PAUL'S CROWN OF REJOICING. OR The manner how to hear the Word with profit.  
By THOMAS GRANGER preacher of the word at Botterwike in Holland, near Boston in Lincolnshire.  JAMES 1. 12. 
Blessed is the man that endureth temptation, for when he is tried, he shall receive the Crown of life, which the Lord hath promised to them that love him.  
LONDON: Printed by T. S. for Thomas Pavier, and are to be sold at his shop in Ivy lane. 1616.   

TO THE WORSHIPFUL and virtuous Lady, the Lady, JOAN ALTHAM, temporal happiness, and eternal blessedness.  
GOOD MADAM:  
MAY it please your Ladyship to accept this small treatise, of the right hearing of the word. Small it is, not in respect of the subject; for to be a good hearer is no less excellent a gift of grace, then to be a good speaker: but in respect of the form, phrase, and manner of handling thereof, wherein I have fashioned myself to the capacity of vulgar ignorant people, even such like as by God's providence I have been called unto, who are fitter for milk then strong meats. Yet whatsoever it is, such it shall be, as your Ladyship shall accept it, and to speak ingeniously without flattery, which I ever hated, your amiable disposition to Virtue, & Piety, in your young age, as I well observed, when heretofore I lived at the house of the good Knight Sir john Leventhorp your father; and my often remembrance thereof upon occasions, and now upon this occasion also, as also the singular duty that I owe to your ancient, and truly honoured family, and to you in special, have moved me, and made me the bolder to offer this unworthy Present unto you, desiring you to accept it only as a token of a thankful mind, and sincere affection; which remain ever disposed to the performance of any service wherein your Ladyship by me may be pleasured.  
Your Ladyships in all duty to command THOMAS GRANGER. From Botterwike in Holland, near Boston in Lincolnshire. 1616.   

PAUL'S CROWN OF Rejoicing.  1 THES. 2. 13. For this cause also, thank we God without ceasing, that when ye received of us the word of the preaching of God, ye received it not as the word of men, but as it is indeed, the word of God, which also worketh in you that believe. 
IN the former Chapter, at the second verse, the Apostle beginneth a congratulation, whereby he rejoiceth in the behalf of the Thessalonians for their effectual faith, diligentlove, and patience in persecution, wherein they excelled, as they became ensamples to all the faithful in Macedonia and Achaia. Now in this second Chapter from the first verse to the 13. he maketh a digression; wherein he laboureth to confirm them in this effectual and fruitful faith, and that by an argument drawn from his true Apostleship, which by three principal reasons he proveth, and approveth unto them.  
1. By his entrance in unto them, which was not in outward show and pomp, but in travail, and in the fear of God. vers. 1. 2.  
2. By his preaching, which was not by insincerity, that is, false and corrupt doctrine, impure affections, and guile, but wherein he approveth himself too God. vers. 3. 4.  
3. By his entire love and affection towards them, in that he used no flattery, coloured covetousness, or vainglory, but was gentle among them, as a nurse cherisheth her children, vers. 5. 6. 7.  
Now this his sincere love and affection, he demonstrateth by the effects, and tokens thereof, which do testify the sincerity, and simplicity of his heart.  
1. Effect or token was his readiness, to deal not only the Gospel unto them, but even his own soul, vers. 8.  
2. Was his labour and travel, because he would not be chargeable unto them, whereof they had experience, vers. 9  
3. Was his holy, godly, and righteous conversation among them, vers. 10.  
4. His faithfulness in executing his office for their good; in exhorting them, comforting them, and entreating them (as a father his children) to walk according to their real calling, vers. 11. 12.  
Now taking occasion at these duties of his ministry; namely his exhorting of them, his comforting of them, and beseeching of them: he returneth to his former gratulation in the 13 and 14 verses: wherein he also rejoiceth in their behalf, because they received the word, not as his word, but as the word of God, that sent him; whereof this was a manifest token, even their conversion, their faith, and obedience, and daily increase therein.  
In this gratulation, two things are to be considered, the Manner and the Matter. First, concerning the manner, or form thereof, it is expounded by way of thanksgiving to God, the author of this harmony & concord between him the Pastor teaching them from God, and them his stock receiving his doctrine as from God.  
In that he expounds his gratulation by way of thanksgiving, he teacheth them two things: first▪ that his preaching, labour, industry, and gifts, wrought not this faith, and obedience in them, but God by his spirit inwardly, and by his Ministry outwardly. 1 Cor. 3. 5. 6. Who is Paul, who Apollos, but Ministers by whom 
1 Cor. 3. 5. 6.  ye believed, as God hath given to every man? Ego plantavi, Apollo's rigavit, etc. The Apostle therefore considering how apt we are of ourselves to attribute too much to the means, and to insist on the second cause, revoketh them to God the principal cause, that he alone may be praised; and glorified for all thiugs, and in all things.  
2. He teacheth them hereby, that their faith is not of themselves, but of God, and that thereof both he and they by his example ought to glorify God in giving him thanks for this grace.  
Again, whereas he giveth thanks without ceasing, he first showeth his faithfulness, his love, earnest desire, that he had of their conversion, and now his great rejoicing in their conversion: which two things are evident tokens of a true Apostle: great thanks, and continual thanks, (you know) do presuppose a great good turn; and such a benefit that one acknowledgeth himself ever the better for: so the Apostle prefers here this benefit, even the blessing of his Ministry in their faith and obedience, before the chiefest earthly blessing, and in the 19 verse he saith, they were his hope. 
Phil. 4. 1.  his joy, and crown of rejoicing, Likewise in Phil. 4. 1. he calls them his beloved, his longed for, his joy, and his crown.  
2. Whereas he giveth thanks without ceasing, he doth put them in mind, exhort, and warn them, to be continually thankful for this endless love, mercy, and grace of God: in calling them out of darkness into his marvelous light. Such a benefit as this, whereby we do not only escape death, but obtain eternal life, ought we always to remember, and by all means to manifest our thankfulness for the same; both heart, mouth, and hand, aught to be enlarged, ever to praise, and thank him by thought, word and deed, otherwise if we be not for ever thankful for this endless benefit, we may justly provoke the Lord to shorten his hand, and to take his graces from us.  
Lastly, whereas he giveth thanks without ceasing we observe what is the greatest matter of joy, and rejoicing to a faithful shepherd, namely, the faith and obedience of his flock to his doctrine, instructions, and exhortations; not as from him, but as from God: as the husbandman rejoiceth in a plentiful harvest, forgetting all his labours and travels in seed time; even so the true shepherd rejoiceth in the fruits of his labours, and seeing a plentiful harvest towards, is glad that God hath made him an instrument to gather his wheat, even the souls of men, into his Barn.  
The Minister hath cause of rejoicing, and thanksgiving in the faithful discharge of his calling, when his conscience doth assure him, that he hath kept himself innocent from the blood of all men, and hath kept nothing back, but to his utmost power and grace given him, hath declared all the counsel of God, by word, 
Act. 20. 26. 27.  and example of life, Act 20. 26. 27. he hath I say cause of rejoicing herein, though he see no fruits of his labours, as the Apostle saith 2 Cor. 2. 15. We are unto 
2 Cor. 2. 15.  God the sweet savour of Christ, in them that are saved, and in them that perish.  
But when his ministery is effectual in men to beget and increase faith in them, to regeneration, and to eternal life, then is he the savour of life unto life, and there is double matter of rejoicing, and thanksgiving. Paul little rejoiced in his own grace, and conscionable discharge of his own duty, neither esteemed much all his labours and sufferings, when he saw them not effectual in the converting sinners unto God: but when he had done all that he could, he complaineth that he had run in vain, Gal. 4. 11. I am in fear of you, lest I have bestowed 
Gal. 4. 11.  labour on you in vain. i. seeing no fruit of my labour in your conversion.  
The matter of the gratulation, and thanksgiving, is their Faith, which is not simply named, but propounded by way of circumlocution, and as it were described by certain degrees.  
The first degree in this description, or rather definition of their faith, is their hearing of the word, [when ye received of us the word of the preaching of God,] which words in the greek are thus, [because receiving the word of hearing from us of God:] both have one meaning, but I rather follow the Greek verbatim, because he speaketh here especially of their act of believing, the first degree whereof is hearing, and emplyeth his act of preaching in these words (from, or of us.)  
It is called the word of the hearing of God, because there is no light or ground of the Gospel in man's reason; he hath not the least sparkle of this knowledge of God in Christ in him, therefore the Apostle saith, Rom. 10. 14. Faith cometh by hearing, and hearing by the Preacher. 
Rom. 10. 14.  Adam was created perfect man in all the faculties of his reasonable soul, yet was he without this knowledge, which was hid in God, and revealed, and preached to him by God himself after his fall, Gen. 3. 15. who foreseeing the fall, foresaw the remedy also. This saving knowledge God likewise revealed to Abraham, Gen. 18. 18. and afterward preached the same by typical ceremonies, and by the Prophets, to his church: lastly, by his own Son, who hath revealed all the wisdom of God, concerning man's justification, and salvation, and accomplished the same in himself; and the son having all power and authority given of his Father in heaven and earth, hath preached the same to us Gentiles, by his Apostles, and Evangelists, Pastors, and Teachers: Again, it is called the word of hearing after the imitation of the Hebrew, for the word hear, or which you heard.  
Now to hear this word of faith preached, is merely of grace, and is the first degree of faith. The graceless, viz. natural men, will not patiently hear this word of the preaching of God: it is to them foolishness, and vain talk, for they make this doctrine and profession groundless, and to no end. Groundless, because they comprehend not the same by their carnal reason: To no end, because they measure every thing by the worldly use, profit, or pleasure thereof. 1 Cor. 1. 18. Praedicatio evang. est iis qui periunt stultitia. In Act. 7. 57 58. The jews stopped their ears at Stephens preaching etc. Act. 19 24. The multitude of the Ephesians when Alexander showed them▪ of Paul and his doctrine, etc. Act. 23. Ananias the high Priest caused Paul to be smitten on the mouth, in the very beginning of his Apology.  
The Turks, jews, and Papists are ready to stop their ears as soon as they hear the truth. Yea, and many protestant Atheists, and Epicures, would at no hand hear the word, if they were at their own liberty: they hate and deride the very name of a Preacher, and cannot look on a black coat, (as these black mouthed hellhounds term them) with a patient eye; which shows that they hate our calling, and are the enemies of God, and their own salvation: And that envious & murderous heart which shows itself now in mocks, and taunts, would show itself in open rage and cruelty, if it were not bound in with chains and bonds of iron.  
2. Degree of their Faith, is in these first words, [when ye received of us etc.] This is the second degree of faith; after we have heard the word, to give assent in general to the same, as true, and to approve of it as good. And this is also merely of grace; for there are many which hear▪ but their hearing is not mingled with faith, and therefore they profit nothing by hearing, Heb. 4. 2. The Gospel was preached to them, as also to us: but the word which they heard profited not them, because it was not mixed with faith in those that heard it. And Paul saith, 1 Cor. 2. 14. The natural man perceiveth not the 
1 Cor. 2. 14.  things of the spirit of God, for they are foolishinesse unto him; neither can he know them, because they are spiritually discerned. In Acts 17. 18. When Paul preached at Athens, certain Philosophers of the Epicures and stoics heard him, but some counted him a babbler, and others, a setter forth of strange Gods. This general consent unto the word preached in man, is of grace, but this is not saving grace, for the Devils believe also and tremble, james 2. 19 I say it is of grace in man, 
james 2. 16.  because he cannot do this by supernatural light; but the Devils by light of nature, not by created light, but by observation.  
3. Degree of their faith is expressed in the middle of the verse, in these words [ye received it, etc.] This word, received, is twice used in the english, but it is of differing significations, as the Greek, and Latin do show: The former is in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, accipere, the latter is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 excipere: the former whereof signifieth to receive or take willingly, or unwillingly, or after any sort: the latter signifieth to entertain or receive willingly, to welcome: Therefore of this word cometh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the right hand. That which we do unwillingly, is done as it were with the left hand, sinisterly and untowardly; but that which we do willingly, it is done as it were with the right hand, dexterously, aptly, and handsomely: to receive the word, here, therefore signifies to welcome, to embrace with willingness and liking, and to apply it to themselves.  
