writing_exercise.txt

Though for no other reason, yet for this, I am writing this so that posterity
may know we have not loosely through silence permitted things to pass as in a
dream, that there shall be extant information about the current state of the
Church of England and people's endeavor to uphold it.

At your hands, our beloved brethrens in our Lord and Savior Jesus Christ, 
(for in him we bear the love to all that seem to be born of him, and this love
would not be drown by the sea of your gall and bitterness),
I have no great cause to expect anything less than the same asperity 
which you give to people who do not concur in opinion with you.


I have to admit that before I examined your sundry declarations on that behalf
(i.e. God's Discipline), I cannot help  but think that since so many right well
affected and most religious minds showed great earnestness to their cause,
they must have something important to say. 


===============================================================
2017-4-24

To Those Who Seek to Reform the Ecclesiastical Laws and Orders in the Church of
England

Though for no other cause, yet for this; I am writing this so that posterity may
know we have not loosely through silence permitted things to pass away as in a
dream, that there shall be extant information concerning the present state of
the Church of England and people's endeavor to uphold it.

[Q: Why H. invokes posterity instead of addressing Purians directly?]

At your hands, our beloved brethrens in our Lord and Savior Jesus Christ, (for in
him we bear the love unto all that seem to be born of him, this love which shall
never be drown by your gall and bitterness), I expect nothing but the usual
asperity which you lay on people who do not concur in opionion with you.

But our hope is, the the God of peace shall (amid man's nature of being
impatient of contumelious malediction) enable us to quietly and even gladly to
suffer all this, for the sake of the work we covet to perform.

The wonderful zeal and fervor which you have withstood the received orders of
this Church, was the first thing which caused me to consider, whether (as all
your published books and writings peremptorily maintain) every Christian,
fearing God, is bound to join with you for the furtherance of what you call the
"Lord's Discipline". 

I have to admit, before I examined your sundry declarations on that behalf, I
could not help thinking that there must be some marvelous reasons for so many 
otherwise well affected and religious people to behavior so earnestly that way.



===============================================================
2017-7-4  Paraphrase of Hooker, Preface I.1

To Those Who Seek to Reform the Ecclesiastical Laws and Orders in the Church of
England

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, that there
shall be extant information about people who care so much about the
present state of the the Church of England, and their careful endeavor which
would have upheld it.

At your hands, our beloved brethrens by our Lord and Savior Jesus Christ, (for
in him we bear the love unto all that would but seem to be born of him, which
the sea of your gall and bitterness shall never drown,) I have no great cause to
expect anything other than your usual portion and lot, which you have lay on
those whom do not concur in opionion and sentence with you.

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


===============================================================
2017-7-4  Paraphrase of Hooker, Preface I.2

The wonderful zeal and fervor with which you 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
God-fearing Christian stand bound to join with you for the furtherance of that
which you term the Lord's Discipline.

[Q: Is "stand bound" in subjunctive mood?]


===============================================================
Burke, Present State of the Nation, re-typed

Party divisions, whether on the whole operating for good or evil, are things
inseparable from free government. This is a truth, I believe, admit little
disputes, having been established by the uniform experience of all ages. The
part a good citizen ought to take in these divisions has been a matter of much
deeper controversy. But God forbid that any controversy relating to our
essential morals should admit of no decision. It appears to me, that this
question, like most of the others which regard our duties in life, is to be
determined by our station in it. Private men may be wholly neutral, and entirely
innocent: but they who are legally invested with public trust, or stand on the
high ground of rank and dignity, which is trust implied, can hardly in any case
remain indifferent, without the certainty of sinking into insignificance; and
thereby in effect deserting that post in which, with the fullest authority, and
for the wisest purposes, the laws and institutions of their country have fixed
them. However, if it be the office of those who are thus circumscribed, to take
a decied part, it is no less their duty that it should be a sorber one. It ought
to be circumscribed by the same laws of decorum, and balanced by the same
temper, which bound and regulate all the virtures. In a word, we ought to act in
party with all the moderation which does not absolutely enervate that vigor, and
quench that fervency of spirity, without which the best wishes for the public
good must evaporate in empty speculation.

It is probably from some such motives that the friends of a very respectable
party in this kingdom have been hitherto silent. For these two years past, from
one and the same quarter of politics, a continual fire has been kept upon them;
sometimes from the unwieldly column of quartos and octavos; sometimes from the
light squadrons of occasional pamphlets and flying sheets. Every month has
brought on its periodical calumny. The abuse has take every shape which the
ability of the writers could give it; plain invective, clumsy raillery,
misrepresented anecdote. No method of vilifying the measures, the abilities, the
intentions, or the persons which compose that body, has been omitted.

On their part nothing was opposed but patience and character. It was a matter of
the most serious and indignant affliction to persons who thought themselves in
conscience bound to oppose a ministery dangerous from its very constitution, as
well as its measures, to find themselves, whenever they faced their adversaries,
continually attacked on the rear by a set of men who pretended to be actuated by
motives similar to theirs. They saw that the plan long pursued, with but too
fatal a success, was to break the strength of this kingdom, by frittering down
the bodies which compose it, by fomenting bitter and sanguinary animosities, and
by dissolving every tie of social affection and public trust. These virtuous
men, such I am warranted by public opinion to call them, were resolved rather to
endure everything, than co-operate in that design. A diversity of opionion upon
almost every principle of politics had indeed drawn a string line of separation
between them and some others. However, they were desirous not to extend the
misfortune by unnecessary bitterness; they wished to prevent a difference of
opinion on the commonwealth from festering into rancorous and incurable
hostility. Accordingly they endeavored that all past controversies should be
forgotten; and that enough for the day should be the evil thereof. There is
however a limit at which forbearance ceases to be a virtue. Mena may tolerate
injuries whilst they are only personal to themselves. But it is not the first of
virtues to bear with moderation the indignities that are offered to our country.
A piece has at lenght appeared, from the quarter of all the former attacks,
which upon every public consideration demands an answer. Whilst persons more
equal to this buisiness may be engaged in affairs of greater moment, I hope I
shall be excused, if, in a few hours of a time not very important, and from such
materials as I have by me (more than enough however for this purpose), I
undertake to set the facts and arguments of this wonderful performance in a
proper light. I will endeavor to state what this piece is; the purpose for which
I take it to have been written; and the effects (supposing it should have any
effect at all) it must necessarily produce.

This piece is called "The Present State of the Nation". It may be considered as
a sort of digest of the avowed maxims of a certain political school, the effects
of whose doctrines and practices this country will fuel long and severely. It is
made up of a farrago of almost every topic which has been agitated on national
affairs in parliamentary debate, or provate conversation, for these last seven
years. The oldest controversies are hauled out of the dust with which time and
neglect had covered them. Arguments ten times repeated, a thousand times
answered before, are here repeated again. Public accounts formerly printed and
reprinted revolve once more, and find their old station in this sober meridian.
All the commonplace lamentations upon the decay of trade, the increase of taxes,
and the high price of labor and provisions, are here retailed again and again in
the same tone with which they have drawled through columns of Gazetteers and
Advertisers for a century together. Paradoxes which affront common sense, and
uninsteresting barren truths which generate no conclusion, are thrown in to
augment unwieldy bulk, without adding anything to weight. Because two
accusations are better than one, contradictions are set staring one another in
the face, without even an attempt to reconcile them. And, to give the whole a
sort of portentuous air of labor and information, the table of the House of
Commons is swept into this grand reservoir of politics.

......

Such is the author's scheme. Whether it will answer his purpose I know not. But
surely that purpose ought to be a wonderfully good one, to warrant the methods
he has taken to compass it. If the facts and reasonings in this piece are
admitted, it is all over with us. The continuance of our tranquillity depends on
the compassion of our rivals. Unable to secure to ourselves the advantanges of
peace, we are at the same time utterly unfit for war. It is impossible, if the
state of things be credited abroad, that we can have any alliance; all nations
will fly from so dangerous a connection, lest, instead of partakers of our
strength, they should only become sharers in our ruin. If it is believed at
home, all that firmness of mind, and dignified national courage, which used to
be the great support of this isle against the powers of the world, must melt
away, and fail within us.

In such a state of things can it be amiss if I aim at holding out some comfort
to the nation; another sort of comfort, indeed, than that which this writer
provides for it; a comfort not from its physician, but from its constitution: if
I attempt to show that all the arguments upon which he founds the decay of that
constitution, and the necessity of that physician, are vain and frivolous?
I will follow the author closely in his own long career, through the war, the
peace, the finances, our trade, and our foreign politics: not for the sake of
the particular measures which he discusses; that can be of no use; they are all
decided; their good is all enjoyed, or their evil incurred: but for the sake of
the principles of war, peace, trade, and finances.  These principles are of
infinite moment. They must come again and again under consideration; and it
imports the public, of all things, that those of its ministers be enlarged, and
just, and well confirmed, upon all these subjects. What notions this author
entertains we shall see presently; notions in my opinion very irrational, and
extremely dangerous; and which, if they should crawl from pamphlets into
counsels, and be realized from private speculation into national measures,
cannot fail of hastening and completing our ruin.

This author, after having paid his compliment to the showy appearances of the
late war in our favor, is in the utmost haste to tell you that these appearances
were fallacious, that they were no more than an imposition. -- I fear I must
trouble the reader with a pretty long quotation, in order to set before him the
more clearly this author's peculiar way of conceiving and reasoning:

......

If any one be willing to see to how much greater lengths the author carries
these ideas, he will recur to the book. This is sufficient for a speciment of
his manner of thinking. I believe one reflection uniformly obtrudes itself upon
every reader of these paragraphs. For what purpose, in any cause, shall we
hereafter contend with France? Can we ever flatter ourselves that we shall wage
a more successful war? If, on our part, in a war the most prosperous we ever
carried on, by sea and by land, and in every part of the globe, attended with
the unparalleled circumstance of an immense increase of trade and augmentation
of revenue; if a continued series of disappointments, disgraces, and defeats,
followed by public bankruptcy, on the part of France; if all these still leave
her a gainer on the whole balance, will it not be downright frenzy in us ever to
look her in the face again, or to contend with her any, even the most essential
points, since victory and defeat, though by different ways, equally conduct us
to be more for our advantage. According to his representation of things, the
question is only concerning the most easy fall. France had not discovered, our
statesman tells us, at the end of that war, the triumphs of defeat, and the
resources which are derived from bankruptcy. For my poor part, I do not wonder
at their blindness. But the English ministers saw further. Our author has at
length let foreigners also into the secret, and made them altogether as wise as
ourselves. It is their own fault if (vulgato imperii arcano) they are imposed
upon any longer. They now are apprised of the sentiments which the great
candidate for the government of this great empire entertains; and they will act
accordingly. They are taught our weakness and their own advantages.


=============================================================
>>> Precis of Johnson's Rambler, No. 1

The difficulty of writing the first address is felt by many writers and a new 
method for writing it is strongly desired.

Most authors wish that they have already established the first address long ago
to avoid the dangers produced from the desire of pleasing the audience.

Many epic writers mimicked the opening of Homer.

But this mimicking has not extened to inferior literature.

It is wise to follow Horace's advice to be modest about one's own writing.

But there are still many writers who believe too much on their own writings.

It may be as dangerous to claim too little for one's writing.

It is acceptable for an author entering the world to praise himself.

Similar to the case in love, a new author will be better off if he keeps a low
profile before gaining the favor of the public.

It is understandable for new authors to do certain things to attract favors.

Diurnal writers have the advantage that the quality of their writing 
can be easily distinguished.

This is one of the many reasons I propose to present one short essay every 
Tuesday and Saturday to the public.

There are many conveniencies to this method of publication, one of the most
important being its flexibility to follow current event and taste.

The other advantage of this method is that due to its short length the author is
more likely to find enough things to say, and he can change direction or give up
the project if it does not work out.


=============================================================
>>> Precis of Johnson's Rambler, No. 2

The inclination of looking into the future has been written about and ridiculed
by many authors.

Censure on futurity is indulged because it implies superiority.

===============================================================
Hooker, Of the Laws of Ecclesiastical Polity, Preface I

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, that there
shall be men's information extant thus much concerning the present state of the
Church of God [established] amongst us, and their [careful]
endeavours[endeavour] that[which] might[would] have upheld the same.

At your hands, beloved in our Lord and Saviour Jesus Christ (on which we bear
the love at anything that was born out of him, and it is not your gall and 
bitterness that shall ever drown,)
I do not expect anything other than the selfsame lot and portion, 
... who do not concur with you.
[This is hard!]

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 men's information extant thus much concerning the present state of the Church
of God established amongst us, and their careful endeavour that would have
upheld the same. 
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 self-same portion and lot, that
your manner hath been hitherto to lay on them that concur not in opionion and
sentence with you.
But our hope is that the God of peace shall (notwithstanding man's nature too
impatient of contumelious malediction) enable us quietly and even gladly to
suffer all things for that work sake that[which] we covet to perform.

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 amongst us, and their careful endeavour which would have
upheld the same. 
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 which[that] shall ever drown,) 
I have no great cause to look for other than the self-same portion and
lot, which your manner hath been hitherto to lay upon[on] them that concur not in
opinion and sentence with you.
But our hope is, the God of peace shall (notwithstanding man's nature too
impatient of contumelious malediction) enable us quietly and even gladly to
suffer all things, for that work sake which we covet to perform.
The wonderful zeal and fervour wherewith ye have withstood the received orders
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 what[that which] ye term the Lord's Discipline.

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


===============   2017-12-18  ================================
Transcribe from memory:

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 amongst us, and their careful endeavour which would
have upheld the same.

At your hands, beloved in our Lord and Saviour Jesus Christ, (for in him the love
which we bear unto all which but seem to be born of him, and 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
hitherto to lay on them that concur not in opinion and sentence with you.

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

The wonderful zeal and fervour which ye have withstood the received orders 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.

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

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 remained only the other clause to be satisfied, wherein he concludeth that
"What good is must be held"; there was in my poor understanding no remedy, but
to set down this as my final resolute persuation: "Surely the present form of
church-government which the laws of this land have established, is such, that
no law of God, nor the reason of man hath hitherto been alleged of force
sufficient to prove that they do ill, 


2017-12-20
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 amongst us, and their careful endeavour which would
have upheld the same.

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

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

The wonderful zeal and fervour which ye have withstood the received orders 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.

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

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 remained only the other clause to be satisfied, wherein he concludeth
"what good is must be held;" there is in my poor understanding no remedy, but to
set down this as my final resolute persuasion: 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 alleged of force sufficient to
prove they do ill, who to the uttermost of their power whithstand 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 in the
very deed.

=========================================================
2018-01-04

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. Such number of churches then being, though free within
itself, yet small, common conferences beforehand might have eased them of much
after trouble. But a greater inconvenience it bred, that every after endeavoured
to be certain degrees more removed from conformity with the Church of Rome, than
the rest before had been. 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 statutes there is no exception to
be taken. For by this mean it came to pass, that one church could not but blame
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 would give the opportunity of some general conference what might be the
best for each of them afterwards to do. This I say had both prevented all
occasion of just dislike which others might take, and reserved a greated liberty
unto the authors themselves of entering into farther consulation afterwards.


=======================================================================
2018-1-8

Though for no other cause, yet for this, that posterity might 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 amongst us, and their careful endeavour which might
have upheld the same. 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 opionion and
sentence with you. But our hope is, that the God of peace shall (notwithstanding
man's nature too impatient of contumelious malediction) enable us quietly, and
even gladly to suffer all things, for that work sake which we covet to perform.

The wonderful zeal and fervour which 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. Wherein I must plainly confess unto
you, that before I examined your sundry declarations 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 inducement which led them with so great earnestness that way. But
when once, as near as my slender ability would serve, I have performed 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 remained only 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 resolute persuasion: Surely the present
form of Church-government which the laws of this land have established, is such,
as no law of God, no reason of man hath hitherto been alleged of force
sufficient to prove they do ill, who to the uttermost of their power withstand
the alteration thereof. Contrariwise, the other, which 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 in very
deed.

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 be blemished" by
"partialities", regard not who it is which speaketh, but weigh only what is
spoken. 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 desireth to embrace together with you the selfsame truth, if it be the
truth. And for that cause (for no other, God himself know,) hath undertaken the
burthensome labour of this painful kind of conference. For the plainer access
whereunto, let it be lawful for me to rip up the very bottom, how and by whom
your discipline was planted, at such time as this age we live in began to take
first trial thereof.

