will bee loath to loose his place aboue many others hecause hee hath stood so much heretofore vpon deniall of this which I affirme thereof yet hath hee nowe to thinke that neither the auncientie of his error nor the inconuenience hee dreameth of can yeelde him strength inough to keepe it The inconuenience shall bee met withall afterward Here I will shewe the reasons of my iudgement out of the place I wrote vnto you sayth Paul in an Epistle that you shoulde not company together with fornicators This verse you see is of shedding or sorting out our company Then followeth and not altogether with the fornicators of this worlde or with the couetous or with extortioners or with idolaters for then you must goe out of the world But nowe I haue written vnto you that you company not together If any that is called a brother be a fornicator or couetous or an idolater or a railer or a drunkard or an extortioner with such a one eate not In these verses wee are directed both what persons to shunne and also in what conuersation or company In appoynting the persons hee excepteth for those that were not as yet come to religion and setteth downe this rule to hold in all those that are counted brethren in the Church Of his exception hee rendreth two reasons first because the number of those that professed not Christ was then so great as they could not auoyde them and liue in the worlde Secondly because Christians are not charged with their censuring but they are reserued to Gods iudgement Why brethren are subiect to those priuate censures as I may speake he giueth this reason because we ought to looke into and iudge one of another The conuersation is set out by one kinde named for all to witte eating of meate which is alwayes a very notable marke and fruite of familiaritie I know your leader would haue you vnderstand this of eating bread at the Lordes table onely but the 10. verse deliuereth the whole text from this iniury For if the Apostle would haue had them taken his meaning in this place to be directly of their meeting companying at the Lordes Table as you take it what needed hee to haue excepted those that were out of the Church and no brethren with whō the Church neither had nor might haue company at the Lordes Table Yea how absurdly had he reasoned in saying thus for then you must go out of the world as though he should say if you altogether debar the wicked that are without the Church from your company at the Lordes table then may you as well get out of the worlde for you cannot liue in it When your leader is so grossely ouershot in such playne points it lieth you vppon carefully to consider whether the hand of God be vpon him in as heauy a iudgment as fell vpon Elymas the sorcerer for peruerting the straight wayes of the Lorde By this that is sayd I trust it is cleere ynough that the doctrine which he calleth so seditious is not mine but the Lords and therefore if it haue any such dangerous consequences as your replier reckoneth you see that his accusation must reach higher then mee But alas how doth it grieue me in your behalfe yours I meane with the rest of your company I would if it pleased God that you knewe or could discerne rightly with what sorowe I am sundry times affected for you when I consider which I doe often what numbers as I heare of you whereof many haue otherwise good partes in them are so intollerably abused and ouer caryed by that wretched man For euen in this doth it follow thinke you that if wee tye our selues to this rule of sorting our company in priuate conuersation that then the knot of marriage should bee loosed the bondes of obedience broken and outward acquaintances quite shaken of c. Is there no meane betwixt these two extremities but that we must be either vnnatural or carelesse Surely if we should take this course in all the Scriptures wee should make a strange religion by and by I meane if we receiue some generall sayings of the Scripture without their peculiar exceptions and declarations in other places As for example Thou shalt doe no manner worke on the seuenth day and thou shalt not kill what should the seruice and ceremonies doe in the Church or the Magistrate in the common wealth if these bee not limitted and declared by other special places and exceptions And if you grant me this that places are to be compared with places and generals declared vnderstood by specials why thē shal you see this knot sone vntied or rather that ther was no knot nor difficultie as your leader hath mislead you For that those places of dissorting our selues frō the wicked make nothing against obedience to Magistrates wee haue Matt. 22.21 Rom. 13.1.2 with diuers others to declare them Againe that they debarre no dueties in marriage 1. Cor. 7.3.4.5.12.13 with many other