when they will not endure sound Doctrine, but after their own lusts shall they heap to themselves Teachers, having itching ears.  
And they shall turn away their ears from the Truth, and shall be turned after Fables.  
THe first words of the Text, 
The coherence of the Text.  which stand as a Porter or Portall, at the Door of Entrance, and lead us into the inner Rooms, [For the time will come] imply and point out unto us; that the Text is a Prophecy, which in the genuine acception and signification of the word, is a Prediction or foretelling of things to come. For the Writings of Paul to Timothy, though they pass under the name of Epistles, Letters of direction and advice, sent from him as an Apostle of Christ, and a Messenger of the Churches: yet in these Epistles of his, there are several interspersions and sprinklings of Prophecy, three whereof are very observable and remarkable above the rest.  
The first Prophecy concerns that grand Apostasy and falling away from the Faith once delivered to the Saints, by Popish idolatry and superstition, 1 Tim. 4.1. Now the Spirit speaketh expressly, that in the later Times some shall departed from the Faith, giving heed to seducing spirits, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to spirits of error, (by an usual Hebraism) and Doctrines of Devils.  
The second Prophecy respects the general Atheism and profaneness of men's lives, 2 Tim. 3.1. This know also, that in the last days perilous Times shall come. Heretical Doctrines of Devils, (as the Apostle styles them) are the Product of the later Times. But the deplorable looseness and lewdness of men's manners are the issue of the last days, and so nearer the end of the world, than the former. This the Apostle makes good, by a particular enumeration of sins and sinners, Vers. 3, 4, 5. For men shall be lovers of their own selves, covetous, boasters, proud, blasphemers, disobedient to Parents, unthankful, unholy. And then in the close he claps in with this signal character, Vers. 5. Having a form of godliness, but denying the power thereof; as a cloak and covering for all the rest.  
The third and last Prophecy is in the Text, and notes out unto us an utter averseness and abhorrence from sound Doctrine, which is the only means to rectify men's judgements in point of Faith, and to correct and reform their dissoluteness; and renders them more impatient of the Remedy than of the Malady. And so it follows in the Text, [For the Time shall come.]  
The Text then as it lies before you, holds forth and presents unto your view the Disease of the later days, and for the more methodical and orderly resolution of the words, we may take notice of a fivefold specialty: 

1. The nature of the Disease specified. 
The division of the Text.  They will [not endure sound Doctrine.]  
2. The cause of the Disease, and that is their Lusts, [After their own lusts.]  
3. The signs or symptoms of the Discase, and they are two: 

1. The first is in the ear, [Having itching ears.]  
2. The second is, the satisfying or scratching this itching ear with a multiplied variety of Instructors, [They shall heap to themselves Teachers.]    
4. The effect of the Disease; and that is double, (wherein as in every motion) there are two Terms: 

1. There is the Terminus à quo, [They shall turn away their ears from the Truth.]  
2. There is the Terminus ad quem, [And shall be turned after Fables.]    
5. The circumstance of the Time, when the Disease shall be in the Paroxysm, in the full heat and height. And that we have in the first words of the Text, [For the time shall come.]    
They will not endure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
The first part. The nature of the Disease.  sound Doctrine. A Metaphor or borrowed speech taken up from the natural Food or Physic of the Body; and in a figurative and a spiritual sense, translated and applied unto the Soul. For the Soul, as it stands in need, so it hath its proper Food and Physic, aswell as the Body, and that is the Word of God.  
The Word of God is the Food of the Soul, 
1. The Word the Food of the Soul.  whereby it lives, as the Body, by the natural nourishment, Food for all sorts of Christians. Milk for newborn Infants and Babes in Christ: Meat, strong Meat to those that are of full age, Even those that by reason of use have their senses exercised to discern both good and evil. Heb. 5.13, 14.  
And as the Word of God is the Food, 
2. The Word the Physic of the Soul.  so is it likewise the Physic of the Soul. A Metaphor whereunto St. Paul alludes, and whereat he frequently glances through these Epistles. If any man consent not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, To wholesome words, even to the words of our Lord Jesus Christ. 1 Tim. 6.3.  
And the Apostle elsewhere commends it to his Scholar Timothy under the same name and title, 2 Tim. 1. v. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Hold fast the form of wholesome words.  
This Physic of the Soul may be said to be wholesome words, or sound Doctrine, in two respects: 

1. First, formally, and in its own nature, as being healthful in itself.  
2. Secondly, causally, by way of Energy and operation, as healing in the effect.    
First, sound Doctrine is healthful in itself, 
1. First, healthful in it own nature.  
(a) Venenum aliquando pro remedio fuit. Senec. de Benef. lib. 2. c. 18. Medici pedes & alas Cantharidis, cùm ipsa sit mortifera, prodesse dicunt. Plutarch. de audiend. Poetis.  and whereas the natural Physic is many times made up of rank and deadly Poison, yet so corrected and tempered by Art, that the malignity and venom is taken out; and proves a sovereign Antidote and Preservative. This spiritual Physic hath no Venom and Poison in it; but is altogether pure and simple, and every way suitable to the Souls health.  