A founder it had, whom for mine own part, I think incomparably the wisest man
that ever the French church did enjoy, since the hour it enjoyed him. His
bringing up was in the study of the civil law. Divine knowledge he gathered, not
by hearing and reading so much, as by teaching others. For though thousands were
debtors to him, as touching knowledge of that kind, yet he to none but only to
God, the author of that most blessed fountain, the Book of Life, and of the
admirable dexerity 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 clergy 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. At the coming of Calvin
thither, the form of their civil regiment was popular, as it continueth at this
day, neither king, nor duke, nor nobleman of any authority and power over them,
but officers chosen by the people yearly out of themselves, to order all things
with public consent. 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.
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. Wherefore taking
unto him two of the ministers for more countenance (albeit the rest were all
against it) they moved, and in the end persuaded with much ado, the people to
bind in 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.

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 unto the bit they had taken into their mouths; the
rather, for that they grew by means of this innovation into dislike of some
churches near about them, the benefit of whose good friendship they could not
well lack.


===========================================================================
=============  Burke, Reflections on the Revolution in France   ===========
===========================================================================
You are pleased to call again, and with some earnestness, for my thoughts on 
the late proceedings in France. I will not give you reason to imagine that I
think my sentiments of such value as to wish myself to be solicited about them.
They are of too little consequence to be very anxiously either communicated or
withheld. It was from attention to you, and to you only, that I hesitated at the
time when you first desired to receive them. In the first letter I had the honor
to write to you, and which at length I sent, I wrote neither for nor from any
description of men; nor shall I in this. My errors, if any, are my own. My
reputation alone is to answer them.

My paraphrase: first try

You were pleased to call again, for my thoughts on the latest proceedings in
France. I do not believe my sentiments are of such importance. They were of
little importance to be either communicated or withheld. It is to you, and to
you only that I will give out my opinions. 
[something about the last letter?]
The errors, if any, were my own, and my reputation was the only thing to suffer.

second try:
You are pleased to call, and with some earnestness, for my thoughts on the late
proceedings in France. I don't think my sentiments to be so important to be
solicited when I received your first letter. They are of little importance to 
be either communicated or withheld. It is for you, and for you only that I wrote
my first reply, and at length sent to you. My errors, if any, are my own, and my
reputation is the only thing to suffer.

Again Burke's version:
You are pleased to call again, and with some earnestness, for my thoughts on the
late proceedings in France. I will not give you reason to imagine that I think
my sentiments of such value as to be solicited about them. They are of too
little consequence to be very anxiously either communicated or withheld. It was
from attention to you, and to you only, that I hesitated at the time when you
first desired to receive them. In this first letter I had the honor to write to
you, and which at length I send, I wrote neither for nor from any description of
men; nor shall I in this. My errors, if any, are my own. My reputation alone is
to answer for them.

main ideas:
(1) Burke is answering for the second time.
(2) Burke wrote the first letter for the recipient only.
(3) Burke emphasizes this letter expresses only his own opionions.

Third try:
You are pleased to call again, and with some earnestness, for my thoughts on
the late proceedings in France. I don't want to let you imagine(?) that I 
think they are of much value to be solicited. They are of little
consequence to be actively either communicated or withheld. It is for you, and
for you only that I hesitated when you first desired them. 
The first letter I had the honor to write, and which at length I send, was not 
for or from the information of men. Neither will I in this. My errors, if any, 
are my own, my reputation solely answer for them.

give the reason to imagine
think ... of such value as to ...
on vs. about

Fourth try:
You are pleased to call again, and with some earnestness, for my thoughts on the
late proceedings in France. I will not give you reason to think that my
sentiments are of such value as to wish myself solicited about them. They are of
too little consequence to be very anxiously either communicated or withheld. It
is from attention to you, and to you only, that I hesitated at the time, when
you first desired to receive them. In the first letter I had the honor to write 
to you, and which at length I send, I wrote neither for nor from the description 
of men; Nor shall I in this. My errors, if any, are my own. My reputation alone 
is to answer for them.

L3: sentiments of such value as to wish myself to be solicited about them
L5: It was from attention to you

Fifth try:
You are pleased to call again, and with some earnestness, for my thoughts on the
late proceedings in France. I will not give you reason to think that my
sentiments are of such value as to wish myself to be solicited about them. They
are of too little consequence to be very anxiously either communicated or
withheld. It was from attention to you, and to you only, that I hesitated at the
time, when you first desired to receive them. In the first letter that I had the
honor to write to you, and which at length I send, I wrote neither for nor from
the description of men; nor shall I in this. My errors, if any, are my own. My
reputation alone is to suffer for them.

L-1: is to answer for them

====================================================================
==  Burke, Reflections on the Revolution in France, 2nd paragraph
====================================================================
Burke's text:
You see, Sir, by the long letter I have transmitted to you, that, though I do
most heartily wish that France may be animated by a spirit of rational liberty,
and that I think you bound, in all honest policy, to provide a permanent body in
which that spirit may reside, and an effectual organ by which it may act, it is
my misfotune to entertain great doubts concerning several material points in
your late transactions.

Pre'cis:
Burke has doubts on several material points.
Burke wishes France to have (1) a rational liberty (2) a permanent body for (1)
to reside, and (3) an effectual organ for (1) to act.

Burke's text again:
You see, Sir, by the long letter I have transmitted to you, that, though I do
most heartily wish the France may be animated by a spirit of rational liberty,
and that I think you bound, in all honest policy, to provide a permanent body in
which that spirit may reside, and an effectual organ by which it may act, it is
my misfortune to entertain great doubts concerning several material points in
your late transactions.

My first attempt:
Sir, although I would congratulate the people in France for enjoying a spirit 
of rational liberty, there should also be a spot for it to reside, and an organ
for it to act, it is my great misfortune to entertain several material points
against your transactions.


====================================================================
==  Burke, Reflections on the Revolution in France, 2nd paragraph
====================================================================
Burke's text:
You imagined, when you wrote last, that I might possibly be reckoned among the
approvers of certain proceedings in France, from the solemn public seal of
sanction they have received from two clubs of gentlemen in London, called the
Constituional Society, and the Revolution Society.

copy Burke's text again:
You imagined, when you wrote last, that I might possibly be reckoned among the
approvers of certain proceedings in France, from the solemn public seal of
sanction they have received from two clubs of gentlemen in London, called the
Constitutional Society, and the Revolution Society.

My first try:
You imagined, when you wrote last, that I might possibly be reckoned among
approvers of certain proceedings in France, from the solemn public seal of
sanction received by them from two clubs of gentlemen in London, one called 
the Constitutional Society, the other the Revolution Society.

L2: approvers -> the approvers
L3: received by them -> they have received
L3: one called -> called
L4: the other -> and

Paragraphs 1-3 together:
Dear Sir,
  You are pleased to call again, and with some earnestness, for my thoughts on
the late proceedings in France. I will not give you reason to think, that my
sentiments are of such value as to wish myself to be solicited about them. They
are of too little consequence to be very anxiously either communicated or
withheld. It was from attention to you, and to you only, that I hesitated at the
time, when you first desired to receive them. In the first letter I had the
honor to write you, and which at length I send, I wrote neither for nor from the
description of men; nor shall I in this. My errors, if any, are my own. My
reputation alone is to answer for them.
  You see, Sir, by the long letter I have transmitted to you, that, though I do
most heartily wish that France may be animated by a rational liberty, and that I
think you bound, in all honest policy, to provide a permanent body in which the
spirit may reside, and an effectual organ by which it may act, it is my
misfortune to entertain great doubts on several material points concerning your
late transactions.
   You imagined, as you wrote last, that I might possibly be reckoned among the
approvers of certain proceedings in France, from the solemn public seal of
sanction they have received from two clubs of gentlemen in London, called the
Constitutional Society, and the Revolution Society.

P1L2: that my sentiments are of -> that I think my sentiments of
P2L2: by a rational liberty -> by a spirit of rational liberty
P2L5: on serveral material points concerning -> concerning several material
      points in
P3L1: as you wrote -> when you wrote


===============================================================
Burke's text:
This is one among the revolutions which have given splendor to obscurity and
distinction to undiscerned merit. Until very lately I do not recollect to have
heard of this club. I am quite sure that it never occupied a moment of my
thoughts, -- nor, I believe, those of any person out of their own set.

My first try:
This is one among the revolutions which have given splendor to obscurity and
distinction to undiscerned merit. I do not recall having heard about this
society before writing to you, nor ...

Burke's text again:
Until very lately I do not recollect to have heard of this club. I am quite sure
that it never occupied a moment of my thoughts, --nor, I believe, those of any
person out of their own set.

My second try:
Until very lately I do not recollect ever have heard of this club. It never
crossed my mind, --nor anyone else out of their own.


===============================================================
Hooker, Laws of Ecclesiastical Polity
transcription from memory:
Howbeit (as evermore the plainer 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. For the ministers themselves which
had stayed behind in the city when Calvin was gone, some, upon knowledge of the
people's earnest desire to recall him to his position again, had beforehand
written him their letters of submission, and assured him of their allegiance 
for ever after, if it is like him to be hearkened in the public suit.

L1: plainer -> simpler
L3: For -> Of
L5: desire -> intent
L6: position -> place
L6: written him -> written
L7: is like -> should like
L7: be hearkened in the public suit -> hearken unto that public suit

sort (n.) OED 7b, with plural verbs or pronouns.


=======================================================
transcription from memory:
Howbeit(as evermore the simpler sort are, even when they saw no apparent cause,
jealous notwithstanding over the secret intents and purposes of wiser men) this
proposition of his did somewhat trouble them. Of the ministers themselves which
had stayed behind when Calvin was gone, some, upon knowledge of the people's
earnest intent to recall him to his place again, had beforehand written their
letters of submission, and assured him of their allegiance for ever after, if it
should like him to hearken unto that public suit. But yet misdoubting what might
happen, if this discipline did go forward; they opposed it the example of other
reformed churches living quietly and orderly without it.
Some of chiefest place and countenance of the laity professed with greater
stomach their judgments, that such a discipline was little better than Popish
tyranny disguised and tendered unto them under a new form.

L1: saw -> seek
L8: opposed -> objected against
L10: of the laity -> amongst the laity

===============================================
Hooker's original text:
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 time 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:

My first attempt:
This sort, it may be, had some fear, that the filling up of the seats in the
consistory with such a great number of laymen was only to please the minds of
the people, to the end they might think their own sway somewhat; but when things
came to the trial of practice, their ministers' learning would be at all 
times of force to over-persuade simple men, who knowing the time of their
presidentship would be but short would ......

L2: such a great number -> so great a number
...... many other corrections

2018-3-13 transcription from memory
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. 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 written
their letters of submission, and assured him of their allegiance for ever after,
if it should like him to hearken unto that public suit. 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. Some
of place and countenance of the laity professed with greater stomach their
judgments, that such a discipline was little better than Popish tyranny
disguised and tendered unto them under a new form. This sort, it may be, had
some fear, that the filling up of the seats in the ecclesiastical consisitory
was but to please the minds of the people, to the end that they might think of
their own sway somewhat; but when things came to trial of practice, their
pastors' learning would be at all times of the force to over-persuade simple
men, who knowing the time of their own presidentship to be but short would
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 would be likely to be given for the most part respectively, with a kind of
dependency and awe.

L817: place -> chiefest place
L817: of the laity -> amongst the laity
L820: ecclesiastical consistory -> consistory with so great a number of laymen
L821: that they -> they
L827: would be -> were

2018-3-16 transcription from memory:
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. Of the ministers themselves which
had stayed behind when Calvin was gone, some, upon knowledge of the people's
earnest intent to recall him to his old place again, had beforehand written
their letters of submission, and assured him of their allegiance for ever after,
if it should like them to hearken unto that public suit. 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.
Some of certain place and countenance of the laity professed with greater
stomach their judgments, that such a discipline was little better than Popish
tyranny disguised and tendered unto them under a new form. This sort, it may be,
had some fear, that the filling up of the seats in the consistory with so great 
a number of layment was just to please the minds of the people, to the end they
might think of 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
others, the voices of others were likely to be given for the most part
respectively, with a kind of dependency and awe: so that in theory a marvellous
indifferently composed senate ecclesiastical ........., but in effect one only
man, ........., do all in all.

L846: certain -> chiefest
L846: of the laity -> amongst the laity
L856: others -> rest
L857: in theory -> in show

===========================
transcription from memory:
Not many years were over-passed, before these twice-sworn men adventured to give
their last and hottest assault 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 on matter of excommunication:
clean contrary to their own former deeds and oaths. The report of which decree
being forthwith brought to Calvin, "Before," saith he, "this decree take place,
either my blood or banishment shall sign it." Again, two days before the
communion should be celebrated, his speech was publickly in like sort:"Kill me
if this hand do reach forth the things that are holy to them whom the Church had
judged despisers."

L873: should add "and to absolve whom it pleased them,"
L877: like sort -> like effect
L878: if -> if ever
L878: had -> hath

2018-3-23 transcription form memory:
Not many years were over-passed, before these twice-sworn men adventured to give
their last and hottest assault to the fortress of the same discipline;
childishly granting by common consent of the whole senate, and that with their
town seal, a relaxation to one Bertelier, whom the Eldership had excommunicated;
further also decreeing, with strange absurdity, that to the same senate should
belong to give final judgment in matters of excommunication, and to absolve whom
it pleased them: clean contrary to their own former deeds and oaths. The report
of which decree being forthwith brought unto Calvin; "Before", saith he, "this
decree take place, either my blood or banishment shall sign it." Again two days
before the communion should be celebrated, his speech was publickly to like
effect:"Kill me if ever this hand reach forth the things that are holy to them
whom the Church hath judged despisers." Whereupon, for fear of tumult, the
forenamed Bertelier was by his friends advised at 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.

L899: at that time -> for that time

2018-3-30 transcription from memory:
Whereupon, for fear of tumult, the forenamed Bertelier was for that time advised
by his friends to not use the liberty granted him by the Senate, nor to present
himself in the Church, till they saw somewhat further what would ensue. After
the communion quietly ministered, and some likelihood of peaceable ending to
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 had neither learned nor taught to strive with such as are in authority,
"therefore", saith he, "the case so standing as now it hath, let me use the
words of the Apostle unto you, 'I commend you to God and the word of his
grace'"; and so bade them heartily all adieu.

It sometimes cometh to pass, that the readiest way which a wise man hath to
conquer, is to fly. This voluntary and unexpected mention of sudden departure
caused presently the Senate (for according to their wonted manner they still
continued only constant in unconstancy) to gather themselves together, and for a
time to suspend their own decree, till they had heard the judgment of four
Helvetian cities concerning the matter which was in strife. This to have done at
the first before they gave assent unto any order had shewed some wit and
discretion in them, but now to do it was as much as to say, that they would play
their parts on a stage.

L906-907: for that time advised by his friends -> by his friends advised for
that time
L909: to -> of
L912: had neither -> neither had
L913: use the -> use these
L921: decree, -> decree, leaving things to proceed as before
L923: to say, -> to say in effect,

Hooker's original text:
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 ministers 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.

2018-4-17 transcription from memory:
It sometimes cometh to pass, that the readiest way which a wise man hath to
conquer, is to fly. This voluntary and unexpected mention of sudden departure
caused presently the senate (for according to their wonted manner they still
continued only constant in unconstancy) to gather themselves together, and for a
time to supspend their own decree, leaving things to proceed as before till they
had heard the judgment of the four Helvetian cities concerning the matter which
was in strife. 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.

Hooker's original text:
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 ministers 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.

precis:
Calvin sent letters to principal pastors of those four Helvitian cities asking
them to approve the discipline of the Church of Geneva and to object any change
to it when they were asked for opinions by the Senate of Geneva.

sentence structure:
(1) Calvin therefore dispatched with all expedition his letters unto some
    principal pastor in every of those cities, 
    (2) craving earnestly at their hands,
        (3) to respect this cause as a thing whereupon the whole state of
            religion and piety in that church did so much depend,
            (4) that God and all good men were now inevitably certain to be
                trampled under foot,
                (5) unless those four cities by their good means might be
                    brought to give sentence with the ministers of Geneva,
                    (6) when the cause should be brought before them:
                        (7) yea so to give it,
                        ......

basic structure:
A did sth (to B) ...
  craving sth ...
    to respect sth ...
      that sth would happen ...
        unless B did sth ...
          when sth happened ...
            first to do sth ...
            secondly to do sth else ...
            

Sentence combination:
Ex. 1:

Finally I awoke, feeling able to talk to him.

Feeling able to talk to him, I finally awoke.

Feeling able to talk to him, I awoke finally.

Finally feeling able to talk to him, I awoke.

I awoke, finally feeling able to talk to him.

Ex. 2:

Gramps had been thrown out of high school for misbehavior by the age of fifteen,
punching the principal in the nose.

By the age of fifteen, Gramps had been thrown out of high school for
misbehavior, punching the principal in the nose.

Ex. 3:

When you've finished reading a book, if the pages are filled with notes, you
know that you read actively.

When you've finished reading a book, you know that you read actively if the
pages are filled with notes.

If the pages are filled with notes when you've finished reading a book, you know
that you read actively.

