hooker_sentence.txt

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=  Sentence Analysis of Hooker's Of the Laws of Ecclesiastical Polity
=
=  lable: 
=    e.g. 0.1.1 means Preface, section 1, sentence 1
=    e.g. 2.1.3 means book II, section 1, sentence 3
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Preface

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Preface I.1

>> 0.1.1
Though for no other cause,
yet for this,
    that posterity may know 
        we have not loosely through silence permitted things to pass away 
            as in a dream,
        there shall be 
            for men's information 
        extant thus much concerning 
            the present state of the Church of God established amongsth us,
            and their careful endeavour 
                which would have upheld the same.

==============
Preface I.2

>> 0.1.2
At your hands,
    beloved in our Lord and Saviour Jesus Christ,
    (for in him the love 
         which we bear unto all 
             that would but seem to be born of him,
    it is not the sea of your gall and bitterness that shall ever drown,)
I have no great cause to look for other than the selfsame portion and lot
    which your manner hath been to lay on them
        that concur not in opinion and sentence with you.


==============
Preface I.3

>> 0.1.3
But our hope is,
    that the God of peace shall,
        (notwithstanding man's nature too impatient of contumelious
        malediction,)
    enable us quietly even gladly to suffer all things,
        for that work sake 
            which we covet to perform.


>> 0.1.4
The wonderful zeal and fervour
    wherewith ye have withstood the received order of this church,
was the first thing 
    which caused me to enter into consideration,
    whether,
        as all your published books and writings peremptorily maintain,
    every Christian man,
        fearing God,
    stand bound to join with you for the furtherance of that
        which ye term the Lord's discipline.

>> 0.1.5
Wherein I must plainly confess unto you,
    that 
        before I examined your sundry declaration in that behalf,
    it could not settle in my head to think,
        but that undoubtedly such number of otherwise right well-affected and 
        most religiously inclined minds had some marvellous reasonable
        inducements
            which led them with so great earnestness that way.

>> 0.1.6
But when once,
    as near as my slender ability would serve,
I had with travail and care performed that part of the Apostle's advice and
counsel in such cases,
    whereby he willeth to "try all things",
and was come at the length so far,
    that there only remaineth the other clause to be satisfied,
    wherein he concludeth 
        "what good is must be held";
there was in my poor understanding no remedy, 
but to set down this as my final resolution:
    surely the present form of church-government,
        which the laws of this land have established,
    is such,
        as no law of God, nor reason of man, hath hitherto been of force
        sufficient to prove they do ill,
        who to the uttermost of their power withstand the alteration thereof;
    contrariwise, the other,
        which 
            instead of it we are required to accept,
        is only by error and misconceit named the ordinance of Jesus Christ,
        no one proof as yet brought forth,
            whereby it may clearly appear to be so.
    
>> 0.1.7
The explication of which two things
     I have here thought good to offer into your own hands,
     heartily beseeching you even by the meekness of Jesus Christ,
         whom I trust ye love;
     that,
         as ye tender the peace and quietness of this church,
             if there be in you that gracious humility 
                 which hath ever been the crown and glory of a Christianly-
                 disposed mind,
             if your own souls, hearts, and consciences
                 (the sound integrity whereof can but hardly stand with the
                 refusal of truth in personal respects)
             be,
                 as I doubt not but they are,
             things most dear and precious unto you:
     let "not the faith 
         which ye have in our Lord Jesus Christ"
     be blemished "with partialities",
     regard not who it is that speaketh, but weigh what is spoken.

>> 0.1.8
Think not 
    that ye read the words of one
        who bendeth himself as an adversary against the truth
            which ye have already embraced;
but the words of one
    who desires even to embrace together with you the selfsame truth,
        if it be the truth;
and for that cause
    (for no other, God he knoweth)
hath undertaken the burdensome labour of this painful kind of conference.

>> 0.1.9
    For the plainer access thereunto,
let it be lawful for me to rip up to the very bottom,
    how and by whom this discipline was planted,
    at such time as this age we live in began to make first trial thereof.



==========================================================================
Preface II
The first establishment of new discipline by Mr. Calvin's industry in the 
Church of Geneva; and the beginning of strife about it amongst ourselves.

>> 0.2.1
A founder it had,
    whom,
        for mine own parts,
     I think incomparably the wisest man
        that ever the French church did enjoy,
        since the hour it enjoyed him.

>> 0.2.2
His bringing up was in the study of the civil law.

>> 0.2.3
Divine knowledge he gathered,
    not by hearing or reading so much,
    as by teaching others.

>> 0.2.4
    For,
        though thousands were debtors to him,
            as touching knowledge in that kind;
    yet he to none but only to God,
        the author of that most blessed fountain, the Book of Life,
        and the admirable dexterity of wit,
    together with the helps of other learning 
        which were his guides:
    till being occasioned to leave France,
he fell at the length upon Geneva;
    which city the bishop and clegy had a little before
        (as some do affirm)
    forsaken,
        being of likelihood frightened with the people's sudden attempt for
        abolishment of popish religion:
            the event of which enterprise 
                they thought it not safe for themselves to wait for in that 
                place.

>> 0.2.5
    At the coming of Calvin thither,
the form of their civil regiment was popular,
    as it continueth at this day:
neithr king, nor duke, nor nobleman of any power or authority over them,
but officers chosen by the people yearly out of themselves,
    to order all things with public consent.

>> 0.2.6
    For spiritual government,
they had no laws at all agreed upon,
but did what the pastors of their souls by persuasion could win them unto.

>> 0.2.7
Calvin,
    being admitted one of their preachers, and a divinity reader amongst them,
considered how dangerous it was
    that the whole estate of that church should hang still on so slender a 
    thread
        as the liking of an ignorant multitude is,
            if it have the power to change whatsoever itself listeth.

>> 0.2.8
Wherefore
    taking unto him two of the other ministers for more countenance of the 
    action,
    (albeit the rest were all against it,)
they moved,
and in the end persuaded 
    with much ado,
the people to bind themselves by solemn oath,
    first never to admit the Papacy amongst them again;
    and secondly,
        to live in obedience unto such orders
            concerning the exercise of their religion and the form of their 
            ecclesiastical government,
        as those their true and faithful ministers of God's word had agreeably 
        to scripture set down for that end and purpose.

>> 0.2.9
    When these things began to be put in ure,
the people also,
    (what causes moving them thereunto, themselves best know)
began to repent them of that they had done,
    and irefully to champ upon the bit
        they had taken into their mouths;
    the rather,
    for that they grew by means of this innovation into dislike with some 
    churches near about them,
        the benifit of whose good friendship their state could not well lack.

>> 0.2.10
It was the manner of those times
    (whether through men's desire to enjoy alone the glory of their own
     enterprises, 
     or else because the quickness of their occasions required present dispatch;
     so it was,)
that every particular church did that within itself,
    which some few of their own thought good,
        by whom the rest were all directed.

>> 0.2.11
Such number of churches then being,
    though free within themselves,
yet small, common conference beforehand might have eased them of much after
trouble.

>> 0.2.12
But a greater inconvenience it bred,
that every later endeavoured to be certain degrees more removed from conformity 
with the Church of Rome,
    than the rest before had been:
    whereupon grew marvellous great dissimilitudes,
        and by reason thereof,
    jealousies, heart-burnings, jars and discords amongst them.

>> 0.2.13
Which,
    notwithstanding,
might have easily been prevented,
    if the orders,
        which every church did think fit and convenient for itself,
    had not so peremptorily been established under that high commanding form,
        which tendered them unto the people,
            as things everlastingly required by the law of that Lord of lords,
            against whose statues there is no exception to be taken.

>> 0.2.14
For by this mean it came to pass,
    that one church could not but accuse and condemn another of disobedience to
    the will of Christ,
        in those things where manifest difference was between them:
    whereas the selfsame orders allowed,
    but yet established in more wary and suspense manner,
        as being to stand in force 
            till God should give the opportunity of some general conference
                what might be best for every of them afterwards to do;
    this 
        I say
    had both prevented all occasion of just dislike
        which others might take,
    and reserved a greater liberty unto the authors themselves
        of entering into farther consulation afterwards.

>> 0.2.15
Which
    though never so necessary
they could not easily now admit,
    without some fear of derogration from their credit:
and therefore that 
    which once they had done,
they became for ever after resolute to maintain.

>> 0.2.16
Calvin therefore and the other two his associates,
    stiffly refusing to administer the holy communion to such
        as would not quietly,
            without contradition and murmur,
        submit themselves unto the orders
            which their solemn oath had bound them to obey,
were in that quarrel banished the town.

>> 0.2.17
    A few years after
        (such was the levity of that people,)
    the places of one or two of their ministers being fallen void,
they were not before so willing to be rid of their learned pastor,
as now importunate to obtain him again from them
    who had given him entertainment,
    and which were loath to part with him,
        had not unresistable earnestness been used.

>> 0.2.18
One of the town ministers 
    that saw
        in which way the people were bent for the revocation of Calvin,
gave him notice of their affection in this sort.

>> 0.2.19
    "The Senate of two hundred being assembled,
they all crave Calvin.
The next day a general convocation.
They cry in like sort again all, 
    we will have Calvin, that good and learned man, Christ's minister;
This", saith he,
    "when I understood,
I could not choose but praise God,
nor was I able to judge otherwise than 
    that 'this was the Lord's doing and that it is marvellous in our eyes,'
    and that 'the stone 
        which the builders refused
    was now made the head of the corner.'"

>> 0.2.20
The other two 
    whom they had thrown out,
    (together with Calvin,)
they were content should enjoy their exile.

>> 0.2.21
Many causes might lead them to be more desirous of him.

>> 0.2.22
First, his yielding unto them in one thing might happily put them in hope,
    that time would breed the like easiness of condescending further unto them.

>> 0.2.23
For in his absence he had persuaded them,
    with whom he was able to prevail,
that
    albeit himself did better like of common bread to be used in the Eucharist,
    yet the other they rather should accept,
        than cause any trouble in the church about it.

>> 0.2.24
    Again,
they saw that the name of Calvin waxed every day abroad,
    and that together with his fame,
their infamy was spread,
    which had so rashly and childishly ejected him.

>> 0.2.25
Besides,
it was not unlikely 
    but that his credit in the world might many ways stand the poor town in 
    great stead:
        as the truth is,
        their minister's foreign estimation hitherto hath been the best stake in
        their hedge.

>> 0.2.26
But whatsoever secret respects were likely to move them,
    for contenting of their minds Calvin returned
        (as it had been another Tully)
    to his old home.

>> 0.2.27
He ripely considered
    how gross a thing it were for men of his quality,
        wise and grave men,
    to live with such a multitude,
    and to be tenants at will under them,
    as their ministers,
    both himself and others,
    had been.

>> 0.2.28
    For the remedy of which inconvenience,
he gave them plainly to understand,
    that 
        if he did become their teacher again,
    they must be content to observe a complete form of discipline,
        which both they and also their pastors should now be solemnly sworn to 
        observe for ever after.

>> 0.2.29
Of which discipline the main and principal parts were these:
    a standing ecclesiastical court to be established;
    perpetual judges in that court to be their ministers;
    others of the people to be annually chosen
        (twice so many in number as they)
    to be judges together with them in the same court:
    these two sorts to have the care of all men's manners,
        power of determining all kind of ecclesiastical causes,
        and authority to convent, to control, to punish,
            as far as with excommunication, 
        whomsoever they should think worth,
            none either small or great excepted.

>> 0.2.30
This device I see not how the wisest at that time living could have bettered,
    if we duly consider 
        what the present estate of Geneva did then require.

