SIR
,
I
prayse
God
with
my
whole
heart
,
that
in
the
end
he
hath
put
in
your
mind
,
this
iust
&
right
resolution
,
as
to
keep
one
eare
for
the
truth
,
the
which
being
in
this
world
,
as
in
a
strange
&
for
raine
country
,
or
as
it
were
imprisoned
by
the
father
of
lyes
,
incounters
more
enemies
that
accuse
her
,
then
of
aduocates
that
defend
her
.
I
know
her
accusations
by
those
questions
,
which
it
hath
pleased
you
to
demaund
of
me
:
your
modesty
requires
,
that
I
receiue
them
,
as
from
the
part
of
an
ignorant
:
but
it
is
a
long
time
since
I
learned
,
that
the
most
profound
Doctors
of
Sorbon
could
not
bring
forth
more
better
,
nor
more
beautifull
.
Neuertheles
,
I
reioyce
to
behold
you
to
take
on
the
quality
of
a
disciple
,
that
binds
your
conscience
to
delay
all
reuolting
at
least
,
vntill
that
time
,
that
sure
knowledge
shall
teach
you
both
the
reason
&
the
ground
therof
:
but
I
beseech
you
to
pardon
me
,
if
my
answers
surpasse
a
little
the
limits
of
yea
and
nay
,
which
your
letter
hath
prescribed
me
,
considering
,
that
there
requireth
a
little
more
time
to
draw
a
stone
out
of
a
pit
,
then
in
casting
of
it
in
;
and
that
the
center
&
the
circumference
of
an
answer
,
well
made
,
is
not
only
so
much
the
wil
of
him
that
makes
,
the
demaund
,
but
principally
the
need
he
hath
to
know
&
vnderstand
it
.
Also
I
perswade
my self
,
that
ye
vnderstand
not
the
name
of
disciple
after
the
maner
of
the
Pithagoreans
,
that
alledge
for
all
reasons
&
answers
,
the
yea
and
the
nay
of
their
master
:
a
style
,
which
for
the
present
is
not
fitting
but
to
the
disciples
of
the
Pope
,
of
whom
only
selfewil
holds
the
place
of
all
reason
&
authority
.
And
although
you
desire
to
be
rather
instructed
in
the
controuersies
,
then
fortified
in
your
beleefe
:
and
that
you
perceyuing
so
clearely
,
that
such
answers
,
vpon
doubtfull
and
intricate
questions
,
should
serue
meerely
all
,
eyther
for
the
one
,
or
for
the
other
,
and
would
increase
in
you
,
rather
the
number
of
your
doubts
,
then
lighten
the
darknesse
of
your
ignorance
,
by
the
light
of
that
same
knowledge
,
which
consisteth
not
in
the
simple
affirmation
or
negation
,
but
in
solide
and
necessary
demonstration
.
Such
was
the
opinion
of
S.
Austen
praysing
Nebridius
,
which
hated
greatly
a
short
answere
to
a
great
question
,
iudging
him
that
knew
not
how
many
things
might
and
ought
therevpon
bee
spoken
,
was
not
worthy
to
haue
propounded
them
.
And
since
that
the
almighty
God
would
not
permit
that
I
should
remayne
neere
your
person
,
vntill
that
time
,
that
your
age
should
bee
more
capable
of
more
exact
instructions
:
I
thought
,
notwithstanding
my
farre
absence
,
I
was
bound
to
repayre
that
breach
,
that
in
taking
vpon
you
the
title
of
a
disciple
in
your
letter
,
you
haue
honored
me
in
that
,
which
sometime
I
inioyed
:
and
hauing
not
since
changed
any
thing
,
except
my
dwelling
,
and
not
my
affections
to
continue
my
seruice
towards
you
,
I
should
bee
thought
vnworthy
of
your
good
will
and
kindnes
,
if
I
should
content
mee
,
after
the
maner
of
Trumpets
,
to
haue
giuen
you
courage
by
my
former
letter
,
without
bringing
now
the
helpe
and
succour
,
which
you
craue
against
the
assaults
of
your
doubts
.
