vrged Mr. Ainsworth therevnto that openly in their congregation before the rent was made Yea besides respect of the matter it self are they not specially bound for their old covenant sake to shew the Franciscanes their errour that by writing rather then to deale with strangers 19. FRom these instances above mentioned he drawes a terrible conclusion on this manner Therefore it doth necessarily follow that the estate of the church of England is worse then was the estate of those rebelles in the wildernes that there is nothing to be expected from Christe by any member thereof but a powring out of his eternal wrath vpon them In this peremptory sentence which he denounceth against the church of England he takes on him as if he would seeme to be one of those seveÌ„ angelles which having their breastes gâ—â—ded with golden girdles do stand with the vialles of Gods wrath in their handes to powre â—ut â—is vengeance on the wicked but the truth is he is rather in this his doome like one of the angelles of Sathan that accuse the brethren condemning those whom God hath iustiâ—yed By this sentence he doth at once extinguish quench the whole light comfort of the gospell which teacheth that there is no condemnation to those that are in Christe beleeve in his name Rom 3. 28. and 8. 1. For such beleeves there are many in the church of England holding that doctrine of faith iustification whereby the faithfull the saintes in al the reformed churches do hope to enteâ— into life everlasting that whereby the Brownistes themselves must be saved if ever they enter into glory Now to denounce the aeternall wrath of Christe to those that have true faith what is it els but to abolish the gospell to destroy faith to make it of no effect If an angell froÌ„ heaven should come preach vnto vs as Delescluse here hath done yet ought we not to receive him Gal. 1. 8. But here the Brownistes obiect that true fayth shewes it self by workes which they say are apparantly evill in the church of England First their faith sheweth it self by these fruites by their ioy in the Lord their coÌ„tinuall study delight in the word of God their coÌ„tinuall invocatioÌ„ of the name of God every day their delight in the Sabath their love of the godly for the truth sake their vnfeigned sorow for their sinnes their patieÌ„ce for the testimony of Christe sundry other such like fruites which are the vndoubted certaine to kens of true saith Ps 89. 15. Ps 1. 2. Ioel. 2. 32. Esa 56. 4. 5. 6. Mat. 10. 41. 42. Mat. 5. 4. 10. 11. Secondly suppose other of their workes be evill suppose also that their refusall of separation were a sin yet seing it cannot be thought other then a sinne of ignorance that God had not opened their eyes in this matter what an absurd wicked thing is it in this estate to pronounce of them all without exception that there is nothing to be expected from Christe by any member thereof but a powring out of his aeternall wrath vpon them for who can vnderstand his faults and who is it but that he sinnes of ignorance and why not in the mysterie of the separation as well as in others especially it being such a poynt as the members of all other true churches can not comprehend the same Not with standing such errours the members of the church of England may be vpright with the Lord and accepted of him and made partakers of eternall salvation Ps 19. 13. 1. Cor. 13. 9. with 1. Cor. 1. 30. Ps 32. 1. 2. But to salve or mitigate this their vnchristian and hard sentence they tell vs that in such maner of sentences and iudgements they speak respectively viz. that the faithfull in England cannot be accounted true Christians in respect of their ministery in respect of their constitution in respect of their estate being so considered etc. In this exception the Brownistes do shew their vanity in seeking out frivolous pretences to colour their rash iudgements for first when as true and â—ound iudgemeÌ„t is to be given touching the estate of a Christian and an heire of salvation he is then to be considred not by the halfes or by some such and such respects onely but wholly and entirely with all his respectes togather And so a faithfull man considered not apart from his errours and ignorances but considered togather with them and with his faith is yet to be iudged and that absolutely a true Christian an heire of salvation suppose there besome manifest errours and offences vpon him yet his faith shewing it self in other manifest fruites thereof is a visible cover for all his offences seing the Lord hath manifested in his word that faith alone doth iustify and lay hold on everlasting righteousnes Gal. 2. 16. and 3. 7. Eph. 2. 