>> 0.2.31
For their bishop and his clergy being
    (as it is said)
departed from them by moonlight,
    or howsoever, being departed,
to choose in his room any other bishop, had been a thing altogether
impossible.

>> 0.2.32
And for the ministers themselves to seek 
    that themselves alone might have coercive power over the whole church,
would perhaps have been hardly construed at that time.

>> 0.2.33
    But when so frank an offer was made,
        that for every one minister there should be two of the people to sit and
        give voice in the ecclesiastical consistory,
what inconvenience could they easily find
    which themselves might not be able always to remedy?

>> 0.2.34
Howbeit
    (as evermore the simpler sort are,
         even when they see no apparent cause,
     jealous notwithstanding over the secret intents and purposes of wiser men,)
this proposition of his did somewhat trouble them.

>> 0.2.35
Of the ministers themselves
    which had stayed behind in the city 
        when Calvin was gone,
some,
    upon knowledge of the people's earnest intent to recall him to his place 
    again,
had beforehand given their letters of submission,
and assured him of their allegiance for ever after,
    if it should like him to hearken unto that public suit.

>> 0.2.36
    But yet misdoubting what might happen,
        if this discipline did go forward;
they objected against it
    the example of other reformed churches living quietly and orderly without
    it.

>> 0.2.37
Some of chiefest place and countenance amongst the laity professed with greater
stomach their judgment,
    that such a discipline was little better than popish tyranny disguised and
    tendered unto them under a new form.

>> 0.2.38
This sort,
    it may be,
had some fear,
    that the filling up of the seats in the consistory with so great a number of
    laymen was but to please the minds of the people,
        to the end they might think their own sway somewhat;
        but when things came to trial of practice,
    their pastors' learning would be at all times of force to over-persuade
    simple men,
        who 
            knowing the time of their own presidentship to be but short
        would always stand in fear of their ministers' perpetual authority:
    and 
        among the ministers themselves,
    one being so far in estimation above the rest,
    the voices of the rest were likely to be given for the most part
    respectively,
        with a kind of secret dependency and awe:
    so that in show a marvellous indifferently composed senate ecclesiastical 
    was to govern,
    but in effect one only man should,
        as the spirit and soul of the residue,
    do all in all.

>> 0.2.39
But what did these vain surmises boot?

>> 0.2.40
Brought they were to so strait an issue,
    that of two things they must choose one:
    namely,
        wether they would 
            to their endless disgrace, with ridiculous lightness
        dismiss him
            whose restitution they had in so impotent manner desired;
        or else condescend unto that demand,
            wherein he was resolute either to have it, or to leave them.

>> 0.2.40
They thought it better to be somewhat hardly yoked at home,
    than forever abroad discredited.

>> 0.2.41
Wherefore in the end those orders were on all sides assented unto:
    with no less alacrity of mind 
        than cities unable to hold out longer are wont to show,
        when they take conditions 
            such as it liketh him to offer them
                which hath them in the narrow straits of advantage.

>> 0.2.42
Not many years were over-passed,
before these twice-sworn men adventured to give their last and hottest assault
unto to the fortress of the same discipline;
    childishly granting by common consent of their whole senate,
        and that under their town seal,
    a relaxation to one Bertelier,
        whom the Eldership had excommunicated:
    further also decreeing,
        with strange absurdity,
    that to the same Senate it should belong to give final judgment in matter of
    excommunication,
    and to absolve whom it pleased them:
    clean contrary to their own former deeds and oaths.

>> 0.2.42
    The report of which decree being forthwith brought unto Calvin;
    "Before," 
saith he, 
    "this decreee take place, 
    either my blood or banishment shall sign it."

>> 0.2.43
Again,
    two days before the communion should be celebrated,
his speech was publickly to like effect:
    "kill me 
         if ever this hand do reach forth the things
             that are holy 
         to them
             whom the Church hath judged dispisers."

>> 0.2.44
Whereupon,
    for fear of tumult,
the forenamed Bertelier was by his friends advised for that time not to use the 
liberty
    granted him by the Senate,
nor to present himself in the Church,
    till they saw somewhat further
        what would ensue.

>> 0.2.45
    After the communion quietly ministered,
    and some likelihood of peaceful ending of these troubles without any more 
    ado,
    that very day in the afternoon,
    besides all men's expectation,
    concluding his ordinary sermon,
he telleth them,
    that because he neither had learned nor taught to strive with such 
        as are in authority,
    "therefore," saith he,
    "the case so standing as now it doth,
    let me use the words of the Apostle unto your,
        'I commend you to God and the word of his grace;'"
and so bade them heartily all adieux.
    
>> 0.2.46
It sometimes cometh to pass,
   that the readiest way 
       which a wise man hath to conquer, 
   is to fly.

>> 0.2.47
This voluntary and unexpected mention of sudden departure caused presently the
Senate
    (for according to their wonted ways they still continued only constant in
    unconstancy)
to gather themselves together,
and for a time to suspend their own creed,
    leaving things to proceed as before
        till they had heard the judgment of four Helvetian cities concerning the 
        matter
            which was in strife.

>> 0.2.48
This to have done at the first 
    before they gave assent unto any order
had showed some wit and discretion in them:
but now to do it was as much as to say in effect,
    that they would play their parts on a stage.

>> 0.2.49
Calvin therefore dispatched with all expedition his letters unto some principal
pastor in every of those cities,
    craving earnestly at their hands,
        to respect this cause as a thing
            whereupon the whole state of religion and piety in that church did
            so much depend,
        that God and all good men were now inevitably certain to be trampled
        under foot,
            unless those four cities by their good means might be brought to 
            give sentence with the minsters of Geneva,
                when the cause should be brought before them:
            yea so to give it,
                that two things it might effectually contain;
                the one an absolute approbation of the discipline of Geneva as 
                consonant unto the word of God,
                    without any cautions, qualifications, ifs or ands;
                the other an earnest admonition not to innovate or change the
                same.

>> 0.2.50
His vehement request as touching both points was satisfied.

>> 0.2.51
For albeit the said Helvetian churches did never as yet observe that discipline,
    nevertheless,
the Senate of Genave having required their judgment concerning these three
questions:
    First, "After what manner, by God's commandament, according to the 
    scripture and unspotted religion, excommunication is to be exercised:"
    Secondly, "whether it may not be exercised some other way than by the
    consistory:"
    Thirdly, "what the use of their churches was to do in this case:"
answer was returned from the said churches,
    "that they had heard already of those consistory laws,
     and did acknowledge them to be godly ordinaces drawing towards the
     prescript of the word of God;
     for which cause they did not think it good for the Church of Geneva by
     innovation to change the same, but rather to keep them as they were."
    
>> 0.2.52
Which answer,
    although not answering unto the former demands,
    but respecting what Master Calvin had judged requisite for them to answer,
was notwithstanding accepted without further reply:
in as much as they plainly saw,
    that
        when stomach doth strive with wit,
    the match is not equal.

>> 0.2.53
And so the heat of their former contentions began to slake.

>> 0.2.54
    The present inhabitants of Geneva,
I hope,
    will not take it in evil part,
        that the faultiness of their people heretofore is by us so far forth
        laid open,
        as their own learned guides and pastors have found necessary to discover 
        it unto the word.

>> 0.2.55
For out of their books and writings it is that I have collected this whole
narration,
    to the end it might thereby appear in what sort amongst them that discipline 
    was planted,
        for which so much contention is raised amongst ourselves.

>> 0.2.56
The reason 
    which moved Calvin herein to be so earnest,
was,
    as Beza himself testifieth,
"for that he saw how needful these bridles were,
    to be put in the jaws of that city."

>> 0.2.57
That which by wisdom he saw to be requisite for that people,
was by as great wisdom compassed.

>> 0.2.58
But wise men are men, and the truth is truth.

>> 0.2.59
That which Calvin did for establishment of his discipline,
seemeth more commendable than that 
    which he did for the countenancing of it established.

>> 0.2.60
Nature worketh in us all a love to our own counsels.

>> 0.2.61
The contradition of others is a fan to inflame that love.

>> 0.2.62
Our love set on fire to maintain that 
    which once we have done,
sharpeneth the wit to dispute, to argue, and by all means to reason for it.

>> 0.2.63
Wherefore a marvel it were
    if a man of so great capacity,
        having such incitements to make him desirous of all kind of furtherances
        unto his cause,
    could espy in the whole scripture of God nothing 
        which might breed at the least a probable opinion of likelihood,
            that divine authority itself was the same way somewhat inclinable.

>> 0.2.64
And all 
    which the wit even of Calvin was able from thence to draw,
        by sifting the very utmost sentence and syllable,
is no more than 
    that certain speeches there are
        which to him did seem to intimate
            that all Christian churches ought to have their Elderships endued 
            with power of excommunication,
            and that a part of those elderships every where should be chosen out
            from amongst the laity
                after that form 
                    which himself had framed Geneva unto.

>> 0.2.65
But what argument are ye able to show,
    whereby it was ever proved by Calvin,
that any one sentence of Scripture doth necessarily enforce these things,
    or the rest
        wherein your opinion concurreth with his 
    against the orders of your own church?

>> 0.2.66
We should be injurious unto virtue itself,
    if we did derogate from them
        whom their industry hath made great.

>> 0.2.67
Two things of principla moment there are
    which have deservedly procured him honour throughout the world:
        the one his exceeding pains in composing the Institutions of Christian
        Religion;
        the other his no less industrious travails for exposition of Holy
        Scripture according unto the same Institutions.

>> 0.2.68
    In which two things whosoever
        they were
    that after him bestowed their labour,
he gained the advantage of prejudice against them, if they gainsayed;
    and of glory above them, if they consented.

>> 0.2.69
His writings
    published after the question about that discipline was once begun
omit not any the least occasion of extolling the use and singular necessity 
thereof.

>> 0.2.70
Of what account the Master of Sentences was in the Church of Rome,
the same and more amongst the preachers of reformed churches Calvin had
purchased;
    so that the perfectest divines were judged they,
        which were skillfullest in Calvin's writings.

>> 0.2.71
His books almost the very canon to judge both doctrine and discipline by.

>> 0.2.72
French churches,
    both under others abroad and at home in their own country,
all cast acording to that mould
    which Calvin had made.

>> 0.2.73
The Church of Scotland in erecting the fabric of their reformation took the 
self-same pattern.

>> 0.2.74
Till at length the discipline,
    which was at the first so weak,
        that without the staff of their approbation,
            who were not subject unto it themselves,
        it had not brought others under subjection,
began now to challenge universal obedience,
and to enter into open conflict with those very churches,
    which in desperate extremity had been relievers of it.

>> 0.2.75
To one of those churches 
    which lived in most peaceable sort,
    and abounded as well with men for their learning in other professions
    singular,
    as also with divines
        whose equals were not elsewhere to be found,
a church ordered by Gualter's discipline,
    and not by that
        which Geneva adoreth;
unto this church,
    the Church of Heidelberg,
there cometh one
    who craving leave to dispute
publicly defendeth
    with open disdain of their government,
that 
    "to a minister with his Eldership power is given by the law of God to
    excommunicate whomsoever,
    yea even kings and princes themselve."
    
>> 0.2.76
Here were the seeds sown of that controversey
    which sprang up between Beza and Erastus
about the matter of excommunication,
    whether 
        there ought to be in all churches an Eldership having power to
        excommunicate,
        and a part of that eldership to be of necessity certain chosen out from
        amongst the laity for that purpose.

>> 0.2.77
In which disputation they have,
    as to me it seemeth,
divided very equally the truth between them;
Beza most truly maintaining the necessity of excommunication,
Erastus as truly the non-necessity of lay elders to be ministers thereof.

>> 0.2.78
    Amongst ourselves,
there was in King Edward's days some question moved by reason of a few men's 
scupulosity touching certain things.