The
first
Question
,
or
rather
doubt
,
which
you
demaund
of
mee
,
is
this
,
If
the
Church
visible
hath
remayned
any
certayne
time
in
her
purity
,
and
how
long
?
Or
if
she
hath
remained
continually
?
Or
whether
shee
hath
this
purity
since
Caluins
time
?
To
them
then
who
assault
you
,
and
that
make
no
other
Buckler
but
of
the
Fathers
,
they
shall
suffer
me
to
answere
to
this
question
by
the
mouth
of
Eusebius
,
or
by
Egysippus
,
who
is
more
ancient
then
Eusebius
;
and
very
neere
to
the
age
of
the
Apostles
themselues
,
who
sayes
in
his
History
ecclesiastical
,
that
the
Church
hath
remayned
virgin-pure
,
chaste
,
and
whole
,
so
long
as
the
Apostles
did
liue
;
and
after
the
generation
of
those
,
who
had
heard
that
heauenly
wisedome
with
their
owne
eares
,
then
errour
entred
,
and
tooke
possession
within
the
Church
:
but
to
others
that
desire
instruction
,
there
is
required
a
more
particular
answere
,
lest
they
should
thinke
,
that
wee
desire
rather
to
cut
the
knots
,
then
to
loose
them
:
I
say
then
,
that
this
purity
is
to
be
considered
,
either
in
regard
of
the
doctrine
,
or
good
life
;
and
that
both
the
one
and
the
other
is
in
the
Church
,
according
to
the
condition
and
measure
,
which
is
assigned
to
her
,
during
the
space
of
her
residence
heere
on
the
earth
:
Idea
Platonica
,
only
the
Prophets
and
Apostles
,
by
a
vocation
,
and
speciall
prerogatiue
,
and
by
an
assistance
and
helpe
immediate
&
extraordinary
of
the
holy
Spirit
,
were
exempt
and
free
of
all
errour
in
the
doctrine
,
the
which
in
this
respect
,
and
by
good
reason
,
is
the
true
and
onely
rule
of
all
purity
:
and
according
as
the
Church
drawes
either
neere
,
or
is
far
distant
,
the
measure
of
her
purity
increaseth
or
decreaseth
:
and
when
she
is
called
pure
,
that
is
,
either
in
respect
of
her
head
,
or
in
regard
of
a
part
thereof
,
which
is
receyued
in
the
heauens
,
which
they
call
the
Church
Triumphant
;
or
,
rather
in
regard
of
the
end
shee
aymes
at
in
this
world
;
euen
so
,
as
they
call
a
house
,
an
edifice
,
which
is
but
yet
in
building
,
and
before
it
be
complete
and
ended
.
And
like
as
the
purity
of
the
Church
is
subiect
to
alteration
;
euen
so
is
her
forme
or
externall
behauiour
,
in
respect
whereof
,
they
call
it
visible
:
for
although
she
remayne
euer
visible
in
her selfe
,
yet
so
is
it
,
that
she
is
not
alwayes
visible
to
others
,
especially
to
those
that
haue
not
the
eyes
which
be
requisite
for
the
seeing
of
her
;
as
the
Sunne
it selfe
is
not
to
be
seene
by
The
Church
that
may
altogether
bee
compounded
of
vnfaithfull
persons
,
wicked
and
reprobates
,
can
haue
,
neither
puritie
in
her
faith
,
nor
in
her
life
.
But
so
it
is
,
that
the
church
so
described
by
Bellarmine
,
may
be
wholy
composed
of
such
people
:
therfore
she
can
haue
no
kind
of
purity
.
The
Assumption
is
proued
and
made
cleare
in
his
booke
of
the
Church
,
in
the
last
That
which
may
be
destitute
of
fayth
,
hope
and
charity
,
cannot
remaine
in
purity
,
yea
,
rather
may
lose
all
.
But
the
church
according
to
Bellarmine
,
may
be
voyd
of
al
those
qualities
:
therfore
she
may
lose
al
her
purity
.
But
if
any
shall
reply
,
that
Bellarmine
adioynes
,
that
the
sayd
vertues
are
to
bee
found
neuerthelesse
in
the
Church
.
I
aske
,
whether
they
be
of
the
essence
of
the
Church
,
or
not
?