If the pages are filled with notes, you know that you read actively when you've
finished reading a book.

You know that you read actively when you've finished reading a book, if the
pages are filled with your notes.

You know that you read actively, if the pages are filled with your notes when
you've finished reading a book.


=====================================
Rambler #18, para. 2:

This general unhappiness has given occasion to many sage maxims among the
serious, and smart remarks among the gay; the moralist and the writer of
epigrams have equally shewn their abilities upon it; some have lamented, and
some have ridiculed it; but as the faculty of writing has been chiefly a
masculine endowment, the reproach of making the world miserable has been always
thrown upon the women, and the grave and the merry have equally thought
themselves at liberty to conclude either with declamatory complaints, or
satirical censure, of female folly or fickleness, ambition or cruelty,
extravagance or lust.

structural analysis:

... has given general occasion to ... ; ... have equally shown ... upon it ;
some have ..., and some have ... it; but as ..., the reproach of ... has been
always thrown upon ..., and ... have thought themselves at liberty to conclude
either with ..., or ..., of ... or ..., ... or ..., ... or ...

=====================================
Rambler #18, para. 3:

Led by such a number of examples, and incited by my share in the common
interest, I sometimes venture to consider this universal grievance, having
endeavoured to divest my heart of all partiality, and place myself as a kind of
neutral being between sexes, whose clamours being equally vented on both sides
with all the vehemence of distress, all the apparent confidence of justice, and
all the indignation of injured virtue, seem entitled to equal regard.

The mean have, indeed, by their superiority of writing, been able to collect the
evidence of many ages, and raise prejudices in their favour by the venerable
testimonies of philosophers, historians, and poets; but the pleas of the ladies
appeal to passions of more forcible operation than the reverence of antiquity.

If they have not so great names on their side, they have stronger arguments: it
is to little purpose that Socrates, or Euripides, are produced against the sighs
of softness, and the tears of beauty.

The most frigid and inexorable judge would at least stand suspended between
equal powers, as Lucan was perplexed in the determination of the cause, where
the deities were on one side, and Cato on the other.


=====================================
Middlemarch, Prelude

Who that cares much to know the history of man, and how the mysterious mixture
behaves under the varying experiments of Time, has not dwelt, at least briefly,
on the life of Saint Theresa, has not smiled with some gentleness at the thought
of the little girl walking forth one morning hand-in-hand with her still smaller
brother, to go and seek martyrdom in the country of the Moors?

who that ..., and ..., has not dwelt, at least briefly, on ..., has not smiled
... at the thought of ... ?

Many Theresas have been born who found for themselves no epic life wherein there
was a constant unfolding of far-resonant action; perhaps only a life of
mistakes, the offspring of a certain spiritual grandeur ill-matched with the
meanness of opportunity; perhaps a tragic failure which found no sacred poet and
sank unwept into oblivion.

Many ... have been born who found no epic life wherein ...; perhaps only a life 
of ..., ...; perhaps ...

sacred poet: Homer? 

Their ardour alternated between a vague ideal and the common yearning of
womanhood; so that the one was disapproved as extravagance, and the other
condemned as a lapse.

vague ideal ardour --- extravagance
common yearning of womanhood  --- a lapse (decline to a lower state?)


=====================================
Middlemarch, chap. 1

throw into relief : to highlight
relief(n.): OED3,2.b, fig. vividness, distinctness, or prominence due to
contrast or artistic presentation.

Bedlam: madhouse

clutch: OED 4.a, an act of grasping at, a sudden and violent attempt to seize.


==========================================
Burke, Observations of a Late Publication 

If, on our part, in a war the most prosperous we ever carried on, by sea and by
land, and in every part of the globe, attended with the unparalleled
circumstance of an immense increase of trade and augumentation of revenue; if a
continued series of disappointments, disgraces, and defeats, followed by public
bankrupcy, on the part of France; if all these still leave her a gainer on the
whole balance, will it not be downright frenzy in us ever to look her in the
face again, or to contend with her any, even the most essential points, since
victory and defeat, though by different ways, equally conduct us to our ruin?

structure:
if ...;  [positives for A]
if ...;  [negatives for B]
if all these still leaves B ..., will it not be downright frenzy in A to ...?


==========================================
Hooker's original text:

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 ministers 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.

===================================================
Burke, Reflections on the Revolution in France   

Were all these dreadful things necessary? Were they the inevitable results of
the desperate struggle of determined patriots, compelled to wade through blood
and tumult to the quiet shore of a tranquil and prosperous liberty?


=======================================================
transcription from memory:

Calvin therefore sent in all expedition his letters to some principal pastor of
those cities, craving earnestly at their hands, to respect this cause as a thing
which the whole state of religion and piety in that city would depend, that God 
and good men would be definitely trampled under foot, unless those pastors
should by all means give their sentences to the ministers of Geneva, when this 
cause was brought before them: yea, to say it, that of two things they must do: 
the one an absolute approbation to the present discipline in Geneva, without 
any reservations or ???, without any ifs and ors; the other a ??? against any 
innovation or change unto the same.

=======================================================
my 2nd try:

Calvin therefore dispatched with all expedition his letters unto some principal
pastor in each 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 good men would now be without question
(?) trampled under foot, unless those four cities might by their good means
be brought to give their sentences unto the ministers of Geneva, when this cause
was brought before them: so to give it, of two things they must do, one an
absolute approbation of the present discipline of Geneva, without any
reservations(?), qualifications, ifs and ors; the other an earnest admonition
not to innovate or change the same.

=======================================================
my 3rd try:

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

=======================================================
my 4th try:

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 of that
church did so much depend, that God and good men now were ??? certain to be
trampled under foot, unless those four cities might by their great means (?)
give their sentence with the ministers of Geneva, when this cause should be
brought before them: yea to give it, two things it might effectually contain;
the one an absolute approbation of the discipline of Geneva, without any ???,
qualifications, ifs or ands; the other an earnest admonition not to innovate or
change the same.

===================================================
transcription from memory:

Calvin therefore dispatched with all expedition his letters to 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 of that
church did so much depend, that God and all good men were inevitably certain to
be trampled under foot, unless those cities by the good means might be brought
to give their sentence with the ministers of Geneva, when this cause should be
brought before them: yea to give it, that two things it might effectually
contain, the one an absolute approbation of the discipline in Geneva as
consonant unto the word of God, without any cautions, qualifications, ifs or
ands; the other an earnest admonition to not innovate or change the same.


===========================================================
Rambler #19

It is never without very melancholy reflections, that we can observe the
misconduct, or miscarriage, of those men, who seem, by the force of
misunderstanding, or extent of knowledge, exempted from the general frailities
of human nature, and privileged from the common infelicities of life.

structure:
(1) It is never without very melancholy reflections
   (2) that we can observe the misconduct, or miscarriage, of those men,
      (3) who seem,
         (4) by force of misunderstanding,
         (4) or extent of knowledge
      exempted from the general frailities of human nature
      and privileged from the common infelicities of life.

It is never without very melancholy reflections
   that we can observe the misconduct, or miscarriage, of those men,
        who seem,
            by force of misunderstanding,
            or extent of knowledge
        exempted from the general frailities of human nature
        and privileged from the common infelicities of life.


===============================================================================
In qua cum haudquaquam pares Romani alios super alios nuntios ad ducem mitterent
premi sese, quingenti equites et duo milia peditum, maxime Aetolorum, cum duobus
tribunis militum propere missa rem inclinatam restituerunt, versaque fortuna
Macedones laborantes opem regis per nuntios implorabant.


===============================================================================
of

1a. Indicating the thing, place, or direction whence anything goes, comes, or is
    driven or moved: From, away from, out of. Obs. exc. in the restricted sense in
    which it is now written off, q.v.
1b. Indicating the place or quarter whence action (e.g. shooting, calling,
    writing, looking) is directed: From. Obs.
1c. Following an adv., with which it is sometimes closely connected: e.g. down
    of, up of, off of. dial. or Obs.exc. in forth of, out of, q.v.
2.  Indicating a point of time (or stage of life, etc.) from which something
    begins or proceeds. Obs. (supplied by from) exc. in archaic expressions, and
    in such phrases as of late, of recent years, of old, of yore, which have
    gradually come to have the sense of 'during', 'in the course of' the time
    indicated. See 54.
3.  Indicating a situation, condition, or state, the departure from or emergence
    out of which is figured as (and often accompanied by) actual movement. Obs.
    (supplied by from or out of)
4.  Expressing position which is (or is treated as) the result of departure,
    and is therefore defined with reference to the fixed point.
4a. Away from, out of. of live, out of life, dead. Obs.
4b. Now used only in certain phrases, as north of, south of, etc., within (a
    mile, an hour, an ace, etc.) of, wide of, back of (U.S.), backwards of
    (arch.), upwards of (a  number or amount): see these words.
4c. N. Amer. and dial. In expressing the time: from or before (a specified
    hour); =to prep., sense 6. Also ellipt.
II. Of liberation and privation. Expression separation from or of a property,
    possession, or appurtenance. (In OE. expressed by of, from, or genitive
    case.)
5.  In the construction of transitive verbs, of various classes; as (a). to cure,
    heal, recover; cleanse, clear, purge, wash; bring to bed, deliver,
    disburden, ease, empty, free, lighten, rid of, etc. (b). to bereave, deprive,
    divest, drain, exhaust, oust, rob, spoil, strip of, etc.
6.  In the construction of some classes of intrans. verbs; as (a). To recover.
    (b). To blin, cease, stint.
7.  In the construction of verbal ns. and nouns of action, akin to the preceding
    verbs. (Now mostly Obs. and replaced by from.)
8.  In the construction of adjs: (a). whole (of a wound); clean, clear, free,
    pure, quit, rid, etc.; (b). bare, barren, destitue, devoid, empty, naked,
    void, etc. Some of these, e.g. clean, empty, free, naked, etc. were in OE.
    followed by the genitive (cf. IX.); in some from has now taken the place of
    of: see under the adjs.
III. Of origin or source. Indicating the thing or person whence anything
     originates, comes, is acquired or sought.
9a. Expressing racial or local origin, descent, etc.: after the vbs. arise, be,
    come, descend, spring, be born, bred, propagated, and the like.
9b. Expressing the origin or derivation of a name: with various vbs. Obs. (Now
    from.)
10. After trans. vbs., their pples., gerunds, etc. (a). After borrow, buy, gain,
    hold, purchase, receive, win, and the like, in which it varies with from;
    formerly also with get, have, steal, take, etc. where from is now used. See
    also off prep. 2. Still used after take advantage, take leave, take an oath,
    take vengeance.
10b. After ask, beg, crave, demand, desire, entreat, expect, inquire, request,
     require, seek, and the like; also after learn, hear. (Some of these, as
     ask, inquire, were formerly constr. with at; in some of varies with from.)
10c. After various other vbs. Mostly Obs.
11a. After a n. Arising from the elision of a pple. of some vb. of the foregoing
     classes.
11b. esp. in reference to local origin.
IV.  Of the source or starting-point of action, emotion, etc.; motive, cause,
     ground, reason.
12a. Indicating the mental or non-material source or spring of action, emotion,
     etc.: Out of, from, as an outcome, expression, or consequence of. Esp. in
     many phrases, treated, when necessary, under the ns., as of one's own
     accord, of choice, consequence, course, force, goodwill, one's own head,
     one's own will; also of courtesy, custom, duty, favour, grace, instinct,
     kind, nature, office, reason, etc. This connects the notions of origin and
     cause.
12b. of oneself, by one's own impetus or motion, spontaneously, without the
     instigation or aid of another.
13.  Indicating the cause, reason, or ground of an action, occurrence, fact,
     feeling, etc. (a). After an intrans. vb. (e.g. die, perish; savour, smack,
     smell, taste, ring; etc.) In some of these obs. and supplied by with, from,
     at.
13b. After trans. vb. or its object (e.g. to esttem, praise, thank, blame,
     etc.). Obs. (supplied by for, on account of, etc.)
14.  After an adj. or n., indicating that which causes or gives rise to the
     quality, feeling, or action. (a). After an adj. (e.g. dead, sick, weary;
     ashamed, afraid, fearful; glad, joyful, sorry; proud, vain; etc.): Because 
     of, on account of.
14b. After an n. (e.g. anger, grief, joy, thanks). Mostly Obs. (supplied by on
     account of, for, at.)
V.  Indicating the agent of doer.
15. Introducing the agent after a passive verb. (The regular word for this is
    now by (sense 33), which began to come in c1400; but of prevailed till
    c1600, and is still in literary use, as a biblical, poetic, or stylistic
    archaism, or by association with other constructions, e.g. 'on the part of'. 
    In OE. less used than from: cf. Ger. von from, of.)
    The use of of is most frequent after pa. pples. expressing a continued
    non-physical action (as in admired of, loved of, hated of, ordained of), 
    or a condition resulting from a definite action (as in abandoned of,
    deserted of, forgotten of, forsaken of, which approach branch II). It is 
    also occasional with ppl. adjs. in un-, as unseen of, unowned of. Of often
    shows an approach to the subjective genitive: cf. 'he was chosen of God to 
    this work' with 'he was chose of the electors'. In other senses the agent
    has passed into the cause, as in afeard of, afraid of, frightened of,
    terrified of; or the source or origin, as in born of. Eng. of and by
    correspond somewhat to F. de and par.
16. Indicating the doer of something characterized by an adj., as it was kind of
    you (= a kind act or thing done by you, on your part) to help him. Used with
    an adj. and n., as a cruel act, a cunning trick, a foolish fancy, a good
    thought, a kind deed, an odd thing; a qualified pa. pple., as cleverly
    managed, ill done, well done, well thought; or an adj. alone, as good, bad,
    right, wrong, wise, foolish; clever, stupid, rude, silly, unkind, or any
    adj. by which conduct can be characterized.
    Followed by to do (something), less frequently that (he) did (something),
    which is the logical subject or object of the statement; e.g. I took it kind
    of him to tell me = I took his telling me as a thing kindly done by him.
17a. After a n., expressing the relation of doer, or that of maker or author
     (= subjective genitive).
17b. Indicating the maker or author of a work: Made, written, painted by. Often
     expressed by the possessive case, as 'The tragedies of Shakespeare', 
     'Shakespeare's tragedies', or by a combination of this with the partitive 
     of (44), as 'a sonata of Beethoven's'.
VI.  Indicating means or instrument.
18a. Indicating that by means of or with which something is done. Obs. or dial.
     (Now usually with.)
18b. Indicating that on which any one lives, feeds, etc. Obs. or arch. (Now
     usually on.)
19.  After an adj., indicating that with which anything is filled, imbued,
     colored, etc. Obs. (exc. after full, which perh. does not belong here.)
VII. Indicating the material or substance of which anything is made or consists.
20a. After verbs signifying to make, to be made, to consist, to be. Hence such
     fig. phrases as to make a fool of, to make much of, make the best of, etc. 

===============================================================
Rambler #20

Among all my female friends, there was none who gave me more trouble to decypher
her true character, than Penthesilea, whose letter lay upon my desk three days
before I could fix upon the real writer. There was a confusion of images, and
medley of barbarity, which held me long in suspense; till by perseverance I
disentangled the perplexity, and found that Penthesilea is the son of a wealthy
stock-jobber, who spends his morning under his father's eye in Changed-Alley,
dines at a tavern in Covent-Garden, passes his evening in the play-house, and
part of the night at a gaming-table, and having learned the dialects of these
various regions, has mingled them all in a studied composition.

===============================================================
Hooker's text:

Which answer, although not answering unto the former demands, but respecting
what Master Calvin had judged requisite for them to answer, was notwithstanding
accepted with any further reply: in as much as they plainly saw, that when
stomach doth strive with wit, the match is not equal. And so the heat of their
former contentions began to slake.

The present inhabitants of Geneva, I hope, will not take it in evil parts, that
the faultiness of their people heretofore is by us so far forth laid open, as
their own learned guides and pastors have thought necessary to discover it unto
the world. 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. 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." That which by wisdom he saw to be requisite for that
people, was by as great wisdom compassed.

====================================
transcription from memory:

Which answer, although not answering unto their former demands, but respecting
what Master Calvin had judged requisite for them to answer, was notwithstanding
accepted with any further reply: in as much as they plainly saw, when stomach
doth strive with wit, the match is not equal. So that the heat of their former
contentions began to slake.

The present inhabitants of Geneva, I hope, will not take evil parts, that the
faultiness of their people heretofore is by us ... laid open, as their own
learned guides and pastors have thought proper to discover it unto the world.

===================================
Hooker's text:

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 thought necessary to discover it unto
the world. 
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.

For out of ... it is that ..., to the end it might thereby appear that ... 
amongst them ..., for which ... amongst ourselves.