This is then the third degree of Faith, to welcome, entertain, embrace the word with readiness, willingness, love, delight, and to apply the same particularly to our own hearts and consciences. This is also of mere grace, without which grace none can be saved. Many hear the word with the outward ear, many do also understand it, and believe it to be true, but few receive the same into the heart, to give it entertainment, 
Acts 8. 21.  and rooting there. In Acts 8. 21. Simon Magus believed the Gospel historically, yet Peter saith there, that his heart was not upright in the sight of God. In 
Acts 5. 3.  Acts 5. 3. Ananias believed the Gospel, and seemed to bring forth fruits thereof, as did the other Christians, but it was not rightly received into the heart, for hypocrisy which is is the work of Satan, and saving faith, which is the work of the spirit, cannot dwell together in one heart.  
judas understood, and believed the word, and was a Preacher thereof, but it was never entertained and rooted in his heart, but thorny covetousness was rooted therein, which in the end choked the word. So 
2 Tim. 4. 10.  2 Tim. 4. 10. Demas was a follower of Paul, but the love of the world was never rooted out of his heart, therefore in time it choked the word, etc. julian the Apostata, give entertainment to the word, but pride was never rooted out of his heart, therefore it choked the word in him, 1 Tim. 5. 11. Paul speaks of young widows, that having entertained and professed the word, do afterward wax wanton against Christ, and break their first faith, because concupiscence and fleshly lust was never rooted out of their hearts, therefore it choked the word in them.  
When as the word is received into the heart, together with these and such like lusts, which our Saviour Christ calleth thorns, Math. 13. 24. the thorns being natural to the heart, and therefore having strong rooting, must needs in time overgrow and choke the word; even as weeds being natural to the earth, do overgrow and pine away the corn, that it cannot fructify. And this is the condemnation of the multitude, I mean of the common hypocritical Protestants, which give entertainment to the word, but expel not their beloved company, or guest, their head personal sin, with the branches and fruits thereof: either must Christ, and that sin dwell together; or else must Christ be expelled, that it may rule.  
But cast out the bondwoman with her children, for she and her sons cannot be heir with the free, if Isaac be heir, then must Ishmael be cast out: and if the birthright belong to jacob, Esau cannot have it. Crucify the old man with his children, the lusts of ignorance, and the works of darkness: for if the son of God by his word and spirit hath taken possession of your hearts, and dwell therein, as owner and heir, then cannot the bondwoman's son be heir, whether it be pride, or covetousness, or envy, or fleshly lust, which spring out of original corruption.  
The word of God and natural lust cannot both dwell together, they cannot both be heirs, they cannot both be masters, but being contrary one to the other, the one of them will have the dominion and upper hand: sin and Satan lay claim to all by right of ancient inheritance, from many descents, but the word is the sword of the spirit, driving them out of the heart, and cutting them down. As joshuahs' sword slew all the ancient inhabitants of Canaan, and placed the Israelites therein; even so must we cast out and subdue these Canaanitish lusts and affections, the word must be as a sword, or sacrificing knife in us to cut down these ancient inbred inhabitants, worldly lusts; yea, as the Land of Canaan spewed forth her Inhabitants, so must we clear our hearts of this menstruous filth, that they may be Temples for the holy Ghost, even as Salomon's Temple, beautified and adorned with holiness, righteousness, faith, goodness, meekness, love, truth, continence, temperance, and all virtue.  
4. Degree of Faith, is their entertaining and embracing of the word in such sort as is peculiar, and proper to the word which is propounded: first, negatively, [not as the word of Men,] and then affirmatively (but as the word of God.) Herein appeareth evidently the difference between hypocrites, and true believers. Infidels hear the word of God altogether as the word of man: Hypocrites receive the word of God as the word of man, that is, they allow it to be the word of God, so far forth as it is agreeable to their liking, and wherein it differeth from them, they contemn, and put it off from them, as but the word of man: this is therefore the mere and especial, and saving grace of God, to receive the word as from God, and not from man..  
The Pharisees heard the pure word of the Gospel from the mouth of the Son of God himself, but because he was in the shape and form of man, therefore they received it but as the word of man, john 8. 13 
john 8. 13. Mark 6. 2.  Thou bearest record of thyself, etc. Mark 6. 2. Our Saviour Christ's Countrymen, friends, & kinsfolks, hearing his wisdom, and seeing his works, were astonished, but believed not in him: What was the cause? Vers. 3. Is not this the Carpenter, mary's Son, brother of james & joses? etc. They looked with fleshly eyes on his outward appearance only, and esteemed his word but according to his outward appearance; therefore it became unprofitable to them.  
Such like Pharisees are the heads of the Romish Church, the teachers and maintainers of hypocrisy, which avouch that the written word hath no authority with us▪ but by their approbation, and what is their approbation? First, they wrest it to such a sense as may serve for the erecting and maintaining of their own authority, and their Antichristian synagogue, and then having adulterated it, and made it their own word, they give allowance to it. Hereupon every Imp of that Church will not hear the word, as the word of God, but as of the Church, that is, of the Pope, and his Cardinals; and in this they rest satisfied, and resolved, thinking it heresy to receive the word merely as the word of God.  
Of this sort are all profane Esau's and Epicurish Politicians, which count themselves Protestant's, but are not: they acknowledge and receive the old and new Testament, as the word of God, but as for Doctrines, Instructions, Uses, and especially Applications thereof, they receive as but the word of men, and chiefly, when the application thereof concerns their reformation in particular. As the Papist counts the true interpretation of Scriptures heresy, and under that name rejects it; so the carnal gospeler counts the true uses and applications of the word, preciseness, and under that name or term contemns it. So that as the one denies the truth and embraceth error; so the other confessing the truth in general, doth wilfully refuse it in particular, and liveth after his own lust, without the word: and whether of these is the better?  
What is the cause that many do not hear and receive the word with that reverence and obedience as they ought, as their whole life and conversation doth show? It is because they receive it as the word of man: for if they were fully persuaded and seriously believed that it were the very word of God, they would not so lightly regard it, and live so dissolutely: For who dare be bold to fight against God? Who dare contemn him, and deride him to his face, as many do? If men dare not do this to an earthly Prince, without fear, yea cold fear troubling their thoughts, and losing the joints of their loins; how comes it to pass, that they dare so boldly challenge God the combat, and with petulant derision provoke him?  
The reason is, because they receive it as the word of man, and think they have to deal with man, and not with God; this is the cause of their contempt and disobedience: For if they were touched with any sense or feeling of the presence of God's majesty, and that they received the word as from his own mouth; surely there is no man living, that durst so dally and trifle with the word, much less withstand it, or have it in derision. It is a marvel therefore to see and hear how many take liberty to themselves to dally with, and to make a jest of the Word, to be touched with no reverence or fear of the same.  
But indeed, what marvel is it to see an infant thrust his hand into the fire without fear, or doubting? or to see a blind man go willingly into the pit? or a drunkard enraged with wine, to run desperately on the sword's point? or a mad man to kill himself? Did not the rebellious Israelites deride the word of the Lord sent to them by all his Prophets? Did not Corah, Dathan, and Abiram with their consorts, wittingly and wilfully rebel against the Lord in the person of Moses, whose authority they saw even with their own eyes, that it was given him of God? Did not the Israelites cast off the Lord, from being their Governor in the person of Samuel? They have not cast thee away, but they have cast me away, that I should not reign over them. 1 Sam. 8 7. 
1 Sam. 8. 7.   
Did not the jews contemn and cast off the word of the Lord spoken by jeremy, saying that it was not the Lord's word, but the malicious counsel of Baruch? jer. 
jer. 43 2. 3.  43. 2. 3. Did not the counsel of the jews with the high Priest, count the gospel sedition, and rebellion, which the Apostles taught, as Gods own spirit gave them utterance? Acts 5. 28. Did not Tertullus the Orator count 
Acts 5. 28.  Paul a pestilent fellow, a mover of sedition, and an heretic? Acts 24. 5. Yea if we recount from the beginning 
Acts 24. 5.  of the world, we shall see that infidels, and hypocrites have always heard and received the word of the Lord, as the word of man, and under that pretence have ever with stood the same, and cast it off from them, especially if it were not to their own liking, or that they could not politicly make some use of it for their bodily turns.  
No marvel then is it, if in these latter Atheistical and Epicurish days the word of the Lord take no place among many, but be turned lightly off as the word of man, yea, and had in derision, as but the unadvised, rash, and indiscreet speeches of a fantastical, spleenful, or precise fellow, as Eli supposed the sober, and fervent prayers of Anna; and certain jews termed the gifts of the holy Ghost drunkenness.  
But this were a marvel if that God should come from heaven in the shape of a man, (for no mortal man can live in his glorious presence) and should converse familiarly with us, preaching the glad tidings of the Gospel in all lenity and mildness, having in his person, doctrine, and conversation matter to provoke and allure all men, even the poorest, the meanest, the ignorantest, the Publican, the sinner, the weake-harted, the troubled conscience to follow him, embrace him, love him, rejoice in him, being meek & lowly in heart, merciful, and pitiful, mourning and sorrowing for the hardness of man's heart, weeping for our miseries, calling all to repentance, refusing none that in any sincerity came unto him; loving all, in whom any token of present, or future grace appeared, reproving only the enemies of man's salvation, pride, envy, hypocrisy, covetousness, and threatening judgements against hardhearted and obstinate rebels, who seek their own glory in the destruction of God's glory and kingdom, and are enemies to their own salvation, and all other men's; nay, and besides this, should not only give no appearance of evil, but show forth the glory of his Godlike majesty in all his words and works, public and private. It were a marvel I say, if any man received not his word, as the word of God, being God himself, and in all humility, reverence, and obedience, followed not him, and yielded not himself to do homage unto him.  
Even thus was God conversant among his own people the jews, in the true shape of man; but his own received him not: they heard his word, but as the word of man, and esteemed his life and holy conversation, but as of an ordinary man: but this is more wonderful, that God preaching in the form of man should be rejected as a deceiver, as a chief sinner, as a worker with evil spirits, as not worthy to live among men. Indeed if that Christ had preached some new and strange thing never heard of before, they might have had some pretence of rejecting his word; but seeing that he taught nothing, but that which Moses, and the Prophets foretold, whose Disciples they professed themselves to be, and whom they believed; and yet believed not him, but making him contrary to Moses, Ioh 9 28. who plainly set before their eyes, put 
john 9 28.  into their ears, and even thrust into their hands all that they heard, and read in Moses and the Prophets every day, that they might hear, and see even with bodily eyes and ears, and handle the word of life: It is a wonderful thing I say, that they should not receive his word as the word of Moses, and the Prophets, and consequently of God. What sottish stupidity is this? What should thus bewitch them, that being bereft of common sense, as it were, they should deny that especially which they most professed, and rejected that by all means as most detestable, which they most glory in, and boasted of?  
Nay, if we consider the cause hereof, it is no wonderful or strange thing, but natural and common, if we could but reflect our eyes upon ourselves, to see the things within us, as we do the things without us, but it is given to very few to discern the times, and seasons by application of the true light to the same, which maketh every thing manifest as it is.  
The cause hereof, was the bewitching hypocrisy of the heart; for howsoever they pretended religion, devotion and zeal, and therein matched the Romish Jesuits, yet was not the same truly rooted in their hearts, but pride, ambition, vainglory, covetousness, and envy were deeply rooted, and firmly settled therein, which sins being coloured with fair pretences of religion, blinded not only the eyes of the world, but even their own eyes, that their religious titles, prayers, fastings, alms, and other outward works were but cloaked and coloured pride, vainglory, covetousness, oppression: and this true body, namely, their outward profession, had not a true soul in it, but an evil spirit or Devil, using this body deceitfully, and craftily for his own advantage. For, this is the nature of the hypocritical heart, to transform even the best, and holiest exercises of religion into the nature of itself, that is, to serve itself of them.  