If
the
first
,
wherfore
sayes
he
in
his
definition
,
that
they
be
not
necessary
?
But
if
the
second
,
how
can
a
Church
without
faith
,
hope
and
charity
,
bee
thought
pure
?
Learne
then
(
sir
)
by
these
two
arguments
,
as
by
two
marks
,
or
rather
ensignes
,
the
purity
of
the
place
,
where
those
people
would
lodge
you
:
neuertheles
,
this
is
that
Wheras
ye
write
&
desire
,
that
the
time
may
be
shewed
and
marked
,
in
the
which
errours
and
vncleannes
haue
entred
into
the
Church
of
Rome
:
surely
,
this
discourse
would
prolong
too
much
my
letter
,
which
you
desire
me
to
make
short
,
&
would
importune
more
by
her
prolixity
,
then
it
should
instruct
you
by
her
vtility
,
more
proper
to
a
history
then
to
doctrine
.
Is
it
inough
,
that
a
poore
Hydropique
should
beleeue
to
be
sicke
,
&
to
haue
need
of
phisike
,
when
he
is
so
swolne
,
that
he
is
almost
in
danger
to
burst
,
although
none
can
precisely
mark
&
shew
him
the
houre
when
as
his
liuer
began
to
be
consumed
?
Surely
,
while
as
the
fire
is
in
the
house
,
the
water
within
the
ship
,
the
enemies
within
the
town
,
the
Wolfe
within
the
fold
,
those
that
hope
to
preuent
the
danger
,
or
rather
to
preserue
them
be
more
aduised
and
circumspect
,
then
those
that
wil
beleeue
nothing
,
vnlesse
they
shew
them
at
what
time
,
&
how
that
is
come
to
passe
,
and
who
busies
themselues
in
searching
the
causes
&
the
beginnings
.
we
know
,
that
already
in
the
daies
of
the
Apostles
,
the
mystery
of
iniquity
began
to
work
The
Antichrist
was
not
begotten
in
one
day
.
This
Beare
was
not
so
soone
licked
,
and
put
in
form
,
as
he
of
whom
speaks
Surius
&
the
Cardinall
Baronius
,
who
of
a
wilde
beast
,
became
a
reasonable
creature
,
made
himself
also
Frier
in
that
same
instant
,
after
he
had
prostrated
himselfe
before
the
relikes
of
a
certaine
Lady
,
and
hauing
beside
entertayned
the
Nunnes
of
the
Couent
.
The
Romance
Beare
ought
to
be
some
other
thing
beside
,
then
a
simple
shorne
Munke
.
Your
second
demaund
is
touching
the
4.
first
general
If
we
hold
for
certaine
,
that
which
was
there
treated
and
resolued
?
I
answer
,
that
those
points
concerne
either
the
doctrine
,
or
policy
of
the
Church
:
those
then
be
collected
in
the
Symboles
,
composed
in
the
said
Councils
,
and
wee
hold
them
for
true
,
so
farre
as
they
are
agreeing
to
the
holy
Scriptures
.
In
this
here
we
will
vse
the
liberty
which
Bellarmine
takes
,
after
the
maner
of
Pope
Gelasus
,
saying
,
That
in
the
Councill
of
The
third
question
is
,
Concerning
the
sending
of
the
Ministers
,
Caluin
had
it
?
I
answer
,
that
it
is
necessary
;
and
that
Caluin
had
it
of
the
Church
of
Geneua
,
&
of
Farel
his
predecessor
,
who
had
also
his
of
the
people
of
Geneua
,
who
had
right
and
authority
to
institute
&
depose
Ministers
:
for
so
declareth
S.
Ciprian
,
saying
,
that
the
people
obeying
to
the
The
fourth
question
is
touching
the
interpretation
If
euery
one
be
capable
of
the
vnderstanding
of
it
,
interpreting
it
by
it selfe
?