Two Ingredients there are in the Word of God that make it thus healthful in itself: 
A double Ingredient in the Word.   

1. The one Truth.  
2. The other Holiness.   
The first Ingredient in the Word is Truth, 
1. The first, Truth.  John 17. v. 17. Sanctify them through thy Truth, thy Word is Truth. As being an exact Idea, a lively Portraiture, the perfect Copy and Counterpart of the mind and will of God. 
(b) Veritatem Philosophia quaerit, Theologia invenit, Religio possidet. Joan. Picus Mirandula.  And as it is Truth in itself, so it makes an impression of Truth upon the Soul; even as the Seal stamps it own form and figure upon the body of the Wax. The Truth of Faith and Manners; Truth of Doctrine and Life, both these are the effects of the Word of God.  
A second Ingredient of sound Doctrine is Holiness, for as it teacheth men to believe aright, 
2. The second Ingredient of the Word Holiness.  so it likewise instructs them to live well; To live soberly, righteously, and godly in this present world. This is the proper 
(c) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Clem. in Paedag. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist. Ethic. l. 1. c. 1.  End of it, to make men better to spiritualise their natures, to sanctify their affections, and to bring them unto happiness. If any man consent not to wholesome words, and to the Doctrine which is according to godliness, 1 Tim. 6. v. 3. Those only are wholesome words, that are according to godliness. This is the specifical form, that distinguisheth them from all other. The Apostle reduces and refers these wholesome words to two Heads, 2 Tim. 1. v. 13. Hold fast the form of wholesome words, which thou hast heard of me in Faith and Love. Faith in Christ, and Love toward our Christian Brethren; These are the very abstract and summary abridgement of sound Doctrine.  
Secondly, 
2. Healing in the effect.  sound Doctrine is healing in the effect: like unto the Tree of Life, which was planted in the streets of the new Jerusalem, that bore twelve manner of fruits, and the Leaves of the Tree were for the healing of the Nations. Revel. 22. v. 2.  
The Word of God comes to have this healing effect, 
Two manner of ways.  two manner of ways: 

1. By a formal contrariety to the Disease.  
2. By a particular Application to the Patient.    
First, 
1. First, by a formal contrariety to the Disease.  the Word heals by way of contrariety to the Disease. And herein lies the difference betwixt Food and Physic.  
Food is the conversion of the nourishment into the substance of the Body. And in that respect, Nutrimur similibus, we are nourished by things of the same or like nature. But Physic is the removing of obstructions, the disburthening of superfluities, the purging out of malignant humours. And therefore Morbi curantur contrariis, Diseases are best cured by the contraries. There is a contrariety betwixt the Body and the Disease. And there is as great a contrariety betwixt the Disease and the Physic, 1 Tim. 1. v. 9, 10. The Law is not made for the righteous, but for the lawless, and for the disobedient, and for the ungodly, and for sinners. And if there be any other thing that is contrary to sound Doctrine, notorious and enormous sins, such as are there rehearsed by the Apostle, are contrary to sound Doctrine. And sound Doctrine is every way as contrary to gross and open sins. And it declares and manifests this contrariety by a free and round admonition, in a severe and sharp reproof, Titus 1. v. 13. Rebuke them sharply, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, cuttingly, after the manner of 
(d) Chirurgum misericordem esse non oportet. Celsus.  Surgeons, (as the word imports) that they may be sound in the Faith. 
(e) Nec deest censura quae increpet, nec medicina quae sanet. Cyprian.  Cutting Reproofs, and the paring men's consciences to the quick, are an excellent means to make men sound in the Faith. There is no way to cure a Gangrene but by cutting off the part affected, and by 
(f) Quae ferro non curantur, ignis curate. Regula Medicorum.  cauterising the mortified member. If this be not done speedily, the whole Body must needs perish.  
