The works of Mr. Richard Hooker (that learned and judicious divine), in eight books of ecclesiastical polity compleated out of his own manuscripts, never before published : with an account of his life and death ...

A PREFACE To them that seek (as they term it) The Reformation of Laws and Orders Ecclesiastical, IN THE Church of England.

THough for no other cause, yet for this,* 1.1 That Posterity may know we have not loosly through silence, permitted things to pass away as in a Dream, there shall be for Mens information extant thus much con∣cerning the present state of the Church of God, established amongst us, and their careful endeavor which would have uphold the same. At your hands, beloved in our Lord and Saviour Iesus 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, then the self-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 it, that the God of Peace shall (notwithstanding mans nature; too impatical of contumelious malediction) enable us quietly, and even gladly to suffer all things for that work sake, which we covet to perform. The wonderful seal and fervor wherewith ye have with stood 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 joyn with you for the furtherance of that which ye term The Lords 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 enclined minds, had some marvellous reasonable enducements which led them with so great earnestness that way, But when once, as near as my slender ability would serve, I had with travel and care performed that part of the Apostles ad∣vice and counsel in such cases, whereby be 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 perswasion. Surely, the present Form of Church Go∣vernment, which the Laws of this Land have established, is such, as no Law of God, nor Reason of Man hath hitherto been alledged of force, sufficient to prove they do ill, who to the uttermost of their power, withstand the alteration thereof. Contrari∣wise, The other, which instead of it, we are required to accept, is onely by Error and misconceipt, 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 Iesus 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 minde: If your own souls, hearts, and consciences, (the sound integrity whereof can but hardly stand with the refusal of Truth in personal respects) be, as I doubt not, but they are things most dear and precious unto you: Let not the Faith which ye have in our Lord Jesus Christ,* 1.2 be blemished with partiali∣ties, regard not who it is which speaketh, but weigh onely 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 even to embrace together with you the self same Truth, if it be the Truth; and for that cause (for no other, God he knoweth) hath undertaken the burthensom labor of this painful kinde 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 make first tryal thereof.

* 1.32. A Founder it had, whom, for mine own part, I think incomparably the wisest man that ever the French Church did injoy, since the hour it injoyed him, His bringing up was in the study of the Civil Law. Divine knowledge he gathered not by hearing or read∣ing so much, as by teaching others. For though thousands were debters to him, as touching knowledge in that kinde, yet be to none but onely to God, the Author of that most blessed Fountain The Book of Life, and of the admirable dexterity of Wit, together with the helps of other learning which were his Guides; till being occasioned to leave France, he sell at the length upon Geneva. Which City, the Bishop and Clergy thereof, had a little before (as some affirm) forsaken, being of likelihood frighted with the peoples sudden attempt for abolishment of Popish Religion; the event of which enterprize, 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 or power over them, but Officers chosen by the people out of them∣selves, to order all things with publick consent. For Spiritual Government, they had no Laws at all agreed upon, but did what the Pastors of their Souls, by perswasion, 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 thred, as the liking of an ignorant multitude is, if it have power to change whatsoever it self listeth. Wherefore taking unto him two of the other Ministers, for more countenance of the action (albeit the rest were all against it) they moved, and in the end perswaded, with much ado, the people to binde themselves by solemn Oath, first, Never to admit the Papecy 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 Gods 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 upon the Bit they had taken into their Mouths, the rather, for that they grew by means of this Innovation into dislike with some Churches near about them, the benefit of whose good friendship, their State could not well lack. It was the manner of those times, (whether through mens desire, to enjoy alone the glory of their own enterprises, or else, because the quickness of their occasions required pre∣sent dispatch;) so it was, that every particular Church did that within it self, which some few of their own thought good, by whom the rest were all directed. Such number of Churches then being, though free within themselves, yet small common Conference before-hand might have eased them of much after trouble. But a great inconvenience it bred, That every later endeavored to be certain degrees more removed from Conformity with the Church of Rome, then the rest before had been; whereupon grew marvellous great dissimilitudes, and by rea∣son thereof, jealousies, heart-burnings, jars, and discords amongst them. Which notwith∣standing might have easily been prevented, if the Orders which each Church did think fit and convenient for it self, had not so peremptorily been established under that high com∣manding Form, which rendred them unto the people, as things everlastingly required by the Law of the 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 accuse and condemn another of disobedience to the Will of Christ, in those things where manifest difference was between

them; whereas the self-same Orders allowed, but yet established in more wary and suspence manner, as bring to stand in force till God should give the opportunity of some General Con∣ference, what might be best for every of them afterwards to do: This, I say, had both pre∣vented all occasion of just dislike which others might take, and reserved a greater liberty un∣to the Authors themselves, of entring into farther Consultation afterwards. Which though never so necessary, they could not easily now admit, without some fear of derogation from their credit: And therefore that which once they had done; they became for ever after resolute to maintain. Calvin therefore, and the other two his Associates, stifly refusing to administer the Holy Communion to such as would not quietly, without contradiction and murmur, submit themselves unto the Orders which their Solemn Oath had bound them to obey, were in that quarrel, banished the Town, A few years after (such was the levity of that people) the places of one or two of their Ministers being faln void, they were not before so willing to be rid of their Learned Pastor, as now importunate to obtain him again from them who had given him entertainment, and which were loth to part with him, had not unresistable earnest∣ness been used. One of the Town-Ministers that saw in what manner the people were bent for the Revocation of Calvin, gave him notice of their affection in this sort.* 1.4 The Senate of Two hundred being assembled, they all crave Calvin. The next day a General Convo∣cation, they cry in like sort again all: We will have Calvin, that good and Learned Man, Christs Minister. This, saith he, when I understood, I could not chuse but praise God; nor was I able to judge otherwise, then that this was the Lords doing, and that it was marvellous in our eyes; and that the Stone which the Builders refused,* 1.5 was now made the Head of the Corner. The other two whom they had thrown out (together with Calvin) they were content should enjoy their exile. Many causes might lead them to be more desirous of him. First, It is yielding unto them in one thing, might happily put them in hope, that time would breed the like easiness of condescending further unto them: For in his absence be had perswaded them, with whom he was able to prevail; that albeit, himself did better like of Common Bread to be used in the Eucharist, yet the other they rather should accept, then cause any trouble in the Church about it. Again, they saw that the name of Calvin wax∣ed every day greater abroad, and that together with his fame, their infamy was spred, who had so rashly and childishly ejected him. Besides, it was not unlikely, but that his credit in the World, might many ways stand the poor Town in great stead: As the truth is, their Mini∣sters Foreign estimation hitherto hath been the best stake in their Hedge. But whatsoever se∣cret respects were likely to move them, for contenting of their mindes, Calvin returned (as it had been another Tully) to his old Home. He ripely considered how gross a thing it were for men of his quality, wise and grave men, to live with such a multitude, and to be Tenants at will under them; as their Ministers, both himself and others had been. For the remedy of which inconvenience, he gave them plainly to understand, That if he did become their Teacher again, they must be content to admit a compleat Form of Discipline, which both they and also their Pastors, should now be solemnly sworn to observe for ever after: Of which Dis∣cipline, the Main and Principal parts were these. A standing Ecclesiastical Court to be established: Perpetual Iudges in that Court to be their Ministers; others of the people an∣nually chosen (twice so many in number as they) to be Iudges together with them in the same Court. These two sorts, to have the care of all Mens manners, power of determining of all kinde of Ecclesiastical Causes, and authority to Convent, to Controll, to Punish, as far as with Excommunication, whom soever they should think worthy, none either small or great ex∣cepted. This device, I see not, how the wisest at that time living, could have bettered, if we duly consider what the present State of Geneva did then require: For their Bishop and his Clergy being (as it is said) departed from them by Moon-light; or howsoever, being departed, to chuse in his room any other Bishop, had been a thing altogether impossible: And for their Ministers to seek, that themselves alone might have coercive power over the whole Church, would perhaps have been hardly construed at that time. But when so frank an offer was made; that for every one Minister, there should be two of the people to sit and give voice in the Eccle∣siastical Consistory, what inconvenience could they easily finde which themselves might not be able always to remedy? Howbeit (as ever more 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 staid behinde in the City when Calvin was gone, some, upon knowledge of the peoples earnest intent to recal him to his place again, had beforehand written their Letters of Submission,

and assured him of their alle••giance for ever after, if it should like him to hearken unto that Publick 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 order∣ly without it. Some of the chiefest place and countenance amongst the Laity, professed with greater stomach their judgments, that such a Discipline was little better then 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 member of Laymen; was but to please the mindes of the people, to the end, they might think their own sway somewhat, but when things came to tryal of practice, their Pastors learning, would be at all times of force to over-perswade simple men, who knowing the time of their own Presidentship to be but short, would always stand in fear of their Ministers perpetual authority. And among the Ministers themselves, one being so far in estimation above the rest, the voices of the rest were likely to be given for the most part respectively with a kinde of secret dependency and aw: So that in shew, a marvellous indifferently composed Senate, Ecclesiastical was to govern; but in effect one onely man should, as the Spirit and Soul of the residue, do all in all. But what did these vain surmises boot? Brought they were now to so strait an issue, that of two things, they must chuse one: Namely, Whether they would to their endless disgrace, with ridiculous lightness dismiss him, whose restitution they had in so impotent manner desired, or else condescend un∣to that demand, wherein he was resolute, either to have it, or to leave them. They thought it better to be somewhat hardly yoked at home, then for ever abroad discredited. Wherefore, in the end, those Orders were on all sides assented unto, with no less alacrity of minde, then Cities unable to hold out longer,* 1.6 are wont to shew when they take conditions, such as liketh him to offer them, which hath them in the narrow streights of advantage. 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 Elder∣ship had Excommunicated: Further also decreeing, with strange absurdity, that to the same Senate, it should belong to give final judgment in Matter of Excommunication, and to ab∣solve whom it pleased them; clean contrary to their own former Deeds and Oaths. The report of which Decree, being fortwith 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, this speech was publickly to like effect. Kill me, if ever this hand do teach 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 for that time, not to use the liberty granted him by the Senate, nor to present himself in the Church, till they saw somewhat further what would ensue. After the Communion quietly ministred, and some likelihood of peaceable ending of these troubles, without any more a••••; that very day in the afternoon, besides all mens expectation, concluding his ordinary Sermon, he telleth them, That because he neither had learned nor taught to strive with such as are in Authority; therefore (saith he) the case so standing, as now it doth, let me use these words of the Apostle unto you. I commend you unto God, and the Word of his Grace; and so bad them heartily Adieu. It sometimes cometh to pass, that the readiest way which a wise man hath to conquer, is to flie. This voluntary and unexpected mention of sudden departure, caused presently the Senate (for according to their wonted manner, they still continued onely constant in unconstancy) to gather themselves together, and for a time to suspend their own Decree, leaving things to proceed as before, till they had heard the judgment of Four Hel∣vetian Cities, concerning the matter which was in strife. This to have done at the first, be∣fore 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 in effect, That they would play their parts on a stage. Calvin therefore dispatcheth 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 Ad∣monition not to innovate or charge the same. His vehement request herein, as touching 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 concerning, these three Questions: First, After what manner, by Gods Commandment,* 1.7 according to the Scripture, and unspotted Religion, Excommunication is to be exercised: Secondly, Whether it may not be exercised some other way, then by the Consistory? Thirdly, What the use of their Churches was to do in this case? Answer was returned from the said Churches, That they had heard already of those Consistorial Laws, and did acknow∣ledge them to be godly Ordinances, drawing towards the prescript of the Word of God; for which cause that they did not think it good for the Church of Geneva, by innovati∣on to change the same, but rather to keep them as they were, Which answer, although not answering unto the former demands, but respecting what Mr. 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. 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 our selves. The Reasons which moved Calvin herein to be so earnest, was, as Beza himself testifieth:* 1.8 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 peo∣ple, 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 then 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, sharpneth the wit to dispute, to argue, and by all means to reason for it. Wherfore a marvel it were, if a man of so great capacity, having such incitements to make him desirous of all kinde of furtherances unto his cause, could espie in the whole Scrip∣ture of God, nothing which might breed at the least a probable opinion of likelihood, that Di∣vine Authority it self 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 then, that certain speeches there are, which to him did seem to intimate; that all Chri∣stian 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 shew, whereby it was ever proved by Calvin, that any one sentence of Scripture doth necessarily in∣force these things, or the rest wherein your opinion concurreth with his against the Orders of your own Church? We should be injurious unto Vertue it self, if we did derogate from them whom their industry hath made great. Two things of principal moment there are, which have deservedly procured him honor throughout the World: The one his exceeding pains in com∣posing the Institution of Christian Religion; the other, his no less industrious travels for Ex∣position of holy Scripture, according unto the same Institutions. In which two things, whoso∣ever they were that after him bestowed their labor, he gained the advantage of prejudice against them, if they gainsaid, 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 occa∣sion of extolling the use, and singular necessity thereof. Of what account the Master of Sen∣tences 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 Calvins 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 Countrey, all cast according unto that mold which Calvin had made. The Church of Scot∣land in erecting the Fabrick of their Reformation, took the self-same pattern; till at lenght 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. 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 elswhere to be found, a Church ordered by Gualters