8. and therfore such a one in his outward estate and profession is still a visible Christian notwithstanding any other visible iniquities wherein he ignorantly continueth Secondly when Christe at his last comming shall pronounce iudgement he will not consider men apart froÌ„ their constitution ministery governement etc. he will not say in such respect I condemne thee and in such respect I do iustify thee and save thee but he doth absolutely pronounce sentence either of salvation or condemnation And this iudgement of the Lord is generally manifested in his word according to his word will he iudge at the last day Ioh. 12. 48. Mark 16. 16. and therfore according to this word of the Lord the estate of of meÌ„ is absolutely to be declared without such respective coÌ„siderations and exceptions If the questioÌ„ had bene onely about the reproofe of some particular sin in any persoÌ„ or about the comparing of one person with an other theÌ„ might they have iudged herein respectively for the maÌ„ that is a true ChristiaÌ„ may in some respect be worthily reprehended may in some respect be vnlike vnto others but when the question is about the iudgement of a true Christian about his obteyning of salvation then are such partiall respective considerations idle of no vse A man is in such case either absolutely to be condemned or absolutely to be iustifyed acquit Thirdly according to that respective iudgement every church yea every person in the world should be condemned stand vnder the wrath of God because every church every person doth erre commit sin in that respect being considered apart from Christe is accursed And according to this respective iudment of the Brownistes Delesculse in respect of those eleven corruptions which they lay vpon the reformed churches supposing they were iustly imputed vnto them might in like manner accordingly have pronounced of them all that there is nothing to be expected from Christe by any member thereof but a powring out of his eternall wrath vpon them seing no
and his Apostles taught vs both by their word and example and therfore let Delescluse heare the Prophet Esay which he alledgeth turning vnto him and saying vnto the maynteyners of schisme wo vnto them that call that communion evill which the Lord hath shewed to be good and lawfull 27. FRom a fourth speech of Mr. Br. he reasoneth thus Moreover in his fourth charge where he maketh the state of the poore blinde Papistes far better then the condition of the angell of the church of England and that also such as are the angelles such becommeth the church for the most part I do observe that by his owne doctrine the estate of the church of England is worse then Babylon it self which Babylon is graunted by all to be that Synagogne and church of Anti-christe devoted vnto destruction etc. First he falsmes Mr. Br. his speech by adding a degree of comparison which Mr. Briâ—ghtm vsed not in saing that he makes the estate of the poore blinde papistes farr better It had bene far better for Delescluse to have to have omitted that clause to have repeated Mr. Brightmans comparison simply truely with out such addition but it seemes he he favours his owne cause more theÌ„ true dealing Secondely he corrupts falsifies Mr. Brightmans speech againe by saying that he makes the estate of the poore blinde papistes far better then the condition of the angel of the church of England as though Mr. Brightman had spoken generally and without exception touching the whole ministery of the church of England whereas even by Delescluses owne former allegation of the wordes Mr. Br. speakes of those angelles who bewitched with ambition and covetousnes do refuse holy reformation where yet also he leaves out the word onely being a word of restraint vsed by Mr. Brightman of purpose to prevent the cavilles of such honest men as this Delescluse here shewes him self Mr. Brightman sayth that Christe in this place preferreth the blinde papistes onely before those angelles who bewitched with ambition etc. And thus the double falshood of Delescluse appeareth not onely in adding but also in omitting that which was most significant and specially to be considred Thirdly suppose Mr B. had spoken generally of the whole ministery in EnglaÌ„d yet is the observation of Delescluse most false vaine It would not follow therevpon that the estate of the church of England is worse then Babylon it self as he gathereth for even touching those angelles bewitched with ambition and covetousnes refusing holy reformation Mr B. speakes not simply absolutely of theÌ„ that they are worse then the papistes but onely in respect of the greater grace light which they have receyved for their reformation for so he doth also explane himself in the same place Mr B. knew well enough that the angelles or ministers of the church of Roome besides other greater evilles are also bewitched with ambition covetousnes do therfore refuse holy reformation c. onely he noted them to be something more excusable in respect of their ignorance because they knew not their maisters will so as those in England doe we may here fitly tell Delescluse in Mr. Ainsworthes wordes He may much abuse any mans words if that which is spoken respectively he will take and alledge as spoken absolutely VVhat though the Lord do in some respect pâ—efâ—ree Châ—â—tim Kedar before Israel Ier. 2. 