A PLAIN CONFUTATION OF A TREATISE OF BROWNISM, Published by some of that Faction, Entitled: A description of the visible Church.  
In the confutation whereof, is showed, that the Author hath neither described a true government of the Church, nor yet proved, that outward discipline is the life of the Church.  
Whereunto is annexed an answer unto two other Pamphlets, by the said Factioners lately dispersed, of certain conferences had with some of them in prison.  
Wherein is made known the inconstancy of this Sect, what the Articles are which they still maintain: as also a short confutation of them.  
There is also added a short answer unto such arguments as they have used to prove the Church of England not to be the Church of God.  
LONDON, Printed by Thomas Scarlet for William Wright. 1590.   

TO THE RIGHT Honourable Sir Thomas Henedge Knight, Vice to her Highness, Treasurer of her majesties chamber, chancellor of the Duchy of Lancaster, and one of her highness most honourable privy Council, the comforts of this life and of the life to come.  
considering that (right Honourable) the making of many books doth breeda wearisomeness with small! profit, the council of Solomon is to be regarded, who willeth us to receive admonition by his holy writings. In regard whereof, though heretical pamphlets are daily dispersed, yet the wise are loath to answer them: as also lest that in answring the fool according to his follies, they might seem like unto him: yet when silence hath hardened the factious, and emboldened them to add new supplies, we learn that the fool is to be answered unto his follies, lest he seem wise in his own conceit. This burden I have taken upon me, perhaps presumptuously; but finding on the one side the learned unwilling to deal with so sottish a schism, and on the other side, that small learning will be sufficient to overthrow so ignorant a sect, I have been the more bold in this mine attempt: for I prejudice not the wise herein, who refuse this labour, nor yet give cause of discontentment to the simple, for whose sake only I have done it: if those with whom I deal find themselves grieved, I regard it not; only if I may escape the censure of rash presumption in publishing this rude treatise under your honourable title, I shall obtain my desire. I have presumed to present it to your H. not for that I am able to bring forth any thing worthy your H. acceptation, but that I might obtain a defence for myself, & your H. might be moved to go on in furthering the lords building. So shall God by your means be glorified, his church comforted, and every member thereof shall have just cause to continue their hearty prayers unto God for your H. prosperity, with the increase of all heavenly gifts & graces of his spirit in this life, & for the assurance of your everlasting joy in the life to come.  
Your honours most humble in the Lord to command, R. Alison.   

TO THE READER.  
Howsoever earthly kingdoms do prosper best, when peace is had, yet the church of Christ which is his throne, 
Cassi. in Psa. 1.  receiveth good even by dissension, Ind crescit Ecclesia, unde mundus deficit. Therefore although a good agreement in all affairs ought to be regarded, yet a dissent in religion doth sometime profit, inasmuch as thereby the faith of some is exercised, the inconstancy of others is made manifest, and the diligence of all those whom deep security hath not overwhelmed, is much quickened unto the searching of the truth. The rent that is made by some, hath confirmed this unto us by experience, whiles that the constancy of such as are wise hearted, is made manifest; the vanity of those that are unstedfastly minded is laid open; & the godly are made acquainted with those ancient heresies, whereof in times past they were both ignorant and careless. The disturbances of our Church are many, proceeding from one fountain, though they be not all of one nature; Satan hath sent them, they are like unto him, disagreeing one with another, and at jar in themselves, and yet are all opposite unto the truth. For the Atheists and Papists are at as great defiance one with another, as ever was Herod and Pilate. 
Luk. 23. 12  And the Anabaptists and Donatists condemn each the other for matters of religion, as much as the Pharisees did the Saducees; and yet as they could be reconciled, 
Math. 22.  rather than the Church should enjoy her peace; so these will sooner justify one another, than they will submit themselves unto the truth. But the bush which Msoses saw perished not, though it was compassed with a flame: and the Church of God through his gracious providence doth stand fast, though the security of Atheists, the Idolatry of Papists, and the impiety of the rest, have threatened an overthrow: yea, it is now come to pass, that although no heresy is without some favourers, yet the devices even of the most skilful deceivers, have been so laid upon, that not one of those is thought upon of sober minds, but with detestation. I grant that men void of reason may think reverently of them, because we see the Donatist condemning Donatism, a schism which he himself upholdeth, which is a very drunkenness, though it be without wine; 
Aug. contra Cresco. lib. 5  but wisdom is justified of her children.  
The Donatists in the year of our Lord 290. or as some writ 353. by their preposterous dealings disturbed the churches in all those parts where they remained. 
August. Bonif. Epist. 50.  With vain impudency they condemned all the Churches of God, 
Aug. ad quod vult deum, de haer. cat.  and affirmed that the Church was in the parts of Donatus only. Also in upholding that the Church of Christ is without spot or wrinkle, or gross pollution; they did falsely charge Coecilianus the Bishop of Carthage with certain crimes, taking occasion thereupon to separate themselves from the Church; They did account the Sacraments to be no Sacraments, 
Aug. in Psa. 10. Retrac. lib. 1. cap. 21. Victoriano. Epist. 21. Contra Epist. Parmeniani, lib. 1. cap 7 Aug. Donat. Epist. 204 Cont. Epist. Parmi. li. 1. ca 7 Aug Epist. 152 Daneus de Donat. cap. 67. And by the council are latin. August. contra Parmi. lib. 1. cap. 6  if they were delivered by one that approved not their schism; And thereupon, though Donatus did not institute rebaptisation, yet his successors rebaptized those that came unto them. They taught that it was unlawful to seek unto the magistrate for aid in causes of the church, because they were the Lords free people. To be short, that men are not to be compelled unto good duties, that they are to vow a constancy in their schism, that they were ready to provoke the sword of the magistrate against themselves, that they might brag of sufferings: these and such like were the fruits of Donatism. Now Donatus the first author of this schism, was condemned for an heretic, and his doctrine for heretical, in the days of Constantine, by the council of Carthage; and from time to time ever since it hath been so accounted of, not only of the Church of God, but also of such as abhor the name, but maintain the doctrine of this schism.  
This is it that the malcontents of our age do greedily hunt after the annoyance of our church; condemn it and all other Churches that are not partakers of their faction; cry out that the true church is without spot or wrinkle, or gross pollution, take liberty to slander those that are in authority, so to free themselves from all submission: affirm that the Sacraments are no Sacraments. (Whereupon though the renewer of this schism, Browne I mean, 
Some of their own company have confessed it.  did not in plain words require a baptizing again, yet their successors in their established Church attempted it) have taught, that they being the Lords free people, the magistrate is not to deal in causes ecclesiastical: hold that men are not to be compelled to good duties, bind one another with a vow to persist in this faction, boast of sufferings, etc. & yet detest the name of Donatism, though Donatus was the first deviser, & of Brownism, though Brown was the only restorer of these fancies. The forerunners it should seem, were gross, when their Disciples are ashamed to be accounted their scholars: yet if any grossness as yet unnamed, either in matters of faith, or manner of dealing be found in them, it will appear in these also; for it is no new fancy but an ancient heresy, neither is there hope that they will be restrained but by an old remedy: For as the Donanists when counsels were called conference was had, and they were convicted, yet gave it out with great glory, that they had put to silence all the learned, 
August. ret. li. 2 cap. 26. & Bonifacio. epi. 50  and remained wilful, until that by the sharp laws of Honorius, they were restrained, yea and many of them by that means were brought again to the Church: so with our men all gentle means have been used: in conference hard speeches have only helped them, yet remain they obstinate, and brag of victory: if the laws of our christian Honorius do them no good, they are incurable. No doubt the Physician is irk some to a frantic person, and a father to an unruly child, the one in binding, the other in striking, and both in loving. The duty of a physician, and the nature of a father must appear in the magistrate, not in satisfying the desires of the froward to content them, but in restraining their frenzy to profit them. It may be to the discontentment of some, that any punishment should be inflicted upon them for their disordered stubbornness, I would not be mistaken, 
In his conference with m. Cooper, pa. 49  I wish it not, howsoever m. Greenwood affirmeth that the magistrate ought to compel unto the hearing of the word. Only this I say, that the less these matters are considered of, the better may the men be conceived of, but view their writings, examine their doctrine, and mark their dealings, and they will appear the open enemies of God's truth: for in pretending to establish a church, they overthrow the church, and under the colour of setting up the discipline of Christ, they seek to plague themselves and others with their own dreams, which in this their treatise of discipline, and in their two other treatises, of certain conferences lately by them published, shall be made manifest to the indifferent reader. In answering of them all (only the calumniations in the conferences excepted, which concern some particular persons, whose cause I leave to themselves, who best know how far they are abused, and in regorde thereof can best answer the same) I have followed the author's method, leaving the man, and seeing into the matter, not regarding who wrote it, but what is the doctrine that is maintained by him. As for the treatise of the visible Church, it will appear not tolerable, inasmuch as it is impious, abusing the Scripture, injurious to the Church in describing a false government, and dangerous to the simple, who are ready to be deceived with every blast of vain doctrine. The other discourses are not only like unto it, but have in them many bitter speeches & ungodly slanders both of Church, Magistracy, ministery, and all: whereby it seemeth that the author hath not learned to rule his pen. In this mine attempt I have small hope to satisfy those that are wedded to their will, when Gaudentius was answered sufficiently to his follies, he would notwithstanding return his answer though he did the same, 
Aug. ret. lib. 2 cap. 59  nulla ratione respondens, sed magis se nec respondere, nec tacere potuisse declarans. If our author will reply, let him labour to be unlike to Gaudentius and his company, who with words and bitter speeches sought to uphold their cause, & if he use the Scriptures, let him apply them faithfully, and then if he prevail the controversy will be at end. In the mean while if these poor labours of mine might satisfy these discontented persons; or failing hereof, might stay the ignorant from being seduced, or else might provoke them that are better able to deal more substantially in these matters, I shall be glad. Finally, I am to entreat the reader both to accept in good part that which in desire of his good is delivered. And also before he begin to read this treatise, to amend such faults as by default in the printing were committed.  
R. A.   

Faults escaped in the printing.  
The 2. pag. line 21. This read Thus. pag. 5. li. 5. read the sentence pag. 9 line 24. read preaching. pag. 13. in the margin judg. 4 read jude. 4. pag. 23. line 12. read Veliphnei jehovah ijshpok. etc. pag. 30. line 14. duty read unity. pag. 40. in the margin, read Bale in Apoc. 2. Iraeneus, etc. pag. 65. line 25. read were not in the primitive, etc. pag. 99 Tit. 3. is to be placed, line. 11. and line 19 should be Deut. 13. pag. 108. line 28. read for instruction only, etc. pag. 110. line 23. read Inst. lib. 4. etc. pag. 117. line 2. read ignorantiam.   

A PLAIN CONFUTATION OF A TREATISE OF Brownism, published by one of that Faction; the Title whereof is this. A true Description out of the word of God of the visible Church.  

The Answer to the Title.  
THE departure out of the Church is rightly called the badge of an heretic, to whom in his going out the Goats do fly for succour, when the sheep of Christ do seek their food in the Church of Christ. But because it is a lesser burden to bear the mark, then to have the name of an heretic, it falleth out that men in all ages when they forsake the fellowship of the saints of GOD, they do profess a betaking themselves unto the true Church of God.  
hereupon it cometh that such as have been nourished with the milk of discontentment, strengthened with the spirit of unquietness, and clothed with the profession of a godly conscience, do now trouble and molest us, refuse to continue with us, and make a nullity of our Church. Their eyes (they say) are now opened, who lived until now in blindness, they have found out the true Church, whereof they labour to be members: in seeking our good, they publish and set forth unto us a true description thereof; and this shall be confirmed out of the word of God.  
This their knowledge, their love, and their faithful dealings, are warranted unto us in the Title of this their treatise, which matters if we can find therein, we will acquit them from schism and heresy: but if the discourse be not answerable unto the Title, they must return unto us, or else we must acknowledge them to be, not as they pretend, but as they are.   

Brownist.  
As there is but 
a Gen. 1. 1. Exod. 20. 3.  one God, and father of all, one Lord over all, and one Spirit, so is there but 
b 1. Timoth. 2. 4. Phil. 2. 25. Ephes. 2. 18. john 8. 41.  one truth, one faith, one salvation, one Church, called in one hope, joined in one profession, guided by one 
c Deut. 6. 25. Romans 10. 8. 2. Timoth. 3. 15. john 8. 51. john. 2. 3. 4. etc.  rule, even the word of the most high.   

The answer.  
In this first sentence which here is set down, we are given to understand, what there is to be hoped for in that which followeth, both for the matter and also for the manner of handling the matter, if we do but regard the end and scope thereof, being altogether false, yet packed up with evident truths, that the certainty of these might free the other of suspicion. The manner of dealing is to pester the margin with a cloud of witnesses to small purpose, only they make the ignorant believe, that he which gainsayeth this book, doth speak against the word of God. But how vainly this is done, it will appear by the examination of the particulars. Seeing the nature and government of the church (say they) is like unto the Lord thereof, it must be granted, that as God is ever one and the same: so is his church which professeth one truth, holdeth one faith, and is guided by that order which God hath revealed in his word. Our answer is, that we do acknowledge one God the father, son, & holy ghost, his truth our faith, and the means of our salvation to be unchangeable; we confess likewise one catholic church, which is the communion of saints, which jointly and severally do confess that salvation is obtained in and through jesus Christ alone. This church comprehendeth in it both angels and men, 
Col. 1. 18. 19 20.  the one sort continuing in, the other sort restored unto that estate wherein they stand; and all obtaining this sentence of being perfectly righteous, in and through the head of that church, whereof they are members, even jesus Christ our Lord. This is the church which they say must be guided by one rule, even the word of the most high. Now we desire to know in what sense the word of the most high is taken; for if they mean thereby the providence of God, in which sense it is sometimes taken, as Deut. 8. 3. & Heb. 1. 3. we do agree in this clause also. But the places quoted in the margin, do show that it is meant of the revealed will of God contained in his word; For Deut. 6. 25. Moses telleth the Israelites that the observing of all the commandments of the Lord their God, will be their righteousness. Paul Rom. 10. 8. saith, that the word of God was in their mouth, & in their heart even the word of faith which was preached. Again 2. Tim. 3. 15. he showeth Timothy that the scriptures are able to make him wise unto salvation, through the faith that is in Christ jesus. Christ in the eight Chapter of john and the one and fiftieth verse, affirmeth that if a man keep his word, he shall never see death. Lastly john saith, 1. john. 2. 3. By this we know that we know him, if we keep his commandments. It is evident that these places do speak of the word of God, which is given unto us to be our guide in this life, for the gathering together of the saints during their abode in this world: but when life ceaseth, the use of this word of God doth cease in the Church of God, as appeareth in the first to the Corinthians the thirteenth chapter and eight verse, Colossians the first chapter and the three and twentieth verse, etc. Therefore to say that the whole church, that is, both angels in heaven, the faithful departed out of this life, and the godly remaining upon the earth are all alike governed by this rule, doth bewray either a foul ignorance, or a foolish rashness. Which rash ignorance if in this one matter it had showed itself only, it had been more tolerable, than it can be when it allegeth many scriptures to prove the truth, so unseasonably as here it doth about the unity of the Godhead etc. For the two first places, the first chapter of Genisis and the first verse, 
So they speak in the treatise of the church apparent.  the twentieth Chapter of Exodus and the third verse, do mention God in regard of his sovereignty over all things, but they speak of him as the inheritor of mount Zion his Church: wherefore that of saint Paul in the first to Timothy, the second chapter and fourth verse, might have been sufficient both for the proof of this, and also that there is but one truth, one faith, &c: Unto the knowledge whereof it is the will of God that men should come and be saved. 
In a pamphlet, the question being of the best preachers in England.  (By the way observe that this place of Paul doth cross that negative of theirs, We deny, say they, that you are able to justify that faith which they beget: their reason is, because our worshipping of God is not joined with their discipline, for we hold that faith which Paul approveth.) As for the testimony which Paul giveth of Epaphroditus, 
Phil. 2. 25.  that he is his brother, companion in labour, and fellow soldier, It is a weak proof of that whereunto it is referred, so is that of the jews, 
john. 8. 41  saying that they have all one father, even God, which Christ denieth unto them in the verse next following. These things are spoken, not to call that into question which in itself is true, but to show what discretion hath been used in the choice, and alleging these scriptures. But we will go forward.   

Brownist.  
This Church as it is universally understood, containeth in it all 
d Gen. 17. 1. Pet. 1. 2. reve. 7. 9 1. Cor. 10. 3. john. ●7. 20  the elect of God that have been, are, or shall be.   

The answer.  
Most certain it is that the invisible Church of God extendeth itself unto all the beloved of God, that have been, are or shall be, men and Angels, being complete in him who is the head of all principalities and powers, to wit, jesus Christ. We do agree herein, yet it hath his warrant, such as it is, for it is here proved by the covenant made with Abraham, Gen. 17. and by the vision of john, Revel. 7. 9 Which places do not prove the matter, in as much as they speak of the restoring and preservation of man only, and not of the whole body of the church. The other three places alleged are less to purpose. Peter 1. Pet. 1. 2. writeth unto the church, which was scattered over the face of the earth; so that he speaketh not of the universal church of God, but of that which was in his age. Paul saith, 1. Cor. 10. 3. that the fathers did eat one spiritual meat: But they were not the universal church of God, he speaketh only of those that were before him. Christ prayeth for his Apostles, joh. 17. 20. and not for them only, but for those which should believe in him through their perching: he prayeth not for the universal church, viz. all that have been, are, or shallbe, but for those which being alive, should enjoy the ministry of his Apostles. But it may be the author's meaning is not out of every of these severally, but from them all jointly to conclude this universal church, for as much as Paul speaketh of those which have been, Peter speaketh of those that are, and Christ mentioneth those that shallbe. Which though we should grant, yet they all mention but mankind only, and thereof not all the elect of God: for the infants which are under the covenant, and departing this life before they are capable of the ministery of the word, are not comprehended within the number of those which Christ in that place prayed for, Peter did write unto, etc. so that these places jointly taken, do not contain so much of the universal church as the two first places: & though they did, yet they do not comprehend the whole as hath been said. Thus a good dish may be marred by an unskilful cook, and a good matter spoiled by an unlearned clerk.   

