This
Dialogue
containeth
12.
parts
or
paragraphes
.
1.
THe
Preface
or
Introduction
.
2.
Whence
procedeth
and
dependeth
the
necessitie
of
knowing
pointes
of
Religion
?
3.
That
the
pointes
wherein
the
Arrians
and
other
antient
Heretickes
differred
from
the
Catholike
church
were
pointes
of
necessitie
to
be
knowne
and
belieued
.
4.
That
the
beliefe
of
the
Hierarchie
establissed
by
Christ
in
his
church
is
of
necessitie
.
5.
That
the
administration
of
Sacraments
by
the
Hierarchie
is
likewise
of
necessitie
.
6.
That
the
resolutions
of
Generall
Councells
are
to
decide
controuersies
both
in
pointes
of
necessitie
and
of
indifferencie
.
7
That
the
maintenance
of
the
vnitie
of
the
church
is
of
necessitie
.
8.
That
some
things
may
be
of
necessitie
in
a
lower
degree
,
and
in
particular
the
vse
of
pictures
.
9.
That
the
honnoring
of
Saincts
,
their
Canonization
,
and
the
institution
of
Religious
orders
are
necessarie
in
this
same
degree
.
10.
That
the
Sacraments
of
order
and
Matrimonie
,
the
Generalitie
of
Ceremonies
,
and
the
opinion
of
miracles
are
alsoe
necessarie
.
11.
That
prayer
for
the
dead
,
Extreme
vnction
,
and
Confession
bee
likewise
necessarie
.
12.
That
good
institutions
are
not
to
bee
giuen
ouer
for
smale
inconueniencies
,
the
abuses
are
to
be
mended
,
not
the
things
taken
awaie
,
and
therefore
that
the
partie
Which
broke
communion
is
〈…〉
to
the
other
.
§.
1
THE
INTRODVCTION
.
NEPHEW
.
Come
,
vncle
,
this
is
the
first
day
of
the
new
yeare
,
and
therefore
me
thinke's
it
would
be
a
great
offence
to
imploye
it
wholy
in
Pastimes
,
and
not
giue
some
hansell
to
vertue
by
some
serious
and
good
discourse
,
which
may
engage
,
and
serue
me
for
à
Paterne
of
well
doeing
all
the
yeare
after
.
Wherefore
though
it
be
late
,
yet
I
know
vncle
,
that
you
(
whose
well
spent
age
and
trauailles
haue
made
you
able
and
fitt
to
giue
light
and
guydance
to
my
vnsetled
yeares
)
can
presently
giue
me
such
a
lesson
as
that
I
shall
easily
better
my selfe
thereby
all
the
yeare
following
.
Vncle
.
I
should
be
verie
vnkind
,
louing
cozē
,
if
I
should
refuse
such
a
request
to
you
,
whom
the
mariage
of
my
nee
rest
and
dearest
kinswoman
maketh
me
loue
and
tender
as
one
who
hath
myne
owne
blood
and
ioye
in
his
care
and
custodie
.
But
as
I
am
glad
to
see
this
inclination
in
you
,
which
I
hope
will
strengthen
with
your
age
,
so
doth
the
choise
of
the
time
you
make
,
being
now
the
hoatest
season
of
the
day
for
gaming
,
make
me
wonder
at
your
vnusuall
temperance
.
Nephew
.
Yesternight
was
the
end
of
the
last
yeare
,
and
so
I
made
euen
with
the
world
,
nor
haue
I
as
yet
begun
againe
,
and
therefore
I
tooke
occasion
to
withdraw
my self
when
the
companie
sate
downe
to
playe
,
with
intention
to
bestow
somewhat
better
the
litle
that
's
left
of
this
good
day
.
Vncle
.
Why
then
,
cozen
,
I
thinke
I
know
my
theame
,
you
lost
all
your
monies
yesternight
,
and
now
you
are
wearie
with
looking
on
others
all
this
day
,
and
therefore
I
must
tell
you
how
damageable
and
fruitlesse
a
thing
play
is
,
especially
to
yong
gentlemen
who
are
coming
,
or
newly
come
to
their
estats
▪
speake
plainely
,
sweete
cozen
,
is
it
not
so
?
Nephew
.
In
deede
,
Vncle
,
for
the
first
part
you
haue
hitt
verie
right
,
but
for
the
latter
I
shall
entreate
you
not
to
touch
vpon
that
string
at
this
time
,
at
least
vntill
the
twelft-day
bee
passed
.
For
my
father
promised
me
monies
when
myne
were
lost
,
and
you
know
how
sweete
reuenge
is
,
so
that
I
shall
be
in
a
better
disposition
to
heare
you
discourse
of
this
subiect
after
Christmasse
when
all
the
companie
is
gone
.
What
you
should
now
saie
of
this
matter
,
would
be
,
I
feare
,
a
bitter
and
distastfull
pill
without
effect
,
my
disease
being
at
this
present
in
it's
crisis
,
Anie
thing
els
will
take
much
better
,
I
shall
profit
more
,
and
you
will
be
in
lesse
danger
to
loos●
your
labour
.
Vncle
.
Well
,
cozen
,
seing
you
are
vnwilling
of
that
discourse
I
will
not
trouble
you
therewith
,
vpon
condition
that
after
twelftide
you
will
not
faille
to
come
to
me
with
preparation
to
receiue
that
doome
which
I
shall
laye
vpon
you
for
your
christmasse
trespasses
.
In
the
interim
I
conceiue
nothing
more
fitting
then
to
informe
you
of
the
cheefest
and
most
important
affaire
that
you
can
haue
vpon
earth
.
You
know
you
haue
beene
borne
and
bred
a
catholike
,
And
you
know
it
is
their
beliefe
and
tenent
that
all
wee
catholikes
are
obliged
to
venter
life
and
fortunes
for
the
profession
of
our
faith
.
Is
it
not
then
a
great
〈◊〉
for
a
catholike
gentleman
to
know
full
well
how
to
gouerne
his
temporall
estate
,
till
his
grounds
,
breede
his
catell
,
sollicite
his
suits
in
law
,
and
menage
all
his
terrestriall
affaires
,
and
not
knowe
Why
in
such
an
occasion
he
ought
to
hazard
,
yea
and
if
neede
be
,
to
loose
and
cast
all
awaye
in
the
verie
sight
of
his
lamenting
friends
,
some
vpbraiding
and
some
condemning
his
action
as
foolish
and
indiscreete
?
Nephew
.
I
pray
,
vncle
,
doe
not
laye
so
hard
a
censure
vpon
me
,
nor
thinke
me
so
ignorant
of
those
things
with
out
the
knowledge
where
of
.
I
cannot
be
a
catholike
.
And
you
know
wee
cannot
be
admitted
to
the
Sacraments
,
nor
can
we
be
esteemed
and
reputed
catholikes
vnlesse
we
belieue
that
the
reward
we
expect
in
heauen
is
farr
beyond
the
pleasures
of
this
world
.
And
truly
considering
what
Christ
Iesûs
hath
done
and
suffered
for
vs
,
it
were
most
base
and
vnworthie
of
a
gratefull
soule
to
feare
to
yeild
vp
life
and
goods
when
it
is
for
his
honnor
and
glorie
.
Nor
doe
I
thinke
that
more
violent
and
efficacious
reasons
and
motiues
can
be
giuen
to
a
noble
ha●t
then
these
.
I
confesse
if
you
would
search
into
the
metaphysicall
grounds
and
principles
of
these
truths
,
I
should
perhaps
light
short
of
giuing
a
full
accounte
,
but
my
age
and
naturall
vnstedfastnesse
pleade
my
excuse
as
yet
,
peraduenture
when
I
grow
elder
I
may
proue
more
bookish
and
then
turne
the
scripture
and
fathers
,
and
so
become
able
to
giue
a
more
sollide
accompte
of
our
tenents
,
but
as
yet
this
is
not
to
be
expected
at
my
hands
.
Vncle
.
Feare
not
,
cozen
,
anie
hard
measure
from
me
Who
loue
you
so
tenderly
,
nether
is
that
the
point
I
entended
to
deliuer
vnto
you
.
But
sithence
the
greatter
part
of
your
kinred
are
of
a
different
beliefe
from
you
,
I
desire
to
enable
you
to
giue
them
satisfaction
why
you
adhere
so
strongly
to
the
Catholike
partie
,
as
to
hazard
your
owne
and
posteritie's
wellfare
for
the
maintenāce
of
your
faith
and
profession
.
Nether
am
I
ignorant
of
your
youthfull
disposition
,
and
therefore
Will
I
abstaine
from
misticall
and
sublime
metaphysikes
,
and
only
,
or
at
least
cheefely
make
vse
of
what
you
know
alreadie
,
and
what
common
sense
and
ordinarie
naturall
reason
is
able
to
performe
.
wherefore
to
make
the
first
breach
,
I
praye
tell
me
,
cozē
,
what
answere
would
you
giue
to
a
neere
friend
Wh●
should
blame
you
for
ruining
your
estate
in
the
defence
and
maintenance
of
a
position
which
is
against
the
iudgment
of
your
kinred
,
friends
,
countrie
,
and
state
?
Nephew
.
I
would
laye
open
vnto
him
how
that
our
church
and
our
doctrine
hath
beene
euer
preached
and
taught
from
Christ's
time
in
all
countries
of
the
world
,
what
abūdance
of
holy
martyres
and
learned
men
wee
haue
had
,
how
all
christian
nations
haue
beene
conuerted
by
vs
,
and
such
like
motiues
,
which
are
able
to
secure
anie
Wise
man
from
doubting
,
and
must
needes
conuince
the
truth
to
be
on
our
side
,
our
Aduersaries
being
but
vpstarts
of
an
hundreth
yeares
old
.
Which
if
anie
should
cōtest
,
and
denye
these
things
to
be
true
,
I
Would
offer
to
produce
men
Who
should
proue
and
iustifie
all
I
said
against
anie
Doctor
he
should
bring
.
Vncle
.
Verie
well
,
bur
if
your
friend
reply
,
that
they
willingly
confesse
these
things
haue
beene
done
by
the
common
Ancestours
of
both
Catholikes
and
Protestants
,
which
were
the
true
church
,
but
manie
errours
by
litle
and
litle
haue
encroached
and
crept
in
amongst
them
,
which
when
they
were
discouered
,
those
who
now
adhere
to
the
Roman
church
would
not
acknowledge
,
but
through
obstinacie
and
desire
of
soueraigntie
brake
communion
.
And
farther
that
these
diuisions
are
not
truly
diuisions
in
Religion
but
in
opinion
;
so
that
both
sides
remaine
still
parts
of
the
true
church
,
though
so
much
trāsported
by
their
first
heates
and
passions
as
that
causelesly
they
denye
communion
one
to
the
other
.
And
,
saie's
he
,
if
you
looke
in
to
the
pointes
of
these
diuisiōs
,
they
are
but
such
as
be
in
the
Roman
church
it selfe
betwixt
Thomists
and
Scotists
,
Dominicans
and
Iesuits
,
who
proceede
so
farr
as
to
charge
one
an
other
with
Pelagianisme
and
Caluinisme
,
which
neuerthelesse
doth
not
make
different
churches
,
euen
by
the
Catholikes
owne
confession
.
And
why
then
should
the
Protestants
be
of
an
other
church
then
the
Catholikes
are
of
?
What
would
you
answere
to
this
?
Nephew
.
I
am
not
so
ignorant
but
I
see
well
enough
that
all
manner
of
differences
ought
not
to
make
a
breach
in
churches
,
W●
diff●ces
Reli●
ma●
sch●
and
yet
that
some
may
.
For
I
see
men
goe
to
law
and
haue
quarells
,
and
both
partyes
not
only
tollerated
in
the
in
the
common
wealth
,
but
held
good
members
of
it
.
And
yet
others
I
see
punished
for
their
quarells
and
contentions
.
And
if
I
doe
not
mistake
the
reason
of
this
disparitie
is
,
that
as
long
as
these
quarells
are
betwixt
priuate
men
,
so
long
they
are
suffered
and
borne
withall
,
but
if
once
the
common
wealth
take
part
with
one
side
,
giuing
iudgment
in
the
cause
disputed
and
thereby
interesse
it self
in
the
busines
,
if
then
the
other
side
yeild
not
,
it
is
iustly
accounted
punishable
and
an
euill
member
of
the
commonwealth
.
And
in
deede
thus
to
disagree
vnder
a
head
or
rule
which
can
bring
the
disagreers
to
agreement
,
is
rather
to
agree
then
disagree
,
becaus
they
agree
in
a
thing
(
to
wit
in
a
mutually
acknowledged
head
and
common
rule
)
which
is
strōger
then
the
causes
of
their
disagreemēt
,
and
therefore
their
disageement
is
only
for
a
time
,
vntill
that
head
and
rule
haue
a
conuenient
and
fitt
opportunitie
to
reduce
the
disagreers
to
a
full
and
totall
agreement
.
This
dayly
experience
teacheth
vs
in
our
owne
commonwealth
,
which
hauing
once
giuen
a
finall
sentence
and
determinate
iudgment
betwixt
partye
and
partie
the
suite
is
ended
,
and
who
should
disobey
would
be
punished
for
contempt
.
So
likewise
in
the
church
,
which
is
a
spirituall
common
wealth
,
such
differences
as
be
amongst
those
who
referre
them
selues
to
hir
iudgment
,
and
acknowledge
hir
decisiue
authoritie
,
are
and
may
be
tollerated
to
what
termes
soeuer
the
partyes
growe
amongst
them selues
.
But
such
differences
as
trench
vpon
hir
authoritie
,
and
are
betwixt
those
whereof
the
one
partye
will
not
acknowledge
hir
defining
power
,
nor
stand
to
hir
iudgment
,
such
differences
,
I
saye
,
make
Aliens
and
deserue
to
be
cutt
of
from
communion
.
Vncle
.
You
haue
discursed
well
,
but
not
home
at
least
to
the
second
part
of
the
replye
,
about
the
pointes
them selues
,
whether
they
be
but
matters
of
opinion
or
no
,
what
saye
you
to
that
?
Nephew
,
That
also
is
euident
to
me
,
to
witt
that
the
pointes
disputed
betwixt
Catholikes
and
Protestants
are
most
materiall
and
substātiall
ones
.
For
suppose
Christ's
bodie
be
truly
and
really
in
the
Blessed
Sacrament
,
and
that
t'
is
God
him self
which
the
Priest
sheweth
the
people
to
adore
,
it
suerly
can
be
no
slight
offence
not
to
giue
him
due
honnor
;
nor
contrariewise
no
smale
crime
to
adore
that
for
God
which
truly
is
not
so
.
If
Christ
haue
left
the
authoritie
of
gouerment
to
Bishops
,
of
Absolution
from
sinnes
to
Priests
,
it
is
no
indifferent
nor
pettit
busines
to
take
them
out
of
the
church
.
If
it
be
Idolatrie
to
hōnor
images
,
praye
to
Saincts
,
and
the
like
,
can
we
thinke
it
no
great
matter
whether
we
doe
so
or
no
,
seing
the
scripture
full
of
so
manie
plagues
faling
vpon
rhe
Iewes
for
Idolatrie
?
Vncle
.
Why
,
cozen
.
may
not
a
Protestant
answere
you
likewise
,
that
if
one
of
the
opinions
controuerted
betwixt
Thomists
and
Scotists
be
Pelagianisme
the
other
Caluinisme
,
can
you
thinke
that
such
pointes
are
of
smale
importance
?
Wherefore
he
will
tell
you
,
that
all
such
pointes
are
verie
hard
questions
,
graue
,
learned
,
and
vnpassionate
men
on
both
sides
,
and
therefore
what
so
euer
the
truth
be
in
it self
,
yet
so
long
as
God
Allmightie
see
's
our
harts
to
be
right
towards
him
,
and
that
we
desire
to
doe
what
his
law
teacheth
vs
,
so
farr
as
we
are
able
to
know
it
,
all
these
and
the
like
opinions
are
but
only
materiall
errors
,
and
doe
not
hinder
vs
from
being
good
Christians
.
Nephew
.
Truly
,
Vncle
,
you
haue
puzled
me
now
,
for
vnlesse
such
pointes
and
questions
doe
trench
vpon
the
churche's
authoritie
,
why
should
not
the
church
beare
with
such
opinions
,
but
so
seuerely
cast
them
out
of
communion
,
ad
shutt
heauen
gates
vpon
the
Authours
and
Beginners
of
them
?
Certes
vnlesse
there
be
some
necefsitie
why
certaine
pointes
are
to
be
knowne
by
the
whole
church
,
others
not
,
I
confesse
I
cannot
answere
you
,
but
I
come
to
learne
,
and
therefore
when
my
owne
discourse
reacheth
not
,
I
must
craue
your
helping
hand
to
direct
me
.
And
I
shall
thinke
the
yeare
well
hanselled
if
you
make
me
vnderstand
what
pointes
are
to
be
knowne
of
necessitie
and
why
?
but
first
,
I
pray
,
tell
me
§.
2
Whence
proceedeth
and
dependeth
the
necessitie
of
knowing
pointes
of
Religion
?
VNCLE
.
To
sett
you
in
the
waye
you
must
first
tell
me
what
you
thinke
this
word
necessitie
doth
importe
,
so
farr
as
it
concerne's
our
pourpose
?
Nephew
.
You
know
I
am
no
great
cla●ke
,
and
therefore
I
cannot
speake
of
necessitie
,
nether
as
a
Gramarian
nor
as
a
Logician
,
but
as
farr
as
I
vnderstand
and
intende
by
my
question
,
there
is
two
sortes
of
necessities
,
the
one
so
absolute
as
that
the
thing
we
desire
cannot
without
such
a
meanes
be
anie
waies
gotten
or
dōne
;
the
other
in
respect
of
such
a
meanes
without
the
which
our
desire
cannot
bee
well
and
conueniently
obtained
.
For
we
commonly
saie
that
such
or
such
a
thing
cannot
be
done
or
gotten
,
when
it
is
extreme
hard
and
painefull
to
gett
it
.
And
therefore
some
times
we
call
that
necessarie
without
which
our
desire
cannot
be
fullfilled
but
with
great
labour
and
difficultie
,
and
some
times
that
,
without
which
it
cannot
absolutely
be
compassed
.
Vncle
.
Mary
,
cozen
,
you
neede
nether
Gramarian
nor
Logician
to
helpe
you
,
The
necessitie
of
knouing
pointes
of
faith
is
to
be
compared
to
a
church
or
cōpanie
of
belieuers
and
not
to
euerie
particularman
.
nor
to
mende
what
you
haue
said
.
But
since
you
are
so
skilfull
,
and
that
you
now
see
what
is
necessarie
in
generall
,
to
witt
the
know
ledge
of
Christian
doctrine
,
and
what
it
is
to
be
necessarie
,
I
will
trouble
you
with
a
farther
demāde
,
giuing
you
first
this
caueat
,
That
my
intention
is
not
to
examine
or
declare
what
expresse
and
distinct
knowledge
or
beliefe
ought
euerie
particular
and
indiuiduall
man
to
haue
,
whithout
which
he
cannot
possibly
be
saued
,
this
being
a
thing
depending
of
so
manie
secret
and
vnknowne
circumstances
,
as
that
it
seemeth
to
be
specialy
reserued
as
only
befitting
God's
infinite
wisdome
and
deuine
iustice
.
though
some
times
a
prudent
man
may
shrodly
guesse
,
and
in
a
possible
supposition
of
a
particular
man's
dying
without
repentance
in
a
positiue
and
wilfull
contradicting
beliefe
to
the
doctrine
of
the
Catholike
church
,
it
would
be
no
breach
of
charitie
to
conclude
his
dānation
.
Yet
at
this
present
we
will
only
speake
of
the
necessitie
of
knowing
and
belieuing
seuerall
controuerted
pointes
of
Christian
doctrine
in
respect
of
a
church
or
cōpanie
of
professed
Christians
in
common
,
and
not
as
the
knowledge
thereof
is
necessarie
to
euerie
particular
man
.
Now
therefore
tell
me
,
what
is
the
end
for
which
this
knowledge
of
Christian
doctrine
is
necessarie
?
Nephew
.
How
be
knowledge
of
Christian
doctrine
cometh
to
be
nessarie
to
saluation
.
That
I
suppose
no
man
doubteh
but
t'
is
heauen
,
or
in
more
learned
termes
,
the
sight
or
true
and
proper
knowledge
of
Allmightie
God
,
who
being
the
cause
and
Creator
of
All
things
,
he
that
clearely
see
's
and
tru●y
know's
him
,
will
see
and
know
all
other
things
in
him
,
which
all
together
fall
so
farr
short
of
giuing
such
content
as
is
taken
by
seeing
him
that
the
sight
of
him
is
only
accompted
Blisse
,
and
the
sight
of
all
the
rest
is
but
a
retenue
and
conuenience
of
that
first
and
cheefe
sight
,
which
of
it self
alone
is
our
essentiall
Happinesse
.
Vncle
.
This
I
confesse
,
cozen
,
is
both
verie
true
and
verie
well
said
of
you
,
but
yet
I
must
haue
an
other
answere
:
for
sure
you
haue
ouer
skipp't
some
thing
.
What
connection
is
there
,
I
pray
,
betwixt
the
knowledge
of
Christian
doctrine
and
seeing
of
Allmightie
God
?
Some
thing
,
I
saie
,
must
of
necessitie
be
betwixt
them
,
for
which
,
what
soeuer
it
be
,
the
knowledge
of
Christian
doctrine
will
be
more
immediately
necessarie
.
Which
if
you
can
tell
me
what
it
is
,
we
shall
thereby
more
easily
discouer
and
conceiue
what
and
how
farr
this
knowledge
of
Christian
doctrine
is
necessarie
for
vs
.
Nephew
.
Why
vncle
,
you
know
I
haue
beene
taught
no
farther
then
to
know
what
I
ought
to
belieue
and
doe
,
and
that
in
belieuing
and
doeing
so
,
I
shall
come
to
heauen
.
Vncle
.
And
were
you
not
taught
that
the
commandements
were
resumed
and
cōprehended
in
two
,
to
wit
in
the
loue
of
God
and
of
your
neighour
?
Nephew
.
Yes
that
I
was
,
but
what
that
appertaine's
to
your
question
,
that
I
vnderstand
not
,
vnlesse
peraduenture
your
meaning
be
,
that
the
accomplishment
of
these
two
lawes
is
the
immediate
stepp
to
our
Blisse
.
Which
as
I
see
t'
is
verie
likely
,
yet
doe
I
not
fully
conceiue
why
it
should
be
so
,
vnlesse
heauen
goe
by
wishing
,
whereas
I
haue
still
beene
taught
it
goe's
by
working
,
and
that
violence
must
carrie
it
.