>> 0.2.79
        And beyond seas,
    of them 
        which fled in the days of Queen Mary,
    some contenting themselves abroad with the use of their own service-book 
    at home authorized before their departure out of the realm,
    others liking better the common prayer-book of the Church of Geneva 
    translated,
those smaller contentions before begun were by this mean somewhat increased.

>> 0.2.80
    Under the happy reign of her Majesty 
        which now is,
the greatest matter a while contented for was the wearing of the cap and
surplice,
    till there came Admonitions directed unto the high court of Parliament,
        by men
            who concealing their names thought it glory enough to discover their
            minds and affections,
                which now were universally bent even against all the orders and
                laws,
                    wherein this church is found unconformable to the platform
                    of Geneva.

>> 0.2.81
    Concerning the defenders of which Admonitions,
all 
    that I mean to say 
is but this:
    there will come a time
        when three words uttered with charity and meekness shall receive a far
        more blessed reward
            than three thousand volumes written with disdainful sharpness of 
            wit.

>> 0.2.82
But the manner of men's writing must not alienate our hearts from the truth,
    if it appear they have the truth;
        as the followers of the same defender do think he hath;
        and in that persuasion they follow him,
            no otherwise than himself doth Calvin, Beza, and others,
                with the like persuasion 
                    that they in this cause have the truth.

>> 0.2.83
    We being as fully persuaded otherwise,
it resteth 
    that some kind of trial be used to find out 
        which part is in error.


==========================================================================
Preface III 
By what means so many of the people are trained unto the liking of that 
discipline.

==================================
Preface, III.1

The first mean 
    whereby nature teacheth men to judge good from evil,
        as well in laws as in other things,
is the force of their own discretion.

Hereunto therefore St. Paul referreth oftentimes his own speech
    to be considered of by them 
        that heard him.

"I speak as to them
    which have understanding,
judge ye 
    what I say."

    Again afterward,
"Judge in yourselves,
    is it comely 
        that a woman pray uncovered?"

The exercise of this kind of judgment our Saviour requireth in the Jews.

In them of Berea the Scripture commendeth it.

    Finally,
whatsoever we do,
    if our own secret judgment consent not unto it as fit and good to be done,
the doing of it to us is sin,
    although the thing itself be allowable.

St. Paul's rule therefore generally is:
    "Let every man in his own heart be fully conviced of that thing
         which he either alloweth or doth."

==================================
Preface, III.2

Some things are so familiar and plain,
    that truth from falsehood, and good from evil, is most easily discerned in
    them,
        even by men of no deep capacity.

And of that nature,
    for the most part,
are things absolutely unto all men's salvation necessary,
    either to be held or denied,
    either to be done or avoided.

For which cause St. Augustine acknowledgeth
    that they are not only set down
           but also plainly set down in Scripture;
    so that he 
        which heareth or readeth
    may without any great difficulty understand.

Other things also there are belonging
    (though in a lower degree of importance)
unto the offices of Christian men:
    which,
        because they are more obscure, more intricate and hard to be judged of,
    therefore God hath appointed some to spend their whole time principally in
    the study of things divine,
        to the end that in these more doubtful cases their understanding might
        be a light to direct others.

    "If the understanding power or the faculty of the soul be"
(saith the grand physician)
        "like unto bodily sight,
    not of equal sharpness in all,
what can be more convenient than that,
    even as the dark-sighted man is directed by the clear about things visible;
so likewise in matters of deeper discourse the wise in heart do shew the simple
    where his way lieth?"   

    In our doubtful cases of law,
what man is there 
    who seeth not 
        how requisite it is
            that professors of skill in that faculty be our directors?

So it is in all other kinds of knowledge.

And even in this kind likewise the Lord hath himself appointed,
    that "the priest's lips should preseve knowledge,
    and that other men should seek the truth at his mouth,
        because he is the messenger of the Lord of hosts."

Gregory Nazianzen,
    offended at the people's too great presumption in controlling the judgment
    of them
        to whom in such cases they should have rather submitted their own,
seeketh by earnest entreaty to stay them with their bounds:
"Presume not ye 
    that are sheep
to make yourselves guides of them
    who should guide you;
neither seek ye to overskip the fold
    which they about you have pitched.
It sufficeth for your part,
    if ye can well frame yourselves to be ordered.
Take not upon you to judge your judges,
nor to make them subject to your laws
    who should be a law to you;
    for God is not a God of sedition and confusion,
        but of order and peace."
   
==================================
Preface, III.3

But ye will say that
        if the guides of the people be blind,
    the common sort of men must not close up their own eyes and be led by the
    conduct of such:
        if the priest be "partial in the law", 
    the flock must not therefore depart from the way of sincere truth, 
    and in simplicity yield to be followers of him for his place sake and office
    over them.

Which thing,
    though in itself most true,
is in your defence notwithstanding weak;
    because the matter 
        wherein ye think that ye see,
        and imagine that your ways are sincere,
    is of far deeper consideration than any one amongst five hundred of you
    conceiveth.

Let the vulgar sort amongst you know,
    that there is not the least branch of the cause
        wherein they are so resolute,
        but to the trial of it a great deal more appertaineth than their conceit
        doth reach unto.

I write not this in disgrace of the simplest that way given, 
but I would gladly 
    they knew the nature of that cause
        wherein they think themselves throughly instructed and are not;
        by means whereof they daily run themselves,
        without feeling their own hazard, 
        upon the dint of the Apostle's sentence against "evil-speakers as things
            wherein they are ignorant."

==================================
Preface, III.4

    If it be granted a thing unlawful for private men,
        not called unto public consulatation,
    to dispute which is the best state of civil polity,
        (with a desire of bringing in some other kind, 
        than that under which they already live,
        for of such disputes I take it his meaning was;)
    If it be a thing confessed, 
        that of such questions they cannot determine without rashness,
            inasmuch as a great part of them consisteth in special circumstances,
            and for one kind as many reasons may be brought as for another;
is there any reason in the world,
    why they should better judge
        what kind of regiment ecclesiastical is the fittest?

For in the civil state more insight,
and in those affairs more experience a great deal must needs be granted them,
    than in this they can possibly have.

    When they
        which write in defence of your discipline and commend it unto the 
        Highest not in the least cunning manner,
    are forced notwithstanding to acknowledge,
        "that with whom the truth is they know not,"
they are not certain;
what certainty or knowledge can the multitude have thereof?

==================================
Preface, III.5

Weigh what doth move the common sort so much to favour this innovation,
and it shall soon appear unto you,
    that the force of particular reasons
        which for your several opinions are alleged
    is a thing
        whereof the multitude never did 
        nor could so consider as to be therewith wholly carried;
    but certain general inducements are used to make saleable your cause in
    gross;
        and when once men have cast a fancy towards it,
    any slight declaration of specialties will serve to lead forward men's
    inclinable and prepared minds.

==================================
Preface, III.6

The method of winning the people's affection unto a general liking of "the
cause"
    (for so ye term it)
hath been this.

First, in the hearing of the multitude,
the faults especially of higher callings are ripped up with marvellous exceeding
severity and sharpness of reproof;
which 
    being oftentimes done
begetteth a great good opinion of integrity, zeal, and holiness, to such
constant reprovers of sin,
    as by likelihood would never be so much offended at that
        which is evil,
        unless themselves were singularly good.
   
==================================
Preface, III.7

The next thing hereunto is, to impute all faults and corruptions,
    wherewith the world aboundeth,
unto the kind of ecclesiastical government established.

Wherein,
    as before by reproving faults they purchased unto themselves with the
    multitudes a name to be virtuous.
so by finding out this kind of cause they obtain to be judged wise above
others:
whereas in truth unto the form even of Jewish government,
    which the Lord himself
        (they all confess)
    did establish,
with like shew of reason they might impute those faults
    which the prophets condemn in the governors of that commonwealth,
as to the English kind of regiment ecclesiastical,
    (whereof also God himself though in other sort is author,)
the stains and blemishes found in our state;
    which 
        springing from the root of human frailty and corrupution,
    not only are, but have been always more or less, yea and
        (for anything we know to the contrary)
    will be till the world's end complained of,
        what form of government soever take place.

==================================
Preface, III.8

    Having gotten thus much sway in the hearts of men,
a third step is to propose their own form of church-government, 
    as the only sovereign remedy of all evils;
and to adorn it with all the glorious titles
    that may be.

And the nature,
    as of men 
        that have sick bodies,
    so likewise of the people in the crazedness of their minds possessed with
    dislike and discontentment at things present,
is to imagine
    that any thing,
        (the virtue 
             whereof they hear commended,)
    would help them;
    but that most,
        which they least have tried.

==================================
Preface, III.9
The fourth degree of inducement is by fashioning the very notions and conceits
of men's minds in such sort,
    that 
        when they read the scripture,
    they may think 
        that every thing soundeth towards the advancement of that discipline,
        and to the utter disgrace of the contrary.

Pythagoras,
    by bringing up his scholars in the speculative knowledge of numbers,
made their conceits therein so strong,
    that 
        when they came to the contemplation of things natural,
    they imagined 
        that 
            in every particular thing 
        they even beheld 
            as it were with their eyes,
        how the elements of number gave essence and being to the works of nature.

A thing in reason impossible;
    which  
        notwithstanding,
        through their misfashioned preconceit,
    appeared unto them no less certain,
        than if nature had written it in the very foreheads of all the creatures
        of God.

    When they of the "Family of Love" have it once in their heads,
        that Christ doth not signify any one person,
            but a quality
                whereof many are partakers;
        that to be "raised" is nothing else but to be regenerated,
            or endued with the said quality;
        and that 
            when separation of them 
                which have it
            from them
                which have it not
            is here made, 
        this is "judgment":
how plainly do they imagine
    that the Scripture every where speaketh in the favour of that sect?

And assuredly,
the very cause
    which maketh the simple and ignorant to think
        they even see 
            how the word of God runneth currently on your side,
is,
that their minds are forestalled 
    and their conceits perverted before hand,
    by being taught,
        that an "elder" doth signify a layman admitted only to the office or
        rule of government in the Church;
        a "doctor", one 
            which may only teach,
                and neither preach nor administer the Scraments;
        a "deacon", one
            which hath charge of the alms-box, and of nothing else:
        that the "sceptre", the "rod", the "throne" and "kingdom" of Christ, are
        a form of regiment, only by pastors, elders, doctors, and deacons;
        that by mystical resemblance Mount Sion and Jerusalem are the churches
            which admit,
        Samaria and Babylon the churches
            which oppugn the said form of regiment.

And in like sort they are taught to apply all things 
    spoken of repairing the walls and decayed parts of the city and temple of
    God, 
        by Esdras, Nehemias, and the rest;
as if purposely the Holy Ghost had therein meant to foresignify,
    what the authors 
        of Admonitions to the Parliament,
        of Supplications to the Council,
        of Petitions to her Majesty,
        and of such other like writs,
    should either do or suffer
        in behalf of this their cause.

==================================
Preface, III.10

From hence they proceed to a higher point,
    which is the persuading of men
        credulous and over-capable of such pleasing errors,
        that it is the special illumination of the Holy Ghost,
            whereby they discern those things in the word,
                which others reading yet discern them not.

"Dearly beloved, saith St. John, "give not credit unto every spirit."

There are but two ways
    whereby the Spirit leadeth men into all truth;
        the one extraordinary, the other common;
        the one belong but unto some few, the other extending itself unto all
        that are of God;
        the one, 
            that which we call by a special divine excellency Revelation, 
        the other Reason.

    If the Spirit by such revelation have discovered unto them the secrets of
    that discipline out of Scripture,
they must profess themselves to be all
    (even men, women, and children)
prophets.