places that you knowe doe warrant vs. The like also may bee sayde of children to parents and in the rest So that then conferring these places together we see flatly that as on the one side we are bound generally to shun priuate conuersation with vngodly ones so on the other side we must necessarily obserue withall whatsoeuer speciall dueties are to bee required at our handes by any one And thus at length it will fall out being as from both sides resolued that touching Magistrates parentes maried folkes and masters the general prohibitions of not eating nor keeping company must bee vnderstood of shunning the malice of sinne and seducing yea that our doings must be with a kind of mourning and afflictiō for their sakes but not forbidding necessary dueties which other bonds of commandements doe straitly bind vs to Touching other acquaintances and dealing with brethren those prohibitions reach not beyond their inward familiaritie delightful accompanying which is euer stained with fowle tolerations and neglect of Christian reprehensions And therefore haue we for these cases other golden rules also to guide vs by When as Saint Paul sayth If any man obey not this our saying in this letter note him haue no companie with him that hee may bee ashamed yet count him not as an enemy but admonish him as a brother Wee must so auoyde his company as hee may not finde want of loue and brotherly kindnes in vs but onely a chiefe loue of vertue that thereby he may take shame at his sinne To the same purpose sayth hee in another place Let no man deceiue you with vaine woordes for such thinges commeth the wrath of God vpon the children of disobedience Bee not therefore companions with them Likewise a litle after And haue no felowship with the vnfruitefull woorkes of darkenes but euen reproue them rather This conferring and resoluing of places together if your leader had grace to vse hauing also vngorged himselfe of
THE RASING OF THE FOVNDATIONS of Brovvnisme WHEREIN AGAINST ALL THE WRItings of the principall Masters of that sect those chiefe conclusions in the next page are amongst sundry other matters worthie the Readers knowledge purposely handled and soundly prooued ALSO THEIR CONTRARIE ARGVMENTS AND OBIECtions deliberately examined and clearly refelled by the word of God Isaiah cap. 57. ver 21. There is no peace saith my God to the wicked CONFIDITE VICI MVDV IOA IO. VHI TVA MORS VICTORIA 1 COR 15. CONFERET CAPVT TVV GEN. 3. ERO MORSVS INFERAT TVVS Oâ—… 13. IESVS CHRISTVS Imprinted at London by Iohn Windet dvvelling at Pawles wharfe at the signe of the Crosse keyes and are to be sold at the Rose in Powles churchyard 1588. The chiefe conclusions in this Booke 1 No man ought to depart the Communion for anie open vnworthie ones resorting vnto it 2 A faithful Christian may keepe himselfe free from the pollution of the knowne wicked at the Sacrament and yet not separate himselfe And how 3 Open notorious offenders not separated from a congregation of Christ doe not thereupon vnsanctifie the same so as to make it no Church of Christ 4 It may be a true Church of God that hath in it diuerse corruptions both in doctrine and practise 5 The Church of England is not more vnsound than diuerse vndoubted Churches haue beene from which no separation was counsailed 6 No man ought to separate himselfe from the Church of England for the defectes and corruptions that are therein 7 By fayth onely visible Churches haue their account and being in Christ 8 Discipline is not of the essence or being of a Church To the right worshipfull his verie louing cousin M. Thomas Hussey Esquire all encrease of Christian knowledge zeale and worship AS I haue made you a beholder vsed your name in my firste conflict with this kinde of men louing cousin so in my proceeding and to the verie ende which God shall giue wheÌ„ he seeth it good I trust I may be bold to continue the same course Wherefore now againe I returne presenting vnto you not Glouers matters in any of those points plainly and professedly which then were betweene vs but the generall and great heades of that schisme wherein he was first ouertaken and that specially betweene Browne the famous achbuylder of such ruinous foundations and me though others also are not omitted where opportunitie is offered For so haue these matters vpon the occasion of the Admonition growne somewhat large at length as now appeareth By my former writing I had stirred as it seemeth the hornets nest By this I hope I shall either driue them in again or els take away their stings so as they shall seldomer hurt any Those 8. conclusions wherewith you see I front the aduersarie are as so manie Canons to beate downe through the power of God the paper wals of his proude bulwarke The sielie defences that