Vncle
.
Did
you
neuer
take
notice
of
your selfe
,
how
that
if
you
harken
to
a
discourse
of
anie
thing
which
you
vehemētly
desire
to
know
how
attentiue
you
are
?
how
fearefull
that
anie
word
should
slippe
vnheard
or
not
vnderstood
?
how
quiet
you
keepe
all
your
thoughts
?
how
still
and
vntrouble●
your
phansie
?
that
what
you
heare
may
sinke
downe
into
your
soule
as
distinctly
,
and
in
the
same
frame
and
order
as
it
floweth
from
the
speaker
?
So
you
see
that
the
loue
or
desire
to
know
anie
thing
is
the
most
efficacious
disposition
we
can
haue
to
attaine
to
the
knowledge
thereof
.
Now
you
know
that
this
life
and
conuersation
of
the
soule
in
hir
bodie
is
giuen
hir
to
prepare
and
dispose
hir selfe
for
the
next
life
,
Is
it
not
therefore
euident
that
that
soule
which
most
desire
's
to
see
and
know
God
,
that
is
,
which
most
loueth
God
,
in
this
life
,
and
particularly
in
the
time
of
hir
departure
out
of
this
world
,
goe's
out
of
hir
bodie
with
the
best
and
perfectest
preparation
and
disposition
to
see
and
know
God
in
the
life
to
come
,
which
is
our
expected
and
eternall
happinesse
?
Nor
is
this
against
what
you
haue
beene
taught
,
for
loue
is
the
most
actiue
and
consequently
the
most
violent
thing
in
the
world
,
and
therefore
if
heauen
must
be
obtained
by
violēce
,
loue
certainely
must
be
the
waye
.
Wherefore
you
see
,
we
are
to
considere
the
necessitie
of
controuerted
pointes
of
Religion
in
as
much
as
of
their
owne
nature
and
of
thē selues
they
doe
cause
and
make
professours
of
christianitie
to
loue
God
,
and
desire
to
see
him
.
For
sithēce
this
loue
and
desire
is
the
meanes
and
waye
to
heauen
,
it
must
needes
follow
that
according
as
anie
pointe
or
position
doth
produce
or
contribute
to
this
effect
in
the
soules
of
Christians
,
the
necessitie
of
such
a
pointe
must
bee
of
the
same
degree
.
There
is
a
necessitie
of
belieuing
all
points
of
faith
in
generall
,
out
of
an
other
principle
,
to
witt
,
in
that
the
church
proposeth
them
vnto
vs
as
such
,
which
we
must
accept
and
belieue
in
all
or
none
,
being
the
same
reason
and
motiue
in
all
,
but
this
I
shall
take
occasion
an
other
time
to
shew
vnto
you
.
You
will
saie
peraduēture
if
this
be
so
,
what
neede
's
the
knowledge
of
Christian
doctrine
?
can
there
be
imagined
a
greatter
motiue
of
loue
then
that
God
is
,
and
that
he
is
goodnesse
it
selfe
?
Is
not
this
alone
a
sufficient
motiue
to
make
all
creatures
melt
into
the
loue
of
him
?
And
this
suerly
may
be
knowne
by
pure
naturall
reason
.
Why
then
is
the
knowledge
of
pointes
disputed
betwixt
the
Protestants
and
vs
to
be
held
necessarie
?
Nay
to
what
end
must
we
needes
know
anie
part
of
Christ's
law
for
the
attaining
of
Blisse
,
since
loue
will
doe
it
,
and
the
most
efficacious
motiue
of
loue
is
to
be
had
with
out
it
?
Nephew
.
You
haue
posed
me
now
,
for
truly
I
see
that
goodneesse
is
able
to
rauish
all
the
harts
in
the
world
,
and
this
is
so
cleere
and
common
that
it
neede
's
no
proofe
.
Wherefore
me
thinke's
if
men
would
considere
and
follow
this
motiue
of
God's
infinite
goodnesse
,
they
would
not
want
loue
,
and
not
wanting
loue
,
according
to
your
discourse
,
th●y
must
of
necessitie
attaine
to
euerlasting
Blisse
and
Happinesse
.
Why
therefore
anie
other
knowledge
should
be
absolutly
necessarie
I
see
not
,
much
lesse
doe
I
cōceiue
wherefore
we
should
thinke
§.
3
That
the
pointes
wherein
the
Arrians
and
other
Antient
Heretikes
differed
from
Catholikes
are
pointes
of
necessitie
to
be
knowne
and
belieued
.
VNCLE
.
What
thinke
you
,
cozen
,
if
the
motiue
of
loue
which
we
speake
of
,
were
such
,
why
God's
goodnesse
as
knowable
by
nature
is
not
a
sufficient
motiue
of
loue
to
all
mankinde
.
as
that
few
men
and
great
clarkes
only
were
able
to
reach
and
conceiue
it
,
not
consequently
be
moued
and
affected
with
it
?
Doe
you
thinke
some
other
motiue
more
easie
,
more
generall
,
and
more
common
,
were
not
necessarie
,
whereby
the
people
and
ordinarie
sort
of
men
might
be
moued
and
affected
?
Or
doe
you
thinke
that
mankinde
could
be
said
to
haue
sufficient
meanes
to
attaine
to
Blisse
and
Happinesse
,
if
it
had
only
such
an
one
,
as
that
verie
few
could
make
vse
of
?
And
that
you
may
the
better
conceiue
my
question
,
putt
the
case
,
that
on
the
one
side
there
were
such
a
meanes
as
that
verie
few
could
reach
vnto
it
,
on
the
other
side
such
an
one
as
were
accommodated
to
the
capacitie
of
euerie
man
,
doe
you
not
see
,
that
to
saie
mankynde
may
be
saued
by
this
or
that
meanes
,
hath
a
quite
different
sense
?
Mankynde
in
the
one
signifying
the
whole
multitude
,
in
the
other
a
smale
,
or
as
it
were
no
part
of
the
multitude
.
For
that
part
of
anie
thing
which
is
so
litle
as
that
it
beareth
no
morall
proportion
to
the
whole
,
is
,
in
our
manner
of
speaking
,
accounted
as
none
.
Doe
you
not
then
see
that
it
is
necessarie
that
the
meanes
of
our
saluation
be
of
this
more
generall
and
common
nature
?
Nephew
.
I
doubt
it
not
,
and
myne
owne
interest
make
's
me
more
inclined
therevnto
,
being
,
God
knowe's
,
I
am
of
the
weaker
sort
.
And
when
I
consid
ere
the
good
of
saluation
,
and
the
harme
and
miserie
which
followeth
the
losse
of
it
,
and
that
we
all
acknowledge
euerie
man
to
be
capable
thereof
,
t'
is
euident
that
the
meanes
of
attaining
such
an
infinite
good
,
wherevnto
we
are
all
ordained
,
ought
to
reach
and
lye
within
the
power
of
all
,
or
at
least
,
of
the
most
part
of
men
.
But
yet
I
see
not
why
the
infinite
goodnesse
of
God
is
not
a
motiue
sufficiently
generall
and
common
to
moue
and
affect
all
the
world
.
Vncle
.
Why
,
cozen
,
Three
degrees
of
tending
to
anie
good
.
you
must
considere
that
there
be
as
it
were
three
stepps
or
degrees
by
which
we
goe
or
tende
to
anie
good
.
The
first
,
to
apprehende
or
vnderstand
what
it
is
,
The
second
to
conceite
and
esteeme
it
,
And
the
third
to
desire
and
poursue
it
,
And
in
the
prosecution
thereof
to
preferre
it
before
all
other
goods
which
deserue
not
so
well
,
and
in
our
case
to
preferre
it
before
all
other
goods
whatsoeuer
,
as
being
the
greattest
of
all
.
These
three
degrees
be
so
disposed
,
as
that
the
last
cannot
stand
nor
be
putt
without
the
second
,
nor
the
second
without
the
first
,
though
contrarie
wise
the
first
may
be
without
the
second
,
and
the
second
without
the
third
by
reason
of
man's
weaknesse
.
HoW
hard
it
is
to
conceiue
God's
goodnesse
or
anie
spirituall
thing
.
Now
if
you
considere
that
God
Allmightie
and
his
goodnesse
is
the
most
simple
,
sublime
,
and
abstract
thing
that
can
possibly
be
imagined
,
And
reflect
but
vpon
the
nature
of
Angells
,
or
of
a
soule
,
nay
euen
of
a
corporall
substance
seperated
from
all
his
sensible
accidents
,
and
if
you
had
the
experience
that
I
haue
,
you
would
saie
it
were
hard
euen
for
the
best
witts
to
apprehēde
rightly
,
and
discourse
consequently
of
these
things
.
And
shall
we
not
then
thinke
that
t'
is
ether
absolutely
impossible
,
or
extremely
difficile
to
make
the
grosser
sort
of
men
apprehēde
or
vnderstande
anie
thing
likely
or
to
the
pourpose
of
God
and
his
goodnesse
?
Suerly
wee
maye
.
And
the
reason
is
,
because
sense
and
sensible
obiects
are
the
perpetuall
matter
and
subiect
wherein
our
vnderstandings
are
exercised
,
not
only
in
our
childhood
and
youth
,
but
euen
in
our
whole
life
,
vnlesse
some
few
by
the
studie
of
metaphysikes
doe
eleuate
their
vnderstandings
aboue
the
ordinarie
pitch
of
men
and
course
of
nature
.
And
therefore
it
must
needes
be
hard
,
and
as
it
were
impossible
,
that
the
greattest
part
of
mankinde
should
be
able
to
frame
anie
fitting
and
likely
conceite
or
Idea
of
Allmightie
God
,
or
of
his
goodnesse
.
Looke
but
vpon
the
Iewes
,
who
had
this
knowledge
inculcated
into
them
by
perpetuall
miracles
and
Prophetes
,
and
yet
they
could
not
keepe
thē selues
long
from
running
after
Idoles
,
because
they
had
nothing
to
entertaine
their
phansie
and
their
sensible
manner
of
vnderstanding
.
And
now
if
you
call
to
minde
the
common
saying
of
philosophers
that
nihil
est
volitum
quod
non
sit
praecognitum
,
to
which
is
Parallell
the
Poet's
Apopthegme
quod
oculi
sunt
in
amore
duces
,
you
shall
finde
that
what
is
not
well
rooted
and
imprinted
in
the
vnderstanding
,
can
neuer
be
deepely
fixed
in
the
will
,
nor
consequently
the
will
efficaciously
moued
and
affected
by
it
.
And
that
nothing
,
and
I
know
not
what
are
of
the
same
force
and
effect
in
our
case
,
according
to
Aristotle's
maxime
,
that
in
respect
of
loue
it
is
all
one
not
to
be
,
and
not
to
be
knowne
,
it
must
necessarily
follow
that
the
greatest
part
of
men
being
not
able
to
make
anie
strong
and
deepe
conceite
of
God
and
his
goodnesse
;
that
t'
is
not
possible
they
should
be
efficaciously
moued
and
affected
therewith
.
And
if
a
preacher
after
a
long
discourse
of
the
loue
of
God
,
and
of
his
great
benefits
towards
vs
in
the
order
of
nature
,
could
not
giue
a
satisfactorie
accounte
,
by
reason
of
the
weakenesse
of
his
Auditory
,
to
one
that
should
aske
him
who
is
God
,
or
what
is
he
that
hath
donne
all
these
things
for
vs
?
Would
not
his
learned
labours
vanish
into
a
dreame
,
and
the
people
goe
awaye
as
from
a
playe●
where
they
wept
at
a
thing
which
concerned
them
not
,
and
were
no
longer
caried
a
waye
then
whilest
they
fate
hearing
?
I
could
cite
a
witnesse
and
name
a
gentlewoman
of
your
acquaintāce
,
of
as
sweete
a
nature
and
as
pure
an
vnderstanding
as
is
to
be
found
amongst
a
thousand
,
with
whom
hauing
some
times
occasion
to
discourse
about
the
state
of
the
next
life
,
she
hath
often
tould
me
,
that
shee
bebelieued
all
those
fine
things
,
hauing
euer
beene
taught
shee
must
doe
so
,
but
that
they
seemed
to
hir
as
things
in
a
dreame
,
for
,
quoth
shee
,
I
shall
neuer
be
able
to
cōceiue
what
a
soule
is
,
when
all
the
bodie
is
taken
a
waye
.
Nephew
.
Truly
,
vncle
,
you
haue
quite
conuinced
me
,
for
as
I
see
men
talke
of
nothing
more
familiarly
then
of
God
and
his
goodnesse
,
so
likewise
I
see
that
if
they
discourse
but
of
an
Angell
,
they
presently
conceite
him
to
haue
a
bodie
and
wings
.
And
if
one
would
force
them
out
of
it
,
they
would
be
besides
themselues
.
So
that
in
verie
deede
not
one
in
ten
thousand
can
make
anie
right
cōceite
of
spirituall
things
.
And
if
you
talke
to
the
common
people
of
heauen
they
conceiue
it
but
a
drie
thing
to
sitt
looking
vpon
God
Allmightie
and
singing
Psalmes
for
all
eternitie
.
Vncle
.
Well
then
,
cozen
,
this
being
so
,
Wh●
the
knoWledge
of
the
Incarnation
is
necessarie
?
that
God's
goodnesse
is
so
abstract
and
sublime
as
that
verie
few
can
ether
know
or
loue
it
sufficiently
in
it
selfe
,
Suppose
Allmigtie
God
of
his
infinite
mercie
and
goodnesse
towards
vs
,
hath
so
tempered
and
abessed
this
too
high
and
inconceiuable
obiect
by
taking
man's
nature
vpon
him
,
and
hath
thereby
made
it
palpable
and
tractable
euen
to
the
weakest
and
grossest
vnderstandings
,
in
so
much
that
anie
man
,
how
dull
soeuer
,
may
with
sensible
facilitie
fixe
his
minde
and
loue
vpon
it
:
Nay
if
he
hath
adioyned
there
vnto
the
greatest
causes
of
loue
that
hart
can
wish
and
beare
,
to
witt
the
paines
and
sufferings
of
his
sacred
life
and
bitter
death
practized
vpon
his
diuine
person
as
he
was
man
,
the
tender
expressions
whereof
we
find
recorded
in
the
holy
historie
of
the
Gospell
,
can
we
thinke
that
who
take's
this
pointe
of
God's
Incarnation
out
of
the
church
and
world
,
by
ether
denying
or
doubting
of
it
,
but
that
he
doth
moue
an
Important
stone
,
and
that
this
dogme
can
be
no
lesse
then
of
extreme
and
maine
necessitie
?
Nephew
.
Certes
no
,
t'
is
cleere
in
my
minde
,
not
only
what
you
saye
,
but
also
that
such
a
man
as
would
wrest
out
this
corner
stone
and
pull
downe
this
pillar
of
the
church
,
what
soere
he
prat's
of
Christ
,
and
beare's
his
name
in
shew
,
in
truth
and
veritie
is
no
Christian
.
For
he
takes
awaye
Christ
,
and
Annullate's
his
coming
.
Wherefore
if
there
be
anie
such
,
no
sword
,
no
fire
,
no
torment
sufficient
to
exterminate
him
,
no
auersion
,
no
horror
,
The
varietie
of
the
Oriētall
errours
against
Christ's
being
God
and
man
.
no
abomination
great
enough
to
make
true
Christians
auoide
him
.
Vncle
.
I
commende
your
zeale
.
Now
therefore
cast
your
eyes
vpon
the
orientall
Heresies
which
antiētly
raigned
,
whereof
some
denyed
Christ
to
be
God
,
some
denyed
him
to
be
man
,
some
said
he
was
nether
God
nor
man
but
a
third
thing
made
of
both
,
And
some
said
that
he
was
two
things
whereof
the
one
was
God
,
the
other
was
man
.
All
agreed
in
this
,
that
the
same
person
was
not
truly
God
and
man
,
and
consēquently
tooke
awaye
this
efficacious
meanes
and
pregnant
motiue
of
loue
,
that
God
did
doe
and
suffer
for
vs
those
sensible
and
easily
conceiued
benefitts
which
he
could
not
vnlesse
he
were
man
.
And
in
this
consisteth
the
greate
and
maine
helpe
of
humane
nature
,
that
by
and
in
the
person
of
a
true
and
sensible
man
wee
might
fixe
our
harts
and
setle
our
vtmost
desires
vpon
our
eternall
good
and
happinesse
.
We
may
therefore
conclude
with
S.
Iohn
,
that
who
soeuer
dissolueth
Christ
is
Antychrist
,
1.
Ioh.
●
.
Which
all
these
antient
Heretikes
did
,
to
whom
we
may
annexe
all
the
Authours
of
heresies
concerning
the
Blessed
Trinitie
,
the
knowledge
whereof
being
reuealed
and
deliuered
vnto
vs
to
direct
vs
in
this
great
mysterie
of
the
Incarnation
,
the
errours
against
that
must
needes
reflect
vpon
this
,
and
be
of
the
same
nature
and
importance
,
and
consequently
of
the
same
necessitie
,
by
reason
this
mysterie
of
the
Incarnation
cannot
stand
vnlesse
the
mysterie
of
the
Trinitie
be
likewoise
true
.
Nephew
.
I
am
fully
satisfied
in
this
pointe
,
but
I
pray
tell
me
,
good
vncle
,
is
not
§.
4
The
beliefe
af
the
Hierarchie
established
by
Christ
in
his
church
likewise
of
necessitie
.
FOr
what
auaileth
it
mankinde
that
there
be
such
easie
meanes
to
come
to
heauen
,
if
out
of
weaknesse
,
waywardnesse
,
or
carelessenesse
they
will
not
looke
after
it
?
Suerly
I
cannot
see
but
t'
is
only
to
the
increase
of
their
damnation
.
Like
vnto
an
ambitious
man
who
whilest
he
is
yet
a
farr
of
from
the
honnour
which
he
aspire's
vnto
,
he
can
beare
it
patiently
,
but
if
once
he
come
to
a
faire
possibilitie
,
and
haue
it
as
it
were
in
his
hand
,
ô
!
Then
if
he
misse
it
,
he
is
incapable
of
all
comfort
and
consolation
,
and
thinke's
him selfe
the
most
vnhappy
and
vnfortunate
man
in
the
word
.
So
I
conceiue
that
when
a
soule
is
out
of
hir
bodie
and
come's
to
see
how
easily
she
might
haue
attained
to
that
eternall
Blisse
and
Happinesse
,
where
vnto
she
was
ordained
,
and
that
through
hir
owne
neglect
and
carelessenesse
she
is
now
to
be
euerlastingly
depriued
thereof
,
ô
God!
Vncle
,
how
infinitely
will
she
be
greeued
?
how
she
will
curse
hir selfe
?
and
thereby
increase
hir
paine
and
miserie
.
Vncle
.
You
saie
well
,
cozen
,
Can
you
doubt
therefore
,
or
can
a
Christian
thinke
,
but
t'
is
a
pointe
of
great
necessitie
to
man
Kynde
,
If
there
be
anie
order
established
by
Christ
Iesus
in
his
church
to
make
men
embrace
,
accepte
,
and
poursue
those
facile
meanes
to
saluation
,
that
they
know
and
belieue
it
?
Can
a
man
of
common
sense
and
iudgment
immagine
chat
this
is
not
a
pointe
of
maine
importance
?
Or
that
who
disagree's
about
this
position
doth
only
disagree
in
matter
of
opinion
,
wherein
each
one
may
hold
what
he
pleaseth
,
and
not
in
a
matter
substantially
and
fundamently
necessarie
to
saluation
?
Nephew
.
I
confesse
,
Vncle
,
when
I
cōsidere
the
frailtie
of
man
,
and
see
how
easily
and
ordinarily
he
is
withdrawne
from
willing
and
following
the
meanes
of
his
beatitude
by
the
least
terrestriall
,
sensuall
,
and
momētarie
pleasure
,
it
where
madnesse
in
me
to
belieue
that
supposing
there
be
anie
such
order
established
by
Christ
in
his
church
to
incite
and
prouoke
men
to
accepte
and
practize
these
sauing
meanes
,
it
were
,
I
saie
,
madnesse
not
to
thinke
the
knowledge
and
beliefe
of
such
an
order
to
be
one
of
the
most
important
and
necessarie
pointes
of
christian
doctrine
.
Vncle
.
Remember
then
,
cozen
,
the
three
stepps
or
degrees
we
talked
of
before
,
of
knowing
,
esteeming
,
and
poursuing
anie
good
.
And
you
will
finde
that
,
for
the
first
it
is
necessarie
the
truth
of
Christian
doctrine
be
conserued
and
often
inculcated
in
to
the
harts
and
mindes
of
Christians
,
for
the
second
that
those
who
are
to
doe
this
,
haue
such
qualities
as
wil
giue
them
credit
and
make
men
belieue
them
,
and
for
the
third
that
there
be
meanes
taken
(
so
farr
as
human
nature
giueth
leaue
)
to
cutt
of
all
such
impediments
as
hinder
men
from
preferring
eternall
good
before
the
temporall
tēptations
and
sensuall
pleasures
of
this
life
.
The
first
of
these
conditions
requireth
that
there
be
men
appointed
to
haue
care
of
the
people
by
instructing
and
often
putting
them
in
minde
of
Christian
doctrine
.
Which
if
Christ
haue
done
,
t'
is
euident
that
whosoeuer
seeketh
to
change
his
order
and
appointment
doth
not
quarell
vpon
a
sliglt
pointe
,
but
vpon
a
most
waightie
and
necessarie
one
.
Nephew
.
I
see
well
that
who
seeketh
to
distroye
such
an
order
established
by
Christ
,
playe's
with
his
church
as
Esope's
wolues
played
with
the
sheepe
,
offering
them
prey
vpon
condition
they
would
deliuer
vp
their
doggs
vnto
them
,
which
being
done
,
they
slew
and
preyed
vpon
the
sheepe
.
And
me
thinke's
,
common
sense
telleth
me
there
cannot
be
a
pointe
in
all
Christian
doctrine
of
greatter
importance
then
this
.
For
when
I
considere
why
treason
is
the
greattest
offence
that
can
be
committed
in
a
common
wealth
,
I
see
t'
is
because
no
law
can
subsiste
and
hold
without
guardes
and
lookers
to
it
,
so
that
who
striketh
at
these
guardes
in
a
common
wealth
(
of
what
nature
so
euer
it
be
)
striketh
at
the
verie
essentiall
forme
of
it
,
at
all
the
lawes
,
and
at
all
what
so
euer
doth
conserue
the
peace
and
libertie
of
the
whole
people
and
multitude
,
where
vpon
the
common
wealth
doth
subsiste
.