    Or if reason be the hand
        which the Spirit hath led them by;
forasmuch as persuasions 
    grounded upon reason 
are either weaker or stronger according to the force of those reasons
    whereupon the same are grounded,
they must
    every of them from the greatest to the least
be able 
    for every several article
to shew some special reason
    as strong as their persuasion therein is earnest.

Otherwise how can it be 
    but that some other sinews there are
        from which that overplus of strength in persuasion doth arise?

Most sure it is,
    that when men's affections do frame their opinions,
they are in defence of error more earnest a great deal, than
    (for the most part)
sound believers in the maintenance of truth
    apprehended according to the nature of that evidence
        which scripture yieldeth:
            which being in some things plain,
                as in the principles of Christian doctrine;
            in some things,
                as in these matters of discipline,
            more dark and doubtful;
        frameth correspondently that inward assent
            which God's most gracious Spirit worketh by it as by his
            effectual instrument.

It is not therefore the fervent earnestness of their persuasion,
    but the soundness of those reasons
        whereupon the same is built,
    which must declare their opinions in these things to have been wrought by
    the Holy Ghost,
        and not by the fraud of that evil spirit,
            which is even in his illusions strong.

==================================
Preface, III.11

    After that the fancy of the common sort hath once throughly apprehended 
        the spirit to be author of their persuasion concerning discipline;
then is instilled into their hearts,
    that the same Spirit
        leading men into this opinion
    doth thereby seal them to be God's children;
    and that,
        as the state of the times now standeth,
    the most special token 
        to know them that are God's own from others
    is an earnest affection that way.

The hath bread high terms of separation between such and the rest of the world;
    whereby the one sort is named The Brethen The Godly, and so forth;
    the other, worldlings, time-servers, pleasers of men not of God, with such
    like.

==================================
Preface, III.12

    From hence,
they are easily drawn on to think it exceeding necessary,
    for fear of quenching that good Spirit,
to use all means
    whereby the same may be both strengthened in themselves,
        and made manifest unto others.

This maketh them diligent hearers of such
    as are known that way to incline;
this maketh them eager to seek all occasions of secret conference with such;
this maketh them glad to use such as counsellors and directors in all their
dealings 
    which are of weight,
    as contracts, testaments, and the like;
this maketh them,
    through an unweariable desire of receiving instruction from the masters of
    that company,
to cast off the care of those very affairs
    which do most concern their estate,
and to think
    that then they are 
        like unto Mary,
    commendable for making choice of the better part.

Finally, this is it
    which maketh them willing to charge,
        yea, often-times even to overcharge themselves,
    for such men's sustenance and relief,
        lest their zeal to the cause should any way be unwitnessed.

For what is it
    which poor beguilded souls will not do 
        through so powerful incitements?

==================================
Preface, III.13

    In which respect 
it is also noted,
    that most labour hath been bestowed to win and retain 
        towards this cause
    them
        whose judgments are commonly weakest 
            by reason of their sex.

And although not "women loden with sins",
    as the apostle Saint Paul speaketh,
but 
    (as we verily esteem of them for the most part)
women propense and inclinable to holiness
be otherwise edified in good things,
    rather than carried away as captives into any kind of sin and evil
        by such as enter into their houses,
            with purpose to plant there a zeal and a love towards this kind
            of discipline:
yet some occasion is hereby ministered for men to think,
    that 
        if the cause 
            which is thus furthered
        did gain by the soundness of proof
            whereupon it doth build itself,
    it would not most busily endeavour to prevail
        where least ability of judgment is:
    and therefore, 
        that this so eminent industry in making proselytes more of that sex 
        than of the other groweth,
            for that they are deemed apter to serve as instruments and helps in 
            the cause.

Apter they are
    through the eagerness of their affection,
        that maketh them,
            which way soever they take,
        diligent in drawing their husbands, children, servants, friends and
        allies the same way;
apter
    through that natural inclination unto pity,
        which breedeth in them a greater readiness than in men to be bountiful
        towards their preachers
            who suffer want;
apter 
    through sundry opportunities,
        which they especially have,
to procure encouragements for their brethren;
finally, apter
    through a singular delight 
        which they take in giving very large and particular intelligence,
            how all near about them stand affected as concerning the same cause.

==================================
Preface, III.14

    But be they women or be they men,
    if once they have tasted of that cup,
let any man of contrary opinion open his mouth to persuade them,
they close up their years,
his reasons they weigh not,
all is answered with rehearsal of the words of John, 
    "'We are of God;
    he that knoweth God heareth us:'
    as for the rest, ye are of the world;
        for this world's pomp and vanity it is that ye speak,
    and the world,
        whose ye are,
    heareth you."

Which cloak sitteth no less fit on the back of their cause, than of the
Anabaptists,
    when the dignity, authority, and honour of God's magistrate is upheld
    against them.

Shew these eagerly-affected men their ability to judge of such matters;
their answer is, "God hath chosen the simple."

Convince them of folly, 
and that so plainly, that very children upbraid them with it;
they have their bucklers of like defence: 
    "Christ's own apostle was accounted mad:
        the best men evermore by the sentence of the world have been judged to
        be out of their right minds."

==================================
Preface, III.15

    When instruction dothe them no good,
let them feel but the least degree of most mercifully-tempered severity,
they fasten on the head of the Lord's vicegerents here on earth 
    whatsoever they any where find uttered against the cruelty of bloodthirsty
    men,
and to themselves they draw all the sentences 
    which scripture hath in the favour of innocency persecuted for the truth;
yea, they are of their due and deserved sufferings no less proud, than those
ancient disturbers 
    to whom Saint Augustine writeth, saying:
        "Martyrs rightly so named are they not
            which suffer for their disorder,
                and for the ungodly breach they have made of Christian unity,
            but which for righteousness' sake are persecuted.
        For Agar also suffered persecution at the hands of Sara,
            wherein, she which did impose was holy,
                and she unrighteous which did bear the burden.
        In like sort, with thieves was the Lord himself crucified;
            but they,
                who were matched in the pain which they suffered,
            were in the cause of their sufferings disjoined."

    "If that must needs be the true church 
        which doth endure persecution, 
    and not that which persecuteth,
let them ask of the apostle what church Sara did represent,
    wheh she held her maid in affliction.

For even our mother 
    which is free,
the heavenly Jerusalem,
    that is to say, the true Church of God,
was,
    as he doth affirm,
prefigured in that very woman
    by whom the bondmaid was so sharply handled.

Although,
    if all things be throughly scanned,
she did in truth more persecute Sara by proud resistance,
    than Sara her by severity of punishment."

==================================
Preface, III.16

These are the paths 
    wherein ye have walked
    that are of the ordinary sort of men;
these are the very steps
    ye have trodden,
and the manifest degrees
    whereby ye are of your guides and directors trained up in that school:
    a custom of inuring your ears with reproof of faults especially in your
    governors;
    an use to attribute those faults to the kind of spiritual regiment 
        under which ye live;
    boldness in warranting the force of their discipline for the cure of all
    such evils;
    a slight of framing your conceits to imagine
        that Scripture every where favoureth that discipline;
    persuasion 
        that the cause
            why ye find it in Scripture
        is the illumination of the Spirit,
        that the same Spirit is a seal unto you of your nearness unto God,
        that ye are by all means to nourish and witness it in yourselves,
            and to strengthen on every side your minds against 
                whatsoever might be of force to withdraw you from it.
    
==================================
Preface, IV.1

Whereupon to come unto you 
    whose judgment is a lantern of direction for all the rest,
you 
    that frame thus the people's hearts,
        not altogether
            (as I willingly persuade myself)
        of a politic intent or purpose,
        but yourselves being first overborne with the weight of greater men's
        judgments:
        on your shoulders is laid the burden of upholding the cause by argument.
   
    For which purpose
sentences out of the word of God ye allege divers:
but so,
    that when the same are discussed,
thus it always in a manner falleth out,
    that what things 
        by virtue ye urge upon us as altogether necessary,
    are found to be thence collected only by poor or marvellous slight
    conjectures.

I need not give instance in any one sentence so alleged,
    for that I think the instance in any alleged otherwise a thing not easy to be
    given.

A very strange thing sure it were,
    that such a discipline 
        as ye speak
    should be taught by Christ and his apostles in the word of God,
    and no church ever have found it out, nor received it till this present
    time;
contrariwise, the government
    against which ye bend yourselves
be observed every where throughout all generations and ages of the Christian
world,
    no church ever perceiving the word of God to be against it.

We require you to find out but one church upon the face of the whole earth
    that hath been ordered by your discipline,
    or hath not been ordered by ours,
       that is to say, by episcopal regiment,
           sithence the time
               that the blessed Apostles were here conversant.


==================================
Preface, IV.2

Many things out of antiquity ye bring,
    as if the purest times of the Church had observed the selfsame orders
        which you require;
    and as though your desire were 
        that the churches of old should be patterns for us to follow, 
            and even glasses,
                wherein we might see the practice of that
                    which by you is gathered out of Scripture.

that, (conj.)
OED I.1.a. Introducing a subordinate noun clause, as subject, object, or other
element of the principal clause, or as complement of a n. or adj., or in
apposition to a n. therein.

But the truth is, 
    ye mean nothing less.

nothing less:
OED B.3(adv.) least of all things, anything rather (than the thing in question)

All this is done for fashion's sake only:
    for ye complain of it as of an injury,
        that men should be willed to seek for examples and patterns of
        government in any of those times
            that have been before.

Ye plainly hold,
    that from the very Apostles' time till this present age,
        wherein yourselves imagine 
            ye have found out a right pattern of sound discipline,
    there never was any time safe to be followed.

Which thing ye thus endeavour to prove.

    "Out of Egesippus" 
ye say
    that "Eusebius writeth," 
        how 
            although "as long as the Apostles lived the Church did remain a pure
            virgin,
            yet after the death of the Apostles,
                and after they were once gone
                    whom God vouchsafed to make hearers of the divine wisdom
                    with their own ears,
            the placing of wicked errors began to come into the Church.
    Clement also in a certain place,
        to confirm that there was corruption of doctrine immediately after the
        Apostles' times,
    allegeth the proverb,
        that 'There are few sons like their fathers.'
    Socrates saith of the churches of Rome and Alexandria,
        the most famous churches in the Apostles' times,
        that 
            about the year 430,
        the Roman and Alexandria bishops,
            leaving the sacred function,
        were degenerate to a secular rule of dominion."
            
Hereupon ye conclude,
    that it is not safe to fetch our government from any other than the
    Apostles' times.
             
==================================
Preface, IV.3

Wherein by the way it may be noted,
    that 
        in proposing the Apostles times as a pattern for the Church to follow,
    though the desire of you all be one,
    the drift and purpose of you all is not one.

The chiefest thing
    which lay-reformers yawn for is,
        that the clergy may through conformity in state and condition be
        apostolical,
            poor as the Apostles of Christ were poor.

    In which one circumstance if they imagine so great perfection,
they must think
    that Church
        which hath such store of mendicant friars,
    a church in that respect most happy.

    Were it for the glory of God and the good of his Church
indeed that the clergy should be left even as bare as the Apostles 
    when they had neither staff nor scrip,
that God,
    which should lay upon them the condition of his Apostles,
would
    I hope
endue them with the selfsame affection 
    which was in that holy Apostle,
        whose words 
            concerning his own right virtuous contentment of heart,
            "as how well how to want, as how to abound,"
        are a most fit episcopal emprese.

The Church of Christ is a body mystical.

A body cannot stand,
    unless the parts thereof are proportionable.

Let it therefore be required on both parts,
    at the hands of the clergy, to be in meanness of state like the Apostles;
    at the hands of the laity, to be as they were
        who lived under the Apostles:
    and in this reformation there will be,
        though little wisdom,
        yet some indifferency.