he maketh at euery assault entering of his breaches you shall iudge your selfe in this booke comming as it were to the very sight and view of the seueral actioÌ„s It may be you haue alredie heard somwhat of the course and behauiour of this people For though their ful swarme and store be as it is most likely in London and the partes neare adioyning yet haue they sparsed of their companies into seuerall partes of the Realme and namely into the West almost to the vttermost borders thereof For which cause mee thinkes I haue reason yet so much the more to bee confirmed in this choyce of my dedication sith so the rather as by your hand and meanes this benefit of discouering their iniquitie and making knowne their poison may more readily be communicated vnto many in those parts And as you are now in the seruice of your prince esteemed a worthy man to haue the leading training of so many to be prepared for the defence of your countrey and of this land against the bodily enemy so may that fauour be manifoldly greater which the king of kings shall in this seruice vouchsafe you by making you moreouer as an vpholder and deriuer of these defences of his truth into those weake parts of your countrey Whereinto such vndermining aduersaries haue entred caried away many soules froÌ„ the common means of their saluation namely the preaching of the Gospell which is called of the Apostle the power of God vnto Saluation to all that beleeue And thus also if in the mids of your weapons as it were you shal allot your times likewise to the preparing attaining skil weapons and strength to fight the Lords battails against your spiritual aduersaries happy happy again shal you be Your diligence watchfulnes in the seruice of your God and Queene in this life shall find rest perpetual peace quietnes herafter Yea your renoume increasing here on earth shalbe much more abundantly increased so as no earthly pen can describe it namely when the king of glory shall set a crowne vpon your head Thinke on these things most louing cousin as I doubt not you do and propound that worthy captaine Cornelius vnto your selfe as a companion to walke with or at least as an example to imitate And let that which others take for a reason to hold them backe bee a double spurre vnto you in this case Namely the generall contrarie practise of the multitude Remember that he that coulde not lie hath sayde it Narrovve is the vvay that leadeth to life and fevve there be that finde it And Striue to enter in at the narrovve gate A worde to the wise is sufficient And hereby I hope I shall but stirre vp your pure minde as the Apostle speaketh which is already forwardly running in this race Neuertheles I haue counted it my duetie alwayes and by all good occasions to put you in remembrance of these things For your wealth and good estate both of bodie and minde are of neere and deere accompt and price with me as the Lorde knoweth to whose gratious guiding and protection I most humbly commende you and all yours From London the 12. of the sixth Moneth Your worships euen in all the dueties of a louing kinsman S. B. ¶ To the Christian Reader The spirit of trueth and of wisdome in sobrietie through Christ Iesu ALthough Beloued the iudgement and practise of some men of speciall accompt in the Church of God haue to this day held this impression in me that I esteeme the captaines and antient bearers of this schisme vnworthie the honour of any set conflict and publique confutation yet is it come to passe by the prouidence of the onely wise God that I haue bene parte after parte and one occasion pulling on another drawne as it were by head and shoulders through the deepe of this businesse And the labour nowe accomplished I am so farre from repenting that I am in good assurance through the mercie God of a two-folde benefite to arise thereby the one is
are made mockeries and matters of persecution I iudge it superstition to make them vnchangeable As the names of things are not too stiffely to bee stoode vppon so I doubt whether the mockeries and persecution you meane bee cause inough to alter these Howbeit whatsoeuer may bee graunted in such respects for the names and some other outward circumstaunces as thinges not essential yet touching the order of ordeyning by choise for as much as that is the wisedome of the worde and necessary to the auoyding of confusion such respects can haue no force at all against it In that hee calleth this sticking to the ordeyning of Elders superstition I would but haue giuen it to his rashnes saue that hee addeth that it is to make in force the Popish Sacrament of orders Which bewrayeth him for a wicked betrayer of Gods trueth in that hee yeeldeth the hard vrging of the holy ordinaunce of God to giue maintenance or force to