I
answere
,
that
if
by
this
capacity
,
ye
meane
a
natural
faculty
of
man
,
&
by
the
vnderstanding
,
a
knowledge
to
saluation
:
so
far
off
is
it
that
euery
one
is
capable
to
the
understanding
therof
,
or
to
purchase
this
intelligence
by
his
study
&
trauels
:
but
rather
herein
all
be
naturally
blind
and
foolish
;
and
it
is
necessarily
requisit
,
that
which
our
Sauiour
Christ
did
to
his
Apostles
,
opening
their
vnderstandings
to
conceaue
the
Scriptures
,
should
be
done
to
all
them
,
which
desire
to
vnderstand
them
wholsomely
:
for
as
the
bodily
light
cannot
be
receiued
,
but
by
eyes
corporall
,
that
be
open
;
euen
so
,
the
spiritual
light
of
the
Scriptures
cannot
be
seene
,
but
by
the
spiritual
eyes
of
faith
,
which
God
opens
to
his
own
elect
,
in
giuing
them
so
much
thereof
,
as
is
necessary
for
them
to
saluation
:
in
doing
whereof
,
he
works
oftentimes
by
degrees
,
as
he
did
with
the
blind
man
,
spoken
of
in
the
Gospel
,
whom
he
lightned
by
little
.
Whosoeuer
The
fift
demaund
is
,
touching
the
confuting
of
heresies
,
to
wit
,
If
that
we
hold
them
not
for
well
and
iustly
Go
ye
,
teach
all
nations
,
&c.
That
which
Go
kill
,
massacre
,
poyson
all
people
,
who
will
not
obey
me
.
Now
followes
the
sixt
question
,
Of
the
authority
of
the
Fathers
.
The
opinion
of
the
Church
of
Rome
is
diuers
vpon
this
poynt
.
There
be
that
hold
,
that
all
the
writings
of
the
Fathers
be
true
and
authenticke
,
and
it
behoueth
to
maintayne
all
their
opinions
to
be
true
,
euen
Index
expurgatorius
,
the
good
grayne
,
which
is
there
,
who
preferre
their
Briers
to
their
Roses
,
and
in
stead
of
concealing
their
owne
shame
,
kissed
it
,
and
caused
it
to
be
reuerenced
by
the
people
.
As
for
their
testimonies
in
questions
concerning
the
matter
of
fact
,
we
accept
them
in
things
of
their
times
,
&
that
be
of
their
knowledge
,
especially
when
it
is
well
grounded
and
assured
:
for
it
shal
be
proued
,
that
they
haue
mistaken
themselues
both
in
the
one
and
in
the
other
;
and
there
is
none
,
except
the
Prophets
and
the
Apostles
,
to
whom
,
by
a
speciall
prerogatiue
,
pertaineth
the
condition
of
witnesse
without
reproof
,
As
touching
The
Inuocation
of
Saints
,
your
seuenth
question
:
I
answere
,
It
should
bee
reiected
in
regard
of
both
the
two
reasons
alledged
by
your selfe
;
to
wit
,
as
well
,
because
it
is
sacriledge
against
God
,
as
also
,
vnprofitable
for
vs
:
for
to
see
,
heare
,
vnderstand
,
receiue
,
&
to
heare
the
requests
of
all
apart
,
al
at
one
time
,
and
in
all
times
;
this
is
a
propriety
belonging
onely
to
God
,
and
his
Sonne
Iesus
Christ
,
from
whom
they
steale
his
honor
,
&
make
the
Saints
to
vsurpe
his
office
,
when
one
S.
Iames
,
another
S.
Clowd
,
is
called
vpon
in
one
same
time
,
in
a
thousand
places
,
from
the
East
to
the
West
,
of
a
million
of
persons
,
for
thousand
and
thousands
of
diuers
things
:
also
,
when
they
beleeue
that
the
Saints
can
vnderstand
,
&
are
sufficient
to
satisfie
&
content
euery
one
.
And
by
this
you
may
perceiue
the
abuses
of
the
Iesuites
,
who
perswade
you
,
seeing
it
is
permitted
to
aske
the
help
of
the
liuing
,
that
it
cannot
bee
prohibited
to
call
vpon
the
dead
also
,
of
whome
wee
haue
as
little
certainty
that
they
can
heare
vs
,
as
of
commaundement
that
we
should
reclayme
them
.
Your
last
question
,
is
,
Of
the
circumscription
of
the
body
.