=====================================================
my first try:

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

===================================
Hooker's text:

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 wass planted, for which so much contention is raised amongst
ourselves.

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 [discipline] so much contention is raised amongst ourselves.

For ... it is that ...,
    to the end it might ...,
        for which ...

===============================================
my second try:

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

Note that "amongst them ..., ... amongst ourselves" structure.

=================================
Hooker's text:

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

The reason which ..., was, as ... testifieth, "..."


=================================
Hooker's text:

Neither is it altogether without cause that so many do fear the overthrow of all
learning as a threatened sequel of this your intended discipline. For if "the
world's preservation" depend upon "the multitude of the wise"; and of that sort
the number hereafter be not likely to wax overgreat, "when" (that wherewith the
son of Sirach professeth himself at the heart grieved) "men of understanding
are" already so "little set by:" how should their minds whom the love of so
precious a jewel filleth with secret jealousy even in regard of the least things
which may any way hinder the flourishing estate thereof, choose but misdoubt
lest this discipline, which always you match with divine doctrine as her natural
and true sister, be found unto all kinds of knowledge a step-mother; seeing that
the greatest worldly hopes, which are proposed unto the chiefest kind of
learning, ye seek utterly to extirpate as weeds, and have grounded your platform
on such propositions as do after a sort undermine those most renowned
habitations, where through the goodness of Almighty God all commendable arts and
sciences are with exceeding great industry hitherto (and so may they for ever
continue) studies, proceeded in, and professed?


structural analysis:

For if "the world's preservation" depend upon "the multitude of the wise;
and of that sort the number hereafter be not likely to wax great, 
    "when" (that wherewith the son of Sirach professeth himself at the heart
     grieved) "men of understanding are" already "so little set by":
how should their minds
    whom the love of so precious a jewel filleth with secret jealousy 
    even in regard of the least things
        which may any way hinder the flourishing estate thereof,
choose but misdoubt lest this discipline,
    which always you match with divine doctrine
        as her natural and true sister,
be found [unto all kinds of knowledge] a step-mother;
seeing that the greatest worldly hopes, 
    which are proposed unto the chiefest kind of learning,
ye seek utterly to extirpate as weeds,
and have grounded your platform on such propositions as do [after a sort]
undermine those most renowned habitations,
    where [through the goodness of Almighty God] all commendable arts and
    sciences are [with exceeding great industry hitherto (and so may they for
    ever continue)] studied, proceeded in, and professed?

=================================
transcription from memory:

Calvin therefore sent 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 did so much 
depend, that God and all good men would be inevitably certain to be trampled 
under foot, unless those four cities by their good means might be brought to 
give their sentence with the ministers 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 to the word of God, without any cautions, qualifications, ifs or ands;
the other an earnest admonition not to innovate or change the same. His vehement
request herein concerning both points was satisfied. For albeit the said
Helvetian churches did never as yet observe that discipline, nevertheless, the
Senate of Geneva having required their judgment on these three questions: First,
"About 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 already heard of those consistorical laws, and did
acknowledge them to be godly ordinances 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 the things as they were."
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. And so the heat of their
former contentions begain to slake.

======================================
transcription from memory:

[Write not what Hooker did not write.]

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 judged necessary to discover them unto
the world. For out of their books and writings it is that I have taken this
narration, to the end that it might appear in what sort amongst them that
discipline was planted, for which so much contention is raised amongst us.

L1586 judged -> thought, them -> it
L1587 taken -> collected 
L1588 narration -> whole narration, might -> might thereby

======================================
Hooker's original text:

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

The reason which ..., was, as ... testifieth, "For ... how needful ... were, to
be put ...". That which by wisdom ..., was by as great wisdom ...

=======================
my first try:

The reason which moved Calvin to be so earnest, was, as Beza himself testifieth,
"That he saw how needful these bridles were, to be put in the jaws of that
city." That which by great wisdom he judged to be requisite for that people, was
by as great wisdom compassed.

L1609 Calvin -> Calvin herein
L1610 That -> For that
L1611 judged -> saw

======================================
Hooker's original text:

But wise men are men, and the truth is truth. That which Calvin did for
establishment of his discipline, seemeth more commendable than that which he
taught for the countenancing of it established. Nature worketh in us all a love
to our own counsels. The contradiction of others is a fan to inflame that love.
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. 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.
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 chruches 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. 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?

======================================
Hooker's original text:

But wise men are men, and the truth is truth. That which Calvin did for
establishment of his discipline, seemeth more commendable than that which he
taught for the countenancing of it established. Nature worketh in us all a love
to our own counsels. The contradiction of others is a fan to inflame that love.
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. Wherefore a marvel
it were if a man of so great capacity, having such inducements 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 somewhat inclinable. And all which
the wit even of Calivin 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. 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?

Wherefore a marvel it were if ..., having such inducements to ..., could espy
in ... nothing which might ..., that ... 
   
But wise men are men, and the truth is truth. That which Calvin did for
establishment of his discipline, seemeth more commendable than that which he
taught for the countenancing of it established. 

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

The contradiction of others is a fan to inflame that love.

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.

Wherefore a marvel it were if a man of so great capacity, having such
inducements 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 was the same way somewhat
inclinable.

Wherefore a marvel it were if a man of so great capacity, [having such
inducements 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 was [the same
way] somewhat inclinable.

Wherefore a marvel it were if a man of so great capacity,
    having such inducements 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 opionion of likelihood,
        that divine authority was the same way somewhat inclinable.
    
==============================
transcription from memory:

But wise men are men, and the truth is truth. That which Calvin did for
establishment of his discipline, seemeth more commendable than that which he
taught of the countenancing of it established. Nature worketh in us all a love
to our own counsels. The contradiction of others is a fire to inflame that love.
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. Wherefore a marvel
it were if a man of so great capacity, having such inducements to make him
desirous of all kind of furtherances unto his cause, could espy in the Scripture
of God nothing which might breed at least a probable opinion of likelihood, that
the divine authority itself was in some way somewhat inclinable.

L1702: taught of -> taught for
L1703: fire -> fan
L1707: Scripture -> whole Scripture
L1707: at least -> at the least
L1709: the divine -> divine, in some way -> the same way

==============================
Hooker's original text:

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.

And all which ..., by ..., is no more than that ..., and that ..., after that
form which ...

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 Eldership every where should be chose out from 
    amongst the laity,
        after that from which himself had framed Geneva unto.

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
their Elderships every where should be chosen out from amongst the laity, after
the form which himself had framed Geneva unto.

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
their Elderships every where should be chosen out of from amongst the laity,
after the form which himself had framed Geneva unto.

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?

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?

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
their Elderships every where should be chosen out of from amongst the laity,
after the form which himself had framed Geneva unto.
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?

================================
Hooker's original text:

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 enduded 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. 
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?

================================
transcription from memory:

But wise men are men, and the truth is truth. That which Calvin did for
establishment of his discpline, seemeth more commendable than that which he
taught for the countenancing of it established. Nature worketh in us all a love
to our own counsels. The contradiction of others is a fan to inflame that love.
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. Wherefore a marvel
it were if a man of so great capacity, having such inducements to make him
desirous of all kind of furtherances unto his cause, could espy in the whole
Scripture of God nothing which would breed at the least a probable opinion of
likelihood, that divine authority itself was the same way somewhat inclinable.
But all which the wit even of Calvin was able from thence to draw, by sifting
the very utmost sentence and syllable, was 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 a part of those
Elderships should be chosen out from amongst the laity, after the form which
himself had framed Geneva unto. And what argument are ye able to shew, whereby
it was ever proved by Calvin, that any sentence of Scripture doth necessarily
enforce these things, and the rest wherein your opinion concurreth with his
against the orders of your own church?

L1800: would -> might
L1802: But -> And
L1803: was -> is
L1805: and -> and that
L1806: Elderships -> Elderships every where, tho form -> that form
L1807: And -> But
L1808: any -> any one

=============================
Hooker's original text:

We should be injurious unto virtue itself, if we did derogate from them whom
their industry hath made great. Two things of principal 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. 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. 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. 

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

Two things ... there are which have ... procured him honour ... : the one 
his ... pains in composing the Institutions ...; the other his ... travails 
for exposition of the holy Scripture according to the ... Instititutions.

=============================
My first try:

We should be injurious unto the virtue itself, if we did derogate from them whom
their industry had made great.
Two things of principal moment there are which had 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 the holy Scriputure according unto the same Institutions.

L1844: the virtue -> virtue
L1855: had -> hath
L1846: had -> have 

=============================
Hooker's original text:

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
over them, if they consented.

============================
My first try:

In which two things whosoever afterward would bestow their labour, 
he had gained advantage of prejuice over them, if they gainsayed; 
and of glory above them, if they consented.

==============================
my second try:

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

L1873: advantage -> the advantage

======================================
Transcription from memory:

We should be injurious unto virtue itself, if we did derogate from them whom
their industry hath made great.
Two things 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 the holy
Scripture according unto the same Institutions.
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
over them, if they consented.

L1883: things -> things of principal moment

========================
Hooker's text:

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.

===============================
transcription from memory:

We should be injurious unto virtue itself, if we did derogate from them whom
their industry hath made great. Two things of principal 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 the holy Scripture according
unto the same Institutions. In which two things whosoever they are that after
him bestowed their efforts, he gained the advantage of prejudice against them,
if they gainsayed; and of glory above them, if they consented. His writings
published after the question about that discipline was begun omit not any
occasion of extolling the use and singular necessity thereof.

L1907: the holy -> holy
L1909: efforts -> labour
L1911: was -> was once, any -> any the least

==============================
Hooker's text:

Of what account the Master of Sentence 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.

Of what account ... was ..., the same and more amongst ... Calvin had purchased; 
so that the perfectest divines were judged they, which were ...

Of what account the Master of Sentence 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.
His books almost the very canon to judge both doctrine and discipline by. 
French churches, both under others abroad and at home in their own country, all
cast according to that mould which Calvin had made.
The Church of Scotland in erecting the fabric of their reformation took the
selfsame pattern.

========================
My first try:

Of what account the Master of Sentence had been in the Church of Rome, the same
and more Calvin had purchased; therefore the best divines in the reformed
churches were judged they, ...

========================
Hooker's text:

Of what account the Master of Sentence 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.

================
my second try:

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

=====================
my third attempt:

Of what account the Master of Sentence 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
writing.

==============================
transcription from memory:

For albeit the said churches did never as yet observe that discipline,
nevertheless, the Senate of Geneva having required their judgment concerning
these three questions: Firstly, "After what manner, by God's commandaments,
according to Scripture and unspotted religion, excommunication is to be
exercised;" Secondly, "whether it may not be exercised some other way than by
the Consistory;" And 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 ordinances
drawing towards the prescript of the word of God, for which reason they did not
think it good to change by innovation the same, but rather keep things as they
were." Which answer, although not answering unto their formal demands, but
respecting what Master Calvin had judged requisite for them to answer, was
notwithstanding accepted without any further reply, in as much as they plainly
saw, that when stomach doth strive with wit, the match is not equal. And so the
heat of their former contentions began to slake.

L1973: churches -> Helvitian churches
L1975: Firstly -> First, commandaments -> commandament
L1976: Scripture -> the scripture
L1981: reason -> cause
L1982: "good for the Church of Geneva by innovation to change the same,"
       things -> them
L1983: their -> the

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 had thought necessary to discover it unto
the world. For from their books and writings it is that I have collected this
whole narration, to the end that it might appear in what sort amongst them that
discipline was planted, for which so much contention is raised amongst
ourselves. The reason which moved Calvin to be so earnest, was, 
as Beza himself testifieth, that "he saw how needful those bridles were, 
to be put in the jaws of that city." ...

==============================
transcription from memory:

We should be injurious unto virtue itself, if we did derogate from them whom
their industry hath made great. Two things of principal moment there are which
deservedly procured Calvin honour throughout the world: the one his exceeding
pains in composing the Institutions of the Christian Religion, the other his no
less industrious travails for exposition of the Holy Scripture according unto
the same Institutions. In which two things whosoever they were that after him
bestowed their efforts, he gained the advantage of prejudice against them, if
they gainsayed; and of glory above them, if they consented. His writings after
the question about that discipline was once begun omit not any the least
occasion of extolling the use and singular necessity thereof. Of what account
the Master of Sentence 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. His
books almost the canon to judge both doctrine and discipline by. French
churches, both under others abroad and also at home in their own country, all
cast according to the mould which Calvin had made. The Church of Scotland by
erecting the fabric of their reformation had taken the selfsame pattern.

L2014: the holy -> holy
L2016: efforts -> labour
L2017: after -> published after
L2023: canon -> very canon
L2024: and also -> and
L2025: the mould -> that mould, by -> in
L2026: had taken -> took

============================
transcription from memory:

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 to challenge universal obedience, and to
come into direct conflict with those very churches, which in desperate extremity
had been relievers of it.

To one of those churches which lived in the most peaceable sort, and abounded as
well as with men for their learning in other professions singular, as also with
divines whose equals were not else where to be found, a church ordered by
Gualtee's discipline, and not by that which Geneva adoreth; to this church, the
church of Heidelberg, there cometh one who craving leave to dipute 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 themselves."

L2041: began -> began now
L2042: direct -> open
L2045: the most -> most
L2046: well as -> well
L2047: else where -> elsewhere
L2048: to -> unto

==============================
Hooker's text:

Here were the seeds sown of that controversy 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. 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.

Here were the seeds sown of that controversy which sprang up between ... and ...
about ..., whether ..., and ...

seeds sown ... [seeds] sprang up [and became a tree]
i.e. the source of future controversy


=============================
transcription from memory:

The present inhabitants of Geneva, I hope, will not take it in evil part, that
the faultiness of their inhabitants heretofore is by us so far forth laid open,
as their own learned pastors and guides have thought necessary to discover it
unto the world. For from their books and writings it is that I have collected
this whole narration, to the end it may appear thereby in what sort amongst them
that discipline was planted, for which so much contention is raised amongst
ourselves. The reason which moved Calvin 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." That which by wisdom he saw to be requisite for that people, 
was by as great wisdom compassed.

L2084: inhabitants -> people
L2085: pastors and guides -> guides and pastors
L2086: from -> out of
L2087: may -> might, appear thereby -> thereby appear
L2089: Calvin -> Calvin herein

But wise men are men, and the truth is truth. That which Calvin did for
establishment of his discipline, seemeth more commendable than that which he
taught for countenancing of it established. Nature worketh in us all a love to
our own counsels. The contradition of others is a fan to inflame that love. Our
love set on fire that which once we have done, sharpeneth the wit to dispute, 
to argue, and by all means to reason for it. Wherefore a marvel it were if a man
of so great capacity, having such inducements to make him desirous ..........,
could espy in the whole Scripture nothing more than a probable likelihood, 
whereby divine authority is the same way somewhat likeable.
And all which the wit even of Calvin could draw, by sifting the very utmost
sentence and syllable, is no more than that certain speeches they are which to 
him did seem to intimate that all Christian churches ought to by the law of God 
have their Elderships endued with power of excommunication, and a part of those
Elderships everywhere should be chosen out from amongst the laity. But what
argument are ye able to show, which hath ever been proved by Calvin, that any 
sentence of Scripture doth necessarily enforce these things, and the rest which
he concurreth with yours against your own church?

L2104: fire -> fire to maintain
L2106: ... -> of all kind of furtherances unto his cause
L2107: Scripture -> Scripture of God,
nothing more than a probable likelihood -> nothing which might breed at the
least a probable opinion of likelihood
L2108: whereby -> that, is -> itself was, likeable -> inclinable
L2109: could draw -> was able from hence to draw
L2111: they -> there, by the law of God -> ...
L2113: laity -> laity, after that form which himself had framed Geneva unto
L2114: which hath ever been -> whereby it was ever, any -> any one
L2115: and -> or, which -> wherein 
L2116: he concurreth with yours -> your opinion concurreth with his
       against -> against the orders of

We should be injurious unto virtue itself, if we derogate from them whom their
industry had made great. Two things of principal moments there are 
which had 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 the holy Scripture
according unto the same institutions. Wherefore whosoever they were that after 
him bestowed their labour, he gained the advantage of prejudice against them, if
they gainsayed; and of glory over them, if they consented.
His writings published after the
question about that discipline was once begun omit not any one occasion of
extolling the use and singular necessity thereof. Of what manner the Master of
Sentence 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. His books almost the
very canon to judge both doctrine and discipline by. French churches, both 
under others abroad and at home under their own hands, all cast according to
that mould which Calvin had made. The Church of Scotland by erecting their
reformation took the selfsame pattern. Till at length that 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 to
challenge universal obedience, and to come to open conflict with those very
churches, which in desperate extremity had been relievers of it.