The words of the wise are as Goads and Nails fastened; Eccles. 12. v. 11. And what is the use of Goads, but to provoke and prick forward the dull Ox? And Nails must not only be fastened, but driven home to the Head. Even so the words of the wise must 
(g) Si cujus sermo non pungit sed oblectationem facit audientibus, iste non est sermo sapientis, verba enim sapientum ut st muli. Hieronym. in Eccles. cap. 12. Pungit, non penetrate. Seneca of Chrysip. Epist. 1. ad Lucil.  Pungere non palpare, as Hierom well expresses it: They must penetrate and pierce deep, not only scarify or scratch the face of men's consciences. The two Witnesses had a Fire that went out of their mouth, that devoured their Enemies; Revel. 11. v. 6. And they tormented those that dwelled upon the Earth; v. 10. And what was this tormenting Fire that went out of their mouths, but the scorching and burning heat of their Ministry, which consumed their corruptions, even as the Fire licks up the Stubble. The Ministers of Christ are the Salt of the Earth; Matth. 5. v. 13. so called by reason of their savoury Doctrine. And Salt hath an acrimony and sharpness in it, it corrodes and frets, it sucks up the putrid moisture, and so prevents putrefaction: For howsoever erroneous and false Doctrine hath no savour nor sharpness in it; As it was said of the Popish Liturgy, Missa non mordet, The Mass hath no Teeth in it, it bites not at all. Yet true and sound Doctrine bites where it fastens, like unto a 
(h) Quae per insuavitatem medentur, emolumento curationis offensam sui excusant, & praesentem injuriam superventurae utilitatis gratiâ commendant. Tert. de Poenit. c. 10.  Purging Potion, it stirs and troubles the humour, it causes a grumbling in the conscience, it puts it to extreme smart and pain, and hereby it heals and cures.  
Secondly, 
2. By a particular application to the Patient.  the word heals by a particular application to the Patient. For this is a sure Rule, Omne agens agit per contactum, Every agent works by way of contact, by a real touch of that Body whereon it acts, either immediately in the substance, or in the power and virtue of it. This is very observable in the practice of Chirurgery and Physic, where the Plaster must be close applied and laid upon the Sore; and the Potion must be inwardly received into the Body; otherwise it no way conduceth nor proves availsome unto health.  
And so it is in the dispensation of the spiritual Physic, the preaching of the Gospel, which consists of these two parts, and stands upon them, as the several Legs, Explication and Application. And as it must be explained and opened in the sense and meaning of the words, so it must be applied and brought home to the conscience.  
That Physic which cures at one time may kill at another. And hereof 
(h) Aug. Ep. 5. ad Marcellinum.  St. Augustine affords us a notable Example, in that famous Physician Vindicianus, who being sent for to a young man in a dangerous sickness, recovered and restored him to his former health: but relapsing into his sickness in his old age, and making use of the same Prescript, which had formerly afforded him present help and remedy without the advice of his Physician; 
(i) Ideò malè acceptus es, quia non ego jussi illi aetati, jam hoc non se fuisse jussurum. Vindicianus answer to the young man.  it had like to have cost him his life. And so it is with the spiritual Physic, which must be attempered to the present exigents and emergencies of Time, Place, Person, and particularly applied to the state and condition of the Hearers.  
Thus have you heard in part, that the sound Doctrine here mentioned, is both healthful and healing Physic; and the Disease of the later days is the refusing and rejecting of it; and set forth unto us in these words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. They will not endure it, they will in no case swallow or digest this 
(k) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hippoc. Aphor. l. 2.  Purging Pill: like unto a wayward and froward Patient, or rather a 
(l) Molestus est Medicus furenti phrenetico, & pater indisciplinato filio, ille ligando, ille caedendo, sed ambo diligendo. August. ad Bonif. Comit. Epist. 1.  phrenetick and distracted person, that casts away his Physic in the heat of his indignation; and as for his Physician, he will not suffer him to abide in the same Room, and in case he appears in his presence, he spares not to bespatter him with uncivil and unsavoury language, and in a fierce and furious manner with heavy and downright blows, he falls foul upon his person.  
This not enduring sound Doctrine hints out and intimates these two Particulars:  
First, a disallowing and disapproving of it in their judgements, which they censure, and condemn, as unsound and unprofitable.  
The second is, a displicency and displeasure in the Affections, which makes them angry and testy, pettish and peevish, and to vent their choleric passion, as Ahab against Micaiah, 1 Kings 22.8. I hate him, for he doth not prophesy good concerning me, but evil: and yet Micaiah spoke no other thing than what God put into his mouth; as he told the Messenger that was sent unto him with this instruction, Behold, now the words of the Prophets declare good unto the King with one mouth: Let thy word I pray thee, be like the word of one of them, and speak that which is good. And Micaiah said, As the Lord liveth, What the Lord saith unto me, that will I speak, Verse. 13, 14.  
There is a goodness of things in themselves, and unto others. And Physic may be said to be good in order to the natural state and constitution of the Body, or the distemper and Disease. The Word of God, that good Word of God, as the Apostle terms it, Heb. 6.5. is always good in itself, and good unto us, even to a good and honest heart: Do not my words do good to him that walketh uprightly? Micah 2.7. But it is not good to our corrupt humours, and unlawful lusts. And herein it fares with sound Doctrine as it doth with wholesome nourishment, which seems unpleasant and unsavoury to an Aguish palate; and yet the fault is not in the meat, but in the mouth and taste of the party. And the Rule of Aquinas is sound and good, 
(m) Nihil verum putant, nisi quod suave est, nihil credibile nisi quod potest incutere voluptatem, nemo rem veritate ponderat, sed ornatu. Non credunt ergo divinis, quia fuco carent. Lactant. l. 5. c. 1. Aquinas summa Theolog.  Non est judicandum de rebus secundùm opinionem impiorum, sicut nec de saporibus secundùm aestimationem aegrotorum, We are not to spend our judgements according to the common opinion of the wicked, no more than we judge of savour according to the diseases, fancy and frowardness of sick men.  