These holy Devils of the jewish Church, retaining the bare names, and lifeless titles of their jewish privileges, as to be called the Israel of God, the children of Abraham, etc. As also the outward ceremonies of the Law, together with their own ambitious traditions, and gainful dispensations; but being of worldly hearts and spirits, were so far from the true knowledge, and spiritual meaning of the Law, of the types and ceremonies thereof, as also of the Prophets, as that they could not abide to hear the same, sounding to their ears as strange and new doctrine; for bare titles, and the outward bark served their turns, having no farther savour of religion, nor love of the truth in them. Therefore when Christ preached the Law and the Prophets spiritually, which they professed, and wherein they boasted carnally. It was a 
john 6.  hard preaching, who could hear it? john 6.  
The Papist doth marvel at the stupidity, and utterly condemn the obstinacy of the Pharisees, and jews for their contempt of the Gospel, and shameful entreatment of the son of God, and for their hypocrisy, pride, covetousness, envy, etc. And the Friars and Jesuits in their Sermons work upon the passions of men, to provoke and inflame their hearts to an hatred of them, for hating the Gospel, and putting our blessed Saviour to death.  
Surely it is a wonderful thing to consider the darkness of their hard hearts, that they have no sight at all in themselves of these things, for which they utterly condemn the jews, being no less enemies of Christ then the jews.  
The Pharisees holding, and maintaining the true principles of the law, and Prophets, did in their Interpretations, Expositions, and special Applications, serve so far from the true meaning thereof, through the darkness of their earthly hearts, as they became utter enemies of the truth therein contained, for Christ was the truth, the end and fulfilling thereof, whom they pointed at, and whom the Pharisees heard and saw, speaking and fulfilling the same in their eyes, and ears, yet will they not be his Disciples, but Moses Disciples, john 9 making Moses and Christ contrary, 
john 9  whereas indeed they themselves were contrary to themselves, for if they had known and professed Moses, and the Prophets spiritually, and truly, than had they known Christ, and been his followers, but being carnal professors, they are utter enemies of the truth which they professed. Let common Protestants note this well.  
Even so, in the very same manner, the Romish Synagogue, with the whole Antichristian rout, holding the true principles of the Gospel, the old and new Testament, and the abridgements of the same, to wit, the Creed, the Commandments, and Lords prayer, do in their Interpretations, Expositions, Glosses, and particular Applications of the word, so far and wide run astray from the true meaning thereof, as they are utter enemies of the truth persecuting the true professors of the same, under the names of heretics, as the jews persecuted Christ under the name of a seducer and deceiver.  
The Pharisees built their false sect, doctrines and devotions upon the true ground, or principles of the Law and Prophets, so do the Romanists build their Antichristian Synagogue, their false doctrines, works and devotions upon Christ, the Prophets, Evangelists and Apostles. But here is the cunning of the Devil, who as he sees God in his great wisdom to bring good good out of evil, yea, to turn all his Satanical policies and devices upon his own head, and to work himself glory out of his plot of dishonour and subversion: even so on the contrary he bringeth evil out of good, turning the truth of God into a lie, yea, upon God's truth and ordinance builds he his own kingdom, but this bay and stubble built upon the true foundation shall be burnt by the fire of God's spirit, 1 Cor. 3. 15. and the plant which he hath not planted shall wither away, and be rooted out, Math. 15. 13.  
Now seeing that they have built a false Church upon a true foundation, soothing up themselves in their outward privileges, and lifeless titles, making their own laws, doctrines, traditions, and innumerable deal of beggarly baggagement the rule of conscience and holy life, put the case, that jesus Christ the only truth were to come, or that it should please his glorious Majesty, to come from heaven into the Church of Rome (which professeth itself to be the only and holy flock of Christ) in such manner as he came among the jews, instructing and teaching the people every where, in truth, sincerity, and without partiality, proving his doctrine by the written word, (which themselves acknowledge and profess) as he did the Gospel among the jews by Moses and the Prophets, and confirming the Doctrine with miracles; as also convincing and reproving them for their Idolatry, superstition, false doctrine, vain ceremonies, traditions, godly lies, wicked dispensations, ambition, pride, tyranny, cruelty, excessive covetousness, extortion, bribery▪ and all the heathenish abominations of that holy den of thieves: If I say that Christ were at Rome amongst them at this instant, in such appearance life, conversation, and doctrine, as he was among the jews, I demand what manner of entertainment should be given him? And whether his word and doctrine should be received as the word of God, or as the word of man? whether it should be received as the truth of God, or rejected as heresy?  
Even as the King of Niniueth, with the Princes, Rulers, Nobles and Commons believed the word of God spoken by jonah, laid his rob from him, covered him with sackcloth, and sat in ashes; and proclaimed that neither man, beast, bullock, nor sheep should feed▪ or drink water; that man and beast should put on sackcloth, and cry mightily unto God, and turn from his evil way, and the wickedness that was in his hands. jonah 3.  
So it may be that the Pope with his Cardinals, Friars, Monks, Priests, etc. together with the whole City of Rome would believe his word, and receive it as the word of Christ. It may be, they would acknowledge him, reverence him, and honour him, humbly submitting to his doctrine, confessing their errors and sins, and suffer themselves to be rightly informed, and reform by him, their guide, governor, and chief shepherd of their souls.  
But I rather think, that he should have far worse entertainment among them, then amongst the pharisees and jews, and Heathen, that they would persecute both his doctrine and person with all indignities, that might be devised, and because of his true miracles confounding their lying wonders, would judge him to be Antichrist, (of whom they have already made Luther the forerunner) even as the pharisees counted him the greatest Sorcerer, and to deal with the Prince of the Devils, by whose power he exceeded all other: I suppose that they which so devoutly worship and adore the Image of Christ, and of the Apostles, beautifying the same with such sumptuous ornaments, and overlaying of gold, would by all means dishonour the true Christ. And his Apostles, not only contemning their persons, and condemning their doctrines, but also putting them to ignominious deaths. I suppose that servus servorum Dei, would hardly redeliver the chair, give the right hand, or wall to Peter. For as the pharisees did to Christ the head, so do they to his Apostles and members likewise. And as Antichrist doth now to the true Ministers and members, so would he do to the head: For the afflictions of Christ are accomplished in his members by Antichrist, who should also suffer the same in his own person, if he were in the state of humiliation upon the earth, as he was.  
Surely may some say, it were a marvelous thing, if it should be so, I would think rather that Christ, and his Apostles, teaching the same doctrines, and working the same, or such like miracles, should be heard and received of the Pope, his Cardinals, etc. as he was of the faithful in the jewish Church.  
I answer, if he should come indeed, as Ignatius Loyala that profane and bloody soldier, a Spaniard, 
Vide Triumphum Papalem, Hasenmulleri. 1539.  the Father of the Jesuits, Jesuits came to Pope Paulus the third, devoting himself and his Disciples to him, promising absolute obedience to him, in all things, without any exception, and binding himself with an inviolable oath, that he would, to his uttermost power maintain and uphold the Romish Church and See by all means possible, if (I say) both his doctrine and miracles might serve for the glorifying of that carnal Idoll-gull, and upholding of his worldly Synagogue and See; then without doubt he shall have great entertainment, and in such sort also might he have been entertained of the pharisees, yea of Herod, or any worldling.  
But now to come nearer to ourselves, what if Christ were in state of humiliation, and in the very same outward appearance among us, as he was among the jews; or Paul, Peter, or any of the Apostles, preaching the same Gospel that is now preached (for none other Gospel could Christ himself preach, than this which is already preached) and expounding the several texts thereof, as he did of the Prophets in the Temple, and in the Synagogues, handling the same in special, and in particular, applying the same fitly according to all circumstances, yea, speaking as his and their manner was, to the heart, conscience, and spirit? how should his words be heard? whether as the words of God, or as of man?  
It may be he should be received of all men, as he was of Lazarus, of Martha and Mary, who poured a pound of very costly ointment on his head, who washed his feet with her tears, and wiped them with the hairs of her head. It may be that all men would weep abundantly, fall on his neck, and kiss him, as the Christians did at Paul's departure from them; Acts 20. 37. It may be that by all means possible, they would 
Acts 20. 37.  show their love to him, by prostrate obeisance, and humble obedience, by contemning all worldly things in comparison of his presence, yea, and by preferring one word of his mouth before all human learning and knowledge. It may be that all men from the highest to the lowest, from the richest to the poorest, from the mightiest to the weakest would wholly submit, and subject themselves to the obedience of his word and doctrine, taking more pleasure therein, than in all worldly pleasure and profit, and devote all their worldly goods, might, wisdom, and learning to the advancement thereof, and there is no question, but some of all degrees and estates would sincerely and devoutly, according to the gift of grace and measure thereof do these things, yea, many doubtless would love him, embrace him, reverence him, for the Gospel's sake, and admiring him would say, doubtless the spirit of God is plentiful, and very strong in this man, so gracious are his words, so holy is his conversation amongst us, as we may see true Christianity perfectly acted, even as the word teacheth and commandeth.  
But on the other side, what entertainment should he find in the world, I mean among the brutish sinners, the civilly honest, and the pharisaically religious, for these are they that are called the World? In what manner would carnal Gospelers hear and receive his pure, spiritual, and heavenly Sermons? What manner of taste and relish would his words have in their ears? What repentance would there be wrought? What confession? Contrition? Satisfaction of wrongs done, with Zacheus? What conversion? What obedience to his doctrine? What reformation either of themselves, or of those, and those things, that are in their power to alter, and order according to his doctrine? How would sinners and wicked livers hear him! I mean all such as propound their own glory and profits, or pleasures, the end of all their actions, and endeavours, inwardly and outwardly; for they that make these and such like things their principal ends, can neither do good deed, speak good word, nor think good thought all their life long.  
How would the greedy churl hear him, that loves to think and meditate of nothing but gain? to speak nor do any thing that tends not one way or other to his bodily profit? How would the lustful person hear him, that makes his whore and wanton woman his Idol? How would many ravening Lawyers, & such as make authority a cloak of destruction & unhappiness, (too many now a days) hear him, that stand continually waiting and gaping for the bride, whereby the poor is oppressed, the hands of revengeful persons, & of cruel churls are strengthened against their neighbours; and whereby the mouths of superstitious and profane livers are opened, and hands strengthened against God himself, in his Word and Ministers? How would (I say) worldlings of all sorts hear him? How would they entertain him? What would they say of him?  
Even as the jews did say, do, and judge of the Prophets and servants of God then, and as we do esteem the faithful Ministers and religious professors now; so would too many (if authority bridled them not) speak, do, and judge of Christ himself, or the Apostles being conversant among us, as than they were among them. Some said, he is a good man; other said, nay, but he seduceth the People, john 7. 12. 
john 7. 12.  Some would say he is too strict, too precise, fantastical; such kind of Christianity can no where be acted; of too spiced a conscience, malcontent, he cannot tell what he would have, nothing can please him, there can be neither love nor good fellowship; but contention and mislike one of another where such preaching is: he meddles too far in matters that concern him not: he thinks there is none so wise and godly as himself; his parents and friends are of small reputation among their neighbours, he is of very mean education, few of the richer or wiser sort make any great reckoning of him. If he were of ability, power, friends and learning, as he is but mean and bare, he would happily prove a dangerous fellow; for he is very bold, he uses very broad speeches, and takes too much liberty to himself, to speak of such things, as better men than himself will not talk of: he must have an oar in every man's boat, he makes every man his text; a melancholy fellow, not of a sound brain, very malicious, and spleenful; unless I and many more be deceived, some think that he hath been beside himself: I have seen him choleric enough for all his mildness, and heard him rail on his betters; he will be taken up ere it be long at one hand or other.  
These and such like things would worldlings speak of him, and (I fear) far worse: for they that stick in the outward letter and bare titles of religion and Christianity, have been, are, and always will be, utter enemies of the life and spirit thereof, to the true Preachers and sincere professors thereof, being like to the earthly and bloody Edomites, which under the title of circumcision, and the children of Abraham, claimed to themselves the chief religion, and hated the true worshippers of God.  