the lewde and braine-sicke imaginations of man I surcease to prosecute the absurdities of these assertions more curiously as annoyed with the stench that floweth from such Gangraenes onely if hee shall bee your leader in this poynt also as in others then both you and your fellow disciples must now at length leaue to moue any more quarrels about the calling of our ministers For you heare that no solēne nor set order in their calling is necessary yea he telleth you in plaine words That the obedience of the worthy vnto them is a calling by man and the agreement of the wisest is a choosing I cal you to witnes of this his francke gift lest hereafter hee woulde reuoke it 4 My answere to your question hee sayth is darke doubtfull shifting vntrue and cauelling The three last let him take to him-selfe my conscience is cleere in whatsoeuer seemeth darke or doubtfull I am ready yea desirous to giue as good addresse as the reasonable reader shall require Your question was in this sort propounded Whether Christians may ioyne and partake as one body in the Sacrament with wicked ones Whereby I conceiued your iudgement to bee this that if there bee any at the Sacrament that you knowe to bee vnworthy you ought not then to communicate but goe away as fearing least you coulde not communicat but bee partaker of their sinnes To this I answered as deliberatly and playnely as I coulde and so as may easily appeare I allowe no other ioyning with such then as their presence and eating at the same table may bee called a ioyning Which I prooue wee may and ought to susteine not securely and carelessely as hee taketh mee but with this condition vnderstoode if wee can-not remoue them which I supposed my whole drift and reasons following must needes haue made you perfect in So my first reason is not as hee hath shaped it but thus if the presence of the wicked cannot hinder the celebrating of the remembrance of Christ nor the effectuall cōmunicating of his body and blood to the faithful ones thē may we hauing faith effectually comunicate notwithstanding their presence But the first is true therfore the latter followeth Herehence he gathereth many absurdities and grosse errors with bringing in Traitors infidels Turkes Popes to the cōmuniō But he misrekoned in three points which caused him to erre in the sūme First in that hee vnderstandeth mee to speake of a carelesse communicating which he could not haue done if the Lord had not smitten him with blindnes sith I afterwards plainely declare what dueties hath bene done of vs before communicating The second what I answere to your question concerning dueties of vs that is to say particular members to do in this case hee receiueth as though I spake of the body of the congregation how it should be caried ordered in the Sacraments The third he putteth an impossible case as though Infidels Turkes Popes remayning such should come to our communion In all which you may see him full of that same vaine Philosophie and Sophisticall cauilling which you feared to find in your answere Such is the stuffe of his third page mingled with the most odious comparisons and spitefull collections that his heart could deuise 5 But here if he say I haue then pared the question made it more particular then it was propounded I answere it was most expedient for your better instruction to vnderstande and so to vse your question as it might best fitte and be applyed to the particular members of a congregation and so of our Parish whereof by your dwelling you should be a member Besides to haue vnderstood it of a whole congregation I had no reason because I could not suspect you doubted my iudgement in that to witte whether a Church ought to debarre the knowne wicked from the communion especially howsoeuer you might doubt hee that replied had no reason at all to doubt it seeing what high account I made of the ordinaunce of God in that behalfe Againe consider the busines is with you you I say who dwelling in our Parish do most vnkindly as we take it separate your self from vs. On the other side you suppose you haue cause so to do till you can be resolued of some thinges whereat your conscience sticketh You choose to declare your greeuances by writing In your writing you complayne of lacke of order amongst vs to discerne of the communicants and there-hence you require to bee answered Whither it bee lawful for Christians to ioyne in the Sacraments with vnreformed ones Whereby who seeth not that you propound the case for your selfe as though if there can be a course shewed whereby a carefull Christian may settle his conscience to communicate although some wicked ones be present and partake in the signes with vs that then you would be content to ioyne with vs or else not Thus taking the question