L2132: derogate -> did derogate
L2133: had -> hath
L2134: had -> had deservedly
L2137: Wherefore -> In which two things
L2139: over -> above
L2141: one -> the least
L2142: manner -> account
L2147: under their own hands -> in their own country
L2149: erecting -> erecting the fabric of, that -> the
L2151: began -> began now
L2152: come to -> enter into

=======================
my second try:

But wise men are men, and the truth is truth. That which Calvin did for
establishment of his discipline, seemeth more commendable than that which he
taught for countenancing of it established. Nature worketh in us all a love to
our own counsels. The contradiction of others is a fan to inflame that love. Our
love set on fire that which once we have done, sharpeneth the wit to dispute, to
argue, and by all means to reason for it. Whereby a marvel it were if a man of
so great capacity, having such inducements to make him desirous of all kind of
furtherances unto his cause, could espy in the Scripture of God nothing which
might breed a probable opinion of likelihood, that divine authority was in the
same way somewhat inclinable. And which the wit even of Calvin was able from 
thence to draw, by sifting the very utmost sentence and syllable, was 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 a part of those Elderships every where should be chosen out
from amongst the laity, according to the frame which himself had framed Geneva
unto. But what argument are ye able to show, which was ever
proved by Calvin, that any one sentence of scripture did enforce these things,
or the rest wherein your opinion concurreth with his against your own church?

L2172: countenancing -> the countenancing
L2174: fire -> fire to maintain
L2175: Whereby -> Wherefore
L2177: Scripture -> whole Scripture
L2178: breed -> breed at the least
L2178: authority -> authority itself, in the -> the
L2179: And -> And all
L2180: was -> is
L2184: according to the frame -> after that form
L2186: did -> doth necessarily
L2185: which -> whereby it
L2187: against -> against the orders of

===========================
transcription from memory:

We should be injurious unto virtue itself, if we did derogate from them whom
their industry hath made great. Two things of principal 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 the holy Scripture according unto the
same Institutions. To which two things whosoever they were that after him
endowed their labour, he gained the advantage of prejudice against them, if they
gainsayed; and of glory above them, if they consented. His writings published
after the question about that discipline was once begun omit not the least
occasion of extolling the use and singular necessity thereof. 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. His
books almost the very canon to judge both doctrine and discipline by. French
churches, both under others abroad and at home in their own country, all cast
according to the same mould which Calvin had made. The Church of Scotland in
erecting the fabric of their reformation took the selfsame pattern. Till at
length the discipline, which at the first was so weak, that without the staff of
their approbation, who were not subjected to it themselves, had not brought
others to subjection, began to challenge universal obedience, and to enter into
open conflict with those very churches, which in desperate extremity had been
relievers of it.

L2210: To which -> In which
L2211: endowed -> bestowed
L2213: not -> not any

To one of those churches which lived in most peaceable sort, and abounded as
well with men for their learning in most professionals 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; to 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 themselves."

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 to challenge universal obedience,
   and to enter into open conflict with those very churches,
      which in desperate extremity had been relievers of it. 

   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 themselves."

======================
Hooker's text:

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. 

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.


===========================
transcription from memory:

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 themselves."

================
Hooker's text:

Here were the seeds sown of that controversy 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.

Here were the seeds sown of that controversy 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.

Here were the seeds sown of that controversy 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.

================
Hooker's text:

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 themselves."

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 themselves."

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 exommunicate whomsoever, year even
kings and princes themselves."

===========================
transcription from memory:

To one of those churches which lived in most peaceable sort, and abounded as
well with men for their learning in other professionals 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 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 themselves.
Here were the seeds sown of that controversy 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.
In which disputation they have, as to me it seemeth, divided equally the truth
between them, as Beza most truly maintaining the necessity of excommnunication,
and Erastus as truly the non-necessity of having laymen to be ministers thereof.

=====================
Hooker's text

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.

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

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

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

===============================
transcritpion from memory:

To one of those churches which lived in most peaceable sort, and abounded as
well with men for their learning in other professionals singular, as also with
divines whose equals were not elsewhere to be found, a church ordered by
Gualter's discipline, and not 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 themselves. 
Here were the seeds sown of that controversy 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 by necessity certain to be chosen out from amongst the laity for that
purpose.
In which disputation they have, as to me it seemeth, divided very equally the
truth between them, Beza most truly the necessity of excommunication, Erastus as
truly the non-necessity of lay elders to be ministers thereof.

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

======================
Hooker's text

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 the Common Prayer-book of
the Church of Geneva translated, those smaller contentions before begun were by
this mean somewhat increased.

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 the Common Prayer-book of
the Church of Geneva translated, those smaller contentions before begun were by
this mean somewhat increased.

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 the Common Prayer-book of 
the Church of Geneva translated, those smaller contentions before begun were by
this mean somewhat increased.

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 the Common-Prayer book 
of the Church of Geneva translated, those smaller contentions before begun were
by this mean somewhat increased.
=========================
transcription from memory

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 from the realm, others liking the Common Prayer-book of
the Church of Geneva translated, those smaller contentions before begun were by
this mean somewhat increased.

========================
Hooker's text

Under the happy reign of her Majesty which now is, the greatest matter a while
contended 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.

Under the happy reign of her Majesty which now is, the greatest matter a while
contended 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.

Under the happy reign of her Majesty which now is, the greatest matter a while
contended 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.

Under the happy reign of her Majesty which now is, the greatest matter a while
contended for was the wearing of the cap and surplice, till there came
Admonitions directed unto the high court of Parliament, by men 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 uncomformable to the platform of Geneva.

Under the happy reign of her Majesty which now is, the greatest matter a while
contended for was the wearing of the cap and surplice, till there came
Admonitions directed unto the high court of Parliament, by men 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.

Under the happy reign of her Majesty which now is, the greatest matter a while
contended 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.

===============================
transcription from memory

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

=====================
Hooker's text

Under the happy reign of her Majesty which now is, the greatest matter a while
contended 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.

..., which now were universally bent even against all the orders and laws,
wherein this church is found unconformable to the platform of Geneva.
which: minds and affections
wherein: in which (all the orders and laws)

which now were universally bent even against all the orders and laws, wherein
this church is found unconformable to the platform of Geneva.

which now were universally bent even against all the orders and laws, wherein
this church is found unconformable to the platform of Geneva.

which now were universally bent even against all the orders and laws, wherein
this church is found unconformable to the platform of Geneva.

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.

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 were universally bent even against all the orders and laws, wherein this
church is found unconformable to the platform of Geneva.


============================
transcription from memory:

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 were universally bent even against all the orders and laws, wherein this
church is found unconformable to the platform of Geneva.

==========================
Hooker's text:

Concerning the Defender 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.

Concerning the Defender 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.

Concerning the Defender 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.

============================
transcription from memory:

Amongst ourselves, there was in King Edward's times some question moved by
reason of a few men's scrupulosity concerning certain things. 
And beyond seas, of them which fled in the days of Queen Mary, some contenting
themselves with the use of their own service-book at home authorized before
their departure out of the realm, others liking the Common Prayer-book of the
Church of Geneva translated, those smaller contentions before begun were now
somewhat increased.
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 were now universally even against all the orders and laws, wherein this
church is found unconformable with the platform of Geneva.

===================
Hooker's text

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

============================
transcription from memory:

Amongst ourselves, there was in King Edward's days some question moved by reason
of a few men's scrupulosity touching certain things.
And beyond seas, of them which fled in the days of Queen Mary, some contenting
themselves abroad with the use of the 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.
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.

which now were universally bent even against all the orders and laws, 
which now were universally bent even against all the orders and laws,

================
Hooker's text:

Concerning the Defender 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.

Concerning the Defender 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.

=====================
my first try:

Concerning the Defender 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.

=====================
Hooker's text:

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 had
the truth.

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 had
the truth.

But the manner of men's writing must not alienate our hearts from the truth, if
it appear they have the truth;
But the manner of men's writing must not alienate our hearts from the truth, if
it appear they have the truth;
But the manner of men's writing must not alienate our hearts from the truth, if
it appear they have the truth;

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 had
the truth.

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 had
the truth.

Concerning the Defender 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.

Concerning the Defender 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.

============================
transcription from memory:

Concerning the Defender 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.

Amongst ourselves, there was in King Edward's days some question moved by reason
of a few men's scrupulosity touching certain things.
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 contentions before begun
were by this mean somewhat increased.
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 were now universally bent against even all the orders and laws, wherein
this church is found unconformable with the platform of Geneva.
Concerning the Defender 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.

========================
Hooker's text:
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 the persuasion they follow him, no otherwise than himself doth
Calvin, Beza, and others, with the like persuasion that they in this cause had
the truth.

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 the persuasion they follow him, no otherwise than himself doth
Calvin, Beza, and others, with the like persuasion that they in this cause had
the truth.

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 the persuasion they follow him, no otherwise than himself doth
Calvin, Beza, and others, with the like persuasion that they in this cause had
the truth.

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 the persuasion they follow him, no otherwise than himself doth
Calvin, Beza, and others, with the like persuasion that they in this cause had
the truth. We being as fully persuaded otherwise, it resteth that some kind of
trial be used to find out which part is in error.

and in the persuasion they follow him
and in the persuasion they follow him
and in the persuasion they follow him

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 the persuasion they follow him, no otherwise than himself doth 
Calvin, Beza, and others, with the like persuasion that they in this cause had
the truth. We being as fully persuaded otherwise, it resteth that some kind of
trial be used to find out which side is in error.

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 the persuasion they follow him, no otherwise than himself doth
Calvin, Beza, and others, with the like persuasion that they in this cause had
the truth. 
We being as fully persuaded otherwise, it resteth that some kind of trial be
used to find out which side is in error.

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

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

============================
transcription from memory:

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 the persuasion they follow him, no otherwise than himself doth
Calvin, Beza, and others, with the like persuasion that they in this cause had
the truth.

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

========================
Hooker's text:

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

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


==========================
transcription from memory:

We should be injurious unto virtue itself, if we did derogate from them whom
their industry had made great. Two things of principal moment 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. In which two things whosoever they were which after him bestowed
their labour, he gained the advantage of prejudice against them, if they
gainsayed; and of glory above them, if they consented. His writings after the
question about that discipline was once begun omit not the least occasion of
extolling the use and singular necessity thereof. 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. His books almost the
very canon to judge both doctrine and discipline by. French churches, both under
others abroad and at home in their own country, all cast to the mould which
Calvin had made. The Church of Scotland in erecting their own reformation took
the selfsame pattern. Till at length the discipline, which at the first was so
weak, that without the staff of their approbation, who were not subject unto it
themselves, it had not brought others under subjection, began to challenge
universal obedience, and to enter open conflict with those very churches, which
in desperate extremity had been relieves of it.

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 themselves." Here were the seeds sown of that controversy
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
excommnuicate, and a part of that Eldership to be chosen out from amongst the
laity for that purpose. 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, and Erastus as truly the non-necessity of lay
elders to be ministers thereof.

Amongst ourselves, there was in King Edward's days some question moved by reason
of a few men's scrupulosity concerning[?] certain things. 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. 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 the Admonitions directed unto the high court of Paliament, by
men who concealing their names thought it glory enough to discover their minds
and affections, which were now universally bent against even all the orders and
laws, wherein this church is found to be unconformable with the platform of
Geneva. And all that I mean to say to the Defender of the same Admonitions
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. 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 this persuasion they follow him, no otherwise than himself doth
Calvin, Beza, and others, with the like persuasion that they in this cause had
the truth.

=====================
Hooker's text:

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

==================
My first try:
We being as fully persuaded otherwise, it resteth some kind of trial be used to
find out which side is in error.

================
Hooker's text:

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.

============================
transcription from memory:
The present inhabitants of Geneva, I hope, would 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 thought necessary to discover it unto
the world. For from their books and writings it is that I have collected this
whole narration, to the end it might appear in what sort amongst them that
discipline was planted, for which so much contention is raised amongst
ourselved. The reason which moved Calvin to be so earnest, was, as Beza himself
testifieth, "for that he saw how needful these bridles ware, to be put in the
jaws of that city." That which by wisdom he thought was requisite for that
people, was by as great wisdom compassed.

But wise men are men, and the truth is truth. That which Calvin did for
establishment of his discipline, seemeth more commendable than that he taught
for the countenancing of it established. Nature worketh in us all a love to our
own counsels. The contradition of others is a fan to inflame that love. 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. Wherefore a marvel it were
if a man of so great capacity, with such indicement 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 is the same way somewhat inclinable. 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 a part of thoser Elderships
every where should be chosen out from amongst the laity, after that form which
himself had framed Geneva unto. But what argument are ye able to show, whereupon
it was ever proved by Calvin, that any one sentence of scripture did ever 
enforce these things, or the rest wherein your opinion concurreth with his
against the orders of your own church?

We should be injurious unto virtue itself, if we did derogate from them whom
their industry had made great. Two things of principal moment 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 the holy Scripture according unto the
same Institutions. 
Whosoever they were which after him bestowed their labour, he gained the
advantage of prejudice against them, if they gainsayed; and glory above them, if
they consented.
His writings after the question about that discipline was
once begun omit not the least occasion in extolling the use and singular
necessity thereof. 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 they, which were skillfullest in
Calvin's writings. His books almost the very canon to judge both doctrine and
discipline by. French churches, both under others abroad and at home in their
own country, all cast according to the same mould Calvin had made. The Church of
Scotlan in erecting their reformation took the selfsame pattern. Till at length
the discipline, which was at the first so weak, that without the staff of their
approbation, who were not subjected unto it themselves, it had not brought
others under subjection, began to challenge universal obedience, and to enter
into open conflict with those very churches, which in desperate extremity had
been relievers of it.

To one of those churches which lived in the most peaceable sort, and abounded as
well with men for their learning in other professionals 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 the same minister
with his Eldership power is given by the law of God to excommunicate whomsoever,
yea even kings and princes themselves. Here were the seeds sown of that
controversy which sprang up between Beza and Erastus about the matter of
excommunication, whether there ought to be in all churches an Eldership with the
power to excommunicate, and a part of that Eldership to be chosen out from
amongst the laity. 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 as
ministers thereof.

Amongst ourselves, there was in King Edward's days some question moved by reason
of a few men's scrupulosity touching certain things. And beyond seas, of them
which fled in the days of Queen Mary, some contenting themselves abroad with the
use of their 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 contentions begun before were somewhat increased. 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 concealling their names
thought it glory enough to discover their minds and affections, which were now
universally bent against even all the orders and laws, wherein this church is
found unconformable with the platform of Geneva. 

===================
Hooker's text:
Concerning the Defender 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. 
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 this persuasion they follow him, no otherwise than himself doth 
Calvin, Beza, and others, with the like persuasion that they in this cause had
the truth.
We being as fully persuaded otherwise, it resteth that some kind of trial be
used to find out which part is in error.

Concerning the Defender 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.
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 this persuasion they follow him, no otherwise than himself doth
Calvin, Beza, and others, with the like persuasion that they in this cause had
the truth.
We being as fully persuaded otherwise, it resteth that some kind of trial be
used to find out which part is in error.

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

==================
Hooker's text:
The first mean whereby nature teacheth men to judge good from evil, as well in
laws as in other things, is the force of our own discretion. 

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

=============================
my first try:

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

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

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

===============
Hooker's text:
"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?"
"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?"
"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."
"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."

==================
my first try:
"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?"

============================
transcription from memory:
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.
Whereunto[?] therefore St. Paul recurreth oftentimes his own speech, to be
judged ...

======================
Hooker's text:
Thereunto therefore St. Paul referreth oftentimes his own speech, to be
considered by them that heard him.
Thereunto therefore St. Paul referreth oftentimes his own speech, to be
considered 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?"
"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?"

=========================
transcription from memory:
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.
Thereunto therefore St. Paul referreth oftentimes his own speech, to be
considered 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?"

=====================
Hooker's text:
The exercise of this kind of judgment our Saviour requireth in the Jews. In them
of Berea the Scripture commendeth it.
The exercise of this kind of judgment our Saviour requireth in the Jews. In them 
of Berea the Scripture commendeth it.
The exercise of this kind of judgment our Saviour requireth in the Jews. In them 
of Berea the Scripture commendeth it.
The exercise of this kind of judgment our Saviour requireth in the Jews. In them
of Berea the Scripture commendeth it.
The exercise of this kind of judgment our Saviour requireth in the Jews. In them
of Berea the Scripture commendeth it.
The exercise of this kind of judgment our Saviour requireth in the Jews. In them
of Berea the Scripture commendeth it.

======================
my first try:
The exercise of this kind of judgment our Saviour requireth in the Jews. In them
of Berea the Scripture commendeth it.

==========================
transcription from memory:
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.
Thereunto 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.

===================
Hooker's text:
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.

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.

===========================
transcription from memory:
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 on things divine, to the end that in these more
doubtful cases their understanding might be a light to direct others.