For the further clearing of this point, I will bring in two interlocutors, or speakers, Eulalus and Mataeologus, in which two persons you may easily behold the estate and conditions of these times, and see the common carnal Protestant set forth in his colours.  Mataeologus. 
Au, I pray you judge charitably of your brethren, you run out now too far.  Eulalus. 
A man may be charitable though he be not foolish. He may be charitable, though he justify not Esau's, that prefer their bellies, profits, and pleasures before God's kingdom, and mocking Ismaels', that being heirs of worldly things, have the children of God in derision, because they have not, or because they will not worship the golden Image Mammon, nor reverence them, nor count them the happier for their Image sake.  Mataeol. 
These and such unhallowed speeches are too common in the mouths of many precise fellows, there is nothing with them but Scripture, but others that have not the Scriptures in their mouths, so much [and therefore neither in their hearts,] are as good as they, for aught I [blind Bayard] see. What, do you think, because we regard not them so much, that therefore we would not regard our blessed Saviour, or the holy Apostles, if they were in man's appearance among us? there is none but they would spend goods, body, and life for him: there is none unless very few (such as thou art) but they would leave all, and follow him, yea we would resign all that we have, and all that we are into his hands, to dispose at his gracious will and pleasure, or else we were as ill as the jews, as Pilate and the Pharisees, and worthy to go to hell with them: (I doubt you will prove yourself to be little better in the end.)  Eulalus. 
I would be loath to provoke you to anger, my purpose is in friendly manner to reason with you, not to offend you. Let us speak of an other matter. This question was put forth to me by a friend of mine a while ago, etc. What if a Lion were changed into a Lamb, whether would the old sheep be afraid and run away from him?  Mataeolog. 
Why, common reason answereth that question, at the first hearing, if the Lion were turned into a Lamb, he should be counted and used as a Lamb, and he might well be afraid of other things, that before were afraid of him.  Eulalus. 
You say well, and as the thing is. What is a man went to the wars in a far country, and had been forth twenty years, many men supposing that he may be alive, some doubting that he is dead, some avouching that he is alive, and will come shortly. Now if this man came in the form of a poor man, or a servant, to his own house, as Ulysses did, what would his own family say and do to him?  Mataeolog. 
I think he should have Ulysses entertainment, they would mock and deride him, and thrust him out by the head and shoulders if he troubled them too much, and send for the Constable to carry him away to the stocks if he would not be ruled, and be gone.  Eulalus. 
What if a King should disrobe himself of his glory, and come among his subjects, in the outward show of a poor man, or a servant? put the case that he should come to dwell in your town, behaving himself harmelesly and innocently among you, obeying all his own laws to the full, and good orders of your parish, what would men say, and judge of him?  Mataeolog. 
I think e there is none, but they would count him an honest poor man, though there be some that is apt to speak badly enough, whem small occasion is offered, and if he were never so good, he should never please all parties, for our town is as the rest of the world is.  Eulalus. 
But what if he should begin to meddle in your towns matters, and to find fault with your rich men for their unjust, hard, and unlawful dealings, likely enough, all in your parish observe not law, nor good order, especially if it be not for their profit: some are wronged and oppressed among you, the small offences of some are made heinous crimes, some do manifest wrong, and live in bad and dishonest sort, and yet no man dare speak of it: I say not that there are such in your town, but put the case there were such.  Mataeolog. 
To tell you the truth (for I have known their dealings, and their qualities a long time) there were no abiding for him among them, if he speak but a word against some of them, though it were manifest troth, he were far better run his country than live there; for the rich would be against him, and the poor to please the rich would do nothing but abuse him, some few might happily pity his case, but they durst say nought.  Eulalus. 
But what if his kingly majesty appeared to them in his behaviour, words, gesture, counsels, wisdom, advise, learning, etc. they might easily see him to differ from ordinary and common men and to go beyond themselves in all things, would they not reverence him then think you, for all his mean estate?  Mataeolog. 
They would even do as the Scripture saith in one place; when a rich man speaks, every one must hold his tongue, and praise him, though he be a fool; but if a poor man speak, they say, what fellow is this? and if they get but any advantage against him, they will even hang him, if they could, such a saying there is; and even so would they say to him. I may say it well enough, and do them no wrong, for they have never yet been better; therefore King me here, King me there, if the King were in such manner among them as you talk of, they would make him a subject, I'll uphold you for all his wisdom, counsel, etc. for they scorn that any mean man should teach or control them.  Eulalus. 
But what if the King of Kings, jesus Christ, should come down from heaven in such appearance among them, as he was on earth in the state of his humiliation, and should deal plainly with them as he did with his own countrymen, Luke. 4. and with the 
Luke 4.  Pharisees, Mat. 23. would they not be filled with wrath 
Math. 23.  and indignation? would they not be ready to cling like Bees together, to make him weary of the town? would they not seek to entangle him in his own speeches?  Mataeol. 
It is like enough that if he once cross them, they would deal badly enough, and have little regard to his Sermons, they are so full of pride of heart and covetousness, as they would turn off every thing with mocking and jesting, if otherwise they could not revenge themselves of him. And I think there be too many such like every where.  Eulalus. 
How happeneth it that your Minister instructeth them no better, he might reform many abuses and disorders among you, if he were diligent in preaching and applying the Word as he ought to do?  Mataeolog. 
Our Minister is more diligent than he need to be: he might take less pains, and have the more thanks. There hath been more disquietness since his coming, then ever there was before, but he gaineth nought by that; for I believe he feels the smart of it in his Tithes payment. His predecessor made a pretty living of it, because men's hearts were more towards him: Again, he was a good husband, and neither make't nor meddled with any man, or his doings, as this man doth. And to tell you the truth, I myself (though he never harmed me) cannot fancy him, nor like of his doings.  Eulalus. 
Why, what are his pains; you spoke even now as though he were no husband.  Mataeolog. 
His pains is a deal of lip-labour, all against himself; there is nothing but catechizing and preaching with him, if he hold on as he hath begun, he will catechize all the good servants out of the town, he makes us even all weary of him. Youth must not play on the Saboth day, between Morning and Evening Prayer: old people must not meet together at the Alehouse to make merry, as they had wont to do. A man must not do any small job, nor walk to other towns upon businesses, nor make bargains on the Saboth day, and I cannot tell what a hundredth such like prattles (it would make a horse break his halter to hear all) but if all men were of my mind, we would give him the hearing (seeing we cannot tell how to remedy it) but we will do as our fore-elders have done before us, as for him, we know not whence he came, nor what he would have: when he hath made an end, let him do it, etc.  Eulalus. 
You said even now that he bred much disquietness among you, tell me wherein he so naughtily behaveth himself, and I will talk with him: it may be I shall prevail with him for a friends sake of mine that hath been a Benefactor of his.  Mataeolog. 
Faith, I cannot say that he is of a naughty behaviour; for he never sues nor troubles any man. For indeed the poor pay him all his due, because they dare not withstand him; neither doth he look for more than his due, nor all that, as the report goeth: And as for the rich, he will not stand much with them (they are so froward) unless they too grossly wrong him; and wrong him they will, do what he can, and I think in my conscience, that some counts it the best and clearest gotten goods.  
But here is the mischief, he is too bold, and too indiscreet in his Catechizing and Sermons, he never keeps his teske, but is always roving into Townes-matters, and men's manners, that he hath nought to do with: We are not so ignorant (as it pleases him to term us sometimes) but we can see when he leaves his teske. What is it for him to stand telling us of such things as are not in the Scripture? We have some in our town that can read indifferently well marry, and are good sensible men, that can find no such matter in the Bible: Wherefore we think that he is too precise and curious. It comes surely of pride, that he would have all men ruled by him (and that our towns men know well enough) and that both his apparel and meddling in high matters doth testify; or it comes of malice, for he hath no good neighbourhood in him: or of envy, even as other poor men grudge at, and envy rich men: or of choler, for he will be angry oft times we know not for what, even when no man hath wronged him. Well; he thinks there is no man so good as himself, but I think there is none so bad as he, and such like Putricans; but if he cannot be content to read the Word of God to us, and to trouble us with no such bibble-babble, some of our rich men will overpowre him and remove him; he had best to look well to himself; (being among Scorpions,) you should be greatly his friend if you would adveruse him of these things, but in no case tell him, that I speak such things unto you.  Eulalus. 
I am sorry to hear you say that he behaves himself so indiscreetly among you, especially in the work of the ministry, do you think that he speaks all of pride, envy, malice, and choler?  Mataeolog. 
He doth, he doth without doubt, every man sees, and says that; for if he would let them alone, they would let him alone, that's a clear case: for I have heard many say so, and I fully believe it, I know it partly by myself. here is a fine man not far off (you cannot but hear of him) a very good scholar, he is as perfect in his Greek and Latin as in his English, it will do one good to hear him, he will go from the Alehouse to the Church, and make as good a Sermon, and a better than our Minister can do with all his weeks study: he goes not an harebreadth from his teske, to meddle of any by-matters, as our minister doth. The common saying is true, the best Scholars are the least meddlers: he deals with nothing but with God's word, and he hath therefore the good will of all the parish, and wants nothing that they can do for him.  Eulalus. 
If they love so to hear him, than they are a people of good knowledge; they surely know how to order their lives after the rule of God's word; because he holds himself so to the word of God, and meddles with nothing else.  Mataeolog. 
Nay, I think they have as little to say, as we have: We have some talkative (but needy) fellows in our parish that are able to put them all down in reasoning, and I doubt the Minister to: but neither we nor they care for them, they might guide their tongues, and keep their friends if they were wise. Such poor men should mind their business, and please their Masters, and not run to Sermons, and busy their heads, they know not about what. We care for no such prattlers that will be making themselves better then other men. But I know what I know, they that carry books in their pockets, carry the Devil in their hearts. And to tell you the truth, we care for none that follows or favours our Minister: for there is no good neighbourhood, nor good fellowship in any of them. I think more than I will speak of, but what this world will come to, the Lord knows.  Eulalus. 
It should seem by the drift of your speech, that you are in your parish, as they are in many more; one man is against another, and all against the Minister for his Preaching and Catechizing, as though God's word were your common adversary, even as Herod was against Pilate, and Pilate against Herod, and all against Christ; or as Simeon and Levi brethren in iniquity.  Mataeolog. 
What do you compare us to Herod, that killed S. john Baptist▪ to Pilate that condemned our blessed Saviour? And is our Minister to be compared to Christ, to S. john Baptist, or to any of the Apostles? He! What's he? No body, almost none of our substantial men care for him, nor any that is wise, only a few ignorant base fellows favour him. It is more for a dinner, or a pot of beer, then for any good devotion they have, more than others.  Eulalus. 
Be not angry I pray you, I speak not of you, but of them that are such like. I take you to be my friend, and I hope never to give you any just cause to think hardly of me. I suppose that if john Baptist, Paul, Peter, etc. or any of the holy men in times past, were among you, in the appearance of an ordinary Minister (say, it were of your Minister) that you would reverence him, suffer yourselves to be instructed, and catechised with all readiness and willingness, acknowledge and confess your sins, that you would be so far from oppressing one another, as you would even sell your possessions, and cast the money at his feet, as the Christians did at the Apostles feet, Act. 4 37. and that you would suffer yourselves to be ruled and ordered in all things by his Sermons.  Mataeologus. 
I truly, I think that I should even do so.  Eulalus. 
Yea, and all your neighbours that your Minister so troubles and disquiets, with his indiscreet preaching.  Mataeolog. 
I think they would I promise you, else we were all even as ill as Pilate, Herod and the Pharisees, as you said even now.  Eulalus. 
I think indeed you would be all alike minded towards john the Baptist, Paul, Peter etc. For they would be quiet, not meddling with your corruptions in your towns matters, nor of your evil manners that you complain of; they would preach learnedly, in Latin, Greek and Hebrew, and scholarlike, as that fine man doth which you told me of, that men might have a comfort and delight to hear them, as you said of him; they would not rail against honest men, reproving them for their covetousness, oppression, usury▪ bribery, envy, lying, swearing, drunkenness, adulteries etc. but they would preach the Gospel, letting all such matters pass, doing their own duties, and letting other men alone by them, as your fine man doth: they would keep company, and go from the Alehouse to the Pulpit: they would respect your rich men, and not do as your Minister doth, which makes no difference between the poor and the rich: nor between chiefe-charge-bearers, and beggarly persons, and thinks well of none, but such as favour his Preaching and Catechizing.  Mataeolog. 