==================================
Preface, IV.4

But your reformation 
    which are of the clergy
            (if yet it displease you not
        that I should say 
            ye are of the clergy)
seemeth to aim at a broader mark.

Ye think 
    that he
        which will perfectly reform
    must bring the form of church-discipline unto the state
        which then it was at.

A thing neither possible, nor certain, nor absolutely convenient.

Concerning the first,
    what was used in the Apostles' times,
the Scripture fully declareth not;
so that 
    making their times the rule and canon of church-polity,
ye make a rule,
    which 
        being not possible to be fully known,
    is as impossible to be kept.

Again,
    sith the later even of the Apostles' own times had that
        which in the former was not thought upon;
    in this general proposing of the apostolical times,
there is no certainty 
    which should be followed:
    especially seeing 
        that ye give us great cause to doubt 
            how far ye allow those times.

        For albeit "the loover of antichristian buildings were not,"
ye say
        "as then set up,
    "yet the foundations thereof were secretly and under the ground laid in the
    Apostles' times:"
so that all other times ye plainly reject,
and the Apostles' own times ye approve with marvellous great suspicion,
    leaving it intricate and doubtful,
        whether we are to keep ourselves unto the pattern of their times.
 
Thirdly,
    whereas it is the error of the common multitude to consider only
        what hath been of old,
            and if the same were well, to see 
                whether still it continue;
            if not, to condemn that presently which is,
                and never to search upon
                    what ground or consideration the change might grow:
such rudeness cannot be in you so well born with,
    whom learning and judgment hath enabled much more soundly to discern
        how far the times of the Church and the orders thereof may alter without
        offence.

True it is,
    the ancienter, the better ceremonies of religion are;
howbeit,
    not absolutely true and without exception:
    but true only so far forth as those different ages do agree in the state of
    those things,
        for which at the first those rites, orders, and ceremonies, were
        instituted.

state of things:
OED 5.a. the way in which events or circumstances stand disposed (at a
particular time or within a particular sphere)

Here ... agree [in the state of those things], not agree in [the state of those
things]

    In the Apostles' times
that was harmless, 
    which being now revived would be scandalous;
    as their oscula sancta.

Those feasts of charity,
    which being instituted by the Apostles,
were retained in the Church long after,
are not now thought any where needful.

What man is there of understanding,
    unto whom it is not manifest 
        how the way of providing for the clergy by tithes,
        the device of almshouses for the poor,
        the sorting out of the people into their several parishes,
        together with sundry other things
            which the Apostles' times could not have,
                (being now established,)
        are much more convenient and fit for the Church of Christ,
            than if the same should be taken away for conformity's sake with the
            ancientest and first times?
    
What [sb] is there of [sth], [prep] [pron] it is not [adj],
how [sth] of [doing sth] for [sth] by [sth], 
[sth] of [sth] for [sb], 
[sth] of [sth] into [sth],  
together with [sth] which [sth] could not [v](being now [pp],) 
are much more [adj] and [adj] for [sth],
than if [sth] should be [pp] for [sth]'s sake with [sth]?

==================================
Preface, IV.5

The orders therefore, 
    which were observed in the Apostles' times,
are not to be urged as a rule universally either suffient or necessary.

    If they be,
    nevertheless on your part 
it still remaineth to be better proved,
    that the form of discipline,
        which ye entitle apostolical,
    was in the Apostles' times exercised.

For of this very thing
ye fail even touching that
    which ye make most account of,
        as being matter of substance in discipline,
    I mean the power of your lay-elders,
        and the difference of your Doctors from the Pastors in all churches.

    So that in sum,
we may be bold to conclude,
    that besides these last times,
        which for insolency, pride, and egregious contempt of all good order,
        are the worst,
    there are none
        wherein ye can truly affirm,
            that the complete form of your discipline, or the substance thereof,
            was practised.

==================================
Preface, IV.6

    The evidence therefore of antiquity failing you,
ye fly to the judgments of such learned men,
    as seem by their writings to be of opinion,
        that all Christian churches should receive your discipline, and abandon
        ours.

Wherein, 
    as ye heap up the names of a number of men not unworthy to be had in honour;
so there are a number
    whom when ye mention,
    although it serve you to purpose with the ignorant and vulgar sort,
        who measure by tale and not by weight,
yet surely they 
    who know 
        what quality and value the men are of,
will think ye draw very near the dregs.

    But were they all of as great account as the best and chiefest amongst them,
    with us notwithstanding
neither are they, 
neither ought they to be of such reckoning,
    that their opinion or conjecture should cause the laws of the Church of 
    England to give place.

Much less when they neither do all agree in that opinion,
and of them 
    which are in agreement,
    the most part through a courteous inducement 
have followed one man as their guide,
finally that one therein not unlikely to have swerved.

    If any chance to say it is probable 
        that in the Apostles' times there were lay-elders,
    or not to mislike the continuance of them in the Church,
    or to affirm 
        that Bishops at the first were a name but not a power distinct from
        Presbyters,
    or to speak any thing in praise of those Churches 
        which are without episcopal regiment,
    or to reprove the fault of such 
        as abuse that calling;
all these ye register for men persuades 
    as ye are,
    that every Christian Church standeth bound by the law of God 
        to put down Bishops,
        and in their rooms to elect an Eldership so authorized
            as you would have it for the government of each parish.

Deceived greatly they are therefore,
    who think
        that they 
            whose names are cited amongst the favourers of this cause,
        are on any such verdict agreed.


==================================
Preface, IV.7

    Yet touching some material points of your discipline,
    a kind of agreement 
we grant
    there is amongst many divines of reformed Churches abroad.
    
    For, 
        first, 
        to do as the Church of Geneva did 
    the learned in some other Churches must needs be the more willing,
        who having used in like manner 
            not the slow and tedious help of proceeding by public authority,
            but the people's more quick endeavour for alteration,
    in such an exigent
I see not well
    how they could have stayed to deliberate about other regiment than 
        that which already was devised to their hands,
        that which in like case had been taken,
        that which was easiest to be established without delay,
        that which was likeliest to content the people by reason of some kind of
        sway
            which it giveth them.

    When therefore the example of one Church was thus 
        at the first almost through a kind of constraint
    followed by many,
their concurrence in persuasion 
    about some material points belonging to the same polity
is not strange.

For we are not to marvel greatly,
    if they
        which have all done the same thing,
    do easily embrace the same opinion as concerning their own doings.


==================================
Preface, IV.8

Besides, mark I beseech you
    that which Galen in matter of philosophy noteth;
    for the like falleth out even in matter of higher knowledge.

It fareth many times with men's opinions as with rumours and reports.

"That which a credible person telleth is easily thought probable by such
    as are well persuaded of him.
    But if two, or three, or four, agree all in the same tale,
they judge it then to be out of controversy,
    and so are many times overtaken for want of due consideration;
    either some common cause leading them all into error,
    or one man's oversight deceiving many through their too much credulity and
    easiness of belief."

    Though ten persons be brought to give testimony in any cause,
yet 
    if the knowledge
        they have of the thing
            whereunto they come as witnesses,
    appear 
        to have grown from some one amongst them,
        and to have spread itself from hand to hand,
they all are in force but as one testimony.

Nor is it otherwise 
    here where the daughter churches do speak their mother's dialect;
    here where so many sing one song,
        by reason that he is the guide of the choir,
            concerning whose deserved authority 
                amongst even the gravest divines
            we have already spoken at large.

Will ye ask
    what should move those many learned to be followers of one man's judgment,
        no necessity of argument forcing them thereunto?

Your demand is answered by yourselves.

Loth ye are to think 
    that they,
        whom ye judge to have attained as sound knowledge 
            in all points of doctrine
        as any since the Apostles' time,
    should mistake in discipline.

Such naturally is our affection,
    that 
        whom in great things we mightily admire,
    in them we are not persuaded willingly
        that any thing should be amiss.

The reason whereof is,
    "for that as dead flies putrify the ointment of the apothecary,
    so a little folly him
        that is in estimation for wisdom."

This in every profession hath too much authorized the judgments of a few.

This with Germans hath caused Luther,
    and with many other Churches Calvin,
to prevail in all things.

Yet are we not able to define,
    whether the wisdom of that God, 
        (who setteth before us in Holy Scripture so many admirable patterns of
        virtue,
            and no one of them without somewhat noted
                wherein they were culpable,
        to the end that to Him alone it might always be acknowledged,
            "Thou only art holy, thou only art just;")
    might not permit those worthy vessels of his glory to be in some things
    blemished with the stain of human frailty,
        even for this cause,
            lest we should esteem of any man above that
                which behoveth.


==================================
Preface, V.1

Notwithstanding,
    as though ye were able to say a great deal more than hitherto 
        your books have revealed to the world,
earnest challengers ye are of trial by some public disputation.

Wherein
    if the thing 
        ye crave
    be no more than only leave to dispute openly about those matters
        that are in question,
the schools in universities
    (for any thing I know)
are open unto you.

They have their yearly Acts and Commencements,
        besides other disputations both ordinary and upon occasion, 
    wherein the several parts of our own ecclesiastical discipline are
    oftentimes offered unto that kind of examination;
the learnedest of you have been 
    of late years 
noted seldom or never absent from thence at the time of those greater 
assemblies;
and the favour of proposing there in convenient sort
    whatsoever ye can object
    (which thing myself have known them to grant of scholastical courtesy unto
    strangers)
neither hath
    (as I think)
nor ever will 
    (I presume)
be denied you.

==================================
Preface, V.2

    If your suit be to have some great extraordinary confluence,
        in expectation whereof the laws 
            that already are
        should sleep and have no power over you,
            till in the hearing of thousands ye all did 
                acknowledge your error 
                and renounce the further prosecution of your cause:
haply they
    whose authority is required unto the satisfying of your demand
do think it 
    both dangerous to admit such concourse of divided minds,
    and unmeet that laws,
        which being once solemnly established are 
            to exact obedience of all men
            and to constrain thereunto,
    should so far stoop as to hold themselves in suspense from taking any effect
    upon you
        till some disputer can persuade you to be obedient.

A law is the deed of the whole body politic,
    whereof 
        if ye judge yourselves to be any part,
    then is the law even your deed also.

And were it reason in things of this quality to give men audience, 
    pleading for the overthrow of that
        which their own very deed hath ratified?

Laws
    that have been approved
may be
    (no man doubteth)
again repealed, and to that end also disputed against,
    by the authors thereof themselves.

But this is 
    when the whole doth deliberate  
        what laws each part shall observe,
    and not when a part refuseth the laws
        which the whole hath orderly agreed upon.


==================================
Preface, V.3

in this behalf
OED 2.c. in respect of, in regard to, in reference to this; in this matter, or
aspect of the matter.

forasmuch as
OED a. In consideration that, seeing that, inasmuch as.

I wish that proof were made by conference in orderly fashion, provided that
(1) Ye take only the plaintiff's or opponent's role;
(2) all issues are throughly and orderly disputed;
(3) Ye agree to choose one man to represent you;
(4) Ye and we agree to write an authorized account afterwards.

    Notwithstanding,
        forasmuch as the cause
            we maintain
        is
            (God be thanked)
        such as needeth not to shun any trial,
    might it please them
        on whose approbation the matter dependeth
    to condescend so far unto you in this behalf,
I wish heartily 
    that proof were made even by solemn conference in orderly and quiet sort,
    whether you would yourselves be satisfied,
    or else could by satisfying others draw them to your part.