To
which
I
answere
,
that
euery
true
body
is
circumscribed
;
and
to
be
a
body
and
not
to
be
circumscribed
,
that
is
to
say
,
limitted
and
bounded
,
imports
contradiction
:
for
if
the
dimensions
be
essentials
to
a
body
;
and
if
it
be
necessary
,
that
the
dimensions
be
terminable
,
which
was
neuer
yet
denyed
,
it
followes
then
of
necessity
,
that
it
is
bounded
and
circumscribed
:
and
if
this
necessity
accompanieth
all
bodies
in
generall
,
how
much
more
,
a
humane
body
,
or
body
of
man
,
which
is
not
Mathematicall
,
neither
composed
only
of
matter
and
of
forme
;
but
which
is
organick
,
composed
of
vnlike
parts
&
of
diuers
kinds
?
of
which
then
followes
,
that
those
that
take
from
him
the
circumscription
,
to
the
end
,
to
lodge
him
in
one
time
&
instant
in
diners
places
:
and
insted
to
amplify
the
power
of
God
,
destroyes
therby
both
his
verity
&
wisdome
,
his
might
and
his
Godhead
altogether
:
His
verity
,
in
so
much
as
hee
should
haue
in
him
,
yea
&
no
:
if
that
he
might
say
of
one selfe
same
body
,
that
he
is
circumscribed
,
&
not
circumscribed
;
one
,
and
none
;
organick
,
and
not
organick
:
His
wisedome
,
because
there
would
be
disorder
and
confusion
in
his
works
:
his
power
,
because
it
should
haue
imperfection
,
to
wit
,
a
humane
body
,
not
hauing
that
,
Austen
,
Take
away
the
roome
from
a
body
,
and
there
shal
be
then
no
part
at
all
in
them
.
We
say
with
the
said
Father
,
that
this
circumscription
agreeth
with
the
body
of
our
Lord
,
who
is
aboue
clothed
with
heauenly
glory
,
yet
not
spoyled
of
his
humane
nature
;
neither
can
we
read
without
horzor
,
that
which
the
Pope
commaunds
to
be
beleeued
in
this
poynt
,
to
wit
,
That
he
is
handled
by
the
hands
of
the
Priests
,
torne
and
broken
by
the
teeth
of
the
faithful
,
sensually
and
carnally
:
Termes
and
speeches
according
to
the
Romane
Church
,
must
be
taken
precizely
:
for
as
Bellarmine
teacheth
vs
,
there
is
no
That
the
glorious
bodie
of
our
Lord
may
be
eaten
by
a
mouse
,
deuoured
by
a
dog
.
Then
behold
,
I
pray
you
,
how
they
circumscribe
it
,
inuironing
&
bounding
it
in
the
intrailes
of
a
filthie
beast
,
which
is
the
place
and
the
lodging
,
which
these
honest
Harbengers
assigne
vnto
him
.
Behold
,
there
is
the
faire
Hellen
of
their
doctrine
,
with
whom
they
would
make
you
inamored
;
shall
you
then
receiue
for
principles
of
fayth
,
the
barking
of
such
Cerbres
?
You
haue
here
my
answers
vnto
your
8.
demaunds
,
which
you
shall
find
more
cleare
then
subtil
,
more
gentle
then
ingenious
,
more
necessary
then
tedious
:
and
if
the
desire
of
learning
be
as
wel
grauen
in
your
heart
,
as
it
is
represented
in
your
letter
,
as
a
charitable
Christian
,
I
wil
beleeue
you
,
not
withstanding
the
assurance
of
your
friends
&
seruants
,
who
in
all
parts
publish
&
lament
your
reuolt
wholly
resolued
on
.
I
shall
be
very
glad
,
that
this
written
answere
to
your
letter
,
may
be
communicated
to
those
,
whom
ye
esteem
most
capable
for
the
examination
thereof
.
I
am
not
ignorant
of
their
ordinary
replies
.