The second general part of the Text is the cause of the Disease, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
2. The second part. The cause of the Disease, After their own Lusts.  After their own lusts. Their Lusts, their own Lusts.  
There are natural, and there are morbid or sickly desires in the Body; A natural desire in every creature after their proper food and nourishment, thereby to preserve their individual natures, and to prorogue and lengthen out their being to the utmost point and period, to propagate and increase their kind by natural generation, that being mortal in themselves, they may after a sort prove immortal in their posterity. But besides the desires of nature, there are morbid and sickly desires in the Body, which are sometimes found in children that feed upon coals and dirt: and such are the depraved long of women with child, called Pica by Phyficians, from a Bird of that name: and that because the inconstant and various desires of nature, so misguided by vicious humours, are well resembled by the strange mixture of white and black Feathers in that Bird.  
Answerable to both these, there are both spiritual, and sinful, and sickly desires in the Soul.  
There are spiritual desires after divine and heavenly matters, 
Two sorts of desires in the Soul: 1. Spiritual:  Those things that are above, where Christ sitteth at the right hand of God.  
And there are sickly and sinful desires in the Soul, 
3. Sinful, or Lusts.  for the matter, manner, measure, order, end, which are known by the name of Lusts, and are usually taken in the worse part; and as Physicians oft times take the Crisis of the Crasis and temper of the Body from the Stomach and Appetite of the party: even so may we judge of the state of men's Souls by their desires and lusts. That is one part of St. Paul's description of those silly women, led captive by Seducers, laden with sins, led away with divers lusts, 2 Tim. 3.6. And foreshowing the Disease of the later Days in the Text, allegeth this as the proper cause, Their lusts, their own Lusts, their private fancies and humours, carried about with every wind of Doctrine, tossed to and fro; as this or the other thing suits best with their disposition. And this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or peculiar of theirs, is directly opposed to that catholic Doctrine that is common to the whole Church, wherein there is Unus Deus, & una fides, one God, one Faith, 
Beza in locum.  (as Beza well observes upon the place) and this one Faith, and their many Lusts, are every way incompatible, and inconsistent, and cannot stand together.  
And that you may the better conceive what these Lusts are, I shall branch them out into these three Particulars: 

1. Proud Ignorance. 
Three sorts of sinful lusts.   
2. Wanton Curiosity.  
3. Sordid Covetousness.    
The first cause why men will not endure sound Doctrine is the Lust of Proud Ignorance, 
1. The first Lust, Proud Ignorance.  If any man consent not to wholesome words, even the words of our Lord Jesus Christ, He is proud, knowing nothing, 1 Tim. 6.3, 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, He is swollen big or puffed up, as the word signifieth, 
(n) Grandis tumor contrarius est sanitati. Quintil. Inst. Orat.  and tumors and swell are contrary to health and soundness, and are no less destructive to Soul, than Body: it is the property of Proud Ignorance to puff up men's spirits, like unto empty Bladders, that are blown with the wind. And whereas for the most part Knowledge puffeth up, as the Apostle tells us, 1 Cor. 8.1. yet are there some that are puffed up out of Ignorance, in whom Pride and Ignorance go hand in hand, as they are linked together in the Text, He is proud, knowing nothing. This makes them presume that they stand in no need of the public Ministry, the only outward and ordinary means of instruction: That they know all that is knowable, and have more understanding than their Teachers, as David affirms of himself. Nay more than so, this confident conceit and overweening opinion of their gifts, transports some private men so far, as to desert and quit their proper station and calling, and though neither of sufficient arts and parts, no nor competent abilities for the Ministerial Function, to invade and rush upon it. Even as empty Carts run faster than loaden Wains; and the lesser Pinks, and lighter Pinnaces sail swifter than the taller Ships of the greatest bulk and burden. Like unto hasty Ahimaaz, they will needs be running; Let me also run, (so he speaks unto Joab) though they have no tidings ready, 2 Sam. 18.22. And they run by the way of the Plain, as he did, Vers. 23. the shorter, but the worse way: and by that means they overrun many a Cushi, men of greater worth, and every way more able than themselves. Or like unto those Jewish Doctors, whom St. Paul justly taxes, 1 Tim. 1.7. Desiring to be Teachers of the Law, understanding neither what they say, nor whereof they affirm. 
(o) Gellius, l. 1. c. 15.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which in plain English is, They say, they know not what.  