Discipline, and not by that which Geneva adoreth. Unto this Church of Heidelburgh, there cometh one who craving leave to dispute publickly, defendeth with open disdain of their Go∣vernment; 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 controversie 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. Amongst our selves, there was in King Edwards days some question moved, by reason of a few mens 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 me an 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 Surpless, till there came Admonitions directed unto the High Court of Parliament, by men who concealing their names, thought it glory enough to discover their mindes and affections, which now were universally bent even against all the Orders and Laws, wherein this Church is found uncom∣formable 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, then three thousand Volumns written with disdainful sharpness of Wit. But the manner of Mens Writings must not alienate our hearts from the Truth, if it appear they have the Truth, as the Follow∣ers of the same Defender do think he hath; and in that perswasion they follow him, no other∣wise then himself doth Calvin, Beza, and others; with the like perswasion that they in this cause had the Truth. We being as fully perswaded otherwise, it resteth, that some kinde of tryal be used to finde out which part is in error.

* 1.93. The first mean whereby Nature teacheth men to judge good from evil, as well in Laws, as in other things, is the force of their own discretion: Hereunto therefore St. Paul referreth oftentimes his own speech, to be considered of by them that heard him. I speak as to them which have understanding, Judge ye what I say. Again afterward, Judge in your selves, is it comly that a woman pray uncovered?* 1.10 The exercise of this kinde of judgment, our Saviour requireth in the Iews. 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 it self be allowable. St. Pauls rule therefore generally is, Let every man in his own minde be fully perswaded of that thing which he either alloweth or doth.* 1.11 Some things are so familiar and plain, that Truth from Falshood, 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 Mens salvation necessary, either to he held or denied, either to be done or avoided. For which cause St. Augustine ac∣knowledgeth, that they are not onely 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,* 1.12 be (saith the Grand Physitian) like unto bodily sight, not of equal sharpness in all: What can be more convenient then that; even as the dark-sighted man is directed by the clear about things visible; so likewise in matters of deeper discourse, the wise in heart do shew the simple where his way lieth? In our doubtful Cases of Law, what man is there, who seeth not how requisite it is, that Pro∣fessors of skill in that Faculty, be our Directors? so it is in all other kindes of knowledge. And even in this kinde likewise, the Lord hath himself appointed,* 1.13 That the Priests lips should pre∣serve 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 peoples 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.* 1.14 Presume not ye that are Sheep, to make your selves Guides of them that should guide you; neither seek ye to overslip the fold which they about you have pitched. It sufficeth for your part, if ye can well frame your selves to be ordered. Take not upon you to judge your selves, 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.* 1.15 But ye will say, that if the Guides of the people be blinde, 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.* 1.16 Which thing, though in it self 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 then any one amongst Five hundred of you conceiveth. Let the vulgar sort among you know, that there is not the least branch of the Cause, wherein they are so resolute, but to the tryal of it, a great deal more appertaineth, then 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 where∣in they think themselves throughly instructed, and are not; by means whereof they daily run themselves, without feeling their own hazzard,* 1.17 upon the dint of the Apostles sentence against evil speakers, as touching things wherein they are ignorant. If it be granted a thing unlawful for private men, not called unto Publick Consultation, to dispute which is the best State of Civil Policy (with a desire of bringing in some other kinde,* 1.18 them that under which they already live, for of such Disputes, I take it, his meaning was.) If it be a thing confest, that of such Questions they cannot determine without rashness, in as much as a great part of them consisteth in special Circumstances, and for one kinde as many Reasons may be brought as for another: Is there any reason in the World, why they should better judge what kinde of Regiment Ecclesiastical is the fittest? For in the Civil State more insight, and in those affairs more experience, a great deal, must needs be granted them, then 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 acknow∣ledge, That with whom the Truth is, they know not; they are not certain, what cer∣tainly or knowledge can the multitude have thereof.* 1.19 Weigh what doth move the common sort so much to favor this Innovation, and it shall soon appear unto you, that the force of parti∣cular Reasons, which for your several Opinions are alleaged, is a thing whereof the multi∣tude 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 mens inclineable and prepared mindes. The method of winning the peoples 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 dont, begetteth a great good opinion of Integrity, zeal and Holiness, to such constant reprovers of sin, as by likelihood would never be so much offended at that which is evil, unless themselves were singularly good. The next thing hereunto is, to impute all Faults and Corruptions, wherewith the World aboundeth, unto the kinde of Ecclesiastical Government established. Wherein, as be∣fore by reproving Faults, they purchased unto themselves, with the multitude, a name to be vertuous; so by finding out this kinde of Cause, they obtain to be judged wise above others, whereas in truth unto the Form even of Iewish Government, which the Lord himself (they all confess) did establish, with like shew of Reason they might impute those Faults which the Prophets condemn in the Governors of that Commonwealth; as to the English kinde of Regiment Ecclesiastical (whereof also God himself, though in another sort, is Author,) the stains and blemishes found in our State; which springing from the Root of Humane Frail∣ty and Corruption, not onely are, but have been always more or less, yea, and (for any thing we know to the contrary) will be till the Worlds end complained of, what Form of Govern∣ment 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 onely soveraign 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 Mindes, possest with dislike and discontentment at things present, is to imagine, that any thing (the vertue where∣of

they hear commended) would help them; but that most, which they least have tryed. The fourth degree of Inducements, is by fashioning the very notions and conceits of mens mindes 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. Py∣thagoras, by bringing up his Schollars in speculative knowledge of numbers, made their conceipts 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, then 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 signifie any one Person, but a Quality whereof many are partakers; that to be raised, is no∣thing else but to be regenerated, or endued with the said quality; and that when Separation of them, which have if 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 favor 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 currantly on your side, is, That their mindes are forestalled, and their conceits perverted beforehand, by being taught, that an Elder doth signifie a Lay∣man, admitted onely to the Office of Rule or Government in the Church; a Doctor, one which may onely Teach, and neither Preach nor Administer the Sacraments; a Deacon, one which hath charge of the Alms-box, and of nothing else: That the Scepter, the Rod, the Throne and Kingdom of Christ, art a Form of Regiment, onely 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 oppugne the said Form of Regi∣ment. 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 fore-signifie, 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. From hence they proceed to an higher point, which is the perswading of men credulous and over-capable of such pleasing Errors, That it is the special illumination of the Holy Ghost, whereby they dis∣cern those things in the Word, which others reading, yet discern them not. Dearly Beloved, saith St. John,* 1.20 Give not credit unto every spirit. There are but two ways whereby the Spirit leadeth men into all Truth; the one extraordinary, the other common; the one belong∣ing but unto some few, the other extending it self unto all that are of God; the one, that which we call by a special divine excellency, Revelation; the other, Reason. If the Spirit by such Revelation, have discovered unto them the secrets of that Discipline out of Scripture, they must profess themselves to be all (even Men, Women, and Children,) Prophets: Or if Reason be the hand which the Spirit hath led them by; for as much as Perswasions grounded upon Reason, are either weaker or stronger, according to the force of those Reasons, where∣upon the same are grounded, they must every of them, from the greatest to the least, be able for every several Article, to shew some special Reason, as strong as their Perswasion therein is earnest: Otherwise how can it be, but that some other sinews there are, from which that ever∣plus of strength in Perswasion doth arise? Most sure it is, That when Mens Affections do frame their Opinions, they are in defence of Error more earnest a great deal, then (for the most part) sound Believers in the maintenance of Truth, apprehended according to the na∣ture of that evidence which Scripture yieldeth: Which being in some things plain, as in the Principles of Christian Doctrine; in some things, as in these Matters of Discipline, more dark and doubtful, frameth correspondently that inward assent which Gods most gracious Spirit worketh by it, as by his Effectual Instrument. It is not therefore the servent earnest∣ness of their perswasion, but the soundness of those Reasons, whereupon the same is built, which must declare their Opinions in these things, to have been wrought by the Holy Ghost, and not by the Fraud of that evil spirit which is even in his illusions strong.* 1.21 After that the fancy of the common sort hath once thorowly apprehended the Spirit to be Author of their Perswasi∣ons, concerning Discipline, then is instilled into their hearts; that the same Spirit, leading men into this opinion, doth thereby seal them to be Gods Children; and that as the state of the times now standeth, the most special taken to know them that are Gods own from others, is an earnest affection that way. This hath bred high terms of Separation between such, and