10. 11. May it be observed hence that the estate of Israel was simply worse then those heathens or that Israel was to be separated from rather then they The papistes are in some respect worse 〈…〉 followes it not hence that they are simply absolutely worse 〈…〉 of the Ainsworthians that they are worse then the Franâ—â—â—scanes in respect of their contention vnquietnes disorder doth it follow hence that he accountes the AinsworthiaÌ„s to be simply the worse rather to be separated froÌ„ Nothing lesse By these examples let Delescluse learne to see his solly in ga thering such observations 28. AFter this false recitall of Mr. Br. his wordes togather with his false observation vpon the same he makes this question in the same place 〈◊〉 where are then those great prayses of all manner of blessinges vpoÌ„ that church rehearsed in the second artickle but cheefely these spirituall blessinges of the word purely and sincerely taught in it First for those earthly blessinges whereof Mr. B. spake why might they not be found in that church of England suppose it had bene every way worse then Roome How blinde is Delescluse that makes this question so far from the purpose Secondly as for the spirituall blessinges of the word purely taught seing Mr. Br. doth blame but some of the ministers of that church why may not the word be purely and sincerely taught by others that are free from the blame there spoken of 29. A Seventh speech which Delesc bringeth from Mr. B. against the church of England is this that naughtines raigneth in it the hand of God is heavy vpon it and againe that in her the lawes of Christe are not kept Hence he inferreth But what is there then to be done even this that every soule who hath any care of salvation and of escaping the eternall flames of everlasting damnation be carefull to come out with speed from Babylon etc. This conclusion of separation which Delescluse here gathereth denounceth vnder paine of eternall flames of everlasting damnation is vayne for first all that Mr. Br. here sayth of England might also most truely be affirmed of that church of the jewes where in Christe did communicate for there 1. naughtines raigned prevayled in the Herods in the priestes elders scribes Pharisees Sadducees c. Mat. 2. 16. and 12. 24. and 14. 9. and 16. 12. 21. 2ly the hand of God was heavy vpoÌ„ them in their manifold oppressions miseries which they endured vnder the government of the Romanes their substitutes Mat. 2. 16. and 3. 10. and 17. 24. etc. Luk. 13. 1. and 2. 1. Ioh. 11. 48. 3ly the lawes of Christ were not kept there Mat. 15. 3. Ioh. 15. 20. 22. And now by the seÌ„teÌ„ce of Delescluse eternall flames of evelasting damnatioÌ„ must be the portion of Christe his Disciples that coÌ„municated with that church who will not detest such vile coÌ„clusions which are like vnto arrowes shot even against the breaste of Christe Iesus himself As he that makes himself mad casteth firebrandes arrowes and mortall thinges prov 26. 18. so Delescluse in this place casting abroad his firebrandes of eternall damnation shooting his arrowes against heaven throwing mortall thinges even vpon the Lord of life what doth he els herein but declare himself to be a mad man why might not this his booke which he entitles an Ad-vertisement be much more fitly entitled a Mad-vertisement Secondly all that Mr. Br. affirmeth in this place touching England hath bene affirmed by the Brownistes themselves touching one
best ād learnedest interpreters there are noted out vnto vs in the Apocalyps divers estates both ecclesiasticall civill that have wounded Antichriste but no interpreter that ever yet could finde the Brownistes among them VVe read of divers angelles fighting against Antichriste Rev. 14. 6. 7. 8. 9. And these do fitly declare vnto vs such as Iohn Wickleffe Iohn Husse Hierome of Prage Martin Luther such like but where be the angelles that may fiftly represent vnto vs Robert Browne H. Barow Francis Iohnson etc. VVe reade of divers that have obteyned sundry victories conquestes and triumphes against Antichriste Rev. 11. 15. 16. and 14. 14. 17. and 16. 1. and 17. 