A second Lust is Wanton Curiosity, 
2. The second Lust is Wanton Curiosity.  which causes men to slight plain and profitable matters, and to disdain, and despise sound and saving Truths. Like unto the People of Israel of old, that loathed their Manna, though it was the Bread of Heaven, and the Food of Angels, yet away with this dry Manna, give them Flesh to eat. They must be fed with some mysterious points of Religion, either enigmatical Prophecies out of the Old Testament, or dark Riddles of the Revelation, as yet unrevealed; Christ's personal Reign upon Earth; A fifth Monarchy, or somewhat of the like nature. They must be amused and amazed with sublime and lofty speculations, strange and uncouth 
(p) Ad aeternam felicitatem nos vocat Deus non per difficilces quaestiones. Hilarius. Curiositatem odit Deus, nec vult nos esse Curistas & Quaeristas. Crucifigamus hauc pestem, Quare. Lutherus in Gen. c. 19  Questions; being not only in love with, but even sick of them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as St. Paul phraseth it, 1 Tim. 6.4. A fond dotage, or rather a languishing sickness of the Soul.  
This is that makes so many Athenians in Religion, and to hanker after 
(q) Non est sciens hodiè qui novitates non invenit. Alu. Pelag de Planctu Eccl. l. 2.  New Lights, and new Doctrines, after their example, who when St. Paul preached unto them Jesus and the Resurrection, began to question him in this manner, May we know what this new Doctrine whereof thou speakest , Acts 17.19. This was their customary and common practice; for all the Athenians spent their time in nothing else, but either to tell or hear some new thing, Verse. 21.  
And were there nothing more in a Doctrine, but the mere novelty, this alone were reason enough to misdoubt it, and to render it up unto suspicion: for that known Rule of Tertullian holds sound, for the most part, 
(r) Id verum & dominicum quod prius, extraneum & falsum quod posterins. Haereses non tam falsitas revincit quàm novitas. Tertul. Prescript. adv. Haeret.  That is true which is most ancient, and that erroneous and false which is of later date. And both Heretics and Heresies are not more strongly confuted and confounded from their falsehood, than by Novelty.  
The third and last cause why men will not endure sound Doctrine is the Lust of Sordid Covetousness. 
3. The third Lust, Sordid Covetousness.  There is not any sin more opposite to the profession and practice of Religion, nor the reverend and respective hearing of the Word, than that of Covetousness. It was the blemish and bane of Ezekiel's Hearers, and moved them to bejeer him, and to laugh him to scorn, Ezek. 33.31. And they come unto thee, as the people cometh, and they sit before thee, as my people, and they hear thy words, but they will not do them: for with their mouths they make jests, but their heart goeth after their Covetousness. Our blessed Saviour himself escaped not the flouts and scoffs of the Pharisees, and it was their Covetousness that was in fault, Luke 16.14. And the Pharisees also (who were covetous) heard all these things, and they derided him. How many are there, even among us, that do not only quarrel the Persons and Doctrine of the Ministers, but except also against the Calling of the Ministry? And would you know the true cause? Is it not their means, and maintenance, that is as a scourge in their sides, and as thorns in their eyes? Do they not complain of the payment of their Tithes, as a heavy burden too heavy for them to bear? And do they not endeavour that Ecclesiastical Live should want a sufficient Livelihood, and so prove no Live at all? But rather like unto the Diets of sick men, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Demosth. Phil.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (as the Orator speaks of them) which neither afford a man life, nor yet will give him leave to die. Therein after a sort justifying the virulent but unjust crimination of our Romish Adversaries; That our Doctrine is Negative, our Religion is Ablative. How far are these men from that heroical and religious resolution of King David, who when Araunah offered him his threshing-floor and his Oxen, as a free Gift, would in no case accept of it, Nay, but I will surely buy it of thee at a price, neither will I offer a Burnt-offering to the Lord my God, of that which doth cost me nothing, 2 Sam. 24.24. Whereas we on the other side, are every way unwilling to receive aught of the hand of God, though never so unvaluable and prizeless a mercy, that shall cost us any thing. Fain would men have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (as Nazianzen styles it) A Gospel that is cost-free, without expense and charge. How far are men from harkening to the wise man's counsel, Prov. 3.9. Honour the Lord with thy substance. Who though they can be content to draw near to God with their mouth, and to honour him with their lips, with the Jews of old, yet will they be very hardly persuaded to honour him with their substance. Herein they plead Prescription and Exemption, and crave that Privilege for their god Mammon, that Naaman did for his bowing in the House of Rimmon, 2 Kings 5.18. In this thing the Lord pardon thy servant, The Lord pardon thy servant in this thing.  
The third general part of the Text is the Signs and Symptoms of the Disease, 
3. The third part. The Signs & Symptoms of the Disease, two. 1. The first Symptom, Having itching Ears.  and they are two.  
The first Symptom is in the Ear, Having itching Ears. The Itch is a natural infirmity and ailment in the Body, which is seemingly allayed and eased, with the rubbing and scratching of it, but repays the short pleasure with a long and lasting pain, and oft times draws blood after it.  