Brownist.  
But being considered more particularly, as it is seen in this present world: it consisteth of a company and fellowship of 
e Psa. 111. 1 & 149. 1. Esa. 62. 12. Eph. 1. 1. 1. Cor. 1. 2. Deut. 14. 2.  faithful and 
f Deut. 12. 5. joh. 6. 37. & 3. 14. & 12. 32. Luk. 17. 3.  holy people, gathered together in the name of Christ jesus their only 
g Goe 44. 10. Psal. 45. 6. Zac. 9 9 Heb. 1. 8.  king, 
h Rom. 8. 34▪ john. 17. Heb. 5. 9 & 8 1. & 4. 14.  priest, & 
i Deut. 18. 15 Matt. 17. 15. Heb. 1. 1. Gen. 14. 18.  prophet, 
k Exo. 20. 7. Leu. 10. 5. joh. 4. 23.  worshipping him aright, being 
l Matt. 11. 29 1. Cor. 11. 16. Mar. 13. 34. Revel. 22. 9  peaceably governed by his officers and laws, 
m Eph. 4. 3. 1. Cor. 1. 13. Mark. 9 50.  keeping the unity of faith in the bond of peace, and 
n joh. 13. 34. 1. Cor. 13. 4. 1. Pet. 1. 22. 1. joh. 3. 18.  love unfeigned.   

Answer.  
Leaving the invisible church of God, we are to keep in remembrance, that this discourse is of the visible church, as it is seen in this world: and it setteth before our eyes the matter whereof it is framed; the glory wherewith it is crowned, the discipline whereby it is governed, and the estate which it enjoyeth, even in this life. All which matters are here set down so necessary unto the esse or being of the church, that the want of these or of any of these, presently causeth a nullity thereof: but how substantially these matters are proved, the particulars shall make manifest. The matter whereof this church is framed, 
Treatise of the church apparent.  is a company of people which is faithful, etc. The Author's meaning is expressed more plainly in the arguments used against the church of England, Argument. 6. The church of Christ is sanctified and made glorious, without spot or wrinkle, or gross pollution. Again, Argument. 8. The people shallbe all righteous. Again, One wicked man disannulleth the covenant unto all. And in the latter end of this book it is concluded, that in this visible church is no unclean person. 
Gen. 4. 1.  But was not the house of Adam the visible church of God, and Cain a member of it? he was unfaithful. Was not the Ark of Noah the visible church of God, 
Gen. 7. 7.  and I'm preserved in it? he was unfaithful. 
Gen. 17. 23.  Was not Ishmael being circumcised in Abraham's house of the visible church? 
Gen. 25. 1. Reg. 16. 29. 30.  he was unfaithful. Was not Esau in the family of Isaac, Achab in his reign over Israel, 
Matth. 10. 4  and judas Ischariot of the visible church? all these were unfaithful. In the visible church of God there will be tars, yea until the harvest: chaff among the wheat, 
Matth. 13. 30. & 3. 12. & 25. 32.  goats among the sheep, hypocrites among the true professors: nay to go further, Antichrist for a time sitting in the temple of God, and other monstrous men abiding in the church, 
2. Thess. 2. 4. judg. 4. Treatise of the church apparent.  turning the grace of God into wantonness. But they do confess that there may be pollutions in the manners of men being secret, which they leave unto God: but if they be such spots and wrinkles, as declare the church not to be glorious, than no apparent church. What spots they can find greater than those before mentioned I know not: yet this I add, that the church at jerusalem was not greatly glorious in the days of Herod's tyranny, when also the office of the high Priest was divided to two: Nor from the days of Malachy until the coming of Christ, during all which time there was a deep silence of the word. Nor in the captivity of Babylon, as appeareth by the prophesy of Zacharie. 
Zach. 3. & 5. Esa. 1. 6.  Nor in the days of Hussia, jothan, Achaz, and Hezechia, when Esay complained that there was no whole part from the sole of the foot to the head, but wounds & swellings, and sores full of corruption. Nor in the time of David, 
2. Sam. 13.  when the incest of one of his sons, 
2. Sam. 15.  the traitorous attempts of another, 
2. Sam. 11.  yea the sins committed by David himself were most abominable. And yet I hope the Author will acknowledge these to have been the apparent church of God, even in the midst of gross pollutions. Therefore it is not necessary for the esse or being of the church apparent, that every member thereof be faithful, etc. How is this therefore proved? here is quoted Psal. 111. 1. I will praise the Lord with my whole heart in the secret meetings of the just, and in their congregation, that is, both publicly and privately, wheresoever the just do meet. Also Psal. 149. 1. where he calleth the said meetings, the congregation of the godly. But in these places David neither saith, that it is unpossible for a wicked man to join with the faithful in outward duties; nor yet that the presence of the ungodly man can cause the assembly not to be the congregation of the just or godly, which is the matter that should have been concluded. Now whereas the church is called an holy people, Esa. 62. 12. & Deut. 14. 2. it is in regard that they were the seed of him, with whom the covenant was made: 
Rom. 9 4, etc.  but howsoever in respect hereof the adoption pertained to them, & the glory, & the covenant, & the giving of the Law & the service of God, & the promises, of whom are the fathers, and of whom concerning the flesh Christ came, and therefore were called an holy people: yet neither are all they Israel that are of Israel, 
vers. 6.  neither yet is the true Israel clean until the fountain be opened to wash away their filthiness: 
zacha. 13. 1.  as for the church of Ephesus, Eph. 1. 1. & of Corinth, Cor. 1. 2. they are indeed called saints: but can we truly say that there was no pollution known among them? the matter is plain, that even at that instant, as appeareth by both the Epistles, all things were not so well in these churches as were to be wished. Therefore, notwithstanding these churches are called saints, Israel holy, and the assembly of such as worship God, a congregation of the just: yet there may be a visible church of God though some member thereof be not faithful. This people, saith our Author, must be also holy: for proof whereof is brought Deut. 12. 5. where the people are commanded to worship in the place which the Lord should choose. But I pray you, when some of them obeyed not, 
●. Reg. 12. 28. & 1. Reg. 16▪ 32.  as jeroboam, who caused the people to worship in Bethel and Dan: Achab, 
2. Chro. 33.  who worshipped in the house of Baal, Manasses, and others, did the people of God cease to be the church of God? in no wise. We grant that God's ordinances ought to be regarded, especially in matters concerning his worship: but this is not the matter in question; but whether the breaking of them by some one man, can make the people of God to be no people unto him? for this is it, that should have been concluded. Next to this is alleged john. 6. 37. which place, that it may the better be understood, we are to remember, that in the verse immediately going before, Christ had said, Ye have seen me and believe not: the he addeth, All that my father giveth me, shall come unto me: whereby he showeth that the gift of faith is the free election of the father in Christ: so that faith is a certain testimony of election to the faithful. The argument standeth thus. No man can come unto Christ and believe in him, except it be given him of the father: therefore every member of the visible church is holy. 
In a treatise which they have scattered abroad.  Surely it is no marvel that the knowledge of the liberal sciences is condemned as an exercise of curious arts; but if they knew these Arts, no doubt they would be ashamed to abuse themselves & others with such senseless kind of reasoning. Besides, what meaneth this, that to prove the people of God faithful, are alleged scriptures that speak of holiness? as Esa. 62. 12. & Deut. 14. 2. And now to prove their holiness, faith is mentioned? If faith and holiness be all one, why are they noted as divers with e & ? if they be not all one, why is the handling of them thus confounded? in one of these must be acknowledged a foul oversight. Then followeth to prove the holiness of the church aforesaid, john. 3. 14. & 12. 32. both which places do show, that Christ will draw his elect unto him: the first doth show the means whereby this shallbe done, namely, by the ministery of his word, which is signified by his lifting up; the other place noting the time, viz. after his death. Now this is the force of this argument: Christ bringeth men to believe in him, therefore every member of the visible church is holy. I need not stay in showing how well this proof is made; we will come to the last place for this matter cited, which is that of Christ, Luk. 17. 3. Look to yourselves, and so proceedeth in showing how reprehensions are to be used; I cannot perceive what moved the Author to allege this place which pertaineth not to the matter; except it were to make a show in the margin amongst his other frivolous & vain quotations. To proceed, This faithful and holy people is gathered in the name of Christ jesus, their only king, priest, and prophet, etc. That Christ jesus is our only king, priest, and prophet, and that the servants of God in all their assemblies, both public and private, do meet in his name, is confessed: but the manner of dealing with the scripture, is not here greatly to be commended. For how is the kingdom of Christ proved? for it is cited, Gen. 44. and the tenth verse, where joseph speaking to his brethren of the cup, saith thus. Now then, let it be according to your words, he with whom it is found shall be my servant, and ye shall be blameless. Truly, if a written copy of this treatise, being more ancient than the printed book had not come unto my hands, wherein I see the same place quoted, I should have laid this fault upon the Printer, for I should never have suspected a church builder to have been such a senseless profaner of the word of God. The other testimonies, viz. Psal. 45. 6. Zac. 9 9 Heb. 1. 8. are more plain. So for his priesthood, the making intercession for his, Rom. 8. 34. & joh. 17. which is a part of that function; and Heb. 5. 9 & 8. 1. & 4. 14. speaking of the whole office, are to be accepted. Now to come to his prophetical function, for which is alleged Deut. 18. 15. which is not to be restrained unto Christ; for it promiseth unto the church a continual succession of teachers in all ages. It is more to purpose, which is alleged out of Matth. 17. 5. & Heb. 1. 1. but as touching Gen. 14. 18. though it speaketh of Melchisedek, who was king of Salem, and a Priest, and was a figure of Christ, Heb. 7. 1. yet the place that is quoted hath small force in itself, to prove that, for the which it is brought. 
In his pamphlet against read prayers, and Treatise of the church apparent.   
This church also worshippeth him aright; that is, neither in a set form of prayer, nor yet in that place where discipline is not established; for we gather the Author's mind out of his own writings. So that he alloweth that for true worship, which is by the direction of God's spirit, our only help, and under the established government of Pastors, etc. Indeed, 
john. 4.  God is a spirit, and is to be worshipped in spirit and truth, which cannot be done without his direction: yet are there certain outward helps which God hath sanctified for the furthering of the weak, in their special serving of God, as reading, etc. And if true worship cannot be performed without this government, then may not we justify, even their own serving of God, for they themselves do want this discipline. Three places of scripture are here abused, 
Exod. 20. 7. Levit. 10. 5.  Exo. 20. 7. 8. Levit. 10. 5. joh. 4. 23. for not one of them condemneth read prayers in any man, much less whole churches, either for them, or for want of this discipline. True it is, that the name of God must not be abused, neither must his worship be profaned, as is evident to be seen in Nadab and Abihu, who for their strange fire were consumed of the Lord; not that he regardeth so much a coal of fire, only he warneth men to take heed, that they worship God according to his own appointment. But to the matter. Did the sin of Nadab and Abihu cause Moses & his people to be no church unto God? we may not so think. The offenders received just recompense for their sin, the rest continued the servants & worshippers of God. These proofs therefore fail in these points: First they prove not that the false worship of one maketh a nullity before God of the whole congregation, but show the contrary; secondly, they prove not a set form of prayer to be a taking of God's name in vain, a profanation of the Sabbath, or a carnal worship: but we say that this kind of worship is unlike to that of Nadab & Abihu, because it is warranted in the word of God, wherein I will not urge Nu. 6. 23. or Matth. 6. 9 which having been alleged heretofore, are turned aside with expounding the Hebrew coh, & the greek houtos, after this manner, or thus: as if the place in Numery were the sum of all blessings, & the other in Matth. were only given for a direction in our prayers; the vanity of which cavil, together with the whole discourse hereof, I leave to him who hath already dealt with this matter: & yet in the mean season, we may note that the 102. Ps. was not given for a pattern of prayer, but to be used for a prayer, as appeareth by the title thereof. Tepillah legnanei kiiagne toph beliphne jehovah jishpek shicho. A prayer for the poor when he is distressed, pouring out his meditation before the Lord. Also Psa. 9 Mizmor shir leiom hashabath; A Psalm & song for the Sabbath day. So that as the former was a set prayer for the afflicted, so this latter was a thanksgiving for the blessings of God, & both of them used in his holy worship. Of the like sort are Psal. 42. 44. 22. 80. 39 and many other Psalms which were not helps only to meditation, but set prayers in the church of God. Thirdly, these places prove not the want of this discipline to make a false worship, but we say that God cannot be truly served, where the discipline described in this treatise is established, which shall appear by that which followeth. Being peaceably governed by his officers and laws. The Author expresseth what his meaning is, in the other part of this book: for he describeth these officers and these laws, what they are: Concerning all which, this I say in general, that here is nothing but palpable ignorance to be found, for first these governing officers, 
Officers.  pastors, doctors, Elders, Deacons and relievers, being five in number, are so necessarily required, that the want of these or any of these in a congregation, causeth it to be no Church apparent. Against the which assertion, for to make their madness more manifest, we do here by the way of supposition grant unto them, that there are such functions, & yet these exceptions may be taken: first, if the author hath described the reliever and the Deacon faithfully, then are they no governing officers, but servants unto the church. Secondly, that the want of Elders taketh not away the esse or being of the church, considering that Christ and his disciples which joined with him were the apparent church, and yet during the time of his humiliation these officers were not erected. And when many revolted, as is to be seen john. 6. Christ ask the twelve if they also would go away, Peter answered in the name of the rest, Master to whom shall we go, thou hast the words of eternal life? so that Peter accounteth the word a sufficient warrant for his continuing with Christ, howsoever these men though they confess that the word of God is to be heard, yet deny the hearing of it at their mouths, which have not ordained Elders among them. But this may seem no sufficient proof, which is taken from Christ and his disciples, forasmuch as this discipline was not then commanded, I answer, that if there were a time when the church of Christ was without this government, and forasmuch as it received not the government of the jews, it is not a perpetual rule, that outward government should be the life of the Church, but I will not hold them in this strait: they ask where we can find a church without this government, after that Christ had sent his spirit upon the disciples. I answer, that as Timothy was left at Ephesus, so was Titus in Crete, I mean in the house of God, which is the church of the living God. And yet at that time Elders were not appointed in that church before Titus had ordained them, not to speak of the church of jerusalem, which made choice of Deacons, but not of Elders. Also it is plain that the Elders which were appointed in the churches by the Apostles, were for the most part such as dealt in the word, and not in government only, as hereafter shall be made more manifest in his due place. Thirdly, that the Doctor is not necessary in every congregation, nor yet to execute his office in the public assemblies. For whereas they themselves affirm that the word & sacraments must go together, for which they allege that saying of Christ, 
Math. 28. 19  Go preach, haptising: by which saying we are drawn to the mislike of unpreaching ministers: so by the same we may conclude against an unministering Doctorship, the word and Sacraments, the mysteries of God are not to be divorced, yet do we acknowledge the office of a Doctor, a distinct matter from the pastors function, who is to feed his sheep with the mysteries of God, both word and Sacraments in the assemblies, which are for God's worship; the Doctor attending upon his duty in a place by the church appointed, instructing men in the true sense of the scriptures, whereby the church may have able men always in readiness, to supply such rooms as shallbe void in the church by death or otherwise, Pastor in ecclesijs, Doctor in scholis. 
In annota. Bez. Eph. 4.  Lastly, I say, that though it were granted, that this platform drawn out in this treatise, were warranted by the word, yet cannot they ascribe to it an ability to make the church of God perfect thereby in this life, for them should that prayer be needless, 
Matth. 6. 12.  forgive us our sins. Neither will they say, that these offices can at all times be had, especially when there are not men sufficiently qualified for them: for they confess that God's ordinances are not to be profaned, and to have no Elders is better than to have ignorant and insufficient Elders, and in this respect do they clear the church in the days of Christ's humiliation, and acquit it from sin in the want of this established government; nor yet will they grant, that if there were men meet for these offices, that yet they should be set in these rooms before the church doth elect them, 
In this treatise.  for here is no intrusion, etc. So that the most that by their own doctrine is to be yielded unto, is this; that when men are able, in respect of their gifts, to undertake this burden, if it be thought a matter expedient by every member of the church, then is this government necessary, 
In the treatise of the apparent church  but this is far wide from that conclusion which is made against the church of England, that it should not be a church, because it did not receive this government. I omit to speak any further of the particular offices, until we come to the several handling of them. And as touching the laws which here are required, either they are not at all described in this book, which were gross, or else we must confess that the laws of Christ are unperfect, which is impious. For the laws that in the end of this book are set down, are such as may seem to be sufficient for the ordering of the common sort, but if the Elder be disordered, here is no law for his reformation, or if the whole signory do fail either in judgement or in proceeding (as general counsels, much more a private eldership may feel their wants) there is no manner of proceeding declared in this evil. Well the church of Christ must be guided by his officers and laws. How is this proved? Hear is alleged Matth. 11. 29. where Christ willeth us to take his yoke on us. Mark. 13. 34. where is showed that he hath committed to every man his work: in both these, he speaketh not of discipline, only he willeth men in all meekness to walk in their callings. Whereunto is fitly joined that of Paul, 1. Cor. 11. 16. If any man lust to be contentious, we have no such custom nor the churches of God. And I wish with all my heart that he which quoted these places, had the grace to practise that doctrine which in them is contained. That of john, reve. 22. 9 where the Angel doth forbid john to worship him. I acknowledge my ignorance in not conceiving how it is applied to the matter in hand, Keeping the duty of faith. This keeping of faith in the bond of peace & love, being required in the foresaid officers (as the words seem to import) cannot be concluded by the places of Scripture, which are cited for that purpose, Eph. 4. 3. 1. Cor. 1. 13. Mark. 9 50. john. 13. 34. 1. Cor. 13. 4. 1. Pet. 1. 22. 1. john. 3. 18. for all these (one of them only excepted, viz. 1. Co. 13. 4. which describeth the properties of love) are general exhortations unto all men, not particular to these officers, to keep the unity of the spirit in the bond of peace and love. Thus far of the matter whereof this visible church is framed. Now followeth the dignity and glory thereof.   

Brownist.  
Most 
o Ps. 87. 2  joyful, excellent and glorious things are everywhere in the Scriptures spoken of this church, it is called the 
p Ps. 87. 2  city, 
q 1. Ti. 3. 15 Heb. 3. 6  house, 
r 1. Co. 3. 17  temple, and 
s Esa. 2. 2 Micha. 4. 1  mountain of the eternal God, the chosen generation, the 
t zach. 8. 3 1. Pet. 2. 9  holy nation, the peculiar people, the 
Isa. 51 and 27. 11.  vineyard, the 
x Can. 4. 12. Isa. 51. 3  garden enclosed, the spring shut up, the sealed fountain, the orchard of pomegranates with sweet fruits, the 
y Isa. 9 25  heritage, the 
z Mic. 3. 2 john. 3. 3  kingdom of Christ: yea his 
a Cant. 5. 2  sister, his love, his spouse, his 
b Psa. 45. 9  queen, and his 
c 1. Cor. 12. 17 Ephe. 1. 23  body, the joy of the whole earth. To this society is the 
d Gal. 4. 28  covenant, and all the promises made of 
e Ps. 147. 14 2. Thes. 3. 16  peace, of love, & of 
f Isa. 46. 13. Zac. 14. 17  salvation, of the 
g Esa. 60 Ezec. 47 Zach. 4. 12  presence of God, of his graces, of his power, & of his protection.   

