MADAME
,
My
being
conscious
to
my selfe
how
confusedly
and
intricately
,
I
haue
deliuered
my
conceptions
vnto
your
ladyshippe
vpon
the
seuerall
occasions
of
discourse
we
haue
had
together
concerning
that
important
subiect
of
what
faith
and
religion
is
the
true
one
to
bring
vs
to
eternall
happinesse
(
wherein
your
Ladyshipp
is
so
wisely
and
worthily
inquisitiue
and
sollicitous
)
hath
begotten
this
following
writing
;
in
the
which
I
will
,
as
nere
as
I
can
,
summe
vp
the
heads
of
those
considerations
I
haue
somtimes
discussed
vnto
you
in
conuersation
.
And
I
will
briefely
and
barely
lay
them
before
you
without
any
long
enlargement
vpon
them
;
as
haueing
a
better
opinion
of
the
reflections
that
your
Ladyshipps
great
vnderstanding
and
strong
reasoning
soule
will
by
your selfe
make
vpon
the
naked
subiect
sincerely
proposed
,
then
of
any
commentary
I
can
frame
vpon
it
.
And
indeed
such
discourses
as
these
,
are
deeper
loked
into
,
when
they
are
pondered
by
a
prudentiall
iudgement
,
then
when
they
are
examined
by
scientificall
speculations
.
But
with
your
leaue
I
shall
take
the
matter
a
little
higher
then
where
the
chiefe
difficulty
seemeth
to
be
,
at
which
your
Ladyshipp
sticketh
;
conceiuing
that
if
we
begin
at
the
roote
and
proceede
on
steppe
by
steppe
,
we
shall
find
our
search
the
easyer
,
and
the
securer
,
and
our
assent
to
the
conclusions
we
shall
collect
,
wil
be
the
more
firme
and
vigorours
.
We
will
therfore
begin
with
considering
why
faith
and
Religion
is
needfull
to
a
man
,
before
we
determine
the
meanes
how
to
find
out
the
right
faith
:
for
that
being
once
setled
in
the
understanding
,
we
shall
presently
without
further
dispute
reiect
:
what
Religion
soeuer
is
but
proposed
,
that
hath
not
those
proprieties
which
are
required
to
bring
that
to
passe
,
that
Religion
in
its
owne
nature
aymeth
at
.
And
this
must
be
done
by
taking
a
suruey
of
some
of
the
operations
of
a
human
soule
,
and
of
the
impressions
made
in
it
by
the
obiects
it
is
conuersant
withall
,
1.
Your
Ladyshipp
may
be
pleased
them
to
consider
in
the
first
place
.
That
it
is
by
nature
ingrafted
in
the
soules
of
all
mankinde
to
desire
beatitude
.
(
By
which
word
I
meane
an
intire
,
perfect
,
and
secure
fruition
of
all
such
obiects
as
one
hath
vehement
affections
vnto
,
without
mixture
of
any
thing
one
hath
auersion
from
.
)
For
the
soule
haueing
a
perpetuall
actiuity
in
it
,
must
necessarily
haue
something
to
entertaine
it selfe
about
:
and
according
to
the
two
chiefe
powers
of
it
(
which
are
the
vnderstanding
and
the
will
)
it
employeth
it selfe
,
first
in
the
search
and
inuestigatio
of
what
is
true
and
good
;
and
then
,
according
to
the
iudgement
it
maketh
of
it
,
the
will
followeth
and
with
affections
graspeth
at
it
,
which
if
it
happen
to
seize
vpon
,
the
soule
is
at
content
and
at
rest
;
but
if
it
misse
,
it
is
vnquiet
,
and
laboureth
with
all
vehemence
to
compasse
it
:
and
if
any
thing
happen
that
is
repugnant
to
the
nature
of
it
,
it
vseth
all
industry
and
efficacious
meanes
to
ouercome
and
banish
it
:
so
that
all
the
actions
and
motions
of
it
,
tend
to
gaine
contentment
and
beatitude
.
2.
In
the
next
place
you
may
please
to
consider
that
this
full
beatitude
which
the
soule
thirsteth
after
,
cannot
be
enioyed
in
this
life
.
