THE TIME-TROUBLER Crept in at the Window, DISTURBING AND molesting the Church of God, by false Heresies and ill opinions, sprung from his stirill brain, sown by the Devil, reaped by his wicked heart, put into the barn of his evil Conscience.  
Discussed of between two loving friends, R. and L. this present year, 1642.  
Wondering at the time?  
LONDON, Printed for I. R. 1642.   

THE TIME-TROUBLER Crept in at the Window, DISTURBING AND molesting the Church of God, by false Heresies and ill opinions, sprung from his stirill brain, sown by the Devil, reaped by his wicked heart, put into the barn of his evil Conscience.  
Discussed of between two loving friends, R. and L. this present year, 1642.  
Wondering at the time?  R. 
WHat is a time-troubler?  L. 
One that runs a whoring after his own Inventions:  R. 
Say not so; he hath a marvellous natural reason, judgement, and memory: for he cannot make you a Sermon of three hours long else; an hour his prayer, and two hours his Sermon; although never brought up in the University; and although never took any orders: The Apostles were called by Christ; he is called by the Spirit (as he will make you believe.)  L. 
Then it is no matter for learning;  R. 
No: For he can make the people believe that he can discern the high mysteries of the Word, without learning; as if a man can see without eyes: But you may tell him that there is Construction and Elocution; and especially Allegories, Tropologies, and Anagogies in the Word of God to be unfolded; for the Scripture is full of them.  L 
Nay, but if he hath a good memory and a bold Audacious spirit to blind your ignorance withal; he can deliver so much matter as shall make up the time of his Sermon although there be never a word of reason therein, much less a sentence or a divine note of saving comfort: so he strikes, as an ignorant man at the Anvil, though it be neither rhyme nor reason he speaks; so his tongue goes on, it is no matter with him.  R. 
Is it no matter for orders neither.  L. 
Yes, See the obstinacy of jeroboam in the 13. Chapter of the first book of Kings and in the two last verses, how he made of the lowest of the people Priests of the high places; and how it turned to sin unto the house of jeroboam, even to root it out, and destroy it from the face of the earth.  R. 
It seems he hath no reason indeed.  L. 
Hath he no matter neither?  R. 
Truly but a little; he will make you believe he is the child of God.  L. 
Me thinks by this he should be as the proud Pharisee, for he makes long prayers like him, and will justify himself not to be like others: besides he will say it is no matter what the wicked will say of him; God will avenge his quarrel. Although he hath no learning of which I formerly touched; he loves to be called Rabbi, for he will equal himself, or rather be above learned men; for he will look to be better respected and regarded by his preaching, than the reverend and learned Minister of the parish, And he loves the uppermost seat in the Synagoges; Nay instead of suffering the Minister to have a place in the Church with him; he would put him (if it lay in his power) quite out.  R. 
If it be so then I pray of what validity is learning; It seems a man may miracolously be a preacher after the manner aforesaid; Quamvis nunquam fuerit Academiae, or at all bred a scholar. Have I not told you enough before?  L. 
Why then; what need a man put his son to the University, when he can without learning his Syllogisms to come to this promotion. A man need not be at so an unnecessary a charge, that is best and cheapest that can be attained unto with least charge.  R. 
As fare as I see by this, a man may go to the University and there be at a great deal of charge, in commencing; and when he comes home to be little the near?  L. 
Why then; What should one go to the University at all.  R. 
Not except you can please men when you come home.  L. 
This is pretty indeed, would I had known this sooner: then might I have saved a great deal of charges in seeking to attain unto learning.  R. 
I thought you had known that the Apostles had no learning; yet they came to be fishers of men.  L. 
Ay, but Christ called them miraculously. And do you not know the Brownists hold that they are miraculously called by the spirit; do you believe that.  R. 
Yes; if they can with Peter walk on the Sea, or have the gift of knowledge as a learned Scholar hath. And do you not know that if they have a blind devotion that it is no matter for learning.  L. 
You now talk strangely, as if learning were nothing worth: learning it is the gift of God; and useful to his glory; and they that speak against learning are like worms in books, that eat out the letter.  R. 
What is meant by learning.  L. 
Understanding and knowledge which, was Solomon's request of the Lord; and he so pleased the Lord in ask such a request that he gave him all earthly blessings besides. Can a Mechanical trades man without tools work in his trade; no more can a man divide, or lay open the Word without learning: can the end be attained unto without the means; No, except God please to have it otherwise.  R. 
But all this while what is meant by their preaching in houses also.  L. 
They take it from the Apostles.  R. 
The Apostles were constrained unto it indeed because they were not suffered to preach at the Temple of jerusalem as you may read in Eusebius in his 4. book concerning the History of the Church. It is not so with them; for they may come to Church oftener than they do.  L. 
What is the reason that they will not take the Communion unless it be sitting or standing, they are also blinded in this, because in their sauciness out of pride they will seem to be hail-fellow well met with our Saviour, may I reverently speak it; put case they were to receive any thing of an earthly King, would they not kneel, much more to the heavenly King.  R. 
It may be they can lay you down some reason.  L. 
What reason? Can one be two humble? It's true the Apostles sat down with our Saviour at Supper and heard the charge given, Is a charge or command in that force whilst it is in giving as it is afterward being ginen, truly no. The Lord shown his love that they should be near him; shall not we show our thankfulness in humility towards him. Yes; must we not then kneel in the receiving of the Sacrament? Yes; What doth the Lord require of thee, surely to do justly, and to love mercy, and to humble thyself, to walk with thy God, Micah. 6 8. Some other bad opinions they hold. They cannot abide the Cross. No, by the Cross may be meant Christ sufferings for us, to remember what great love he had towards us, to lay down his life for us, for our redemption. Nay, another bad opinion they have of the bowing of the knee at the name of jesus, they cannot abide; although there is for it Scriptum est: As if God made not the knee aswell as the heart, As external worship without internal, is hypocrisy; so internal worship without external, is incivility. If the times revolt do not thou revolt: esteem of the Word, and prise every thing according to his worth: and be not lead away, for it is through pride, and self conceit, and idleness that they are carried away, Serve God and keep his Commandments, and love his name, and be loving to thy neighbour and it shall go well with thee: howsoever the world totters. One thing more I have to say before I conclude. They cannot endure to say the Lords prayer, although his Disciples were by him taught it, Luke 11.2. are they not then self-conceited as I said before. They hold with no set form of prayer: Can a man come too well prepared before the Lord: No, If we are in hope at any time, when we stand in need to obtain any courtesy from any great man that we think can pleasure us, O how well prepared will we come with some petition adorned with most eloquent words, drawn by some skilful Artist, for fear we should not obtain our request. Much more than ought we to come prepared to our Maker and not to come in a presumptuous way hand over head. It is written also when ye pray, use no vain repetitions as the Heathen: for they think to be heard for their much babbling, Matt. 6.7. We sinne therefore in our very prayers, and therefore we should the rather desire to say that prayer whereby we might not sin. The Lord keep us from sin and so I rest.  
FINIS.