Answer.  
The excellency of the visible church of God is commended unto us by the names & titles given unto it, & also by this, that the covenant and promises of peace are made unto it, 
h Ez. 48. 35 Math. 8. 20 Esa. 62  both which we acknowledge with them, both jointly, and in every particular title and promise. Only I would have observed that some of these quotations are not made in the wisest sort: for Heb. 3. 6. and 1. Cor. 3. 17. do not speak of the whole visible church, which is a company of both good and bad, which join in one profession, but of the faithful only, which are members of the same. Whereas the church is called, a holy people Zach. 8. 3. 1. Pet. 2. 9 (as upon the like allegation hath been said) it is partly in regard of God's covenant, and partly to put them in remembrance of that holiness, whereunto they are called, and wherein they ought to walk, and not as if they were void of pollution, as our author fantastically dreameth. This church is called a vineyard Esay. 5. 1. but not in the place cited for this purpose. It is compared unto a garden enclosed, but not so called Cant. 4. 12. and Esa. 51. 3. It is called the kingdom of heaven Matth. 11. 12. but in the third of Michah alleged is no such thing. In deed in a written copy I find Math. 3. 2. quoted, where the kingdom of God is mentioned, not for the visible Church, but for that happiness which is assured in newness of life. In which sense that of Christ is to be understood john. 3. 3. whereas the Church is called the body of Christ. Ephes. 1. 23. It is not meant by the visible, but the universal church of God. Thus under hope to get credit by folding up a multitude of scriptures in a narrow room, ignorance hath unfolded and laid itself open to the broad world. But why are these titles of the church brought into this treatise? Surely that from the excellency of them might be enforced a perfection. But who knoweth not wherefore these titles were given, and those promises were made unto the Church, viz. that it and every member there of might be assured of God's love, whereby they might be comforted in the midst of the reproaches of men, knowing that the temporal miseries which they endure, and the despiteful dealings whereunto they are subject, shall not be able to overwhelm them seeing they are so precious in the eyes of God. Also that the remembrance of this excellency, might stir them up to look unto their conversation, that as God hath begun to deal graciously with them, so they should labour for the continuance of his love in a daily mortifying of their corrupt affections, & putting on the Lord jesus, in whom only standeth the glory, comfort, & safety of the church.  
And surely if this Church be considered in her parts, 
Brownist  it shall appear most beautiful, yea most wonderful, and 
i Can. 6. 4. 9  ravishing the senses to conceive, much more to behold, what then to enjoy so blessed a communion? For behold her 
k Isa. 62. 11. Io. 12. 15 Heb. 7. 8  king and Lord is the king of peace, and Lord himself of all glory. She enjoyeth most holy and heavenly 
l Mat. 11. 30 1. john. 5. 3.  laws, most faithful and vigilant 
m Act. 20  pastors, most sincere & pure 
n Rom. 12. 7  teachers, most careful and upright 
o Rom. 12. 8  governors, most diligent and 
p Act. 6  trusty deacons, most loving and sober 
q Rom. 12. 8 john. 13. 17 Deut. 13. 17  releevers, & a most 
r Math. 5. 5. Deut. 18. 10 Eze. 36. 38. Esa. 60. 8  humble, meek, obedient, faithful & loving people, every 
s 1. Reg. 7. 9 Zach. 14. ●1. 1 Pet. 2. 5  stone living, elect & precious, every stone hath his beauty, his 
t Gal. 6. 2  burden & his 
u 1. Co. 12 Rom. 12. 3  order, all bound to 
x Heb. 10. 24  edify one another, exhort, reprove & comfort one another 
y Levi. 15. 17 1. Thes. 4. 9  lovingly, as to their own members, 
z Col. 3. 23 1. joh. 3. 20  faithfully as in the eyes of God.  
No 
a 2. Col. 2. 17 3. john. 9  office here is ambitiously affected, no 
b 1. Ti. 4. 2. 3 Gal. 6. 12  law wrongfully wrested, or 
c 1. Cor. 5  wilfully neglected, no 
d jere. 23. 28 1. Tim. 3. 15  truth hid or perverted, 
e 1. Cor. 6. and 14. 30.  every one here hath freedom & power not disturbing the peaceable order of the church, to utter his complaints & griefs, & freely to reprove the transgressions & errors of any, without exception of persons.  
Here is no 
f john. 10. 1.  intrusion or climbing up another way into the sheepfold, than 
g Act. 1. 23. & 6. 3. & 14. 23  by the holy & free election of the Lords holy & free people, & that according to the Lords ordinance, humbling themselves by fasting and prayer before the Lord, craving the direction of his holy spirit for the trial and approving of his gifts.  
Here is a third matter set down to commend the church unto us, 
Answer.  viz. the glory, excellency & sincerity of every part thereof being severally considered. Which matter if it could be as sound proved, as it is confidently spoken, them were this church in itself without Christ most beautiful, yea most wonderful, and even ravishing the senses to conceive, much more to behold: what then to enjoy so blessed a communion? But to begin withal, the place of Solomon, 
Cant. 5.  Can. 6. 4. 9 is much abused by the author, whilst that it is applied to commend the beauty of the church, which is nothing else but blackness, as the church herself acknowledgeth. For whereas in the former chapter the church hath accused herself of negligence, in not performing her duties unto her spouse. And (the daughters of jerusalem comforting her) she declared his nature and disposition, the place of his abode, etc. whereby she doth aggrevate her former fault. For (quem beneficia accepta meliorem non reddunt, 
Chrisost. de sacerd. li. 4.  is certe etiam gravius suppliwm commeretur. He whom benefits received make not better, doth deserve the more grievous punishment. And surely the greater the love of Christ is to the church, the greater is the sin of the church in not performing duty.) Now in the former part of this sixth chapter, her beloved doth comfort her, & doth assure her that she is as dear unto him now, as ever before she had been. So than it is not the excellency of the church that commendeth her, but her spouse through his gracious favour doth accept of her, notwithstanding her defects, which she acknowledgeth. 
The several parts of the church.  To let this pass, let us consider the several parts of this visible church. 
Her king.  Her King and Lord is the king of peace, and Lord himself of all glory, the saviour of Zion. Esa. 62. 11. a king, john. 12. 15. and one, whose sovereignty was figured in Melchizedek, Heb. 7. 8. So that in regard of this her king, we also do confess the church to be glorious; She enjoyeth most holy and heavenly laws. 
Her laws.  Most true it is, that the commandments of Christ are such, that it cannot justly be counted a servitude to be obedient unto them; irksome they are no doubt to a carnal man, but not to him that loveth God: this is it that is witnessed in the places alleged, viz. Matt. 11. 30. and 1. john. 5. 3. but what are these Laws and commandments? Our Saviour Christ, say they, was forty days after his resurrection conversant with his Apostles, teaching them those things which concern the building of the church and kingdom, and the Apostles according as they have received instruction of him, so they builded, and left us a pattern now. So that these most holy laws were given by Christ to his Apostles, between the times of his resurrection and ascension.  
Whereunto I say, that although the discipline of Christ being his own ordinance is most holy, yet this is to put it in the number of unwritten verities, when men would prove it by such arguments as this is. And as for the saying of Christ by them produced, it doth not speak of discipline, for he only willeth his Disciples to take his yoke upon them.  
I know that they take this Yoke for discipline, but the circumstances of the place do bewray their ignorance in so thinking. For in bearing this yoke, CHRIST willeth that his example be followed, Learn of me, saith Christ. Now I would understand of these men, what was that Church, wherein Christ found this discipline established, and submitted himself unto the same, leaving this his deed for an example to be followed: if they cannot tell me this, as it is hard to show that which never was, I wonder what hath moved them to wring out discipline from hence, seeing that Christ only exhorteth to submission, meekness, etc. by his example. The Philosopher was not so gross in his Panspermia, as they are in making quidlibet ex quolibet so commonly. Yet I say again, the laws of Christ are most holy, and that discipline which he approveth most necessary, which is not the government which here is deciphered, for it shall appear to be the device of man, without the approbation of the word of God, but the rule of his word, wherein we are taught to employ ourselves in our several callings, to perform those duties which in our callings God requireth at our hands. As for the vigilancy of Pastors, 
Her members.  the sincerity of Doctors, the carefulness of Governors, the trustiness of those unto whom the care of the poor is committed, the sobriety of relievers, the humility, obedience and meekness of the people; these are required in the word of God, and all the testimonies in this cause cited (one or two excepted) are admonitions, & exhortations, that men would be careful of these things, as they do concern them in their callings. But do these proofs here used justify that the visible church enjoyeth such a people, qualified in this sort? Nay, those that come nearest the matter, as Rom. 12. 7. 8. Act. 20. 28. Matth. 5. 5. Deut. 18. 10. are but exhortations unto this fidelity, vigilancy, etc. but no promises that the church shall enjoy such men always. 
Bulling. & joh. Bale in Act. 2. Freneus contra valent. li. 1. cap. 27. Tertul. in prescrip. Heret.  Some of these scriptures do flatly show the contrary. Read Act. 20. vers. 29. 30. I know, saith Paul, there shall enter in among you grievous wolves, not sparing the flock, etc. It is also the judgement of some, that one of the deacons spoken of Act. 6. was the first of the Nicholaitans mentioned Revel. 2. 6. Other places alleged are nothing to the purpose as joh. 13. 7. which is not spoken of the widows, that here are called relevers, but to the disciples of their duties in helping one an other. Likewise Esay. 60. which is a prophesy of the calling of the Gentiles, and & Eze. 36. 38. which promiseth a blessing upon Israel, are far from proving that every member of the visible church is meek, obedient, etc. thus hath our author told us of many good things, without due proof of any one.  
When this describer of the church, had showed us the sincerity of every member particularly, he giveth his judge meant of them all jointly, saying: Every stone is living elect & precious, which is confirmed with three testimonies: the first is, 1. Reg. 7. 9 where the building of Solomon being showed in order, that he built one house to dwell in, an other called the forest of Libanon, a porch for the throne where he judged, and a house also for pharao's daughter, it is said, All these were of costly stones. And how then? did every of these buildings to what use soever they were appointed, represent the visible church of God? The only sight of this place is sufficient to show what force it hath to prove the matter in question. The second place is Zach. 14. 21. Every pot in jerusalem and juda shall be holy unto the Lord of hosts, and all they that sacrifice shall come, and take of them, and seethe therein: by this ceremony the people were put in mind, that every of them do worship the Lord with holy affections, but this doth not prove that all the people did thus behave themselves in God's worship; the contrary is plain. Agg. 2. 11. 12. etc. The last place which is 1. Pet. 2. 5. cometh more near the mark: for the Apostle saith that as lively stones they were made a spiritual house; yet he saith not that every one among them was so, and those that were, he declareth from whence it came: to wit, jesus Christ. In which matter (if no further purity be meant by the author) we do agree: as also that every one hath his burden & his order, being bound to edify one an other, exhort, reprove, and comfort one an other lovingly as being members of one body, and faithfully, as in God's sight. The neglect of these duties hath bred, nourished, & continued this late & pestilent schism amongst us.  
That the affecting of offices, the wresting or neglecting of laws, & perverting of truth are not incident to the church, is news too good to be true, as shall appear even by the self same places of scripture which here are set in the margin as good proofs of the author's follies, whiles that they do so flatly gainsay that which they should justify. For many make merchandise of the word. 2. Cor. 2. 17. And Diotrephes loveth to have the pre-eminence 3. john. 9 then is there affecting of offices. In the latter times some shall speak lies through hypocrisy, and have their consciences burned with an hot iron 1. Timoth. 4. 2. And some desiring to make a fair show in the flesh constrain men to be circumcised Galat. 6. 12. then is there perverting of truth. The Corinthians were negligent in proceeding against the incestuous person 1. Cor. 5. then is there neglecting of laws. What shall we then say to this man, who would make the world believe, that the scriptures do confirm that, which they do so directly and plainly deny? Let him pronounce the sentence upon himself. He saith, The prophet that hath a dream let him tell a dream, and he that hath God's word let him speak God's word faithfully. jer. 23. 28. and so say I: for it is a vile abuse, that is offered to God and man, when a dream or fancy is countenanced with the scriptures, which do overthrow it. What is the chaff to the wheat. Timothy durst not thus behave himself in God's house 1. timoth. 3. 15. Every member of the church (say they) ought to have freedom to utter his complaints and griefs, yea and not disturbing the peaceable order of the church (by passing the bounds of his calling) to reprove transgressions and errors: this we grant of our own accord, not being urged hereunto by any thing mentioned. 1. Corinth. 6. or 14. 30. which prove it not; but that the estate of the visible church is such, that every member hath always this freedom, we deny it. Also, we say, that as there may be intrusion or climbing up an other way into the sheepfold through men's corruptions, then by the election of those to whom election doth belong: so would it be a horrible confusion if the election of offices were left in the hands of the people, as in this platform of discipline they do teach us, but that the people should have their interest in ordination, also is more than gross. For proof whereof, I will not stand upon those places of Paul 1. Tim. 5. 22. lay not thy hand rashly on any man, and 'tis 15. for this cause left I thee at Crete, that thou mightest appoint Elders in every city, because that although they flatly gainsay the ordination of Elders by the people; yet they seem not sufficient unto some, to infringe the liberty of the people in election also; 
Caluin Inst. lib. 4. cap. 3 Sect. 15.  because that Luke showing how Paul and Barnabas appointed Elders in the churches, 
Act. 14. 23.  saith that they did it by consent. And it is not to be thought saith Caluin that Paul did grant a greater liberty to Timothy and Titus then he took unto himself: for which purpose is also alleged Cyprian who would, 
Cipr. lib. 1.  ut sacerdos plebe present sub omnium oculis deligatur atque dignus atque idoneus publico judicio comprobetur; 
Epist. 3.  that the priest, when the people are present, be chosen in the sight of all & be approved to be sufficient & meet by common consent. Unto all which I say, that even these authorities of Luke, Caluin, and Cyprian do flatly deny that election should be made by the people: for Praeesse electioni debere alios pastores nequid vel per levitatem, 
Calu. Ibid.  vel per mala studia, vel per tumultum à multitudine peccetur. Other pastors ought to rule the election, lest the multitude fail either through lightness or by evil practices, or tumult: so that howsoever it be granted by these places cited, that a wise people ought to have their consent in election, yet if they be tumultuous, ill conditioned, or void of gravity (as generally the common sort are faulty in one of these) then ought other pastors to rule, yea and overrule them. Those churches also which by the judgement of our author himself are most reform, who admit not any thing of weight to be done, inscia vel invita ecclesia, yet whatsoever pertaineth to the state of the church, they have the same disposed by the common counsel of the Elder ship, so that election is in their power, the people consenting unto them. And therefore (not to press the authority of Chrisostom, writing about the year of our lord 500 saith flatly that neither people nor Elders were to elect a bishop, 
Chrisost. in Phil. hom. 2.  or a minister but the bishop only) neither election, much less ordination ought to be at any time in the hands of the multitude, further than in giving consent unto the pastors, nor at all to be regarded if they be such as before have been mentioned; and therefore as these men are vain in arrogating more than this, so are they vain in censuring the church of England, for that it leaveth not this election unto the people, whose ignorance is generally great for want of instruction, & whose heads are generally very tumultuous by the means of such as this our author is. Why are not they a holy and free people? 
Num. 16. 3.  Indeed when Corah and his company had gathered themselves together against Moses and Aaron, they said, Ye take too much upon you seeing all the congregation is holy every one of them and the Lord is among them. But I doubt I should injury Corah by comparing these men unto him; for he under the pretence of holiness and freedom, sought only to be privileged from submission; but these our men under the same vail, content not themselves herewith, but in their aspiring minds do seek to bring not the government of the church only, but of the weal public also into their hands; for obtaining where of they lay this platform: first that privatmen are to erect and establish this government of theirs, and then it being erected that all matters both civil and ecclesiastical are to be ordered by the same. The later of these two points will be manifest hereafter in their description of an Elder, who (as they say) must discern between plea and plea, etc. And as touching the former point, although in one of their writings which they have dispersed they have made this protestation; We purpose not to meddle with the reformation of the state, otherwise then by our prayers unto God; yet as forgetting themselves, immediately after in the same discourse they affirm, that Christ hath left but one form of government in his last will and Testament unto his church, which he hath sealed with his blood: and therefore not left it arbitrable at the pleasures of princes, or policies of times to be done or undone, but made it by a double right inviolable, both by his word and his Testament: so that the church of God can neither be governed by any other laws or government, neither ought it to be without this; for God holdeth them all in the state of enemies, which have not his son to reign over them. Now than the faithful are commanded to gather together in Christ's name, with promise of direction & protection, & authority not only to establish his laws & ordinances among them but faithfully to govern his church thereby; for the kingdom of God consists not in word but in power. Now this assembly of the faithful before they be planted & established in this order, consists hitherto but of private persons, none as yet being called unto office, & function. Therefore we may well conclude that God commandeth his faithful servants being as yet private men, together to build his church, according to the true pattern of Christ's Testament: thus far they. But here is no word of God to prove any of these assertions: we read of Asa, jehosaphat, jehoiada the priest, Hezekia, josia & others, some of them pulling down the abominations of juda, others setting up the priests & levites in their places in the house of God disposing them as in the fear of God, seemed good in their eyes; but in the whole book of God is not to be found either precept or example to warrant a private man in purging, much less in erecting the church of God. Who then required these things at the hands of these men? will they tell us of extraordinary proceedings in matters of extremity? Let them show herein some extraordinary testimony from God to warrant us in regarding them, otherwise here is in trusion. For howsoever Zerubbabel & jehosuah, Ezra & Nehemia did daily pray for the restoring of the people out of captivity, & were most willing & ready to go before them, & to bring them to jerusalem, yet until they had authority committed to them so to do by the kings of Persia, Cirus, Darius & others, 
Ezra. 1.  they never durst attempt the matter; 
Ezra. 7.  and yet we may truly say that these were no common persons, 
Neh. 1. 4. & 2. 5.  jehosua being the high priest, Zerubbabel a chief man of the people, Ezra a scribe of the law, & Nehemia a great man, yea in the court of Artashast: but they all knew full well that Moses & Aaron the prince and the priest must join together in all such actions.  
Likewise in this church they have holy 
Brownist  
k Math. 5. 17 1. Tim. 1. 18  laws as limits and bounds, which it is lawful at no hand to transgress, they have laws to direct them in the choice of every officer, what kind of them the Lord will have.   

Brownist.  
This tautology of the holy laws of the church, it is not so unwisely iterated & repeated, but it is as foolishly also and fond proved. For Christ Matth. 5. 17. saying, that he came not to destroy the law and the prophets but to fulfil them; and Paul 1. Tim. 1. 18. giving a commandment to Timothy, which commandment is expressed what it is in the third, fourth, and fift verses of the same chapter, do not once speak of the church's laws for outward direction▪ as may appear evidently to every one that hath but a mean judgement in the scriptures.   