For
it
is
apparent
,
that
intellectuall
goods
,
as
science
,
contemplation
and
fruition
of
spirituall
obiects
and
contentments
,
in
theire
owne
nature
are
the
chiefe
goods
of
the
soule
,
and
affect
her
much
more
strongly
and
violently
than
corporall
and
sensuall
ones
can
doe
:
for
they
are
more
agreeable
to
her
nature
,
and
therfore
moue
her
more
efficaciously
when
they
are
duely
relished
.
But
such
intellectuall
goods
cannot
be
perfectly
relished
and
inioyed
as
long
as
the
soule
is
immersed
in
the
body
,
by
reason
that
the
sensuall
appetite
maketh
continuall
warr
against
the
rationall
part
of
the
soule
;
and
in
most
men
mastereth
it
,
and
in
the
perfectest
,
this
earthly
habitation
doth
soe
drawe
downe
and
clogge
and
benumme
the
noble
inhabitant
of
it
(
which
would
allwayes
busie
it selfe
in
sublime
contemplations
)
as
it
may
be
sayd
to
be
but
in
a
iayle
whiles
it
resideth
heere
.
And
experience
confirmeth
vnto
vs
,
that
the
sparkes
of
knowledge
we
gaine
heere
are
not
pure
;
but
haue
the
nature
of
salt
water
,
that
increaseth
the
thirst
in
them
who
drinke
most
of
it
;
and
we
swallowe
the
purest
streames
like
men
in
a
dropsie
,
who
the
more
they
drinke
are
still
the
greedier
of
more
.
Therfore
to
haue
this
greedinesse
of
knowing
satisfied
,
and
to
exercise
the
powers
of
our
soule
in
the
pure
and
abstracted
contemplation
of
truth
,
and
in
the
sincere
fruiction
of
spirituall
obiects
,
we
must
haue
patience
vntill
she
arriue
vnto
an
other
state
of
life
,
wherein
being
separated
from
all
corporall
feces
,
impediments
,
and
contradictions
,
she
may
wholly
giue
herselfe
vp
to
that
which
is
her
naturall
operation
,
and
from
whence
resulteth
her
true
and
perfect
delight
.
Besides
,
euen
they
who
haue
attayned
to
the
greatest
blessings
(
both
inward
and
outward
)
that
this
world
can
afforde
,
yet
are
farr
from
being
completely
happy
:
for
that
state
admitteth
noe
mixture
of
the
contrary
,
which
who
was
euer
yet
free
from
,
were
his
fortune
neuer
so
specious
?
The
very
feare
of
loosing
them
,
that
must
allwayes
necssarily
accompagny
those
blessings
,
is
such
a
spoonefull
of
gall
to
make
their
whole
draught
bitter
,
as
that
alone
,
must
needes
take
of
the
edge
and
vigour
of
the
contentment
that
else
they
might
enioy
.
How
little
can
any
man
relish
the
obiects
of
delight
which
with
neuer
so
great
affluence
beset
him
round
about
,
when
he
knoweth
a
sharpe
and
heauy
sword
hangesh
by
a
slender
thread
ouer
his
head
,
and
at
length
must
fall
,
and
euer
after
seuer
him
from
them
?
A
litle
distemper
,
an
accidentall
feauer
,
and
ill
mingled
draught
(
such
a
one
as
the
miracle
of
witt
and
learning
Lucretius
mett
withall
)
is
enough
to
turne
the
braines
of
the
wisest
man
that
is
,
and
in
a
few
houres
to
blott
out
all
these
notions
he
hath
bin
all
his
life
labouring
to
possesse
himselfe
of
,
and
to
render
him
of
a
more
abiect
,
and
despicable
condition
then
the
meanest
wretch
liuing
that
hath
but
the
common
vse
of
reason
.
The
Genius
that
presideth
ouer
human
affaires
,
delighteth
in
perpetuall
changes
and
variation
of
mens
fortunes
,
so
that
he
who
late
sate
enthroned
in
greatest
dignity
,
is
all
of
a
suddaine
precipitated
head-long
vnto
a
condition
most
opposite
therunto
:
he
that
but
yesterday
had
all
his
ioyes
enlarged
and
swelled
vp
to
their
full
height
by
the
communication
of
a
perfect
and
entire
friend
(
without
which
can
there
by
any
true
ioye
?
)
hath
to
day
lost
the
comfort
of
all
that
the
world
can
afford
him
by
the
irrecouerable
losse
of
that
one
friend
.