16. For the further vnderstanding whereof we desire the reader to consider weigh Mr. Brightmans exposition of those places But where is the lot and roome of the Brownistes VVere is their atchievement registred among these cheefe instruments of the Lord Secondly whereas he telles vs that this his full perswasion dependes vpon a condition viz. If they continue faithfull vnto the end whereas also Mr. Iohnson his followers doe now in the account of Delescluse slide back from their ancient faith are already proved vnfaithfull Mr. Robinison also halting betwixt them in some thinges these thinges duely considred the full perswasiō of Delescluse may quickly turne into a faint perswasion and his vaine confidence into a wan-hope 45. THe reason of his glorious perswasion touching the Brownistes he setteth downe in these wordes For by that purity of doctrine which they do teach and by the sincere and publique administration of the glorious kingdome of Christe publiquely and before all the people as also by professing that glorious liberty in the gospell that if any sin be shewed or manifested vnto them by the word of God is amended whatsoever opposition may be to the contrary by those thinges I say by them professed practised and taught it is imposible that where they have place Antichriste can or have any doore to come in First for their purity of doctrine they have no groundes of pure doctrine which other churches of Christ round about them have not as well as they VVhy do they exalt themselves in that which others have as well as they and before them Other churches have this doctrine also in better and more abundant maner then they for H. A. I. Delescluse Thomas Cocky Iohn Hales and such like prophets do not teach the pure doctrine with half that purity grace power fruite that the ministers of other churches doe Besides their ignorance their doctrine is divers wayes impure mixt with sundry errours new doctrines faithes leading vnto schisme confusion is therfore in part recanted by Mr. Iohnson For their glorious liberty in their publique administration the anabaptists may boast thereof as much as they seing the anabaptistes are as publique in their administration as the Brownistes and the brownistes are but followers of them therein as they are also in the most or all those thinges wherein they differ from vs. For their sincere administration thereof against all opposition whatsoever as he boasteth how vaine is it Before the schisme of the Ainsworthians from the Franciscanes the sinnes and * scandalles of Daniel Studly were shewed and manifested by divers of the Ainsworthians yet such opposition was made against them as that Da. Studly did neither soundly repent nor loose his office from which he is now deposed That which the popular governement could not then effect is now effected since that governement was changed by Mr. Iohnson VVhereas he sayth that Anti-christe cannot have any doore to come in where those thinges by them professed and practised have any place it is also false for suppose the doctrine and discipline of the Brownistes were both of them pure even as pure as in the apostles times yet might Antichriste finde a doore to come in by as well as he did in the time of the apostles where there were better meanes to keep him out then the Brownistes now have see 1. Ioh. 2. 18. 2. Thess 2. 7. Suppose the Romish Antichriste have no dore to come in by among the Ainsworthians yet while they open a doore to the Anabaptistes to come in amōg them what avayleth it That such a doore is opened by them see the testimony of the * Franciscanes who charge Mr. Ainsworth and his company with this evill 46. MOreover he addeth further in praise of the Brownistes And for my part I do blesse the day in which I had that grace from my God to know both the people and their faithfull walking in their wayes and religion of God If a stranger meete with this booke of Delescluse he may be divers wayes deceyved by him in this deceitfull speech for if he know not that the Brownistes are broken and rent in the middes falling one from an other then by this false report of Delesc he may be drawne to think that the Brownistes do faithfully cleave vnto one an other and walke constantly in their wayes without schisming from one an other which is most vntrue And further againe if a stranger do know that they are rent a sunder and yet withall know not of what side Delescluse is then shall the stranger be left in vncertainty not knowing whether he meane the Franciscanes or Ainsworthians to be that faithfull people hereafter therfore let Delescluse learne to speak more plainely and to avoyd his deceitfull speeches for ought that he hath here written he might be taken for a Franciscane and so his faction might loose that praise of faithfullnes which he intendeth for them 47. DRawing to an end he seales vp his booke with this prayer for the brownistes I beseech the Lord of his grace even with teares that he vouchsafe to open the eyes of their most noble and wise prince that he may see the iustice and equity of their cause and cavse them to see his royall face and presence againe with ioy and gladnes of heart vnder his dominions and iurisdictions Amen In this prayer or forme of prayer observe first how he dishonours the Lord and takes his name in vayne by praying for the manifestation of the iustice and equity of their cause which is so full of iniustice and iniquitye As Saul took the name of God in vayne by his blessing the Ziphims for their shew of compassion which indeed was cruelty 1. Sam. 23. 