Answer.  
Their pastor must be apt to 
l Leu. 21. 17 Matth. 2. 6. 1. Tim. 3. 2.  teach, no young scholar 
m 2. Tim. 2. 15.  able to divide the word aright, 
n Tit. 1. 9 2. Tim. 4.  holding fast the faithful word according to doctrine, that he may be able also to exhort, rebuke improve with wholesome doctrine, and to convince them that say against it: he must be a man that loveth goodness, he must be wise, righteove, holy, temperate: he must be of life 
o Tit. 1. 7. 8  unreprovable as God's steward: he must be generally well reported of, and one that ruleth his own household under obedience with all honesty: he must be modest, humble, meek, gentle and loving: he must be a man of 
p Num. 12. 3 Esa. 50. 4 jere. 3. 15 Eze. 34. 18. Zach. 7. 11 Act. 20 1. Pet. 5. 1. 2. 3. 4 1. Tim. 2. 20  great patience, compassion, labour and diligence: he must always be careful and watchful over the flock, whereof the Lord hath made him overseer, with all willingness and cheerfulness, not holding his office in respect of persons, but doing his duty to every soul, as he will answer before the chief shepherd, etc.   

Answer.  
In this description of the pastors office, as the author hath set down some things therein required, so hath he left other matters pertaining (by his own doctrine) thereunto, altogether untouched: for whereas he telleth us of an Eldership, wherein the pastor is the chief, here is nothing mentioned of this matter, as if the ecclesiastical censure remained as peculiar unto the Elders. Again, forasmuch as he requireth in a pastor, that he exhort, rebuke, and convince the gayne-sayers of wholesome doctrine: he doth confirm herein that which hath been said concerning the Doctor, for either this function is not in the public place of God's worship, or else it doth intrude into the pastoral charge, & so these offices would not be severed and diverse. Thirdly, seeing modesty, humility, meekness, etc. are necessary in a Pastor, Doctor, Elder, and all, we see how unfit these men are to bear any office in the Church of God, considering how far they are from modesty, meekness, or civil honesty, when they call the ministery of England traitors to Christ, 
In the treatise of the church apparent.  the Pope's bastards, wicked guides, Antichrists, etc. When the book of common prayer is termed a piece of swine's flesh, 
In another pamphlet of theirs.  and the people of England generally are accounted persecutors of the church of God, & no Christians. Lastly, we may observe, that some of these testimonies of Scripture in the margin are not so fit as might be to prove the office of a pastor. For Nu. 12. 3. doth speak of the meekness of Moses, but his was not a pastoral charge. Esa. 50. 4. setteth forth the Prophet's diligence, Zach. 7. 11. complaineth of the people's obstinacy: but what are these to prove the office of a pastor? The place that is quoted 1. Tim. 2. 20. because it is somewhat after the end of the chapter, it shall be answered when that verse is found.   

Brownist.  
Their Doctor or teacher must be a man apt to teach, 
1. Tim. 3 Tit. 1.  able to divide the word of God aright, and to deliver sound and wholesome doctrine from the same, 
1. Tim. 1. 15.  still building upon the same ground work, 
1. Cor. 1. 17 & 2. 4  he must be mighty in the Scriptures, able to convince the gainsayers, and carefully to deliver his doctrine pure, sound and plain, not with curiosity or affection, but so that it may edify the most simple, approving it to every man's conscience, he must be of life unreprovable, one that can govern his own household, he must be of manners sober, temperate, modest, gentle and loving, etc.   

Answer.  
In this description of a doctor here is nothing differing from that which hath been in the description of a pastor. For as there, no mention was made of any ecclesiastical jurisdiction, so here it is also passed over in silence, as if he had never said that the pastor and doctor were governing officers. And as there he requireth of a pastor the dividing of the word of God aright, and the approving of it to every man's conscience, so doth he here require the same in a doctor: and both alike in the judgement of our author are to execute their office without any difference either of the place or of the matter, or of the manner of dealing, than the which what can be more fond, if he speaketh the truth in saying that these offices are limited, severed and divers. And lastly, as in the description of a pastor, the scriptures were abused, so in this of a doctor they are not friendly handled. For these-places, 1. Tim. 3. Tit. 1. & 2. Tim. 2. 15. have been alleged before for the pastor, who being an overseer of Christ's flock, hath not been denied the use of the Scriptures to decipher out his calling, but in bringing the same in again for a Doctor, it appeareth that the store is now spent, whereof there was no spare in the beginning of this Treatise. Also these 1. Cor. 1. 17. & 2. 4. do show what Paul did in his Apostleship: but the office of a Doctor is a distinct matter from the office of an Apostle, 
Ephe. 4. 11  & therefore altogether impertinent unto this matter, are these testimonies used by the author.   

Their Elders must be of wisdom and judgement, 
Brownist  endued with the spirit of God, 
Num. 11. 24  able to discern between cause and cause, 
2. Chr. 19 8  between plea and plea, 
Act. 15  and accordingly to prevent and redress evils, 
1. Tim. 5  always vigilant, and intending to see the statutes, ordinances and laws of God kept in the church, & that not only by the people in obedience, but to see the officers do their duties. These men must be of life likewise unreprovable, governing their own families orderly, they must be also of manners sober, gentle, modest, loving, temperate, etc.   

Answer.  
The third sort of governing officers in the Church, are by our author called Elders, concerning which name, howsoever calvin reporteth, 
Cal. Inst. lib 4. cap. 4. se. 1  that in churches of former times some had this title given unto them, who only were conversant in the censure of the church, yet is it generally in the Scriptures ascribed unto them that laboured in the word and sacraments; as appeareth Tit. 1. 5. Act. 14. 12. & 20. 17. & in other places. And thereupon Caluin saith, 
Cal. Inst. lib. 4. cap. 3. sect. 8.  Quod Episcopos & presbyteros, & pastors, & ministros promiscue vocavi, qui ecclesias regunt, idfeciex scripturae usu, quae vocabulaista confundit. In that I have without making difference named Bishops and Elders, and Pastors and Ministers, I have done it according to the practice of the Scripture which confoundeth these words. 
jer. in tit. & Euagrio. Epist. 58  And Jerome saith, Veteribus eos omnino fuisse presbyteros, quos Episcopos. With those of ancient times the same men were Elders which were Bishops. Therefore it is not so directly from the word of God, (as in the title of this book is promised) but from the practice of some churches that he hath taken this name Elder, to give it unto those which bear office without any further dealing in the ministery of the word. As the name Elder in this place is not usual in the word, so the office of an Elder, as it is here described, hath neither warrant of the word, nor yet of any church, whether ancient or of latter days. I grant that certain churches have made choice of men which should deal only in the censures of the church, whom they have called Presbyteros, Elders. But the most that they have ever required in such an Elder was, that he should be sound in faith, in life unreprovable, able to discern of the dealings of every calling in the church, careful to see rightly into the same, and ready to join in correcting with ecclesiastical censure, those that are undutiful, being helpful unto the rest. But that it should belong unto them to discern between cause and cause, between plea and plea, etc. It is a plain pulling of the sword out of the magistrates hand. They mean no such matter (they say) for they grant the magistrate his authority over the persons, though not over the causes of men. This it is, whereas her Majesty hath appointed judges in the land to end causes, decide controversies, & to give sentence upon malefactors, and sheriffs to see the execution of that which the judges have determined: the seat of judgement must be brought into the consistory of these Elders, and the office of the Sheriff must be only left in the hand of the magistrate, to see the decrees of these ancients put in execution. Now tell me if these men do not go beyond Corah & his company, 
Num. 26. 3.  as before was said? yet I will leave the further consideration of these matters unto those whom they do concern, only let us see what warrants they have out of the word of God for the largeness of this their commission. Num. 11. 24. maketh mention of three score and ten men which were chosen by the appointment of God to be assistants unto Moses, but these were temporal magistrates, and not ecclesiastical. Again, it saith not that Moses was discharged, and the authority of judging between plea and plea, remained in the power of these men only. As like to purpose is Act. 15. where there is neither any such authority mentioned as aforesaid, nor yet such an office as an unministering Elder spoken of. For the word Elders in that place, doth signify those that labour in word and doctrine, as hath been noted before. As touching that of Paul, 1. Tim. 5. 17. An Elder is worthy of double honour, especially such as labour in the word and doctrine. From whence is collected that there were some Elders, which did not labour in the word and doctrine. I answer, that there was a time (as before was said) when such Elders were in the church, but when they had their beginning, how long they continued, & how far their office extended: The author hath neither in this place nor else where showed. At the first they were not, as by that hath been showed may appear. Afterward it should seem that some such were appointed for the secret meetings of the faithful, whiles they were under persecution, but when the church increased and was dispersed into nations, as now it is in England, we read not that such were continued in the Church, nay the contrary is flatly testified. For as Jerome sayeth, Idem est Presbyter qui est Episcopus: & antequam diaboli instinctu, studia in religione fieret, & diceretur in populis, ego sum Pauli, ego Apollo, ego autem Cephae, communi Presbyterorum concilio, ecclesiae gubernabantur. Postquam vero unusquisque eos quos baptizaverat, suos putabat esse non Christi, in toto orb decretumest, ut unus de Praesbyteris electus supponeretur ceteris, ad quem omnis Ecclesiae cura pertineret. An Elder is the same that a Bishop is, and before that through the instigation of the devil affection bare sway in matters of religion, and that it was said amongst the people, I am of Paul, I am of Apollo, I am of Cephas, the churches were governed by the common council of the elders, but after that every one thought, that those whom he baptised were his own, and not Christ's, it was decreed throughout the world, that one of the elders should be set in the place of the rest, to whom might pertain the whole state of the Church. If there be any help, it must be had from the 2. Chro. 19 8. for there it is thus written. Moreover in jerusalem jehosaphat did appoint of the Levites & of the priests and of the chief of the families of Israel for the judgements of the Lord, and for strifes, when they returned to jerusalem. By the judgements of the Lord are understood those holy causes, the knowledge whereof was committed to the priests & Levites; by strifes are noted civil contentions: the ending whereof pertained to the chief of the families of Israel. This self same matter is expressed also Deut. 17. 9 If there arise a matter too hard for thee in judgement between blood and blood, plea and plea, between plague and plague in the matters of controversy within thy gates, thou shalt then arise and go up unto the place which jehova thy God shall choose; and thou shalt come unto the priests of the Levites, or unto the judge that shall be in those days, etc. So that this disjunctive (or) doth express a plain difference between the office of the priest, and the matters belonging to the judge. For although ve al hashpat be red in some translations & to the judge, yet the twelft verse of this chapter doth end this controversy, where the disjunctive (or) is set down by an other word; That man that will do presumptuously not hearkening unto the priest (that standeth before the Lord thy God to minister there) o all hashpat, or to the judge shall die. For it is evident that bloodshed pertained to the judge, the descrying of plagues unto the priest. Likewise contentions being about diverse matters, those that concerned civil affairs pertained to the temporal judge, other matters of faith, were to be decided by the ecclesiastical censure: so that although we should grant them a signory, yet all causes are not to be brought into their consistory. In the mean time we see that these men being at defiance with popery, have here showed us a reason of it, because the both of them would judge all, and would be judged by none, both would privilege their own deeds, and have the handling of the causes of all others: and therefore as in the Papist, so in these we may see, a sottish ignorance with an arrogant and presumptuous spirit.   

Brownist.  
Their Deacont must be men of honest report, 
Act. 6. 2  having the mystery of the faith in a pure conscience, 
1. Tim. 3. 8. 9  endued with the holy Ghost, they must be grave, temperate, not given to excess, nor to filthy lucre.   

Answer.  
Whereas the office of a Deacon is here mentioned, as distinct from the former, it had been requisite for the author more fully to have expressed his mind: for as touching Deacons, it is generally granted of all writers, that they were in the primitive Church, such as our author doth here speak of. One saith, that Presbyteri, Episcopi, & Diaconi, hoc est ministri Christi, Elders, Bishops and deacons, that is to say, the ministers of Christ: were names given generally to those that had to instruct the people. And for proof thereof he allegeth that of Paul to Timothy, 
Chri. hom. 2 in Philip.  Ten diaconian sou plerophoreson, Fulfilling thy ministery: & yet he was the disposer of God's mysteries at Ephesus. Another saith, Primum omnes docebant, & omnes baptizabant, 
Ambros. in Ephe. cap. 4  quibuscunque diebus vel temporibus fuisset occasio, nec enim Philippus tempus quaesivit, aut diem quo Eunuchum baptizaret. At the first all taught and all baptised, when & wheresoever occasion was offered, neither did Philip stay for a time nor a day wherein to baptise the Eunuch. 
De decret. Nice. synod. contra Eus.  Athanasius expoundeth that of Paul, 1. Tim. 3. 8. where the Deacon is willed not to be double tongued, as if the deacon were a teacher in the word: and he himself in describing how he fled for the Arrians, saith thus: Monui Diaconum ut recitaret Psalmum, populum item ut auscultaret, etc. I willed the Deacon to read a Psalm, and the people also to give ear.  
Therefore although master calvin saith, that Diaconi sub Episcopo pauperum essent oeconumi: 
Cal. Inst. lib. 4. cap. 4. sect. 5.  Deacons should under the Bishops be providers for the poor. Yet seeing they dealt in other matters also, and were called Diaconi, because they were ministers of the word also; our author should have showed us when it was that these Deacons ceased to deal in other matters then in provision for the poor only, or else he should have told us that there are two sorts of Deacons, Diaconoi tou logou, minister of the word, and ministers or disposers of the goods of the poor. And these things he must have proved by God's word, and then in this point he had performed his promise made in the Title of his book, and showed himself to be so good as his own word, but now by what authority he hath affirmed, by the same authority may be denied such an office as is here spoken of, to be that Deacon which is mentioned in the places cited. Act. 6. For Philip who was one of the Deacons, did both teach and baptise, Act. 8. which matter although we should grant that he did it, not as a deacon, but being an Evangelist, as some with this distinction would shift off the matter, yet must it be confessed, that the Deacons mentioned in the Acts, were not discharged from dealing in the word, only to take upon them the care of the poor. Neither doth Paul 1. Tit. 3. 8. speak any thing to gainsay this. Yet I grant that in the Church of God a care of the poor must be had, and that there be faithful men appointed for the same, of whom the Apostle speaketh, Rom. 12. 8. which place cannot be referred unto the liberality of all Christians in general, as some have taught. For this is handled in the thirteenth verse of the same chapter, which should have been done if there were not a difference between the matter required in the eight verse, which speaketh of the public officer, and the thirteenth verse, which extendeth itself to all Christians: for vain repetitions are not used by the Apostle. But to go forward.   

Brownist.  
Their releevers or widows must be women of sixty years of age at the least, 
1. Tim. 9 10  for avoiding of inconveniences; they must be well reported of for good works: such as have nourished their children, such as have been harborous to strangers, diligent & serviceable to the saints, compassionate and helpful to them in adversity, given to every good work, continuing in prayers and supplications night and day.  
These must first be truly proved, then if they be found blameless, administer, etc.   

Answer.  
As concerning widows, we grant that they may be helpful to the sick, but yet so burdensome unto the rest, that the relief of the poor whiles they are to be maintained thereby, shall be diminished, so that they may more truly be called the relieved, than relievers. Now for the necessity of such in the church, it is not proved out of Tim. 3. 10. nor yet out of any place of Scripture else; & why? For the L. knoweth the impossibility in having such in every congregation, & in maintaining them, the most that can be granted is, that were the church possessed of such, & therewithal able to maintain both them and these whom they were to attend upon, then would it be a great comfort to them all. I spare to speak further of these, only it may be observed that the place cited to prove such an office in the church, 1. Tim. 5. maketh nothing for it. For Paul as the circumstances of the place do show speaketh of such as are to be succoured by the church▪ Honour widows, which are widows indeed, that is, which have need of help, and so proceedeth in showing what they are which especially are to have the relief of the church, uz. such as by reason of their age and want of friends are not able to help themselves, although in a godly affection they hate idleness: but as for the younger widows they are not to live by the maintenance of the church, lest that idleness be maintained, the mouths of the enemies be opened against the truth & the church be abused, whiles the goods of the church be spent upon those who make protestation, that they have no other comfort (for to such only is the relief of the church to be given) & yet through the lust of youth do betake themselves to marriage again; which though it be a matter lawful in itself, yet is it unlawful to those that before God & his church have vowed the contrary: and thus is this place expounded by Theophilact, Ambrose, Bullinger, Claudius Guilliaud and others. Thus have we at the last the offices & officers of a reformed church described, so well as our author could, of whom together with his complices we may truly say (as Adrianus spoke on his death bed of his physicians, that they brought him to his end) these reformers in their platform here prescribed have offered us such a medicine that if the Church should be void of sense and receive it, she might in short time complain, that these her Physicians had brought her to her end: yet we must believe upon pain of damnation, that it is a good receipt: wherein they deal like unskilful and unconscionable Physicians, who promise a wonderful cure, ravishing the senses to conceive, much more to behold, what then to enjoy so blessed a comfort? and yet will minister that which will be the bane of the patiented. Christ indeed hath showed an outward government unto his church, whereof although we are not capable, partly by reason of men's insufficiency to order it, & partly by means of the crookedness of the common sort, who will not abide to be ordered by it, but especially for that a whole nation cannot so easily be brought to that uniform order, as some one private congregation, yet assuredly the nearer we come to this his ordinance, the more heavenly is that harmony and consent of ours. And herein I will not stay in showing how the laws of our Church of England have provided, that in the congregations we should have Pastors: In the Universities such as execute the office of doctors in bringing up those in the knowledge of God's word, which may supply the places that are void of teachers in the Churches: & in all places, some to observe the behaviours of men, others to collect the relief of the poor, etc. because that I writ not an Apology for the Church of England, only I would have men to see the government of Brownism, what it is, viz so far disagreeing from the discipline of Christ, that neither the frame of their building, nor the builders themselves have the approbation of God's word, whereof they spoke; but in this their dealing are like unto the Cuthits & the rest, who inhabiting Samaria, falsely bragged that they were the children of jacob, and blindly deceived themselves with a false worship, as may appear by one of them, I mean the woman of Samaria, john. 4. For as the Lord had established his worship upon mount Zion: so one Manasses to advance himself, erected a temple upon mount Gerazin, the jews according to God's appointment worshipped at Zion, the Samaritans at Gerazin. A controversy rose between them which of these people did best. 
john. 42. 2.  Christ saith to the Samaritans, Ye worship ye wots not what; yet they had a temple, a Priesthood, and other ordinances, which were kept at jerusalem. But who gave Manasses authority to erect a temple, assemble a people, ordain, etc. These men came not so near the discipline of Christ, as the Samaritans did resemble the discipline at jerusalem: and Manasses being the son of the high Priest had as good a warrant for his proceed, as a private man might have, and yet his dealings were accursed. Now when these men fail both in this, that they have not authority to erect discipline, and also if this were granted, in that they have described a false government, we may not pronounce a blessing upon them.   