Provided always,
first,
    inasmuch as ye go about 
        to destroy a thing
            which is in force,
        and to draw in that
            which hath not as yet been received;
        to impose on us that
            which we think not ourselves bound unto,
        and to overthrow those things
            whereof we are possed;
that therefore ye are not to claim in any such conference other than the
plaintiff's or opponent's part,
    which must consist altogether in proof and confirmation of two things:
        the one, that our orders by you condemned we ought to abolish;
        the other, that yours we are bound to accept in the stead thereof:
secondly,
    because the questions in controversy between us are many,
        if once we descend unto particularities;
that 
    for the easier and more orderly proceeding therein 
the most general be first discussed,
nor any question left off,
nor in each question the prosecution of any one argument given over and another
taken in hand,
    till the issue
        whereunto by replies and answers both parts are come,
    be collected, read, and acknowledged 
        as well on the one side as on the other
    to be the plain conclusion
        which they are grown unto:
thirdly,
    for avoiding of the manifold inconveniences 
        whereunto ordinary and extemporal disputes are subject;
    as also because,
        if ye should singly dispute one by one as every man's own wit did best
        serve,
    it might be conceived by the rest
        that haply some other would have done more;
the chiefest of you do all agree in this action,
    that 
        whom ye shall then choose your speaker,
    by him that
        which is publickly brought into disputation
    to be acknowledged by all your consents not be his allegation but yours,
        such as ye all are agreed upon,
        and have required him to deliever in all your names;
        the true copy whereof being taken by a notary,
    that a reasonable time be allowed for return of answer unto you in the like
    form.

Fourthly,
    whereas a number of conferences have been had in other causes with the less
    effectual success,
        by reason of partial and untrue reports published afterwards unto the
        world;
that 
    to prevent this evil,
there be at the first a solemn declaration made on both parts, 
    of their agreement to have that very book and no other set abroad,
    wherein their present authorized notaries do write those things fully and
    only,
        which 
            being written and there read,
        are by their own open testimony acknowledged to be their own.

Other circumstances
    hereunto belonging,
        whether for the choice of time, place, and language, 
        or for prevention of impertinent and needless speech,
    or to any end and purpose else ---
they may be thought on
    when occasion serveth.

    In this sort to broach my private conceit for the ordering of a public action
I should be loth
    (albeit I do it not otherwise than under correction of them
        whose gravity and wisdom ought in such cases to overrule,)
but that so venturous boldness I see is a thing now general;
and am thereby of good hope,
    that 
        where all men are licensed to offend,
    no man will shew himself a sharp accuser.

broach:
OED 6. To give vent or publicity to; to give out; to begin conversation or
discussion about, introduce, moot.

==================================
Preface, VI.1

What success
    God may give unto any such kind of conference or disputation,
we cannot tell.

But of this we are right sure,
    that nature, Scriputure, and experience itself, have all taught the world to
    seek for the ending of contentions by submitting itself unto some judicial
    and definitive sentence,
        whereunto neither part 
            that contendeth 
        may under any pretence or colour refuse to stand.

This must needs be effectual and strong.

As for other means without this, they seldom prevail.

I would therefore know,
    whether for the ending of these irksome strifes,
        wherein you and your followers do stand thus formally diveded agasinst
        the authorized guides of this church,
        and the rest of the subject unto their charge;
    whether I say 
        ye be content to refer your cause to any other higher judgment than your
        own,
        or else intend to persist and proceed as ye have begun,
            till yourselves can be persuaded to condemn yourselves.

    If your determination be this,
we can be but sorry
    that ye should deserve to be reckoned with such,
        of whom God himself pronounceth,
            "The way of peace they have not known."


==================================
Preface, VI.2

Ways of peaceable conclusions there are,
but these two certain:
    the one, a sentence judicial decision given by authority thereto appointed
    within ourselves;
    the other, the like kind of sentence given by a more universal authority.

The former of which two ways God himself in the Law prescribeth,
and his Spirit it was
    which directed the very first Christian churches in the world to use the
    latter.

The ordinance of God in the Law was this.

    "If there arise a matter too hard for thee in judgment, between blood and
    blood, between plea, etc., 
then shalt thou arise,
and go up unto the place 
    which the Lord thy God shall choose;
and thou shalt come unto the Priests of the Levites, and unto the Judges
    that shall be in those days,
and ask,
and they shall shew thee the sentence of judgment,
and thou shalt do according to that thing,
    which they of that place 
        which the Lord hath chosen 
    shew thee,
and thou shalt observe to do according to all
    that they inform thee;
    according to the laws
        which they shall teach thee,
    and according to the judgment
        which they shall tell thee,
shalt thou do;
thou shalt not decline from the thing
    which they shall shew thee to the right hand nor to the left.

And that man
    that will do presumptuously,
    not hearkening unto the Priest
        (that standeth before the Lord thy God to minister there)
    or unto the Judge,
that man shall die,
and thou shalt take away evil from Israel."

    When there grew in the Church of Christ a question,
        whether the Gentiles believing might be saved,
            although they were not circumcised after the manner of Moses,
            nor did observe the rest of those legal rites and ceremonies
                whereunto the Jews were bound;
    after great dissension and disputation about it,
their conclusion in the end was to have it determined by sentence at Jerusalem;
    which was accordingly done in a council assembled for that purpose.

Are ye able to allege any just and sufficient cause
    wherefore absolutely ye should not condescend in this controversy to have
    your judgments overruled by some such definitive sentence,
        whether it fall out to be given with or against you;
    that so these tedious contentions may cease?


==================================
Preface, VI.3

Ye will perhaps make answer,
    that 
        being persuaded already as touching the truth of your cause,
    ye are not to hearken unto any sentence,
        no not though Angels should define otherwise,
            as the blessed Apostle's own example teacheth:
    again, that men, yea councils, may err;
    and that,
        unless the judgment given do satisfy your minds,
        unless it be such as ye can by no further argument oppugn,
        in a word, unless you perceive and acknowledge it yourselves consonant with
        God's word;
    to stand unto it not 
        allowing it 
    were to sin against your own conscience.

stand to (also unto) it
OED. 76.c to fight stoutly; also, to toil without flagging at painful or severe
labour.

But consider I beseech you first as touching the Apostles,
        how that wherein he was so resolute and peremptory,
    our Lord Jesus Christ made manifest unto him even by intuitive revelation,
        wherein there was no possibility of error.

    That
        which you are persuaded of,

    ye have it no otherwise than by your own only probable collection,
and therefore such bold asserverations as in him were admirable,
should in your mouths but argue rashness.

God was not ignorant 
    that the priests and judges,
        whose sentence 
            in matters of controversy he ordained 
        should stand,
    both might and oftentimes would be deceived in their judgment.

Howbeit,
    better it was in the eyes of His understanding,
        that sometime an erroneous sentence definitive should prevail,
            till the same authority 
                perceiving such oversight,
            might afterwards correct or reverse it,
        than that strifes should have respite to grow, and not come speedily
        unto some end.

Neither wish we 
    that men should do any thing
        which in their hearts they are persuaded
            they ought not to do,
but this persuasion ought
    (we say)
to be fully settled in their hearts;
that 
    in litigious and controversed causes of such quality,
the will of God is to have them do
    whatsoever the sentence of judicial and final decision shall determine,
    yea,
        though it seem in their private opinion to swerve utterly from that
            which is right:
            as no doubt many times the sentence amongst the Jews did seem unto
            one part or other contending,
            and 
                yet in this case,
            God did then allow them to do that
                which in their private judgment it seemed, 
                yea and perhaps truly seemed,
                    that the law did disallow.
            
    For if God be not the author of confusion but of peace,
then can he 
    not be the author of our refusal, 
    but of our contentment,
        to stand unto some definitive sentence;
            without which almost impossible it is that 
                either we should 
                    avoid confusion,
                    or ever hope to attain peace.

To small purpose had the Council of Jerusalem been assembled,
    if 
        once their determination being set down,
    men might afterwards have defended their former opinions.

    When therefore they had given their definitive sentence,
all controversy was at an end.

Things were disputed before they came to be determined;
men afterwards were not to dispute any longer,
    but to obey.

The sentence of judgment finished their strife,
    which their disputes before judgment could not do.

This was ground sufficient for any reasonable man's conscience to build the duty
of obedience upon,
    whatsoever his own opinion were 
        as touching the matter before in question.

So full of wilfulness and self-liking is our nature,
that without some definitive sentence, 
    which being given may stand,
and a necessity of silence 
    on both sides afterward imposed,
small hope there is 
    that strifes thus far prosecuted will in short time quietly end.


==================================
Preface, VI.4

Now it were in vain to ask you,
    whether ye could be content 
        that the sentence of any court already erected should be so far
        authorized,
            as that among the Jews established by God himself, for the 
            determining of all controversies:
                "That man
                     which will do presumptuously,
                     not hearkening unto the Priest
                         that standeth before the Lord to minister there,
                     nor unto the Judge,
                let him die."

Ye have given us already to understand,
    what your opinion is in part concerning her sacred Majesty's Court of High
    Commission;
the nature whereof is the same with that amongst the Jews,
    albeit the power be not so great.

The other way haply may like you better,
    because Master Beza,
        in his last book save one written about these matters,
    professeth himself to be now weary of such combats and encounters,
        whether by word or writing, 
        inasmuch as he findeth 
            that "controversies thereby are mad but brawls;"
    and therefore wisheth
        "that in some common lawful assembly of churches all these strifes may
        at once be decided."


==================================
Preface, VI.5

Shall there be then in the meanwhile no "doings"? Yes.

There are the weightier matters of the law, "judgment, and mercy, and fidelity."

These things we ought to do;
and these things, 
    while we contend less,
we leave undone.

Happier are they 
    whom the Lord
        when he cometh
    shall find "doing" in these things,
        than disputing about "Doctors, Elders, and Deacons."

    Or if there be no remedy but somewhat needs ye must do 
        which may tend to the setting forward of your discipline;
do that 
    which wise men,
        who think some statues of the realm more fit to be repealed than to
        stand in force,
    are accustomed to do 
        before they come to parliament
            where the place of enacting is;
    that is to say,
spend the the time 
    in re-examining more duly your cause,
    and in more throughly considering of that 
        which ye labour to overthrow.

As for the orders 
    which are established,
    sith equity and reason, the law of nature, God and man, do all favour that
        which is in being,
        till orderly judgment of decision be given against it;
it is but justice to exact of you, 
and perverseness in you it should be to deny, 
thereunto your willing obedience.


==================================
Preface, VI.6

Not that I judge it a thing allowable for men to observe those laws
    which in their hearts they are steadfastly persuaded to be against the law
    of God:
but your persuasion in this case ye are all bound for the time to suspend;
    and in otherwise doing,
ye offend against God by troubling his Church without any just or necessary
cause.

Be it that 
    there are some reasons inducing you to think hardly of our laws.

Are those reasons demonstrative, are they necessary, or but mere probabilities
only?

An argument necessary and demonstrative is such,
    as 
        being proposed unto any man and understood,
    the mind cannot choose but inwardly assent.

Any one such reason dischargeth,
    I grant,
the conscience,
and setteth it at full liberty.

For the public approbabtion given by the body of this whole church unto those
things
    which are established,
doth make it but probable
    that they are good.

And therefore unto a necessary proof
    that they are not good
it must give place.

    But if the skillfullest amongst you can shew
        that all the books 
            ye have hitherto written
        be able to afford any one argument of this nature,
let the instance be given.

    As for probabilities, 
what thing was there 
    ever set down so agreeable with sound reason, 
but some probable shew against it maight be made?

Is it meet 
    that 
        when publicly things are received, and have taken place,
    general obedience thereunto should cease to be exacted,
        in case this or that private person,
            led with some probable conceit,
        should make open protestation,
            "I Peter or John disallow them, and pronounce them nought?"