21. So doth Delescluse by blessing of the brownistes for the equity of their cause which is indeed a meere iniquity Secondly mark here his vaine publishing of his owne devotion zeale viz. his praying with teares yet is it no sound commendation of himself while his teares are spent in such a cause Delescluse may remember since he was a Papist that many of those idolatours in their superstitious devotion do often times weepe powre forth their teares before their idolles
images As those teares can not iustify their devotion no more can these teares powred forth by Delescluse for the idoll of their separation iustify his devotion Thirdly mark his flattery of the king calling him their most noble and wise prince It is the property of true nobility to try the spirits of men by the scripture as the beraeans did Act. 17. 11. If therfore he be noble and most noble they will not deny but that he hath examined their spirits the scriptures alledged by them presented vnto his maiesty in their petitions then withall if he be most wise how is it that he can not see the mysterie of their separation having their cheefe reasons proofes layd open before him Yea by the sentence of this Delesc there is nothing to be * expected by him from Christe but the powring out of his aeternall wrath vpon him nothing as touching his visible estate but aeternall flames of everlasting damnation If this be his abiect base estate how is he most noble or most wise Fourthly we do here demand of Delescluse touching this his prayer whether it be lawfull for any of his flock in the reading of his booke withall of this his prayer therein to lift vp their hearts vnto the Lord to desire the same thing to say Amen with him vnto this his petition If they may not then is it a sory prayer which may not be assented vnto by an other then is he a sory guide to go before his flock in such desires as it is not lawfull for them to folow him but if they may pray the same thing with him in the reading of his wordes may say Amen vnto his wish then consider on th' other side how according to the doctrine of the Brownistes he makes himself guilty of idolatry for they tell vs that read prayer and set formes of prayer are idolles the vse of them idolatry Mr. Ainâ—worth in speciall hath compared them to the golden calves that Ieâ—oboam erected if this be so then hath Delescluse here in the end of his booke set vp a golden calfe by setting downe this forme of prayer then all the Brownistes that in the reading thereof do lift vp their hearts in prayer to desire the same thing all these we say do then bow downe vnto his calfe worship the same and so commit idolatry 48. HAsting to a finall conclusion he sayth And so â—do here end though many more thinges might be sayd touching separation from evill and adioyning or following that which is good Mark here how he paynts the face of his separation in calling it a separation from evill etc. whereas indeed it is a separation from that which is good because of some evill mixed therewith a reiection of the godly for the wicked sake which is a thing most wicked Gen. 18. 25. Here he will end but it had bene better for him not to have begun He telles vs many more thinges might be sayd touching separation we tell him also that many more thinges may be sayd against the same The iudicious reader may easily discerne that in all these arrowes which he hath shot he hath still missed the marke his bow of brasse is broken all his vaine reasoninges against Mr. Bright are turned vpon his owne head If he have more thinges to say hereafter let him see that they be of more weight then these 49. LAst of all he addeth And in deed in a word we shall not read from the beginning of the world to this day that there was ever any true church of God truely established but by separation and therfore this people not to be blasphemers but true worshippers of God Behold here a heape of falshood couched vp togather in a few wordes for a farewell to his reader For first it is false which he sayth of establishing churches by separation from the beginning of the world Let him shew how the church of God before the flood was established by such a separation as the Brownistes have in their writinges described vnto vs we have here his bare word onely which