Such a spiritual weakness is the Itch of the Ear, which seeks to be scratched and clawed with picked phrases, quaint sentences, and strong lines, which have not the property of Physic to cure the Distempers of the Soul, but serve in stead of an Ointment to smooth the Skin, to supple the Joints, and to recreate and refresh the Body. 
(s) Benè olet unguentum, benè olet & pharmacum: hoc tantùm delectat, illud verò prodest. Plutarch.  There is this difference betwixt an Ointment and Physic, though both are well scented, yet an Ointment delights only, whereas Physic brings profit with it. 
(t) Pruritus auditûs non sanam cupit doctri●am, sed confricationem audi●ûs, sed delectationom audiendo, Cajetan. in locum.  But the itching Ear prefers pleasure before profit, prizeth an Ointment above Physic, and makes choice of such Physicians, which tickle the Ear, though they never cure their wounds, 
(u) Aegrotus non quaerit Medicum elegantem sed sanantem. Seneca.  which no sick men will do besides. The palliated cure of any spiritual Empiric or Mountebank are best accepted; who heal the hurt of their souls slightly, saying, Peace, Peace, where there is no Peace, Jer. 6.14. And they say to their Teachers, as the rebellious Jews of old to their Prophets, Isai 30.10. Prophesy not unto us right things, Speak smooth things, Prophesy deceits.  
It was the saying of one of our own, who was so far in love with it, that he desired it might remain as a Memorial upon his Monument, 
(x) Pruritus disputandi Ecclesiae scabies. Sir Henry Wotton.  The Itch of Disputation is the Scab of the Church. And what he spoke of the Itch of Disputation, is most true of the Itch of the Ear in the general; it is the Scab of Religion, the Scab of the Church, a spiritual Leprosy, that overspreads the whole man.  
The second sign or Symptom of this Disease, 
2. The second Symptom, They shall heap to themselves Teachers.  is the scratching and clawing of the itching Ear, with a multiplied variety of Instructors, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, They shall heap to themselves Teachers. Ipsi sibi, (as Beza renders it) that is, 
(a) Scientes ac prudentes sibi accersere suae perniciei instrumenta. Beza in locum.  They sha●l wittingly and willingly procure the Instruments of their own destruction; (as he glosses upon the place.)  
This Heap of Teachers may be conceived in a double reference: 
A Heap in a double reference.   

1. The quantity. 1. The multitude and number.  
2. The quality. 2. The condition and qualification of their Teachers.   
First, 
1. The multitude and number of them.  this Heap of Teachers may be referred to their multitude or number, when they are multiplied unnecessarily, and without cause, which is against the Rule of common Reason; who though they have never so able and painful a Pastor of their own, and a company of orthodox and faithful Ministers round about them, yet not satisfied and content herewith, they admire and run agadding after strangers: like unto silly Doves without heart, as the Prophet speaks of Ephraim, Hosea 7.11. That forsake their own Dovecote, and build in the next Barn or Steeple. And herein they bewray a spiritual kind of covetousness, and say of their Heap of Teachers, as he in the Poet of his full Bags and Chests,  
Verùm, dulce est de magno tollere acervo.  
O! it is a pleasant thing to take whole handfuls out of a great heap.  
Secondly, 
2. The qualification and condition of them.  this Heap of Teachers may relate to their qualification and condition, when there is a multiplication of such as are insufficient and unworthy. And so 
(b) Magìs coacervatio est, si fiant quatuor indigni quàm centum boni, Aquin. in loc.  Aquinas expounds the place, Then may it more properly be said to be an Heap of Teachers, if there be four bad, than an hundred good.  
There are three marks and characters of this Heap of Teachers 

1. Young and youthful Teachers. 
Three characters of them   
2. Ignorant and unlearned Teachers.  
3. False and flattering Teachers.    
The first character of these Teachers, 
1. The first characters, Young and youthful Teachers.  they are young and youthful: A Bishop must not be a Novice, that is St. Paul's charge to Timothy, 1 Tim. 3.6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he says not a young man, but a Novice. A Plant that is new-set in the Nursery of the University, or the Garden of the Church, that hath not taken any deep rooting, nor grown up to any great height; and so cannot bring forth much fruit. There is no building with green and unseasoned Timber. And to lay the burden of the Pastoral charge upon the shoulders of a Novice, is all 
(c) Greg. de cura Pastor. part. 3. c. 16.  one, saith Gregory, as to raise the Roof of an House upon the walls, while they are yet green and tender; this is to build unto ruin, and to downfall the whole Frame; and yet these Novice Teachers are the men, whom they most respect and reverence, and are every way as inordinate in their loves and like of green years and green Heads, as women with child in their long after green fruit. For albeit youth is not to be despised, as St. Paul adviseth Timothy, 1 Tim. 4.12. Let no man despise thy youth. And the reason is given by Ignatius, 
(d) Ignat. Epist. ad Magnes.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Then is not youth to be disdained, when it is devoted and dedicated unto God, and seasoned with sanctity and holiness; yet nevertheless youth hath not that ballast of knowledge and learning that 
(e) Bos lassus fortiùs fig it pedem. Hieron. senex ad Aug. Juvenem. Aug. Ep. 13.1.  solid gravity and experience of elder years. And young Elihu was not mistaken, when he thus thought and taught, Job 32.7. I said, Days should speak, and multitude of years should teach wisdom. There is as great a difference betwixt Age and Youth, as betwixt old and new Wine; and though new Wine be the more brisk and sparkling, yet the old hath the deeper colour, and the greater strength. And that Age is to be preferred before Youth we may learn from the Parable of old and new Wine, Luke 5.39. No man having drunk old Wine, straightway desireth new: for he saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The old is better.  