the rest of the World; whereby the one sort are named The Brethren, the Godly, and so forth; the other, Worldlings, Time-servers, Pleasers of Men, not of God, with such like. From hence, they are easily drawn on to think it exceeding necessary; for fear of quenching that good Spirit, to use all means whereby the same may be both strengthned in themselves; and made manifest unto others. This maketh them diligent bearers of such as are known that way to incline; this maketh them eager to take and seek all occasions of secret Conference with such; this maketh them glad to use such as Counsellors and Directors in all their dealings, which are of weight, as Contracts, Testaments, and the like; this maketh them, through an un∣weariable desire of receiving instruction from the Masters of that Company, to cast off the care of those very affairs which do most concern their estate, and to think that then they are like unto Mary, commendable for making choice of the better part. Finally, This is it which maketh them willing to charge, yea, oftentimes even to over-charge themselves, for such Mens sustenance and relief, least their zeal to the Cause should any way be unwitnessed. For what is it, which poor beguiled souls, will not do through so powerful incitements? In which re∣spect it is also noted, that most labor hath been bestowed to win, and retain towards this Cause, them whose judgments are commonly weakest by reason of their sex. And although not Women loaden with sins,* 1.22 as the Apostle St. 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 then carried away as captives into any kinde of sin and evil, by such as enter into their houses with purpose to plant there a zeal, and a love towards this kinde of Discipline; yet some occasion is hereby ministred for Men, to think, that if the Cause which is thus furthered, did gain by the soundness of proof, whereupon it doth build it self, it would not most busily endeavor to prevail, where least ability of judgment is: And therefore that this so eminent industry in making Proselytes, more of that sex then of the other; groweth for that they are deemed apter to serve as instruments and helps in the Cause. Apter they are through the eagerness of their affection, that maketh them which way soever they take, dili∣gent in drawing their Husbands, Children, Servants, Friends and Allies, the same way: Apter through that natural inclination unto pity, which breedeth in them a greater readiness then in men, to be bountiful towards their Preachers, who suffer want: Apter through sun∣dry opportunities, which they especially have, to procure encouragements for their Brethren. Finally, Apter through a singular delight which they take, in giving very large and particular intelligence, how all near about them stand affected, as concerning the same Cause. 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 perswade them, they close up their ears; his Reasons they weigh not, all is answered with rehearsal of the words of John,* 1.23 We are of God; he that knoweth God, heareth us. As for the rest, Ye are of the World; for this Worlds pomp and vanity it is that ye speak, and the World whose ye are, heareth you. Which cloke sitteth no less fit o•• the lack of their Cause, then of the Anabaptists; when the Dignity, Authority and Honor of Gods Magistrates is upheld against them. Shew these eagerly-affected men their inability to judge of such matters; their answer is, God hath chosen the simple.* 1.24 Convince them of Folly, and that so plainly, that very children upbraid them with it; they have their bucklers of like defence. Christs own Apostle was accounted mad:* 1.25 The best men evermore by the sentence of the World, have been judged to be out of their right mindes. When in∣struction doth them no good, let them feel but the least degree of most mercifully tempered Se∣verity, they fasten on the head of the Lords Vicegerents here on Earth, whatsoever they any¦ where finde uttered against the cruelty of Blood-thirsty men; and to themselves they draw all the Sentences which Scripture hath in the favor of Innocency persecuted for the Truth; yea, they are of their due and deserved sufferings, no less proud then those ancient disturbers, to whom St. Augustine writeth, saying. Martyrs, rightly so named, are they not which suffer for their disorder, and for the ungodly breach they have made of Christian Unity; but which, for Righteousness sake are persecuted: For Agar also suffered persecution at the hands of Sara; wherein, she which did impose, was holy, and she unrighteous which did bear the burthen. In like sort, with the Theeves was the Lord himself crucified, but they who were matcht in the pain which they suffered, were in the cause of their suf∣ferings dis-joyned. If that must needs be the true Church which doth endure persecu∣tion, and not that which persecuteth, let them ask of the Apostle, what Church Sara did represent, when she held her Maid in affliction: For even our Mother which is free, the Heavenly Ierusalem; that is to say, The true Church of God, was, as he doth affirm,

prefigured in that very Woman, by whom the Bond-maid was so sharply handled. Al∣though, if all things be throughly skanned, she did in truth more persecute Sara by proud resistance, then Sara her, by severity of punishment. These are the paths wherein ye have walked, that are of the ordinary sort of men; these are the very steps ye have trodden, and the manifest degrees whereby ye are of your Guides and Directors trained up in that School: A custom of inuring your ears with reproof of faults, especially in your Governors; and use to attribute those faults to the kinde of Spiritual Regiment, under which ye live; boldness in warranting the force of their Discipline, for the cure of all such evils; a slight of framing your conceits, to imagine, that Scripture every where favoreth that Discipline; per∣swasion that the cause, why ye finde it in Scripture, is the illumination of the Spirit; that the same Spirit is a Seal unto you of your nearness unto God; that ye are by all means to nourish and witness it in your selves, and to strengthen on every side your mindes against whatsoever might be of force to withdraw you from it.

* 1.264. Wherefore to come unto you, whose judgment is a Lanthorn of Direction for all the rest, you that frame thus the peoples hearts, not altogether (as I willingly perswade my self) of a politick intent or purpose, but your selves being first over-borne with the weight of greater mens judgments; on your shoulders is laid the burthen of upholding the cause by Argument. For which purpose, Sentences out of the Word of God, ye alledge divers; but so, that when the same are aiscust, thus it always in a manner falleth out, That what things by vertue there∣of ye urge upon us, as altogether necessary, are found to be thence collected onely by poor and marvellous slight conjectures. I need not give instance in any one sentence so alledged, for that I think the instance in any alledged, otherwise a thing not easie 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 Church ever have found it out, nor received it till this present time: Contrariwise, the Government against which ye bend your selves, 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 finde 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 self-same Orders which you require; and as though your desire were, that the Churches of old should be patterns for us to follow, and even Glasses, wherein we might see the practice of that, which by you is gathered out of Scripture. But the truth is, ye mean nothing less. All this is done for fashion sake onely; for ye complain of in as of an injury,* 1.27 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 times till this present age wherein your selves imagine ye have sound out aright pattern of sound Discipline, there never was any time safe to be followed; which thing ye thus endeavor to prove.* 1.28 Out of Egesippus, ye say, that Eusebius writeth, How although as long as the Apo∣stles 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,* 1.29 the placing of wicked Errors began to come into the Church. Clement also in a certain place, to confirm, That there was corruption of Doctrine immediately after the Apo∣stles times, alledgeth the Proverb, That there are few Sons like their Fathers, Socrates saith of the Church 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 or Dominion. Hereupon ye conclude, that it is not safe to fetch our Government from any other then 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-Re∣formers yawn for, is, that the Clergy may through Conformity in State and Condition, be Apo∣stolical, 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 Fryers, a Church in that respect most happy. Were it for the glory of God, and the good of his Church in∣deed, 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, en∣due them with the self-same affection which was in that holy Apostle, whose words concerning his own right-vertuous contentment of heart,* 1.30 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 Wis∣dom, 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. Te think, that he which will perfectly reform, must bring the Form of Church-Discipline unto the State which then it was at. A thing neither possible, nor certain, nor absolutely convenient. Concerning the first, what was used in the Apostles times, the Scripture fully declareth not; so that making their times the Rule and Canon of Church Polity, ye make a Rule, which being not possible to be fully known, is as impossible to be kept. Again, Sith the later, even of the Apostles own times, had that which in the former, was not thought upon; in this general proposing of the Apostles 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 lover of Antichristian building 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 suspition, leaving it intricate and doubtful, wherein we are to keep our selves unto the pattern of their times. Thirdly, Whereas it is the error of the com∣mon multitude, to consider onely what hath been of old, and if the same were well, to see whether still it continue; if not, to condemn that presently, which is, and never to search upon what ground or consideration the Change might grow. Such rudeness cannot be in you so well born with, whom Learning and Iudgment hath enabled much more soundly to discern how far the times of the Church, and the Orders thereof, may alter without offence. True it is, the ancientera 1.31, the better Ceremonies of Religion, are: Howbeit, not absolutely true, and without exception; but true, onely 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 Apostl••s times, that was harmless, which being now revived, would be scandalous; as their Oscula Sancta.b 1.32 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 Alms-houses for the Poor, the sorting out of the people into their several Pariso••s; together with sunury other things which the Apostles times could not have, (being now established) are much more convenient and fit for the Church of Christ, then if the same should be taken away for Conformities sake, with the antientest 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 intitle Apostoli∣cal, was in the Apostles time 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 faith, 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 compleat Form of your Discipline, or the Substance thereof was practised.c 1.33 The evidence therefore of Antiquity failing you, ye flie 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 honor; so there are a number, whom when ye mention, al∣though it serve ye to purpose, with the ignorant and vulgar sort, who measure by tale, and not by weight; yet surely, they who know what quality and value the men are of, will think ye draw very near the dregs. But were they all of as great account as the best and chiefest amongst them, with us notwithstanding neither are they, neither ought they to be of such reckoning, that their opinion or conjecture, should cause the Laws of the Church of England to give place; much less when they neither do all agree in that opinion, and of them which are at agreement, the most part through a courteous enducement, 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 continu∣ance 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, perswaded as you are, that every Christian Church standeth bound by the Law of God to put down Bishops, and in their rooms to erect 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 Favorers of this Cause, are on any such verdict agreed. Yet touching some material points of your Discipline, a kinde of agree∣ment 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 pub∣lick Authority; but the peoples more quick endeavor for alteration, in such an exigent I see not well, how they could have staid to deliberate about any other Regiment, then 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 kinde of sway which it giveth them. When therefore the example of one Church, was thus at the first almost through a kinde of constraint or necessity followed by many, their concurrence in perswasion about some material points belonging to the same polity is not strange. For we are not to marvel greatly, if they which have all done the same thing, do easily em∣brace the same opinion as concerning their own doings: Besides, mark I beseech you, that which Galen in matter of Philosophy noteth;* 1.34 for the like falleth out, even in Questions of higher knowledge. It fareth many times with mens opinions, as with rumors and reports. That which a credible person telleth, is easily thought probable by such as are well perswaded of him: But if two, or three, or four, agree all in the same tale, they judge it then to be out of Controversie, and so are many times overtaken for want of due consideration, either some common cause leading them all into error, or one mans oversight, deceiving many through their too much credulity and easiness of belief. Though ten persons be brought to give testimony in any cause, yet if the knowledge they have of the thing whereunto they come as witnesses, ap∣pear to have grown from some one amongst them, and to have spred it self from hand to hand, they all are in force but as one testimony; nor is it otherwise here, where the Daughter Churches do speak their Mothers Dialect; here, where so many sing one Song, by reason that he is the Guide of the Quire, concerning whose deserved authority, amongst even the gravest Divines,* 1.35 we have already spoken at large. Will ye ask what should move those many Learn∣ed, to be followers of one Mans judgment; no necessity of Argument forcing them thereunto? Your demand is answered by your selves. Loth ye are to think that they whom ye judge to have attained, as sound knowledge in all points of Doctrine, as any since the Apostles time, should mistake in Discipline. Such is naturally our affection, that whom in great things we mighti∣ly admire; in them, we are not perswaded willingly that any thing should be amiss. The rea∣son whereof is,* 1.36 for that as dead Flies putrifie the ointment of the Apothecary, so a little Folly him that is in estimation for wisdom. This in every profession, hath too much authorized the judgment of a few: This with Germans hath caused Luther, and with many other Churches, Calvin, to prevail in all things. Yet are we not able to define, whether the Wisdom of that God (who setteth before us in holy Scripture, so many admirable patterns of Vertue, and no one of them, without somewhat noted, wherein they were culpable; to the end, that to him alone it might always be acknowledged, Thou onely art holy, thou onely art just) might not permit those worthy Vessels of his Glory, to be in some things blemished with the stain of humane frailty; even for this cause, lest we should esteem of any man above that which behoveth.