is of no credit his asseveration here vsed by him viz. in deed in a word is but a word without deed without truth Secondly it is false which he sayth of establishing true churches by separation vnto this day And this not onely in respect of the church of England which by Mr. Iohnsons confession is a true church though not established by the separation of the Bâ—ownistes but also in respect of the dutch french churches which by the Brownistes them selves are acknowâ—ledged for true churches yet were not establisâ—hed by the separation in question Yea they do reiect condemne the separation of the Brownistes as schisme Do these churches then practise and reteyne a separation without their knowledge against their willes contrary to their doctrine Or if they do thus maintaine a separation not being aware thereof shall this vnwitting vnwilling separation be a true ground foundation of their church shall their ignorant practise establish them iustify their estate we would faine know of Delescluse how these thinges can stand sound Thirdly suppose this assertion of his touching separation were true yet his inference therevpon is false in that he sayth and therfore this people not to be blasphemers Though a man hold separation yet may he be a blasphemer in many other respectes For example Mr. Smith holding the separation of the Brownistes was yet a blasphemer for that which he wrote against the vse of the translated originall scriptures in the worship of God And so Mr. Ihonson still holding the separation is yet by the Ainsworthians accounted a blasphemer one that speakes evill of the way of God in respect of his new interpretation of Mat. 18. Delescluse reasons here as though there was no blasphemy but against separation how blindely partially let the reader iudge Fourthly he bringes yet an other false inference from the former assertion in saying therfore this people not to be blasphemers but true worshippers of God for the former assertion touching separation is mainteyned by Anabaptistes yea by some of the Arrians doth it herevpon follow that they are true worshippers of God Nothing lesse Yet such is the fruit of Delescluse his reasoning further whereas the Brownistes do acknowledge the dutch french churches to be a separate people true churches established by separation yet condemne the read prayer vsed by them as being a false and idolatrous worship it may hence appeare evidently that his argument for proofe of their true worship is very vaine and false He may here see that the truth of Gods worship doth not depend vpon separation Prov. 12. 15. The vvay of a foole is right in his ovvne eyes But he that heareth counsell is vvise Errata PAg. 3. l. 31. reade thinges pag. 6. l. 18. and to convert them from going 〈◊〉 p. 7. li. 15. dealing pag. 11. l. 15. therfore p. 13. l. 5. affirmation p. 18. l. 15. for pag. 19. in the margent read â—ev chap. 3. p. 19. l. 39. preferre pag. 25. l. 39. knoweth p. 28. l. 26. corruptions pag. â—0 l. 17. for pag. 35. l. 34. fuly FINIS * Epist to Read pag. 3. * Ps 43. 1. 2 3. 4. Esa 1. 10. Maâ— 26. â—7 Act. 3. 1. * Ps 119. â— 128. 1. Tim. 5. â—1 * AdvertisemeÌ„t pag. 5 Pag. 8. 9. Answ 1. * R. Clift answ to Mr. Sm. 154. 155. H. Ains counterp pag. 7. 8. 2. â—dvertis â—ig 9. â—nsw 2. 3. Answ 1. 2. * Answ to to Mr. Ber. pag. 187. Parallel pag. 61. 3. Answ 2. 3. Advertis â—ag 9. Answ Ob. Answ â— 2. Except Ans to Mr. Iac. pag. 7. 8. Answ 1. 2. 3. Answ to Mr. Iac. pag. 7. 8. 4. Advertis pag. 5. â— Answ â—â—vertis â—5 10. â—â—sw â—nsw Answ to Mr. Stone pag. 2. Advertâ—s pag. 10. â—â—â—w 1 2 * â—dvertis â—â—g 5. †See latiâ—â—â—e edition â—f Mr. B. â—â—n kev. cha 〈◊〉 vers 15. â—ag 106. 3. 〈…〉 * Advertiâ—â— pag. 10. Answ 1. 2. Adverâ—â— pag. 11. Answ 1. 2. Expos of â—â—at 18. â—â—pist â—dvertis â—ag 14. Advertis pag. â—1 * Advert pag. 3. â—… Advertisâ— p. 6. 1â—… Answ 1â— 2. â—dvertis â—â—pist p. 3. â—dvertis â—â—g 12. Answ 〈◊〉 〈◊〉 3. Advertis p. 7. 12 13. Answ 1. 2. Advertis pag. 13. Answ 1. 2. 3 Advertis pag. 13. â—nsw 1. 2. 3. Advertis 〈◊〉 7. 13 â—â—sw 1. 2. Advertis pag. 13. 14 Answ 1. 2. 3. Plea for â—â—faâ—ts p. 〈◊〉 49. etc. â—â—rief treat â—â—â—gt anaba 〈◊〉 16. etc. Advertiâ—… pag. 1â— Answ Advertis pag. 14. Answ 1. 2. 3. 4. 5. See 〈◊〉 of 〈…〉 Iob. 20. 2â— 25. Ans to Mâ— Sm. pa. 4â— Psal 9. 1â— Advertis pag. 14. Answ 1. 2. Rob. Broâ—ne H. Barow Fran. IohnsoÌ„ H. Ainsworth Iohn Smith Iohn RobinsoÌ„ c. 3. 4. 5. â—ee profaâ—â— eschisme â—f Brown â—ag 81. Prov. 28. 3 6. Advertis pag. 14. Answ 1. Pro. 27. 1. 2. 3. 4. â—â—vertis 14. â—â—sw 1. 2. Advertis pag. 15. Answ 1. 2. 3. 4. 5. â—â—nting 〈◊〉 fox 〈◊〉 1. 6. 7. â—rofane â—â—hisme of â—â—ownist â—ag 80. Advertis 〈◊〉 15. Answ 1. 2. Advertis pag. 15. Answ 1. 2. 3. Advertis pa. 9. 11 4. Advertis pa. 15. Answ Advertis pag. 15. Answ 1. 2. 3. 4.