whether best for your instruction or no I nowe referre it to the iudgement of all men I answered vnto it I hope cleerely I am sure sincerely Whereunto if this your leader would haue replied with like affection to do you good he must haue done it taking the question in the same sense Else if hee had nothing to say to the question so taken what needed this prodigall expence of time when as hee might in a worde haue onely admonished that I mistooke the question and so an ende Nowe to stoppe vp these starting holes knowe you that if in the question you meane by the worde Christians the whole body of a Church or cōgregation I answere that they ought to discerne of the vnworthy and separate them to the vttermost of their power and that by howe much the more they are negligent in this duetie by so much the greater is their sinne So that herein I suppose you and I differ not in iudgement On the other side if the worde Christians be taken as I vnderstoode it for particular members of a congregation as you one and I another in this congregation or
His maner is to speake loude and doe little That there was no negligence in omitting circuncision and the celebration of the Passeouer but a necessitie and commaundement he would prooue thus and first for the Passeouer because saith he It was not to be kept after their comming out of Egypt saue at some special charge of the Lorde as Numbers 9.2 till they came into the lande of Canaan Howe prooues he this First by some testimonies of Scripture full slenderly vnderstoode and secondly by a reason taken from the ende of the Passeouer which maketh cleare against him His Scriptures testifie that they were more then once remembred to keepe the Passeouer when they came into the lande of Canaan but he sheweth vs not that they were onely then to keepe it and not ordinarily before To keepe the Passeouer in the wildernesse and to keepe it also in the lande of Canaan are in no wise contrary so as to argue from the affirmation of the one to the negation of the other But although that be so beaten vpon to preuent the securitie or forgetfulnesse of them or their posteritie when they shoulde come to the lande of rest as least they should imagine that which figured their so hastie going out of Egypt to cease when they shoulde be at ease yet must the whole institution be better considered and thereby we shall see as our Sauiour answered touching the billes of diuorce that howsoeuer the Israelites practised afterwardes yet in the beginning it was not so For the Lorde saide This day shall be vnto you a remembraunce and ye shall keepe it a holy feast vnto the Lorde throughout your generations ye shall keepe it holy by an ordinance for euer This is repeated agayne and the thirde tyme before he maketh mention of the lande of Canaan and when he commeth to that he doeth not bring it in expositiuely as with I meane To wit That is to say or any such note of further opening that which he had spoken before but hauing said in the 24. verse Therefore shall you obserue this thing as an ordinance for thee and thy sonnes for euer he addeth Be it therefore when you shall come into that lande which Iehouah euen as he hath sayde shall giue vnto you and shall obserue this worshippe Be it I say that your children asking you what this worship meaneth you shall say c. al which appeareth as I sayd to be no restraint of the former generall thryse repeated commandement but partly a further enforcing of the perpetuitie of the ceremonie by so speciall enioyning euen their land of rest to be subiect vnto it and partly to teach the deriuing of the vse thereof to the generations long after Also when he setteth downe that day to all their posterity and generations it is likely that either they must obserue it in the wildernesse or else they that then liued could not keepe the commaundement in teaching their children the practise instruction thereof Againe in the 9. of Numb it is expressely noted that they celebrated it then in the first moneth of the second yere which was the next in order to the passeouer in Aegipt the Lord as it were making him-selfe a gratious remembrancer of them for that time not vpon any speciall cause as Browne would carry it but onely because the appointed time was returned for the word of God in no case is silent to giue the reasons of any speciall exceptions of generall commandements Also if it had bin commaunded in the third or fourth yere there had bene some little colour of that he saith This is yet more euident seeing that in the same place the Lord commaundeth further that it shoulde bee kept in the appointed time namely the 14. day of the first moneth and calleth that the due season thereof Which argueth plainly that the keeping of that feast was seasonable