L3096: on -> in the study of

===================
Hooker's text:

"If the understanding power or 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?"

"If the understanding power or faculty of the soul be" (saith the grand
physician) "like into 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 matter of deeper discourse the wise in
heart do shew the simple where his way lieth?"

"If the understanding power or faculty of the soul be" (saith the grand
physician) "like into 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 matter of deeper discourse the wise in
heart do shew the simple where his way lieth?"

"If the understanding power or faculty of the soul be" (saith the grand
physician) "like into bodily light, 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 matter of deeper discourse the wise in
heart do shew the simple where his way lieth?"

===========================
transcription from memory:
"If the ... and faculty of the soul be," (saith the grand physician), "be like
bodily sight, not of equal ...

====================
Hooker's text:
"If the understanding power or faculty of the soul be" (saith the grand
physician) "like into 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 matter of deeper discourse the wise in
heart do shew the simple where his way lieth?"

"If the understanding power or faculty of the soul be" (saith the grand
physician) "like into 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 matter of deeper discourse the wise in
heart do shew the simple where his way lieth?"

"If the understanding power or faculty of the soul be" (saith the grand
physician) "like into 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 matter of deeper discourse the wise in
heart do shew the simple where his way lieth?"

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

so likewise in matter of deeper discourse the wise in heart do shew the simple
where his way lieth?

==================
Hooker's text:
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.

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.

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.

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.

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.

===========================
transcription from memory:
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.

"If the understanding power or faculty of the soul be" (saith the grand
physician) "like into bodily sight, not of equal sharpness in all, what can be
more convenient than that, just as the dark-sighted man is directed by the clear
about things visible; so likewise in matter of deeper discourse the wise in
heart may 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.

=====================
Hooker's text:
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.

============================
transcription from memory:
Other things also there are belonging (though of lower level 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 in these
more doubtful cases their understanding might be a light to direct others.

==============================
transcription from memory:

St Paul's rule therefore generally is, "Let every man in his own mind be fully
persuaded of that thing he either alloweth or doth."

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 seeth may
without any great difficulty understand.

Other things also there are belonging (though in a lower degree of importance)
to 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 faculty of the soul be" (saith the grand
physician) "like unto bodily sight, not of equal sharpness in all, what can be
more convenience 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 there is 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.

==================
Hooker's text:

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

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

And even in this kind likewise the Lord hath himself appointed,
And even in this kind likewise the Lord hath himself appointed,
And even in this kind likewise the Lord hath himself appointed,
And even in this kind likewise the Lord hath himself appointed,
And even in this kind likewise the Lord hath himself appointed,

"that the priest's lips should preserve knowledge, and that other men should
seek the truth at his mouth, because he is the messenger of the Lord of hosts."

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

==================
my first attempt:
And even in this kind likewise the Lord hath himself appointeth, that "the
priest's lips should preserve knowledge, and that other men should seek the
truth at his mouth, for he is the messenger of the Lord of hosts."

======================
Hooker's text:
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 within their bounds:"Presume
not ye that are sheep to make yourselves guides of them that 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 of peace."

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 within their bounds:

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,

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,

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,

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,

Gregory Nazianzen, offended at the people's too great presumption in controlling
the judgment of them to whom in such case they should have rather submitted
their own, seeketh by earnest entreaty to stay them within their bounds:

Gregory Nazianzen, offended at the people's too great presumtion 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 within their bounds:

Gregory Nazianzen, offended at ..., seeketh ...

Gregory Nazianzen, offended at the people's too great presumption in ...,
seeketh ... to stay them within their own bounds.

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 within their own bounds:

===================
My first attempt:
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 in earnest entreaty to stay them within their own bounds:

===============
Hooker's text:
"Presume not ye that are sheep to make yourselves guides of them that 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 of peace."

Presume not ye that are sheep to make yourselves guides of them that should
guide you;
Presume not ye that are sheep to make yourselves guides of them that should
guide you;
Presume not ye that are sheep to make yourselves guides of them that should
guide you;
Presume not ye that are sheep to make yourselves guides of them that should
guide you;

neither seek ye to overskip the fold which they about you have pitched.
neither seek ye to overskip the fold which they about you have pitched.
neither seek ye to overskip the fold which they about you have pitched.

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 in earnest entreaty to stay them within their own
bounds:"Presume not ye that are sheep to make yourselves guides of them that
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 ye 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 of peace."

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 in earnest entreaty to stay them within their own
bounds:"Presume not ye that are sheep to make yourselves guides to them that
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 ye 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 of peace."

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 in earnest entreaty to stay them within their own bounds:

seeketh in earnest entreaty to stay them in their own bounds:
seeketh in earnest entreaty to stay them in their own bounds:
seeketh in earnest entreaty to stay them in their own bounds:
seeketh in earnest entreaty to stay them in their own bounds:
Presume not ye that are sheep to make yourselves guides to them who should guide
you;
Presume not ye that are sheep to make yourselves guides to them who should guide
you;
neither seek ye to overskip the fold which they about you have pitched.
Presume not ye that are sheep to make yourselves guides to them who should guide
you; neither seek ye to overskip the fold which they about you have pitched.

===================
my first attempt:
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 in earnest entreaty to stay them in their own bounds:
"Presume not ye that are sheep to make yourselves guides to them that should
guide you; neither seek ye to overskip the fold which they about you have
pitched.

==================
Hooker's text:
It sufficeth for your part, if ye can well frame yourselves to be ordered.
It sufficeth for your part, if ye can well frame yourselves to be ordered.
It sufficeth for your part, if ye can well frame yourselves to be ordered.
It sufficeth for your part, if ye can well frame yourselves to be ordered.

Take not upon ye 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 of peace."
Take not upon ye 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 of peace."
Take not upon ye 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 of peace."

"Presume not ye that are sheep to make yourselves guides to them that should
guide you; neither seek ye to overskip the fold which they about you have 
pitched. It sufficeth for your part, if ye can frame yourselves to be ordered.
Take not upon yourselves 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."

=====================
my first attempt:

"Presume not ye that are sheep to make yourselves guides to them that should
guide you; neither seek ye to overskip the fold which they about you have
pitched. It sufficeth for your part, that ye frame yourselves to be ordered.
Take not ye 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 of peace."

====================
my second attempt:

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 in earnest entreaty to stay them in their own bounds:
"Presume not ye that are sheep to make yourselves guides to them who should
guide you, neither seek ye to overskip the fold which they about you have
pitched. It sufficeth for you part, if ye can frame yourselves to be ordered.
Take not upon yourselves 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 of peace."

===============
Hooker's text:

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

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

===========================
transcription from memory:

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 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; also likewise in matter 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 preserve knowledge, and 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 in earnest entreaty to stay them in their own bounds:

"Presume not ye that are sheep to make yourselves guides to them that should
guide you, neither ye seek to overskip the fold[?] which they about you have
pitched. 

It sufficeth for your part, that 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 of peace."

=====================
Hooker's text:

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
ways of sincere truth, and in simplicity yield to be followers of him for his
place sake and office over them.

But ye will say that if ..., the common sort ... must not ... and ...: if the
priest be ..., the flock must not ..., and in simplicity yield to be ...

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:
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:
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:
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:
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 ways of sincere truth, and in simplicity yield to be followers of him for
his place sake and office over them.
if the priest be "partial in the law", the flock must not therefore depart from
the ways of sincere truth, and in simplicity yield to be followers of him for
his place sake and office over them.

if the priest be ..., the flock must not ..., and ... yield to be ... for ...
sake and ...
depart from the way of sincere truth
depart from the way of sincere truth
yield to be followers of him
yield to be followers of him

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.
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.

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:
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.
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.

depart from the way of sincere truth
depart from the way of sincere truth
depart from the way of sincere truth

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.
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.

=====================
my first attempt:
But ye will say that if the guides of the people be blind, the common sort of
men must not close up their 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 above them.

=================
Hooker's text:
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.

Which thing, though ..., is ... weak; because the matter ..., and imagine ...,
is of far ... than any one ... conceiveth.

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.
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.

======================
Paradise Lost

Of man's first disobedience, and the fruit of that forbidden tree / Whose mortal
taste brought death unto the world, and all our woe, / with loss of Eden, till
one greater man / restore us, and regain the blissful seat. / Sing heavenly Muse,
that on the secret top / of Oreb, or of Sinai, didst inspire / that shepherd, who
first taught the chosen seed / in the beginning how Heaven and Earth rose out of
Chaos, or if Sion hill / delightst you more, or Siloa's brook that flowed / fast
by the Oracle of God, I thence / invoke thine aid to my adventurous song / that
without middle flight intents to soar / above the Aeonian mount, while it
pursues / things unattempted yet in prose or rhyme. / Oh chiefly thou O Spirit
that dost prefer / before all temples the upright heart and pure. / Instruct me,
for thou know'st, thou from the first / wast present, and with mighty wings
outspread / dove-like sat'st brooding on the vast abyss, / and made it pregnant,
what in me is dark / illumine, what is low raise and support. / That to the
height of this great argument / I may assert eternal providence, / and justify
the ways of God to man.

Say first, for Heaven hides nothing from thine view, / nor the deep tract of
hell, say first what cause / moved our grand parents in that happy state, /
favoured of heaven so highly, to fall off / from their creator, and transgress
his will / for one constraint, Lords of the world besides. / Who first seduced
them to that foul revolt? / The infernal serpent, he it was, whose guile /
stirred up with envy and revenge, deceived / the mother of mankind,

===========================
transcription from memory:

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 this 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)
to the offices of Christian men: which, because they are more obscure, more
intricate and hard to be judeged of, therefore God hath appointed some to spend
their whole time principally on 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 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, and likewise in matter 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 professors of skill in that faculty be our directors? So it is in all other
kinds of knowledge.

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

Gregory Nazianzen, offended by 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 in their own bounds:
"Presume not ye that are sheep to make yourselves guides to them who should
guide you, neither ye seek to overskip the fold which they about you have
pitched; it sufficeth for your part, that 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 peace and of order."

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 is "partial in law", the flock must not depart from the ways of sincere
truth, and in simplicity yield to be followers of him for his place sake and
offices over them.

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

=================
Hooker's text:
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.

Which thing, ... ,                           is ... weak.
              |                                  |
               ---- though ... most true          --- in your defence 
                            |                    |
                             --- in itself        --- notwithstanding

because the matter      is of far deeper consideration than any one of you conceiveth.
              |                                                  |
               --- wherein ye think                               --- amongst five hundred
                                |
                                 --- that ye see
                                |
                                 --- and imagine that your ways are sincere



============================
transcription from memory:

The first manner 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 speech, to be judged by
them that heard him, "I speak as to them that 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.
St. Paul's rule therefore generally is, "Let every man in his own mind be fully
persuaded by that he either alloweth or doth."

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)
to the offices of Christian men: which, because they are more obscure, more
intricate and hard to be judges of, therefore God hath appointed some to spend
their whole time in the study of things divine, to the end in these more
doubtful cases their understanding might be a light to direct others.
"If the understanding power or 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 matter of deeper discourse the wise in
heart do show the simple where his way lieth?"
Gregory Nazianzen, offended of the people's too great presumption in controlling
the judgment of them to whom they in such cases should have submitted their own,
seeketh by earnest entreaty to stay them in their own bounds:"Presume not ye
that are sheep to make yourselves guides to them who should guide your, neither
ye seek to overskip the fold which others about you have pitched. It sufficeth
for your part, that 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 peace and of
order.

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 depart from the ways of
sincere truth, and in simplicity yield to be followers of him for his place sake
and offices over them.

=================
Hooker's text:
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.
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.
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.
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.

====================
My first attempt:
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.

=================
Hooker's text:
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.
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.
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.
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.
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.

Let ... know, that there is not ... of ... wherein ..., but to ... a great deal
more appertaineth than ...

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

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.
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.
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.

===========================
transcription from memory:
But ye will say that if the guides of the people be bline, the common sort of
men must not close up their own eyes and be led by the conduct of such; if the
priest is "partial in the law", the flock must not therefore depart from the
ways of sincere truth, and in simplicity yield to be followers of him for his
place sake and offices 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 your ways
are sincere, is of far deeper consideration than any one amongst five hundred of
you conceiveth.

Let the vulgar sort of you know, that the least branch of the cause ..., 

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

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

===============
Hooker's text:

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 touching things wherein they are ignorant."

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 touching theings wherein they are ignorant."

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

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

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

Let the vulgar sort amongst you know, that there is not the least branch of the
cause wherein they are so resolute, but in the trial of it a great deal more
appertaineth than their conceit doth reach unto.
I write not this in disgarece 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 touching things wherein they are ignorant."

Let the vulgar sort amongst you know, that there is not the least branch of the
cause wherein they are so resolute, but in 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 touching things wherein they are ignorant."

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

============================
transcription from memory:
But ye will say that if the guides of the people are 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 depart from the ways of
sincere truth, and in simplicity yield to be followers of them for their place
sake and offices 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 in the trial of it a great deal more
appertaineth than their conceit doth reach unto.

====================
Hooker's text:
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 touching things wherein they are ignorant."

I write not this in disgrace of the simplest that way given,
I write not this in disgrace of the simplest that way given,
I write not this in disgrace of the simplest that way given,
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;
but I would gladly they knew the nature of that cause wherein they think
themselves throughly instructed and are not;
but I would gladly they knew the nature of that cuase wherein they think
themselves thoughly instructed and are not;

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,
by means whereof they daily run themselves, without feeling their own hazard,
by means whereof they daily run themselves, without feeling their own hazard,
by means whereof they daily run themselves, without feeling their own hazard,
upon the dint of the Apostle's sentence against "evil-speakers as touching
things wherein they are ignorant."
upon the dint of the Apostle's sentence against "evil-speakers as touching
things wherein they are ignorant."
upon the dint of the Apostle's sentence against "evil-speakers as touching
things wherein they are ignorant."

by means whereof they daily run themselves,
by means whereof they daily run themselves,
by means whereof they daily run themselves,
without feeling their own hazard,

by means whereof they daily run themselves, without feeling their own hazard,
upon the dint of the Apostle's sentence against "evil-speakers as touching
things wherein they are ignorant."

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 i
instructed and are not; by means whereof they daily run themselves, without
knowing their own hazard, upon the dint of the Apostle's sentence against
"evil-speakers as touching things wherein they are ignorant."

=====================
My first attempt:
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
knowing their own hazard, upon the dint of the Apostle's sentence against
"evil-speakers as touching things wherein they are ignorant."

====================
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.
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.
His writings almost the very canon to judge both doctrine and discipline by.
French churches, both under others abroad and at home in their own country, all
cast according to that mould which Calvin had made.
The Church of Scotland in erecting the fabric of their reformation took the
selfsame pattern.
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.

But wise men are men, and the truth is truth. 
That which Calvin did for establishment of his discipline, seemeth more 
commendable than that which he taught for the countenancing of it established.
Nature worketh in us all a love for our own counsels.
The contradiction of others is a fan to inflame that love.
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.

===============
Hooker's text:
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.

===========================
Hooker's text:
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 beforehand, 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 Sacraments; 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
herein 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.



===========================
transcription from memory:
Weigh what doth move the common sort so much to favor 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 some general
inducements are used to make saleable your discipline 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.

The method of winning the people's affection unto a general liking of the
discipline 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 offended at that which is evil, unless
themselves were singularly good.

The next thing herein is, to impute all the faults and corruptions, wherewith
the world aboundeth, unto the kind of ecclesiastical government established.
Wherein, as before by reproving the faults they purchased unto themselves with
the multitude a name to be virtuous; so by finding out this kind of cause they
obtain to be judged wise above others; whereas unto the form even of Jewish
government, which the Lord himself (they all confess) did establish, with like
show 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 sprining from the root of human
frailty and corruption, 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.

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, would think
than any thing (the virtue whereof they hear commended) would help them; but the
most, which they least have tried.

The fourth degree of inducement is by fashioning the very notions and conceits
of the people'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
the utter disgrace to the contrary.
Pythagoras, by bring up his scholars in the speculative knowledge of numbers,
made their conceits therein so strong, that when they came to the contemplation
of things nature, they imagined that in every thing they even beheld as it were
with their eyes, how the elements of nature gave essence and being to the works
of nature.
A thing in reason impossible, but notwithstanding, throught their misfashioned
preconceit, appeared unto them no less certain, than if nature had written it in
the foreheads of all the creatures of God.
When they which of the "Family of Love" had it 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 than to be regenerated, or endued with the said
quality; and when the 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 word
of God every where speaketh in the favour of that sect?
And assuredly, the very cause which maketh the multitude to think that they even
seed the word of God runneth currently on your side, is, that their minds are
forestalled and their conceits are perverted beforehand, by being taught, that
an "elder" doth signify a layman admitted to the office or rule of government in
the church; a "doctor", one which may only teach, and neither preach nor
administer the sacraments; a "deacon", one which hath charge only of the
alms-box, and of nothing else; a "sceptre", a "rod", a "throne" and "kingdom" of
Christ, are a form of regiment, only by pastors, elders, doctors, and deacons;
and by mystical resemblance Mount Sion and Jerusalem are churches which admit,
Samaria and Babylon the churches which oppugn the said form of regiment.