In which case your answer will be, 
    that 
        concerning the laws of our church, 
    they are not only condemned in the opinion of "a private man, but of
    thousands," yea and even "of those 
        amongst which divers are in public charge and authority."

As though 
    when public consent of the whole hath established any thing,
every man's judgment 
    being thereunto compared 
were not private,
    howsoever his calling be to some kind of public charge.

So that of peace and quietness there is not any way possible,
    unless the probable voice of every entire society or body politic overrule
    all private of like nature in the same body.

Which thing effectually proveth,
    that God,
        being author of peace and not of confusion in the church,
    must needs be author of those men's peaceable resolutions,
        who 
            concerning these things 
        have determined with themselves to think and do  
            as the church 
                they are of 
            decreeth,
            till they see necessary cause enforcing them to the contrary.
    

==================================
Preface, VII.1

Nor is mine own intent any other 
    in these several books of discourse,
than to make it appear unto you,
    that 
        for the ecclesiastical laws of this land, 
    we are led by great reason to observe them,
    and ye by no necessity bound to impugn them.

It is no part of my secret meaning 
    to draw you hereby into hatred,
    or to set upon the face of this cause any fairer glass than the naked truth doth
    afford;
but my whole endeavour is 
    to resolve the conscience,
    and to shew as near as I can 
        what in this controversy the heart is to think,
        if it will follow the light of sound and sincere judgment,
            without either cloud of prejudice, or mist of passionate affection.


==================================
Preface, VII.2

    Wherefore seeing that laws and ordinances in particular,
        whether such as we observe,
        or such as yourselves would have established; ---
    when the mind doth sift and examine them,
it must needs have often recourse to a number of doubts and questions about the
nature, kinds, and qualities of laws in general;
    whereof 
        unless it be throughly informed, 
    they will appear no certainty to stay our persuasions upon:
I have for that cause set down in the first place an introduction on both sides
needful to be considered:
    declaring therein
        what law is,
        how different kinds of laws there are,
        and what force they are of according unto each kind.


==================================
Preface, VII.3

This done,
    because ye suppose 
        the laws 
            for which ye strive
        are found in Scripture,
        but those not,
            against which ye strive;
    and 
        upon this surmise 
    are drawn to hold it as the very main pillar of your whole cause,
        "That Scripture ought to be the only rule of all our actions,"
        and consequently that the church-orders
            which we observe
            being not commanded in Scripture,
        are offensive and displeasing unto God:
I have spent the second Book in sifting of this point,
    which standeth with you for the first and chiefest principle 
        whereon ye build.


==================================
Preface, VII.4

Whereunto the next in degree is,
    that as God will have always a Church upon earth,
        while the world doth continue,
    and that Church stand in need of a government;
        of which government it behoveth Himself to be both the Author and 
        Teacher:
    so it cannot stand with duty
        that man should ever presume in any wise to change and alter the same;
and therefore
    "that in Scripture there must of necessity be found some particular form of
    Polity Ecclesiastical, 
        the laws whereof admit not any kind of alteration."


==================================
Preface, VII.5

    The first three Books being thus ended,
the fourth proceedeth from the general grounds and foundations of your cause
unto your general accusations against us,
    as having in the orders of our Church
        (for so you pretend)
    "corrupted the right form of church-polity with manifold popish rites and
    ceremonies,
        which certain reformed churches have banished from amongst them, 
        and have thereby given us such example as"
            (you think)
        "we ought to follow."

This your assertion hath herein drawn us to make search,
    whether these be just exceptions against the customs of our Church,
        when ye plead 
            that they are the same
                which the Church of Rome hath,
            or that they are not the same 
                which some other reformed churches have devised.

==================================
Preface, VII.6

    Of those four Books 
        which remain and are bestowed about the specialties of that cause
            which lieth in controversy,
the first examineth the cause by you alleged,
    wherefore the public duties of Christian religion,
        as our prayers, our Sacraments, and the rest, 
    should not be ordered in such sort 
        as with us they are;
    nor that power,
        whereby the persons of men are consecrated unto the ministry,
    be disposed of in such manner
        as the laws of this Church do allow.

The second and third are concerning the power of jurisdiction:
    the one, whether laymen, 
        such as your governing Elders are,
    ought in all congregations for ever to be invested with that power;
    the other, whether Bishops may have that power over other pastors, and
    therewithal that honour,
        which with us they have?

    And because besides the power of order 
        which all consecrated persons have,
    and the power of jurisdiction 
        which neither they all nor they only have,
    there is a third power,
        a power of Ecclesiastical Dominion,
    communicable,
        as we think,
    unto persons not ecclesiastical,
    and most fit to be restrained unto the Prince or Sovereign commander over 
    the whole body politic:
the eighth book we have allotted unto this question, and have sifted therein
your objections against those preeminences royal
    which thereunto appertain.

==================================
Preface, VII.7

Thus have I laid before you the brief of these my travails, and presented unto
your view the limbs of that cause litigious between us:
    the whole entire body whereof being thus compact,
it shall be no troublesome thing for any man to find each particular
controversy's resting-place, and the coherence 
    it hath with those things,
        either on which it dependeth,
        or which depend on it.

==================================
Preface, VIII.1

    The case so standing therefore,
my brethren,
    as it doth,
the wisdom of governors ye must not blame,
    in that they 
        further also forecasting the manifold strange and dangerous innovations
            which are more than likely to follow,
            if your discipline should take place,
    have for that cause thought it hitherto a part of their duty to withstand
    your endeavours that way.

The rather,
for that they have seen already some small beginnings of the fruit thereof,
in them
    who 
        concurring with you in judgment about the necessity of that discipline,
    have adventured without more ado 
        to separate themselves from the rest of the Church,
        and to put your speculations in execution.

These men's hastiness the warier sort of you doth not commend;
ye wish
    they had held themselves longer in,
    and not so dangerously flown abroad before the feathers of the cause had
    been grown;
their error with merciful terms ye reprove,
    naming them, in great commiseration of mind, your "poor brethren."

They on the contrary side more bitterly accuse you as their "false brethren";
and against you they plead, saying:
    "From your breasts it is that we have sucked those things,
        which 
            when ye delivered unto us 
        ye termed that heavenly, sincere, and wholesome milk of God's word,
        howsoever ye now abhor as poison
            that which the virtue thereof hath wrought and brought forth in us.

    You sometimes our companions, guides and familiars,
        with whom we have had the most sweet consultations,
    are now become our professed adversaries,
        because we think the statute-congregations in England to be no true
        Christian churches;
        because we have severed ourselves from them;
        and because without their leave and license 
            that are in civil authority, 
        we have secretly framed our own churches according to the platform of
        the word of God.

    For of that point between you and us there is no controversy.

    Alas! what would ye have us to do?

        At such time as ye were content to accept us in the number of your own,
    your teachings we heard, 
    we read your writings:
        and though we would,
        yet able we are not to forget with what zeal ye have ever professed,
            that in the English congregations
                (for so many of them as be ordered according unto their own
                laws)
            the very public service of God is fraught as touching matter with
            heaps of intolerable pollutions,
            and as concerning form, borrowed from the shop of Antichrist;
            hateful both ways in the eye of the Most Holy;
            the kind of their government by bishops and archbishops
            antichristian;
            that discipline 
                which Christ hath 'essentially tied',
                that is to say,
                so united unto his Church,
            that we cannot account it really to be his Church
                which hath not in it the same discipline,
                that very discipline no less there dispised, than in the highest
                throne of Antichrist;
            all such parts of the word of God as do any way concern that
            discipline no less unsoundly taught and interpreted by all 
            authorized pastors, than by Antichrist's factors themselves;
            at baptism crossing, at the supper of the Lord kneeling, at both,
            a number of other the most notorious badges of Antichristian
            recognizance usual.
            

        



















==================================
Book I.III.4

    If here it be demanded
        what that is 
            which keepeth nature in obedience to her own law,
we must have recourse to that higher law
    whereof we have already spoken,
and 
    because all other laws do thereon depend,
from thence we must borrow so much as shall need for brief resolution in this
point.

    Although we are not of opinion therefore,
        as some are,
        that nature in working hath before her certain exemplary draughts or
        patterns,
            which 
                subsisting in the bosom of the Highest,
                and being thence discovered,
            she fixeth her eye upon them,
                as travellers by sea upon the pole-star of the world,
            and that according thereunto she guideth her hand to work by
            imitation:
    although we rather embrace the oracle of Hippocrates,
        that "each thing both in small and in great fulfilleth the task
            which destiny hath set down;"
        and
            concerning the manner of executing and fulfilling the same,
        "what they do they know not,
         yet is it in show and appearance 
             as though they did know
                 what they do;
         and the truth is 
             they do not discern the things
                 which they look on:"
    nevertheless, forasmuch as the works of nature are no less exact,
        than if she did both behold and study 
            how to express some absolute shape or mirror
                always present before her;
    yea, such her dexterity and skill appeareth,
        that no interllectual creature in the world were able by capacity to do that
            which nature doth without capacity and knowledge;
it cannot be but nature hath some director of infinite knowledge to guide her in
all her ways.

Who the guide of nature, but only the God of nature?

"In him we live, move, and are."

Those things
    which nature is said to do,
are by divine art performed,
    using nature as an instrument;
nor is there any such art or knowledge divine in nature herself working,
    but in the Guide of God's work.

Whereas therefore things natural
    which are not in the number of voluntary agents,
        (for of such only we now speak, and of no other,)
do so necessarily observe their certain laws,
that
    as long as they keep those forms
        which give them their being,
they cannot possibly be apt or inclinable to do otherwise than they do;
    seeing the kinds of their operations are both constantly and exactly framed
    according to the several ends
        for which they serve,
    they themselves in the meanwhile,
        though doing that which is fit,
        yet knowing neither what they do, nor why:
it followeth that all
    which they do in this sort
proceedeth originally from some such agents, 
    as knoweth, appointeth, holdeth up, and even actually frameth the same.

The manner of this divine efficiency, 
    being far above us,
we are no more able to conceive by our reason
    than creatures unreasonable by their sense are able to apprehend 
        after what manner we dispose and order the course of our affairs.

Only thus much is discerned,
    that the natural generation and process of all things received order of
    proceeding from the settled stability of divine understanding.

This appointeth unto them their kinds or working;
the disposition whereof 
    in the purity of God's own knowledge and will
is rightly termed by the name of Providence.

The same 
    being referred unto the things themselves here disposed by it, 
was wont by the ancient to be called natural Destiny.

That law,
    the performance whereof we behold in things natural,
is as it were an authentical or an original draught 
    written in the bosom of God himself;
        whose Spirit 
            being to execute the same 
        useth every particular nature, 
            every mere natural agent, 
        only as an instrument 
            created at the beginning,
            and ever since the beginning used,
        to work his own will and pleasure withal.

Nature therefore is nothing else but God's instrument:
    in the course whereof Dionysius
        perceiving some sudden disturbance
    is said to have cried out, 
        "Aut Deus naturae patitur, aut mundi machina dissolvetur:"
        "either God doth suffer impediment,
             and is by a greater than himself hindered;
         or 
             if that be impossible,
         then hath he determined to make a present dissolution of the world;
             the execution of that law beginning now to stand still,
                 without which the world cannot stand."

This workman,
    whose servitor nature is,
    being in truth but only one,
the heathens 
    imagining to be more,
gave him in the sky the name of Jupiter,
    in the air the name of Juno,
    in the water the name of Neptune,
    in the earth the name of Vesta and sometimes of Ceres,
    the name of Apollo in the sun,
    in the moon the name of Diana,
    the name of Aeolus and dives others in the winds;
and to conclude,
        even so many kinds of guides of nature 
    they dreamed of
        as they saw
            there were kinds of things natural in the world.