I perceive now, that all this while you have mocked me: you seem to be a favourer of those hypocrite Putricans, I'll stand no longer talking with you.  Eulalus. 
My purpose was not to mock you, but to let you see how many men do sooth and flatter themselves in the bare title of a Christian, or of a Protestant (as the common Papist thinks it enough to have the bare name of a Catholic) being in the mean time so far from the knowledge of God and true Christianity, as they are indeed the utter enemies of Christ and his members, and yet know not so much. This is the deepest hypocrisy of all, whereby a man blinds not others so much, as he deceives his own heart. As for yourself, I perceive that you are full of the darkness of this world; but if it shall please God to have mercy on you, and to open the eyes of your mind, you will be ashamed of this folly that you have uttered to me; though now you think that you have well spoken, and the rather because you have too many abettors in such ignorant Imaginations.  
As concerning your Minister, that you so contemptuously speak of; I have known him long, and am well acquainted with him. I am sure, unless you seek occasion, and devise matter against him, you cannot justly tax him for any enormity; whether it be for not observing the Canons, or any temporal, or Ecclesiastical Law, or in regard of the faithful, and conscionable discharge of his calling, as the Laws of God and man enjoin him; or in regard of his life and conversation.  
Whereas you say that he is more diligent than needeth, that is because you desire not the knowledge of God nor his ways. Your affections are set on the earth and earthly things: Therefore for fear of the Law you come to the Church, but for want of the Love of God and his Word, you would soon be gone again, to your drinking, gaming, iobs-doing, etc. as the dog returns to his vomit, and the Sow to her wallowing in the mire.  
Whereas you say, he feels the smart of it in his Tithes paying; this proceeds from your hatred of God, and of jesus Christ, whose children you boast yourselves to be, as the Pharisees boasted of God their Father, and of Abraham their Father. For by your own confession it is merely for his preaching, and catechizing sake, and also your good liking to your former idle Pastor, manifesteth the same. You have jewish and murderous hearts by your own confession, for you diminish his living by your cunning and crafty shifting; you would fain bring him into shame and obloquy, and make him a common byword by your daily mistaking all his sayings, and doings. His Sermons you turn off with raging at every thing that you think is spoken against you; or else with bitter mockings. Yea, you proceed so far in your jewish rebellion, as you can and dare, and as the bribe can give you liberty. If the Lord had not bound your hands and feet with the chains of good laws and government, it is like enough your civil substantial men would throw him over the Pulpit, and stone him out at the towns end, as the Nazarens would have thrown our Saviour Christ down headlong 
Luke 4.  from a rock, Luk. 4.  
Whereas you so much commend your former minister for his husbandry, and nothing else; that's your blindness, for the Scripture teacheth you otherwise. Our Saviour saith, He that layeth his hand to the plough, and looketh back, is unapt for the kingdom of God. You are his husbandry, he is to work upon you, to plow up the fallows of your hearts, to destroy and kill the unprofitable weeds of sin and wickedness in you, and to make your hearts a pure and clean soul for the Gospel, that you might bring forth the fruit of holiness, and righteousness; that you glorifying God upon earth, he might glorify you in heaven eternally; and that he also performing this duty which Christ (whose Steward he is) hath laid upon him, might shine as the stars in the firmament for ever and ever, by turning you from the ways of death and damnation, to righteousness and life.  
Whereas you call his pains a deal of lip-labour, and say he will catechize all the good servants out of the town, and say that it would make a horse break his halter to hear all his prittle-prattle: The Lord open your heart, that you many know what you say, and see in what miserable and fearful estate you are. There is none of these things but you hear them proved & confirmed plainly by the Scriptures, and many of them are the very words of the Text. How hath Satan blinded and bewitched you, that he causeth you to mock God to his face, even as he would have brought job to have blasphemed him to his face? job. 1. 11. The 
job. 1. 11.  Lord convert you, and baptise you with the fire of his spirit, that you may be transformed into a member of jesus Christ: for truly you show yourself as yet to be but a limb of the Devil. What you are in God's election, the Lord himself knows, but if you never repent, you can never be saved.  
Whereas you say, you will give him the hearing, because you cannot remedy it, but you will do as you list; It would make any Christians heart bleed to hear you. For first you show your cruel and revengeful hearts (as the jews did to Stephen) in that you would have a remedy, if Law would give liberty, and like enough, so far as it would permit: For the hatred of worldlings against God's Ministers and children, is as a burning fire kindled by Satan, and is like the unquenchable fire of hell.  
Again, whereas you would give him the hearing, and make no more ado, you show your resolution in your obstinacy: your meaning is, that you would not contend too much with him; that you will come to the Church as late as you can, and when you are come, to while away the time in sleeping, or thinking on some earthly thing; and so let both him and the Sabaoth go; for you think he cannot present you, and so long you care not.  
Again, you say he breeds much disquietness among you, through his bold and indiscreet Sermons: In that you think him too bold, that is the pride of your own hearts, which think that he should be afraid of your faces, 
jerem. 1. 18.  contrary to God's commandment, jer. 1. 18. Is not the Lord able with the breath of his mouth to blow you all in a moment into the river of fire & brimstone, as he caused the west-wind to blow the grasshoppers of Egypt into the red Sea? Alas silly worms that creep on the earth, and savour of nothing but the earth.  
Whereas you tax him of indiscreetnes, that is your ignorance and indiscretion, that know not white from black. You say he keeps not his text: What, would you have him to do nothing but read over his text an hour together? You might justly then make him a common byword. No, but he roaves into towns matters, and men's manners, that he hath nought to do with. Though he hath nought to do with them, yet God hath to do with them, that, I hope you will grant. But when your Preacher applies the Word to your town in particular, and to the hearts and consciences of you and other men in particular, for your own instruction and reformation, than you say, he goeth from his text. He meddles of such things as concern him not. You can find no such thing in the Bible: what is this but ignorance, and hardness of heart? you think because you find not the name of your town and townes-matters expressed word by word in the text, and because the houses and names and particular actions of such and such men are not according to every circumstance at large expressed (as your grounds are butted and bounded in your leases) that therefore the text concerns not you, and consequently none, and so would you have God to have nought to do with you, no more than you would have to do with him. You think enough for you to know what you would have; but what he would have you cannot abide to know. Yea, your spirits (though not your tongues) do say, depart away from us, we will none of thy ways.  
And though you think, that you do but speak and do against your Minister: yet the truth is, that you fight like Giants against God and Christ, whom you call your Father and Redeemer; and not only you, but Satan by you, who rides you at his pleasure. But you like the dumb horse, or mule, that have none understanding, know not whether you go. And those Church-robbers that think their ministers tithes the best gotten goods, are the men that cast lots for Christ's coat: for Christ is crucified, and his garment hath Lots cast for it till the world's end. (I doubt this is a mystery to you.)  
Whereas you talk of preciseness, curiousness, strictness, and Putricans (as it pleaseth your ignorance to term them) these and such like terms are but the froth of an evil and mocking heart, and the scum of a corrupt judgement, that knows not what the Minister, or what Christian life meaneth.  
You yourself think, that this preciseness, and too much busying of himself comes of pride, because he would have all men ruled by him; whereas the truth is, (and as his behaviour among you shows it, unless you be wilfully, and stark blind) that he wholly and altogether set●eth forth God unto you, in his word, that you might be ruled by him, and that you, (as all men are) being by nature rebels against God, might be brought into subjection under him. And for this cause your minister doth abase himself, that making himself no body, God may be all, among you all, and in you all. And that his rule over you, your hearts, consciences, and lives might the more clearly appear unto you, and in you; that he might present you a chaste and pure Virgin to Christ: arrogating nothing to himself, as Revalls and Antichrists do, thereby obscuring God's glory, but sending and delivering you as it were into the hands of God, and Christ, that gathereth and clocketh you to himself, as the hen doth her chickens, by your minister. Wherefore even as the Churl saith, Corn is too cheap, because he cannot get so much for it as he would have, but the poor find it to be too dear: even so your own hearts are prone, stubborn, and rebellious, not his, and therefore disdain you to humble yourselves to walk with your God, and intruding yourselves into the room of God, Antichristianlike, you as Sycophants do in spirit say, that God is proud, which with the tongue, you as it were father upon your Minister: being like the Libard, which for the hatred he beareth to man, teareth his image in pieces if he find it in paper, parchment, etc.  
Did not Corah, Dathan, and Abiram rebel against God in the person of Moses? Did not the Israelites cast away God from ruling over them in the person 
1 Sam. 8. 7.  of Samuel? 1 Sam. 8. 7. See, if ever any of the children of God spoke this of the Prophets, that spoke to them in the name of the Lord, whether Kings, Nobles, or Commons? But the rebels always, not only Kings and Nobles, but even the basest miscreants, took occasion at the person of the Prophet to despise and cast away the Word of the Lord, and to entreat his messengers despitefully, and as it seems you do, the Prophet which God hath sent amongst you, and to you.  
You smile at this particular application, that I call your Minister a Prophet of God, but let me tell you this by the way, that profane persons can hear the word of God in general, I mean, so long as they understand it not, and know not what use to make of it; but when it comes to be applied in particular, they fall either to raging, or mocking, as Luk. 4. The Nazarens 
Luke 4.  willingly heard our Saviour Christ read his Text out of Esay, and after he had begun to expound the same, they commended him, & wondered at his gracious words, but when he began to reprove their unbelief, and hardness of heart, (which you call meddling of towns matters, & men's manners) they were filled with wrath, and went about to break his neck: (They looked for a temporal kingdom without them, and not a spiritual kingdom within them.) For these Nazarens boasted of Christ, and thought it a great honour to their country & city, that a Prophet should arise from among them, that could preach such high doctrine, and work such and so many great miracles; yea they imagined also that Christ should glory in their carnal gracing and honouring of him, as if for that end he should preach and work wonders: which thing his own kinsman also imagined, john 7. 3. 4. For flesh and 
john▪ 7. 3. 4.  blood can go no further. But when Christ comes to discover their hypocritical and carnal hearts, to reprove their infidelity, and that he will not carnally glorify 
john 5. 44.  them, as they would carnally glorify him. john. 5. 44. then are they all in a rage, they will to their ability be revenged of him, as it seems you would be of your minister.  
Again, if they fall not to raging, than they fall to mocking, as the covetous Pharisees mock Christ 
Luke 16. 14.  Luke 16. 14. when they perceived that he spoke against them: and this is your device, by your own confession, you would not strive much with your Minister (for want of power to do evil) but you will show your hatred in your mocks, wry looks, privy taunts, nips and girds, encouraging others against him, and bringing him and the Gospel into contempt, by all the sly means you could, so shall rude persons and abjects be actors of your wickedness: but carry yourself as politicly as you can, and cover your shame with heathenish civility, as well as you may (as now a days many of you are become as cunning as stage-players,) yet you shall but dance in a net.  
You say he preacheth of pride, why? because his apparel showeth him to be proud. There may be, I hope, a proud heart in a leather doublet, like that of yours, and there may be a meek spirit, and humble heart in a stuff gown like that of his; you look on the outward appearance, but God looks on both your hearts. His apparel is such as his calling requireth; and I know that for your cause also he weareth such to take away offence, and contempt, you are so apt to stumble at every straw; for such as you, judge only according to the outward appearance, and would take occasion at his mean apparel, to dispose the Gospel, as the Nazarens did. Mark. 6. 3. 4. and for this purpose the Church hath always enjoined decency in apparel to Ministers.  
You say, he preacheth of malice, because he hath no good neighbourhood in him, because he goes not to the Alehouse with you, and your hangs-by, hail-fellows well met, to drink and to game, and to preach over the pot (you would then hear him, with great devotion, and not say he preached prittle-prattle) therefore he hath no good neighbourhood in him. If you knew what good neighbourhood were, you should see none in any of you, so much as in him.  Mataeo. 