Wherefore
t'
is
euident
by
naturall
reason
that
who
seeketh
to
remoue
and
abolish
those
whom
God
hath
pla●ed
to
guarde
his
church
,
striketh
at
the
totall
ruine
thereof
.
Vncle
.
T'
is
true
,
and
therefore
you
maie
inferre
that
questiōs
of
the
Pope's
authoritie
ouer
Bishopps
,
of
Bishopps
authoritie
ouer
Priests
,
and
of
Priests
authoritie
ouer
the
laietie
are
of
no
smale
moment
.
And
that
who
goe's
about
to
distroye
this
Hierarchie
aymeth
at
no
lesse
then
the
vtter
ouerthrow
of
Religion
,
and
ruine
of
the
church
planted
by
Christ
Iesus
with
so
much
sweate
and
blood
,
and
espoused
so
dearely
vnto
him
with
his
sacred
promises
.
These
are
the
Angells
to
whom
God
hath
trusted
and
committed
the
charge
of
his
flocke
.
These
are
they
by
whose
continuall
succession
we
conuince
the
perpetuitie
of
the
Catholike
church
.
These
are
the
men
who
when
anie
new
Blasphemie
arriseth
meete
in
Councells
to
giue
testimonie
to
the
doctrine
of
Christ
euer
dwelling
in
the
harts
of
the
faithfull
,
and
thereby
crush
the
serpeni's
head
.
These
are
they
who
in
their
wisdomes
,
may
and
ought
enacte
lawes
and
Canons
to
Christ's
flocke
,
and
correct
abuses
creeping
in
both
in
discipline
and
moralitie
,
leauing
still
vntouched
Christ's
sacred
institutions
,
And
therefore
who
seeketh
to
extirpate
or
infringe
this
authoritie
in
the
church
,
setteth
his
axe
at
the
roote
of
faith
and
vertue
,
by
which
the
church
of
Christ
doth
subsiste
.
Nay
euen
in
schismaticall
churches
the
wiser
and
more
learned
sort
of
men
haue
euer
detested
and
abhorred
the
confused
Anarchie
of
braine-sicke
Puritants
.
And
t'
is
said
that
wise
state's
men
doe
vehemently
suspect
,
and
haue
iust
cause
to
suppresse
all
An●y-Hierarchists
.
Nephew
.
Certainely
no
prudent
and
moderate
man
can
doubt
of
the
importance
of
this
pointe
.
And
me
thinke's
,
vncle
,
these
zealous
societies
doe
to
the
mainteners
of
this
Hierarchie
as
Diogenes
did
to
Plato
,
scorning
his
vanitie
with
a
farr
greater
pride
,
for
whilest
they
crye
out
against
the
pride
of
those
who
seeke
these
dignities
established
by
Christ
in
his
church
,
they
discouer
a
farr
greater
pride
in
them selues
by
endeauoring
to
distroy
so
sacred
an
institution
,
that
they
them selues
may
vsurpe
the
power
and
place
.
But
to
the
second
degree
and
condition
of
the
diuision
you
made
,
doe
you
thinke
§.
4
That
the
administration
of
the
sacraments
by
the
Hierarchie
is
of
such
great
necessitie
?
VNCLE
.
How
saie
you
cozen
,
what
power
,
preeminencie
,
and
qualities
doe
you
thinke
are
necessarie
for
these
guardes
and
teachers
of
Christ's
law
and
doctrine
,
to
the
end
that
the
people
may
conceite
such
things
as
they
tell
them
,
and
thinke
them
to
be
of
moment
?
for
surely
the
most
part
of
men
haue
neede
of
all
the
helpes
that
may
be
,
to
eleuate
and
raise
their
mindes
to
celestiall
cogitations
?
Nephew
.
I
see
well
enough
that
such
men
must
needes
haue
credit
with
the
people
,
and
ought
not
only
to
be
accounted
wise
and
good
men
,
but
should
be
also
esteemed
wiser
and
better
then
the
laietie
,
for
I
haue
heard
the
Prophet's
curse
cited
,
sicut
populus
sic
&
Sacerdos
.
But
this
me
thinke's
should
not
touch
vpon
anie
necessarie
pointe
of
faith
,
seeing
it
depende's
on
their
particular
liues
and
imployments
,
which
are
knowne
by
sense
and
experience
,
and
not
by
anie
tradition
from
our
forefathers
.
Vncle
.
You
are
mistaken
,
cozen
,
for
although
t'
is
true
that
the
clergie's
euill
liues
may
disgrace
the
motiues
of
reuerence
bestowed
vpon
them
by
Christ
Iesus
▪
yet
if
their
liues
be
but
tollerable
▪
Christ
may
haue
giuen
them
such
eminent
power
and
dignitie
as
that
they
will
not
want
,
that
reuerence
and
respect
which
is
fitt
and
conformable
to
the
function
and
profession
wherevnto
he
hath
caled
them
.
And
certes
not
with
out
necessities
,
if
we
considere
the
credulitie
and
obedience
which
are
required
at
the
people's
hands
.
Credulitie
,
of
things
beyond
and
aboue
nature
,
nay
beyond
all
the
fables
(
be
it
spoken
with
respect
)
that
euer
man
inuented
.
Obedience
of
hazarding
liues
and
fortunes
,
nay
of
entirely
ruining
them selues
and
their
posteritie
(
in
respect
of
this
world
)
in
such
cases
as
these
instructors
shall
tell
them
that
the
law
of
God
commande's
it
and
require's
it
.
Wherefore
as
Kings
and
Magistrates
finde
by
experience
that
Pompes
and
Ceremonies
,
and
the
reseruing
of
certaine
actions
and
creations
to
them selues
,
doe
breede
in
their
subiects
(
yea
and
in
strangers
too
)
honour
and
respect
,
and
therefore
are
verie
carefull
how
they
imparte
and
communicate
them
,
still
keeping
to
them selues
alone
some
Regall
priuileges
and
prerogatiues
.
So
likewise
Christ
Iesus
not
vnmindefull
of
his
Ministers
,
left
them
,
and
to
them
only
,
the
churche's
Pompes
and
solemnities
,
but
specially
the
Sacraments
,
to
giue
them
credit
and
authoritie
thereby
.
To
Bishops
the
giuing
of
the
Holy
Ghost
or
Confirmation
(
Which
is
a
continuance
of
the
Mission
of
the
third
person
of
the
holy
Trinitie
in
the
first
Christian
Pentecoste
,
and
therefore
who
slight's
Confirmation
slight's
that
Missiō
)
and
the
cōsecrating
of
Priests
.
Why
Priests
are
to
be
honnored
.
To
Priests
the
rest
of
the
Sacraments
,
except
Baptisme
,
which
by
reason
of
the
people's
necessitie
could
not
conueniētly
be
reserued
to
Priests
only
,
whereof
there
were
to
be
but
few
.
But
cheefely
he
gaue
them
charge
of
the
Bloudilesse
sacrifice
of
his
owne
bodie
,
and
the
power
of
remitting
sinnes
,
whereon
is
prinpally
grounded
and
subsiste's
the
reuerence
due
vnto
the
church
of
God
.
The
one
being
a
priuilege
beyond
man's
inuētion
,
and
such
an
one
,
as
if
all
the
learned
clarkes
that
euer
liued
since
the
begining
of
the
world
,
should
haue
studied
to
raise
,
aduance
,
and
magnifie
some
one
istate
of
men
to
the
highest
ptch
of
Reuerence
and
Eminencie
that
could
be
imagined
,
they
could
neuer
(
without
speciall
light
from
heauë
)
haue
thouht
of
anie
thing
comparable
to
this
,
And
yet
so
adapted
to
the
secrets
of
nature
,
that
who
should
diue
in
to
hir
mysteries
would
streight
at
the
first
proposing
of
it
acknowledge
it
to
be
true
,
because
a
thing
so
hidden
in
the
depth
of
nature's
bowels
could
not
be
inuented
and
applyed
in
this
manner
by
anie
but
the
Maister
of
nature
it self
.
The
other
being
so
mightie
a
power
ouer
man's
nature
and
so
extremely
vsefull
to
mankinde
,
for
their
helpe
and
direction
to
eternall
Blisse
,
that
nether
in
respect
of
the
awe
which
it
strike's
in
to
their
subiects
,
nor
in
respect
of
the
profit
,
which
(
being
conuenieniētly
vsed
)
resulteth
from
it
,
there
is
nothing
in
this
world
anie
waye
estimable
in
comparison
thereof
.
What
thinke
you
then
,
cozen
,
who
seeketh
to
take
awaye
the
reall
presence
of
Christ's
bodie
in
the
B
:
Sacrament
,
and
the
power
of
Absoluing
sinnes
,
doth
he
quarell
vpon
trifles
?
Be
not
these
pointes
(
which
we
hold
as
true
and
as
certaine
,
and
vpon
the
same
groundes
,
as
we
doe
the
Trinitie
and
Incarnation
)
of
maine
consequence
and
importāce
?
And
doth
not
he
shake
the
fundamental
Basis
,
and
cheefe
cornerstone
of
the
churche's
building
who
take's
awaye
this
power
and
authoritie
from
hir
iudges
and
ministers
,
whereby
they
were
so
reuerenced
and
honnored
as
that
they
were
belieued
and
obeyed
?
And
finally
be
these
questiōs
to
be
left
indifferent
to
euerie
idle
braine
and
priuate
phansie
to
thinke
and
practize
what
he
please's
?
Nephew
.
I
must
needes
confesse
I
neuer
considered
thus
much
before
,
for
truly
I
see
that
the
Administration
of
the
Sacraments
are
necessarie
for
this
end
,
thoe
I
haue
heard
the
Sacraments
are
necessarie
for
manie
other
ends
.
But
now
I
easily
conceiue
that
if
the
clergie
be
not
of
credit
,
it
cannot
haue
the
effect
which
it
was
made
and
ordained
for
,
and
if
it
hath
not
it's
effect
,
it
causeth
not
the
keeping
of
Christ's
law
,
and
if
Christ's
law
be
not
kept
,
there
is
no
saluation
.
So
that
t'
is
euident
the
Clergie
needeth
the
greattest
proppes
and
meanes
of
credit
and
reuerence
that
can
be
had
.
And
surely
what
common
wealth
soeuer
highly
esteeme's
of
God's
law
and
Christian
doctrine
,
would
wish
the
Clergie
these
verie
qualities
,
if
they
had
them
not
allreadie
.
Wherefore
I
wonder
not
that
the
Puritants
,
who
mainely
oppose
Ecclesiasticall
Hierarchie
,
doe
fo
hate
and
deteste
the
doctrine
of
the
B.
Sacrament
,
because
they
thinke
all
Poperie
is
built
vpon
that
great
sacrifice
.
And
I
remember
when
I
was
in
France
,
I
perceiued
that
going
to
Masse
was
h●ld
the
cheefe
distinctiue
signe
and
action
betwixt
a
Catholike
and
a
Caluinist
.
So
that
considering
these
supernaturall
and
neuer
sufficiently
honnored
qualities
of
Priests
,
I
cesily
belieue
the
storie
which
is
tould
of
S.
Francis
,
that
he
said
,
if
he
should
meete
a
Priest
and
an
Angell
he
would
first
salute
the
Biest
.
Vncle
.
You
saie
well
,
and
surely
were
all
Priest's
liues
such
as
did
not
partly
disgrace
theses
guiftes
bestowed
vpon
them
,
I
doubt
not
but
Kings
would
laye
their
crownes
and
scepters
at
their
feete
,
and
weare
their
swords
at
their
deuotion
,
which
antiquitie
telleth
vs
haith
bene
done
and
practized
.
Yea
those
Tribunall's
and
that
temporall
power
and
iurisdictiō
(
concerning
which
the
clergie
doth
nowe
perhaps
too
much
contende
with
the
laietie
)
were
at
the
first
forced
vpon
holy
Bishops
against
their
wills
;
ether
by
particular
men's
pretie
and
agreement
,
or
by
the
Emperour's
commands
.
The
world
then
thinking
him
vnworthie
to
liue
that
would
not
condemne
him selfe
if
the
Bishop
iudged
against
him
,
And
both
antiently
in
S.
Hugh
of
Lincolne
,
and
lately
in
S.
Charles
of
Milan
,
the
Christian
world
hath
seene
how
great
a
power
the
Reuerence
of
a
Bishop
hath
,
euen
in
respect
of
Kings
,
when
his
life
corresponde's
and
seconde's
his
Dignitie
.
Nephew
.
But
I
pray
,
vncle
,
doe
you
thinke
that
the
greatest
necessitie
〈◊〉
the
Sacraments
doth
consist
in
this
,
that
by
the
reseruation
of
their
administration
to
the
clergie
,
the
clergie's
authoritie
might
be
more
exalted
and
fitter
to
serue
the
church
?
I
haue
heard
other
reasons
preferred
before
this
,
and
▪
therefore
me
thinke's
you
should
more
insist
vpon
that
necessitie
which
in
it self
is
the
greatest
and
most
forcible
,
then
vpon
a
lesser
.
Vncle
.
Why
,
cozen
,
I
doe
not
intende
to
alledge
all
the
reasons
wherefore
the
Sacraments
are
necessarie
,
but
only
some
forcible
one
,
whereby
it
may
follow
that
such
questiōs
as
are
betwixt
Catholikes
and
Protestants
concerning
those
pointes
,
may
appeare
to
be
of
impor●ce
,
and
so
fundamentall
,
as
that
Christian
Religion
cannot
haue
it's
subsistāce
and
progresse
without
the
knowlege
of
the
truth
in
such
questions
and
positions
.
And
certes
if
credit
and
authoritie
be
the
only
,
or
at
least
,
the
maine
instrument
and
principall
meanes
whereby
the
preachers
of
Christianitie
can
presse
and
promote
Christian
doctrine
,
And
that
this
credit
and
authoritie
is
incomparably
more
raised
and
strengthened
by
the
Catholike
position
then
by
the
Protestant's
negatiue
,
it
must
needes
follow
that
the
efficacitie
of
Christian
Preachers
,
and
the
strength
of
their
cause
is
without
comparison
greather
amongst
Catholikes
ten
amongst
Protestants
,
which
doubtlesse
cannot
but
moue
anie
reasonable
man
,
who
thinke's
and
belieue's
that
our
eternall
good
relye's
and
depēde's
vpon
Christian
doctrine
.
I
know
there
be
other
necessities
of
the
Sacraments
.
As
for
the
vnitie
of
the
church
,
which
being
dispersed
though
the
whole
world
could
not
be
otherwise
conserued
then
by
the
practize
of
some
externall
actions
common
to
them
all
,
whereby
they
might
know
one
the
other
.
As
alsoe
for
the
augmentation
of
charitie
and
grace
by
the
frequentation
of
them
.
But
these
pointes
haue
their
proper
treatises
and
places
belonging
vnto
them
.
It
suffiseth
I
haue
shewd
you
that
there
ought
to
be
men
appointed
whose
care
,
function
,
and
imployment
is
to
teach
and
conserue
in
the
people
the
truth
of
Christian
doctrine
,
and
that
for
this
effect
those
men
must
needes
haue
some
qualities
aboue
the
ordinarie
sort
of
men
to
authorise
and
giue
credit
to
their
documents
.
For
although
this
doctrine
of
it's
owne
nature
tende
to
the
highest
degree
of
perfection
,
and
consequently
deserue's
of
it self
to
be
infinitely
esteemed
and
honnored
;
yet
being
supernaturall
,
that
is
farre
aboue
the
innate
capacitie
and
reach
of
man
,
the
preachers
and
teachers
thereof
must
of
necessitie
be
endowed
with
extraordinarie
power
and
authoritie
to
giue
credit
therevnto
.
Which
supposed
we
may
procede
farthe
,
to
the
third
degree
and
condition
of
remouing
impediments
hindering
the
prosecution
of
our
eternall
good
,
and
first
enquire
whether
§.
6
The
resolutions
of
Generall
Councells
be
sufficient
to
decide
controuersies
of
faith
,
both
in
pointes
of
nec●ssitie
,
and
of
indifferencie
TEll
me
then
,
cozen
,
is
it
thinke
you
lawfull
for
a
priuate
man
to
whose
care
the
church
is
not
committed
,
to
doubt
in
himselfe
,
and
breede
doubtes
in
others
,
touching
such
pointes
as
these
pastors
of
Christ's
flocke
,
(
who
by
their
function
and
profession
haue
the
churche's
gouermēt
committed
vnto
them
)
are
agreed
vpon
,
and
teach
with
common
consent
to
the
whole
church
?
Nephew
.
First
I
see
,
vncle
,
that
such
a
man
shall
not
easily
induce
men
to
belieue
him
against
so
great
an
opposition's
and
that
therefore
he
had
neede
of
better
groundes
in
such
pointes
then
in
others
.
Secondly
I
see
that
no
wise
man
will
oppose
the
opinion
of
so
manie
authorized
experts
,
or
held
for
experts
,
and
that
in
a
matter
of
their
profession
,
without
farre
greater
and
more
pregnant
reasons
in
this
particular
busines
,
then
would
be
necessarie
in
an
other
,
wherein
he
had
no●
such
maine
prudentiall
motiues
against
him
.
But
whether
there
be
anie
obligation
in
conscience
,
or
whether
this
be
a
matter
of
such
importance
as
to
make
a
fundamentall
pointe
of
Religion
of
it
,
that
I
know
not
.
For
contrariewise
me
thinke's
there
should
be
also
an
obligation
in
conscience
,
when
a
man
finde's
that
these
gouernors
are
mistaken
,
that
he
should
oppose
them
to
the
vtmost
of
his
power
.
Vncle
.
You
doe
not
fully
conceiue
my
question
,
which
is
this
,
whether
because
these
men
haue
the
charge
and
care
to
reach
God's
law
in
the
church
(
setting
a
side
all
other
difficulties
)
there
be
an
obligation
in
reason
vpon
this
precise
grounds
,
no●
easily
to
oppose
their
determinatiō
without
being
certaine
and
secure
of
verie
good
footing
?
nor
to
attempt
anie
thing
against
their
verdict
with
out
euidēce
?
Because
,
saie
I
,
to
what
pourpose
is
their
iudgment
if
it
be
as
free
to
oppose
them
after
as
before
▪
Nephew
.
As
for
obligation
I
tould
you
,
vncle
,
I
know
not
of
anie
,
but
this
I
see
,
common
sense
and
naturall
reason
teacheth
vs
,
that
such
as
haue
the
charge
and
care
of
instructing
others
,
are
supposed
to
haue
more
vnderstanding
in
the
doctrine
which
they
teach
,
then
those
who
learne
of
them
.
And
therefore
if
anie
disputs
or
controuersies
arrise
in
such
matters
,
I
see
't
is
●●ter
these
teachers
should
be
the
iudges
thereof
then
those
who
learne
.
And
in
a
matter
of
〈◊〉
to
appeale
from
them
(
when
a
great
and
vniuersall
part
of
the
wisest
haue
giuen
their
cōsenting
iugdmēt
)
to
the
〈◊〉
,
is
as
absurde
as
to
appeale
from
Maisters
to
schollers
,
or
from
men
of
one
profession
to
men
of
an
other
.
Vncle
.
Why
this
is
all
I
aske
,
for
where
one
part
is
absurde
in
reason
,
the
other
must
needes
be
certaine
by
the
same
reason
,
And
what
is
absurde
in
practise
,
t'
is
certaine
that
ought
to
be
auoided
.
Wherefore
if
I
mistake
not
,
your
discourse
conclude's
,
that
wheresoeuer
the
question
is
of
●kill
,
there
no
man
ought
to
appeale
from
them
who
haue
charge
and
care
to
teach
,
to
those
who
learne
in
matter
of
that
art
.
And
therefore
if
those
who
haue
the
charge
and
care
to
teach
Christian
doctrine
doe
constantly
and
generally
agree
in
anie
pointe
after
they
haue
heard
and
considered
the
oppositions
made
against
them
,
nether
ought
anie
man
appeale
vnto
the
laietie
,
nor
can
the
laietie
wi●hout
presumptiō
and
rashnesse
accepte
of
his
appeale
;
nor
make
them selues
iudges
in
a
busines
of
other
men's
profession
,
wherein
them selues
are
ignorant
,
or
,
at
the
most
,
schollers
.
Now
therefore
sithence
in
our
case
there
is
no
meanes
for
anie
man
to
preuaile
against
the
Clergie
(
whom
we
suppose
agreed
amongst
thē selues
in
anie
pointe
or
position
)
but
by
making
the
laietie
iudges
thereof
,
t'
is
euident
that
it
wil
be
still
against
reason
for
anie
man
to
attempt
the
innouating
of
anie
new
pointe
or
position
against
the
Clergie's
common
verdict
,
and
generall
consent
,
And
consequently
an
obligation
of
reason
and
conscience
not
to
doe
it
.
Hence
it
follow
's
that
there
is
a
power
and
authoritie
in
the
Clergie
of
determining
and
deciding
questions
of
Christian
doctrine
(
whereof
they
are
the
teachers
)
and
a
necessitie
in
the
laietie
(
who
are
their
schollers
)
of
obeying
and
quieting
them selues
.
For
the
nature
of
sedition
and
factiō
is
nothing
else
,
What
is
sedition
.
but
to
remoue
the
question
from
them
who
truly
haue
,
or
by
their
places
are
supposed
to
haue
skill
,
to
them
who
haue
,
or
may
be
presumed
to
haue
,
none
,
that
is
from
the
Gouernors
to
the
subiects
,
from
the
skillfull
to
the
ignorant
,
and
from
natiues
,
to
Aliens
.
Secondly
it
follow
's
,
Nothing
but
euidēce
is
a
laW
full
Warrāt
to
opoose
iudgment
.
that
there
can
be
but
two
cases
only
in
which
one
may
oppose
these
determieations
and
decisions
.
For
t'
is
manifest
that
nothing
but
euidēce
of
the
truth
can
iustifie
anie
innouation
of
this
kinde
,
because
where
there
is
no
euidence
the
case
ought
to
be
putt
to
iudgment
and
supreme
iudgment
being
alreadie
knowne
and
giuen
(
as
in
our
case
)
there
is
no
farther
place
for
iudgment
,
and
therefore
only
euidence
can
be
heard
.
Now
this
euidence
ether
is
so
great
as
that
there
neede
's
no
skill
to
conceiue
and
vnderstand
it
,
and
then
the
laietie
may
be
admitted
as
Iudges
.
Or
else
the
Emminence
of
the
Introducer
is
such
,
as
that
a
pointe
may
be
euident
to
him
,
and
yet
not
to
the
greatest
part
of
the
Clergie
,
who
are
the
naturall
iudges
of
this
cause
.
Wherefore
euerie
Innouator
must
of
necessitie
pretende
one
of
these
two
.