Also
I
know
for
the
ouerthrowing
of
them
,
it
shal
suffice
to
apply
therunto
,
the
conclusions
,
which
may
be
drawne
from
the
principals
,
set
downe
by
me
:
and
to
do
them
a
little
,
&
a
little
by
degrees
,
it
would
exceed
the
bounds
of
a
letter
,
and
your
owne
ordinance
and
desire
:
but
if
there
rests
yet
any
doubt
on
these
poynts
,
or
others
;
&
that
the
assurance
which
ye
haue
of
my
particular
affection
to
your
seruice
,
and
to
your
saluation
,
may
make
you
desire
the
true
light
,
rather
by
my
pen
,
than
by
the
mouth
of
some
other
more
neere
vnto
you
:
I
shall
esteem
it
for
singular
great
honour
,
the
commaundement
which
it
shall
please
you
to
giue
me
:
for
to
God
it
is
not
acceptable
,
that
I
should
esteeme
that
voyage
of
Rome
,
or
the
aire
of
the
Court
,
or
the
vayne
hope
of
I
wot
not
what
,
to
haue
so
changed
that
naturall
inclination
,
which
I
was
wont
in
some
other
time
heretofore
to
marke
in
you
,
that
ye
would
enter
into
into
a
new
Religion
,
trauersing
amids
these
mists
of
vncertain
doubts
&
irresolutions
,
without
any
assurance
in
your
spirit
,
of
any
receiued
knowledge
,
with
these
remorses
of
conscience
in
your
heart
,
with
a
brain
ful
of
doubts
,
which
you
say
,
to
haue
growne
in
you
,
euen
while
ye
were
writing
vnto
me
.
Herein
you
would
resemble
the
sunne
in
March
,
which
remoues
the
humours
,
without
bringing
force
to
resolue
them
:
or
to
do
as
those
,
whom
curiosity
makes
to
taste
of
a
drug
vnknowne
,
the
effect
whereof
cannot
be
knowne
but
by
their
death
.
No
,
no
,
I
cannot
beleeue
it
;
I
know
what
a
poore
Pagan
hath
heretofore
taught
Surely
,
this
is
our
honour
and
profit
,
and
not
that
of
Gods
,
when
as
he
speaketh
to
vs
,
our
shame
&
damage
,
not
his
,
when
as
we
disdaine
to
heare
him
,
he
can
better
passe
our
shame
,
then
we
can
his
grace
.
But
aduise
we
ourselues
,
lest
our
contempt
of
his
mercy
kindle
the
iust
wrath
of
his
anger
making
himselfe
to
be
felt
,
by
afflicting
those
,
who
in
his
speaking
to
them
,
reiected
him
.
I
cannot
thinke
without
amazing
(
sayth
the
Prophet
Dauid
)
of
the
righteous
iudgement
,
which
thou
shalt
cause
,
&
the
great
feare
,
wherewith
all
my
bodie
trembles
as
it
were
.
These
be
the
verses
which
your
father
(
now
departed
)
of
good
memory
,
had
oftentimes
in
his
mouth
,
when
as
he
heard
speaking
of
such
reuolting
from
the
Religion
,
as
master
Merlin
your
late
master
told
me
.
God
graunt
,
that
the
remembrance
of
his
death
may
helpe
your
life
,
in
following
that
same
verse
,
which
this
Psalme
recommendeth
to
vs
.
I
beseech
you
excuse
my
boldnesse
,
and
lay
the
reason
on
your
owne
goodnes
,
who
hath
giuen
it
to
him
,
who
fearing
lest
abusing
of
it
in
a
danger
so
perilous
,
should
be
construed
a
kind
of
treason
,
not
only
by
your
faithfull
seruants
,
and
true
friends
,
but
also
by
your self
one
day
,
when
the
truth
,
now
smoothered
in
your
spirit
by
the
deceiuings
of
Sophisters
,
shall
rayse
it selfe
,
and
according
to
his
nature
,
shall
obtayne
to
swim
aboue
falshood
&
vntruth
.
This
shall
be
at
that
time
,
when
as
appealing
from
your selfe
,
to
your selfe
,
I
remit
&
promise
to
my selfe
,
the
right
vnderstanding
of
the
publike
cause
,
with
an
acknowledgement
of
my
particular
zeale
,
and
so
haue
bene
,
and
with
a
will
to
remayne
Your
most
humble
;
and
most
faithfull
seruant
,
D.
TILENVS
.