============================
transcription from memory:
The fourth degree 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
everything soundeth in the favour 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 see 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, but notwithstanding, through their misfashioned
preconceit, appeared unto them no less certain, than if nature had written in
the very foreheads of all the creatures of God.
When they of the "Family of Love" had it in their heads, that Christ doth not
signify any one person, but a quality whereof many are partakers; that to be
"raised" is nothing more than to be regenerated, or endued with the said
quality; that when the 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 word
of God speaketh in the favour of that sect?
And assuredly, the very cause which maketh the simple and ignorant to think that
they even see how the word of God runneth currently on your side, is, that their
minds are forestalled and their conceits perverted beforehand, by being taught,
that an "elder" doth signify a layman admitted to the office or rule of
government in the church; a "doctor", one which may only teach, and neither
preach nor administer the Sacrements; a "deacon", one which hath charge only 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
churches which admit, Samaria and Babylon the churches which oppugn the said
regiment.
And by like ... they are taught,
that purposely the Holy Ghost had meant to foresignify,
that the authors of Admonitions to the Parliament, of Supplications to the
Council, of Petitions to her Majesty, and of other such like writs, ...
to do or suffer this their cause.

===============
Hooker's text
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, that
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.

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, that
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.

===========================
transcription from memory:
Having gotten thus much sway in the minds of the people, a third step is to
propose their own form of church-government, as the only sovereign remedy to all
evils. And that nature, as of men that have sick bodies, so likewise of the
people in the crazedness of their minds possesed with dislike and discontentment
at things present, is to think that any thing (the virtue whereof they hear
commended) would help them; but the most, which they least have tried.

The next thing hereunto is, to impute all faults and corruptions, which this
world aboundeth, unto the kind of ecclesiastical regiment established. Wherein,
as before by reproving the faults they purchased unto themselves with the
multitude a name to be virtuous; so by finding out this kind of cause they
obtain to be judged wise above others; whereas unto the form even of Jewish
government, which the Lord himself (as they all confess) did establish, with
like show of reason they might impute those faults which the prophets condemn in
the governors of that commonwealth; as to the English form 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 corruption, not only are, but have been always more or less, yea and
(for any thing we know to the contrary) will be till the world's end complained
of, what form of government soever take place.

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 offended at that
which is evil, unless themselves were singularly good.

Weigh what doth move the common sort so much to favor 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.

If it be granted a thing illegal for private men, not called unto public
consultation, 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, in as much as a great
part of them consisteth of 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 insights, 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 of
knowledge can the multitude have thereof?

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 nature
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 they which heareth or readeth may without
any great difficulty understand. Other thing also belonging (though in a lower
degree of importance) unto the offices of Christian men, but 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 faculty 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 men are directed
by the clear about things visible; so likewise in matters of deeper discourse
the wise do show the simple where his way lieth?" In our more 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. Gregory Nazianzen, offended at the people's too great earnestness 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 within their
bounds: "Presume not ye that are sheep to make yourselves guides to them that
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
judged. Take not upon yourselves 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 of peace."

======================
Review Hooker's text:
But wise men are men, and the truth is truth. That which Calvin did for
establishment of his discipline, seemeth more commendable than that which
he taught for the countenancing of it established. Nature worketh in us all a
love to our own counsels. The contradiction of others is a fan to inflame this
love. 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. 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 at the least breed a probable opinion of
likelihood, that divine authority itself is the same way somewhat inclinable.
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 a part of those
Elderships every where should be chosen out from amongst the laity, after that
form which himself had framed Geneva unto. 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.

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

================
Hooker: review

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

Wherein, as before by reproving faults they purchased unto themselves with
the multitude 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 show 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 sprining from the root of human
fraility and corruption, not only are, but also have been more or less, yea and
(for any thing we know to the contrary) will be till the world's end complained
of, what form of government soever take place.

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 title that may be.

And the nature, as of men that have sick bodies, so likewise of the people in
the crazedness of their minds possed 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.

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 numbers 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 beforehand, 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 Sacraments; 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 Spirit had therein meant to foresignify, what 
the authors of the Admonitions to the Parliament, of the Supplications to the
Council, of the Petitions to her Majesty, and of such other like writs, should
do or suffer in behalf of this their cause.

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 to all truth; the one
extraordinary, the other common; the one belonging 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.

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

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.

Under the happy reign of her Majesty which now is, the greatest matter a while
contended 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.

Concerning the defender 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 words written with
disdainful sharpness of wit.

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 had the truth.

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

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 publickly defendeth with open
disdain of their government, that "to a minister with his eldership power is
given by the law of God to excommunicated whomsoever, yea even kings and princes
themselves."

Here were the seed sown of that controversy which sprang up between Beza and 
Erastus about the matter of excommuncation, 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.

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.


===================
Hooker's text:

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 yieldth: 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 effectural instrument.

Most sure it is, that when ... do frame ..., they are in defence of ... 
more ..., than ... in the maintenance of ... apprehended according to ... 
which ... yieldeth: which being in some things ..., as in ...; 
in some things, as in ..., more ...; 
frameth ... which ... worketh by it as by ...


=======================
Hooker: text review

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

Two things of principal 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.

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

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.

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 skilfullest in Calvin's
writings. His books almost the very canon to judge both doctrine and discipline
by.

French churches, both under others abroad and at home in their own country, all
cast according to that mould which Calvin had made.
The Church of Scotland in erecting the fabric of their reformation took the
selfsame pattern.

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.

==================
Hooker's text:
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 borne 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.

error multitude only old, learning discern far

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
and or consideration the change might grow: such rudeness cannot be in you so
well borne 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.

my attempt:
Thirdly, whereas it is an error of the common multitude to consider only what

hath been of old, and if it 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 situation might depend: such rudeness should not be in you so
                  [changes might grow]                  [cannot]

well borne with, whom learning and judgment had equipped to discern how far
                                            [hath enabled much more soundly]

forth the discipline can go back without offence.
[the times of the Church and the orders thereof] [may alter]

keywords: changes, enabled, soundly, times, orders

my attempt:
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, rather than ponder upon what ground
                                                        [search]

or consideration the changes may take[?]: such rudeness cannot be in you so well
                             [might grow]

borne 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. 

Thirdly, whereas it is an error of the common multitude to consider only that
                       [the]                                             [what]

hath been of old, and if it were well, to see whether still it continue; if not,
                         [the same]

to condemn that presently which is, and not to search upon what ground or
                                        [never]

consideration the changes might grow: this rudeness cannot be in you so well
                  [change] 

borne with, whom learning and judgment hath enabled much more soundly to discern

how far the times of the Church and the orders thereof may go without offence.
                                                           [alter]

==================
Hooker's text:
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 institued.

paraphrase:
It is true that the ancienter the better ceremonies of religion are; however,
this is not absolutely true and without exception; it is true only if those
different ages do agree in the state for which those rites, orders, and
ceremonies were first institued.

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

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 on the state of those things, for which at the first
those rites, orders, and ceremonies were instituted.

1st attempt:
True it is, the ancienter, the better ceremonies of religion are; but not
                                                                  [howbeit],

absolutely and without exception: but is true so far forth as those ages do agree
                                      [true only]                  ^different

on the state of those things, for which at the first those rites, orders, and 
[in] 

ceremonies were instituted.
          [,]

2nd attempt:
True it is, the ancienter, the better ceremonies of religion are; howbeit, not
absolutely true and without exception: but true so far forth as those different
                                               ^only

ages do agree in the state of those things, for which at the first those rites,
orders, and ceremonies, were instituted.

================
Hooker's text:
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.

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.

my 1st attempt:
In the Apostles' time that was harmless, which being now revived would be

scandalous; as their oscula sancta. Their feasts of charity, which being
                                    [Those]

instituted by the Apostles, were kept long after in the Church, are 
                                 [retained in the Church long after]

now not thought any where needful.
[not now]

2nd attempt:
In the Apostles' times that was necessary, which being now revived would be
                                [harmless]

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.

====================
Hooker's text:
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?

structural analysis:
What man is there [of sth], unto whom it is not [adj] how the way of [sth],
the [sth] of [sth], ..., together with [adj] [adj] things [which ...], are
much more [adj] and [adj] for [sth] than if [...]?

my 1st attempt (using analysis):
What man is there of understanding, unto whom it is not manifest how the way of
providing for the clergy by thithes, 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?

2nd attempt (this time without consulting any thing):
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 by their several parishes, together with sundry other
things which the Apostles' times could not have, (being now established,) are
much more convenient and fit than if the same should be taken away for
                            ^[for the Church of Christ,]

conformity's sake with the ancientest and first times?

====================
Hooker's text:
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.

analysis:
The [sth] therefore, which were [pp] in [...], are not to be [pp] as a [sth]
[adv] either [adj] or [adj]. If they [v], nevertheless [...] it still [v] to be
[adv] [pp], that [sth] of [sth], which [sb] [v.] [adj], was in [...] [pp].

1st attempt using analysis:
The orders therefore, which were in the Apostles' times oberserved, are not to
                                 [observed in the Apostles' times]

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 apostolic, was in the Apostles' times exercised.
                                [apostolical]

2nd attempt (consulting nothing):
The orders therefore, which were observed in the Apostles' times, are not to be

urged in a way universally either sufficient or necessary. If they be,
      [as a rule]

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.

====================
Hooker's text:
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.

analysis:
For of [pron] [adj] [n] [sb] [v] even [p.pres] that which [sb] [v] most [sth]
[prep], as [p.pres] [sth] in [sth], I [v] the [sth] of your [sb], and the [sth]
of your [sb] from [sb] in [sth].

===========================
transcription from memory:
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 the ground
or consideration the change might grow: such rudeness cannot be in you so well
borne with, whom learning and judgment hath enabled much more soundly to discern 
how far the times of the Church and the oreders thereof may alter without
offence.
True it is, the ancienter, the better ceremonies of religion are; but not
absolutely tree and without exception: it is true so far forth as those ages do
agree ...

================
Hooker's text:
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 things, for which at the first those
rites, orders and ceremonies, were instituted.

analysis:
[adj] it is, the [adj], the [adj] [sth] are; [adv], not [adv] [adj] and without
[n]: but [adj] [adv] [...] as [sth] do [v] [prep] [sth], [prep] [pron] [...]
those [sth], [sth], and [sth], [v] [pp].

1st attempt:
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 things, for which at the first those
rites, orders, and ceremonies, were instituted.

2nd attempt:
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 things, when at the first those rites, 
                                       ^[those] [for which]

orders, and ceremonies, were instituted.

===================
Hooker's text:
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.

analysis:
In [st] that was [adj], which [p.pres] [adv] [pp] would be [adj]; as their
[sth]. Those [sth], which [p.pres] [pp] by [sb], were [pp] in [sth] [adv], are
not [adv] [pp] [adv] [adj].

1st attempt:
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.

2nd attempt:
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.

================
Hooker's text:
What man is there of understanding, unto whom it is not manifest how the way of
providing for the clegry 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?

analysis:
What [sb] is there of [sth], [prep] [pron] it is not [adj] how [sth] of [p.pres]
for [sb] by [sth], the [sth] of [sth] for [sb], the [p.pres] of [sb] into [sth],
together with [sth] which [sth] could not have, (being now [pp]) are much more
[adj] and [adj] for [sth], than if [sth] should be [pp] for [sth] [prep] the
[adj] and [adj] [sth]?

1st attempt:
What man is there of understanding, unto whom it is not manifest how the form of
                                                                         [way]

providing for the clergy by tithes, the form of almshouses for the poor, the
                                        [device] 

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?

2nd attempt:
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'sake with the ancientest and first times?

================
Hooker's text:
The orders therefore, which were observed in the Apostles' times, are not to be
urged as a rule universally either sufficient 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.

analysis:
The [sth] therefore, [pron] were [p.p] in [stime], [v] not to be [p.p] [...]
[adv] either [adj] or [adj]. If they [v.], [adv] [adv.p] it still [v.] to be
[adv] [p.p], that [sth] of [sth], which [sb] [v.] [adj], [v] [stime] [p.p].

1st attempt:
The orders therefore, which were observed in the Apostles' times, are not to be
urged as a rule universally either sufficient 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.

2nd attempt:
The orders therefore, which were observed in the Apostles' times, are not to be

recommended universally either sufficient or necessary.
[urged]    ^[as a rule]

If they be, nevertheless for your part it still remaineth to be better proved,
                         [on]

that the form of discipline, which ye entitle apostolical, was in the Apostles'

times exercised.

3rd attempt:
The orders therefore, which were observed in the Apostles' times, are not to be
urged as a rule universally either sufficient 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.

===============
Hooker's text:
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.

analysis:
[prep] of this very [n] ye [v.] [adv] [p.pres] that which ye [v.] most [n.]
[prep], as being [sth] of [sth] in [sth], I [v.] the [sth] of your [sb], and the
[sth] of your [sb] from the [sb] in all [sth].

1st attempt:
For of this very thing ye fail even mentioning that which ye make most ... of,
                                    [touching]                        [account]

as being matter of essence in discipline, I mean the power of your lay-elders, 
                   [substance] 

and the differences of your Doctors from the Pastors in all churches.

2nd attempt:
For of this very thing ye fail even touching that which ye make most account of,

I mean the power of your lay-elders, and the differences of your Doctors from
^[as being matter of substance in discipline]

the Pastors of all churches.


3rd attempt:
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 differences of your Doctors from the Pastors in all churches.

==================
Hooker's text:
So that in sum, we may be bold to conclude, that besides these last times, which
for solency, 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.

analysis:
[adv.phr.] in [n.], we may be [adj] to [v], that [prep] these [stime], which
[prep] [sth], [sth], and [adj] [sth] of all [adj] [sth], are the [adj], there
are [n] [pron] ye can [adv] [v], that the [adj] [sth] of your [sth], or the
[sth] [prep], [v] [pp].

1st attempt:
So that in sum, we may be bold to conclude, that before these last times, which
                                                 [besides]

for insolency, ... , and egregious contempt of all good orders, are the worst,
               [pride]                                  [order]

there are ...  wherein ye can truly affirm, that the very form of your
          [none]                                     [complete]

discipline, or the substance thereof, was practised.

analysis:
[adv.phr.] in [n.], [sb] [v] [v] [adj] to [v], that [prep] these [stime], [pron]
[prep] [sth], [sth], and [adj] [sth] of all [adj] [sth], [v] the [adj], [pron]
[v] [n] [pron] [sb] [v] [adv] [v], [pron] the [adj] [sth] of your [sth], or the
[sth] [prep], [v] [pp].

2nd attempt:
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.

[adv.phr.] in [n.], [sb] [v] [v] [adj] to [v], that [prep] these [stime], [pron]
[prep] [sth], [sth], and [adj] [sth] of all [adj] [sth], [v] the [adj], [pron]
[v] [n] [pron] [sb] [v] [adv] [v], [pron] the [adj] [sth] of your [sth], or the
[sth] [prep], [v] [pp].

3rd attempt:
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 which ye are ... affirm, that the exact form of your discipline,
               [wherein] [can truly]             [complete]

or the substance thereof, are practised.
                          [was]

4th attempt:
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 was none wherein ye can truly affirm, that the complete form of your
      [are]

discipline, or the substance thereof, was practised.

==================
Hooker's text:
The orders therefore, which were observed in the Apostles' times, are not to be
urged as a rule universally either sufficient or necessary. If they be,
nevertheless on your part it still remaineth to be fully 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
discipline, or the substance thereof, was practised.

The orders therefore, which were observed in the Apostles' times, are not to be
urged as a rule universally either sufficient or necessary. If they be,
nevertheless on your part it 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 fully affirm, that the complete form of
discipline, or the substance thereof, was practised.

The evidence 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 they who know what quality and value 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 neither are they, neither ought they to be of such reckoning, that their
opinion or conjection should cause the laws of the Church of England to give
place.

The evidence of antiquity failing you, ye fly to the judgment of such learned
            ^therefore                                       ^s
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 for
honour; so there are a number whom when ye mention, although it serve you to
purpose with the ignorant and vulgar sort, yet surely they who know what quality
                                          ^who measure by tale and not by weight,
or value the men are of, will think ye draw very near the dregs.