The
first
he
cannot
without
charging
the
whole
Clergie
of
peruerse
and
will
full
opposition
and
contradiction
of
the
knowne
truth
;
and
so
plainely
knowne
,
that
euerie
man
see
's
it
at
the
first
opening
and
proposing
of
it
.
Which
whether
it
was
euer
done
,
or
is
possible
to
be
done
,
I
leaue
it
to
the
iudgment
of
anie
indifferent
man
.
The
second
cannot
anie
waie
,
belong
to
the
ignorant
and
vnskillfull
people
,
And
therefore
the
Innouator
must
in
such
a
case
s●eke
out
the
most
learned
of
the
Clergie
,
and
to
them
propose
his
reasons
,
but
must
not
in
anie
case
publish
his
science
to
the
vulgar
ignorant
(
whom
we
suppose
vncapable
of
it
)
for
feare
of
sedition
and
faction
.
And
in
this
case
,
as
perhapps
this
pointe
of
doctrine
may
be
necessarie
,
or
at
least
conuenient
for
the
higher
orders
of
the
Clergie
,
so
likewise
it
cannot
be
necessarie
for
the
vulgar
people
,
sithence
we
suppose
them
incapable
of
it
.
And
therefore
this
●minēt
introducer
must
neuer
m●ke
it
common
to
the
laietie
,
much
lesse
appeale
from
the
Clergie
to
them
?
And
thus
you
see
that
all
controuersies
in
Religion
must
in
be
remitted
to
the
iudgment
of
the
Clergie
,
that
is
in
Catholike
language
to
an
oecumenicall
Councell
.
Nephew
.
Me
thinke's
,
vncle
,
I
could
obiect
one
thing
against
your
discourse
,
to
witt
,
that
t'
is
not
in
man's
libertie
to
thinke
or
iudge
what
he
will
of
anie
position
,
such
an
act
being
a
naturall
operation
,
and
therefore
that
no
man
ought
to
be
forced
to
belieue
this
o●
that
.
And
to
saie
the
truth
,
what
can
I
thinke
whether
the
great
Turke
be
a
talle
or
low
man
?
whether
the
number
of
the
starrs
be
odd
or
euen
?
if
my
life
laid
on
't
,
I
could
not
thinke
ether
part
.
Vncle
.
I
,
cozen
,
but
if
the
great
Turke
's
true
statua
were
in
westminster
,
and
that
for
going
thither
you
might
know
his
height
,
or
that
the
true
number
of
the
starrs
were
sett
downe
in
an
Almanacke
which
you
might
buy
for
a
groate
,
I
belieue
if
your
life
laid
on
't
you
would
easily
be
resolued
to
thinke
the
truth
.
Nephew
.
Mary
,
that
's
true
,
but
then
I
were
not
forced
to
thinke
or
iudge
one
part
,
but
only
to
seeke
out
the
truth
,
and
so
come
naturally
to
thinke
it
.
Vncle
.
Why
then
likewise
if
the
church
commande
you
to
thinke
and
belieue
that
,
which
by
seeking
you
may
easily
come
to
know
,
not
shee
but
you
are
to
blame
if
you
doe
not
belieue
what
she
commande's
.
And
if
hir
authoritie
be
greater
then
anie
argument
which
can
be
brought
to
the
contrarie
,
and
greater
then
the
most
part
of
the
reasons
where
vpon
you
build
all
the
beliefs
which
gouerne
your
life
and
actions
,
may
you
not
securely
belieue
what
she
belieue's
?
Or
if
you
please
doe
but
seeke
out
the
motiues
which
make's
the
church
hir selfe
belieue
what
she
teacheth
,
and
you
will
easily
belieue
with
hir
.
But
if
you
will
not
attende
to
the
meanes
which
would
make
you
know
and
belieue
the
truth
,
is
it
not
fitting
you
should
be
forced
to
your
owne
good
,
as
fooles
and
vitious
men
are
to
follow
reason
?
Some
men
,
you
know
,
doe
things
by
force
which
otherwise
they
would
neuer
doe
.
And
as
doggs
abstaine
from
good
bitts
for
feare
of
beating
,
so
passionate
men
come
now
and
then
to
reason
for
feare
or
punishment
.
Nephew
.
T
is
true
a
passionat
man
doth
neuer
see
reason
,
and
yet
thinke's
all
other
men
vnreasonable
,
his
passion
euer
making
him
iudge
amisse
.
And
therefore
truly
I
doe
not
see
why
men
should
not
be
punished
for
their
passions
,
and
so
be
forced
to
leaue
them
.
Vncle
.
If
that
be
so
,
cozen
,
you
will
finde
that
your
argument
hath
a
greater
extent
then
you
are
aware
of
.
For
if
you
considere
how
few
there
be
that
are
not
caried
awaie
with
passion
,
or
interest
,
and
how
secretly
these
dispositiōs
lye
hidd
in
the
mindes
and
actions
,
euen
of
the
best
men
;
And
then
looke
into
the
nature
of
our
soule
,
and
see
that
nothing
but
euidence
can
strōgly
moue
and
draw
hir
of
it self
,
or
by
it's
owne
force
,
you
will
plainely
perceiue
that
all
opinion
is
generally
grounded
vpon
passion
and
interest
,
and
therefore
according
to
your
argument
all
false
opinions
should
be
corrected
.
Nephew
.
I
thinke
in
deede
there
's
a
great
difference
betwixt
disputing
wildly
to
and
fro
with
arguments
on
both
sides
,
which
most
men
vse
,
and
taking
knowne
and
agreed
principles
and
proceeding
vpon
them
to
drawe
forth
a
long
threed
of
science
,
as
me
thinke's
your
manner
is
.
For
I
conceiue
that
if
this
methode
were
strickely
obserued
,
men
would
attaine
to
farre
more
knowledge
in
things
necessarie
to
our
well
being
,
and
to
a
greater
Eminence
in
profitable
curiosities
.
Vncle
.
Howsoeuer
,
cozen
,
I
hope
you
now
perceiue
that
this
pointe
hath
resolued
all
controuersies
.
For
if
all
disputs
betwixt
vs
and
others
of
a
different
communion
be
in
matters
subiect
to
iudgment
,
and
that
there
can
be
no
higher
iudgment
vpon
earth
,
for
the
resolution
of
such
difficulties
,
then
of
a
Generall
Councell
,
And
that
we
doe
not
refuse
communion
to
anie
man
but
for
matters
thus
resolued
,
it
euidently
followe's
that
all
questions
betwixt
vs
and
what
church
soeuer
of
different
communion
are
alreadie
past
iudgment
,
and
consequently
past
dispute
.
For
what
opinion
,
I
pray
,
can
you
haue
of
those
,
who
will
not
admitte
,
nor
be
content
with
anie
iudgment
which
God
hath
left
vpon
earth
for
such
matters
as
they
themselues
call
in
doubt
?
I
thinke
both
common
sense
and
naturall
reason
will
condemne
them
.
But
lett
me
aske
you
one
question
farther
.
Suppose
that
some
thing
be
ordered
in
the
church
of
God
according
to
the
iudgment
and
discretion
of
those
,
to
whom
God
hath
giuen
the
power
of
Gouerment
and
iudgment
in
such
matters
,
which
perhapps
of
it selfe
might
be
otherwise
ordered
without
anie
preiudice
to
the
church
,
but
they
thought
this
waie
the
fittest
;
now
come's
others
,
to
whom
this
charge
is
not
committed
,
and
saie
t'
is
ordered
amisse
,
requiring
it
may
be
altered
,
whether
doe
you
thinke
that
in
this
case
,
this
order
ought
to
be
changed
vpon
their
demande
and
proposition
?
Nephew
.
If
those
controwlers
can
shew
an
error
in
the
order
,
then
,
me
thinke's
,
it
were
fitting
to
change
it
,
but
if
not
,
then
I
should
absolutly
condemne
them
of
disobedience
and
schsime
,
if
they
should
perseuere
to
stand
out
,
And
he
that
should
excuse
them
,
were
to
be
suspected
as
not
true
to
anie
authoritie
though
he
professe
to
acknowledge
it
.
Vncle
.
Softly
,
cozen
,
softly
there
's
nothing
more
frequtē
amongst
men
then
through
passion
and
ouersight
to
forsake
their
owne
principles
,
and
contradict
in
one
matter
what
them selues
confesse
in
an
other
.
And
therefore
although
it
be
true
by
cōsequēce
of
reason
,
that
who
soeuer
doth
rise
against
the
church
in
this
kinde
,
may
vpon
the
same
grounde
and
principle
be
false
to
anie
other
authoritie
or
gouerment
,
yet
vpon
other
reasons
,
or
by
not
seeing
the
consequence
of
his
fact
,
he
may
likewise
be
true
and
faithfull
,
And
therefore
it
were
rashnesse
to
condemne
,
for
this
reason
alone
,
those
truths
,
which
such
an
one
may
perhapps
mantaine
in
other
matters
.
Howsoeuer
is
not
our
cōclusion
manifest
,
that
there
is
no
place
for
Ifs
and
Ands
in
our
case
,
where
there
can
be
no
euidence
brought
against
a
pointe
of
doctrine
,
which
the
highest
Tribunall
and
Iudgment
vpon
earth
hath
alreadie
decreed
?
But
suppose
some
one
or
few
of
these
innouators
had
Euidence
on
their
side
,
yet
the
vulgar
people
,
whom
they
putt
on
to
mutinie
,
cannot
haue
it
,
no
nor
anie
certaintie
that
these
their
ring
leaders
haue
Euidence
,
being
not
able
to
compare
vnderstandingly
the
worth
of
diuers
men
in
a
busines
which
surpasseth
their
capacitie
,
And
therefore
this
common
people
,
in
such
a
case
,
must
neede
's
proceede
and
doe
,
whatsoeuer
they
doe
,
vpon
passion
,
surprise
,
or
interest
,
And
consequently
those
innouators
who
moued
,
caried
,
and
pressed
them
therevnto
,
cannot
be
excused
from
being
culpable
of
temeritie
,
obstinacie
,
and
Archi-Rebellion
.
Yet
as
a
Prince
doth
some
times
cōdescende
to
his
Rebellious
subiects
,
that
he
may
gaine
time
,
and
so
bring
them
to
reason
,
as
Roboam's
wiser
Councell
thought
fitt
to
giue
eare
to
the
cryes
of
the
communities
for
once
,
that
they
might
serue
him
euer
after
:
So
I
doubt
not
but
the
church
both
may
and
will
relent
some
times
a
litle
to
establish
hir
Gouerment
and
good
order
more
strongly
an
other
time
.
Nor
is
she
to
be
reprehended
if
contrariewise
she
be
rigorous
vpon
occasions
,
to
witt
,
when
she
see
's
that
relenting
weaken's
hir
authoritie
,
and
doth
rather
increase
then
assuage
the
mutinie
.
But
what
is
now
and
then
conuenient
to
be
done
,
that
belong's
to
them
who
are
in
place
to
iudge
,
And
for
vs
to
obey
,
and
s●ill
suppose
they
doe
the
best
.
Nephew
.
Hitherto
,
vncle
,
me
thinke's
I
am
well
satisfied
,
but
there
's
a
maine
difficultie
about
the
diuersitie
of
the
rule
of
faith
.
I
pray
,
tell
mee
,
doe
you
not
thinke
§.
7
That
the
maintenance
of
the
vnitie
of
the
church
is
of
extreme
great
necessitie
?
FOr
we
professe
,
you
know
,
that
tradition
,
or
the
receite
of
our
doctrine
from
father
to
sonne
,
is
our
cheefe
authoritie
,
and
our
prime
motiue
of
faith
,
All
others
will
acknowledge
no
other
rule
then
their
owne
interpretation
of
the
scripture
.
This
in
my
minde
is
the
most
important
question
of
all
the
controuersies
in
Religion
,
and
vpon
the
resolution
of
this
pointe
doth
rely
and
depende
all
other
disputs
and
difficulties
of
christian
faith
,
nay
euen
our
being
truly
and
properly
Christians
or
faithfull
.
For
if
Christ
was
a
lawmaker
,
not
euerie
one
who
professeth
his
name
,
but
who
obserueth
his
law
is
truly
a
Christian
.
What
it
is
to
be
a
Christian
.
And
if
Christ
haue
sett
downe
a
certaine
rule
or
manner
,
and
certaine
Magistrats
,
by
whom
we
are
to
know
this
law
,
whosoeuer
doth
not
follow
that
rule
and
acknowledge
those
Magistrates
cannot
be
said
to
obserue
his
law
,
and
consequently
professe
Christ's
name
wrongfully
.
Vncle
.
Doe
you
thinke
,
cozen
,
that
who
doth
not
obserue
Christ's
law
is
no
Christian
?
what
then
shall
become
of
sinners
?
shall
none
of
them
be
Christians
,
nor
of
the
church
of
Christ
?
you
will
make
a
church
of
only
Elects
or
Predestinates
,
as
the
Puritants
doe
.
Nephew
.
It
may
be
I
goe
to
farr
,
yet
certainely
who
doth
not
keepe
Christ's
law
,
or
professe
to
keepe
it
,
is
no
Christian
.
But
then
me
thinke's
I
goe
to
farr
on
the
other
side
,
for
all
those
that
professe
Christ's
name
,
doe
likewise
professe
to
keepe
his
law
,
how
litle
soeuer
they
doe
.
Vncle
.
Why
then
cozen
,
I
will
helpe
you
out
,
and
open
the
state
of
the
question
vnto
you
.
First
you
must
know
that
this
word
Ecclesia
in
it's
primitiue
sense
signifieth
a
meeting
or
cōgregatiō
of
men
called
out
of
a
greater
multitude
,
What
is
a
church
.
as
a
Councell
or
Senate
is
.
And
becaus
the
first
Christians
were
called
in
that
manner
by
Christ
and
his
Apostles
,
Ioh.
15.
Ego
vos
elegi
de
mundo
,
therefore
we
properly
and
deseruedly
call
the
multitude
of
Christians
a
Church
.
Now
a
multitude
called
to
gether
,
is
not
only
and
simply
a
multitude
,
(
which
may
importe
confusion
)
but
a
multitude
gathered
together
and
vnited
.
wherein
consist's
the
vnitie
of
the
church
.
If
you
aske
wherein
this
multitude
,
we
speake
of
,
is
vnited
,
t'
is
knowne
that
t'
is
to
doe
the
will
of
the
caller
,
who
being
Iesus
,
(
that
is
,
sauiour
or
Director
to
saluation
)
their
calling
must
be
to
walke
the
paths
of
saluation
,
And
sithence
we
haue
no
other
Maister
of
our
saluation
but
Iesus
Christ
,
t'
is
euident
that
the
vnitie
of
his
church
must
consiste
in
the
obseruance
of
his
law
.
Secondly
you
are
to
note
,
that
there
are
two
sortes
of
vnities
,
the
one
of
similitude
,
the
other
of
connection
.
We
saie
,
all
men
are
of
one
nature
,
that
's
an
vnitie
of
similitude
,
we
saie
likewise
,
all
the
parts
of
a
man
(
though
dislike
in
themselues
)
make
one
man
,
there
's
an
vnitie
of
connectiō
.
Now
if
the
church
of
Christ
had
beene
to
continue
only
for
his
owne
,
or
his
Apostle's
time
,
the
former
vnitie
would
haue
serued
.
Nay
euen
now
,
if
all
the
Christians
,
who
liue
at
this
day
,
doe
,
and
performe
the
same
things
,
practize
the
same
faith
and
good
life
,
and
vse
the
same
Sacraments
,
This
vnitie
of
similitude
would
suffice
to
make
the
church
of
Christ
one
for
the
present
,
but
could
not
make
it
subsiste
and
continue
,
there
being
no
connection
amongst
the
parts
and
members
of
this
multitude
to
make
them
sticke
together
.
Wherefore
Christ
hauing
planted
a
multitude
of
faithfull
which
he
intended
should
subsiste
and
continue
for
manie
ages
,
no
doubt
but
he
hath
giuen
them
such
an
vnitie
as
is
necessarie
for
cōtinuance
.
Thirdly
therefore
you
must
note
that
there
are
two
sortes
of
multitudes
in
this
world
which
subsiste
and
continue
,
the
one
naturall
,
as
the
parts
of
a
liuing
creature
,
the
other
morall
as
the
members
of
communities
or
commonwealths
,
and
both
haue
their
proportionall
vnities
.
For
the
first
we
see
that
in
plantes
all
the
members
haue
a
due
connection
to
the
roote
,
from
which
being
cutt
of
the
part
dyeth
for
want
of
continuitie
.
In
other
liuing
creatures
we
likewise
finde
at
hart
(
or
some
thing
else
that
supplie's
it's
function
)
by
connectiō
wherevnto
euerie
part
receiueth
life
and
subsistence
,
and
whose
passage
or
communication
with
that
hart
being
stopped
and
cutt
off
,
the
part
by
litle
and
litle
fade's
and
dye's
.
For
the
second
subsisting
and
cōtinuing
multitude
,
we
see
in
all
communities
or
common
wealths
there
is
a
head
,
common
Councell
,
or
highest
authoritie
,
wherevnto
all
the
members
repaire
in
necessitie
,
and
by
their
connection
therewith
,
they
receiue
securitie
,
life
,
and
motion
in
that
morall
kinde
of
being
,
euerie
man
doing
his
dutie
according
to
the
lawes
of
that
communitie
,
and
the
head
or
supreme
authoritie
prouiding
for
the
obseruance
of
the
lawes
in
generall
,
and
particularly
for
the
direction
of
such
cases
as
the
lawes
reach
not
vnto
.
So
that
if
you
take
awaie
this
head
or
common
wisdome
,
the
multitude
must
of
necessitie
be
short
liued
,
and
quickly
come
to
ruine
.
Hence
it
is
euident
to
common
sense
and
naturall
reason
,
that
the
church
of
Christ
being
a
multitude
ordained
to
subsiste
and
continew
,
must
not
only
haue
the
vnitie
of
similitude
and
be
one
by
the
similitude
of
actions
which
Christ
hath
prescribed
,
and
all
Christians
practize
;
but
also
by
the
vnitie
of
connection
to
some
common
head
and
supreme
Councell
,
whereby
it
may
conserue
it selfe
,
and
keepe
it's
subiects
in
the
continuance
of
the
law
of
Christ
,
and
in
the
practize
of
those
actions
which
he
hath
commanded
.
And
here
you
may
note
,
that
were
this
law
naturall
,
there
needed
no
more
to
be
of
the
church
then
to
be
a
member
of
this
communitie
,
The
Want
of
the
true
rule
of
faith
exclude's
from
the
church
.
and
he
would
be
out
of
it
,
who
should
not
participate
of
the
two
vnities
.
But
our
Christian
law
being
aboue
nature
,
and
cōsequētly
not
to
be
learned
by
man's
iudgment
,
but
by
authoritie
,
(
that
is
by
receiuing
it
from
Christ
)
those
who
doe
not
receiue
it
by
that
meanes
and
rule
by
which
Christ
hath
ordained
it
shall
be
receiued
,
are
not
truly
of
this
communitie
,
whatsoeuer
be
their
materiall
beliefe
and
opinion
.
Wherefore
you
are
to
considere
farther
,
that
this
Receipte
of
Christ's
law
and
doctrine
may
haue
beene
ordained
by
Christ
himself
to
be
effected
two
seuerall
waies
.
First
by
word
of
mouth
,
that
is
,
that
this
law
and
doctrine
should
be
vocally
taught
and
deliuered
from
hand
to
hand
,
from
father
to
sonne
to
the
world's
end
:
secondly
,
by
writing
.
Now
therefore
if
Christ
haue
ordained
both
these
waies
,
who
should
not
accept
of
them
both
,
is
not
truly
and
properly
a
Christian
,
nor
consequently
of
the
Christian
communitie
.
If
Christ
haue
only
instituted
tradition
to
be
the
meanes
and
rule
of
the
receite
of
his
law
and
doctrine
,
and
hath
giuen
scripture
only
for
superabundant
instruction
and
consolation
,
then
who
should
reiect
tradition
,
and
flye
to
the
scripture
,
making
it
his
only
rule
and
meanes
of
receiuing
Christ's
law
and
doctrine
,
were
not
truly
and
properly
a
Christian
,
nor
of
the
Christian
communitie
.
Lastly
if
Christ
haue
ordained
scripture
alone
to
be
this
rule
and
meanes
,
then
who
cleaueth
to
Tradition
is
not
truly
a
Christian
.
The
resolution
of
this
question
doth
properly
belong
to
the
Gouernors
of
the
church
,
who
if
they
haue
the
true
rule
,
their
subiects
are
safe
,
if
not
,
their
subiects
soules
will
be
required
at
their
hands
by
whom
they
perish
.
But
I
will
take
an
other
time
to
giue
you
a
full
resolution
of
this
maine
difficultie
.
Three
things
are
required
to
make
a
legitimate
Christian
In
the
interim
you
may
inferre
out
of
this
discourse
to
our
present
pourpose
that
three
things
are
required
to
make
one
a
legitimate
Christian
,
and
such
an
one
,
as
euerie
Christian
ought
to
bee
,
if
he
will
be
truly
one
of
the
communitie
and
church
of
Christ
.
Though
perhaps
one
may
be
in
some
sorte
a
Christian
,
and
goe
to
heauen
too
,
by
an
exttaordinarie
meanes
,
without
hauing
all
these
three
subsequent
dispositions
and
qualities
.
The
first
is
,
that
he
belieue
and
practize
the
law
of
God
,
which
in
respect
of
a
particular
man
is
but
short
,
and
t'
is
,
in
a
word
,
to
loue
God
aboue
all
things
.
The
second
is
,
that
he
be
vnited
to
the
multitude
of
true
Christians
,
that
is
,
that
he
depende
of
the
Gouerment
left
and
instituted
by
Christ
here
vpon
earth
.
And
for
this
pointe
or
qualitie
,
as
I
doubt
not
but
some
one
or
few
may
be
saued
without
it
(
yea
peraduenture
with
an
opposition
to
it
in
fact
through
ignorance
,
so
his
hart
be
true
and
without
passion
)
yet
to
thinke
this
a
common
,
ordinarie
,
and
high
waie
to
saluation
,
and
that
t'
is
as
indifferent
to
liue
from
vnder
this
Gouerment
setled
by
Christ
,
as
vnder
it
,
were
ridiculous
and
absurde
in
common
sense
and
reason
,
and
in
deede
it
were
to
annultate
Christ's
coming
,
and
make
his
law
voide
and
fruitlesse
.