* 1.375. Notwithstanding, as though ye were able to say a great deal more then hitherto your Books have revealed to the World, earnest Challengers ye are of tryal by some publick Dispu∣tation; wherein, if the thing ye crave, be no more then onely leave to dispute openly about those Matters that are inquestion, the Schools in Universities (for any thing I know) are open unto you: They have their yearly Acts and Commencements, besides other Disputations, both ordinary and upon occasion, wherein the several parts of our own Ecclesiastical Discipline are oftentimes offered unto that kinde of Examination; the learnedst of you have been of late years, noted seldom or never absent from thence, at the time of those great Assemblies; and the favor of proposing there in convenient sort whatsoever ye can object (which thing, my self

have known them to grant of Scholastical courtesie unto Strangers) neither hath (as I think) nor ever will (I presume) be denied you. If your Suit be to have some great extraordi∣nary confluence, in expectation whereof, the Laws that already are, should sleep and have no power over you; till in the hearing of thousands, ye all did acknowledge your error, and re∣nounce the further prosecution of your cause: Haply, they whose authority is required unto the satisfying of your demand, do think it both dangerous to admit such concourse of divided mindes, and unmeet that Laws, which being once solemnly established, are to exact obedience of all men, and to constrain thereunto; should so far stoop, as to hold themselves in suspence from taking any effect upon you, till some disputer can perswade you to be obedient. A Law is the Deed of the whole Body Politick, whereof if ye judge your selves to be any part, then is the Law even your Deed also. And were it reason, in things of this quality, to give men audience, pleading for the overthrow of that which their own very deed hath ratified? Laws that have been approved, may be (no man doubteth) again repealed, and to that end also disputed against, by the Authors thereof themselves: But this is when the whole doth de∣liberate what Laws each part shall observe, and not when a part refuseth the Laws which the whole hath orderly agreed upon. Notwithstanding, for as much as the cause we maintain, is (God be thanked) such as needeth not to shun any tryal, might it please them on whose ap∣probation the matter dependeth; to condescend so far unto you in this behalf, I wish heartily that proof were made even by solemn conference in orderly and quiet sort; whether you would your selves be satisfied, or else could by satisfying others, draw them to your party. Provided alway, first, In as much as ye go about to destroy a thing which is in force, and to draw in that which hath not as yet been received; to impose on us that which we think not our selves bound unto, and to overthrow those things whereof we are possessed; that therefore ye are not to claim in any conference, other then the Plaintiffs or Opponents part, which must consist altogether in proof and confirmation of two things: The one, that our Orders by you condemn∣ed, we ought to abolish; the other, that yours, we are bound to accept in the stead thereof. Secondly, Because the Questions in Controversie between us, are many, if once we descend into particulars: That for the easier and more orderly proceeding therein, the most general be first discussed; nor any Question left off, nor in each Question the prosecution of any one Argument given over, and another taken in hand, till the issue whereunto, by Replies and Answers, both parts are come, be collected, read, and acknowledged, as well on the one side as on the other, to be the plain conclusion which they are grown unto. Thirdly, For avoiding of the manifold inconveniences whereunto ordinary and extemporal Disputes are subject, as also because, if ye should singly dispute one by one, as every mans own wit did best serve, it might be conceived by the rest, that haply some other would have done more; the chiefest of you do all agree in this action, that when ye shall then chuse your speaker, by him that which is pub∣lickly brought into Disputation, be acknowledged by all your consents, not to be his allegation, but yours; such as ye all are agreed upon, and have required him to deliver in all your names: The true Copy whereof being taken by a Notary, that a reasonable time be allowed for return of Answer unto you in the like form. Fourthly, Whereas a number of Conferences have been had in other causes with the less effectual success, by reason of partial and untrue reports, published afterwards unto the World: That to prevent this evil, there be at the first a Solemn Declaration; made on both parts of their Agreement, to have that very Book and no other, set abroad, wherein their present authorized Notaries do write those things fully and onely; which being written, and there read, are by their own open testimony, acknowledged to be their own. Other circumstances hereunto belonging, whether for the choice of time, place, and language, or for prevention of impertinent and needless speech, or to any end and purpose else, they may be thought on when occasion serveth. In this sort, to broach my private conceit for the ordering of a publick action, I should be loth, (albeit, I do it not otherwise then under correction of them, whose gravity and wisdom ought in such cases to over-rule) but that so venturous boldness, I see is a thing now general, and am thereby of good hope, that where all men are licenced to offend, no man will shew himself a sharp Accuser.

6. What success God may give unto any such kinde of Conference or Disputation,* 1.38 we can∣not tell: But of this we are right sure, that Nature, Scripture, and Experience it self, have all taught the World to seek for the ending of Contentions, by submitting itself into some judicial and definitive Sentence, whereunto neither part that contendeth may under any pre∣tence or colour refuse to stand: This must needs be effectual and strong; as for other means without this, they seldom prevail; I would therefore know, whether for the ending of these irk∣some

strifes, wherein you and your Followers do stand thus formally divided against the au∣thorized Guides of this Church, and the rest of the people subject unto their Charge; whe∣ther, I say, ye be content to refer your Cause to any other higher judgment then your own, or else intend to persist, and proceed as ye have begun, till your selves can be perswaded to condemn your selves? If your Determination be this, we can be but sorry that ye should de∣serve to be reckoned with such,* 1.39 of whom God himself pronounceth, The way of Peace they have not known. Ways of peaceable Conclusion, there are but these two certain; the one a sentence of Iudicial Decision given by authority thereto appointed within our selves; the other, the like kinde of sentence given by a more Universal authority. The former of which two ways, God himself in the Law prescribeth, and his Spirit it was which directed the very first Christian Churches in the World to use the Latter. The Ordinance of God in the Law, was this.* 1.40 If there arise a matter too hard for thee in judgment, between blood and blood, between plea, &c. then shalt thou arise, and go up unto the place which the Lord thy God shall chuse; and thou shalt come unto the Priests of the Levites, and unto the Judge that shall be in those days, and ask, and they shall shew thee the sentence of Judg∣ment; and thou shalt do according to that thing which they of that place which the Lord hath chosen, shew thee; and thou shalt observe to do according to all that they in∣form thee: According to the Law which they shall teach thee, and according to the judgment which they shall tell thee, shalt thou do; thou shalt not decline from the thing which they shall shew thee, to the right hand, nor to the left. And that man that will do presumptuously, not hearkning unto the Priest (that standeth before the Lord thy God to manister there) or unto the Judge, that man shall die, and thou shalt take away evil from Israel.* 1.41 When there grew in the Church of Christ, a question, Whether the Genti'es believing might be saved, although they were not circumcised after the manner of Moses, nor did observe the rest of those Legal Rites and Ceremonies whereunto the Jews were bound. After great Dissention and Disputation about it, their conclusion in the end was, to have it determined by sentence at Jerusalem; which was accordingly done in a Council there assem••led for the same purpose. Are ye able to alledge any just and sufficient cause, wherefore absolutely ye should not condescend in this Controversie, to have your judg∣ments over-ruled by some such Definitive Sentence; Whether it fall out to be given with, or against you, that so these redious contentions may cease? Te will perhaps make answer, That being perswaded already, as touching the truth of your Cause, ye are not to hearken unto any sentence, no not, though Angels should define otherwise, as the blessed Apostles own example teacheth. Again, That Men, yea, Councils, may err, and that unless the judgment given, do satisfie your mindes, unless it be such as ye can, by no further argument oppugn; in a word, unless you perceive and acknowledge it your selves consonant with Gods Word, to stand unto it, not allowing it, were to sin against your own consciences. But consider, I beseech you, first, As touching the Apostle, how that wherein be was so resolute and peremptory, our Lord Iesus Christ made manifest unto him, even by Intuitive Revelation, wherein there was no possibility of error: That which you are perswaded of, ye have it no otherwise then by your own onely probable collection; and therefore such bold asseverations as in him were admira∣ble, should in your months but argue rashness. God was not ignorant, that the Priests and Iudges, whose sentence in Matters of Controversie he ordained should stand, both might and oftentimes would be deceived in their judgment. Howbeit, better it was in the eye of his understanding, that sometime an erronious sentence Definitive should prevail, till the same authority perceiving such oversight, might afterwards correct or reverse it, then that strifes should have respite to grow, and not come speedily unto some end: Neither wish we, that men should do any thing which in their hearts they are perswaded they ought not to do; but this perswasion ought (we say) to be fully setled in their hearts, that in litigious and controversed causes of such quality, the Will of God is to have them to do whatsoever the sentence of ju∣dicial and final Decision shall determine, yea, though it seem in their private opinion to swarve utterly from that which is right; as no doubt, many times the sentence amongst the Iews, did seem unto one part or other contending: And yet in this case, God did then allow them to do that which in their private judgment it seemed (yea, and perhaps truly seemed) that the Law did disallow. For if God be not the Author of confusion, but of peace, then can he not be the Author of our refusal, but of our contentment, to stand unto some Definitive Sentence; without which, almost impossible it is, that either we should avoid confusion, or ever hope to attain peace. To small purpose, had the Council of Jerusalem been assembled,

if one: their determination being set down, men might afterwards have defended their for∣mer opinions. When therefore they had given their Definitive Sentence, all Controverso•• was at an end: Things were disputed before they came to be determined; Men afterwards were not to dispute any longer, but to obey. The Sentence of Iudgment finished their strife, which their disputes before judgment, could not do. This was ground sufficient for any rea∣sonable Mans conscience to build the duty of Obedience upon, whatsoever his own opinion were as touching the matter before in question. So full of wilfulness and self-liking, is our nature, that without some Definitive Sentence, which being given, may stand, and a necessity of silence on both sides afterward imposed; small hope there is, that strifes thus for prosecuted, will in short time quietly end. Now it were in vain to ask you, Whether ye could be content that the Sentence of any Court already erected, should be so far authorized, as that among the Iews established by God himself, for the determining of all Controversies. That man which will do presumptuously, not hearkning unto the Priest that standeth before the Lord to minister there; nor unto the Judge, let him die. Ye have given us already to understand what your opinion is in part, concerning Her sacred Majesties Court of High Com∣mission: the nature whereof is, the same with that amongst the Iews, albeit the power be not so great.* 1.42 The other way, happily may like you better, because Master Beza in his last Book, save one, written about these Matters, professeth himself to be now weary of such Combats and Encounters, whether by word or writing, in as much as he findeth that Con∣troversies thereby are made but Brawls: And therefore wisheth that in some common law∣ful Assembly of Churches, all these strifes may at once be decided. Shall there be then in the mean while no doings?* 1.43 Yes, There are the weightier Matters of the Law, Judg∣ment, and Mercy and Fidelity. These things we ought to do; and these things, while we con∣tend about less, we leave undone. Happier are they, whom the Lord, when he cometh, shall finde doing in these things, then disputing about Doctors, Elders, and Deacons: Or if there be no remedy, but somewhat needs ye must do, which may tend to the setting forward of your Discipline; do that which wisemen, who think some Statute of the Realm more fit to be re∣pealed then to stand in force, are accustomed to do, before they come to Parliament, where the place of enacting is; that is to say, spend the time in re-examining more duly your cause, and in more throughly considering of that which ye labor to overthrow: As for the Orders which are established, sith Equity and Reason, the Law of Nature, God and Man, do all favor that which is in Being; till orderly Iudgment of Decision be given against it, it is but Iustice to exact of you, and perversness in you, it should be to deny thereunto your willing obedience. Not that I judge it a thing allowable for men to observe those Laws, which its their hearts, they are stredfastly perswaded to be against the Law of God: But your perswasion in this case; ye are all bound for the time to suspend, and in otherwise doing, ye offend against God, by troubling his Church without any just or necessary cause. Be it that there are some reasons inducing you to think hardly of our Laws: Are those reasons demonstrative, are they neces∣sary, or but meer probabilities onely? An Argument necessary and demonstrative is such, as being proposed unto any man, and understood; she minde cannot chase, but invardly assent; Any one such reason dischargeth, I grant the Gonscience, and setteth it at full liberty. For the publick approbation given by the Body of this whole Church, unto those things which are established, doth make it but probable, that they are good; And therefore unto a necessary proofe that they are not good, it must give place: But if the skilfullest amongst you can shew, that all the Books ye have hitherto written, be able to afford any one argument of this nature, let the instance be given. As for probabilities, What thing was there ever set down so agreeable with sound reason, but some probable shew against it might be made? It is meet, that when publickly things are received, and have taken place; General Obedience thereunto should cease to be exacted, in case, this or that private person, led with some probable conceit, should make open Protostation,* 1.44 Peter or John disallow them, and pronounce them naught. In which case your answer will be, That concerning the Laws of our Church; they are not onely con∣demned in the opinion of a private man, but of thousands, year and even of those amongst which divers are in publick charge and authority. At though when publick consent of the whole hath established any thing, every mans judgment being thereunto compared, were not private, howsoever his calling be to some kinde of publick charge. So that of Peace and Quietness, there is not any way possible, unless the probable voice of every intire Society or Body Politick, over-rule all private of like nature in the same Body: Which thing effectual∣ly proveth, That God being Author of Peace; and not of Confusion in the Church; must needs