These they honoured,
    as having power to work or cease accordingly 
    as men deserved of them. 

But unto us there is one only Guide of all agents natural,
    and he both the Creator and the Worker of all in all,
    alone to be blessed, adored and honoured by all for ever.


==================================
Book I.III.5

That which hitherto hath been spoken concerneth natural agents considered in
themselves.

But we must further remember also,
    (which thing to touch in a word shall suffice,)
that as in this respect they have their law,
    which law directeth them in the means
        whereby they tend to their own perfection:
so likewise another law there is,
    which toucheth them as they are sociable parts united into one body;
a law
    which bindeth them each to serve unto other's good,
        and all to prefer the good of the whole before whatsoever their own
        particular;
    as we plainly see they do,
        when things natural in that regard forget their ordinary natural wont;
            that which is heavy mounting sometimes upwards of it own accord,
                and forsaking the centre of the earth
                    which to itself is most natural,
            even as if it did hear itself commanded to let go the good 
                it privately wishes,
            and to relieve the present distress of nature in common.
            
            
==================================
Book I.IV.1

But now that we may lift our eyes
    (as it were) 
from the footstool to the throne of God,
and 
    leaving these natural, 
consider a little the state of heavenly and divine creatures:
touching Angels,
    which are spirits immaterial and intellectual,
        the glorious inhabitants of those sacred palaces,
            where nothing but light and blessed immortality,
                no shadow of matter for tears, discontentments, griefs, and
                uncomfortable passions to work upon,
                but all joy, tranquility, and peace,
            even for ever and ever doth dwell:
    as in number and order they are huge, mighty, and royal armies, 
    so likewise in perfection of obedience unto that law, 
        which the Highest,
            whom they adore, love, and imitate,
        hath imposed upon them,
    such observants they are thereof,
    that our Saviour himself 
        being to set down the perfect idea of that
            which we are to pray and wish for on earth,
    did not teach to pray or wish for more than only that
        here it might be with us,
    as with them it is in heaven.

God
    which moveth mere natural agents as an efficient only,
doth otherwise move intellectual creatures, and especially his holy angels:
    for beholding the face of God, in admiration of so great excellency 
they all adore him;
    and being rapt with the love of his beauty,
they cleave inseparably for ever unto him.

Desire to resemble him in goodness maketh them unweariable and even unsatiable
in their longing to do by all means all manner good unto all creatures of God,
but especailly unto the children of men:
    in the countenance of whose nature,
    looking downward,
they behold themselves beneath themselves;
even as upward, in God,
    beneath whom themselves are,
they see that character
    which is no where but in themselves and us resembled.
   
Thus far even the paynims have approached;
thus far they have seen into the doings of the angels of God;
Orpheus confessing, that
    "the fiery throne of God is attended on by those most industrious angels,
         careful how all things are performed amongst me;"
and the Mirror of human wisdom plainly teaching,
    that God moveth angels,
        even as that thing doth stir man's heart, 
            which is thereunto presented amiable.

Angelical actions may therefore be reduced unto these three general kinds:
first, most delectable love 
    arising from the visible apprehension of the purity, glory, and beauty of 
    God,
    invisible saving only unto spirits
        that are pure:
secondly, adoration 
    grounded upon the evidence of the greatness of God, 
        on whom they see how all things depend;
thirdly, imitation,
    bred by the presence of his exemplary goodness,
        who ceaseth not before them daily to fill heaven and earth with the rich
        treasures of most free and undeserved grace.


==================================
Book I.IV.2

    Of angels,
we are not to consider only what they are and do in regard of their own being,
but that also 
    which concerneth them
        as they are linked into a kind of corporation amongst themselves,
            and of society or fellowship with men.

Consider angels each of them severally in himself, 
and their law is that 
    which the prophet David mentioneth,
        "All ye his angels praise him."

Consider the angels of God associated,
and their law is that 
    which disposeth them as an army,
        one in order and degree above another.

Consider finally the angels as having with us that communion
    which the apostle to the Hebrews noteth,
        and in regard whereof angels have not disdained to prefess themselves
        our "fellow-servants;"
    from hence there springeth up a third law,
        which bindeth them to works of ministerial employment.

Every of which their several functions are by them performed with joy.


==================================
Book I.IV.3

A part of the angels of God notwithstanding
    (we know)
have fallen,
and that their fall hath been through the voluntary breach of that law,
    which did require at their hands continuance in the exercise of their high
    and admirable virtue.

Impossible it was 
that ever their will should change or incline to remit any part of their duty,
without some object having force to avert their conceit from God,
    and to draw it another way;
and that before they attained that high perfection of bliss, 
    wherein now the elect angels are without possibility of falling.

Of any thing more than of God they could not by any means like,
    as long as 
        whatsoever they knew besides God 
    they apprehended it not in itself without dependency upon God; 
    because so long God must needs seem infinitely better than any thing
        which they so could apprehend.

Things beneath them could not in such sort be presented unto their eyes,
but that therein they must needs see always 
    how those things did depend on God.

It seemeth therefore
    that there was no other way for angels to sin,
    but by reflex of their understanding upon themselves;
    when being held with admiration of their own sublimity and honour, 
the memory of their subordination unto God and their dependency on him was
drowned in this conceit;
    whereupon their adoration, love, and imitation of God could not choose but 
    be also interrupted.

The fall of angels therefore was pride.

    Since their fall,
their practices have been the clean contrary unto those before mentioned.

        For being dispersed, 
    some in the air, 
    some on the earth, 
    some in the water, 
    some among the minerals, dens, and caves, 
        that are under the earth;
they have by all means laboured to effect an universal rebellion against the
laws, 
and as far as in them lieth utter destruction of the works of God.

These wicked spirits the heathens honoured instead of gods,
    both generally under the name of Dii inferi, "gds infernal;"
    and particularly,
    some in oracles,
    some in idols, 
    some as household gods, 
    some as nymphs:
in a word, no foul and wicked spirit 
    which was not one way or other honoured of men as God,
        till such time 
            as light appeared in the world and dissolved the works of the devil.

Thus much therefore may suffice for angels,
the next 
    unto whom in degree
are men.


==================================
Book I.V.1

God alone excepted, 
    who actually and everlastingly is 
        whatsoever he may be,
    and which cannot hereafter be that
        which now he is not;
all other things besides are somewhat in possibility,
    which as yet they are not in act.

    And for this cause
there is in all things an appetite or desire,
    whereby they incline to something
        which they may be;
    and when they are it,
they shall be perfecter than now they are.

All which perfections are contained under the general name of Goodness.
   
    And because there is not in the world any thing
        whereby another may not some way be made the perfecter,
therefore all things
    that are,
are good.

==================================
Book I.V.2



==================================
Book I.VIII.1

Wherefore to return to our former intent of discovering the natural way,
    whereby rules have been found out concerning that goodness
        wherewith the Will of man ought to be moved in human actions;
as every thing naturally and necessarily doth desire the utmost good and
greatest perfection
    whereof Nature hath made it capable,
even so man.

    Our felicity therefore being the object and accomplishment of our desire,
we cannot choose but wish and covet it.

All particular things 
    which are subject unto action,
the will doth so far forth incline unto,
    as reason judgeth them the better for us,
    and consequently the more available to our bliss.

    If Reason err,
we fall into error,
and are so far forth deprived of the general perfection
    we seek.

    Seeing therefore that 
        for the framing of men's actions 
    the knowledge of good from evil is necessary,
it only resteth that we search how this may be had.


==================================
Book I.IX.1

    What we do against our wills, or constrainedly,
we are not properly said to do it,
    because the motive cause of doing it is not in ourselves, but carrieth us,
        as if the wind should drive a feather in the air,
        we no whit furthering that
            whereby we are driven.

In such cases therefore the evil
    which is done
moveth compassion;
men are pitied for it,
    as being rather miserable in such respect than culpable.

Again, some things we do neither against nor without, and yet not simply and
merely with our wills, but with our wills in such sort moved, 
    that 
        albeit there be no impossibility but that we might,
    nevertheless we are not so easily able to do otherwise.

==================================
Book I.X.14

All I will presently say is this:
    whether it be for the finding out of any thing
        whereunto divine law bindeth us,
        but yet in such sort that men are not thereof on all sides resolved;
    or for the setting down of some uniform judgment to stand touching such
    things, 
        as 
            being neither way matters of necessity,
        are notwithstanding offensive and scandalous 
            when there is open opposition about them;
    be it for the ending of strifes, 
        touching matters of Christian belief,
            wherein the one part may seem to have probable cause of dissenting
            from the other;
    or be it concerning matters of polity, order, and regiment in the chruch;
I nothing doubt but that
    Christian men should much better frame themselves to those heavenly
    precepts,
        which our Lord and Saviour with so great instancy gave us 
            concerning peace and unity,
    if we did all concur in desire to have the use of ancient councils again
    renewed,
    rather than these proceedings continued,
        which either make all contentions endless,
        or bring them to one only determination, 
            and that of all other the worst,
            which is by sword.
            


==================================
Book I.XI.1

That is simply for itself desirable, unto the nature
    whereof it is opposite and repugnant 
to be desired with relation unto any other.







==================================
Book II.I.1

    Now whether it be that through an earnest longing desire
            to see things brought to a peaceable end,
        I do but imagine the matters whereof we contend
            to be fewer than indeed they are;
    or else for that in truth they are fewer
            when they come to be discussed by reason,
        than otherwise they seem when by heat of contention
            they are divided into many slips,
            and of every branch an heap is made:
    surely, as now we have drawn them together,
        choosing out those things which are requisite
            to be severally all discussed,
        and omitting such mean specialties as are likely
                (without any great labour)
            to fall afterwards of themselves;
I know no cause why either the number or the length of these controversies
should diminish our hope
    of seeing them end with concord and love on all sides;
        which of his infinite love and goodness the Father of all peace and
        unity grant.

==================================
Book III.IV.1

    Wherein seeing that no more is by us maintained,
    than only that Scripture must needs teach the Church,
        whatsoever is in such sort necessary, 
            as hath been set down,
    and that it is no more disgrace for Scripture to have left a number of other things free
        to be ordered at the discretion of the Church,
    than for nature to have left it unto the wit of man to devise his own attire,
        and not to look for it
            as the beasts of the field have theirs:
    if neither this can import,
    nor any other proof sufficient be brought forth
        that we either will at any time or ever did affirm
            the sacred Scripture to comprehend no more than only those bare necessaries;
    if we acknowledge 
        that
            as well for particular application to special occasions,
            as also in other manifold respects
        infinite treasures of wisdom are over and besides abundantly to be found in the Holy Scripture;
    yea 
        that scarcely there is any noble part of knowledge,
            worthy the mind of man,
        but from thence it may have some direction and light;
    yea, 
        that although there be no necessity 
            it should of purpose prescribe any one particular form of Church-government,
        yet 
            touching the manner of governing in general
        the precepts that Scripture setteth down are not few,
        and the examples many 
            which it proposeth for all Church-governors, even in particularities to follow;
    yea, 
        that those things finally 
            which are of principal weight in the very particular form of Church-polity
                (although not that form 
                    which they imagine,
                but that 
                    which we against them uphold)
        are in the self same scriptures contained:
    if 
        all this be willingly granted by us
            which are accused to pin the word of God in so narrow room,
                as that it should be able to direct us but in principal points of our religion;
                or as though the substance of religion 
                    or some rude and unfashioned matter of building the Church 
                were uttered in them,
                and those things left out
                    that should pertain to the form and fashion of it;
let the cause of the accused be referred to the accusors own conscience,
and let that judge whether this accusation be deserved
    where it hath been laid.