And
if
you
desire
to
conceiue
the
necessitie
of
this
pointe
more
fully
,
doe
but
reflect
and
considere
the
nature
of
all
ciuill
and
politicall
commonwealths
,
wherein
if
anie
member
doe
not
liue
vnder
the
Gouernors
,
and
depende
of
the
Magistrats
established
by
the
highest
power
and
authoritie
thereof
,
he
cannot
be
truly
and
properly
said
to
be
a
part
and
member
of
that
communitie
,
nor
can
he
assuredly
know
(
ordinarily
speaking
)
nor
constantly
performe
the
law
and
orders
of
it
.
The
third
pointe
is
,
that
this
communitie
,
whereof
euerie
particular
Christian
is
to
be
a
share
and
member
,
hath
the
true
rule
and
meanes
to
know
and
obserue
the
law
of
Christ
.
And
it
is
necessarie
that
this
pointe
be
more
exactly
knowne
by
those
who
liue
amongst
diuersitie
of
opinions
in
this
matter
.
For
where
there
appeares
learned
and
morally
good
men
taking
parts
in
this
question
,
a
priuat
man
seeme's
to
haue
iust
reason
to
doubt
whether
side
he
shall
take
for
his
guide
,
and
therefore
this
pointe
well
dicussed
amongst
such
,
giue
's
a
man
full
and
generall
satisfaction
for
his
whole
beliefe
and
practize
.
And
these
two
last
pointes
cleere
one
the
other
,
for
that
communitie
which
hath
the
true
meanes
of
the
receipte
of
Christ's
law
and
doctrine
,
that
is
,
the
true
rule
of
faith
,
must
of
necessitie
be
it
,
of
,
and
in
which
we
are
to
seeke
,
and
shall
finde
,
Christ's
law
:
And
contrariewise
if
we
finde
the
true
communitie
,
we
are
sure
it
hath
the
true
rule
of
knowing
Christ's
law
and
doctrine
.
Hence
it
is
that
the
Catholike
church
euer
pressed
hir
Aduersaries
with
two
speciall
arguments
,
1.
with
the
noueltie
of
their
church
,
shewing
that
none
of
them
euer
had
a
continuall
visible
succession
.
2.
that
they
receiue
not
their
opinions
from
their
Ancestors
,
and
by
them
from
Christ
,
but
that
they
were
inuented
at
such
a
time
,
against
the
receiued
tenet
of
the
church
in
that
time
,
that
is
,
tradition
for
the
church
,
and
noueltie
of
doctrine
in
hir
Aduersaries
.
And
now
I
thinke
you
see
the
resolution
of
our
first
question
.
Nephew
.
I
thinke
I
doe
,
and
t'
is
(
if
I
be
not
deceaued
)
that
such
as
professe
to
keepe
the
law
of
Christ
(
though
in
effect
they
doe
not
performe
it
)
are
to
be
accounted
of
the
church
,
and
consequently
sinners
are
not
to
be
excluded
,
so
long
as
they
submitte
them selues
to
the
churche's
Gouerment
established
by
Christ
:
And
on
the
other
side
,
though
diuers
pretende
to
Christ's
law
and
doctrine
,
yet
vnlesse
they
be
ioyned
and
vnited
to
that
cōmunitie
which
hath
this
gouerment
,
and
the
true
rule
to
know
and
continue
Christ's
law
,
they
cannot
(
generaly
speaking
)
be
saued
.
HoW
some
may
be
saued
out
of
the
church
.
But
you
said
one
thing
which
truble's
me
to
wit
,
that
some
be
saued
euen
without
these
conditions
,
which
is
against
our
common
saying
,
that
there
's
no
saluation
out
of
the
church
of
God
,
and
therefore
,
you
know
,
we
labour
to
gett
people
reconciled
and
vnited
to
the
church
euen
in
the
hower
of
their
death
,
which
would
not
be
so
needfull
if
saluation
could
be
had
out
of
the
church
.
Vncle
.
Why
,
cozen
,
doe
you
not
saye
,
that
euerie
man
hath
two
leggs
,
two
eyes
,
and
the
like
,
though
some
particular
men
be
destitute
of
both
?
we
saye
men
cannot
liue
without
meate
,
and
yet
some
haue
liued
manie
yeares
without
it
.
We
saie
men
cannot
liue
in
the
water
and
yet
t'
is
writt
,
that
the
Portugalls
in
their
discoueries
found
a
man
whose
habitation
was
in
the
sea
,
and
came
only
to
land
as
Crocodiles
and
seacalfes
doe
.
So
you
see
we
putt
vniuersall
denominations
vpon
the
common
▪
and
generall
,
and
that
without
preiudice
to
lawfull
exceptions
of
rareties
or
prodigies
.
You
know
there
's
no
generall
rule
but
hath
an
exception
,
and
Logicians
saie
,
ars
non
curat
de
accidentibus
ac
fortuitis
.
Nephew
.
But
,
I
pray
you
shew
me
,
why
t'
is
a
rare
accident
for
a
man
to
be
saued
out
of
the
church
.
For
example
,
if
we
looke
into
the
tene●●
of
our
Protestants
,
I
see
not
,
why
they
may
not
be
said
to
hold
sufficient
pointes
of
faith
both
to
attaine
to
the
loue
of
God
,
which
is
the
cheefe
path
of
saluation
,
but
also
to
liue
an
ordinarie
and
competēt
good
life
amongst
their
neighbours
,
which
is
the
compleatnesse
of
God's
law
.
Vncle
.
Were
not
man
a
ciuill
and
sociall
animall
,
that
is
,
to
liue
with
others
,
I
should
not
denye
,
but
a
Protestant
might
more
ordinarily
be
saued
.
For
as
you
said
well
,
they
hold
as
manie
tenents
with
the
Catholike
church
as
be
in
some
sorte
sufficient
for
the
direction
of
a
priuate
mā's
life
.
But
God
hath
commanded
euerie
man
to
haue
care
of
his
neighbour
,
at
least
so
farr
,
as
not
to
hinder
him
from
such
things
as
be
necessarie
to
his
saluation
.
And
manie
things
being
necessarie
to
a
multitude
,
which
are
not
needefull
to
euerie
particular
and
priuat
person
,
he
that
hindre's
the
multitude
from
such
necessarie
meanes
and
assistance
,
can
neuer
be
saued
himself
.
As
if
some
Prouince
or
part
of
a
commonwealth
▪
should
start
vp
and
refuse
diuers
antient
lawes
necessarie
for
the
good
and
peaceable
liuing
of
the
whole
multitude
,
some
priuate
men
perhapps
of
this
proui●ce
might
so
liue
and
be●i●●●
them selues
as
to
correspond
and
complie
with
the
end
and
intention
of
the
whole
common
wealth
in
vertue
of
some
such
other
laws
and
status
〈◊〉
might
be
generally
admitted
and
commonly
receiued
by
them
all
,
but
sure
it
is
,
that
the
multitude
and
communitie
of
this
prouince
would
neuer
reach
to
this
perfection
,
wanting
(
as
we
suppose
)
seuerall
laws
and
institutiōs
necessar●●
for
them
in
common
and
in
generall
.
Now
that
the
Catholike's
tenents
,
which
the
Protestants
refuse
and
contradict
,
are
of
this
nature
,
to
witt
,
that
they
are
necessarie
for
the
multitude
,
t'
is
euident
.
As
Gouerment
of
the
whole
church
,
and
those
lawes
and
Canons
which
these
Gouernors
vniuersally
assembled
doe
ennact
and
ordaine
for
the
good
of
the
totall
multitude
,
and
in
particular
,
praying
for
the
deade
,
praying
to
Sancts
,
The
vse
of
pictures
,
Sacraments
,
Ceremonies
and
the
like
,
which
Christ
,
or
his
Apostle's
,
or
their
successors
instituted
for
the
benefit
of
the
vniuersal
communitie
and
multitude
,
Amongst
whom
there
being
diuers
tasts
,
one
is
pleased
with
one
thing
,
an
other
with
something
else
.
Wherefore
the
Protestants
in
contradicting
these
pointes
,
hinder
the
multitude
of
their
saluation
(
supposing
these
things
be
good
and
necessarily
ordained
,
as
we
Catholikes
suppose
,
and
as
I
will
shew
yo●
presently
)
and
therefore
t●
pronounce
generally
of
th●
Protestants
that
they
canno●
be
saued
,
though
we
doe
no●
absolutly
exclude
euerie
particular
man
,
who
through
ignorance
may
(
for
anie
thin●
I
know
)
be
excused
from
th●
guilt
of
Protestancie
.
Nephew
.
I
am
hartily
gla●
to
heare
you
saie
that
som●
may
be
excused
,
for
I
sha●
haue
better
hopes
of
some
o●
my
deceased
friends
then
hitherto
I
haue
had
.
But
sin●●
you
are
fallen
into
this
di●course
,
I
pray
,
lett
me
vnderstand
why
the
Protestants
ce●sure
vs
of
being
vncharitable
when
we
saye
,
they
shalb●
damned
vnlesse
they
be
excused
by
ignorance
?
For
sure
they
them selues
must
needes
saie
as
much
of
vs
,
sithence
they
accuse
vs
of
Idolatrie
,
and
other
hainous
crimes
,
and
consequently
they
must
be
as
vncharitable
as
we
,
or
else
they
will
runne
into
a
contradition
.
Vncle
.
The
mixture
of
Protestants
and
Puritants
in
one
common
wealth
hath
,
and
must
of
necessitie
draw
manie
into
errour
,
who
cannot
distinguish
which
be
Protestants
which
be
Puritants
,
nor
whether's
doctrine
it
is
,
that
vrged
.
For
this
verie
blaming
of
our
vncharitablenesse
(
which
I
thinke
is
as
old
as
Protestancie
it selfe
)
sheweth
that
the
true
Protestants
haue
euer
beene
of
this
opinion
,
that
the
disputes
betwixt
Catholikes
and
them
,
were
but
matters
of
indifferencie
.
I
remember
when
I
was
a
boy
there
dyed
a
vertuous
Catholike
a
Kinsman
of
myne
,
and
at
the
same
time
dyed
a
morall
honest
Protestant
,
and
the
countrie
said
they
were
both
gone
to
heauen
,
but
the
one
by
Rome
the
other
by
Geneua
,
and
so
the
Papist
hath
the
longer
iourney
.
And
the
imputation
which
the
people
generally
laid
vpon
Catholikes
was
,
that
they
oppressed
men
with
too
great
and
vnnecessarie
burdens
,
and
forced
men
to
their
opinions
.
And
this
cannot
be
otherwise
according
to
the
grounds
of
Protestants
,
for
we
haue
all
that
they
haue
and
more
,
and
in
particular
we
refuse
nothing
that
can
be
proued
by
scripture
,
which
is
the
maine
principle
of
Protestanisme
,
being
the
only
rule
and
fundation
of
their
beliefe
,
and
we
damne
,
as
well
as
they
,
who
soeuer
will
not
belieue
what
is
euident
in
the
scripture
,
only
we
sticke
to
what
our
forefathers
haue
taught
vs
,
according
to
the
principles
of
nature
,
common
sense
,
and
the
examples
of
all
the
laws
and
common
wealths
of
the
world
,
vntill
the
contrarie
be
cleered
against
vs
.
Wherefore
Protestants
being
strongly
vrged
must
ether
saie
in
their
heate
,
that
Catholikes
can
giue
no
probable
or
apparent
answere
to
those
places
of
the
scripture
which
they
bring
and
alledge
against
them
(
which
must
needes
be
ether
an
ignorant
or
a
madd
man's
speach
)
or
else
that
such
questions
as
are
disputed
betwixt
them
and
vs
are
of
indifferencie
and
not
of
necessitie
.
Wherefore
I
belieue
that
those
who
saie
that
they
ought
,
and
may
,
censure
vs
as
freely
as
we
censure
them
,
smell
of
Puritanisme
,
leauing
the
Protestants
in
the
maine
pointe
.
Nether
is
this
to
answere
,
but
to
acknowledge
that
want
of
charitie
which
true
Protestants
obiect
against
vs
,
and
so
condemne
themselues
.
Why
Catholikes
censure
Protestants
so
hardly
.
But
we
Catholikes
censure
Protestants
,
first
,
becaus
they
refuse
that
,
which
we
hold
to
be
the
true
rule
of
faith
,
to
witt
,
the
churche's
authoritie
or
tradition
.
And
sithence
the
rule
of
faith
runne's
through
the
whole
course
of
our
beliefe
,
and
is
the
tennor
and
principle
vpon
which
we
hold
euerie
particular
article
,
t'
is
euident
that
who
doth
not
accepte
of
this
right
and
true
rule
of
attaining
to
the
knowledge
of
Christian
faith
,
cannot
belieue
aright
,
nor
haue
true
faith
but
by
chance
,
and
therefore
will
misse
it
for
the
most
part
.
Secondly
this
rule
of
ours
tell
's
vs
,
that
Protestant's
negatiue
positions
are
against
the
generall
good
of
the
multitude
of
Christians
,
that
is
,
against
charitie
,
and
God's
law
,
hindering
them
from
diuers
important
and
necessarie
meanes
conducing
to
saluation
.
Lastly
it
were
meere
folly
to
leaue
possession
vpon
a
slight
argument
.
For
as
in
equalitie
the
better
proofe
,
should
carrie
the
cause
,
the
equall
deuide
it
,
so
where
there
is
possession
on
the
one
side
,
there
nothing
but
such
conuiction
as
the
nature
of
the
cause
doth
beare
,
ought
to
waine
possession
,
otherwise
no
human
possession
would
be
stable
and
constant
.
Now
Catholikes
are
as
certaine
of
these
two
pointes
as
that
they
liue
and
breath
,
to
witt
,
that
they
haue
possession
,
And
that
there
's
no
euident
conuiction
hitherto
passed
and
shewed
against
them
.
Wherefore
I
see
not
why
a
Protestant
should
be
offended
that
the
Catholikes
censure
all
their
Aduersaries
in
generall
so
seuerely
,
sithence
t'
is
manifest
,
that
if
they
should
not
doe
so
,
they
would
not
only
betraye
their
owne
principles
,
but
also
denye
their
breetheren
that
fraternall
rebuke
and
admonition
,
which
the
law
of
God
and
good
neighbourhood
require's
at
the
hands
of
men
so
persuaded
as
these
grounds
force
and
oblige
vs
to
be
.
Nephew
.
Surely
then
this
is
the
reason
why
the
church
now
and
then
chasticeth
such
subiects
as
rebell
in
beliefe
against
hir
,
which
the
Protestants
so
exclame
at
.
Vncle
.
T'
is
so
in
deede
,
and
being
no
other
church
can
haue
this
principle
against
vs
,
if
at
anie
time
they
persecute
vs
for
our
faith
and
beliefe
,
they
must
needes
doe
it
more
out
of
passion
and
reuenge
,
then
out
of
anie
rationall
loue
and
knowing
zeale
to
God
and
Religion
.
And
now
,
cozen
,
I
hope
you
conceiue
the
extreme
necessitie
and
maine
importance
of
these
pointes
which
we
haue
talked
of
,
being
such
as
that
the
church
of
God
cannot
subsiste
without
them
,
and
essentiall
to
Christ's
coming
,
to
witt
,
to
establish
some
to
haue
the
charge
and
care
of
teaching
and
gouerning
his
church
,
And
that
these
teachers
and
Gouernors
haue
great
credit
and
authoritie
,
euen
supernaturall
and
more
then
human
,
And
that
their
iudgment
in
matters
of
beliefe
and
Religion
is
to
stand
good
,
nor
may
be
subiected
to
the
weake
and
wauering
iudgment
of
the
laietie
,
that
is
of
men
ignorant
in
the
principles
of
their
science
and
discipline
:
And
lastly
that
being
thus
vnited
they
haue
the
true
and
right
rule
of
knowing
Christ's
law
,
and
those
things
which
are
to
be
belieued
and
practized
.
All
which
you
see
are
of
that
nature
,
that
the
verie
essence
of
a
Christian
church
and
communitie
cannot
subsiste
and
continue
without
anie
of
them
all
,
And
without
such
a
church
the
Generalitie
of
mankinde
cannot
be
maintained
in
charitie
,
nor
without
charitie
arriue
to
eternall
Happinesse
,
for
which
both
charitie
and
all
these
other
pointes
are
absolutly
necessarie
.
This
hath
beene
the
chaine
of
our
discourse
hitherto
,
if
you
haue
well
vnderstood
and
conceiued
my
intention
.
Which
likewise
you
see
I
haue
done
by
the
light
of
common
sense
and
reason
,
according
to
my
promis
,
And
sithence
you
would
haue
me
to
goe
this
waye
,
and
nether
flye
vp
to
sublime
metaphysickes
,
nor
drowne
your
memorie
with
tedious
allegations
of
authors
,
we
will
still
continue
in
the
same
path
,
insisting
in
the
principles
of
nature
,
and
shewing
that
diuers
pointes
of
our
faith
and
practise
,
which
the
Protestants
deney
,
are
,
euen
by
their
conformitie
to
naturall
reason
it self
,
and
by
their
owne
proper
force
and
efficacitie
of
causing
and
producing
good
and
vertuous
effects
in
a
Christian
cōmunitie
(
and
thereby
contributing
to
saluation
)
are
,
I
saie
,
of
no
smale
consequence
and
importance
.
First
therefore
tell
me
,
whether
you
thinke
there
be
anie
other
necessitie
in
respect
of
the
pointes
controuerted
betwixt
vs
and
the
Protestants
,
then
this
absolute
and
maine
one
,
which
we
haue
alreadie
talked
of
?
I
meane
whether
there
be
not
an
other
necessitie
,
which
though
not
altogether
so
great
in
it self
,
and
of
it's
owne
nature
,
yet
such
an
one
,
as
is
sufficient
to
make
a
pointe
of
importance
,
and
of
such
importance
,
as
that
to
reiecte
it
,
would
be
a
lawfull
and
iust
cause
to
refuse
and
denye
communion
to
the
refractarie
and
obstinate
opposers
thereof
?
And
lett
vs
put
the
question
thus
.
§.
8
Whether
some
pointes
may
not
be
of
necessitie
in
a
lower
degree
,
as
in
particular
the
vse
of
pictures
or
Images
?
NEphew
.
I
told
you
before
how
I
thought
necessitie
might
be
distinguished
into
an
absolute
necessitie
,
and
into
a
necessitie
of
a
meanes
for
abtaining
the
thing
we
desire
with
greater
ease
and
cōueniencie
,
and
you
liked
well
of
it
.
But
me
thinke's
it
were
a
hard
case
to
depriue
anie
man
of
that
meanes
and
qualitie
,
without
which
he
cannot
absolutly
attaine
to
his
end
,
that
others
may
come
to
their
ends
with
greater
ease
and
securitie
.
And
therefore
I
should
thinke
that
no
other
necessitie
but
an
absolute
one
,
were
sufficient
to
deserue
excommunication
,
which
I
take
to
be
a
depriuing
of
a
partie
from
that
,
without
which
he
cannot
obtaine
eternall
Blisse
.
Vncle
.
Why
,
cozen
,
lett
vs
suppose
that
in
a
communitie
of
one
hundreth
thousand
,
nyntie
thousand
would
neuer
attaine
to
Blisse
(
though
absolutly
they
could
)
vnlesse
the
waye
were
made
easie
,
doe
you
thinke
it
were
fitt
or
tollerable
in
anie
one
,
or
in
a
douzen
,
to
take
awaie
the
meanes
whereby
the
waye
were
facilitated
to
the
rest
?
Nay
suppose
ten
thousand
of
the
hundreth
thousand
would
arriue
to
happinesse
with
great
paines
and
labours
,
were
it
not
better
in
the
Gouernor's
eye
,
who
ought
to
be
a
common
father
to
them
all
,
to
lett
the
thenth
part
perish
,
then
all
the
other
nine
?
Nephew
.
I
confesse
I
see
myne
ouersight
,
for
truly
the
church
is
bound
in
such
a
case
to
proceede
with
rigor
,
And
the
partie
which
will
not
condescende
to
helpe
the
frailtie
of
their
breetheren
,
doth
by
this
very
fact
deserue
to
loose
the
protection
of
charitie
,
which
it
willfully
abandon's
,
And
in
effect
such
a
partie
hath
alreadie
putt
it selfe
out
of
the
secret
communitie
of
God's
church
,
and
the
Gouernor
is
only
to
performe
it
in
externall
apparence
.
Vncle
.
Add
to
this
,
cozen
,
that
such
a
partie
doth
willfully
stand
out
in
this
manner
vpon
pride
and
faction
to
iustifie
their
opinion
,
And
that
they
trench
vpon
the
Gouermēt
ordained
by
Iesus
Christ
,
them selues
not
being
caled
therevnto
,
proudly
setting
themselues
in
the
seate
of
iudgment
to
determine
what
's
fitt
and
conuenient
for
the
whole
Christian
communitie
,
and
strugling
to
force
their
opinions
vpon
the
church
against
the
sentence
of
the
churche's
Gouernors
,
which
surely
ought
to
preuaille
in
such
a
case
.
Looke
but
into
the
exemples
of
anie
polliticall
common
wealth
,
and
see
what
inequalitie
there
is
betwixt
twelue
pence
and
a
man's
life
,
and
yet
our
laws
ordaine
the
losse
of
life
for
the
stealth
of
a
shilling
or
there
abouts
,
not
considering
the
valew
of
the
thing
stollen
,
but
that
such
a
fact
is
the
breach
of
publicke
iustice
in
the
common
wealth
,
which
if
it
were
permitted
no
man
should
be
Maister
of
his
owne
.
This
then
being
supposed
,
I
doubt
not
but
you
will
grant
likewise
that
in
a
church
,
vertue
is
to
be
engendred
and
conserued
with
great
care
and
diligence
,
And
although
the
same
things
which
first
breede
pietie
and
deuotion
doe
afterwards
conserue
it
,
yet
may
there
be
some
things
more
proper
for
the
conseruation
then
for
the
breeding
of
it
,
and
contrariewise
others
more
proper
for
breeding
then
conseruing
it
,
according
as
the
different
state
of
anie
thing
that
growe's
towards
perfection
doth
require
a
diuers
care
and
attendance
.
Tell
me
then
,
cozen
,
how
thinke
you
is
the
breeding
of
vertue
performed
in
man
kinde
?
I
meane
not
the
first
breeding
,
How
vertue
is
bredde
in
man
.
which
is
donne
by
instruction
,
but
the
flourishing
increase
of
it
,
and
the
bringing
of
it
to
strength
?
Nephew
.
Sithence
vertue
is
nothing
but
the
loue
of
what
is
truly
good
for
man
,
and
that
we
cannot
loue
what
we
know
not
,
vertue
must
needes
be
cheefly
increased
by
cleerely
seeing
and
often
thinking
of
the
thing
we
ought
to
loue
,
and
of
such
things
as
belong
vnto
it
,
and
make
it
appeare
worthie
of
loue
,
Amongst
which
one
is
,
that
it
be
in
our
power
to
obtaine
it
.