before they came to Canaan And therefore also when they came beyonde Iordan into the lande of Canaan although they were not come to their rest yet they celebrated it euen without any speciall commaundement from the Lorde because it was the proper time of the Passeouer Nowe whereas Browne reasoneth that because it figured the hastie going out of Aegipt and through the wildernes therfore they were not ordinarily to keepe it before they came to the land of rest hee might much more reasonably haue concluded therfore they ought to haue kept c. because the oftener meditating and the mo helpes wee vse in the very action of perfourming our commaunded dueties the more likely and probable is our better performaunce of the same And that circumcision was omitted by negligence it is euident in Iosh 5 where the cause of their vncircumcision is rendered to be neither necessitie nor commaundement as Browne fableth but the very negligence of their parents for so the text saith They were vncircumcised because they circumcised them not by the way And therefore after the Lord calleth this their circumcising the taking away the shame of Egipt from thē plainly casting so in their teeth their vncircūcision as nothing else but a tricke of Egypt which they sauored of as they did of other their maners of worshipping their calues c. Neither is it any thing that he alleadgeth of their let of iourneying For first this generation at Gilgal might haue pretended the same being not yet come to their place of rest yea better in that they being men growne could not iourney after it should thereby be in euident danger of all their enemies about thē Secondly seeing God had cōmanded circuncision at a certaine day not limitted their iournying any certaine day they were to thinke in all equitie that the Lord would not dispose so of the remouing of the cloud or pillar as that they should be hurt in the obedience of this cōmandement Thirdly if they had circūcised their children as they ought at 8. daies old not deferred it vntil they were of age al men may know that the children caried of their mothers could not haue bene hurt by their mothers trauaile with thē Last of al we may see that euē in the iourney which God required of Moses that a iourney of great importāce he required notwithstanding his childes circumcision Which argueth that God gaue no dispensations in this matter for iournying And therefore it must be concluded as M.C. hath rightly reasoned that if this people omitting these necessary duties ceassed not to be the Church people of God it is plaine that many necessary poynts perteining to a sound comely stable being may bee found wanting yet the Church not presently ouerthrown therby Nowe I suppose Browne him selfe will not say that the politicall guiding of a Church by the censuring discipline is greater then these twaine And in this respect saith M. C. the Dutch assemblies whereof the greatest part in high Germanie which besides the mayme
case of want or bondage of this discipline Browne sayth I falsifie the case as though he had onely spoken of heathenish husbands frō whom it should be lawful for the wiues to go when they became in danger of persecuting by thē The reader seeth the issue here betwixt vs to be this whether Bro. hath taught that wāt or bōdage of discipline is cause sufficient for a wife to go away from her husbād These be my prooues out of his writings Let the reader iudge Speaking of a place of Paul to the Corinthes he hath these words And therefore hee teacheth the woman which beleeueth to abide with the vnbeleeuing man and the seruant which beleeueth to keepe with his master except they be froward persecute or the whole Church be helde there in bondage or they cannot hold the true worship and all Christian duties with the sufferance of other and the safetie of their liues For then they may flee c. Here his exception being disiunctiue putteth three cases wherein the wife may goe from her husband 1. For frowardnesse and persecuting by him 2. For the bondage of the Church where they dwell 3. As it seemeth to me if she be in daunger by others But I intermeddle onely with that wherewith I haue alreadie charged him If we will knowe what he meaneth by the bondage of the Church let other places of his giue the interpretation In his answer to M.C. pag. 37. shewing howe he vnderstandeth the discipline of the Church to faile he sayth Though some preacher or other person offende yet doeth not therefore the discipline of the Church faile or want except the Church be negligent or wilfully refuse to redresse such offences or is brought into bondage that it cannot redresse them Here he interpreteth bondage to bee when a Church cannot redresse faults In the 15. Pag. of the same booke hee sheweth what