In
a
word
,
death
growing
dayly
vpon
him
,
and
encroaching
vpon
his
outworks
,
and
by
houres
reducing
him
into
a
narrower
circle
,
at
leingth
seizeth
vpon
himselfe
and
maketh
an
eternall
diuorce
betweene
him
and
what
was
dearest
to
him
heere
.
3.
Our
next
consideration
then
shall
be
to
discouer
what
will
result
out
of
our
swifte
passadge
through
this
vayle
of
miseries
,
and
what
impressions
we
shall
carry
with
vs
out
of
this
pilgrimage
;
since
we
cannot
suspect
it
is
aiourney
assigned
vs
in
vaine
,
being
the
ordinary
and
naturall
course
prescribed
by
the
wise
author
of
nature
to
all
mankinde
,
and
the
ineuitable
through-fare
for
euery
man
in
particular
.
Therfore
to
proceed
on
in
this
methode
,
our
third
conclusion
shall
be
,
that
what
soeuer
iudgement
the
soule
once
frameth
in
this
life
,
that
iudgement
and
that
affection
will
perpetually
remaine
in
the
soule
,
vnlesse
some
contrary
impression
be
made
in
it
to
blot
it
out
;
which
only
hath
power
to
expell
any
former
one
.
For
iudgements
and
affections
are
caused
in
a
man
by
the
impression
that
the
obiects
make
in
his
soule
:
and
all
that
any
agent
aymeth
at
in
any
operation
whatsoeuer
(
be
it
neuer
so
forcible
in
action
)
is
but
to
produce
a
resemblance
of
it selfe
in
the
subiect
it
worketh
vpon
;
and
therefore
it
excludeth
nothing
that
it
findeth
formerly
there
(
which
in
our
case
is
the
soule
)
vnlesse
it
be
some
such
impression
as
is
incompatible
with
what
it
intendeth
to
effect
there
;
or
that
the
subiect
is
not
large
enough
,
both
to
retayne
the
old
and
receaue
the
new
;
in
which
case
the
first
must
be
blotted
out
to
make
roome
for
the
latter
.
But
of
iudgements
,
and
affections
,
none
are
incompatible
to
one
another
,
but
those
that
are
directly
opposite
to
one
another
by
contradiction
:
Therfore
only
such
haue
power
to
expell
one
another
;
and
all
that
are
not
such
,
are
immediatly
vnited
to
the
very
substance
of
the
soule
,
which
hauing
an
infinite
capacity
,
it
can
neuer
be
filled
by
any
limited
obiects
whatsoeuer
:
so
that
they
alwayes
reside
in
the
soule
,
although
they
doe
not
at
all
tymes
appeare
in
outward
act
;
which
proceedeth
from
hence
,
that
new
and
other
images
are
by
the
fantasie
represented
to
the
soule
,
and
she
seemeth
to
busy
herselfe
onely
about
what
she
findeth
there
,
which
being
but
one
distinct
Image
at
a
tyme
(
for
corporall
organs
haue
limited
comprehensions
,
and
are
quickly
filled
with
corporall
species
)
she
therupon
seemeth
to
exercise
but
one
iudgement
;
or
but
one
affection
at
a
tyme
.
But
as
soone
as
the
soule
shall
be
released
out
of
the
body
(
which
is
like
a
darke
prison
to
wall
it
in
)
then
she
will
at
one
and
the
same
instant
actually
knowe
and
loue
all
those
things
she
knewe
,
and
loued
in
the
body
;
with
only
this
difference
,
that
her
knowledges
will
then
be
much
more
distinct
and
perfect
,
and
her
affections
much
more
vehement
then
they
were
in
this
life
,
by
reason
that
her
coniunction
heere
with
resistent
matter
was
a
burden
,
and
a
clogge
vnto
her
,
and
hindered
the
actiuitie
and
force
of
her
operations
.
The
difference
of
these
states
,
may
in
some
measure
be
illustrated
by
a
grosse
and
materiall
example
:
Represent
vnto
your selfe
a
man
walled
vp
in
a
darke
tower
,
that
is
so
close
as
noe
ayre
nor
light
can
come
into
it
,
excepting
only
at
one
little
hole
,
and
that
hole
too
affordeth
no
cleare
and
free
passage
to
the
sight
,
but
hath
a
thick
and
muddy
glasse
before
it
.