Where
vpon
I
see
that
the
breeding
of
vertue
consisteth
in
three
things
,
often
thinking
of
it's
obiect
,
highly
esteeming
of
it
,
and
conceiting
it
to
be
possible
.
Which
corresponde's
to
the
three
stepps
and
degrees
,
you
made
,
of
tēding
to
anie
good
.
And
if
these
three
things
be
well
obserued
and
performed
by
anie
societie
of
men
,
vertue
must
of
necessitie
increase
and
florish
in
that
communitie
.
Vncle
.
I
am
glad
you
profit
so
well
,
and
make
such
good
vse
of
what
I
saie
,
If
now
therefore
,
cozen
,
the
disputs
and
differences
which
are
in
particular
positions
betwixt
vs
and
Protestants
,
doe
concern●
all
these
three
pointes
,
and
that
highly
,
will
you
not
confesse
that
they
are
of
great
importance
?
For
the
first
you
haue
heard
I
am
sure
how
God
Allmightie
in
the
old
law
would
haue
men's
harts
perpetually
busied
about
his
law
,
how
he
would
haue
them
to
thinke
of
it
at
home
and
vpon
the
high
waie
,
morning
and
euening
,
how
he
would
haue
his
comandments
bound
to
their
hands
,
and
so
euer
wagging
before
their
eyes
,
and
written
vpon
the
frontispice
of
their
houses
.
All
which
was
to
signifie
that
the
memorie
of
God's
law
could
not
be
too
great
,
being
not
sufficient
to
thinke
of
it
in
the
church
only
,
or
at
vacant
times
from
necessarie
labours
,
but
that
our
thoughts
ought
euer
to
be
imployed
that
waye
.
The
like
doth
the
Catholike
church
,
causing
to
be
erected
vpon
the
highwaies
,
in
market-places
,
and
in
corners
of
streetes
some
times
crosses
with
our
sauiour's
image
nailed
vpon
them
,
some
times
his
flagellation
,
his
coronation
,
his
resurrection
,
his
ascention
or
some
other
mysterie
of
our
redēption
,
or
pious
representation
,
to
putt
vs
in
minde
of
what
ought
to
moue
vs
to
the
loue
of
God
,
which
are
frequently
to
be
seene
in
Catholike
countries
in
euerie
house
,
in
euerie
roome
,
ouer
euerie
dore
,
whereof
there
be
yet
some
markes
in
our
owne
Countrie
.
And
can
you
thinke
that
this
diligence
of
our
forefathers
compared
to
those
commands
of
God
Allmightie
in
the
old
law
,
to
be
ouer
much
?
Or
that
the
zeale
of
those
who
pulled
downe
these
memories
of
Christianitie
was
according
to
science
?
Doth
not
the
question
of
this
pointe
cleerely
concerne
the
increase
of
vertue
,
and
the
churches
Gouerment
?
Surely
it
doth
.
For
I
thinke
no
wise
and
indifferent
man
can
doubt
but
that
pictures
must
needes
breede
manie
good
thoughts
which
would
neuer
haue
beene
without
them
.
What
true
Christian
can
looke
vpon
the
representation
of
anie
bloodie
passage
of
our
sauiour's
passion
,
but
he
will
be
moued
to
some
good
thought
or
sentiment
if
he
haue
anie
feeling
of
Christianitie
in
him
?
Or
if
some
be
not
moued
to
pious
thoughts
by
such
an
obiect
,
will
not
manie
others
be
?
And
none
can
doubt
but
that
from
such
deuout
thoughts
doe
naturally
proceede
and
floe
manie
vertuous
affections
,
and
these
affections
doe
engender
perfection
,
it
being
their
connaturall
leauings
and
effect
,
And
this
perfection
is
that
which
saueth
our
soules
.
So
that
you
see
some
come
to
saluation
,
others
to
a
higher
degree
of
perfection
,
and
consequently
of
Blisse
,
by
the
vse
of
pictures
.
Where
by
the
waye
you
may
note
that
if
pictures
haue
this
effect
in
our
soules
,
to
what
degree
of
reuerence
and
affection
will
not
the
blessed
Sacrement
it selfe
raise
them
who
truly
and
assuredly
belieue
Christ's
reall
,
corporall
,
and
substantiall
presence
to
be
continually
in
their
churches
and
vpon
their
Altars
?
And
what
a
motife
of
loue
doe
they
take
from
the
church
,
who
refuse
and
denye
this
pointe
.
Nephew
.
You
speake
with
reason
and
common
sense
in
my
iudgment
.
And
in
deede
the
price
of
one
soule
is
more
worth
then
anie
temporall
good
,
euen
of
state
,
nay
euen
of
the
whole
world
,
which
(
besides
the
pregnant
reasons
I
haue
heard
you
giue
for
this
pointe
)
our
sauiour
him selfe
doth
testifie
it
in
expresse
and
plaine
words
.
Neuerthelesse
,
vncle
,
Math.
16.
I
see
t'
is
the
course
of
the
world
not
to
esteeme
of
a
smale
part
of
a
great
number
,
but
to
looke
only
vpon
the
greatest
part
.
Which
whether
it
be
the
shortnesse
of
our
discourse
,
and
in
Gouerment
,
not
able
to
reach
to
particulars
,
or
whether
it
be
the
mutabilitie
of
nature
,
not
suffering
it self
to
be
bound
to
some
one
straine
though
the
best
and
perfectest
,
which
causeth
this
our
vnhappinesse
I
know
not
,
but
so
t'
is
that
a
smale
number
is
not
regarded
.
Which
I
speake
to
this
pourpose
,
that
one
might
answere
your
discourse
in
a
word
,
and
saie
.
The
good
which
the
vse
of
pictures
bringe's
is
so
smale
and
litle
,
that
it
is
not
worthie
looking
after
,
and
therefore
may
well
be
neglected
without
anie
great
losse
.
HoW
the
vse
of
pictures
Worke
it's
effect
in
man
.
Vncle
.
Few
words
,
cozen
,
may
putt
a
man
to
a
great
difficultie
,
And
the
rather
in
this
matter
because
the
vse
of
images
hath
two
conditions
,
the
one
that
it
worke
's
it's
effect
by
litle
and
litle
,
so
that
the
present
effect
is
almost
still
imperceptible
;
the
other
that
it
is
neuer
the
jmmediate
nor
the
sole
cause
of
it's
effect
,
but
hath
euersome
other
cause
ioyned
with
it
,
which
may
produce
the
same
effect
without
it
,
so
that
,
I
saie
,
hauing
these
two
conditions
,
t'
is
hard
to
shew
the
efficacitie
of
this
cause
,
seeing
we
can
nether
proceede
by
shewing
the
want
of
the
effect
,
this
cause
being
substracted
,
nor
by
the
change
of
the
effect
when
this
cause
is
putt
.
Neuerthelesse
to
giue
you
some
light
and
content
in
this
pointe
,
Doe
you
remember
the
Turner
whom
I
was
wont
to
imploye
in
London
,
how
by
taking
awaye
litle
shauings
,
and
in
deed
so
smale
and
thinne
as
that
you
might
see
through
them
,
he
would
in
a
quarter
of
an
hower
bring
a
great
and
rough
sticke
to
be
as
litle
and
smooth
as
he
desired
,
which
suppose
he
had
beene
three
days
a
doeing
,
and
yet
perpetually
a
working
of
it
,
by
reason
of
the
matter
or
qualitie
of
the
worke
,
he
might
be
said
perhaps
to
haue
wrought
well
and
hard
,
though
the
effect
of
euerie
particular
stroke
did
not
appeare
.
Nephew
.
I
conceiue
your
meaning
alreadie
,
for
as
those
shauings
would
be
(
specially
in
your
supposition
)
as
it
were
inuisible
,
and
a
looker
on
,
not
seing
where
the
shauings
were
heaped
together
(
for
there
I
doubt
not
but
they
would
be
easily
seene
)
would
thinke
the
workeman
did
only
presse
and
smooth
his
worke
and
noe
waie
lessen
it
.
So
I
imagine
you
will
tell
me
,
that
the
pious
affections
gained
by
the
vse
of
pictures
produce
at
length
a
great
effect
in
our
soules
,
though
it
be
imperceptible
in
euerie
particular
action
,
and
consequently
the
time
imployed
therein
no-lesse
profitable
for
our
end
,
then
the
Turner's
for
his
.
Vncle
.
You
are
in
the
right
,
nephew
,
only
I
will
tell
you
Aristotle
saie's
that
Poetrie
is
a
painting
in
words
,
And
although
I
intende
not
to
compare
the
force
of
a
picture
to
the
force
of
poetrie
,
yet
if
you
knew
as
well
what
strong
and
vehement
motions
and
affections
may
be
,
and
are
produced
and
imprinted
in
the
people's
soules
in
some
countries
by
meere
dumme
showes
and
representations
without
all
life
and
action
,
as
well
I
saie
,
as
you
knowe
the
force
of
our
plaies
in
London
,
you
would
saie
there
's
more
truth
in
Aristole's
words
then
euerie
one
conceaue's
,
And
that
the
effect
of
pictures
and
of
poetrie
is
of
the
same
kinde
,
And
may
be
compared
as
a
slow
and
vnreadie
Turner
to
a
quicke
and
nimble
one
.
And
therefore
conclude
that
the
effect
of
pictures
is
not
litle
,
but
but
their
operation
sometimes
imperceptible
.
Nephew
.
You
haue
said
soe
much
,
that
now
I
haue
a
scrupule
on
the
contrarie
side
,
I
rather
feare
that
the
vse
of
pictures
should
be
taken
awaie
,
least
they
should
worke
too
much
,
and
induce
men
to
Idolatrie
,
conceiting
that
the
verie
materiall
Images
haue
some
hidden
vertue
in
them
.
So
I
haue
heard
the
Emperour
of
Constantinople
caused
statuas
to
be
taken
out
of
Churches
,
because
some
Priests
abused
them
by
counterfeiting
miracles
,
And
I
am
told
that
in
some
Catholike
Countries
the
people
will
not
suffer
old
pictures
to
be
changed
into
new
,
Nay
that
euen
our
Deuines
attribute
I
know
not
what
particular
assistance
of
God
to
one
picture
rather
then
to
an
other
,
And
lastly
hat
some
ignorant
people
hauing
beene
asked
,
haue
professed
that
a
Crucifix
was
Christ
,
others
haue
spoken
vnto
pictures
as
to
liuing
things
,
and
the
like
.
Vncle
.
And
I
haue
also
heard
that
a
pore
woman
being
examined
vpon
hir
death
bed
about
the
three
persons
of
the
S.
Trinitie
,
said
the
sonne
was
this
great
light
which
brings
vs
day
,
nor
could
she
be
taken
of
it
,
hauing
beene
long
deceiued
by
the
equiuocation
of
sounde
betwixt
sonne
and
sunne
,
thinke
you
therefore
,
cozen
,
that
it
were
fitt
to
take
awaye
the
preaching
of
the
B.
Trinitie
for
such
errours
?
I
know
you
doe
not
.
In
such
questions
we
must
balance
the
good
of
the
institution
with
the
capacitie
and
likelyhood
of
errour
and
harme
which
may
come
thereby
.
For
euerie
discreete
man
knowes
well
that
man's
nature
is
subiect
to
doe
it self
mischeefe
euen
by
the
best
things
.
How
dull
and
blockish
,
and
how
nothing
better
then
the
stocke
or
stone
it self
which
he
admire's
,
must
that
man
be
(
if
he
haue
but
had
anie
indifferent
instruction
in
Christianitie
)
who
can
beleeue
that
a
piece
of
wood
or
marble
is
that
God
and
man
whom
he
hath
heard
preached
to
haue
beene
borne
,
liued
,
and
dyed
vpon
a
crosse
,
and
now
to
raigne
in
heauen
?
Certes
,
cozen
,
t'
is
euident
to
a
wise
and
moderat
man
that
the
fault
is
not
in
the
doctrine
but
in
the
want
of
instruction
,
and
consequently
,
that
were
to
be
mended
,
not
the
vse
of
pictures
taken
awaie
,
which
doe
vniuersally
good
,
though
some
particular
harmes
come
by
their
occasion
from
n
other
cause
.
Wherefore
the
Greeke
Eperour
had
donne
more
wisely
to
haue
punished
seuerely
those
impostors
,
then
to
haue
taken
awaie
such
an
instrument
of
deuotion
.
And
this
same
answere
may
be
applyed
whith
conuenient
proportion
to
those
people
who
are
so
zealous
towards
their
old
pictures
.
And
for
Diuine's
opinions
I
intēde
not
to
binde
controuersies
of
Religion
to
their
Quaeres
,
nor
to
mingle
them
in
our
discourse
,
the
more
common
this
fault
is
amongst
vs
,
the
more
it
is
to
be
auoided
.
Only
I
will
add
that
if
anie
tell
you
the
frequent
vse
of
pictures
make's
them
to
be
of
litle
or
no
effect
,
your
answere
is
radie
,
that
the
like
may
be
said
as
well
of
those
common
and
continually
present
meanes
which
God
Allmightie
ordained
in
the
old
law
to
put
men
in
minde
of
his
commandmēts
,
as
alsoe
of
anie
other
meanes
how
efficacious
soeuer
,
to
witt
preaching
,
prayer
,
frequentation
of
the
Sacrements
and
the
like
,
if
they
be
commonly
vsed
and
practized
.
But
to
goe
on
in
our
discourse
,
what
shall
we
saie
,
cozen
,
of
§.
9
The
honnoring
of
Saincts
,
their
Canonization
,
and
of
the
institution
of
Religious
orders
,
are
they
likewise
necessarie
in
this
same
degree
?
Wich
that
we
may
discouer
the
better
,
let
vs
considere
the
other
two
parts
and
conditions
,
which
you
tould
me
were
necessarie
for
the
breeding
of
vertue
,
to
witt
of
esteeming
it
,
and
seing
it
to
be
possible
.
How
the
veneratiō
of
Saincts
breeed's
deuotion
.
And
I
pray
,
what
meanes
of
making
a
deeper
impression
of
esteeme
can
there
be
founde
then
the
veneration
we
giue
vnto
Saincts
?
For
they
being
the
men
who
haue
footed
out
the
stepps
which
wee
must
tread
,
if
we
intende
to
come
to
the
same
rewards
,
and
attaine
to
the
same
happinesse
wherevnto
they
are
arriued
,
which
is
the
greatest
motiue
of
our
vertuous
liuing
,
can
we
doubt
but
the
higher
conceite
we
make
of
the
excellencie
of
their
state
,
the
greater
and
more
ardent
must
needes
be
our
desire
,
and
the
stronger
our
courrage
to
doe
and
performe
what
they
did
and
practized
.
The
greater
esteeme
the
souldjer
make's
of
the
qualitie
of
a
commander
,
the
more
he
is
readie
to
performe
those
actions
whereby
such
honors
are
to
be
obtained
.
And
the
like
in
all
conditions
of
the
world
.
Sainct
are
honored
three
Wai●s
.
Now
if
you
considere
wherein
consist's
the
honor
which
we
giue
vnto
Saincts
,
you
shall
finde
that
t'
is
cheefely
in
three
things
.
1.
In
keeping
their
holy
days
,
2
Reuerencing
their
reliques
and
pictures
,
3.
In
hoping
good
of
them
by
praying
vnto
them
.
For
we
naturally
thinke
the
greatest
goods
to
be
in
those
who
deserue
honour
and
can-doe
good
to
others
,
and
therefore
we
neuer
make
anie
great
conceite
of
those
things
whence
we
can
nether
expect
anie
good
,
nor
wherevnto
we
thinke
no
honour
due
.
Nephew
.
I
cannot
but
interrupt
your
discourse
with
admiration
to
see
how
men
,
who
suerly
had
not
cast
awaie
all
thoughts
of
vertue
,
(
sithence
they
had
so
manie
followers
and
were
in
so
great
esteeme
)
should
vnder
slight
pretences
,
so
weaken
the
maine
strings
by
which
pore
men
were
drawne
to
heauen
,
and
that
for
a
litle
vanitie
and
desire
to
appeare
more
learned
then
others
How
true
is
it
,
vncle
,
that
man
hath
no
foe
but
him self
?
For
not
all
the
Tortures
and
Tyranies
,
not
all
the
inundations
of
waters
,
and
rauagings
of
fires
that
can
be
immagined
,
could
euer
haue
donne
so
much
harme
to
man
kinde
,
as
the
verie
taking
awaie
of
the
esteeme
and
conceite
which
we
Catholikes
haue
of
the
excellencie
and
greatnesse
of
Saincts
,
and
of
the
happy
estate
which
they
enioye
,
and
which
is
the
end
we
all
ayme
at
.
Vncle
.
Oh!
cozen
,
if
Alexander
,
Cesar
,
or
anie
of
your
great
glorie
hunters
had
considered
in
their
life
time
(
what
now
peraduenture
to
their
great
greefe
they
cannot
be
ignorant
of
)
the
difference
that
there
is
euen
in
this
worldly
and
vaine
glorie
betwixt
Peeter
the
fisherman
or
Paul
the
tentmaker
[
who
neuer
aymed
at
this
honour
,
but
thought
it
worse
then
the
dust
which
they
shaked
from
their
shooes
)
and
them selues
,
who
poursued
it
so
keenely
with
perpetuall
danger
of
their
liues
.
wasting
their
estates
and
Coūtries
,
and
ruining
their
neighbours
,
if
this
,
I
saie
,
they
had
then
knowne
,
would
they
not
haue
changed
their
mindes
,
and
followed
other
courses
?
And
doe
they
not
now
mauger
them selues
and
teare
their
verie
soules
in
pieces
to
see
their
owne
follie
,
and
their
no
lesse
witlesse
then
gracelesse
ambition
?
And
doe
you
not
then
thinke
that
the
holy
church
vseth
in
this
a
most
efficacious
meanes
to
bring
men
to
a
vertuous
life
,
being
she
doth
by
this
doctrine
of
honoring
and
praying
to
Saincts
so
strongly
commende
vnto
vs
the
glorie
and
Blisse
after
which
we
ought
to
thirst
and
hope
,
if
we
be
true
Christians
?
Nephew
.
For
the
two
first
points
I
confesse
you
haue
reason
,
but
for
the
third
I
feare
you
will
not
come
so
well
of
,
For
the
easier
it
is
to
obtaine
anie
good
the
more
wee
esteeme
it
ours
,
and
consequently
the
more
hart
we
haue
to
goe
about
it
.
And
what
waie
can
be
thought
more
easie
then
to
make
a
cōceite
of
Christ's
goodnesse
,
and
thinke
that
without
anie
paines
or
deserts
on
our
side
he
will
giue
vs
that
great
reward
according
to
his
owne
pleasure
more
or
lesse
purely
and
only
out
of
his
mercie
and
goodnesse
whitout
anie
respect
or
regarde
to
our
workes
or
liues
in
this
world
?
Whereas
we
Catholikes
make
the
gates
of
heauen
so
narrow
,
and
the
paths
therevnto
so
rougged
,
that
we
seeme
rather
to
deterre
then
exhorte
men
to
vertuous
liues
.
Vncle
.
If
ether
we
or
they
could
thinke
to
come
to
Blisse
whithout
good
life
,
I
should
not
wonder
at
your
proposition
,
for
in
that
case
it
were
the
best
and
only
course
to
haue
a
great
confidence
in
him
whose
guift
it
is
,
But
if
Christ
hath
nether
left
anie
such
waie
,
nor
you
or
anie
vnderstanding
man
belieue
that
faith
with
a
wicked
and
carelesse
life
will
bring
a
man
to
saluation
,
Cā
you
thinke
that
such
an
exaggeration
of
faith
and
confidence
,
and
such
a
disesteeming
of
good
workes
can
be
a
meanes
to
persuade
and
incite
men
to
sticke
closse
and
persiste
in
vertuous
actions
,
which
by
all
our
confessions
are
requisite
and
necessarie
to
saluation
?
Surely
the
Catholike
church
taketh
the
securer
waie
,
And
the
reason
is
,
because
workes
in
the
waie
of
merite
(
that
is
,
done
for
God's
sake
and
with
hope
of
heauen
)
cannot
be
without
faith
,
but
how
easie
it
is
for
a
man
to
persuade
him selfe
that
he
hath
much
faith
without
working
,
we
finde
by
dayly
experience
.
Hence
it
is
that
the
Catholike
church
doth
moue
and
persuade
vs
to
labour
for
our
eternall
happinesse
by
proposing
vnto
v
the
examples
of
men
;
The
force
of
examples
in
man's
life
.
as
we
are
,
who
haue
made
this
great
conquest
,
in
the
most
exact
and
solemne
act
of
canonization
of
Saincts
.
And
also
of
others
who
by
professing
of
extraordinarie
labours
make
it
appeare
that
the
waie
is
not
so
hard
but
that
manie
dayly
treade
the
paths
of
it
,
I
meane
in
Religious
professions
,
in
which
all
sortes
of
austerities
are
dayly
practized
before
our
eyes
,
which
ought
not
to
be
derided
and
scorned
,
as
manie
doe
.
For
what
power
the
examples
and
conuersatiō
of
good
men
haue
,
euerie
wise
man
know's
.
And
for
examples
we
see
that
all
the
dangers
of
the
sea
and
warrs
,
that
diuing
into
the
bottome
of
the
Ocean
,
and
deluing
to
the
center
of
the
earth
,
hanging
on
ropes
and
scaffolds
,
and
what
soeuer
man
hath
inuented
in
this
kinde
doe
not
deterre
men
,
where
there
is
ether
profit
or
Admiration
.
Let
but
one
desperate
beginner
shew
the
waie
,
and
he
will
not
want
multitudes
of
followers
,
so
ether
vanitie
or
gaine
second
his
aduentures
.
And
if
the
force
of
Example
be
so
great
,
the
losse
of
wanting
it
must
needes
be
equiualent
,
and
consequently
the
wrong
done
to
Christians
by
taking
it
awaie
must
be
no
lesse
.
And
therefore
the
question
and
cōtrouersie
whether
it
should
be
maintened
in
the
church
or
no
,
is
of
no
smale
importance
.
Nephew
.
I
perceiue
well
that
you
still
continue
(
according
to
your
promis
)
to
shew
the
necessitie
and
importance
of
controuerted
pointes
of
Religion
by
shewing
their
force
and
efficacitie
of
producing
profitable
and
aduantageous
effects
for
mankind's
attaining
and
coming
to
eternall
Blisse
;
and
I
see
that
this
is
a
verie
connaturall
and
efficacious
proofe
.
But
I
feare
all
pointes
of
controuersies
cannot
be
proued
that
waie
.
For
,
I
pray
,
how
should
anie
man
shew
me
§.