be Author of those mens peaceable resolutions, who concerning these things, have determined with themselves, to think and do as the Church, they are of decreeth, till they see necessary cause enforcing them to the contrary.

* 1.457. Nor is mine own intent, any other in these several Books of discourse, then to make it appear unto you; that for the Ecclesiastical Laws of this Land, we are led by great reason to observe them, and ye by no necessity bound to impugne them. It is no part of my secret meaning, to draw you hereby into hatred, or to set upon the face of this cause any fairer gloss, then the naked truth doth afford; but my whole endeavor is to resolve the Conscience, and to shew, as near as I can, what in this Controversie, the Heart is to think, if it will follow the light of sound and sincere judgment, without either cloud of prejudice, or mist of passionate affection. Wherefore, seeing that Laws and Ordinances in particular, whether such as we observe, or such as your selves would have established; when the minde doth sift and examine them, it must needs have often recourse to a number of doubts and questions, about the na∣ture, kindes, and qualities of Laws in general; whereof, unless it be throughly informed, there will appear no certainty to stay our perswasion upon: I have for that cause set down in the first place, an Introduction on both sides needful to be considered; declaring therein, what Law is, how different kindes of Laws there are, and what force they are of, according unto each kinde. This done, because ye suppose the Laws, for which ye strive, are found in Scrip∣ture; but those not, against which we strive: And upon this surmise, are drawn to hold it, as the very main Pillar of your whole cause, That Scripture ought to be the onely rule of all our actions; and consequently, that the Church Orders which we observe, being not commanded in Scripture, are offensive and displeasant unto God. I have spent the second Book in sifting of this point, which standeth with you for the first and chiefest principle where∣on ye build. Whereunto the next in degree is, That as God will have always a Church upon Earth, while the World doth continue, and that Church stand in need of Government; of which Government, it behoveth himself to be, both the Author and Teacher: So it cannot stand with duty, That man should ever presume in any wise to change and alter the same; and therefore. That in Scripture there must of necessity be found some particular Form of Ecclesiastical Polity, the Laws whereof, admit not any kinde of alteration. The first three Books being thus ended, the fourth proceedeth from the general Grounds and Foun∣dations of your cause, unto your general Accusations against us, as having in the orders of our Church (for so you pretend) Corrupted the right Form of Church Polity with mani∣fold Popish Rites and Ceremonies, which certain Reformed Churches have banished from amongst them, and have thereby given us such example as (you think) we ought to follow. This your Assertion hath herein drawn us to make search, whether these be just Exceptions against the Customs of our Church, when ye plead, that they are the same which the Church of Rome hath, or that they are not the same which some other Reformed Churches have devised. Of those four Books which remain, and are bestowed about the Specialties of that Cause which little in Controversie, the first examineth the causes by you alledged; wherefore the publick duties of Christian Religion, as our Prayers, our Sacraments, and the rest, should not be ordered in such sort, as with us they are; nor that power whereby the persons of men are consecrated unto the Ministry, be disposed of in such manner as the Laws of this Church do allow. The second and third, are concerning the power of Iurisdiction; the one, Whether Laymen, such as your Governing Elders are, ought in all Congregations for ever, to be invested with that power? The other, Whether Bishops may have that power over other Pastors, and therewithal, that honor which with us they have? And because, besides the Power of Order, which all consecrated persons have, and the Power of Iurisdiction, which neither they all, nor they onely have: There is a third power, a Power of Ecclesiastical Dominion, communicable, as we think, unto persons not Ecclesiastical, and most fit to be restrained un∣to the Prince our Soveraign Commander over the whole Body Politick. The eighth Book we have allotted unto this Question, and have sifted therein your Objections against those pre∣eminences Royal which thereunto appertain. Thus have I laid before you the Brief of these my Travels; and presented under your view, the Limbs of that Cause litigious between us; the whole intire Body whereof, being thus compact, it shall be no troublesome thing for any man to finde each particular Controversies resting place, and the coherance it hath with those things, either, on which it dependeth, or which depend on it.

8. The case so standing therefore,* 1.46 my Brethren, as it doth, the wisdom of Governors ye must not blame, in that they further also forecasting the manifold strange and dangerous in∣novations, which are more then likely to follow, if your Discipline should take place, have for that cause thought it hitherto a part of their duty to withstand your endeavors that way: The rather, for that they have seen already some small beginnings of the fruits thereof, in them, who concurring with you in judgment about the necessity of that Discipline, have adventured without more ado, to separate themselves from the rest of the Church, and to put your specu∣lations in execution. These mens hastiness, the warier sort of you doth not commend; ye wish they had held themselves longer in, and not so dangerously flown abroad before the fea∣thers of the Cause had been grown; their Error with merciful terms ye reprove, naming them in great commiseration of minds* 1.47 your poor Brethren. They on the contrary side, more bitterly accuse you as their false Brethren, and against you they plead, saying, From your Brests it is, that we have sucked those things, which when ye delivered unto us, ye termed that heavenly,* 1.48 sincere, and wholesom Milk of Gods Word; howsoever ye now abhor as poyson, that which the vertue thereof hath wrought and brought forth in us. Ye sometime our Com∣panions, Guides, and Familiars, with whom we have had most sweet Consultations, are now become our professed Adversaries, because we think the Statute-Congregation in England, to be no true Christian Churches; because we have severed our selves from them, and because without their leave or licence, that are in Civil Authority, we have secretly framed our own Churches according to the Platform of the Word of God: For of that point between you and us, there is no Controversie. Also, what would ye have us to do? At such time as ye were content to accept us in the number of your own, your Teaching we heard, weread your Wri∣tings: And though we would, yet able we are not to forget, with what zeal ye have ever profest, That in the English Congregations (for so many of them as be ordered according unto their own Laws,) the very Publick Service of God is fraught, as touching Matter, with heaps of intolerable Pollutions, and as concerning Form, borrowed from the Shop of Antichrist; hate∣ful both ways in the eyes of the most Holy; the kinde of their Government, by Bishops and Archbishops,* 1.49 Antichristian; that Discipline which Christ hath essentially tied, that is to say, so united unto his Church, that we cannot account it really to be his Church which hath not in it the same Discipline, that very Discipline no less there despised, then in the highest Throne of Antichrist. All such parts of the Word of God, as do any way concern that Discipline, no less unsoundly taught and interpreted by all authorized English Pastors, then by Antichrists Factors themselves: At Baptism, Crossing; at the Supper of the Lord. Kneeling; at both, a number of other the most notorious Badges of Antichristian Recognisance, usual. Being moved with these and the like, your effectual discourses, whereunto we gave most attentive ear, till they entred even into our souls, and were as fire within our bosoms; We thought we might hereof be bold to conclude, That sith no such Antichristian Synagogue may be ac∣counted a true Church of Christ, ye by accusing all Congregations ordered according to the Laws of England as Antichristian, did mean to condemn those Congregations, as not being any of them worthy the name of a true Christian Church. Ye tell us now, it is not your mean∣ing: But what meant your often threatnings of them, who professing themselves the inha∣bitants of Mount Sion, were too loth to depart wholly as they should out of Babylon? Where∣at, our hearts being fearfully troubled, we durst not, we durst not continue longer so near her confines, lest her plagues might suddenly overtake us, before we did cease to be partakers with her sins; for so we could not chuse, but acknowledge with grief, that we were, when they doing evil, we by our presence in their Assemblies, seemed to like thereof; or at least∣wise, not so earnestly to dislike, as became men heartily zealous of Gods glory. For adven∣turing to erect the Discipline of Christ, without the leave of the Christian Magistrate, haply ye may condemn us as fools, in that we hazard thereby our estates and persons, further then you which are that way more wise think necessary: But of any offence or sin therein committed against God, with what conscience can you accuse us, when your own positions are, That the things we observe, should every of them be dearer unto us, then ten thousand lives; that they are the peremptory Commandments of God; that no mortal man can dispense with them; and that the Magistrate grievously sinneth, in not constraining thereunto? Will ye blame any man for doing that of his own accord, which all men should be compelled to do that are not willing of themselves? When God commandeth, shall we answer, that we will obey, if so be Cesar will grant us leave? Is Discipline an Ecclesiastical Matter, or a Civil? If an Ecclesiastical, is must of necessity belong to the duty of the Minister; and the Minister (ye