Now
if
this
man
would
looke
vpon
any
of
the
obiects
that
are
about
this
tower
,
he
must
gett
them
to
be
placed
ouer
against
that
hole
,
vnto
which
he
must
lay
his
eye
;
and
then
,
he
can
discerne
but
one
at
a
time
,
and
that
but
dimmely
nether
,
and
if
he
will
see
seuerall
bodies
,
it
must
be
by
so
many
seuerall
iterated
actes
as
they
are
in
number
.
But
suppose
some
Earthquake
or
exteriour
violence
to
breake
a
sunder
and
throwe
downe
to
the
ground
the
wals
of
this
tower
,
leauing
the
man
vntouched
and
vnhurt
;
then
at
one
instant
,
and
with
one
cast
of
his
eyes
,
he
beholdeth
distinctly
,
clearly
,
and
at
ease
,
all
those
seuerall
obiects
that
with
so
much
labour
and
tyme
he
tooke
but
a
mistakinge
suruey
of
before
.
4.
The
fourth
consideration
shall
be
,
that
after
the
first
instant
wherein
the
soule
is
separated
from
the
body
,
she
is
then
in
her
nature
no
longer
subiect
or
liable
to
any
new
impression
mutation
or
change
whatsoeuer
.
For
that
which
should
cause
any
such
effect
,
must
be
ether
a
materiall
or
a
spirituall
agent
:
But
a
materiall
one
cannot
worke
vpon
it
,
for
that
requireth
quantitie
in
the
patient
,
whereby
it
may
be
applyed
unto
it
to
exercise
its
operation
vpon
it
:
Nor
can
any
spirituall
agent
cause
any
succession
of
new
alteration
;
But
all
that
spirits
worke
one
vpon
another
is
done
at
once
and
at
one
instant
:
which
we
shall
discerne
the
clearer
by
examining
the
reason
why
there
is
succession
and
tyme
taken
vp
in
the
alterations
that
are
wrought
amongst
materiall
things
,
for
in
them
,
by
reason
of
their
quantity
that
causeth
an
extention
and
distance
of
the
parts
,
the
agent
,
allthough
it
haue
neuer
so
much
disposition
and
efficacy
to
worke
,
must
haue
his
seuerall
parts
applyed
to
the
seuerall
parts
of
the
patient
by
locall
motion
;
which
requireth
tyme
for
the
performance
thereof
.
And
besides
,
euen
in
the
agent
it selfe
,
the
grossenesse
and
heauinesse
of
the
matter
giueth
an
allay
and
is
a
clogge
to
the
actiuity
of
the
forme
,
and
as
it
were
pulleth
it
backe
whiles
it
is
in
action
.
But
this
is
not
so
in
spirituall
substances
,
and
therfore
we
may
conclude
that
among
them
in
the
same
instant
that
the
agent
is
disposed
to
worke
,
the
action
is
performed
,
for
on
his
part
there
is
nothing
to
retarde
it
,
nor
is
there
required
any
locall
motion
which
should
take
vp
tyme
;
and
likewise
by
the
same
reason
,
in
the
very
instant
that
the
patient
is
disposed
to
receiue
any
impression
,
it
is
wrought
in
it
:
And
thus
,
allthough
there
were
neuer
so
many
agents
,
and
euery
one
of
them
to
performe
neuer
so
many
actions
,
they
would
be
all
done
,
and
ended
in
one
and
the
same
instant
.
5.
The
next
consideration
shall
be
,
that
those
persons
who
in
this
world
had
strong
and
predominant
affections
to
sensible
and
materiall
obiects
;
and
dyed
in
that
state
;
shall
be
eternally
miserable
in
the
next
,
for
by
what
we
haue
sayed
,
it
appeareth
that
those
affections
will
eternally
remaine
in
the
soule
;
and
that
after
the
separation
of
it
from
the
body
,
they
can
neuer
be
blotted
out
of
it
,
or
changed
;
And
the
affections
of
a
separated
soule
are
much
more
ardent
and
vehement
then
whiles
it
is
in
the
body
.
But
it
is
impossible
they
should
euer
attayne
in
that
state
to
the
fruition
of
what
they
so
violently
couet
and
loue
,
and
yet
for
its
sake
they
neglect
all
other
goods
whatsoeuer
that
they
might
haue
,
whose
beauty
and
excellency
,
notwithstanding
they
plainly
discerne
:
they
cannot
choose
therfore
but
execrate
themselues
for
their
fondly
misplaced
(
yet
then
eternally
necessary
)
affecctions
,
and
pine
awaye
(
if
so
I
may
say
)
with
perpetuall
anguish
and
despaire
of
what
they
so
impatiently
,
and
enragedly
desire
and
ueuer
can
obtayne
.