Brownist.  
Now as the persons gifts, 
1. Co. 12. 12. 8  conditions, manners, life and proof of these officers, is set down by the holy Ghost, so are their offices limited, severed and diverse.   

Answer.  
We have already heard both of the gifts and of the offices also of these several callings, for so our author doth confess afterwards. Concerning which it is apparent, that the Pastor and Doctor are so described, as if there were no difference between them. The Elder indeed is severed from them both, as if government were peculiar unto him alone, and his commission is set down so large, as if it were not limited. The Deacons office may be diverse from the rest, but as yet we cannot find it in that which he hath hitherto set down. We will therefore consider that which followeth. For either to make his volume greater, or to amend that which hath been said, he fetcheth the matter about again, and notwithstanding he hath told us (as he acknowledgeth) what these offices are, yet a good lesson cannot be told too often, we must be content to hear it again. Therefore it followeth.   

Brownist.  
The pastors office is to feed the sheep of Christ in green and wholesome pastors of his word, 
Leu. 10. 10. 11  and lead them to the still waters, even to the pure fountain & river of life, 
Num. 18. 2.  he must guide and keep those sheep by that heavenly shephook and pastor all staff of the word, 
Ezec. 44. 23. & 34. 33.  thereby drawing them to him, 
Psal. 23  thereby looking into their souls, 
john. 21. 15  even into their most secret thoughts, thereby discerning their diseases, 
Act. 20.  and thereby euring them, 
1. Pet. 5. 12  applying to every disease a fit and convenient medicine, 
Zach. 11. 7  according to the quality and malady of the disease, 
reve. 22. 2  and give warning to the church, 
Luk. 12. 42  that they may orderly proceed to excommunication. 
2. Co. 10. 4. 5  Further, he must by this his sheephook watch over & defend his flock from ravenous beasts, 
Heb. 8. 12  and the wolf, and take the little foxes, etc.   

Answer.  
It belongeth to the Pastor to feed the sheep, to draw them from evil by the power of the word, both in matters of faith & manners of life, to preserve them from schisms & heresies, schismatics & heretics, and to give notice of the wilful and obstinate persons, that ecclesiastical censure may proceed against them. For proof whereof the places alleged must have a gentle construction before they may be accounted indifferent. For though Levit 10. Num. 18. and Ezech. 44. do speak of the Priest: Likewise Psalm 23. and Zach. 11. of Christ: yet can they not properly be applied unto the Pastor, except we add this, that the Pastor must walk in the steps of the Priest, and in the matters aforesaid be a follower of Christ. And that also reve. 22. 2. forasmuch as it speaketh of the Church triumphant (as the whole discourse doth show) it can hardly be brought to pertain unto the Pastor, except we say that it is in regard that the end of his ministery is to bring the people of God unto the assurance of this estate. So that to fill the quotations unto the matter, we have great need of a friendly expositor. Now in the office of a pastor here is an addition, to that which in the former place was mentioned, that he is to look into the most secret thoughts, thereby discerning the diseases of his people; which should seem a heavy burden, for a man would think that the heart of man is a bottomless deep: and that no man could know the heart of man, but the spirit that is in man, and that God only trieth the heart and the rains; 
jere. 17. 9  yet this is not so unpossible as it doth appear at the first sight. For there are diverse means which may be be used for the ready attaining unto the matter: as the Papists for the same purpose had their auricular confession. And yet there is a surer way, namely, to persuade the people (as some have been taught it publicly for sound doctrine) that they may not come unto the table of the Lord, before they have examined ned themselves of their secret sins, and also do declare the same unto the church, that is, not to the Priest, as it was in popery, but to the Elders and people also, and this is not a secret butchery of men's souls as that was, but an open tyrannising over the conscience.   

Brownist.  
The Doctor's office is already set down in this description, 
Eze. 33. 1.  his especial care must be to build upon the only true groundwork, 
1. Cor. 11. 19  gold, silver and precious stones, 
joh. 10. 11. 12  that his work may endure the trial of the fire, 
Levi. 10. 10  and by the light of the same fire reveal the timber, 
Eze. 44. 24.  hay and stubble of false teachers: 
Mal. 2. 6.  he must take diligent heed to keep the church from errors. 
1. Cor. 3. 11  And further, 
2. Cor. 1. 7. and. 24.  he must aeliver his doctrine so plainly, 
1. Tim. 4. 16 and 6. 20  simply and purely, 
Ephe. 2. 20  that the church may increase with the increasing of God, 
Heb. 6. 1  and grow up into him which is the head Christ jesus. 
1. Pet. 2. 2    

Answer.  
Our author's meaning is, that the doctor do teach the truth, and convince the gainsayer. All this we heard of before in the description of a doctor, here then is no addition to supply the wants of that discourse, only it is countenanced with a greater number of Scriptures than it had at the first, and therein bewrayeth a greater folly, for the margin is pestered to no purpose: For what do these places cited tell us? Ezech. 33. 1. setteth out the duty of a watchman. 1. Cor. 11. 19 showeth the necessity of heresies. joh. 10 11. speaketh of the shepherd Christ, Leuit. 10. 11. (which also was alleged for the pastor) was spoken of the Priest, as was Eze. 44. 24. and Mal. 2. 6. Paul. 1. Cor. 1. 7. saith that the Corinth's were not destitute of any gifts. Also in the 1. Cor. 2. 4. he speaketh of himself being an Apostle. The two places of his Epistle to Timothy, do show his duty in the Church of Ephesus, where (as these men say) he had the function of an Evanglist. Paul Ephe. 2. 20. telleth them that they are built upon the foundation of the Apostles and Prophets, Heb. 6. and 1. Peter. 2. 2. do declare how God's people ought to grow up more and more in the knowledge of God's mysteries. I see not how any one of these places can directly prove the office of a Doctor in the Church: for either they do testify the duty of other callings, or else they show what matters are effected in the people by the ministery of the pastor. Now that place of Paul the first Epistle to the Corinthians, the third Chapter and the eleventh verse, I have kept it until the last place, for that I find it most of all abused, not so much because it is restrained here to a Doctor, and yet the Apostle spoke it generally of all sorts of builders: but for that the latter part of this Scripture is here expounded of false Prophets, which is to be understood of such teachers as always keep the foundation, and build in Christ, howsoever through their frailty and weakness they be far from that exact purity which is required in handling the word of God.   

Brownist.  
The office of the ancients is expressed in their description: 
Num. 11. 16  their especial care must be to see the ordinances of God truly taught and practised as well by the officers in doing their duty uprightly, 
Deut. 16. 18  as to see that the people obey willingly and readily. 
Deut. 10. 16  It is their duty to see the congregation holily and quietly ordered, 
2. Chr. 19 8  and no man disturbed, 
Exod. 39 42  by the contentious and disobedient, 
1. Tim. 3. 15  froward and obstinate, 
2. Tim. 1. 13.  not taking away the liberty of the least, 
1. Cor. 11. 16. & 14. 33.  but upholding the right of all, 
Gal. 2. 4. 5.  wisely judging of times and circumstances: 
Col. 1. 16.  they must be ready assistants to the pastor and teachers, 
Act. 20.  helping to bear their burden, 
1. Pet. 5. 1.  but not intruding into their office. 
Rom. 12. 8.    

Answer.  
It should seem that the drawer of this government would have the ecclesiastical censures only to proceed from the ancients (or else he would in one place or other have showed that they without the rest were not to determine) and also that supreme authority should be in them to control both teacher and people, being themselves privileged from the censures of other. The office of the Ancients (saith he) is expressed in the description: and in deed the matters here spoken if, and some of the quotations, as Numb. 11. & 2. Chron. 19 are but repeated again: I will therefore pass them over now. Meat twice sodden hath little sweetness in it. And as for the other places of Scripture I will not severally handle them, because they have so small force in them to prove the matter whereunto they are applied. That in the twentieth of the Acts, & 1. Pet. 5 have served for the pastor once or twice; wherein as I would have him consider, that a man may weary his friends by using them too often, so he is to remember, that therein he maketh no difference between a pastor and an elder. The residue of the Scriptures are these, Deut. 16. 18. where the appointing of judges, Deut. 10. 16. where the circumcision of the heart is commanded. The Apostle showeth Timothy his duty 1. Tim. 3. 15. and 2. Tim. 1. 13. he reproveth contention 1. Cor. 11. 16. & 14. 33. showeth his affection to the Galathians, Gal. 2. 4. and the creation of all things to be by jesus Christ Colos 1. 16. but what are all these for an Elder? If it were not that Rom. 12. 8. were a friend at all assays, we should have had just occasion to complain that all these places were abused: whereas now we say, that one among a dozen is reasonably well applied, although it can not be proved that even this place speaketh of such rulers as now are in question.   

Brownist.  
The Deacons office is faithfully to gather and collect by the ordinance of the church, 
Act. 6.  the goods and bonevolence of the faithful, and by the same direction diligently and trustily to distribute them according to the necessity of the Saints. Further they must inquire and consider of the proportion of the wants both of the officers, 
Rom. 12. 8.  and other poor, and accordingly relate unto the church, that provision may be made.  
The relevers and widows office is to minister unto the sick, 
●. Tim. 5. 9  lame, weary and diseased such helpful comforts as they need, by watching, 
Rom. 12. 8.  tending and helping them. Further, they must show good example to the younger women in sober, modest & godly conversation, avoiding idleness, vain talk and light behaviour.   

Answer.  
These offices with their marginal quotations have been already considered of, & therefore avoiding so many vain rehearsals, I refer the reader to that which had been said of them before.   

Brownist.  
These officers though they be diverse and several, 
Luk. 9 46.  yet are they not severed, 
john. 13. 12.  lest there should be a division in the body, 
1. Co. 12. 12. 25. 28.  but they are as members of the body, 
Ephes. 4. 11. 12. 13. 16.  having the same care one of an other jointly doing their several duties to the service of the Saints, and to the edification of the body of Christ, till we all meet together in the perfect measure of the fullness of Christ, by whom all the body being in the mean while thus coupled and knit together by every joint for the furniture thereof, according to the effectual power, which is in the measure of every part, receiveth increase of the body unto the edifying of itself in love. Neither can any of these Offices be wanting, without grievous lameness, and apparent deformity of the body, yea violent injury to the head, Christ jesus.   

Answer.  
In these words are set down these principal points, first that in God's church every member is to seek the good one of an other, and also to further the good of the whole body, Secondly, that a jar in the members, causeth a confusion of the body. In both these we agree and do allow the ninth of Luke vers. 46. etc. and Ioh 13. 12. etc. as good proofs for them; although it is to be observed that neither of these places do speak of these officers, for such there were not among the disciples. Thirdly we are told that as every member is to perform the duties of his calling, so is he not to intrude into the function of others, unto this I also condescend, not for that our author saith it, inasmuch as he will not frame his actions according unto it; 
Chrysost, in Act. hom. 1.  for doctore nihil frigidius, 
Rom. 12. 6.  qui verbis tantum philosophatur. 
1. Cor. 7. 20  He which teacheth in word only is a simple instructor: 
1. Thes. 5. 14.  but therefore we believe it, because we are willed to walk in our callings, and to admonish those that are unruly, such as will not abide in that place wherein the Lord hath set them.  
Fourthly he saith that the necessity of these officers is such, that whereas one of them is wanting, there is a grievous lameness, and apparent deformity of the bobodie, etc. and this is proved by 1. Cor. 12 and Ephesians 4. In both which places as other gifts and offices are set down to have been in the church, as 1. Cor. 12. Apostles, prophets, gifts of healing, diversities of tongues, etc. And Ephes. 4. Apostles, prophets and evangelists, so are not all these officers required by our author in those places spoken of, but in the place to the Ephesians, the pastor and doctor only, and in the Corinth's, though he would endeavour to wring out elders and deacons from thence, yet must he acknowledge that his widows are not mentioned. Our author therefore may as well say that the want of the Apostles, Evangelists, gifts of healing and the rest do cause deformity of the body (and that by these places by himself alleged) as doth the want of Elders, Deacons & releevers. Nay it hath been already proved that this government was never to be imposed upon all sorts of people alike, and that the want of some of these offices have neither been deformity in the body, nor injury unto the head. This rather is an injury offered unto Christ jesus, if either a private man should thrust himself into a public calling of the magistracy or ministery, without his warrant (as these Brownists do both) or if a public magistrate should profane God's ordinances, by placing insufficient men in so high a room, as is the government of the church; which must be done, if this be true which these men speak. And thus much of the discipline whereby the visible Church (as they say) should be governed; for we are now once again come to the conclusion of this part.   

Brownist.  
Thus this holy army of Saints is marshaled here in earth by those officers, 
Re. 19 11. etc.  under the conduct of their glorious Emperor Christ, 
Reu. 14. 12  that victorious Michael. 
Cant. 6. 3  Thus it marcheth in that most heavenly and gracious array, 
reve. 12. 11  against all enemies both bodily and ghostly. 
Luke. 10. 18. 19  Peaceable in itself as jerusalem, 
Math. 16. 18  terrible unto them as an army with banners, 
Ro. 8. 38. 39  triumphing over their tyranny with patience, and over death itself with dying. Thus through the blood of that spotless lamb, and that word of their testimony, they are more than conquerors, bruising the head of the serpent: yea through the power of his word, they have power to cast down sathan like lightning, to tread upon serpents and scorpions, to cast down strong holds, and every thing that exalteth itself against God. The gates of hell and all the principalities & powers of the world shall not prevail against it.   

Brownist.  
The muster master hath viewed the world, chosen his soldiers, appointed the victuallers, selected out the sergeants of the bands, hath brought them to their captain, and they are ready to march on under his conduct in the face of their enemies bodily and ghostly to the confusion of sathan, sin, hell and all. What wages he expected for this his piece of service is best known unto himself; but what faithfulness he hath used in his dealing it is apparent unto all: for in these three things his packing is notorious. First, 
Matt. 16. 18.  that the victory of the church, which she is assured of in and through the power of Christ, is here restrained & limited: for our author doth acknowledge it so far only as it enjoyeth this foresaid government of Pastors, Doctors, Elders, etc. Secondly, that the power of the word of God, 
Luk. 10. 18.  & the ministery thereof (which is the sanctified means for satans overthrow, and the building up of Christ his church, is here granted no otherwise, than this word is preached under this outward government. 
Rom. 8. 38. 39  Lastly that the certainty of victory which is by faith, is here applied to the whole visible church▪ as if all the members thereof were truly faithful. By this his practice he would conclude that which as yet remaineth unproved, viz. that the necessity of this government is such, that the enjoining of it is sufficient to make the church without spot or wrinkle, and that where this is wanting there is no fight against Satan, no strife against sin, no victory, no church apparent. The testimonies of Scripture that should help him herein (and are for the same cause noted in the margin) do cut the throat of these his follies. For though he telleth us that this army of Saints is martialled here on earth by these officers, 
Reu. 19 11. 14.  yet the holy ghost describeth the warrior and his train, to be the warriors which were in heaven. Though this man saith that triumph is made by virtue of this government, yet the holy ghost saith it is in patience and constancy of faith, 
reve. 14. 12  and obedience. And in a word though he affirmeth that discipline is all in all, yet the places noted by him speaking of the power of Christ in his servants overcoming satan, do not once mention any outward government, much less this discipline here prescribed.   

Brownist.  
Further, 
Math. 16. 19  he hath given them the keys of the kingdom of heaven, 
john. 20. 23  that whatsoever they bind on the earth by his word, 
Math. 18. 18  shall be bound in heaven, 
john. 20. 23  and whatsoever they lose on earth shall be loosed in heaven. 
Math. 16. 19 & 18. 18   
Now this power which Christ hath given unto his Church, and to every member of his church, to keep it in order, he hath not left it to their discretions and lusts to be used or neglected as they will, but in his last will and testament he hath set down both an order of proceeding, and an end to which it is used.   

Answer.  
God hath in deed committed authority unto his church of binding and losing, and hath also showed an order of proceeding: which assertions are to be collected out of these three places of Scriptures, which are twice noted in the margin, that the number of testimonies which they used might seem greater than it is. But here we have to mark, that Christ is said to have given this power aforesaid to every member of the church, so that here is no difference made between the people, & the governors; or at the jest, i● he supposeth a difference to be between them: he hath not set down how far the authority of the people is extended. Again, if the people be granted so great an interest in the matters of the church, we must think that the officers themselves, I mean the Deacons & releevers were not to be secluded: which being granted, and seemeth here to be concluded, not only women have to deal in the censures of the Church, but also the description of every office, (the Elder only excepted) hath been unperfect, seeing no such matter hath been mentioned in any of them. Secondly, we are to note, that he saith, that this order is not left to the discretion of the church, for if his meaning be, that the censures of the church ought to be used with all fidelity, we do not gainsay him, but if he mean that when they are not duly executed, there the church doth cease to be the church apparent (according to that doctrine which in another place they have set down) then do they agree with the Anabaptists & Donatists herein, 
In the treatise of the church apparent. Aduersus Anabapt. lib. 6. cap. 10 Contra Parmenianum. lib. 3. cap. 2.  who being sufficiently answered the one by Bullinger, the other by Augustine, I marvel that these men should not be satisfied and contented to revoke this error. The sum of whose answers tend to this, that the end of excommunication (for the question is not of the officers, but of the church censures in this place) is, that the party punished might be amended, that the credit of the church might be furthered, that others be not offended and made worse, and that the church might be preserved in peace. Therefore edification and the welfare of the Church are especially to be regarded: for better it were that wicked men should go unpunished, if the punishing of them should damnify the Church. 
1. Cor. 5.  Again, the church of Corinth was the church of God, when they neglected to proceed against the incestuous person. Also the last supper of the Lord was rightly administered, yet judas was not excommunicate: the Prophets complained of the sins of the church in their times, yet contemned they not the sacrifices, sacraments, and worship of God. Christ and his Apostles blamed the Church for gross corruptions, yet was he circumcised therein etc. By which reasons as by others by them produced, we are urged to acknowledge that it may be the Church of God, which doth not always proceed against the wicked according to their deserts. Thirdly, we are to mark that he ascribeth the keys of the kingdom of heaven to the officers before named, whereas Christ committed this power, not to the Elders, for none were established, but unto the ministers of the word, for in Peter they all are represented, as by considering the places alleged out of Matthew and john, will plainly appear.   