A second character of this Heap of Teachers, 
2. The second character, Ignorant and unlearned Teachers.  They are ignorant and unlearned. A strange kind of Mothers, who bring forth and give suck too, before they conceive. They teach what they never learned, and are the Masters of the unlearned, ere that they ever were the Scholars of the learned, as 
(f) Nimiùm multi imperitorum Magistri fiunt, pr isquàm fuerint Doctorum Discipuli. Hieron. Ep. ●.  St. Hierom complains of too too many in his Time. And to make choice of such kind of Teachers is to employ a lame Messenger, to command him to run, and at the same time to cut off his Legs. It is the wise man's comparison, Prov. 26.6. He that sendeth by the hand of a Fool, cutteth off the Feet. This is to make use of blind Guides; and if the blind lead the blind, they will both fall into the Ditch. 
(g) Si Sacerdos est, sciat legem Domini, si ignoret legem Domini, ipse arguit se non esse Sacerdotem Domini. Hier. super Agg. c. 2.  How can they prove good Seers, that want their eyes? Or afford light unto others that are darkness themselves? as if darkness should bring forth light; Et nox nocti indicaret scientiam, and night unto night should utter knowledge. And of such Teachers as these, that Prophecy of Micah is verified and made good, Micah 3.6. Therefore night shall be unto you, that ye shall not have a vision; and it shall be dark unto you, that ye shall not divine, (or prove sound and able Divines) The Sun shall go down over the Prophets, and the day shall be dark over them.  
The third and last character of this Heap of Teachers, They are false and flattering, 
3. The third character, False and flattering Teachers.  who daub with untempered mortar, and parget a rotten Post, or a ruinous wall, with a fair crust and outside, as deceitful Builders: and sow Pillows under men's armholes, that they may sleep and snort more securely, Ezek. 13.10. That 
(h) Et quoniam mel in Dei sacrificiis non offertur, nimia dulcedo arte mutata est, & quâdam piperis austeritate condita, ap ud Deum nil tantum suave placet, nisi quod babet in se aliquid mordacis veritatis. Hieronym. de legal. sacrific.  sacrifice with Honey in stead of Salt; and offer 
(i) Offerunt coccum, sed non bis tinctum; non duplicatum. Origen. in Exod.  Red, but not Scarlet; the die of their words go not deep enough, but cocker, and cherish, and sooth, and smooth men up in their sins; such were the Teachers in Micah's time, and ours, and like unto parallel lines, they both go together, Micah 2.11. If a man walking in the spirit and falsehood dody, he shall even be the Prophet of this People.  
The fourth general part, 
4. The fourth part, The effect of the Disease.  is the Effect of the Disease, and that is double; wherein (as in every motion) there are two Terms.  

1. There is the Terminus à quo, [They shall turn away their Ears from the Truth.]  
2. There is the Terminus ad quem, [And shall be turned after Fables.]   
There are two things considerable in every sin, 1. An aversion from God, an immutable and unchangeable good. 2. And a conversion to the creature, a flitting and a fading vanity: both these are very observable, and inseparably joined together in the effects of this sin. They shall turn away their Ears from the Truth; There is an aversion and falling off from God; and shall be turned after Fables, that is a conversion or falling on to the creature. For as there is no vacuum or emptiness in nature, but it is always replenished and filled with some kind of Body, even so there is no vacuity of sin in the Soul: and no sooner hath the mind taken the leave, and bid Adieu unto the Truth, but it is forthwith entertained and taken up with fond Fables, dangerous Doctrines, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, damnable Heresies, or Heresies of damnation, as St. Peter styles them, To the denying of the Lord that bought them, in his several natures, as God and Man; yea to the denying of each person in the blessed Trinity: and hereof the present Times afford us most sad and woeful experieuce, wherein men having once shaken hands with fundamental and saving Truths, they are immediately proselyted and perverted to gross errors of all sorts and sizes, they turn Anabaptists, Familists, Quakers, Ranters, and what not, and so bring upon themselves quick destruction. And as this follows by a spiritual kind of necessity, there being no vacuum in sin, no more than in nature; so it chief comes to pass and takes effect through the just judgement of God, receiving in themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, That recompense of their error that was meet, as St. Paul speaks of the Gentiles, Rom. 1.27. And because they received not the love of the Truth, that they might be saved, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for this cause God shall send them strong delusions, that they might believe a Lye. As the same Apostle tells the Thessalonians, 2 Thess. 2.10, 11. They that will not believe this Truth, are justly given over to believe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, That great and prodigious Lie of Antichristian Doctrine. And 
(k) Quia nox faciunt bona quae cognoscunt, non cognoscunt mala quae faciunt. August.  seeing they do not the good which they know, they are so seduced by the spirit of ignorance and error, that they shall not know the evil that they do.  