But were they all of the best and chiefest amongst them, wherein to us neither
                    ^as great account as                 [with us notwithstanding
are they, neither ought they to be of reckoning, that their opinion or
                                     ^such
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
at agreement, the most part through a courteous inducement to follow one man,
                                                           [have followed
finally that one wherein not unlikely to have swerved.
^as their guide, [therein]

If by any chance to say it is probable that in the Apostles' times there were
   []
lay-elders, or to not mislike the continuance of it in the church, or to affirm
               [not to]                          [them]
that Bishops at the first were a name and not a power distinct from Presbyters,
                                      [but]
or to speak in favour of those churches which are without the episcopal
            [any thing in praise of
regiment, or to reprove those which abuse the same calling; all these ye
                        [the fault of such as abuse that calling]
register for men persuaded as you are, that every christian church should
                                                                   [standeth
abandon bishops, and in their rooms to install ...

that every Christian Church standeth bound by the law of God to put down
Bishops,
that every Christian Church standeth bound by the law of God to put down
Bishops,
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.
and in their rooms to elect an Eldership so authorized as you would have it for
the government of each parish.
and in their rooms to elect an Eldership so authorized as you would have it for
the government of each parish.
all these ye register for men persuaded as you 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 all they whose names are cited amongst the favourers of this
cause,
are on any such verdict agreed.
Deceived greatly they are therefore, who think that all they whose names are
cited amongst favourers of this cause, are on any such verdict agreed.
Deceived greatly they are therefore, who think that all they whose names are
cited amongst favourers of this cause, are on any such verdict agreed.
Deceived greatly they are therefore, who think that all they whose names are
cited amongst favourers of this cause, are on any such verdict agreed.

The evidence 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 their discipline, and abandon ours.
Wherein, as ye heap up the names of a number of men not unworthy to be had for
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 they who know what quality and value the men are of, will think ye
           ^surely
draw very near the dregs.
But were they all of as great account as the best and chiefest amongst them,
with us neither are they, neither ought they to be of such reckoning, that their
       ^notwithstanding
opinion or conjecture should cause the laws of the Church of England to give
place.
Not the least neither do they all agree in that opinion, and of them which are
[Much less when they neither do]
at agreement, the most part through a courteous inducement have followed one man
as their guide, finally this one wherein 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 were a name but not a power distinct from Presbyters, or to
                   ^at the first
speak any thing in praise of those churches which were without the episcopal
                                                  [are]        []
regiment, or to reprove the fault of such as abuse that calling; all these
register for men persuaded as you 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 like to have it as government for each
                                     [     ]         [for the]     [of]
parish.
Deceived greatly they are therefore, who think that they all whose name are
                                                    [all they]
cited amongsts favourers of this cause, are in any such verdict agreed.
              ^the                          [on]

==================================================
Yet touching some material points of your discipline, a kind of agreement we
grant there is amongst many divines of reformed Churches abroad.

    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 any 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.

============================
Review:
Wherefore 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 overborn
                                                                     ^first
with the weight of greater men's judgments, on your shoulder is laid the burden
                                          [:]       [shoulders]
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 thereof ye urge unto us as largely necessary, are found 
                                      [upon]     [altogether]
to be thence collected only by poor and marvellous slight conjectures.

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

A very strange thing sure it were, that such a discipline as ye speak of 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 through all
                                                                    [throughout]
generations and ages of Christian world, no church ever perceiving the word of
                       ^the
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.

Wherefore 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 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 thereof ye urge upon us as altogether necessary, are found
to be thence collected only by poor and 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 the discipline as ye speak of should be
                                        [such a]
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 should 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 epsicopal regiment, sithence the time that the blessed apostles were
here conversant.

Many things out of antiquity ye bring, as if the purest times of the church had
observed the selfsame patterns which you require; and as though your desire were
                      [orders]
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.

But the truth is, ye mean nothing less, all this is done for fashion's sake
                                     [. All]
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 "Eusebius
                                                                 ^that
writes," 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 error began to come into the Church.
Clement also in a certain place, to confirm that there was corruption of
doctrine immediately after the Apostles' time, 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 Alexandrian 
bishops, leaving the sacred function, were degenerate to a secular rule of
domininion."
Hereupon ye conclude, that it is not safe to fetch our government from any other
than the Apostles' times.

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

The chiefest thing which lay-reformers yawn for is, that the clergy may through
conformity in state and condition be apostolical, poor as Apostles of Christ
                                                         ^the
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 the clergy should
                                                              ^that
be left even as bare as the Apostles when they had neither staff nor scrip, that
God, which should place them in the condition of his apostles, would I hope
                 [lay upon]  []
endue them with the selfsame affection which was in that blessed Apostle, whose
                                                         [holy]
words concerning his own right virtuous contentment of heart, "as well how to 
want, as how to abound", are a most fit episcopal emprese.

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

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 a rule and canon for 
                                         [the]             [of]
church-polity, ye make a rule, which being not possible to be fully known, is as
impossible to be kept.

Again, sith the latter even of the Apostles' own times had that which in the
                [later]
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 antichristian buildings were not," ye say, as then "set up, yet
               ^loover of
the foundations thereof were secretly and under the ground laid in the Apostles'
times": hereunto all other times ye plainly reject, and the Apostles' own times
        [so that]
ye approve with marvellous great suspicion, leaving it intrincate and doubtful,
how far we are to keep ourselves unto the pattern of their times.
[wherein]

For howbeit "the loover of antichristian buildings were not" ye say, as then
    [albeit]
"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, wherein we are to keep ourselves upon the pattern of
                                                         [unto]
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 it is, and never to seach upon what
                                        []
ground or consideration the change might grow: such rudeness cannot be in you so
well borne with, whom learning and judgment hath enabled much more soundly to
discern how far the times of the Church and the orders therein may alter without
                                                       [thereof]
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 if those
                                                                  [as]
different ages do agree in the state of those things, for which at the first
those rites, orders, and ceremonies, were instituted.

In the Apostles' times that was harmless, being now revived would be scandalous,
                                         ^which 
as their oscula sancta. Those feasts of charity, which being instituted by the
Apostles, were retained in the church long after, is 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 the 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 the same should
                                                               ^if
be taken away for conformity's sake with the ancientest and first times?

The orders therefore, which were observed in the Apostles' times, are not urged
                                                                         ^to be
as a rule universally either sufficient or necessary. If they be, on your part
                                                                 ^nevertheless
it still remaineth to be better proved, that the form of discipline, which ye
entitle apostolical, was practised in the Apostles' times.
                         [       ]                       ^exercised

The orders therefore, which was observed in the Apostles' times, are not to be
urged as a rule universally either sufficient 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 even fail touching that which ye make most account of,
                          [fail even]
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 which ye can truly affirm, that the complete form of your
               [wherein]
discipline, or the sustance thereof, were practised.
                                     [was]

The evidence of antiquity failing you, ye fly to the judgments of such learned
            ^therefore
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 for
                                                                           [in]
honour; yet there are a number whom when ye mention, although it serve you to
        [so]
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 neither are they, neither ought they to be of such reckoning, that their
       ^notwithstanding
opinion or conjecture should cause the laws of the Church of England to give
place.

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

Wherefore 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 thereof ye urge unto us as altogether necessary, are found
to be thence collected only by poor and marvellous slight conjectures.

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

A very strange thing sure it were, that such a discipline as ye speak of should
be taught by Christ and his apostles in the word of God, and no churche ever
have found it out, nor received it till this present time; contrariwise, the
government againt 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.

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

But the truth is, ye mean nothing less. 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 ye imagine ye have found out a right pattern of sound discipline, there
       [yourselves]
never was any time safe to be followed.

Which thing ye thus endeavour to prove. "Out of Egisippus" ye say "Eusebius
                                                                 ^that 
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 hear the divine wisdom with their own ears, the placing
                      [make hearers of]
of wicked error began to come into the Church.

Clement also in a certain place, to confirm that there was corruption of
doctrine immediately after the Apostles' time, 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 Alexandrian
bishops, leaving the sacred function, were degenerate to a secular rule of
dominion."

Thereupon ye conclude, that it is not safe to fetch our government from any
[hereupon]
other than the Apostles' times.

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
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 be 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.

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 in making their times the rule and canon of church-polity, ye
                 [that]
make a rule, which being not possible to be fully known, is as impossible to be
kept.

Again, sith the latter even of the Apostles' own times had that which in the
former was not thought upon, that this general proposing of the apostolical
                             [in]
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, wherein 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
borne with, whom learning and judgment hath enabled much more soundly to discern
how far those times of the Church and the orders thereof may alter without
        [the]
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.

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 the almshouses for the poor,
                                                  []
the sorting out of the people unto their several parishes, together with sundry
                              [into]
other things which the Apostles' times could not have, (being now established,)
are much more convenient and fit for the Church of Christ, than the same should
                                                               ^if
be taken away for conformity's sake with the ancientest and first times?

The orders therefore, which were observed in the Apostles' times, are not to be
urged as a rule universally either sufficient 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 of the cause, I mean the power of your lay-elders,
                             [in discipline]
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 sustance thereof, was practised.

The evidence 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 for
                                                                          [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 or value the men are of, will
                                             [and]
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 and conjecture should cause the laws of the Church
                              [or]
of England to give place.

Much less when they neither do all agree in that opinion, and of them which are at
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 persuaded 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.

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 
speak that Bishops at the first were a name but not a power distinct from
[affirm]
Presbyters, or to say any thing in praise of those churches which were without
                 [speak]                                          [are]
episcopal regiment, or to reprove such as abuse that calling; all these ye
                                 ^the fault of
register for men persuaded as ye are, that every Christian church standeth bound
                             [you]
by the law of God to put down Bishops, and in their rooms to elect an Eldership
so authorized as ye would have it for the government of each parish.

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

Yet touching some material points of your discipline, a kind of agreement we
grant there is amongst many divines of reformed churches abroad.

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 speeches, to be judged by them
                                                [speech]       [considered of]
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 mind be fully persuaded of that thing he
either alloweth or doth."

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. Augstine acknowledgeth, that they are not only set done, 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)
to the offices of Christian men: which, because they are more obscure, more
[unto]
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 in these
                                                                      ^that
more doubtful cases their understanding might be a light to direct others.

"If the understanding power or facaulty 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 show 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 facaulty be our directors? So it is in all
other kinds of knowledge. And even in this kind the Lord hath himself appointed,
                                               ^likewise
that "the priest's lips should preserve 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 within 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 they about you have pitched. It sufficeth
                                    ^which
for your part, if ye can well frame yourselves to be ordered. Take not unto
                                                                      [upon]
you to judge your judges, neither make them subject to your laws who
                          [nor to]
should be a law to you; for God is not a God of sedition and confusion, but of
order and of peace."

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 then depart from the path
                                                      [therefore]         [ways]
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
they daily run themselves, without feeling their own hazard, upon the dint of
^whereof
the Apostle's sentence against "evil-speakers as touching things wherein they 
are ignorant".

If it be granted a thing unlawful for private men, not called unto public
consultation, to dispute which is the best civil polity, (with a desire of
                                          ^state 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 matters they cannot determine without rashness, inasmuch as a great part of
     [questions]
them consisteth in special circumstances, and for one kind as many reasons may
be brought 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 must
needs granted them, than in this they can possibly have. When they write in
     ^be                                                          ^which
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 can the multitude
                                                             ^or knowledge
have thereof?

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 wholly carried; but certain general inducements are
                          ^therewith
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.

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 would never be so much offended at that which is
                             ^by likelihood
evil, unless themselves were singularly good.

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

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 the almshouses for the poor,
                                                  [ ]             
the sorting up of the people into their several parishes, together with sundry
           [out]
other things which the Apostles' times could not have (being now established)
are much more convenient and fit for the Church of Christ, than the same should
be taken away for conformity's sake with the ancientest and first times?

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

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

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

The evidence 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.

The next thing hereunto is, to impute those faults and corruptions, wherewith
                                      [all]                      
the world aboundeth, unto the form of ecclesiastical government established.
                             [kind] 
Wherein, as before by reproving faults they purchased unto themselves with the
multitude 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 show 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 though in other sort is author, the
                                         ^himself 
stains and blemishes found in our state; which springing from the root of human
frailty and corruption, not only are, but have been more or less, yea and (for
any thing we know to the contrary) will be till the world's end complained of,
what form of government soever take place.

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 with disagreement and discontent against things present, is to 
           ^possessed [dislike and discontentment at]
imagine that any thing, the virtue whereof they hear commended, would help 
                       ^(                                      ^)
them, but that most, which they least have tried.

The fourth degree of inducement is by fashioning the very minds and
                                                          [notions] 
conceits, that when they read the Scripture, they may think that every thing
        ^of men's minds in such sort
soundeth towards the advancement of their discipline, and to the utter disgrace
of the contrary.

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 their discipline, and to
                                                     [that] 
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 they even see with their eyes, how the
                                     ^in every particular thing   beheld as it were
elements of number give essence to the works of nature. Which thing in reason
                  [gave]       ^and being               [A]
impossible, but notwithstanding, through their misfashioned preconceit, appeared
            [which]
unto them no less certain, than if nature have written it on the foreheads of
                                          [had]          [in]
all creatures of God.
   ^the

Pythagoras, by bring up his scholars in the speculative knowledge of numbers,
made their conceits therein so strong, that when they came to the contemplation
of things nature, 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 than to be regenerated, or endued with the said quality; when
                 [else but                                                ^and that
seperation of them which have it from them which have it not is here made, 
this is judgment: how plainly do they imagine that Scripture every where speaketh 
in the favour of that sect?

And assuredly, the very cause which moveth the simple and ignorant to think that
                                   [maketh]                                 [] 
they even see how the word of God runneth current on your side, is that their minds
are forestalled and their conceits perverted, by being taught, that an "Elder"
                                            ^beforehand 
is a layman admitted only to the government and office of rule in the Church; a
[doth signify]                   [office or rule of government]
"Doctor", one which may only teach, and neither preach nor administer the
Sacraments; a "Deacon", one which have charge of the alms-box, and of nothing
else; that the "Sceptor", 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,
Babylon and Samaria the churches which oppugn the said form of regiment.

In which respect it is also noted, that most effort hath been bestowed to
                                            [labour] 
win and attain unto this cause them whose judgments are commonly weakest by
reason of their sex. Although not "women loden with sins", as the apostle St.
                    ^And 
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 come into
                                                                      [enter] 
their houses, with purpose to plant there a zeal and a love unto this kind of
displine: 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 upon which it
                                                                [whereupon] 
doth build itself, it would not most busily endeavour to prevail where least ability
of judgment is: so this most fervent industry in making proselytes more of that 
               ^and therefore, that this so eminent industry
sex than of the other growth, for they are deemed apter to serve as
                                 ^that  
instruments and helps in the cause.

Apter they are through the eagerness of their affection, which makes them,
                                                         [that] 
which soever way they take, diligent in drawing their husbands, children,
     [way soever]
servants, and allies the same way; 

apter through that natural inclination towards pity, which breedeth in them a
greater readiness than in men to be bountiful towards their preachers who suffer
want;

apter through sundry opportunites, which they especially have, to procure
encouragements for their brethrens;

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.

Apter they are through the eagerness of their affection, that maketh them, which
way soever they take, diligent in drawing their husbands, children, servants,
and allies the same way; apter through that natural inclination unto pity, which
^friends
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 towards their brethen; finally, apter
                                           [for] 
through that delight which they take in giving very large and particular
       [a singular]
intelligence, how all near about them stand affected as concerning the same
discipline.
[cause]

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

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
ears, 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, and of 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 their back than that of Anabaptists, when the
                                   [the back of their cause, than of the Anabaptists,] 
dignity and authority of God's magistrate is upholding against them.
                     ^and honour             [upheld]

From hence, they are easily drawn on to think it exceedingly necessary, for fear
of quenching that good spirit, to use all means so that the same may be both
strengthened in themselves, and made manifest unto others.
This maketh them diligent hearers of such as that way to incline;
this maketh them eager to take and to seek all opportunities of secret
conference with such; this maketh them glad to use such as consuellors and
directors in all those matters which are of weight, as contracts, testimonies, 
and such like; this maketh them, through an unweariable desire of taking 
instruction from the masters of the company, to cast off the care of all those
affairs which do most concern their estate, and to think then they are like unto
Mary, commendable for making choice of the better part; finally, this maketh
them to charge, yea even to overcharge themselves, for such men's countenance
and relief, lest their zeal to the cause should any where be unwitnessed. For
what is it poor beguiled soul will not do through so powerful incitements?

Which books to study and how? Hooker's Laws of Ecclesiastical Polity? Or Burke?
But which Burke? Thoughts on Present Discontent? Conciliation with America?
Reflections on the Revolution in France? 
How to decide? Is there any way to check your understanding? With Hooker, there
is the paraphrase by Littlejohn et. al.? With Burke's Thoughts, there is
Murison's summary. But no paraphrase or summary exist for Burke's Reflections,
only translations (in Italiano, Francais, Chinese), which, though serviceable,
are not always literal and might cause confusion.