Brownist.  
And if the fault be private, 
Levit. 19 17. 18.  private, holy & loving admonition and reproof, 
Math. 18. 15  with an inward desire and earnest care to win their brother, 
Deut. 19 15  but if he will not hear thee, 
Math. 18. 16.  yet to take two or three other brethren with him, whom he knoweth most meet to that purpose, that by the mouth of two or three witnesses, every word may be confirmed. And if he refuse to hear them, then to declare the matter unto the church, which ought severely and sharply to reprehend, gravely to admonish, and lovingly to persuade the party offending, showing him the heinousness of his offence, and the danger of his obstinacy, and the fearful judgements of the Lord.  
If this prevail not to draw him to repentance, 
Matth. 18. 16  then are they in the name of the Lord jesus, with the whole congregation, reverently in prayer to proceed to excommunication, casting him out of their congregation and fellowship, that is, out of the covenant and protection of the Lord, 
2. The. 5. 15  for his disobedience and obstinacy, and committing him to sathan for the destruction of the flesh, that the spirit may be saved in the day of the Lord jesus, if such be his goodwill and pleasure.  
Further, 
2. Cor. 10. 8 & 13. 10.  they are to warn the whole congregation, and all other faithful, 
1. Tim. 5. 20  to hold him as a heathen and a publican, 
Gal. 2. 14.  and to abstain themselves from his society, as not to eat or drink with him, etc. unless it be such as of necessity must needs, as his wife, his children and family, yet these if they be members of the church, are not to join with him in any spiritual exercise.  
All this notwithstanding, the church is not to hold him as an enemy, but to admonish and pray for him as a brother, proving if at any time the Lord will give him repentance: for this power is not given them to the destruction of any, but to the edification and preservation of all.  
If the offence be public, the party is publicly to be reproved and admonished, if he than repent not to proceed to excommunication. 
jos. 7. 19  Vt supra. 
2. Co. 7. 9   
The repentance of the party must be proportionable to the offence, 
Levit. 19 18.  viz. if the offence be public, 
Prou. 10. 12  public, 
Rom. 12. 19 & 13. 10. & 14. 1.  if private, private, humbled, submissive, sorrowful, unfeigned, giving glory to the Lord. 
Gal. 6. 1. 2.   
There must great care be had of admonitions, 
1. Tim. 2. 24  that they be not captious or curious, 
Mark. 9 50.  finding fault where none is, 
Ephes. 4. 25  neither yet in bitterness or reproach, 
jam. 5. 5. 19 20.  for they were to destroy, and not to save our brother, but they must be carefully done, with prayer going before; they must be seasoned with truth, gravity, love, & peace.  
Moreover in this church is an especial care had by every member thereof, 
Luk. 17. 1.  of offences, 
Pro. 10. 12.  the strong ought not to offend the weak, 
Rom. 14. 13 19  nor the weak to judge the strong, 
Gal. 6. 2.  but all graces here are given to the service and edification of each other in love, and long suffering.   

Answer.  
I thought it convenient to join all this together, being but one matter, viz. the proceeding of the church, and of every member thereof: Concerning the which I say, with them that God hath not only given a charge to every member of the church to look unto his steps, that he refrain from offending his fellow members, lest through his own default the church be provoked to proceed against him, but also hath prescribed unto the Church her order of proceeding; which order I grant to be here set down in part; namely, so long as the conversations of men are in question; but in matters of faith these rules will fail: for although it be the nature of man to err, & in his errors we may not deprive him of admonitions, yet if his error do prove an heresy, after once or twice admonition at the utmost he is to be rejected. For a simple error may be healed, but perverseness is incurable: and the manner of his rejection is not in a bare forsaking of him, but in restraining him, lest that by his false doctrine the simple sort be seduced. I speak not now of the Magistrates authority, 
Tit. 3. i0.  who was commanded by the Lord to cut off the false prophet; but I speak of the ecclesiastical power, which hath his warrant for the suppressing of such: the order of whose proceeding is first admonition, than excommunication, afterwards to make the magistrate acquainted both with this evil, and with his duty in proceeding against it, (for I will not urge that of master Bullinger, who seemeth to go farther in ask this question) viz. if the church had only authority to fly from, and not to chastise an heretic, how came it to pass that the Apostle Paul by the power of God deprived Elimas' of his sight, 
Act. 13. 8. 9  because he did stubbornly maintain falsehood, and withstand the truth? But this point of discipline hath in wisdom been passed over, lest that our author should therein have blamed both our teachers and our Magistrates for their to much lenity in this schism and heresy. Now as touching the flourish that is made with a great show of scriptures in the margin, it is more than childish; not in regard of applying them, though one or two of them might be amended, but in respect of the vain alleging of one scripture often, as Matth. 18. 15. 16. Leviticus 19 17. 18. Prou. 10. 12. etc. but he would have us to think that he is read in the scriptures, and therefore busieth himself with iterating so many quotations. 
Gen. 17.    

Brownist. 
Levi. 16▪ 11   
In this church is the truth purely taught, 
Esa. 44. 3.  & surely kept, 
Gal. 4. 24. & 6. 16.  here is the covenant of the sacraments and promises, 
Isa. 60. 15.  the graces, 
Deut. 4. 12.  the glory, the presence, 
Esa. 56. 7.  the worship of God. 
1. Tim. 3. 15.   
Into this Temple entereth no unclean thing, 
Esa. 52. 8.  neither whatsoever worketh abominations, 
Esa. 52. 1.  or lies, 
Eze. 44. 9  but they which are written in the lambs book of life. 
Esa. 35. 8.   
But without this church shall be dogs and enchanters, and whoremongers, 
Zac. 14. 21.  and murderers, 
Reu. 21. 27.  and Idolaters, 
Rom. 2. 9  and whosoever loveth and maketh lies. 
Reu. 22. 27.    

Answer.  
Here we have described unto us the state wherein this visible church doth stand, both in regard of the conenant between God and it; and also in respect of the sanctimony thereof in the sight of men. As for the former of these, it is to be granted: but howsoever the promises are made unto the church, and the worship approved of God, is kept and retained therein, yet may it fall out that some one member thereof may have no interest in the promises, as Matth. 22. 13. nor yet be a true worshipper of God, as Eccles. 4. 17▪ And although the church hath this dignity given unto it thorough an especial grace, yet some one man, who is not of the visible church may be partaker of the promises, and a true worshipper of God; as Naaman the Syrian, and job in the land of Hus; the visible church then being among the people of Israel. As touching the other matter; viz. that this church apparent is commended unto us both for the purity thereof in itself, and also for the uncleanness of all those which are not members of the same. It is a palpable grossness to conceive, & a sottish folly to publish such a dream. For, are all they clean which enter into the visible church? these men themselves have confessed the contrary. 
Gen. 4. 21.  Are all the members of the visible church written in the lambs book of life? 
Heb. 12. 16.  who then blotted out Cain, 
Num. 16. 33.  Esau, 
Rom. 9 30. etc.  Corah, yea and Israel itself? Again, is it true that all those which are not under this government are dogs, etc. I will not ask what shall become of these men themselves, but what is become of Peter and the rest that remained with Christ; and of all the churches of jerusalem, Ephesus, Corinth, and the rest, which had not this government and all these offices at any time among them? for some wanted Deacons, some widows, some unministring Elders, some Doctors. To draw to an end. The scriptures that are alleged to prove these matters are either promises of that full redemption, which is obtained and shall be perfected unto the church in the day of Christ's appearing, as Esa. 52. 1. and 35. 8. and Revelation 28. 27. or else are they types thereof, as Eze. 44. and the ninth verse, and Zacharie 14. 21. Wherhfore they cannot prove the truth hereof in the visible church of God. Also Revel. 22. 15. showeth the estate of the ungodly, which in the day of that general search shall be thrust out of the presence of God. Which matter Paul doth plainly show. Rom. 2. 9 for he threateneth oppression and anguish unto every soul that doth evil, whether jew or Greek, that is, whether of the visible Church or not. In this one thing these men may be commended, that seeing their assertions cannot be warranted by the word of of God, they will do the best they can to make their sayings true in themselves. For surely they could not possibly give over themselves unto a doggish disposition, as they do, if they were not persuaded, that in so doing the conditions of men which have cast off government should in them be made manifest unto the world. We are therefore to desire for them, that discipline may be put in practice, if happily they may be brought to some good order.  
Thus have we seen how the Author of this Treatise hath failed in the performance of his promise made in the title thereof.    

A MANIFESTATION OF THE INCONSTANCY of Brownism; grathered out of two Treatises lately dispersed throughout the land.  
AThanasius speaking of the Eusebian heretic saith that if once he taste the Arrian schism, 
Adserap. Epist. 2. de spirit. san.  he will never refrain his tongue from ungodliness: He noteth it also as a common disease in all heretics, that they will be constant in a peevish wilfulness, lest they should be condemned of those whom they have seduced; 
De decretis Nic. sincci.  yet in all other things inconstant. Nunc probantes quod dicunt, mox vero vituperantes quod dixerunt ac rursum approbantes, quod paulo ante calumniabantur. It is no marvel therefore though the factioners of our age having avouched their own dreams to be the truth of God, do now cry out, that they are blasphemed, abused, & slandered, if the same be laid to their charge; & yet in discoursing upon the self-same matters, they will not stick to justify their first conceits▪ all which may appear to him that readeth the two pamphlets lately by them published; the one entitled A collection of certain slanderous Articles, and the other, A collection of certain articles and conferences, etc. For in these books we shall find the certainty of doctrine what it is amongst conceited divines. And that the truth may be more evident, I will set down first their Articles, which sometimes they did hold, and now are charged with. Secondly, the sore complaints that they make of being slandered with them by our Bishops. Thirdly, what small cause they have to complain, considering that they are now resolute to defend the same Articles unto the death. And lastly the fondness of their assertions; which (for the avoiding of tediousness) shallbe done either by referring the Reader unto those places, where these matters are handled elsewhere, or else by plain and evident proofs.  
The Articles which are so injuriously imputed unto them (as they themselves have published) are these.  
1 THat it is not lawful to use the Lords prayer publicly in the church, 
The Articles of Brownism.  for a set form of prayer.  
2 secondly that all set and stinted prayers are mere babbling in the sight of the Lord, not to be used in public Christian assemblies.  
3 Thirdly, that the public prayers and worship of God in England, as it is by la in the church of England established, is false, superstitious, popish, and not to be used in any Christian congregation.  
4 That the Church of England as it is now established is no entire member of the church of Christ.  
5 That the government of the church of England, as it is now established, is no lawful government, nor christian, but antichristian and popish.  
6 That the Sacraments of baptism & the Lords supper, as they are administered in the church of England, be not true sacraments.  
7 That infants ought not to be baptized, according to the form of baptism ministered now in the church of England, but are rather to be kept unbaptised.  
8 Many of them make scruple to affirm, that the Queen's majesty hath supreme authority to govern the church of England in cases ecclesiastical and to make laws ecclesiastical, not contrary to Christ's laws.  
9 That the laws ecclesiastical already established by the authority of the queen & realm, be not lawful  
10 That if the Prince, or magistrate under her, do refuse or defer to reform such faults as are amiss in the church, the people may take the reforming of them into their own hands, before or without her authority.  
11 That the presbytery, or eldership, may for some causes after admonition, if there ensue not reformation excommunicate the Queen.  
12 That the Church of England, as it now standeth by la established, professeth not a true Christ, nor true religion, that it hath no ministers in deed, nor Sacraments in deed. 
Their complaints of being slandered.   
Now they complain that they are much abused in being charged with these matters, for the title of one of the Treatises is, A collection of certain slanderous articles given out by the bishops, against such faithful Christians, as they now unjustly detain in their prisons, etc. The Epistle saith, that there are dispersed abroad throughout the land, certain articles of the bishops own devising against these men to bring them into hatred with the whole land. The Author in answering the said Articles termeth them forged positions. Again, God forbidden (saith he) that our Magistrates should be guilty of our innocent blood by such slanderous reports. To be short, master Barrow (as he himself reporteth) complained to Doctor andrew's, that he hath been grievously slandered, blasphemed, and accused by spearsed articles, etc. therefore a great fault there is in those, which offer these persecuted Christians (for so they term themselves) this great injury; or else in them who, if the Blackamoor could change his hue, would deny their own opinions: but if they give the lie unto us without just cause, as it shall appear that they do, by that which followeth, and maintain these things, which thus confidently they have denied, in crying out, they are slandered▪ then will it also be confessed, that they are not persecuted Christians, but unbridled factioners. For these are no slanderous positions, as they say, forged against them by the bishops; but fantastical assertions first devised, and now again confirmed by themselves, as by their several handling of the several Articles they do show.  
To the first Article therefore they say, 
That they are not slandered.  that neither the Lords Prayer, nor any other prayer in the scriptures may be used but by explication; Also, that they serve only for instruction. Again, That the very form of words as they are in these petitions was given and instituted as a set and stinted prayer () we find not in the scriptures. Also, to use it for a set prayer, is (say they) a stinting of the holy Ghost. Now if these assertions do not agree with the Article, and testify that they do hold it, they have the greater cause to complain; but I see no difference between the one & the other.  
Now the folly of this Article is manifest in this; that the Lords prayer was given for the same end, the other prayers were in the canonical scripture; but other prayers were not for instruction, as hath been showed before, pag. 23. I need not make the conclusion.  
And as touching their denying the form of prayer which Christ gave to his disciples to be his prayer, because we read not that he ever used it: And their accusing us to be falsifiers of the text, when we call it the Lords Prayer, If it were not a strife about words, I would say more; whereas now I will only put them in mind, that we have learned this phrase of the holy Ghost, who calleth the prayers which God hath taught, and doth approve his prayers, as Esa. 56. 7. I will make them glad (bebeth tepillati) in the house of my prayer, for there it is called the Lords prayer, not for that he used it, but because he prescribed it. And why then may not we in like sort call this the Lords prayer, in as much as he hath taught it: 
Porphirius.  but of this enough, lest it be said of us, para men gar hemin esti logoma chia, etc.  
To the 2. article they say, that the canonical prayers commended to us by God's spirit, have this only use, that they serve for instruction. And that our morning and evening prayers are not only a babbling, but apocryphal and idolatrous, etc. So that neither canonical nor other prayers that are prescribed, are deemed lawful to be used for prayers in the sight of the Lord. Whereby it is made manifest, that they are not unjustly charged with this Article. Which notwithstanding is but a false assertion, considering that set prayers were used under the law, are not forbidden in the gospel, and are also used in all reformed churches until this day.  
To the 3. article they say, that our liturgy is drawn out of the Pope's porteous, is not only idolatrous, superstitious, and a devised worship, but a bundle of infinite, gross, & blasphemous errors, a Pseudodiathesis, a counterfeit gospel, an idol, and huge Chaos of long, gathered, and patched absurdities, a new gospel, a mass book, and what not? How then are they slandered, when it is said that they account our worship of God, as it is now established, to be false, superstitious, and popish? But the best is, these calumniations are not greatly to be regarded: for if they need not to be ashamed of learning the truth of Donatus, who was a schismatical heretic, we have as small cause to cast away good things, though it could be proved, as it is not, that we had taken them from an heretic. And though no work of man, and so not our book of public prayer can be free from all blemishes, the Lord reserving this glory to himself, that he will be acknowledged perfectly wise, and his works only void of imperfection: yet so far is this book from deserving these great reproaches, that it being compared with the best treatise that these disturbers have brought forth, the most gross and blasphemous error which they can prove therein, may be justified in comparison of many that are delivered for sound doctrine in their pamphlets, if both of them be right understood.  
To the 4. they say, that it being subject to the worship aforesaid, & consisting of all sorts of unclen spirits, atheists, papists, heretics, etc. it is not a true member of the body of Christ. It is not then blasphemy to charge them with this 4. article. And whether they have cause to hold it upon this ground or not, shall be evident hereafter.  
To the fifth article, It is evident to all men (say they) and confessed of our enemies, that the ministers, laws, and other ordinances, whereby the parish assemblies are governed, are not such as Christ appointed to his church, of pastor, etc. but by such officers, courts, and canons as are hatched from Rome. Do they not then justify this article, wherein, as in others, they complain they are slandered? yet in as much as they are constant in it, let them prove by the word of God both their discipline to be good, & also our government to be Antichristian, which they will hardly afford, considering that before the time of papacy there were these offices in the church which these men term Antichrististian, as M. Caluin testifieth▪ Inst. li. 5. ca 4. se. 4. whose authority I use with these men, because I find that they themselves have alleged the same.  
To the 6. article they say, that we neither having a lawful ministery, nor faithful holy free people, etc. the sacraments in our assemblies delivered, are no true sacraments, nor seals with promise. How then can these men without blushing, put this article in the number of forged positions, for considering that they make their judgements known concerning this point, I marvel more they are not ashamed to deny it, than I do that some of them Donatist like, have desired to be baptized again. The answer to this willbe easy by that which followeth in the answer to the 3 branch of the 5. argument.  
To the seventh, they say that no godly Christians separate from the false church, aught to bring their infants to these parish assemblies, to be baptized into that fellowship and profession, etc. These words do justify our Bishops in charging these men with this article. The substance whereof seeing it doth depend upon the former article, the follies of it being perceived the want of wisdom in this will soon be descried.  
To the eight they say that all true christians within her majesty dominions, acknowledge her Majesty to be the supreme magistrate and governs over all persons, within the church and without the church, yea, over all causes ecclesiastical and civil. Which assertion if it had been received of the whole sect, than it had been a slander in deed, but in as much as in an assembly of above twenty persons, it was concluded, that her Majesty is not supreme head of the church, neither hath authority to make laws ecclesiastical in the church: they must acknowledge a dissent of judgement amongst themselves, or else confess that there was a time when they were of another opinion, but now they have learned to be more wise, yet the caveat that is given hath a secret meaning, viz. a granting of the latter part of this article, that her majesty hath no authority to make any laws ecclesiastical. But this being so closely covered, I mind not to see it, I conceive the best, namely, that as they yield more to her majesty then of former times they have done, so will they in time grant her that right which is due unto her royal authority.  
Of the ninth article they say, that the laws ecclesiastical wherewith our assemblies are guided, are not derived from the book of God, but culled out from that great Antichrists canons, orders, & devilish policies, etc. that they are the execrable wares of Antichrist statutes of Omry, & not to be received or obeyed of any that love the Lord jesus. This article than is maintained by these men, and not unjustly imputed to them. But as touching this grievous accusation, we are here also to call to mind, that the laws of God are only perfect, the decrees and statutes of men, though holy, yet have their wants. In regard whereof I do acknowledge a want of perfection, but the deformity of these laws doth seem greater, partly by the means of such as should dispose them more uprightly, and partly by reason of others, who have a malicious eye in beholding, and an envious tongue in reproaching them.  
Unto the tenth article, they answer, that they neither look for the reformation of Babel, our false Church, for so they term it, nor take upon them to intermeddle with the magistrates sword: but all that will be saved, must forsake the false church, and by repentance come under Christ's obedience to serve God aright in his true church, etc. Neither may they neglect the service of GOD, nor the practice of any part thereof, etc. Though the Prince should inhibit, etc. So that they affirm, that of their own authority they are not only to separate themselves from us, but also to practise the discipline which they have fancied, though her majesty should inhibit the one or command the other: so that this article is not wrongfully fathered upon them. But before this article be granted unto them as a true position, they must not only convince our church, as out of the which there ought to be a departure, but also they must prove that a private man may attempt reformation in the church, contrary to that which hath been spoken.  
To the eleventh article they say, first that the presbytery may not excommunicate any person by their sole power, seeing Christ hath given this power to the whole church. This is made more plain in an other place, where one of them saith, that the least member of the church that is a communicant hath as much interest in all the censures of the church, as the pastor. Secondly, they affirm that the prince if he will be a member of the church, must be subject to the censure in the church. The which two positions being considered, it shall be needless to open what these men would have: but of the authority of a private man hath been spoken sufficiently heretofore.  
To the twelfth they answer roundly in this sort, as for your religion, church, sacraments, etc. we have before showed the forgery of them, unto the which former articles I refer the reader. Even so do I, for I purpose not palinodiam can●re: only I say that amongst these twelve articles there is not one, wherewith they are abused or unjustly charged, and therefore are their exclamations before mentioned vain.  