6.
The
sixt
consideration
shall
be
,
that
to
be
happy
in
the
next
life
,
one
must
not
settle
their
predominant
affections
vpon
any
creature
whatsoeuer
,
or
any
good
that
we
can
naturally
attayne
to
the
knowledge
of
in
this
life
.
For
what
naturall
good
soeuer
we
loue
or
enioy
here
,
we
must
by
death
be
diuorced
from
,
and
(
as
we
haue
sayd
before
)
that
separation
will
cause
perpetuall
sorrow
,
because
the
affections
remaine
vnchangeable
.
And
allthough
we
should
place
our
felicity
in
naturall
knowledge
or
any
other
intellectuall
good
whatsoeuer
,
yet
that
cannot
satisfy
the
desires
and
fill
the
capacity
of
the
soule
,
though
it
be
neuer
so
perfectly
enioyed
:
for
they
are
infinite
;
and
this
can
be
collected
but
out
of
particular
obiects
(
for
the
whole
created
vniuerse
is
but
so
)
and
therfore
they
hold
on
proportion
together
;
but
the
soule
haueing
nothing
else
to
fill
it
withall
,
allthough
it
should
not
be
tormented
with
the
former
mentioned
corrosiues
of
preposterous
affections
,
yet
it
cannot
be
at
rest
and
quiet
,
and
the
thirst
of
it
satisfied
by
that
dropp
of
water
in
comparison
of
the
vehement
ardor
of
it
.
And
thus
it
followeth
,
that
ether
man
was
not
created
for
a
determinate
end
,
and
for
a
state
conuenient
for
his
nature
,
and
able
to
satisfie
the
originall
appetences
of
his
soule
;
or
at
the
least
,
no
man
can
by
naturall
meanes
arriue
to
the
end
and
period
of
happinesse
.
7.
But
now
to
proceede
in
the
pursuance
of
this
method
of
reasoning
,
and
to
follow
hence
forward
the
conduct
of
a
supernaturall
guide
,
since
nature
quitteth
vs
here
,
haueing
lead
vs
on
as
long
as
she
was
able
to
see
;
we
may
in
the
seauenth
place
consider
that
God
when
he
created
man
did
not
assigne
him
to
remaine
in
the
state
of
pure
nature
,
but
did
out
of
his
goodnesse
and
liberality
conferre
something
vpon
him
that
exceeded
the
sphere
of
his
nature
.
For
else
,
the
first
part
of
the
preceedent
consequence
would
follow
;
which
were
not
only
impious
,
but
absurd
to
say
,
to
whosoeuer
considereth
the
infinite
goodnesse
,
wisedome
and
omnipotency
of
God
.
For
as
heate
being
essentiall
to
fire
,
cannot
but
produce
heate
in
whatsoeuer
it
application
vnto
;
so
God
being
in
his
owne
essence
goodnesse
it selfe
,
cannot
chose
but
doe
vnto
whatsoeuer
proceedeth
from
him
,
all
that
good
which
the
nature
of
it
is
capable
of
;
(
whether
by
naturall
or
supernaturall
meanes
)
and
his
wisedome
can
readily
contriue
the
meanes
to
bring
that
to
passe
which
his
goodnesse
disposeth
him
to
doe
;
And
his
omnipotency
as
easily
acteth
what
his
other
two
attributes
haue
proiected
;
so
that
there
wanting
an
infinit
obiect
to
satisfy
the
infinite
capacity
of
the
soule
,
and
without
which
she
must
be
eternally
miserable
;
it
remayneth
,
that
he
who
gaue
that
capacity
,
must
allso
afforde
the
obiect
,
and
assigne
meanes
how
to
compasse
and
gaine
it
.
All
which
we
haue
allready
proued
is
out
of
the
reach
of
nature
to
discerne
:
and
therfore
it
followeth
of
consequence
,
that
the
author
of
nature
must
endowe
man
with
some
supernaturall
giftes
,
if
he
be
in
a
fit
disposition
to
receaue
them
which
may
bring
him
to
the
supernaturall
end
he
was
created
for
.