say) holdeth all his Authority of doing whatsoever belongeth unto the Spiritual Charge of the House of God, even immediately from God himself, without dependency upon any Magistrate. Whereupon it followeth, as we suppose, that the hearts of the people being willing to be under the Scepter of Christ, the Minister of God, into whose hands the Lord himself hath put that Scepter, is without all excuse, if thereby he guide them not. Nor do we finde, that hitherto greatly ye have disliked those Churches abroad, where the people with direction of their godly Ministers, have even against the will of the Magistrate, brought in either the Doctrine or Discipline of Iesus Christ: For which cause, we must now think the very same thing of you, which our Saviour did sometime utter concerning false-hearted Scribes and Pharisees,* 1.50 They say, and do not. Thus the foolish Barrowist deriveth his Schism by way of Conclusion, as to him it seemeth, directly and plainly out of your principles. Him therefore we leave to be satisfied by you, from whom he hath sprung: And if such, by your own acknowledgment, be persons dangerous, although as yet the alterations which they have made, are of small and tender growth; the changes likely to ensue, throughout all States and Vocations within this Land, in case your desire should take place, must be thought upon. First, Concerning the Supream Power of the Highest, they are no small Prerogatives, which now thereunto belonging, the Form of your Discipline will constrain it to resign; as in the last Book of this Treatise we have shewed at large. Again, it may justly be feared, whether our English Nobility, when the Matter came in tryal, would contentedly suffer themselves to be always at the Call, and to stand to the sentence of a number of mean persons, assisted with the presence of their poor Teacher; a man (as sometimes it hapneth) though better able to speak, yet little or no whit apter to judge, then the rest: From whom, be their dealings never so absurd (unless it be by way of Complaint to a Synod) no Appeal may be made unto any one of higher Power; is as much as the Order of your Discipline admitteth no standing in Equality of Courts, no Spiritual Iudge to have any ordinary Superior on Earth, but as many Supre∣macies as there are Parishes and several Congregations. Neither is it altogether without cause, that so many do fear the overthrow of all Learning, as a threatned sequel of this your Intended Discipline:* 1.51 For if the Worlds Preservation depend upon the multitude of the wise; and of that sort, the number hereafter be not likely to wax over-great, when (that therewith the son of Syrach professeth himself at the heart grived) men of under∣standing are already so little set by:* 1.52 How should their mindes, whom the love of so pre∣cious a Iewel filleth with secret jealousie, even in regard of the lest things which may any way hinder the flourishing estate thereof, chuse but misdoubt lest this Discipline, which always you match with Divine Doctrine, as her natural and true Sister, be found unto all kindes of knowledge a Step-mother; seeing that the greatest worldly hopes, which are pro∣posed unto the chiefest kinde 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 re∣nowned 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 con∣tinue) studied, proceeded in, and profest? To charge you, as purposely bent to the over∣throw of that, wherein so many of you have attained no small perfection, were injurious. Onely therefore, I wish, that your selves did well consider, how opposite certain of your Posi∣tions are unto the state of Collegiate Societies, whereon the two Universities consist. Those Degrees which their Statutes binde them to take, are by your Laws taken away, your selves who have sought them, ye so excuse; as that ye would have men to think ye judge them not allowable, but tolerable onely: and to be borne with, for some help which ye finde in them unto the furtherance of your purposes, till the corrupt estate of the Church may be better reformed. Your Laws forbidding Ecclesiastical Persons utterly the exercise of Civil Power, must needs deprive the Heads and Masters in the same Colledges of all such Autho∣rity as now they exercise, either at home, by punishing the faults of those, who not as chil∣dren to their Parents by the Law of Nature, but altogether by Civil Authority are subject unto them; or abroad, by keeping Courts amongst their Tenants. Your Laws making perma∣nent inequality amongst Ministers, a thing repugnant to the Word of God, enforce those Col∣ledges, the Seniors whereof are all, or any part of them, Ministers under the Government of a Master in the same Vocation, to chuse, as oft as they meet together, a new President. For if so ye judge it necessary to do in Synods, for the avoiding of permanent inequality amongst Ministers; the same cause must needs, even in these Collegiate Assemblies, enforce the like: Except peradventure ye mean to avoid all such absurdities, by dissolving those Corporations,

and by bringing the Universities unto the Form of the School of Geneva; Which thing men the rather are inclined to look for; in as much as the Ministery, wherein to their Founders, with singular Providence, have by the same Statutes appointed them necessarily to enter at a cer∣tain time,* 1.53 your Laws binde them much more necessarily to forbear, till some Parish abroad call for them. Your opinion concerning the Law Civil, is That the knowledge thereof might be spared, as a thing which this Land doth not need. Professors in that kinde being few, ye are the bolder to spurn at them, and not to dissemble your mindes, as concerning their removal: In whose Studies, although my self have not much been conversant, nevertheless exceeding great cause, I see, there is to wish, that thereunto more encouragement were given, as well for the singular Treasures of Wisdom therein contained, as also for the great use we have thereof, both in Decision of certain kindes of causes arising daily within our selves, and especially for Commerce with Nations abroad, whereunto that knowledge is most requi∣site. The Reasons wherewith ye would perswade, that Scripture is the onely rule to frame all our actions by, are in every respect as effectual for proof, that the same it the onely Law whereby to determine all our Civil Controversies. And then what doth let; but that as those men may have their desire, who frankly broach it already, That the Work of Refor∣mation will never be perfect, till the Law of Iesus Christ be received alone; so Pleaders and Counsellors may bring their Books of the Common Law, and bestow them as the Students of curious and needless Arts did theirs in the Apostles time?* 1.54 I leave them to scan, how for thosewords of yours may reach, wherein ye declare; That where as now many houses lie waste through inordinate Suits of Law,* 1.55 This one thing will shew the excellency of Disci∣pline for the Wealth of the Realm, and quiet of Subjects; That the Church is to cen∣sure such a Party, who is apparently troublesome and contentious, and without REASONABLE CAUSE, upon a meer Will and Stomach, doth vex and molest his Brother, and trouble the Country. For mine own part, I do not see, but that it might very well agree with your Principles, if your Discipline were fully planted, even to send out your Writs of Surcease unto all Courts of England besides, for the most things handled in them.* 1.56 A great deal further I might proceed, and descend lower; but for as much as against all these and the like difficulties, your answer is, That we ought to search what things are consonant to Gods Will; not which be most for our own ease; and therefore that your Discipline being (for such is your Error) the absolute Commandment of Almighty God, it must be received, although the World by receiving it, should be clean turned upside down: Herein lieth the greatest danger of all. For whereas the name of Divine Authority, is used to countenance these things, which are not the Commandments of God, but your own Erroneous Collections; on him ye must father whatsoever ye shall afterwards be led, either to do in withstanding the Adversaries of your Cause, or to think in maintenance of your doings. And what this may be, God doth know. In such kindes of Error, the Minde once imagining it self to seek the execution of Gods Will, laboreth forthwith to re∣move both things and persons, which any way hinder it from taking place; and in such cases, if any strange or new thing seem requisite to be done, a strange and new opinion, concerning the lawfulness thereof, is withal received and broached under countenance of Divine Au∣thority. One example herein may serve for many, to shew, That false opinions touching the Will of God to have things done, are wont to bring forth mighty and violent practices against the hinderances of them; And those practices new opinions more pernicious then the first, yea, most extreamly sometimes opposite to that which the first did seem to intend. Where the people took upon them the Reformation of the Church, by casting out Popish Superstition, they having received from their Pastors a General Instruction, that whatsoever the Heavenly Father hath not planted,* 1.57 must be rootod out; proceeded in some foreign places so far, that down went Oratories, and the very Temples of God themselves: For as they chanced to take the compass of their Commission stricter or larger, so their dealings were accordingly more or less moderate. Amongst others, there sprang up presently one kinde of men, with whose zeal and forwardness, the rest being compared, were thought to be marvellous cold and dull. These grounding themselves on Rules more general; that whatsoever the Law of Christ commandeth not, thereof Antichrist is the Author; and that whatsoever Antichrist, or his adherents did in the World, the true Professors of Christ are to undo; found out many things more then others had done, the Extirpation whereof was in their conceit, as necessary as of any thing before removed. Hereupon they secretly made their doleful complaints e∣very where as they went, that albeit the World did begin to profess some dislike of that which

was evil in the Kingdom of Darkness, yet Fruits worthy of a true-Repentance were not seen; and that if men did repent as they ought,* 1.58 they must endeavor to purge the truth of all manner evil, to the end, there might follow a new World afterward, wherein righteousness onely should dwell. Private Repentance they said, ••••st appear by every mans fashioning his own life, contrary unto the custom and orders of this present World, both in greater things and in less. To this purpose, they had always in their mouths, those greater things, Charity, Faith, the true fear of God, the Cross, the Mortification of the flesh. All their Exhortations were to set light of the things in this World, to account riches and honors vanity, and in taken thereof, not onely to seek neither; but if men were possessors of both, even to cast away the one, and resign the other, that all men might see their unfeigned conversion unto Christ.* 1.59 They were Sollicitors of Men to Fasts, to often Meditations of Heavenly things, and as it were Conferences in secret with God by Prayers, not framed according to the frozen manner of the World, but expressing such fervent desires as might even force God to hea••ken unto them. Where they found men in Diet, Attire, Furniture of House, or any other way ob∣servers of civility, and decent order, such they reproved as being carnally and earthly minded. Every word otherwise then severely and sadly uttered,* 1.60 seemed to pierce like a Sword theron them. If any man were pleasant,* 1.61 their manner was presently with sighs to repeat those words of our Saviour Christ,* 1.62 Wo be to you which now laugh, for ye shall lament. So great was their delight to be always in trouble, that such as did quietly lead their lives, they judged of all other men to be in most dangerous case.* 1.63 They so much affected to cross the ordinary custom in every thing, that when other mens use was to put on better attire, they would be sure to shew themselves openly abroad in worses: The ordinary names of the days in the week, they thought it a kinde of prophaneness to use, and therefore accustomed themselves to make no other distinction, then by Numbers, The first, second, third day. From this they proceeded unto Publick Reformation,* 1.64 first Ecclesiastical, and then Civil. Touching the former, they boldly avouched, that themselves onely had the Truth, which thing upon peril of their lives, they would at all times defend; and that since the Apostles lived, the same was never before in all points sincerely taught. Wherefore, that things might again be brought to that ancient integrity which Iesus Christ by his Word requireth, they began to controll the Ministers of the Gospel, for attributing so much force and vertue unto the Scriptures of God read, whereas the Truth was, that when the Word is said to engender Faith in the Heart; and to convert the Soul of Man, or to work any such Spiritual Divine effect, these speeches are not there∣unto appliable as it is read or preached, but as it is ingrafted in us by the power of the Holy Ghost, opening the eyes of our understanding, and so revealing the Mysteries of God, accord∣ing to that which Jeremy promised before should be,* 1.65 saying, I will put my Law in their in∣ward parts, and I will write it in their hearts. The Book of God they notwithstanding for the most part so admired,* 1.66 that other disputation against their opinions then onely by allegation of Scripture they would not hear;* 1.67 besides it, they thought no other Writings in the World should be studied; in so much, as one of their great Prophets exhorting them to cast away all respects unto Humane Writings, so far to his motion they condescended, that as many as had any Books, save the Holy Bible in their custody, they brought and set them publickly on fire. When they and their Bibles were alone together, what strange phantastical opinion soever at any time entred into their heads, their use was to think the Spirit taught it them. Their phrensies concerning our Saviours Incarnation, the state of Souls departed, and such like, are things needless to be rehearsed. And for as much as they were of the same Suit with those of whom the Apostle speaketh, saying,* 1.68 They are still learning, but never attain to the knowledge of truth, it was no marvel to see them every day broach some new thing, not heard of before. Which restless levity they did interpret to be their growing to Spiritual Perfection, and a proceeding from Faith to Faith.* 1.69 The differences amongst them grew by this mean in a manner infinite, so that scarcely was there found any one of them, the forge of whose Brain was not possest with some special mystery.* 1.70 Whereupon although their mutual contentions were most fiercely prosecuted amongst themselves* 1.71 yet when they came to defend the cause common to them all against the Adversaries of their Faction, they had ways to lick one another whole, the sounder in his own perswasion excusing THE DEAR BRETHREN,* 1.72 which were not so far enlightned, and professing a charitable hope of the Mercy of God towards them, notwithstanding their swerving from him in some things.* 1.73 Their own Ministers they highly magnified, as men whose vocation was from God: The rest their manner was to term disdainfully Scribes and Pharisees, to account their Calling an Humane Creature,* 1.74 and to detain