There are in the end of the foresaid pamphlet other twelve articles, not unlike to the former, which they term slanderous articles also forged against them, as if they did not hold them, which are these.  
1 THey hold that the Lords prayer or any set prayer is blasphemy, and they never use any prayer for the Queen, as supreme head under Christ of the church of England.  
2 That all set prayers or stinted praise, or read service are but mere babbling in God's sight, and plain Idolatry.  
3 They teach there is no head or supreme governor of the church of Christ: and that the Queen hath none authority in the church to make laws ecclesiastical.  
4 They teach that a lay man may beget faith; and that we have no need of public administration.  
5 They condemn all coming to Church, all preaching all institution of Sacraments, and say that all the ministers were sent by God in his anger to deceive the people.  
6 They affirm that the people must reform the church and not tarry for the magistrate, and that the Primitive church sued not to courts and parliaments, nor waited upon prince's pleasures: but we make Christ to attend upon princes, & to be subject to their laws & government.  
7 That the book of common prayer is a pregnant Idol & full of abominations, a piece of swine's flesh, and abomination to the Lord.  
8 They say it is a greater sin to go to the church to public prayers, then for a man to lie with his father's wife  
9 Those that will not refrain from our churches, preaching or service, they give unto the devil & excommunicate.  
10 They hold it not lawful to baptize children among us: they never have any sacrament among them.  
11 They refuse to take an oath to be examined.  
12 They will not marry amongst us in our churches, but resort to the Fleet & to other places to be married by one Greenwood and Barrow.  
All which, whether these men are unjustly blamed with them, or do hold them as firm as they do the former Articles, I leave unto the consideration of all men. Their judgement concerning the two first articles hath been set down already; for they do little differ from those two positions set down in the former place: Likewise concerning the third article, we have had their mind in the eight article, so that it shall be needless either to show again that those are by their desert imputed unto them, or that in maintaining them their warrants be of small force. And the fourth article is so far from being an ungodly calumniation against them, that they hold it not only a possible thing for a private man to beget faith, but also lawful for him to preach the word & interpret the scriptures in public assemblies. Wherein a question might be moved, what is the difference between him that is Leitourgos, a minister of Christ in their public function; & every private man in the congregation, both having equal authority, as well in preaching, as in the censures of the church? Also, what these private men are to be esteemed in preaching, whether ministers, or no ministers unto the people whom they teach? mutual exhortations I grant to be necessary amongst the people of God, whereby the faith of the godly may be increased; whereof is mention made, Act. 18. 26. 1. Pet. 4. 10. 1. Thess. 5. 11. And the evils in others might be restrained; whereof james speaketh, Cap. 5. 19 20. And Paul 1. Cor. 7. 16. For as I yield unto the author of this discourse, that these five places of scripture do prove one and the same matter, so I hope he will call home his wits, & grant unto me that they prove not a preaching in the public assembly, considering that the woman, of whom this duty of exhorting is required, 1. Cor. 7. 16. is not allowed to speak in the congregation. The other places of scriptures alleged, viz. Luk. 10. and 1. Cor. 14. do mention a public dealing with the word, but neither were the 70. (when Christ sent forth private men) nor yet the others spoken of in the Corinth's, where he speaketh not of all the faithful, but of all the Prophets; as master Caluin also noteth upon that place, that in Luk. 8. 39 Act. 8. 4. and 11. 19 can make nothing for this matter until it be proved that the men there mentioned, first were private men, 2. executed a ministry in the public assembly, and lastly had no extraordinary sending forth. The place of Paul Philip. 2. verse 15. and 16. speaketh not of preaching, but of the conversation which should be such in the midst of a froward people, as might be a means to win them without the word, who had no care of the word. The other place, 1. Pet. 3. 2. pertaineth nothing to the matter in question; so that as yet it remaineth unprooved, that a private man may preach in the congregation. Of which matter Master Caluin speaketh, Instit. lib. 4. cap. 3. sect. 10. and if they may not preach, then can they not beget faith; for none can be called to the true faith without the preaching of the gospel, as they themselves have affirmed in their last conference with Doctor Andrew's. Therefore this is not a slanderous article to bring them into hatred unjustly, but a blind devise to bring confusion into the church.  
The fift article here set down and the seventh, are the same with that, which was set in the third place in the beginning.  
The sixth article, being all one with the tenth of the former sort, hath also been considered of.  
To the 8. article they say, that to go to the church to public prayers, is a high sin against the first table; which being but a begging of the question, they must first prove our worship to be idolatry, before their calumniation is to be hearkened unto.  
To the ninth they say, that they judge not them that are without, but those that having left all false assemblies, etc. have joined with them, etc. And if among them any fall into error, them do they excommunicate. As here is no slander, so may we see the confusion of their doctrine, and their practices to be accordingly. First, the private man hath as much authority in the censures of their church, as Pastor, Elder, or any other. Secondly, that their church hath authority over those that have joined with them: from these sweet positions have sprung this excellent harmony, that every man presumeth amongst them to excommunicate one another, as hath been seen, and is daily manifest, both in the Clinke and other prisons; for as Theodoret saith▪ 
De fide.  ex ipsa ignorantiam pestem superbie contraxerunt. Ignorance hath brought them to pride: which he compareth unto the plague, because as it infecteth the body, so pride perverteth the mind; for from it do spring a stubborn disobedience towards others, hypocrisy seeking glory in outward appearance, wilfulness in defending the evil, lest their error should appear, discord, each man labouring to be singular, devise of novelties, etc. And therefore it is no wonder, to behold the readiness of every of them in casting off submission; boasting of godliness, and maintaining falsehood: yet whiles every man affecteth glory by new devices; the dissension is such, that one sort excommunicateth another, and the excommunicated do the like for the other, that even the Papists who behold the same in their prisons, laugh at such confusion.  
The tenth article is all one with the sixth in the former number.  
To the 11▪ they say, that they refuse not an oath by the holy name of God, 2. before a lawful Magistrate, 3. upon just occasion, according to the word: but our oaths they say, are rash and ungodly. First, by or with a book. Secondly offered & enforced by the Bishops. Thirdly at their pleasure upon every occasion, contrary to the word of God, the laws of the land, & derogatory to her majesties prerogative royal: so that if we say that these men refuse to take an oath according to the laws of our land, it will appear no slander.  
Now concerning their judgement, we agree with them that the Lord condemneth all false, rash, and ungodly oaths: that is, such oaths as are in matters of untruth, in things of small importance; and by taking any other to witness, but God only: for the which may be alleged, Deut. 6. 13. jerem. 4. 2. Heb. 6. 16. and many others. Herein we descent, first that they seem to allow an oath before a magistrate only, wherein they condemn the deed of jacob and Laban, Gen. 31. 53. and of ●oos to Ruth, Ruth. 3. 13. and of Obadia to Eliah, 1. Reg. 18. 10. who being all but private persons, yet do confirm with an oath the matters in question between them. Secondly, that they will not acknowledge those to have authority to take an oath, to whom her majesty hath committed the same. Thirdly, that they condemn the form of swearing before the magistrate, which by the laws of Englang is used; for as Abraham in urging his servant Eleazar to swear Gen. 24. 2. and jacob taking an oath of joseph Gen. 47. 29. said. Put thine hand under my thigh (a ceremony used among the Ethiopians and Indians until this day) can not be charged to have used an idolatrous rite, inasmuch as the oath was not taken by the thigh, but by the God of heaven and the creator of the earth: so likewise the hand is laid upon the book, the oath is not urged to be taken by the book, but by him, whom the doctrine of that book maketh known unto us; of both which rites we need not fear to say: Prophanos ritus non esse, qui Dei gloriae quicquam detraherent; quia interponitur Dei nomen, etc. Neither do the places of Scripture cited infringe this: for Amo. 5. 4. is not at all spoken of an oath, but generally that men should seek out that which is good and not evil. The other three places, viz. Zoph. 1. 5. Matth. 5. 34. and 23. 16. disprove not an outward ceremony in an oath; only Zephanie telleth that God condemneth those which do outwardly worship Idols though they keep the heart unto God; and Christ showeth that God is only to be our witness in all our asseverations: our manner of taking an oath is not against it. The other calumniations are not worth the answering.  
To the twelfth they say, that the action of matrimony is cherely civil, therefore lawful in all places and at all times to marry in the Lord by the consent of parents; denying that they have married any, but together with other faithful, have been witnesses of the same. It is plain therefore that some have been contracted in the prison, and married, and they have had their part in the action. But I would have these men to consider: First, that every soul incivil and indifferent matters is to submit himself unto the higher powers; for this lesson we learn of Saint Paul unto the Romans the thirteenth chapter and the first verse. Secondly, that marriage is a matter altogether civil: for this these men acknowledge. Thirdly, that her majesty for the avoiding of inconveniences, hath commanded that matrimony should not be celebrated but in the public assemblies; as by the laws of our land is manifest.  
And then let them speak, and show us what warrant they have from God, or comfort to their consciences in these ungodly and disordered marriages.  
Now therefore we may conclude that neither the twelve positions in the beginning, nor the twelve articles in the end of this first treatise, are forged positions, slanderous articles and ungodly calumniations considering that these men do maintain them: but so wicked assertions, that it may be truly said of the teachers of them. Thou dost love evil more than good, lies more than to speak the truth, etc. the two and fiftieth Psalm and the third verse.  
There is a thirteenth article, whereof they greatly glory, that it hath been passed over with silence, that neither tithes, nor set livings are a matter warrantable in the word of God; the one being Levitical & therefore abrogated, the other without stay to lean upon in the Scriptures, and therefore to be taken away, and that Christ and his apostles persuaded 〈◊〉 sufficiency, but did not condition for any certainty. To whom I answer, that if a sufficient maintenance is to be had for the ministery, it is requisite some order be taken for them how they may come by it: for if it be left to the discretion of men, it will be short enough, in regard whereof the Lord ordained a set living for the Levites, not in the example of Michah his Levit, with whom these men do sport themselves, but in his ordinance of tithes, etc. which as they were ceremonial to them that paid them, being instructed thereby that the increase of all thing is of God to whom praise is due for the same: so to them that received the same it was a means, whereby the certainty of their maintenance might be had. And this was not left to the discretion of the people, but every man was appointed what to pay. 
1. Cor. 9 13.  Do ye not know (saith Paul) that they which minister about the holy things, eat of the things of the temple, & they which wait at the altar are partakers of the altar? He proceedeth in applying this unto the ministery of the Gospel: 
ver. 14.  So also hath the Lord ordained, that they which preach the Gospel should live of the Gospel. Therefore as under the law there was a set maintenance for the priest: so under the Gospel there may be the like for the ministers thereof, except we could find the people better affected now, than they were at that time unto the ministery. They are to rest upon the good will of the brethren, say they. But how is this proved? For to speak without warrant of the word in teaching innovation is fondness. But I know that it will be sooner granted to the minister to have a certain stay of living, then that he should have the same in tithes, for that was ceremonial, and therefore to continue it, is to deny Christ to be come in the flesh. I answer that the paying of tithes was ceremonial, but there was an other use of them also: so was the temple ceremonial, wherein the people assembled together unto the worship of God. Now if any man should use the temples (I mean the places of prayer) or the paying of tithes as ceremonial, it were a denial of the abrogation of the ceremonial law, but the temple having an other use, namely, that it might be a convenient place for the people to meet in for the exercise of the word, etc. which is not ceremonial, it is no denying that Christ is come in the flesh, though in this respect we do continue this use of them, so the tithes being not only ceremonial, but having this use also that the ministery might be maintained, no such injury is offered unto Christ in the retaining of them for this end only. And thus this glorious article may go together with his fellows, all of them deserving glory alike.   

A SHORT ANSWER UNTO CERTAIN ARGUMENTS WHICH are used by the Brownists, to prove the Church of England not to be the true Church of God.  
IN the end of the second book of their conferences, there is added a short treatise, as the sum of those matters, which in the conferences are said to have been handled: the manner of which discourse is this. In the top of the page this scripture is prefixed.  

Brownist.  
The righteous men they shall judge them after the manner of harlots, & after the manner of murderers, for that they are harlots, and blood is in their hands. Ezec. 23. 45.   

Answer.  
For as much as it not expressed wherefore this place of Scripture is here placed, I will add this unto it: leaving the application of it unto them, that understand the meaning of the former.  
Thus saith the Lord God, because that Moab and Seir do say, behold the house of juda is like unto all the heathen, therefore behold I will open the side of Moab, even of the cities of his cities; I say, in his frontiers, with the pleasant country Beth-ieshimoth Baalmeòn and Kariathaim. I will call the men of the East against the Ammonites, and will give them in possession, so that the Ammonites shall no more be remembered among the nations, and will execute judgements upon Moab, and they shall know that I am the Lord. Ezech. 25. verse. 8. 9 10. 11.   

Brownist.  
Before we can judge of the false church, it is expedient, that we discern the true church, etc.   

Answer.  
Here is confirmed that which was spoken pag. 11. viz. that the matters mentioned in that treatise are so necessarily required, that the want of any of them taketh away the esse of the church: for here in a few lines is knit up, that which more at large was then delivered: yet some things at the first not thought upon, are here added. And both the old and new matters jointly and severally are propounded, as having strength sufficient to overthrow not our church only, but all others also that are not framed, according to their rule. I will answer them therefore in that order, which the author hath used in drawing these matters into arguments. The first argument of theirs is this.   

Brownist.  
Their church consisteth not of a company of faithful people, 
jer. 31. 34.  but of multitude of profane people, 
Act. 10 43. & 15. 9  therefore they are not the true church.   

Answer.  
Seeing the propositions both of this and the arguments following are set down before it should seem that of purpose they are now omitted; yet to make the matter plain, the argument is after this manner.  
The true planted and right established church of Christ is a company of faithful people, but the church of England is not a company of faithful people. Therefore not a true planted and rightly established church.  
Whereunto I answer, that the assumption is with great insolency set down, as if magistrates, ministers & people were without exception of any, a flock of goats, a company of hell hounds. Likewise the proposition savoureth of Anabaptistry, whiles it admitteth none to be members of the visible church, but faithful people only. But concerning the assumption, I grant, that some of Cain his brood, of Cham his conditions and of Esau his qualities, are in our church, even as there are amongst these persecuted Christians some of the scholars of Shimei, some of Corah his company, some Ismaels', etc. Herein is the difference between their church and ours, that we account of such beasts as they are, though we labour by the word and other means to bring them unto repentance; but if their Atheists can but say that discipline is good (though they know not what it meaneth) if they will heave at magistracy, & rail upon the established government, they must be presently canonised & registered in the book of the faithful, whatsoever their conditions are otherwise. In the proposition I see nothing which hath not been answered pag. 12. etc. only here are certain scriptures cited in the margin, so far from proving the matter in question, that if they be understood of every member of the visible church, to prove them faithful, we may with as good reason from the same places conclude, that neither the public ministery, nor private admonitions are to be used in the visible church, for these are the words of jeremy: And they shall teach no more every man his neighbour, and every man his brother saying, know the Lord, for they shall all know me from the least of them to the greatest of them, saith the Lord, for I will forgive their iniquity, etc.   

Brownist.  
They have made no separation from the heathen of the land, but all are received and retained in the bosom of their churches, therefore, etc.   

Answer.  
This is the argument. The true church is a company of people separated from the unbelievers, & heathen of the land, but the church of England hath made no separation, etc. therefore, etc.  
The proposition is denied, if such a separation be understood as is spoken of Matth. 25. 32. as hath been proved pag. 11. 12. etc. but if they take it, as it is in the place by themselves alleged, Leuit. 20. 24. we do grant it: for Israel is there said to be separated from that heathen, yet was it not separated from all unbelievers, only it was in respect of their outward profession. The assumption in the former sense is granted, but otherwise it is evident to be a mere slander, for neither are any received into our church, except they join with us in outward profession, neither are their children baptised, except the parents, or some for the parents do promise to see them brought up in the knowledge of God, and faith in Christ jesus.  
But they prove this assumption after this sort: They were all (say they) by the blowing of her majesties trumpet at her coronation, 
In their first & third conference with M. Hutchinson.  in one day received without conversion of life by faith and repentance, and they and their seed ever since generally received to your sacraments, without any separation from the world.  
Before I make answer unto this assertion, I would learn (if I might) how these men would have the people to come unto an established church at the first. For they tell us, 1. That there can be no true church, until every member thereof hath by faith and repentance separated himself from the unbelievers. 
In their first conference with master Hutchinson.  But how shall they come unto this faith? for they tell us also, 2. That none can have true faith and repentance, but such as are called thereunto by the preaching of the gospel. And how shall they have this Gospel preached unto them? 3. There must be sheep before there can be a flock; there must be a flock before there can be a shepherd, because the people must choose their Pastor: 
Ibidem.  so that they affirm that the people must be brought to the faith, before they can have a Pastor, and yet they cannot have faith without preaching. Which way then shall this preaching be had, for the attaining unto faith?  
The Magistrate (say they) ought to compel the Infidels to hear the doctrine of the church, 
Conference with master Cooper. pa. 59  and also with the approbation of the church to send forth meet men, with gifts and graces to instruct the Infidels, being yet no ministers, or officers unto them: but in the time of Popery, they affirm that the people could not be the church; & therefore I would be resolved in these two points: First where the magistrate in such a case should have a church to give consent unto his sending forth of such teachers to instruct infidels? And thus have they led us about, & have brought us to the same place where we were at the first. And secondly what they are, which thus are sent by the magistrate and the church, if not ministers of the word unto those infidels whom they teach? and herein we require an answer by the word.  
Now to our assertion, concerning our turning from Popery at the blowing of her majesties trumpet. I doubt not but this will be granted, that some of Q. Mary's subjects believed, and made a bold confession of their faith, who to the joy of all christian hearts in the land, remain in our church until this day. Others there were like unto Nichodemus in his coming to Christ by night, and in his faint defending of the truth (who if the Lord should for our unthankfulness send a scourge) would with Nichodemus make a bold confession of their love to Christ jesus. So that all were not Pagans that embraced the Gospel at the sounding of her majesties trumpet, 
joh. 32. & 7. 50.  & being faithful, 
joh. 19 39  the seals of the covenant did pertain unto their seed. But some (it may be) joined for fear in the outward profession (who these were, the searcher of man's heart doth know:) 
jos. 5. 3.  So did Ishmael in Abraham's house, Cain in Adam's house, and these unfaithful Israelites under josua, when at his only commandment they were all circumcised. There was therefore such a separation at her majesties entrance unto the Crown, as the visible Church in all ages from the beginning hath afforded.   