But if any demand and ask concerning the time, when their Disease shall be in the Paroxysm, 
5. The time of the Disease, the fifth part of the Text.  in the full heat and height, and propound the Disciples question touching the destruction of Jerusalem, Matth. 24.3. Tell us when shall these things be? St. Paul shall answer the question out of the Text, For the time shall come. This he spoke full sixteen hundred years ago, and what was then a Prophecy and a Prediction of a thing to come, is now a History and a Relation of what is past. And I may a little alter St. Paul's words, and turn his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The time shall come, into The time is come, and apply and take up our Saviour's words to his Countrymen at Nazareth, Luke 4.21. This day is this Scripture fulfilled in your ears. And it may be there are some Readers that will make good St. Paul's Prophecy, and will not endure sound Doctrine, either Text or Sermon. Like unto those of the Popish party, 
(l) Joan. Manl. Collect.  whom the Friar justly reproved, and told him plainly of it, That the Truth he preached was like Holy Water which every one desired and called for with a great deal of earnestness; yet when the Sexton cast it on them, and sprinkled them therewith, they would turn their backs upon it. And if there be any such, let them make inquiry and narrow search into the cause of the Disease, and look to their lusts. Let them see if there be not in them, a lust of proud ignorance, or wanton curiosity, or sordid covetousness. Let them examine and try it by the several signs and symptoms, The Itch of the Ear, and the heaping to themselves Teachers, young and youthful Teachers, ignorant and unlearned Teachers, false and flattering Teachers: and let them take heed and beware in the last place of the lamentable effects of it, They shall turn away their Ears from the Truth, and shall be turned after Fables.  
But in case men will not endure sound Doctrine, 
The application.  must the Ministers of God prove mealy-mouthed, and be as men in whose mouths there are no reproofs. Or shall they take up the Prophet Jeremy's resolution, Jer. 20.9. Then I said, I will not make mention of him, nor speak any more in his Name. Nay rather, let them attend and observe Ezekiel's charge, Ezek. 2.7. And thou shalt speak my words unto them, whether they will hear, or whether they will forbear, for they are most rebellious. The Word of God must be spoken, and sounded forth both from the Pulpit and the Press, whether men will hear, 
(m) Mens boni studii ac pii voti, etiamsi effectum non invenerit coepti operis, habet tamen praemium voluntatis. Salvian. de Gubern. Dei Praefat.  or whether they will forbear; and so much the rather, when men stop their ears, and turn their backs upon it. If the Iron be blunt, there must be put to more strength, Eccles. 10.10. The more 
(n) Gravissimus nodus in ligno non potest expelli nisi gravissimo oppressorio. Ambrose.  knotty and cross-grained the Timber is, the more sharp and strong must the Wedges be, and the forcible blows must be redoubled and repeated; and the more thwart and opposite men declare themselves unto sound Doctrine, the Ministers of God must be the more importunate and vehement in the pressing and urging of it: that is the ground of the Apostles exhortation in the words before the Text, and is noted out unto us in the Particle [For] the first word of the Text. Preach the Word, Be instant in season, and out of season, Reprove, Rebuke, Exhort, with all long-suffering and Doctrine, 2 Tim. 4.2. For the time will come, that they will not endure sound Doctrine. And it is a strange kind of [For;] as if the Apostle should argue in this manner, Seeing men stop their ears like the deaf Adder, Cry aloud and spare not, and cause them to hear whether they will or no: and being fallen into a spiritual Lethargy, a deep and dead sleep, labour to awaken and to arowze them up: and sigh 
(o) Mundus senescens patitur Phantasias. Gerson. contra superstitiosos.  in this fancy-full Age of the World men are wholly given over to Dreams and Dotages, employ and improve both power and parts to the utmost of your ability to disabuse and undeceive them of their errors.  
And give me leave to apply it to my Brethren of the Ministry, 
The conclusion.  and to speak it home to myself and others in the Apostles words, Preach the Word, Be instant in season, out of season, Reprove, Rebuke, Exhort, with all long-suffering and Doctrine. And the reason is here rendered in the words of the Text, For the Time will come, when they will not endure sound Doctrine, but after their own Lusts shall they heap to themselves Teachers, having itching ears. And they shall turn away their ears from the Truth, and shall be turned after Fables.  
FINIS.