10
That
the
Sacraments
of
order
and
Matrimonie
,
the
Generalitie
of
Ceremonies
,
or
the
opinion
of
miracles
are
necessarie
?
VNcle
.
You
remember
I
proposed
vnto
you
but
now
a
diuision
of
some
things
which
concerned
the
breeding
,
others
the
conseruation
of
vertue
and
deuotion
.
For
although
such
things
as
augment
vertue
doe
likewise
of
necessitie
conserue
it
,
yet
there
may
be
some
things
which
properly
are
to
conserue
it
,
and
not
to
augment
it
,
or
at
least
of
two
things
which
doe
both
,
the
one
may
conserue
it
because
it
breed's
it
,
the
other
may
augment
it
because
it
cōserue's
it
.
Now
therefore
if
we
finde
anie
thing
whose
principall
effect
is
only
to
hinder
such
contrarieties
as
would
distroye
pietie
and
deuotion
,
such
,
properly
speaking
,
doe
not
augment
it
of
them selues
,
but
yet
they
may
be
truly
said
to
conserue
it
.
Farther
if
you
considere
you
shall
finde
that
this
hindering
of
cōtrarieties
and
opposites
to
vertue
is
performed
two
waies
.
First
by
remouing
all
such
things
as
put
men
in
feare
of
yeilding
to
the
contrarie
,
which
is
a
kinde
of
strengthening
of
man's
weaknesse
against
these
cōtrarieties
.
Secondly
by
diminishing
and
aswaging
the
force
and
violence
of
these
contrarieties
,
ether
in
them selues
,
or
in
their
action
.
In
the
first
manner
doe
contribute
all
kinde
of
Ceremonies
,
and
particularly
those
which
are
vsed
in
the
instalements
and
Beginnings
of
offices
and
charges
,
as
the
Sacraments
of
Order
and
Matrimonie
.
And
likewise
the
opinion
of
miracles
.
For
Ceremonies
,
their
nature
in
generall
is
to
put
in
men's
heads
the
conceite
of
a
high
and
sublime
thing
,
whereby
we
proceede
with
greater
caution
and
warinesse
in
the
busines
which
we
haue
in
hand
.
And
for
miracles
,
the
beliefe
and
opinion
of
them
once
well
grounded
(
as
it
ought
to
be
)
make's
the
people
extremely
apprehensiue
of
the
presence
of
Almightie
God
,
and
of
his
immediate
gouerment
of
human
affaires
.
So
that
as
to
be
ouer
credulous
of
miracles
is
the
signe
of
a
light
and
imprudent
man
(
for
according
to
reason
the
stranger
the
thing
is
,
the
greater
ought
to
be
the
proofe
which
should
make
vs
belieue
it
)
so
likewise
not
to
thinke
that
some
miracles
in
common
haue
beene
and
are
now
done
in
the
Catholike
church
,
were
to
contradict
the
vniuersall
and
constant
opinion
of
all
good
Christians
,
and
deserue's
to
be
suspected
of
not
belieuing
the
particular
prouidence
of
Allmightie
God
;
which
is
the
maine
string
where
vpon
all
Christianitie
and
supernaturall
Religion
hāgeth
,
and
which
all
Maisters
of
pietie
and
deuotion
haue
euer
souht
to
grounde
strōgly
in
the
harts
and
soules
of
men
.
Nephew
.
But
I
pray
,
vncle
,
how
will
this
be
true
in
Matrimonie
(
for
that
concerne's
me
he
vse
whereof
consist's
in
such
a
materiall
and
sensuall
pleasure
?
I
haue
often
reflected
why
the
Catholike
church
(
which
make's
so
great
esteeme
of
virginitie
)
should
place
mariage
amongst
the
Sacraments
,
and
make
such
great
Ceremonies
in
the
administration
of
it
.
Vncle
.
You
speake
like
a
youngster
,
And
I
would
to
God
your
conceite
and
thought
were
not
so
deepely
rooted
in
the
harts
of
manie
young
men
like
your selfe
.
The
Apostle
tell
's
you
that
the
right
and
lawfull
vse
of
the
bed
is
honorable
,
Why
t'
is
fitt
that
Matrimonie
should
be
a
Sacrament
?
Heb
13.
1.
Tim.
2.
and
that
woemen
are
to
be
saued
by
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
is
,
bringing
forth
of
Children
.
God
Almightie
hath
bestowed
this
procreation
of
children
vpon
his
seruants
as
a
cheefe
temporall
Blessing
,
so
we
see
in
Abraham
and
in
the
good
woman
that
entertained
Elizeus
;
and
suerly
it
was
the
first
Blessing
that
God
bestowed
vpon
his
creatures
.
If
you
considere
for
what
end
God
sanctifie's
anie
action
,
you
shall
finde
t'
is
only
for
man's
vse
,
And
then
reflect
vpon
the
goods
which
follow
the
lawfull
vse
of
this
materiall
action
betwixt
man
and
wife
,
and
you
will
not
wonder
that
God
hath
placed
a
Sacrament
in
matrimonie
.
I
doe
not
doubt
but
the
light
of
reason
tell
's
you
,
that
in
respect
of
good
oeconomie
a
man's
hauing
but
one
wife
,
and
his
perpetuall
cohabitation
with
hir
,
is
the
best
manner
of
secular
liuing
that
can
be
,
both
for
temporalities
sake
,
and
for
hauing
a
quiet
and
contented
life
.
Which
supposed
,
Mariage
must
needes
be
a
matter
of
great
consideration
.
For
ether
a
man
must
liue
without
a
woman
(
which
kinde
of
life
is
but
for
few
)
or
with
this
woman
after
he
hath
once
taken
hir
,
And
therefore
t'
is
of
great
importance
that
this
manner
of
life
of
it's
owne
nature
be
conuenient
and
gratfull
.
Besides
you
know
a
man
take's
a
great
deale
of
naturall
content
in
his
wife
,
generally
speaking
,
(
which
some
times
drawe's
him
to
strang
inconueniences
,
vnlesse
his
passions
and
affections
be
well
moderated
and
setled
)
for
you
know
hee
take's
hir
for
his
best
friend
,
his
best
seruant
,
and
his
dearest
partner
in
all
his
busineses
,
supposing
she
be
wise
and
prudent
,
and
consequently
euer
complying
in
reason
with
hir
husband's
humour
.
Whereby
you
see
that
the
making
of
a
Marriage
,
and
the
vsage
of
it
when
t'
is
made
,
is
the
pinne
whereon
doth
hang
the
cheefe
content
and
sweetnesse
of
a
maried
man's
life
,
the
good
of
his
posteritie
,
the
maine
successe
and
prosperitie
of
his
temporall
estate
or
fortunes
,
And
aboue
all
the
breeding
of
his
children
,
and
the
instilling
of
pietie
and
vertue
into
their
tender
harts
,
which
may
grow
with
their
age
and
carie
them
to
felicitie
.
Iudge
now
,
cosen
,
whether
it
was
not
conueniēt
and
fitting
that
in
the
law
of
grace
this
Action
should
be
eleuated
and
rancked
in
the
highest
degree
and
order
of
those
actions
which
God
hath
sanctified
for
the
vse
of
man
.
And
ought
we
not
to
commende
and
preferre
the
wisdomes
of
our
forefathers
before
all
other
nations
for
making
so
great
esteeme
of
it
,
and
celebrating
it
with
such
great
ceremonies
?
Nephew
.
Truly
I
am
to
thanke
you
for
this
good
lesson
,
because
it
may
be
of
speciall
vse
for
my selfe
,
And
I
could
wish
it
were
giuen
to
all
men
before
they
marrie
.
For
my selfe
,
I
thanke
God
,
I
am
so
well
sped
,
that
I
neede
not
wish
to
haue
learned
it
sooner
.
But
I
pray
,
vncle
,
lett
me
know
the
other
part
of
your
diuision
,
that
is
which
be
those
things
you
said
were
necessarie
to
breake
the
force
of
cōtrarieties
and
temptations
against
vertue
,
and
which
might
comfort
and
strengthē
men
in
this
distresse
?
I
doe
imagine
that
you
ayme
at
some
things
which
you
will
hardly
proue
.
As
for
Example
,
doe
you
thinke
that
for
this
end
§.
11
Praying
for
the
dead
,
Extreme
vnction
,
and
Confession
are
necessarie
?
VNCLE
.
Setting
a
side
the
temptations
of
sensuall
pleasure
which
we
suppose
to
be
moderated
by
mariage
,
there
remaine's
feare
and
grieefe
.
Feare
is
cheefely
of
death
and
iudgment
following
.
Griefe
is
of
losse
,
which
to
rationall
men
is
,
aboue
all
other
things
,
of
friends
,
of
whom
the
cheefest
is
Allmightie
God
,
who
is
lost
by
sinne
;
the
next
is
of
temporall
friends
,
who
are
principally
lost
by
their
death
.
This
last
is
taken
awaie
by
the
beliefe
of
their
suruiuing
,
and
that
once
we
shall
enioye
them
againe
.
Whence
proceede's
the
desire
of
continuing
amitie
and
communication
with
them
,
HoW
prayers
for
the
dead
doe
appease
the
griefe
of
the
liuing
.
which
being
only
to
be
had
by
the
mediation
of
Almightie
God
,
it
cannot
be
performed
but
by
praying
for
them
,
if
we
thinke
they
stand
in
neede
.
And
so
a
great
part
of
this
griefe
is
taken
awaie
amongst
Catholikes
by
the
diuersion
of
care
to
gett
prayeres
said
for
them
,
and
an
other
part
turned
to
Almightie
God
by
hoping
good
for
them
at
his
hands
.
Whereas
others
giue
their
friends
ouer
in
death
with
a
farewell
frost
,
or
else
are
plunged
in
vncurable
sorrow
for
an
vncurable
losse
,
for
the
beliefe
of
enioying
them
againe
when
there
is
no
communication
in
the
interim
is
but
cold
comfort
,
and
sinke's
not
deepely
,
as
things
farre
from
vs
,
doe
generally
litle
moue
vs
.
The
feare
of
death
is
much
moderated
by
the
Sacrament
of
Extreme
vnction
.
How
Extreme
vnctiō
doth
moderate
the
feare
of
death
.
The
assistance
which
vertuous
parish
Priests
afford
to
the
pore
languishing
patient
by
the
Administration
of
this
Sacrament
,
comforting
him
and
praying
for
him
,
according
to
S.
Iames
his
commande
and
the
Churche's
practize
,
Iac.
5.
must
needes
be
of
great
consequence
in
such
an
Exigent
.
Nay
what
comfort
so
litle
which
in
this
periode
of
distresse
and
last
moment
of
death's
agonie
is
not
great
?
It
was
not
surely
without
mysterie
(
said
a
great
paterne
of
perfection
euen
in
our
age
)
that
our
sauiour
Iesus
Christ
would
haue
his
Apostles
accompanie
him
and
praie
with
him
in
that
dolerous
Agonie
which
he
passed
in
the
garden
of
Gethsemani
,
Gregorie
Lopes
.
and
how
much
he
desired
it
doth
sufficiently
appeare
by
his
twice
going
to
them
to
see
how
they
performed
their
charge
,
and
by
his
exprobration
to
S.
Peeter
.
Now
there
resteth
only
to
seeke
a
remedie
for
a
conscience
loaden
with
sinne
,
which
how
great
a
torture
it
is
of
it selfe
,
you
may
easily
jmagine
by
the
expression
and
apprehension
which
the
heathens
had
of
it
,
who
were
persuaded
that
Diuills
or
furies
did
stand
continually
with
burning
torches
before
wicked
men's
eyes
,
and
that
the
Ghosts
of
murdered
persons
did
haunt
the
murtherers
vntill
they
brought
them
to
madnesse
or
some
mischeefe
.
HoW
confession
is
grounded
in
nature
,
and
What
comfort
it
bring
's
to
a
sinner
.
And
we
are
taught
both
by
nature
and
experience
that
the
best
and
only
remedie
to
a
soule
loaden
with
a
secret
griefe
,
is
,
to
disclose
hir
case
,
and
the
cause
thereof
,
to
some
faithfull
friend
who
may
aftord
hir
comfort
and
assistance
.
For
this
end
did
our
sauiour
Iesus
Christ
institute
the
Sacrament
of
Penance
,
with
the
priuiledge
of
silence
not
violable
at
anie
rate
,
no
nor
God
nor
man's
law
can
exact
in
anie
case
the
reuealing
of
this
secret
,
what
damage
so
euer
where
to
come
of
it
.
Which
let
but
anie
vnpartiall
and
vnderstanding
man
considere
,
and
then
let
him
iudge
of
what
profit
and
commoditie
it
is
to
a
multitude
of
men
,
(
not
rained
downe
from
heauen
impeccable
but
framed
like
scarabees
of
the
dūg
of
the
earth
and
thereby
full-of
imperfection
and
weaknesse
)
to
haue
by
order
of
law
some
selected
persons
of
learning
and
discretion
,
vnquestionable
of
what
they
shall
heare
,
and
extremely
to
be
punished
if
they
speake
the
least
word
of
what
shall
come
to
their
knowledge
by
this
meanes
,
sett
to
comfort
and
direct
them
for
the
amendment
of
their
liues
,
and
on
whom
they
may
confidently
relye
for
Counsell
,
and
open
the
truth
of
their
cause
.
He
knowe's
not
what
a
friend
is
worth
,
who
knowe's
not
how
great
a
benefit
this
is
.
Nephew
.
I
easily
belieue
,
(
and
I
thinke
euerie
indifferent
man
must
needes
belieue
the
same
)
that
the
practize
and
execution
of
this
pointe
alone
would
make
so
great
a
change
in
the
people's
behauiour
,
(
if
it
were
as
well
performed
as
it
may
,
and
ought
to
be
)
that
hence
only
it
would
be
cleere
and
euident
that
Religion
to
be
better
in
which
this
were
practized
,
and
that
,
the
worse
which
refused
it
.
But
I
wonder
,
vncle
,
that
all
this
while
you
haue
said
nothing
of
that
famous
question
of
communicating
vnder
both
kindes
,
which
so
manie
verie
moderate
Protestants
stand
vpon
as
a
cheefe
stumbling
blocke
which
offendeth
them
.
Vncle
.
That
's
a
point
,
nephew
,
in
which
the
affirmatiue
part
belonge's
to
them
,
Why
communicating
vnder
both
kindes
was
not
commanded
.
And
therefore
it
behoue's
them
to
shew
the
vtilitie
or
necessitie
of
communicating
in
both-kindes
.
Which
if
they
cannot
doe
,
and
that
we
know
God
giue
's
vs
no
laws
but
for
our
good
and
profit
,
a
discteete
man
will
easily
,
and
may
iustly
presume
that
Almightie
God
neuer
commanded
it
,
but
left
it
to
discretion
.
And
for
them
to
bring
anie
euident
proofe
of
a
positiue
commande
(
sithence
the
contrarie
hath
beene
practized
in
some
churches
and
to
some
persons
(
as
children
)
in
all
ages
)
I
thinke
it
neuer
was
nor
can
be
done
.
These
points
are
sufficient
to
shew
that
it
is
not
out
of
obstinacie
,
or
vaine
glorie
that
the
Catholike
church
mantaine's
hir
positions
,
and
forbidde's
communion
to
Protestants
,
but
forced
therevnto
by
great
necessitie
and
true
grounds
of
Gouerment
,
without
which
no
communitie
can
subsiste
.
For
if
euerie
pointe
may
be
thus
shewed
to
be
of
no
smale
importance
for
the
increase
of
vertue
,
as
it
may
be
,
[
according
as
you
see
by
these
which
we
haue
talked
of
)
how
much
more
doth
the
Bulke
of
all
together
make
a
schisme
deseruing
to
be
lopped
from
the
tree
of
life
?
But
cheefely
that
headstrong
taking
the
bitt
in
the
teeth
,
and
that
vnbridled
ranging
in
matters
of
consequence
without
anie
respect
and
awe
of
the
power
and
authoritie
ordained
by
Iesus
Christ
,
or
anie
reuerence
to
their
fore
fathers
or
present
Gouerment
,
the
readie
waie
and
common
maxime
of
all
sedition
and
rebellion
in
what
communitie
or
common
wealth
soeuer
ether
spirituall
or
temporall
,
which
we
see
doe
ordinarily
follow
when
such
Archi-reuolters
beginne
to
feele
●heir
partie
strong
.
Nephew
.
This
your
last
consequence
touche's
,
me
thinkes
,
a
point
which
I
haue
a
great
desire
to
heare
well
discussed
,
to
witt
of
the
Pope's
authoritie
,
which
you
know
our
Protestants
pretende
to
be
a
great
inconuenience
in
all
politicall
Gouerment
.
Vncle
.
The
old
phrase
permitte's
not
the
shoemaker
to
iudge
of
anie
thing
aboue
the
shooe
,
nor
am
I
willing
to
medle
in
this
pointe
or
determine
what
is
conuenient
or
inconuenient
of
the
Pope's
authoritie
in
respect
of
secular
Gouerments
.
For
being
not
skillfull
in
this
matter
and
discoursing
only
,
as
you
see
,
by
common
sense
,
I
might
perhapps
offende
,
though
blamelesse
,
in
ventering
beyond
my
skill
,
which
would
be
imputed
to
the
weakenesse
of
my
cause
.
Only
,
this
I
know
,
I
must
and
will
honor
the
Pope
as
S.
Peeter's
successor
,
and
head
of
Christ
his
church
vpon
earth
.
Which
authoritie
I
am
sure
was
neuer
instituted
,
nor
doth
it
tende
,
of
it
's
owne
nature
,
to
the
detriment
or
preiudice
of
anie
lawfull
Gouerment
of
what
qualitie
soeuer
.
And
if
those
were
present
,
who
,
perhapps
as
ignorant
as
my self
in
the
rules
of
Gouerment
,
obiect
so
manie
things
against
this
authoritie
,
I
durst
vnder
take
to
answere
and
satisfie
them
all
.
Nephew
.
Though
you
will
not
be
pleased
to
medle
in
this
pointe
yet
can
you
not
refuse
to
teach
me
how
to
answere
the
ordinarie
obiectiōs
which
are
made
against
our
Religion
,
Which
if
I
could
sollidly
performe
,
I
should
make
it
cleere
and
euident
§.
12
That
good
institutions
are
not
to
be
giuen
ouer
for
smale
inconueniences
,
that
the
abuses
are
to
be
mended
not
the
things
taken
awaie
,
and
therefore
that
the
partie
which
broke
communion
is
to
returne
to
the
other
.
Wherefore
,
I
pray
vncle
,
tell
me
what
shall
I
saie
to
them
who
cast
in
our
teeth
that
the
Catholike
Clergie's
being
vnmarried
fille's
the
world
with
whoredome
and
Adultery
.
That
the
riches
of
the
Clergie
depriue's
common
wealths
of
the
vse
of
a
great
part
of
their
Countrie
,
by
reason
of
their
immunities
.
That
the
Clergie's
strength
is
able
to
bādie
now
and
then
against
the
state
.
Nay
that
a
Religions
order
,
especially
such
an
one
as
hath
great
power
ouer
it's
subiects
,
is
able
,
and
not
vnpractized
,
to
bandie
and
make
good
it's
part
against
both
church
and
state
,
with
no
smale
damage
and
danger
to
them
both
,
if
it
they
were
not
preuented
.
These
things
must
needes
auerie
anie
state
,
much
more
a
schismaticall
one
,
from
out
Religion
,
sithēce
we
suppose
them
to
be
of
necessitie
.
Vncle
.
As
for
the
Clergie's
chastitie
euerie
one
knowes
we
confesse
t'
is
not
a
matter
of
necessitie
by
the
law
of
Christ
.
HoW
the
Clergie's
chastitie
and
single
life
is
conuenient
.
Yet
that
t'
is
most
fitt
and
conuenient
,
I
thinke
,
no
wise
man
can
doubt
.
For
of
all
pleasures
the
carnall
doth
most
affect
sensible
nature
,
and
produceth
the
greatest
extremities
of
passion
in
man
,
and
consequently
is
the
greatest
binder
of
man
to
earthly
things
,
and
the
greatest
hinderer
from
heauenly
and
spirituall
thoughts
that
nature
hath
placed
in
man
.
It
were
needlesse
to
tell
you
how
vnfitt
this
sensuall
imployment
is
for
those
men
,
whose
maine
life
and
action
ought
to
be
in
preaching
and
teaching
celestiall
and
supernaturall
doctrine
,
and
whose
ayme
,
euen
by
their
function
and
profession
,
is
to
draw
people
from
this
clodd
of
earth
and
eleuate
their
mindes
to
God
and
spirituall
affections
.
From
wedlocke
followe's
the
loue
of
wife
and
children
,
1.
Cor.
7
and
the
necessarie
cares
of
household
(
which
the
Apostle
cale's
the
afflictions
or
tribulations
of
the
fleth
)
And
from
them
the
Euill
Gouerment
of
the
church
,
which
ether
must
be
hereditary
,
or
neglected
,
the
decessour
euer
streeuing
to
leaue
nothing
to
his
successour
which
him self
can
make
vse
of
for
the
better
prouiding
of
his
children
.
And
lastly
the
verie
conceite
of
chastitie
and
the
sollitude
or
lonenesse
of
an
vnmarried
man
,
breedeth
an
apprehension
of
the
person
in
whom
they
are
,
whereby
the
people
are
much
better
gouerned
by
such
an
one
.
Nor
is
Celebate
the
cause
of
such
disorders
,
as
truly
are
found
in
some
places
too
frequent
;
but
the
multiplication
of
Priests
.
Which
in
deede
brings
this
sacred
function
into
contempt
amongst
the
laietie
,
Why
there
should
be
but
few
Priests
in
the
church
.
(
whose
tutors
and
teachers
Priests
are
by
Christ's
institution
)
and
maketh
them
esteemed
as
seruants
.
And
this
also
make's
the
Priests
them selues
to
haue
a
lesse
conceite
of
their
owne
dignitie
and
dutie
,
whereby
they
become
carelesse
of
their
honour
and
cariage
.
And
to
saie
the
truth
considering
the
difficultie
of
chastitie
in
the
frailtie
of
man's
nature
,
t'
is
not
likely
that
whole
multitudes
of
men
liuing
in
libertie
and
perpetuall
occasions
of
falling
,
should
obserue
so
hard
a
rule
as
is
expressed
by
Qui
potest
capere
capiat
.
Mat.
19
Wherefore
not
the
Ecclesiasticall
commāde
of
chastitie
(
which
you
see
is
good
and
necessarie
for
the
Gouerment
of
the
church
)
but
the
multiplicatiō
of
Priests
[
especially
of
yong
and
vnworthie
ones
)
ought
to
be
taken
awaie
and
so
the
scandal
would
cease
.