Brownist.  
They are not gathered in the name of Christ, but in the name of Antichrist whom they obey, as shall afterwards appear, Therefore, etc.   

Answer.  
The Argument is this.  
The true church is gathered in the name of Christ, but the church of England is not, etc.  
Therefore not the true church.  
The proposition is granted; the Assumption is denied, in as much as we do renounce the doctrine, government, & worship of Antichrist; as shallbe showed in the places where they labour to prove the contrary.   

Brownist.  
They worship not God truly, but after a false and idolatrus manner, as witnesseth their Popish liturgy, their stinted book of common prayers, Therefore, etc.   

The Argument standeth this.  
The true church worshippeth God truly, 
Answer.  but the church of England doth not,  
Therefore it is no true church.  
I grant the proposition, & yet with this caveat, that not every member of the visible church performeth this duty, and that the true worship of God, offered unto him by man, through the frailty of man is not without great wants. The matter of the assumption hath been dealt in, 
Brownist.  pag. 21.   

And they receive not, nor obey not Christ as their king, priest, and prophet, Therefore, etc.   

This argument is divided into three several parts in this manner.  
Not as their king, rejecting his government, and receiving and standing under the antichristian yoke of their Popish government, Therefore, etc.  
The force of the reason is this. 
Answer.   
The true church obeyeth Christ as her king, and retaineth his government; but the church of England doth not, Therefore no true church.  
We are to remember that the question is of outward government, which hath been showed pag. 25. not to be the life of the church, but the word only: Hereunto we add their own confession, that the true church may be without sacraments, which we hold as necessary as outward government. But we are here charged with a double crime, viz. with the casting of Christ's government, and with the receiving the yoke of Antichrist. To the first whereof, I answer, that if pastors, Doctors and Elders, and Deacons be the government of Christ, we have it; in as much as the matter required in all these offices is retained with us; if these be abused by men, it is not sufficient to prove that we have them not at all, if strife be about the changing of the names, wise men will condemn it for folly. To the second I answer, that her majesty is supreme governess over us in all causes both ecclesiastical and civil; and therefore hath authority to appoint such governors, to confirm that government, which (being not contrary unto God's word) shall seem meet unto her. Now this government which we have, else where is showed to have been for the preservation of discipline and avoiding confusion, before the time that Antichrist bare sway in the church. I grant that afterward he abused it, so did he many other matters: and yet they are not to be counted Antichristian (having not their beginning of him) when they are restored unto their first use. But this one calumniation bringeth forth these fruits: First, in teaching that every private man hath authority in the election of ecclesiastical governors, or else the government is Antichristian, the private man is taught to intrude into her highness right, to whom this matter was granted by Act of Parliament, 1. Eliz. 1. Again, in dissuading from the obedience of this authority, the commandment of God is made no commandment. Ro. 13. 1. which willeth that every soul be subject unto the higher powers. And as Absalon with David, so do these men deal with her majesty, in seeking to alienate the hearts of good subjects from her, by crying out against her government, promising better things if they be hearkened unto, that men might be brought to join in their rebellions. We shun the jesuits, who from house to house do labour to draw the people into a loathing of their present estate, this native schism is so much the more to be looked unto, as it cometh with a greater show of godliness, and yet endeavoureth to work confusion, by these jesuitical proceed.   

Brownist.  
Not as their Priest, sacrilegiously profaning his name with their idolatry, prostituting his blood, and making him a Priest and sacrifice to infidels, and the most wicked offenders.   

Answer.  
The Argument is thus.  
The true church receiveth Christ as their Priest, but the church of England doth not, because it profaneth his name, etc. Therefore no true church.  
The assumption is false, for the doctrine of our church is, that Christ is the only Priest, who by his own blood entered in once into the holy place, and obtained eternal redemption for us? and therefore that men should walk worthy of so holy a calling as Christ hath vouchsafed to set them in; neither in their worshipping of God, profaning his name; not by their ungodliness abusing his sacraments, wherein the practice by our church commanded is, that profane & ungodly men be repelled from the same. It is not therefore a matter to be generally laid unto the charge of the whole church, that they profane his name, etc. I grant indeed that the Pastor may thorough ignorance, negligence, or some other evil occasion deliver the sacrament to an unworthy man, which as it is a sin in the receiver, so may it be as great a sin in the deliverer, yet will this be a weak reason to convince the whole church of prostituting the blood of Christ, denying his priesthood, profaning his name, etc. seeing that judas was partaker of the supper of the Lord, and yet the whole company were not polluted thereby.   

Brownist.  
Not as their prophet, giving no obedience to his word, using it as a mantel to cover their sin, rather than as a rule whereby to direct their lives, not seeking a true ministery, but maintaining a false; of which sort the whole ministry of the land is, which are permitted to teach in their public places, to whom they give ear.   

Answer.  
The Argument is this.  
The true church receiveth Christ as her prophet, but the church of England doth not, etc.  
Therefore, etc.  
The assumption of which argument they prove thus. First, because the church of England giveth no obedience to his word. Secondly, because they use it as a mantle to cover their sin: and thirdly because they seek not a true ministery but maintain a false.  
It hath heretofore been granted, that the best churches have had some bad members in them, whereof some in Athiesme despised the word, & others in hypocrisy made it a cloak to cover their ungodliness, wherein the church of England goeth not scotfree; but for the wickedness of some to condemn the whole were very hard; and so sharply to censure all, were intolerable. Yet these men do it, when they affirm that no obedience is given to the word: as if all from the highest to the lowest were infidels and pagans, without God, without the knowledge of his word, without conscience in any thing, without the fear of God. This is the meekness of an arrogant spirit. The bull sent by Pope Pius the fift to curse her Majesty & the land, was not unlike unto it; the calumniation is the same in both, and therefore master jewel hath framed an answer meet for both.  
Now as touching our ministry which is set as the third argument of our disobedience; the defects thereof are noted to be either in their election, or in their subjection to a false government. Their election and ordination (say they) are not by the Lords holy and free people. This hath been answered pag. 45. Also they are made in nubibus (say they) but if these factioners had not made their own ministers in tenebris, they might with less impudency have blamed the making of ours. 
Confer. with Spering.  Besides they say, that at her majesties entrance unto the crown our ministers were set over the people without an outward calling. Wherein I will not oppose the ministery of Luther and Caluin, whose ministery they cannot deny to be warrantable, pag. 53. of their book, and yet they had not a better calling than our men had; but I dare avouch the calling of our men unto the ministery at the entering in of her majesty unto the crown, to be the self same that even our adversaries have warranted, pag. 59 of the aforesaid treatise, viz. the magistrate did send them to instruct the unbelievers: but (say they) they were no ministers unto them. Then let them tell us what other ministery this might be, and what warrant they have for it in the word, or else they give us just cause to complain that they are filled with conceits.  
Now the government under the which they execute their ministery is such, 
Instit. lib. 4. sect. 4.  that master Caluin acknowledgeth the antiquity thereof to be great, and saith that it was in use before the time of Papacy, and the use thereof to be good, viz. ad disciplinae conseruationem, for the upholding of discipline, and for the avoiding of confusion. 
Conf. with Sper. pag. 10.  But master Barrow saith, that the Queen and Parliament do wickedly in giving this authority unto the Bishops, which they have committed unto them: the same is published by his own procurement unto the view of all men, who reading it, and considering of it, may see the dealings of master Barrow, I say no more. But to make an end with this Argument, notwithstanding all the exceptions afore said, the Church of England acknowledgeth Christ as their Prophet, and for conscience sake doth reverence gods word taught by the ministery thereof, from the which who so turneth away his ear, even his prayers are abominable, Pro. 28. 9 And also the sacraments delivered by them, considering that God hath joined them as seals unto his word; whereof hath been spoken, pag. 27.   

Brownist.  
Their people are not knit together as members each of other in one congregation, but both rove, and go, assemble & departed at their pleasure when they will, whether they will, and as they will themselves, as also live in continual disorder.   

Answer.  
The Argument is this.  
The true church is joined together as members of one body, but the church of England is not, but doth rove and go, etc. Therefore, etc.  
In the proposition I find these absurdlties, first that the visible church is tied to be all of one assembly or congregation, in which respect the division of our church into several parishes, is an eyesore unto them. Secondly, that the inordinate proceed of some in the church, should prove a nullity of the church; as if the loss or unsoundness of a member could take away the esse from the body. Thirdly, that the spiritual union of the member in the whole church is so required in every several assembly, as if it were as great a sin for a man to departed from one assembly unto another, as to dismember himself altogether from the whole body, which is the church. All which are so gross, that a censurer doth better become them, than a confuter.  
As for our church the disorders therein are too many, yet were they exceeding and intolerable if they were so general, as this accuser thereof hath avouched, viz. amongst all men, at all times and in all their actions: but an Orator can do much in persuading, and a slanderer will do more in abusing.   

Brownist.  
Their parishes are not ordered & governed by such officers as Christ hath appointed to his church, have no true pastors, teachers, elders, deacons, releevers, but in stead of these they remain most servilely subject to the Antichristian government of their Popish Archbishops, Bishops, Chancellors, Archdeacon's, Deacons, Commissaries, Doctors, proctor's, advocates, notaries, registers, pursuivants, cursitors, summoners, etc. and from the Apostolical seat of the Bishops, they receive an Antichristian and a false ministry, as their parsons, vicar's, curates, hirelings, lecturers, mercenary preachers, etc. which together with this people stand bound and subject to these bishops, and their popish courts, of high commission, of faculties, of arches, of prerogative, of delegates, of their commissaries, etc. Therefore etc.   

Answer.  
The argument is this.  
The true church is ordered by such officers and and laws, as Christ in his last will and testament hath thereunto ordained. But the church of England is not ordered thus, Therefore etc.  
The first argument hath been infringed pag. 25. where it was proved that outward discipline is not the life of the church, also pag. 26. & 70. where it was showed that doctors & widows were not necessary in every congregation. Whereunto I add this, that although a government by elders, etc. was established in some churches in the Apostles times, yet as pag. 62. hath been said, it remaineth as yet unproved, that this government is to remain unchangeable in all ages: they tell us that Christ was as faithful in his house as Moses was, I grant it, yea and more faithful. Therefore (say they) he hath set down an outward government as well as Moses did. This also will I grant them, yet remaineth a third matter, viz. that the Brownistes cast their heads together again, and describe this government better than as yet they have done, and prove out of God's word not only what it is, but that it is necessarily to be had in all ages alike, yea and that the want of it doth convince a people to be no true church unto God. All which being once performed, their proposition shall be granted.  
The second part of this argument is confirmed by these four circumstances that we have no true pastors, whereof hath been spoken very oft.  
Secondly, that the government by Archbishops etc. is antichristian. A matter answered pag. 110. but in affirming our government to be in the power of proctor's, advocates, notaries, registers, pursuivants, summoners, etc. whom these evil tongued men, do know to have no authority in hearing of causes & giving sentence, bewrayeth the corruption of their hearts.  
Thirdly, that our ministry is antichristian a matter handled, pag. 125. the scurrility in calling them hirelings, mercenary preachers, etc. deserveth no answer; the names of parson, vicar, etc. doth not make a difference in the ministry, but in their maintenance.  
Fourthly, we are subject to the popish courts, as high commission etc. whereunto I answer that all these courts have their authority from her majesty, though some of them more directly than the other. In consideration whereof, to call the lest antichristian is arrogant, but to join them all in one sentence, & to dissuade her majesties subjects from yielding obedience unto any of them, it will be found an act of no good subject: yet for mine own part I purpose not to give judgement in the matter, I leave it to such as are acquainted with the law, only I will propound the case, which is this.  
The high court of Parliament hath agreed that the queen, her highness & successors, kings & queens of this realm, shall have full power by letters patents under the great seal, to name and authorize when, as often, and for so long time as her highness, her heirs or successors shall think meet such person or persons as she or they shall think meet to execute under her, etc. all manner jurisdictions, privileges, and pre-eminences in any wise concerning any spiritual jurisdiction within England and Ireland, etc. 1. Eliz. 1.  
Now her majesty by the authority aforesaid hath granted her letters patents under the great seal for the two courts of high commission and delegates. And by the said authority first from the Parliament, and then from her majesty these two courts do stand, and not by any other right or authority whatsoever: yet these two courts of high commission and of delegates are here termed popish and antichristian courts, and the people are condemned to be antichristian, which yield obedience unto them. This therefore is the case.  
Whether it toucheth her majesty or not, that libels railing upon, and calling her highness authority (which is warranted by her broad seal) popish, antichristian, etc.   

Brownist.  
These assemblies are not ruled by the old and new testament, but by the canons, injunctions and decrees of those antichristian and popish courts: therefore etc.   

Answer.  
The Argument is this.  
The true church is ruled by the old and new testament, but the church of England is not &c. Therefore etc.  
If Christ hath in his last will set down a perfect government for his church (as they say he hath) there is little use of the old Testament for direction of discipline under the Gospel. But this Argument being in effect the same with the former, needeth no other answer than it had.   

Brownist.  
These people stand not in & for their Christian liberty, but all of them remain in bondage to these Egyptian and Babylonishe yokes, yielding obedience unto these courts, and their canons. Therefore, etc.   

Answer.  
The Argument is this.  
All and every of the true Church stand in and for their christian liberty, to practise whatsoever God hath commanded them, etc. But in the church of England they stand not for their christian liberty, Therefore, etc.   

Answer.  
We have seen pag. 49. & 50. that the private man doth pass the bonds of his calling in presuming to deal with public reformation. Again, it was said pag. 45. that in the visible church it doth not always fall out, that every member hath that freedom which is requisite in the performance of their christian duties, of his calling. The proposition therefore is false. As for the assumption in differing nothing from the three former, it doth commend the great facility of the author, who in reasoning in so small variety of matter is able to frame so great a change of arguments which yet being considered of, do appear all one in effect.   

Brownist.  
These assemblies have not the power which Christ hath given unto his church unto the world's end, & all the powers of earth and hell cannot take from them, viz. to bind and loose, and to reform things that are amiss, but are driven to the Commissary courts, Therefore, etc.   

Answer.  
The Argument is this.  
The true church hath power to execute the censures of the church, but the church of England hath not, Therefore etc.  
The proposition faileth, for the true church is sometimes without outward government, whereof read pag. 25. and so consequently without the power which this man speaketh off, for I know he will not restrain this power of binding and losing though he might, unto the ministery of the word, whereof notwithstanding Christ speaketh, joh. 20. 23. saying Whose sins soever ye remit, they are remitted, and whose sins ye retain they are retained.  
As for the assumption it is most untrue; for we have not only the power of God's word, which he hath given unto his ministery to bind and to loose thereby, but also the censures of the church in respect of outward government. I grant that every several congregation hath not this power: and I dare affirm that in no age it can be proved that every several congregation had this authority, but even in those churches which had an Eldership, the same was not in every assembly, but diverse congregations were ordered by one seniory, therefore to say that because every private congregation hath not this power, therefore it is not at all in the church, is a childish kind of reasoning.   

Brownist.  
These assemblies cast out sathan by the power of sathan, namely, by these Imps of Antichrist the Bishops, commissaries and priests: Therefore they are not, and for all their reasons several and joined, cannot be held in any Christian judgement the true church of Christ.   

Answer.  
In this last Argument is granted unto us that which before was denied, viz. that our church hath power of casting out; but it faileth in the manner; for (if they say true) this power is not from Christ, but from the imps of Antichrist, etc. unto which accusation I answer: the end wherefore men are cast out from amongst us by the doctrine of our church should be, that the offender by being deprived of the seals of the covenant, might be brought unto repentance. Now for the ordering hereof, the people are not in the weighty matters of the church to have their voice, pag. 47. etc.  
And a presbytery in every congregation cannot be had, pag. ●8. therefore neither election, ordination, excommunication nor other censures of the Church are to be committed to every particular congregation. As for this unchristian dealing in condemning for Antichristian whatsoever is not according to their humour, it hath been often answered. Some defects there are in our government, we challenge no perfection; some corruption there is oftentimes in such as have the ordering of it, I defend not all. But in this I would be resolved, if we by the power of Satan cast out Satan, by what power do they cast out Satan, that are themselves by your children committed to Satan? For the most corrupt excommunication in our church should be wronged, if it should be compared with the excommunications that come from them, who by their fellows were before excommunicated in their persons. Nay, they are to be justified in comparison of the best proceed that have been amongst these rash censurers.   

Brownist.  
Infinite were the reasons which from these several heads, as likewise from these particular transgressions and defaults might be drawn: but the best argument to comfort and cut up this trumpery at once, is according to the commandments of God, to preserve our bodies and souls free from these abominations, by a speedy separation & wvithdrawing ourselves from amongst them, and to confute their last and only argument whereby they uphold their ruinous kingdom, namely, their penal law, by Christian patience, and an upright and godly life.  
The conclusion is, that much more might be said against our Church: and I believe it if the matter had not failed, for the author was willing unto it, as may appear by his making many arguments of that which with as great credit might have been knit up in one: and also by his bitterness from the first to the last. Well, his modesty is great in that he stayeth here, and his dealing is as commendable in arming himself with patience against the penal law, which he calleth our only argument. But what is the reason that he so speaketh? It should seem, it is because he had sent these foresaid arguments to some learned men, who would not vouchsafe to answer them; but his challenging of the learned is ridiculous, they are ashamed to deal with so sottish a schism as this is. In deed the civil law is the fittest argument to be used with these unreasonable men. Yet other arguments are used both against the treatise of their Church, and against their other follies, if they will persever, lest their disciples do condemn them for seducers, I wish them to lay aside their former bitterness, & to deal strictly with the matter in question. Many that are far inferior to those who have been challenged, will be found able (I doubt not) to overthrow their buildings, and to prove them deceitful workmen.  
FINIS.