Why, what call you good neighbourhood.  Eulalus. 

Ephes. 5. 12.  The Apostle tells you in Ephes. 5. 12. submit yourselves one to another in the fear of God. If your fellowship and friendship be knit in God, it is good fellowship: If your feasting and meetings be as they were in the Primitive Church among Christians, using yourselves as in the presence of God, there is good fellowship and neighbourhood. If you be affectioned to love one another with brotherly love, and in giving honour one going before another, that is good neighbourhood, Rom. 12. 10. If your rich men 
Rom. 12. 10.  pray not on the poor, by rent-racking, by small measures and great prizes, but relieve them before they fall, and help them up when they are fallen, Luk. 10. 
Luke. 10. 33. 34. 35.  33. 34 35. then are you good neighbours.  
But if your good neighbourhood be acted no where but at the Alehouse, in drinking and drunkenness, ribaldry and swearing, in foolish jangling, rotten and unsavoury speeches. In dissembling, lying, cozenage in bargaining, insnarings (called alehouse bargains) wasting your good, like Esau's: then is it such like as S. Peter speaks of, 1 Pet. 4. 3. 4. It's like 
1 Pet. 4. 3. 4.  the meeting of swine at their trough; and it seems strange to such heathenish people, that good Christians run not with them to the same excess of riot, and therefore speak they evil of them.  
You say also that he preacheth out of choler, and that he will be angry when no man hurts him. You think belike, no man should be angry for God's cause; you will take your brother's part, your kinsman's part, and your friend's part, when you see him abused: yea, in his absence, you will answer for him, it may be you will not deal only words, but blows for him, if you love him well, and should God have no friends to take his part, not to speak a word for him, nay, not so much as to look with an angry countenance against his enemies. Hath not God been, and is not God our friend that we should show no love at all to him? can a child with patience see his Father wronged? and should the children of God not be displeased when they hear the name of God blasphemed? Surely if we love our Fathers that begat us, we cannot but love God much more which hath made both them and us, and all the world, and maintains us all, and all for us, of his own goodness and bounty. If we love our earthly Mothers, that endured some bodily pains in our birth, we cannot but love jesus Christ, that endured the cursed death of the Cross. For our new birth; Our Mothers bring us forth Children of wrath; firebrands of hell, but Christ hath brought us forth children of God, and heirs of his glorious kingdom. Surely this love of God towards us, which is infinite, and endless, should move us to love him; at the least, to be displeased with his enemies, and the contemners of him.  
Was not Moses angry with the Israelites in God's 
Exod. 32. 19  cause? Exodus 32. 19 Did not the Levites out of their zeal of God's glory slay every man his brother, companion, and neighbour? Was not Lot's righteous soul grieved from day to day, because of the wickedness of the Sodomites? but you say, a man is angry for nought, if it be in God's cause, you show, what knowledge, what faith, what love of God there is in you. This is far from loving him with all the heart, soul, mind, and strength. There is none so ready to answer for themselves as you are, yea, you will be very fervent and zealous in your own causes: but you will hate or mock them, that speak in God's behalf. Whether do you love God, or yourself better? whereas you say, that some of your rich men will over power him, and remove him, unless he look well to himself; he knows that to be the nature of the rich, which serve the golden Devil Mammon, to hate all them that seek to set forth God's glory. He knows that Mammon is now strong in the world, and so full of sophistry, that he can make the Law a nose of wax, yea, and the Gospel also, to turn them which way he list. Notwithstanding he fears not the soldiers and servants of Mammon, though they come like Goliahs', strong men, sensible men, sound cards, well pursed, cunning underminers against him; for God hath put a stone in his sling, even his word in his mouth, and given him strength to slay a Bear, and a Lion. God hath bidden him not to fear you: wherefore should he fear? Ezech. 2. 6. Son of man fear 
Ezech 2. 6.  them not, nor be afraid of their words, although Rebels and thorns be with thee, and thou remainest with scorpions: fear not their words, nor be afraid at their looks, for they are a rebellious house.  
Wherefore I would counsel you to look well to yourself, that Satan and your own sins overpower not you, and remove you clean out of God's favour, protection, and kingdom.  
Afterward, you come to tell me of a fine man, of a great Scholar, that useth more Greek and Latin then English in his Sermons, and that it will do one good to hear him. What edifying do you think that any of his unlearned hearers get by such using of his Greek and Latin? You yourself say that they profit nothing in knowledge, and I think they profit as little in good life. What good is that you speak of? It is even nothing but this, that you use him, as an instrument to disgrace your Minister withal, by your odious comparisons-making. And because hereby you comfort, relieve, and refresh an accusing conscience, whiles that you dispose the plaindealing of your own Minister, and accounts him the right Preacher, that lets you live securely in your sins.  
Moreover, do you think it a decent thing for a Minister to go from the pot to the pulpit? Should he not rather come from God, I mean from prayer, and Meditation, that he might pray and preach in fear, humility, reverence, and zeal, as having the word put in his mouth from God, and speaking as from God, being in the glorious presence of God and his Angels?  
You say that you have talkative fellows in your parish, that can put them all down in reasoning, and their minister too. It likes you well, and such as you, to call gracious words talkativeness, and prattle. Mark what the Apostle saith, Colossians 3. 16. Let the word of God dwell plenteously in you, in all wisdom, etc. In another place, Let your speech be seasoned with salt; but you think that vain, foolish, rotten, and unsavoury speeches, should rather be plentiful in men mouths; for with these I never hear you find any fault, oaths, lies, foolish jesting, ribaldry hath free passage without check, or rebuke. And if such persons do but humour and please you, than is all well, taken how bad soever it be, and with such like persons you love to keep company; but you have no delight to tarry where there is sober talk, and Christian communication; as I have seen divers begin to 'em, and to hum, and to hang down the head, to yawn, raspe, and stretch (as being weary with long sitting) saying that they have business, and therefore must away, and so sliving out of the doors, presently stumble into an other place, where they will be as merry as cup and can can make them.  
But hear what the holy man of God, the Prophet David saith, Psal. 26. 4. 5. I have not dwelled with vain persons, 
Psal. 26. 4. 5.  neither will I have fellowship with the deceitful. I have hated the congregation of the wicked▪ and will not sit among the ungodly, And Psal. 119. 115. Away from me ye wicked, 
Psal. 119. 115.  for I will keep the commandment of my God. And Pro. 14. 7. Depart from the foolish man, when thou perceivest 
Prou. 14. 7.  not in him the lips of knowledge. And Ecclus. 9 17. 
Ecclus. 9 17.  Let thy talk be with the wise, and all thy communication in the Law of the most high. This is expressly commanded, Deut. 11. 19 We must speak of the Commandments 
Deut. 11. 19  continually, when we sit at home, when we walk by the way, when we rise up, and when we lie down: but they that do thus, by your confession, shall lose their friends; if they lose their friendship of sinners, to obtain the friendship of God, and his Angels, it is a gainful loss, for there be more with them then against them.  
Whereas you say (a wont Proverb among profane people) A book in the Pocket, a Devil in the heart; There be some that carry no books in their pockets, nor yet good words in their mouths, which notwithstanding have the Devil in their hearts. All are not bad that carry good books with them, nor all good, that have no books. It is a Proverb among you, he that doth as the Preacher would have him do, shall die a beggar: but there be some which die beggars, because they will not do as the Preacher would have them. And I myself have heard some say, bring not up your son in learning, for it will make him a bad husband; but there be some bad husbands that were never brought up in learning.  
You call your honest men needy, in way of contempt. It is as easy for the rich man to scorn the poor for his poverty, as it is for the fat Ox that is ready for the shambles to tread the feeble under feet. The holy man David was pestered, and pushed at 
Phil. 22. 12.  with such fat Bulls of Basan, Psal. 22. 12. and barked at with such dogs, verse 16. so was Christ also, whereof he was a figure; and so are, and shall all Christians, especially the poor, that can least help themselves Mark well, what our Saviour Christ saith, It is as hard for a rich man to enter into the Kingdom of Heaven, as for a gable rope to pass through the eye of a needle: The temptations of Mammon prevail so much with them, as that they cannot subject their hearts to the Gospel; they will not have jesus Christ to be King and ruler over them, like the murderous Husbandmen in the Gospel, they cannot abide to do homage to Christ; such manner of service is too base, with the proud and licentious worldlings. It will not afford such meat, drink, and cloth, as a man should have, and there is no liberty but continual pains-taking. Lewd servants that take no pleasure in their Master's profit, nor delight in a well ordered family, love to serve dissolute and prodigal masters, where they may have great wages to maintain pride, wantonness, and gaming, and where they may have full scope and liberty to say and do what they list: Even so, most rich men, and all worldlings, have no pleasure at all in the profiting of Christ by their faithful service, neither have any delight in his government and family, there is so much strictness▪ curiousness and base work; but they must serve golden Mammon, that will give them wage enough, they shall want nothing that will do them good, for there is neither pinching nor sparing, neither shall they be restrained of their liberty.  
Now seeing that these worldlings are such bad and froward servants, Christ which is a strait and hard man, and therefore looks to have his business well followed, and to receive his own with advantage, will have those that have not dwelled in wanton and prodigal houses, where there is nothing but eating and drinking, mirth and pastime; but he hath chosen the poor and needy to confound the rich; the foolish and simple, to confound the wise and the learned; the weak, and helpless, to bring to nought the mighty and the strong, 1 Cor. 1. 26. 27. 28. This Scripture is 
1 Cor. 1. 26. 27. 28.  fulfilled in your own eyes, in your own town, and yet you cannot see it, because he looks on the heart, and hath mercy on whom he will, and you contrarily look on the outward appearance, and judge thereafter. In Mark 6. Christ preacheth in his own country, 
Mark 6.  and worketh miracles there also, but how do they hear him and receive him? Whence hath he this doctrine? What wisdom is this that is given him? How doth he work such great wonders? Is he not a carpenter? are not his Mother, Brethren▪ and Sisters with us? But here was all, and therefore Christ marveled at their unbelief. In the weak and mean outward appearance of Christ, they might the more clearly have seen the power, wisdom, and glory of God, had they not beheld him with fleshly and carnal eyes.  
So may you see the mercy, grace, and goodness of God in opening the eyes of your poor men, tradesmen, labouring men, unlearned men, men of no education, of no means, such as the Disciples were; not so sensible and so wise as some of your rich men are, not book-learned as they are, not at leisure as they are, but always in some labour and travel, and yet can they put down all your sensible men in reasoning, and your fine Latin Preacher with them. Is not this the power of God enlightening their minds, mollifying their hearts with the oil of grace, and sanctifying the word unto them which they hear? Hereupon comes this difference between them, and the rich, and between other poor men and them. They hunger and thirst after the word of God, therefore God satisfieth their souls with God, and they are fat and well-liking, the rich have not this spiritual hunger, and thirst, and therefore they are sent empty 
Luke 1. 53.  away. Luk. 1. 53.  
These poor men among you (whom God hath received to mercy) you call prattling fellows, beggarly persons, Putricans, with other mocking, ungodly, and envious terms. Our Saviour Christ's countrymen admired his doctrine, wisdom, miracles, but ever in the end they came in with their (But:) He is but a Carpenter, but of mean parentage, but of mean education, etc. Even so do you come in always with your But: but he is no Scholar, but he is no linguist, but our rich men and great men regard him not; he is but this, he is but that: so you make this But, a stumbling block, or rather a brazen wall to separate you from God's Kingdom. The Lord turn your hearts.  
Again, you say such poor men should mind their business, and not run to Sermons: this running to Sermons indeed is a great beam in your eyes: you commonly judge them unthrifts, that spend an hour in the week day at a Sermon: but you never speak of them that spend many hours in the week in idle talk, or at the Alehouse▪ Nay I have heard your own tongue commend a tradesman, for his orderly course of life; and among other things, that he would go twice or thrice in the week to the Alehouse; if he liked the company; but he duly kept his stint, he would not pass his hour unless by great chance. Neither do I simply disallow this thing in him; but if he bestowed one of these hours in the hearing of a Sermon, I should think the better of him, and so would you to. For I am persuaded that you yourself think the Church better than the Alehouse, and the word of God to be as needful for the soul, as Ale for the body. And if they offer not the sacrifice of fools, but give diligent ear, and laying up that in memory which they hear, shall afterward upon occasion speak of the same, I hope that you for your part will not term them prattlers, nor hate them for it, but rather commend them, and love them, preferring them before others that have that care to know God, nor desire to hear his word.  