Nephew
.
You
saie
well
,
but
I
haue
heard
that
multitudes
of
Priests
are
requisite
for
the
magnificence
of
the
church
,
for
the
conuenient
hearing
of
Masse
,
especially
on
Holy
days
,
and
for
the
better
Administration
of
the
Sacraments
and
helping
of
both
liuing
and
dead
by
the
inestimable
sacrifice
of
the
Altar
,
which
causeth
manie
to
take
priesthood
meerely
out
of
deuotion
.
Vncle
.
I
haue
heard
manie
saie
so
too
,
but
they
did
not
considere
that
the
necessitie
of
Gouerment
and
instruction
is
the
cheefe
necessitie
of
the
church
,
and
that
the
Clergie
is
made
and
instituted
for
this
Gouerment
(
hauing
the
administration
of
the
Sacraments
pourposly
reserued
vnto
them
to
procure
them
veneration
and
authoritie
for
the
better
performance
thereof
)
and
therefore
not
anie
one
ought
to
be
made
Priest
,
but
for
this
end
,
to
witt
,
for
the
necessitie
of
instruction
and
Gouermēt
.
And
this
Bishops
ought
to
take
care
of
,
nor
to
bestow
Priesthood
but
where
the
man's
creation
is
necessarie
for
his
flocke
,
and
then
Priests
would
liue
better
and
be
more
honored
.
This
was
the
practize
of
the
primitiue
church
,
vntill
the
Ambition
of
Deacons
(
who
had
the
temporalities
of
the
church
in
their
hands
)
made
them
desire
honour
,
and
so
were
made
Priests
.
And
the
like
ambition
I
belieue
was
the
inuentor
of
those
faire
reasons
which
you
alledge
,
for
well
may
it
be
magnificence
in
a
Prince
to
haue
manie
seruants
,
but
to
haue
manie
cheefe
heads
and
Gouernors
that
must
needes
lessen
their
esteeme
.
And
for
hearing
of
Masses
,
if
the
people
be
well
ordered
and
gouerned
few
Priests
will
suffice
,
nor
is
the
inconuenience
so
great
as
the
multiplicitie
of
Priests
.
And
the
like
may
be
said
for
the
administration
of
the
Sacraments
,
and
for
the
helping
of
both
liuing
and
dead
by
the
holy
sacrifice
of
the
Altar
.
As
for
those
who
desire
to
be
Priests
out
of
deuotion
,
I
thinke
their
deuotion
would
be
more
conformable
to
the
pietie
of
our
forefathers
,
if
they
did
rather
●hunne
then
desire
Priesthood
,
especially
where
there
are
so
manie
allreadie
.
And
as
in
my
opinion
there
cannot
be
an
outward
worke
of
greater
pietie
and
charitie
then
to
prouide
the
people
of
fitt
instructors
and
Gouernors
,
nor
almes
better
imployed
then
to
procure
this
effect
:
so
contrarie
wise
I
thinke
there
cannot
be
an
acte
of
greater
sacriledge
and
impietie
,
then
to
order
and
imploye
vnworthie
subiects
in
this
kinde
,
and
who
soeuer
out
of
faction
,
friendship
,
or
carelessenesse
should
doe
it
are
worse
then
Adulteres
,
Murtherers
,
or
those
whose
sinnes
crye
to
heauen
for
vengeance
.
But
this
I
speake
only
of
my
owne
opinion
.
Nephew
.
Truly
,
vncle
,
I
thinke
you
are
in
the
right
,
though
peraduēture
there
be
not
manie
of
your
minde
.
For
I
see
well
enough
that
as
to
multiplie
vnworthie
judges
and
Gouernors
in
a
common
wealth
were
to
ruine
it
,
so
likewise
to
multiplie
vnworthie
Priests
is
to
hazard
the
spirituall
good
of
Christianitie
,
and
to
make
an
vnworthie
parish
Priest
is
in
a
manner
to
damne
the
parish
.
Vncle
.
For
your
second
obiection
of
the
Clergie's
riches
,
That
the
Clergie's
riches
are
no
preiudice
to
the
temporall
state
.
though
I
am
none
of
those
that
thinke
the
Clergie
,
or
anie
other
spirituall
companie
whom
they
affect
,
cannot
be
too
rich
,
yet
I
see
no
such
inconuenience
in
their
riches
but
t'
is
easily
remedied
.
For
in
all
Catholike
countries
there
be
meanes
found
out
to
diminish
their
riches
,
and
make
them
contribute
to
the
necessities
of
the
state
and
common
wealth
as
fully
as
others
in
proportion
,
though
in
an
honorable
waie
,
as
to
let
them
haue
their
owne
Collectors
of
the
monies
required
at
their
hands
.
Besides
the
Clergie
not
making
anie
vowe
or
profession
of
renouncing
ether
riches
or
honor
,
and
bearing
the
greatest
charge
and
office
in
the
common
wealth
,
t'
is
both
fitting
and
necessarie
that
they
haue
so
much
wealth
as
is
requisite
for
the
due
performance
of
their
function
,
as
,
first
to
be
out
of
sollicitude
for
conuenient
mantenance
,
2.
to
haue
an
equall
conuersation
with
their
subiects
,
3.
to
giue
example
of
the
due
and
true
vse
of
wealth
,
and
4.
to
breede
a
conuenient
respecte
of
their
qualitie
and
persons
in
those
whom
they
are
to
gouerne
by
their
persuasions
and
authoritie
.
And
by
these
rules
it
may
be
easily
knowne
when
the
Clergie's
riches
are
excessiue
.
You
will
saie
perhapps
that
the
Clergie's
authoritie
ought
to
be
grounded
vpon
their
learning
,
Why
the
Clergie
ought
to
haue
Wealth
besides
vertue
.
wisdome
,
and
cheefely
vpon
their
vertue
.
And
t'
is
true
,
but
those
whom
they
are
to
guide
and
direct
hauing
not
,
for
the
most
part
,
eyes
to
see
and
iudge
cleerely
of
such
internall
qualities
,
but
generaly
esteeme
of
the
inward
man
by
the
outward
apparence
,
t'
is
necessarie
that
they
likewise
haue
those
exterior
helpes
.
For
your
third
and
last
obiectiō
I
could
quitte
my self
in
a
word
and
tell
you
,
I
intende
not
to
iustifie
the
practize
of
anie
,
but
only
the
tenets
of
the
Catholike
church
,
And
if
at
anie
time
ether
Clergie
or
Religious
should
bandie
against
the
state
or
common
wealth
it
were
the
fault
of
the
men
and
not
of
the
institution
,
in
which
case
God
hath
left
meanes
to
curbe
and
punish
them
,
for
the
Clergie
being
an
essentiall
and
principall
part
of
the
cōmō
wealth
,
as
well
as
ether
the
Nobilitie
or
commons
,
t'
is
the
same
case
for
all
three
,
And
such
an
acte
were
to
be
imputed
to
the
weaknesse
of
man's
nature
as
well
in
the
Clergie
as
in
the
other
two
.
And
so
I
hope
you
are
now
content
for
this
pointe
.
Nephew
.
I
am
for
the
Clergie
,
and
see
you
haue
reason
,
but
for
Religious
orders
t'
is
not
the
same
case
,
for
nether
is
there
the
like
necessitie
of
them
as
of
the
Clergie
,
nor
are
they
anie
publicke
part
of
the
common
wealth
,
but
only
priuat
institutions
within
it
.
Besides
I
haue
heard
wise
and
experienced
men
saie
,
that
Religious
obedience
is
easily
turned
into
an
instrument
of
faction
.
For
their
subiects
being
bound
vnder
paine
of
damnation
to
obey
their
superiour
in
anie
thing
that
is
not
manifestly
sinne
,
it
giue
's
the
superiour
a
mightie
commande
ouer
the
whole
bodie
(
specially
if
it
be
purely
monarchicall
and
that
one
man
gouerne
all
)
and
thereby
a
maine
power
to
swaye
gteat
multitudes
at
his
will
and
pleasure
.
And
I
heard
not
long
agoe
an
able
man
,
(
who
hath
beene
imployed
of
late
by
our
state
in
Catholike
Countries
)
saie
,
that
Princes
some
times
were
vehemently
affraid
of
their
puissant
combinations
,
and
held
it
no
smale
point
of
pollicy
to
imploye
and
engage
Religious
orders
in
their
interests
of
state
.
Whereas
for
the
Clergie
they
feared
them
not
,
hauing
no
such
obligatiō
of
obedience
amongst
them
,
but
only
according
to
the
Canons
,
nor
anie
dangerous
dependence
of
forraine
states
,
but
euerie
man
for
him selfe
and
therefore
vnable
to
doe
the
state
anie
great
ether
seruice
or
preiudice
by
anie
factious
intelligence
abroad
.
Vncle
.
Lord
!
cosen
,
how
different
is
the
truth
from
the
common
opinion
of
the
world
.
The
truth
is
,
cosen
,
Religious
men
are
gouerned
by
vowes
and
rules
or
constitutions
,
their
vowes
make
them
Religious
,
their
rules
are
directiōs
for
their
,
liuing
in
peace
and
vertue
.
Their
vowe
of
obedience
,
which
you
speake
of
,
reacheth
only
to
the
spirituall
education
and
progresse
of
their
subiects
,
their
rules
are
for
the
rest
.
If
their
vowes
did
reach
to
their
temporall
gouerment
,
then
I
confesse
they
were
no
Religious
vowes
but
were
to
be
suspected
of
factious
cōbinations
,
and
both
church
and
state
might
and
would
be
jealous
of
them
,
but
t'
is
not
so
,
and
therefore
they
are
laudable
and
no
waies
hurtfull
in
a
common
wealth
.
And
for
the
Religious
man's
rule
,
which
only
,
and
not
his
vowe
binde's
him
to
all
temporall
subiection
,
t'
is
of
no
great
importance
,
nay
some
of
them
professe
that
their
rule
obligeth
not
in
conscience
(
as
the
canon
and
ciuil
law
doth
)
no
not
vnder
a
veniall
sinne
.
Wherefore
you
see
t'
is
farr
from
Catholike
Religion
to
patronize
anie
banding
against
ether
church
or
state
,
and
so
farr
that
euerie
Deuine
will
tell
you
,
that
obedience
in
such
a
case
is
damnable
both
to
the
commander
and
obeyer
.
Nay
they
will
tell
you
that
if
anie
Religious
order
were
come
to
that
height
of
ambitiō
(
which
God
forbid
)
as
to
bend
their
aymes
and
endeauours
generally
to
the
preiudice
of
the
church
or
state
,
seeking
to
to
ruine
the
antiēt
and
lawfull
gouerment
of
ether
of
them
,
to
sett
vp
their
owne
,
that
in
such
a
case
it
were
a
sinne
to
enter
into
anie
such
order
,
and
that
the
vowes
of
such
as
should
be
alreadie
professed
therin
would
not
oblige
them
to
obedience
,
nor
could
such
a
institute
be
truly
esteemed
a
Religious
institute
.
And
now
I
hope
you
are
fully
satisfied
.
I
know
there
be
diuers
obiectiōs
besides
these
which
you
produce
,
but
ether
they
pitch
vpon
abuses
in
stead
of
vses
,
as
these
doe
,
or
else
they
ayme
to
take
awaie
the
substance
of
a
thing
,
because
of
some
accidentall
harmes
which
fall
out
in
the
vse
and
practize
of
it
.
As
if
one
should
forbid
iron
tooles
by
reason
some
times
there
happene's
mischeefe
by
them
,
not
weighing
the
vtilitie
with
the
harme
.
Wherefore
the
Protestants
,
what
soeuer
they
hold
,
and
saie
that
they
doe
not
condemne
Catholikes
(
which
according
to
there
rule
of
th'
Errabilitie
of
all
men
,
and
of
the
libertie
they
assume
vnto
them selues
,
they
are
bound
to
doe
)
yet
in
effect
and
in
practize
they
doe
it
,
And
must
needes
or
else
deserte
their
pretences
and
disputes
with
the
Catholike
church
at
the
verie
beginning
.
For
example
if
Luther
or
Caluin
were
vrged
,
Is
the
vse
of
reuerencing
pictures
Idolatrie
or
no
?
They
must
of
necessitie
answere
yes
,
or
else
they
are
convinced
to
breake
from
the
present
church
(
whereof
they
are
yet
apart
)
without
a
sufficient
cause
.
If
they
be
farther
pressed
,
Can
you
euidently
conuince
that
t'
is
idolatrie
?
or
may
it
be
probablely
mātained
that
t'
is
not
?
If
they
acknowledge
they
cannot
,
then
they
are
oppressed
againe
,
If
it
be
but
peraduenture
yes
,
peraduāture
no
,
why
doe
you
make
a
schisme
and
diuision
in
the
church
,
and
not
submitte
your selues
to
the
beliefe
of
your
forefathers
and
of
the
present
vniuersall
church
?
If
they
reply
that
when
nether
part
is
certaine
,
then
each
one
may
hold
what
he
thinke's
fitt
.
You
vrge
them
againe
,
is
this
your
reply
certaine
?
can
you
conuince
it
euidently
?
or
is
it
but
only
probable
?
if
only
probable
,
they
are
still
in
the
same
snare
,
if
certaine
and
euident
,
they
might
haue
said
so
of
the
first
proposition
.
But
in
deede
it
were
against
common
sense
and
too
ridiculous
for
anie
priuat
man
to
vndertake
to
make
an
Euident
conuiction
and
demonstration
against
the
generall
beliefe
of
the
vniuersall
church
for
so
manie
ages
.
And
thus
you
see
that
these
men
who
cannot
cōuince
anie
thing
against
the
Arrians
,
Nestorians
,
Pelagians
,
Berengariās
and
the
like
(
though
condemned
manie
yeares
agoe
by
the
Catholike
church
)
and
thinke
all
probable
that
a
cōpanie
of
learned
and
indifferent
men
haue
doubted
of
,
yea
vse
this
for
a
maxime
that
such
pointes
must
of
necessitie
be
doubted
of
,
as
being
not
with
in
the
reach
of
euident
conuiction
,
Let
but
,
I
saie
,
these
men
come
to
write
against
Catholikes
,
and
you
shall
haue
them
pretende
whole
listes
of
demonstrations
,
and
whole
pages
will
not
suffice
to
recken
vp
the
absurdities
which
they
imagine
doe
follow
out
of
some
one
Catholike
pointe
,
so
necessarie
it
is
that
these
men
contradict
them selues
who
contradict
the
truth
of
Christ
and
his
church
.
Nephew
.
Why
the
Protestants
ought
to
returne
to
the
church
of
Rome
Your
argument
,
me
thinke's
,
is
good
against
the
first
beginners
of
the
breach
from
the
Catholike
church
,
but
will
not
suffice
against
men
that
nowe
liue
,
who
seeme
to
be
a
framed
and
setled
church
,
and
haue
receiued
this
doctrine
from
their
fathers
.
For
we
see
that
possession
,
though
at
the
first
vnlawfully
gotten
,
doth
in
time
preuaille
,
and
quarells
cease
euen
where
Princes
are
pretenders
.
If
the
welch
men
should
now
pretende
to
haue
beene
vnjustly
put
out
of
England
by
the
Saxons
,
The
Romans
out
of
France
by
the
french
,
The
Greekes
out
of
Italie
by
the
Goths
,
who
would
thinke
their
quarells
iust
?
So
likewise
why
should
the
Protestants
(
though
their
time
be
not
so
long
,
nor
their
possession
so
quiet
)
rather
yeild
to
the
church
of
Rome
,
then
the
church
of
Rome
to
them
,
or
to
the
church
of
England
for
example
,
vnlesse
the
church
of
Rome
can
demonstrate
hir
positiōs
against
the
Protestants
,
which
I
haue
not
heard
anie
of
our
learned
men
saie
she
can
?
Vncle
.
Although
it
be
both
reasonable
in
all
liklyhood
,
and
peraduenture
may
be
cōuinced
,
that
who
first
parted
and
made
the
diuision
ought
in
law
of
good
gouerment
to
returne
.
And
although
I
could
likewise
pretende
,
that
the
church
of
England
compared
to
that
church
which
liueth
in
communitie
with
the
church
of
Rome
is
but
a
smale
part
and
therefore
bound
to
yeild
to
the
greater
,
(
for
to
saie
that
the
Protestants
of
England
liue
in
communitie
with
all
other
churches
but
the
Roman
is
manifestly
false
,
since
all
other
churches
will
Anathematize
diuers
of
their
tenets
,
and
they
also
the
tenets
of
other
churches
,
nor
is
there
anie
rule
of
vnitie
and
communion
amongst
them
)
Although
I
saie
I
could
vrge
these
and
other
reasons
to
this
effect
,
yet
I
will
only
propose
you
two
.
The
Catholike
church
cannot
come
to
the
Protestants
.
The
former
shall
plainely
shew
that
the
Catholike
church
cannot
yeild
vnto
Protestants
without
essentially
ruining
hir self
,
and
therefore
no
possible
vnion
betwixt
the
churches
vnlesse
the
Protestants
will
bend
.
For
if
the
Catholike
church
doth
essentially
subsiste
and
mantaine
hir selfe
vpon
this
principle
and
grounde
,
that
she
hath
receiued
hir
doctrine
from
Iesus
Christ
by
word
of
mouth
and
succession
from
hand
to
hand
which
cannot
faile
,
put
the
case
she
yeilde's
to
the
church
of
England
in
anie
pointe
which
she
holdeth
vpon
this
principle
,
is
it
not
euident
that
she
must
of
necessitie
forgoe
hir
hold
,
and
for
sake
hir
only
principle
where
vpon
is
built
all
hir
faith
and
beliefe
?
is
it
not
manifest
that
she
may
as
well
forsake
all
,
as
anie
one
pointe
which
she
holdeth
vpon
this
tennor
and
motiue
?
sure
it
is
.
But
the
Protestants
holding
their
doctrine
and
positions
vpon
no
such
tye
,
but
only
vpon
their
owne
(
at
most
probable
)
interpretation
of
the
scripture
,
which
they
may
change
vpon
better
consideration
,
are
vpon
farr
easier
termes
to
yeild
,
and
that
without
preiudice
to
their
Religion
or
iudgment
.
Because
tenets
only
holdē
vpon
probabilitie
may
be
changed
vpon
anie
good
occasion
or
new
knowne
motiue
without
disparregment
to
the
Authour
.
And
certainely
what
church
soeuer
doth
not
thinke
hir selfe
vnerrable
in
anie
pointe
,
what
she
holdeth
may
be
false
,
and
therefore
it
were
temeritie
for
such
a
church
to
hold
anie
pointe
certainely
true
,
And
if
she
hold
not
anie
pointe
certainely
true
,
why
should
not
the
verie
reasons
of
state
and
interest
seeke
to
haue
them
changed
and
setled
secure
and
infalible
,
sithēce
humane
nature
is
euer
inclined
to
belieue
what
's
for
hir
owne
profit
.
The
second
reason
doth
proue
that
the
Protestant
is
bound
in
nature
and
by
the
light
of
reason
to
yeild
to
the
Catholike
communion
.
For
if
nature
teach
vs
that
a
Protestant's
practize
ought
not
to
contradict
his
principles
and
iudgment
of
his
reason
,
And
that
the
necessitie
and
force
of
Experience
doth
conuince
most
euidētly
,
that
there
is
no
Gouerment
in
a
church
without
prescribing
of
some
tenets
and
forbidding
of
others
(
restraining
or
punishing
,
if
neede
be
,
such
as
wil
not
complie
with
those
prescribed
Canons
or
articles
)
And
that
t'
is
likewise
euident
that
this
is
contrarie
to
the
libertie
of
opinion
which
the
Protestant
putte's
for
his
first
and
cheefe
maxime
to
approue
his
separation
from
the
Roman
church
;
will
it
not
follow
with
out
contradiction
,
that
ether
the
Protestants
must
breake
with
reason
and
the
nature
of
man
,
in
holding
libertie
in
their
iudgments
and
vnderstandings
,
and
obliging
to
obedience
in
their
will
and
practize
:
Or
els
they
must
close
with
the
Catholike
church
in
their
iudgments
,
and
professe
the
inerrabilitie
,
of
the
church
,
at
least
so
farr
as
obligeth
hir
subiects
not
to
withstand
or
oppose
,
but
to
submitte
and
obey
hir
Canons
and
commādes
.
And
for
your
exāples
of
politicke
states
,
which
by
possession
and
prescription
haue
at
length
obtained
right
,
you
must
remember
that
all
their
beginnings
and
groundes
are
vpon
humane
nature
and
consent
of
men
,
and
therefore
by
the
same
law
by
which
they
were
made
they
may
be
likewise
altered
.
But
the
church
of
God
was
made
by
Christ
and
his
Ministers
,
and
therefore
reason
tell
's
vs
,
that
hir
institution
is
to
be
inuiolably
cōserued
,
nor
ought
or
can
anie
prescription
of
time
preuaile
against
hir
.
Wherefore
sithēce
that
church
which
the
Protestants
parted
from
,
held
an
holdeth
still
that
the
church
of
God
nether
is
nor
can
be
but
one
in
all
ages
and
places
(
which
position
she
professeth
,
to
haue
teceiued
in
the
same
manner
and
vpon
the
same
grounde
as
she
hath
receiued
the
rest
of
hir
doctrine
)
they
Protestants
must
of
necessitie
first
shew
that
they
are
the
true
church
of
Christ
,
before
they
can
pleade
possession
or
prescription
.
For
if
there
can
be
but
one
church
,
no
prescription
can
make
them
that
one
,
sithence
at
their
verie
begining
and
euer
since
,
an
other
both
was
and
is
in
more
quiet
possession
then
they
,
and
pleade's
the
same
title
more
strongly
.
Nephew
.
Why
then
,
vncle
,
I
see
there
remaineth
no
other
question
but
whether
the
Protestants
can
conuince
their
positions
or
noe
?
Which
I
belieue
would
be
a
hard
taske
.
Wherefore
,
vncle
,
I
thāke
you
hartily
for
this
good
lesson
,
It
growe's
late
,
I
feare
I
shall
hold
you
vp
to
long
,
t'
is
time
for
you
to
take
your
reste
.
Vncle
.
T'
is
true
,
nephew
,
they
ought
in
deede
to
conuince
and
demonstrate
their
tenents
,
and
I
know
of
no
other
waie
they
haue
to
doe
it
but
by
the
scripture
which
we
doe
not
hold
to
be
sufficient
to
determrne
controuersies
without
tradition
.
So
that
I
haue
no
more
to
saye
to
you
,
but
wish
you
may
begine
this
new
yeare
with
a
good
night's
rest
,
which
God
send
vs
both
.