the people as much as might be from hearing them. As touching Sacraments, Baptism ad∣ministred in the Church of Rome,* 1.75 they judged to be but an execrable Mockery and no Bap∣tism; both because the Ministers thereof in the Papacy are wicked Idolaters, lewd Persons, Thieves, and Murderers, cursed Creatures, ignorant Beasts, and also for that to bap∣tize, is a proper action belonging unto none but the Church of Christ, whereas Rome is Anti∣christs Synagogue. The custom of using God-fathers and God-mothers at Christnings,* 1.76 they scorned. Baptism of Infants, although confest by themselves,* 1.77 to have been continued even sithence the very Apostles own times, yet they altogether condemned, partly,* 1.78 because sundry errors are of no less antiquity; and partly, for that there is no Commandment in the Gospel of Christ, which saith, Baptize Infants; but he contrariwise in saying,* 1.79 Go Preach and Baptize, doth appoint,* 1.80 that the Minister of Baptism shall in that action first administer Doctrine, and then Baptism; as also in saying, Whosoever doth believe and is baptized,* 1.81 be appointeth, that the party to whom Baptism is administred, shall first believe, and then be baptized; to the end, that Believing may go before this Sacrament in the Receiver, no otherwise then Preaching in the Giver, sith equally in both, the Law of Christ declareth, not onely what things are required, but also in what order they are required. The Eucharist they received (pretending our Lord and Saviour example) after Supper:* 1.82 And for a∣voiding all those impieties which have been grounded upon the Mystical words of Christ, This is my Body. This is my Blood; they thought it not safe to mention either Body or Blood in that Sacrament, but rather to abrogate both, and to use no words but these, Take,* 1.83 eat, declare the death of our Lord. Drink, shew forth our Lords death. In Rites and Ceremonies, their Profession was hatred of all Conformity with the Church of Rome: For which cause, they would rather endure any torment, then observe the solemn Festivals which others did, in as much as Antichrist (they said) was the first inventer of them. The pre∣tended end of their Civil Reformation, was, That Christ might have dominion over all; that all Crowns and Scepters might be thrown down at his feet; that no other might raign over Christian men, but he; no Regiment keep them in aw, but his Discipline; amongst them no Sword at all be carried besides his, the Sword of Spiritual Excommunication. For this cause they labored with all their might, in over-turning the Seats of Magistracy,* 1.84 because Christ hath said, Kings of Nations; in abolishing the execution Iustice, because Christ hath said, Resist not evil; in forbidding Oaths, the necessary means of Iudicial tryal,* 1.85 because Christ hath said, Swear not at all: Finally, in bringing in Community of Goods,* 1.86 because Christ by his Apostles hath given the World such example, to the end, that men might excel one another, not in Wealth, the Pillar of Secular Authority, but in Vertue. These men at the first were onely pitied in their Error, and not much withstood by any,* 1.87 the great Humility, Zeal, and Devotion, which appeared to be in them, was in all mens opinion a pledge of their harmless meaning. The hardest that men of sound understanding con∣ceived of them, was but this, O quam honestâ voluntate miseri errant?* 1.88 With how good a meaning these poor Souls do evil? Luther made request unto Frederick, Duke of Saxony, that within his Dominion they might be favorably dealt with and spared, for that (their Error exempted) they seemed otherwise right good men. By means of which merciful Toleration they gathered strength, much more then was safe for the State of the Commonwealth wherein they lived. They had their secret Corner-meetings and Assemblies in the night, the people flocked unto them by thousands.* 1.89 The means whereby they both al∣lured and retained so great multitudes, were most effectual; First, A wonderful shew of zeal towards God, wherewith they seemed to be even rapt in every thing they spake:* 1.90 Se∣condly, An hatred of sin, and a singular love of integrity, which men did think to be much more then ordinary in them, by reason of the custom which they had to fill the ears of the peo∣ple with Invectives against their authorized Guides, as well Spiritual as Civil: Thirdly, The bountiful relief wherewith they eased the broken estate of such needy Creatures, as were in that respcit the more apt to be drawn away. Fourthly, A tender compassion which they were thought to take upon the miseries of the common sort, over whose heads their manner was even to pour down showres of tears in complaining, that no respect was had unto them, that their goods were devoured by wicked Cormorants, their persons had in contempt,* 1.91 all Liberty, both Temporal and Spiritual, taken from them;* 1.92 that it was high time for God now to hear their groans, and to send them deliverance. Lastly, A cunning slight which they had to stroke and smoothe up the mindes of their followers, as well by appropriating unto them all the favorable Titles, the good words, and the gracious promises in Scripture; as also by

casting the contrary always on the heads of such as were severed from that retinue. Where∣upon, the peoples common aeclamation unto such deceivers was: These are verily the Men of God, these are his true and sincere Prophets. If any such Prophet or Man of God,* 1.93 did suffer by order of Law, condign and deserved punishment, were it for Fellony, Rebellion, Murder; or what else; that people (so strangely were their hearts inchanted) as though Blessed St. Stephen had been again Martyred, did lament, that God took away his most dear servants from them. In all these things being fully perswaded, that what they did,* 1.94 it was obedience to the Will of God, and that all men should do the like; there remained after speculation, Practice, whereby the whole World thereunto (if it were possible) might be framed. This they saw could not be done, but with mighty opposition and resistence; against which,* 1.95 to strengthen themselves, they secretly entred into a League of Association. And peradventure considering, that although they were many, yet long Wars would in time waste them out; they began to think, whether it might not be, that God would have them do for their speedy and mighty increase, the same which sometime Gods own chosen people, the people of Israel did. Glad and fain they were to have it so; which very desire was it self apt to breed b••th an opi∣nion of possibility, and a willingness to gather Arguments of likelihood, that so God himself would have it. Nothing more clear unto their seeming, then that a New Jerusalem being often spoken of in Scipture, they undoubtedly were themselves that New Jerusalem, and the Old did by way of a certain Fegurative resemblance signifie what they should both be, and do. Here they drew in a Sea of Matter, by amplifying all things unto their own Company, which are any where spoken concerning Divine Favors and Benefits bestowed upon the Old Commonwealth of Israel; concluding, that as Israel was delivered out of Egypt, so they spiritually out of the Egypt of this Worlds servile thraldom unto Sin and Superstition: As Israel was to root out the Idolatrous Nations, and to plant instead of them, a people which feared God; so the same Lords good will and pleasure was now, that these new Israelites should under the conduct of other Joshua's Sampsons, and Gideons, perform a work no less miraculous in casting out violently the wicked from the Earth, and establishing the King∣dom of Christ with perfect liberty: And therefore, as the cause why the Children of Israel took unto one Man many Wives, might be, lest the casualties of War should any way hinder the promise of God concerning their multitude, from taking effect in them; so it was not unlike that, for the necessary propagation of Christs Kingdom under the Gospel, the Lord was content to allow as much. Now whatsoever they did in such sort collect out of Scripture, when they came to justifie or perswade it unto others, all was the Heavenly Fathers appoint∣ment, his commandment, his will and charge. Which thing is the very point, in regard whereof, I have gathered his Declaration. For my purpose herein is to shew, that when the mindes of men are once erroneously perswaded, that it is the Will of God to have those things done which they fancy; then Opinions are as Thorns in their sides, never suffering them to take rest till they have brought their speculations into practise. The lets and impediments of which practice, their restless desire and study to remove, leadeth them every day forth by the hand into other more dangerous opinions, sometimes quite and clean contrary to their first pre∣tended meanings. So as what will grow out of such Errors as go masked under the cl••ak of Divine Authority, impossible it is, that ever the wit of man should imagine, till time have brought forth the fruits of them: For which cause, it behoveth Wisdom to fear the sequels thereof, even beyond all apparent cause of fear. These men, in whose mouths at the first, sounded nothing but onely Mortification of the Flesh, were come at the lenght, to think they might lawfully have their six or seven Wives apiece: They which at the first, thought Iudg∣ment and Iustice it self to be merciless cruelty; accounted at the length, their own hands sanctified with being imbrued in Christian blood: They who at the first were wont to beat down all Dominion, and to urge against poor Constables, Kings of Nations; had at the length, both Consuls and Kings of their own erection amongst themselves: Finally, they which could not brook at the first, that any man should seek, no not by Law, the recovery of Goods injuriously taken or withheld from him, were grown at the last to think they could not offer unto God more acceptable Sacrifice, then by turning their Adversaries clean out of house and home, and by enriching themselves with all kinde of spoil and pillage.* 1.96 Which thing be∣ing laid to their charge, they had in a readiness their answer, That now the time was come, when, according to our Saviours promise,* 1.97 The meek ones must inherit the Earth; and that their title hereunto was the same which the righteous Israelites had unto the goods of the wicked Egyptians.* 1.98 Wherefore sith the World hath had in these men so fresh experience, how

dangerous such active Errors are, it must not offend you, though touching the sequel of your present misperswasions, much more be doubted, then your own intents and purposes do haply aim at. And yet your words already are somewhat, when ye affirm, that your Pastors, Doctors, Elders, and Deacons, ought to be in this Church of England,* 1.99 Whether Her Majesty and our State will, or no: When for the animating of your Confederates, ye publish the Musters which ye have made of your own Bands, and proclaim them to amount to I know not how many thousands; when ye threaten, that sith neither your Suits to the Parliament, nor Supplications to our Convocation-House; neither your Defences by Writing, nor Chal∣lenges of Disputation in behalf of that Cause, are able to prevail, we must blame our selves, if to bring in Discipline, some such means hereafter be used, as shall cause all our hearts to ake. That things doubtful, are to be construed in the better part,* 1.100 is a Principle not safe to be followed in Matters concerning the Publick State of a Commonweal. But howsoever these and the like Speeches, be accounted as Arrows idlely shot at random, without either eye had to any Mark, or regard to their lighting place; hath not your longing desire for the practice of your Discipline, brought the Matter already unto this demurrer amongst you; whether the people and their Godly Pastors, that way affected, ought not to make Separation from the rest, and to begin the Exercise of Discipline, without the License of Civil Powers, which License they have sought for, and are not heard? Upon which question, as ye have now divided your selves, the warier sort of you taking the one part, and the forwarder in zeal, the other; so in case these earnest Ones should prevail, what other sequel can any wise man imagine but this, that having first resolved that Attempts for Discipline without Superiors are lawful, it will follow in the next place to be disputed. What may be attempted against Superiors, which will not have the Scepter of that Discipline to rule over them? Yea, even by you which have staid your selves from running head-long with the other sort, somewhat notwithstanding there hath been done without the leave or liking of your lawful Superiors, for the exercise of a part of your Discipline amongst the Clergy thereunto addicted. And lest Examination of Principal Parties therein should bring those things to light, which might hinder and let your proceedings; behold, for a Bar against that impediment, one Opinion ye have newly added unto the rest, even upon this occasion, an Opinion to exempt you from taking Oaths, which may turn to the molestation of your Brethren in that cause. The next Neighbor Opinions whereunto, when occasion requireth, may follow for Dispensation with Oaths already taken, if they afterwards be found to import a necessity of detecting ought which may bring such good men into trouble or damage, whatsoever the cause be. O merciful God, what mans wit is there able to sound the depth of those dangerous and fearful evils, whereinto our weak and im∣potent nature is inclineable to sink it self, rather the•• to shew an acknowledgment of Error in that which once we have unadvisedly taken upon us to defend, against the stream, as it were, of a contrary publick resolution! Wherefore, if we any thing respect their Error, who being perswaded, even as ye are, have gone further upon that perswasion then ye allow, if we regard the present State of the highest Governor placed over us, if the quality and disposition of our Nobles, if the Orders and Laws of our famous Universities, if the Profession of the Civil, or the Practice of the Common Law amongst us, if the mischiefs whereinto, even before our eyes, so many others have faln head-long from no less plausible and fair beginnings then yours are: There is in every of these Considerations most just cause to fear, lest our hasti∣ness to embrace a thing of so perilous consequence, should cause Posterity to feel those evils, which as yet are more easie for us to prevent, then they would be for them to remedy.