Alas, I am sorry to hear you say, that you care for none that follows, and favours your Minister. You should all favour him, and follow his doctrine: yea, and him also, wherein he followeth Christ. You should be his fellow-helpers, and gather with him, and not scatter abroad, nor hinder the work of the Lord in his hands. You rich men should countenance him all that you can, that thereby all sorts, and even the worst people might be moved to reverence him, which in the contempt of him, contemn the word of God, and God himself, whose messenger he is. They should cover his faults, and infirmities, that by such things the word of God be not evil spoken of among them that seek such occasions. They should help and relieve his wants (as all true Christians ever have done,) that poverty hinder not the work of the Ministry and so your souls be starved, and famished to death through the pining of his body.  
You will meat your oxen, and keep your horses well, that they may be strong to labour, else your business will lie undone: ought you not then much more to maintain your minister, that your souls may be filled, and satisfied with good? Will you withdraw meat from your beasts, that they might not work, and yet would have your work done? surely you would think him hardly well in his wits, that would do so: even so, will you sacrilegiously withdraw your Minister's maintenance, that he might not preach, and yet would be saved, this is spiritual madness, and dead drunkenness.  
Alas for you, I pity your case, I perceive how the gods of this world, Satan and Mammon, have blinded the eyes of some of your rich men, and hath prevailed so much with them, as he hath brought them to be rank Pharisees, as ill and worse than they, that persecuted Christ.  
Some few of them, it should seem, being fat at the heart, and full in the purse, are pricked with pride and vainglory, whereby they seek to over▪ power all the meaner sort, to pray upon them at their command, both to say and do, not what truth and right is, but what they would have. If any submit themselves and yield to them in all things, magnifying and praising them, him they will countenance and favour and chiefly give him fair words; but all accounts in the end being cast, he shall find himself nothing helped, or bettered by them, unless it be of other men's cost; but if any dislike their doings and cross them sometimes, yea, when he can do no other, unless he will burden his conscience, him they will be revenged of, disgracing him, and watching opportunity to thwart him; and as I may say, to worry him if they could. And by those means have they brought, and seek to bring all men into their subjection, whereout they suck no small advantage.  
Now these men cannot abide your minister for his plain dealing with them, yea like envious Rivals they cannot abide that any respect or reverence should be had, or given to him, for they think it great disgrace to them, that any man should be preferred before them in any thing in your parish; yea they make account of your minister, but as of a bodily servant for outward Church▪ duties, according to Law, and that therefore they pay his tithes as his wages. They would not have him to meddle or make with townes-matters, which are swayed after their own lusts, nor of their wickedness, because they would not have their ugliness and shame uncovered before the eyes of the world, nor the gnawing worm of their galled conscience stirred and set on work before the time, (the Lord convert them if it be his gracious pleasure.) Hence it is that they seek to single out all men from him, that being left alone, and no man daring to speak in his behalse, no not the manifest truth, they might upon every light occasion use him at their pleasure: but though all men leave him, yet God will assist him, in his own cause; and in the end all men shall see his power in the conversion, or in the confusion of these wicked Caitiffs.  Mataeolog. 
It is even as true, that you say, as God is in heaven. They are so fed as they are like a fool with a full belly, and a babble in his hand. No man can be in quiet for them: they are even the most venomous people that ever man came amongst; it is not possible to escape their hands, but they will one way or other mischief him: I have had but too much experience of— etc.  Eulalus. 
How bad soever they be, let not us be moved to impatience, but use good words; If we see their wickedness, let us hate it, but let us love their persons, God can make them vessels of holiness and righteousness at his pleasure. A soft answer pacifieth wrath, and good words quench the coals of strife: we must not cease to be good because they are evil.  
But to make an end of my former speech unto you; If you remember, you were angry with me (when upon your own speeches) I said you were like to Pilate and Herod, one against another, and all against your Minister; do you not even now say the same upon another occasion) terming them venomous, and full fools with babbles? Whereby it appears that you are now with them, now against them; fain would you have their favour, but your own will withal; but your love to God's word, and your minister is like theirs. Well, I perceive that sin reigns in a company of you, and that Satan rules you at his pleasure. When you and they are at some variance, and the Minister, as his text doth lead him, doth reprove some sin that you know them guilty of, that sin you remember well, and will be rehearsing of it, and curri-favouring with the Minister, to shroud yourself under him: this you do out of a revengeful heart to disgrace and defame your neighbours, and that in making others bad, yourself might seem good. Again, when time serves, you will side to them against your minister, and call his reproving of sin railing against honest men, and say that he hath no neighbourhood, nor love of his people in him; that he speaks all out of pride, malice, envy, choler: Whereby a man may easily see, that some among you are religious, some profane and unmovable in their wickedness, some crafty shifters, serving themselves of both parties, hating the one, and not loving the other.  
What say you now, being in this tune that you are in? Put the case that john the Baptist, or Paul, or Peter, etc. or any of the holy men of▪ former times, should come to Preach among you: put the case that jesus Christ himself should come, (I mean not working miracles, nor discovering themselves) but preaching, and teaching in such manner as they did to the jews, & to other peoples, when they lived on earth? You say you would hear them, follow them, reverence, and honour them, confess your sins, you would spend goods, body, and life for them, you would cast all that you had at their feet, and suffer yourselves to  
But the manifest truth is, that Christ himself should find no better entertainment, than your Minister now doth, nay far worse; for Christ used to speak to the spirits of men, seeing he knew the thoughts of their hearts, and their secret sins; and therefore would you persecute him with more deadly hatred. He would not preach comfort I warrant you to obstinate and hard hearted Pharisees, nor frame his speeches to the liking of their corrupt judgements, and earthly imaginations, as you would have your Minister to do.  
But you will say he would be innocent, harmless, sinless, giving none occasion, no appearance of evil, yea, he would stop the mouths of the worst, that they could not speak one evil word of him.  
But by your leave, that is well spoken which is well taken, and that is well done, that is well construed. If you be of froward dispositions, and evil hearts, how would you take that at his hands, which were contrary to you? how would you being of ignorant and corrupt judgements interpret his words, and censure his doings? It mattereth not only who is the speaker, and what is spoken; but also who is the hearer, and how it is heard. The serpent can find poison there where the Bee can find no poison but honey. And I have often heard them say that the cunning Alchemist can draw gall out of honey, and honey out of gall: you must therefore consider what heart and ears you have: I tell you plainly, that unless Christ should put new hearts into your bodies, you would hear him no otherwise than you do your own Minister, that cannot give you new hearts. And though he be most holy, yet would you esteem him a sinner. What I pray you said the proud and covetous Pharisees of him? He is a glutton, a drinker, a common 
Mat. 11. 19 Mat. 27. 63. Mat. 9 34.  companion. Matthew 11 19 A deceiver, Matthew 27. 63. A Sorcerer, or worker with evil Spirits, Matthew 9 34. He hath a Devil, and is mad, why 
john 10. 20.  do you hear him? john 10 20. He is a Samaritan, 
john 8. 48. john 9 ●4.  and is frantic, john 8. 48. They know that he is a sinner, john 9 24. yea, his own kinsmen laid 
Mark 3. 21.  hands on him, supposing that he was mad. Mark. 3. 21.  
How then I pray you would the proud, covetous Pharisees in these days receive him? How would profane mockers hear him? Even worse than they do your Minister, or any other faithful Pastor elsewhere. For the more purely that the word of God is preached, the more doth it descent from the corrupt heart, and more nearly searcheth it, and makes sinners more sinful, working more forcibly in the conscience. Hereupon the rebellious sinner presently seeks for false reliefs, ease, and comforts, and that is by returning all upon the Minister, he is a Puritan, he is fantastical, precise, indiscreet, uncharitable; now he speaks to himself, for we are no such men; he speaks out of pride, malice, envy, choler, false information, there's none worse than himself, such Christianity cannot be acted etc. How I pray you, did they censure john the Baptist? He hath a Devil, the Devil is in him, a grim dog, a melancholy fellow, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. How then would you speak of him, and of Christ? If new wine be poured into old vessels, whosoever pours it in, and howsoever it be poured in, the vessels will burst. And if a new piece be sewed to an old garment, how good soever the piece be, and how cunning soever the tailor be, it will rend away part of the old: for the old vessel cannot contain the new wine, nor the old rotten garment retain the new cloth. If the pure word of God from Christ's own mouth were applied to your old, fleshly, and rotten hearts, what containing or retaining would there be of it? Again, so long as you are carnal, how can you judge of those things which are spiritual?  
The natural man cannot perceive the things of the spirit of God, for they are foolishness to him, nothing sounds well to his ear, but that which savours of flesh and blood. And therefore many dainty eared men can away with none but with scholarlike Sermons. The Word must savour of human wisdom and learning, else there is no more taste in it, than in water, he cannot abide to drink it; but if it hath sugar in it▪ or be mixed with wine, then for the sugar and wines sake, he drinks it off, and commends it not simply, but secundum quid. But the pure word of God hath neither good taste, nor good farewell, it goeth down either like water in the sottish, or like wormwood and gall in the hardhearted and malicious.  
judge now I pray you, how your froward rich men would hear, receive, entertain, and welcome jesus Christ, in whom they say they believe, whom they love above all, and by whom they hope to be saved. I fear that they which so greatly commend your fine man, that preacheth more Greek, Latin, and Hebrew, than English, and which are so delighted and comforted with his languages, if jesus Christ were preaching to them, in such manner as he did on the earth, would hardly give him friendly entertainment, they would hardly all agree to make him a stipend, or contribution, I doubt some would give him never a penny, even of them that are the most able.  Mataeolog. 
I am no Scripture man: I cannot answer you to every thing: but it will not sink into my head, but that we should all hear and obey Christ. Though we be bad enough (as there is none good but God) yet we are not so bad, I trust, whatsoever you say, I hope you are no Prophet, it is hard for you to judge what we are, much less can you tell what you would be.  Eulalus. 
I perceive well that you are no Scripture man; for it appears by you, that that gift is not yet given to you, neither do you as yet desire it. For it may be that you are afraid to be termed a Puritan, or to be mocked of your friends & companions, and you love not to be mocked. Whereas you say that I am no Prophet: It is enough for me that you are a Prophet in these things. For I have said nothing but that which you have said, and I build upon your reason, and common reason.  
You said even now that if a Lion were turned into a Lamb, he would be but regarded and used like a Lamb. Even so, when God took our nature, even man's true shape unto him, was he not regarded and used as a man in the world? Yea, and was he not more despitefully and shamefully entreated in the world, than ever any man was before him? What if he were in the same appearance now in the world, as than he was, should he have any better entertainment in the world than his brethren have now, and 
1 Cor. 1. 15.  have had? They that know not▪ his members. (1 Corinthians 1. 15. which discern all things, and are judged of none:) How should they know the head, if he were among them? Surely he that knoweth the head, knoweth the members also, and he that knows not the members knows not the head, for they are all 
Heb. 2. 11.  one. Heb. 2. 11.  
You said also, that if a man were forth twenty years in a strange country, and should return home again in the form of a servant or poor man, that his own family would not know him: Even so Saint 
john 2. 10.  john speaks of Christ, john 1. 10. He came among his own, and his own received him not. If they had known him in Moses and the Prophets, they would surely have received him, as some believers did. So if you know him not now in his Word preached, you could not possibly know him if he were among you: for you can no way know him but by his voice.  