hee esteemeth the cause of that bondage in these words What is a church without this power we speake of yea what are those assemblies which in stead of it doe holde that Antichristian power of the spirituall courtes or rather are held in bondage by it Nowe if the wife ought to goe from her husbande where the Church is in bondage and that same bondage must bee vnderstoode when as a Church hath not power and free libertie to censure and redresse offences without restraint of anie spirituall Courtes it followeth to bee his doctrine as I haue charged him that a wife ought to goe away from her husbande if hee will not goe with her onely for the want or bondage of the outwarde discipline where they dwell Neither doe I by that word onely adde any thing that is not his For if the wife may goe from her husbande for this one cause amongst others it followeth and is necessarily intended that for this only she may goe from him His cauill at my word enforce is as witlesse for whatsoeuer is taught as a thing giuen in charge and commandement from God that same enforceth the conscience to a practise Whether Browne by a charge and commandement as from God doe enforce the wife to such dealing with her husband let these speaches of his be called to witnesse It or the Church must hold the true flocke and seeke the right shepheardes and depart from others This is commanded to all and therefore though the husband will not yet the wife must doe it or the husband though the wife be against it And by and by after For we shew that so farre we must be from hearing or receiuing of such pastours ministers and from dwelling in their Parishes that the wife may not tarie for the husband to flee from them if he be vntoward Also in the very place where he accuseth me for this matter his owne wordes do againe answere for me Browne saith he hath not one worde of enforcing but onely the husbande or wife in such a case haue libertie and it is their duetie Nowe where any thing is laide vpon vs as a duetie vnto God what libertie the conscience hath to choose the doing or not doing of it let all that haue any conscience iudge His Number 78. is answered To the 79. 9. The admonition hath these wordes I heare besides that there is one among you who whispereth already in corners that we must not beleeue in the holy Ghost This I protest was no guesse or light coniecture of mine but a thing testified by two sufficient witnesses vnto me the man also I can name if it were conuenient and he was then in the same schisme with Browne for the matter of Discipline 10. To that which is from the 80. to the 97. I answere not To that which is from the 97. to the 104. 11 The reader must vnderstande that the admonition entreth 2. general accusations against Browne to prooue him a man not to be followed but forsaken one is vnsound and dangerous doctrine the other his wauering and changeablenesse The first and most grieuous I trust is now made manifest the latter needeth fewer wordes the proofe of it standeth in these iiii poynts 1. Whether he haue condemned the arte of lodgicke as vnlawfull for Christians and yet vsed it him selfe 2. Whether he haue heretofore prouoked all true worshippers to flee out of England as to auoyde the displeasure of God and yet both dwelleth here him selfe hath counselled a resorting to our sermons 3. Whether he haue subscribed 4. VVhether his two assertions concerning discipline haue in them that which is contrary yea or no. If these thinges be found true then it followeth that the man is mutable also euen as necessitie of time place do draw straine him As for the first point cōcerning lodgicke it is a wonder to see how the poore man rūneth frō one corner to another to hide his nakednes when he hath all done the best defence he hath is that which serueth him alwaies euen a face that cā neuer shew one token of shame or modestie in it O desperate impudencie doeth Bro. deny that he hath cōdemned the arte of lodgicke as vnlawful what can he say to induce any of his disciples to beleeue him thus he beginneth assone as he hath giuen me the lie In deed vaine lodgicke is named in the margēt and so is vaine philosophie named by sundry writers also vaine arts vaine false sciences that out of the scripture yet are neither those learned writers nor the scriptures cōdemned therefore He woulde haue the reader beleeue that there is a vaine lodgicke a good lodgicke that he spoke but against the vaine lodgicke This is to please a child with a plumme when he hath hurt him before with throwing him downe But his vaine epethite was in deede no distinction of lodgickes but onely as an ouerfilling of his furious penne and conceited forme of his malitious vtterance for all lodgicke and phylosophie is by him condemned as by the