9. The best and safest way for you therefore, my dear Brethren, is,* 1.101 To call your Deeds past to a new reckoning, to re-examine the cause ye have taken in hand, and to try it even point by point, argument by argument, with all the diligent exactness ye can, to lay aside the Gall of that Bitterness wherein your mindes have hitherto ever-abounded, and with meek∣ness to search the Truth. Think ye are Men, deem it not impossible for you to err; sift un∣partially your own hearts, whether it be force of Reason, or vehemency of Affection, which hath bred, and still doth feed these Opinions in you. If Truth do any where manifest it self, seek not to smother it with glo••ing Delusion, acknowledge the greatness thereof, and think it your best Victory, when the same doth prevail over you••

That ye have been earnest in speaking or writing again and again the contrary way, should be noblemish or discredit at all unto you. Amongst so many so huge Volumes, as the infinite pains of St. Augustine have brought forth, what one hath gotten him greater love, commendation, and honor, then the Book wherein he carefully collecteth his own over-sights,

and sincerely condemneth them? Many speeches there are of Jobs, whereby his Wisdom and other Vertues may appear; but the glory of an ingenuous minde he hath purchased by these words onely,* 1.102 Behold, I will lay mine hand on my mouth, I have spoken once, yet will I not therefore maintain Argument; yea, twice, howbeit for that cause further I will not proceed. Far more comfort it were for us (so small is the joy we take in these strises) to labor under the same yoke, as men that look for the same eternal reward of their labors, to be enjoyned with you in Bands of indissoluble Love and Amity, to live as if our persons being many, our souls were but one, rather than in such dismembred sort, to spend our few and wretched days in a tedious prosecuting of wearisome contentions; the end whereof, if they have not some speedy end, will be heavy, even on both sides. Brought already we are, even to that estate which Gregory Nazianzen mournfully describeth,* 1.103 saying, My minde leadeth me (sith there is no other remedy) to flie and to convey my self into some corner out of sight, where I may scape from this cloudy tempest of maliciousness, whereby all parts are en∣tred into a deadly war amongst themselves, and that little remnant of love which was, is now consumed to nothing. The onely godliness we glory in, is to finde out somewhat whereby we may judge others to be ungodly. Each others faults we observe, as matter of exprobration, and not of grief. By these means we are grown hateful in the eyes of the Heathens themselves, and (which woundeth us the more deeply) able we are not to deny, but that we have deserved their hatred: With the better sort of our own, our fame and credit is clean lost. The less we are to marvel, if they judge vilely of us, who although we did well, would hardly allow thereof. On our backs they also build that are leud, and what we object one against another, the same they use, to the utter scorn and disgrace of us all. This we have gained by our mutual home-dissentions: This we are worthily rewarded with, which are more forward to strive, then becometh men of vertuous and milde disposition. But our trust in the Almighty is, that with us Conten∣tions are now at the highest flote, and that the day will come (for what cause of despair is there?) when the Passions of former Enmity being allayed, we shall with ten times re∣doubled tokens of our unfeignedly reconciled love, shew our selves each towards other the same, which Joseph and the Brethren of Joseph were at the time of their enterview in Egypt. Our comfortable expectation and most thirsty desire whereof, what man soever amongst you shall any way help to satisfie, (as we truly hope, there is no one amongst you, but some way or other will.) The blessings of the God of Peace, both in this World, and in the World to come, be upon him more then the Stars of the Firmament in number.

Notes

• * 1.1

  The Cause and occasion of handling these things; and what might be wished in them, for whose sakes so much pains is taken.
• * 1.2

  Jam. 2. 1.
• * 1.3

  The first Esta∣blishment of new Disci∣pline by Mr. Calvins in∣dustry, in the Church of Geneva; and the beginning of strife about in amongst our¦selves.
• * 1.4

  Epist. Cal. 24.
• * 1.5

  Luk. 20. 19.
• * 1.6

  An. Dom. 1541.
• * 1.7

  Epist. 166:
• * 1.8

  Quod cam Urbem vide∣ret omnino his fro••nis in∣digere.
• * 1.9

  By what means so many of the people are trained into the liking of that Disci∣pline.
• * 1.10

  1 Cor. 10. 13. & 11. 13. Luk. 12 56, 57.
• * 1.11

  Acts 17. 11. Rom. 14. 5.
• * 1.12

  Galen de ope. docen. gen.
• * 1.13

  Mal. 2. 7.
• * 1.14

  Greg. Nazian. Orat. qua se excusat.
• * 1.15

  Matth. 10. 14.
• * 1.16

  Mal. 2. 9.
• * 1.17

  Jude v. 10. 2 Pet. 2. 12.
• * 1.18

  Calvin. Instit. lib. 4 cap. 20. sect. 8.
• * 1.19

  The Author of the Petition directed to Her Majesty, pag. 3.
• * 1.20

  •• Joh. 4. 1.
• * 1.21

  •• Thes. 2. 11.
• * 1.22

  1 Tim. 3. 6.
• * 1.23

  1 Joh. 4. 6.
• * 1.24

  1 Cor. 1. 17.
• * 1.25

  Acts 26. 24. ••ap. 5. 4. We Yools thought his life madness. Marc. Tris. ad Asc••lap. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Vide Lactaut. de Justi••. lib. 5. cap. 16. August. Epist. 50.
• * 1.26

  What hath caused so many of the Learneder so••t, to ap∣prove the same Disci∣pline.
• * 1.27

  T. C. lib. 1. p. 97.
• * 1.28

  Euseb. 3. l 32.
• * 1.29

  Lib. Stram. Somewhat after the be∣ginning. Lib. 7. cap. 11.
• * 1.30

  Phil. 4. 12.
• a 1.31

  Antiquitas ceremoniis ar∣que fanis tan∣tum sanctitatis tribuere con∣sue vir, quan∣••um adstrux∣erit verustatis. A••••. p. 746.
• b 1.32

  Rom. 16. 16. 2 Cor. 13. 12. 1 Thes. 9. 25. 1 Pet. 5. 14. In their meet∣ings to serve God, their man∣ner was, in the end to salute one another with a kiss ; using these words, Peace be with you. For which cause, Tertul∣lian doth call it, Signaculum Orationis, The Seal of Pray∣er, lib. de O∣rat.
• c 1.33

  Epist. Jud. vers. 12. Con∣cerning which Feasts Saint Chrysostom saith, Statis diebus men••a•• facieba••t communes, & peracta synaxi post Sacro∣mentorum Communio∣nem inibant convivium di∣vitibus qui∣dem cibos af∣ferentibus, pauperibus aurera & qui nihil habebant enam vocatis, in 1 Cor. 11. Rom. 27. Of the same Feasts is like sort, Tertullian. C••••. in no•• re de num••ne rationem sui 〈…〉〈…〉. Vocatur enim 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, id quod est pene•• Gracol dilectio. Q••an••isconque sump∣tibus constet, lucru•••• est ple••ath nomli•• better 〈…〉〈…〉 April cap. 35.
• * 1.34

  Galen. Clas. 2. lib. De cujus∣que anim. peccat. notitia arque medela.
• * 1.35

  Petition to the Q. Mary, pag. 14.
• * 1.36

  Eccles. 10. 1.
• * 1.37

  Their calling for Tryal by Disputation.
• * 1.38

  No end of Contention, without sub∣mission of both parts, unto some Definitive Sentence.
• * 1.39

  Rom. 3. 17.
• * 1.40

  Deut. 17. 8.
• * 1.41

  Acts 19.
• * 1.42

  Pref. Tract. de Excom. Presbyt.
• * 1.43

  Matth. 23.23.
• * 1.44

  T. C lib. 3. p. 191.
• * 1.45

  The Matter contrained in these Eight Books.
• * 1.46

  How just cause there is to fear the manifold dangerous e∣vents, likely is ensue upon this intended Reformation, if it did take place.
• * 1.47

  1 Pet. 2. 2.
• * 1.48

  Psal. 55. 13:
• * 1.49

  Pref. against Dr. Baner.
• * 1.50

  Matth. 23. 3.
• * 1.51

  Sap. 6. 24.
• * 1.52

  Eccles. 26. 29.
• * 1.53

  Hum. 〈…〉〈…〉 to the 〈…〉〈…〉 p. 5••.
• * 1.54

  Acts 19. 19.
• * 1.55

  Humb. Motio•• Page 74.
• * 1.56

  Counterp. Pag. 108.
• * 1.57

  Mat. 15. 13.
• * 1.58

  Guy de Bres c••ner. lerreur des Anabap∣ristes, page 4.
• * 1.59

  Page 5. Page 16. Pag. 118, 119.
• * 1.60

  Pag. 116, 120.
• * 1.61

  Page 124.
• * 1.62

  Luk. 6. 12.
• * 1.63

  Pag. 117.
• * 1.64

  Page 40.
• * 1.65

  Jere. 31.34.
• * 1.66

  Page 25.
• * 1.67

  Page 27.
• * 1.68

  2 Tim. 3. 7.
• * 1.69

  Page 65.
• * 1.70

  Page 65.
• * 1.71

  Page 135.
• * 1.72

  Page 25.
• * 1.73

  Page 71.
• * 1.74

  Page 124.
• * 1.75

  Page 764.
• * 1.76

  Page 748.
• * 1.77

  Page 512.
• * 1.78

  Page 518.
• * 1.79

  Page 722.
• * 1.80

  Page. 726.
• * 1.81

  Page 688.
• * 1.82

  Page 38.
• * 1.83

  Page 122.
• * 1.84

  Page 841.
• * 1.85

  Page 833.
• * 1.86

  Page 849.
• * 1.87

  Page 40.
• * 1.88

  I actant. de Justir. lib. 5. cap. 19. Page 6.
• * 1.89

  Page 420.
• * 1.90

  Page 55.
• * 1.91

  Page 6.
• * 1.92

  Page 7.
• * 1.93

  Page 7.
• * 1.94

  Page 27.
• * 1.95

  Page 6.
• * 1.96

  Page 41.
• * 1.97

  Matth. 5. ••.
• * 1.98

  Exod. 11. 2.
• * 1.99

  Mart. in his third Libel, pag. 28.
• * 1.100

  Demons••r. in the Pref.
• * 1.101

  The Conclusi∣on of all.
• * 1.102

  Job 39. 37.
• * 1.103

  Greg. Naz. in Apol.