You said moreover that if a King should come into your town in the form of a servant, or poor man, that he would not be heard nor regarded at all, though he showed forth himself in his countenance, gesture, behaviour, wisdom, counsel, advise, learning, etc. Even so though Christ was the brightness of the glory of God, and the lively Image and pattern of his person in the world, the majesty, power, greatness, wisdom, and goodness of his God head shining in his person, face, countenance, words, works; yet his own knew him not. And if he were in such sort among you, neither would you know him nor hear him otherwise then now you know him, and hear him by his voice; if he begin once to meddle with you, and to reform you, than you would not let him alone. Why? because he will not let you alone, as you said of your Minister. Alas for you I pity you, because you cannot see your own hypocrisy that you might repent.  
There was a certain Bishop, that at a visitation preached a very godly Sermon, and godlily, even to the capacity of the meanest hearers. I heard him very greatly commended for his grave gesture, for his distinct and sober delivery, for his Fatherly instructions, speaking plainly and familiarly as a Father to his Children, not so earnest and vehement, and hot, as young novices are, etc. And he was worthy to be a Bishop. As for their Minister, he was but a youngling, and as good as no body in comparison of him. If they had such a Preacher, they would give I know not what (for these gave little, or nothing towards the maintenance of their own)  
This great and general commendation was signified to the Bishop in private, etc. Now at the next yearly visitation after, the same Bishop came in the attire and fashion of an ordinary and poor minister, having his beard shaven, etc. offering himself to be their Preacher, for there was a speech in the town that their own Preacher would go away to another place. The Bishop of set purpose did choose another text differing from his former in words, but not in matter, so that in a manner he preached the very same Sermon. Now the same persons that did so much commend him before, did as mun discommend him now, and that in mine own hearing. They said that he had no good gesture, but a heavy kind of moving of his body, that he bended too much forward, and stood not upright, that he was nothing ripe, nor ready in his delivery, that he could be no scholar, because he was so plain spoken, that almost any man might make as good a Sermon, that it differed little from ordinary talk, that he enforced, nor followed his exhortations with no vehemency, nor earnestness, and that his words had no life in them, to stir up attention, or to move the affections of the hearers, that none of them would give a penny towards his maintenance, and that they would have an other kind of Preacher than he, or they would have none. Even so if jesus Christ should come to preach among you in man's appearance, you conceit yourself that you would hear him as Christ, but withal; you have a secret confused imagination of some kind of worldly flourish, as the jews conceived of him: but the plain truth is, that you would say and judge no otherwise of him, then of any other faithful pastor: for you commend you know not what, and you dispraise you know not what.  
But now to trouble you no longer, let me counsel and exhort you, as a friend, and Christian brother, cast away all these vain and worldly Imaginations, pray unto God to enlighten the eyes of your mind, that the glorious light of the Gospel might shine unto you, which as yet is hidden from you, pray unto him to take the stony heart out of your body, and to give you an heart of flesh, a penitent, humble, and sober heart, leave that foolish jesting, and that vain Ale house company keeping, betake yourself to private prayer, and reading, and then GOD will hear you, and come unto you, for he will not turn away his face from them that desire to be acquainted with him, give diligent ear to your Ministers Sermons and Catechizing, and meditate seriously after of that which you have heard and offer yourself to your Pastor and Shepherd of your soul, be not strange unto him, as though you cared not for him, but let him see your amendment and conversion, and be better acquainted with him, but yet in singleness and sincerity, and if you once be entered into a good way, be constant in it to the end without fear, or wavering, let nothing terrify or affright you; whatsoever men judge, say, or do, care not you for that, nor be troubled, be ruled by the advice of your minister, before any other, and let your foot wear his threshold, for you shall find more comfort, pleasure, and delight in his company than ever you had in any thing all the days of your vanity, yea, you shall more and more perceive in what a most miserable estate you were in, and those rebels your rich gluttons are in, unless they repent: You shall by God's grace in time come to a more clear, and perfect discerning of all things. You know the old Proverb commonly used, they that are in Hell think there is no other Heaven, and the Ox thinks he is going to the stall, when he goes to the shambles. Be not deceived: The men of this world, which you do call wise sensible men, are led by their sense, and worldly craft to the devils Larder-house. And as the Apostle says, when they think themselves to be wise, they become very fools.  
I have spoken thus boldly unto you, because I take you to be my friend; for I am sure that I am yours: if you any way doubt of it, try me in any thing wherein I can pleasure you; only let me entreat you to consider well of this point that you and I have thus reasoned of. I have a good hope that howsoever you have been misled a long time, all the Angels in Heaven shall rejoice in your conversion. And I do like you a great deal the better, because you have not left me, and gone away from me in a chase, especially being that I have dealt so plainly with you as I have done.  Mataeolog. 
I can tell you, if you had spoken so to some of our town, they would sit on your skirts while they lived.  Eulalus. 
Like enough: for it is the property of flesh and blood to be revengeful, but the Apostle teacheth us another lesson: Avenge not yourselves, I will repay saith the Lord: My skirts are as well able to bear a Feather, as it is to sit on them; I trust that so long as I give them no other occasion than I have done, they shall have no fast sitting, for the Lord will not leave them that fear him, in their enemy's hands.  
The Lord grant that I may see some fruits of this conference in you at our next meeting.  
By this short Dialogue it appeareth how the word of GOD is most commonly and generally heard and received,, yea, even of all, that are not sanctified: For they do either altogether hear it as the word of man, or at least when it is particularly applied, for their conversion, and reformation, then begin they ever to seek out arguments (for the Sophister the Father of lies is at hand) for their hard hearts, for their lustful living, for the salving of an evil and corrupt conscience, drawn from the person of the Minister; yea, and to seek out another shepherd, (some that Satan hath picked in at the window) whom they may object against him: who if he be a good Scholar, politic and crafty for his own advantage, and of Gentlemanlike fashion, then is he, and such like to be preferred before their own Minister, and such like, without all compare. And indeed, to say the truth, there is no more comparison between them, then between Paul, and the learned preachers, that so flourished at Corinth. A fool will seek out excuses for his foolishness.  
Wherefore seeing that this is the fourth and highest degree of Faith, whereby a man even steps up into heaven, the Apostle, and all faithful Shepherds, have great cause of rejoicing (as the Angels in Heaven also have) and of thanksgiving without ceasing, when any man heareth the word, not as theirs, but as Gods, seeing that they alone, and none but they do hear, know, and follow Christ their chief shepherd.  
This then is the condemnation of the world, that they hear indeed, but with unbelieving hearts, doubting, and wavering minds, and in a dreaming and slumbering manner, being like to Salomon's sluggard, 
Prou. 6. 10.  Proverbs 6. 10. Yet a little sleep, a little slumber, a little folding of the hands to sleep; the weather is cold, there is a Bear, or a Lion in the way; It is yet early enough, there is no time yet overpast: many labour and travel, having no rest night nor day, yet do they live and die in poverty; many lie and sleep, yet wealth cometh on them unlooked for: That which will be, will be: It is but even happen good, have good, one good fortune or other will befall me. I shall do as well as I can, and as others have done before me. And thus doth slothfulness get the upper hand, and hold possession still, till at the length poverty come suddenly, and necessity like an armed man.  
This is the common practice of dead hearted, and worldly minded men, they are continually called upon, jogged, and roused, yet they hear, and hear not; like dreamers, and are possessed with the spirit of slumber. Their hearts are fixed, and affections set on the earth and earthly things, even as the tree is fixed, and rooted in the earth. They love to lie and live securely in sin, being drunken with the profits, pleasures, delights, pomp and pride of this world, having no affection nor fancy to God and godly things, being adulterers, adulteresses, and fornicators of this world, altogether unlike and contrary to the spouse of Christ in the Canticles.  
Hence it is, that they imagine and reason in themselves like the sluggard; yet a little more pleasure in sin, a little more solace and delight in fleshly lusts, a little longer space of living after the pleasant conceits and imaginations of mine own heart, there is yet no time overpast, I shall repent and amend in my latter days, God is merciful, and will not so strictly deal with us as these precise Preachers do bear us in hand, that would have us to be ruled and ordered by their fantastical imaginations: they would have they know not what, and for aught we see; they are as ill as others. This precise kind of preaching is come up but of late years, and I think there were as good Christians before, as ever there have been since.  
These and a thousand such like follies do they imagine and utter, tending all to the blinding and hardening of themselves in their sinful and rebellious courses. That which a man hath a special love, liking, and inclination to of himself, he may soon be persuaded unto by another, for any reason, though never so weak and silly feedeth him, and confirmeth him; whereas the strongest dissuasions that may be shall prevail little or nothing, or but for the time present: Again, on the contrary, if a man out of his own heart and judgement have no liking nor inclination, though he be never so earnestly set upon, and by most sound and strong reasons be dissuaded by another; yet can he be little moved or stirred, but ever returneth back again to his former dislikes, like the heavy stone, that being rolled by great strength upward, doth of itself retire back again, so soon as we hold off our hands.  
Thus it is with obstinate sinners, whose hearts are heavy, and stony, the strongest reasons that may be though never so plain and evident, yea the very bare word of the text, being the immediate word of God, can prevail little or nothing with them, they are so strongly possessed with contrary imaginations, lusts and desires: but on the contrary, any weak, silly and foolish reason, any ignorant speech & groundless opinion feedeth them, and confirmeth them in their sinful courses. Any thing will persuade the sluggard to be idle; so any thing will move the sinner to spiritual idleness: And thus will those drunken and sleepy sinners do, till death summon them to judgement, and till the house be fired over their heads, and round about them, I mean till the elements melt, and the heavens pass away with a noise, as our Saviour 
Mat. 24. 38. 39  Christ saith, Matthew 24. 38. 39 As in the days before the flood, they did eat and drink, marry, and give in marriage, unto the day that Noah entered into the Ark, and knew nothing (for they little regarded, and less believed Noah's preaching) till the flood came, and took them all away; so shall the coming of the Son of Man be.  
Therefore it is no marvel if men commonly cast away the word of God preached, as but the word of man; but it is a marvel rather that men should hear it as the word of God, taking no offence at the person of the Preacher: for this proceedeth of supernatural grace, but the other comes of natural blindness and corruption. Great cause therefore have we to rejoice and give thanks to God for them, that receive the Word from us, not as our word, but as the Word of GOD; which is an evident token of true conversion.  
In this manner of receiving the word he confirmeth them, by avouching that the word preached is indeed the word of Gods own mouth: By which brief asseveration, he preventeth and cutteth off all objections.  
Furthermore he amplifieth this their manner of receiving the word, by the efficacy of the word in them [which worketh in you:] The word of man worketh on the natural affections, and moveth them but to that, to which they have an inclination in themselves: but the word of God worketh in man by regenerating and sanctifying him, that denying himself he might be transplanted into Christ, and bring forth fruit in him, to the honour of God, not to the profit of himself, which no natural man can do. Philosophy and moral education instructeth and ordereth the life and manners, by restraining the brutishness of sin, but it changeth not a man from being a bruit. Herein then is the evident difference between God's word, and human doctrines, and instructions.  
This working of the word he restraineth to the believers [in you,] without faith we are dead in trespasses and sins, Ephes. 2. 1. And our Saviour Christ saith, 
Ephes. 2. 1.  The time shall come, and now is, when the dead (sinners) shall hear the voice of the Son of God, and they that hear it (with humble, penitent, and obedient hearts) shall live. Also the Apostle saith, Ephes. 5. 14. Awake thou 
Ephes. 5. 14.  that sleepest (in worldly and fleshly affections, & lusts) and stand up from the dead, and Christ shall give thee light. Now the dead receive no nourishment▪ therefore neither they that want faith, as the Apostle saith, Heb. 4. 
Heb. 4. 2.  2. The word which they heard, profited them not, because it was not mingled with faith in them that heard it.  
In the 14 verse following, he proveth that the word of God wrought in them by the outward work or effect, [For ye are become followers of the Churches of judaea in Christ: For you have suffered the same things of your own countrymen, as they have of the jews. This, is a sure and evident argument of true hearing and believing, to imitate the godly, and to have fellowship and communion with them. Further, this fellowship and imitation is proved and tried by the fire, namely by their suffering with them, this suffering is further tried by the persons persecuting [their own countrymen, friends, kinsfolks, etc.] for that is the greatest persecution of all, and which can least be endured, wherefore it trieth a Christian man even to the heart.  
FINIS.