8
Our
eight
conclusion
shall
be
that
of
these
supernaturall
giftes
,
the
first
and
the
ground
and
foundation
of
all
the
rest
,
is
faith
.
For
we
haue
allready
determined
that
we
cannot
by
any
naturall
meanes
attaine
to
the
knowledge
of
any
obiect
that
may
render
vs
completely
happy
in
the
next
life
;
And
yet
such
knowledge
must
be
had
,
to
the
end
that
we
may
direct
our
actions
to
gaine
the
fruition
of
that
obiect
.
Therfore
there
is
no
way
left
to
compasse
this
,
but
by
the
instructions
and
discipline
of
some
Master
whose
goodnesse
and
knowledge
we
can
no
wayes
doubt
of
;
by
which
two
perfections
in
him
,
we
may
be
secure
that
he
nether
can
be
deceaued
himselfe
,
nor
will
deceaue
vs
.
Now
the
docctrine
that
such
a
Master
shall
teach
for
such
an
ende
,
we
call
faith
.
9.
In
the
ninth
place
we
must
determine
that
this
Master
must
be
God
and
man
.
For
first
by
our
discourse
vpon
naturall
principles
,
we
haue
proued
,
that
to
auoide
misery
in
the
next
life
,
we
must
deny
our
senses
the
content
and
satisfaction
that
they
naturally
desire
in
corporall
things
,
and
that
we
must
withdrawe
our
affections
from
all
materiall
obiects
:
And
next
we
haue
collected
that
the
obiect
which
we
must
know
and
loue
to
be
happy
,
doth
exceede
the
reach
and
view
of
any
created
vnderstanding
to
discerne
:
Therfore
we
may
safely
conclude
that
this
doctrine
ought
to
be
deliuered
vnto
vs
originally
by
God
himselfe
.
For
after
the
first
branch
,
which
is
of
withdrawing
our
affections
from
sensible
goods
;
allthough
out
of
naturall
principles
that
doctrine
is
to
be
collected
,
yet
that
is
not
a
sufficient
meanes
to
settle
mankinde
in
generall
,
in
the
beliefe
of
it
:
For
the
discourse
that
proueth
it
,
is
such
an
abstracted
one
,
as
very
few
are
capable
of
it
,
being
that
it
requireth
both
a
mature
age
to
be
able
to
reason
so
(
before
which
tyme
many
dye
)
and
likewise
strong
and
vigoroux
powers
of
the
vnderstanding
which
we
see
more
doe
want
then
are
indowed
withall
:
And
,
besides
,
of
those
that
haue
both
yeares
and
capacity
to
wielde
such
thoughts
,
there
are
so
few
that
are
not
in
a
manner
forced
away
from
such
interiour
recollections
by
their
particular
vacations
and
the
naturall
necessities
they
are
obliged
vnto
;
as
to
beate
it
out
by
themselues
is
not
a
sufficient
meanes
to
serue
mankind
in
this
case
.
And
to
thinke
that
those
few
who
haueing
great
partes
,
may
with
much
labour
haue
attayned
to
the
knowledge
therof
,
should
instruct
others
that
are
simpler
and
are
taken
vp
by
other
imployments
and
courses
of
life
,
were
very
irrationall
;
since
no
man
,
be
he
neuer
so
wise
,
is
such
but
may
be
deceiued
;
and
then
,
how
can
it
be
expected
that
another
man
should
without
sensible
demonstration
belieue
his
single
word
in
a
matter
so
contrary
to
sense
,
and
wherein
he
must
forgoe
so
great
contentments
and
present
vtility
?
And
for
the
other
branch
,
which
is
in
the
instructing
mankinde
concerning
the
right
obiect
that
he
is
to
know
and
loue
to
be
happy
,
that
is
alltogether
out
of
the
reache
of
any
man
whatsoeuer
by
himselfe
to
discouer
;
and
therfore
much
lesse
can
he
in
his
owne
name
instruct
others
therin
:
And
if
any
man
should
goe
about
to
doe
so
,
and
to
introduce
a
new
doctrine
of
faith
not
formerly
heard
of
,
drawing
the
arguments
for
confirmation
therof
onely
out
of
his
owne
ratiocination
and
discourse
;
that
alone
,
were
enough
to
conuince
him
of
falsehoode
;
since
he
should
thereby
vndertake
to
know
what
were
impossible
for
him
of
himselfe
to
attayne
to
the
knowledge
of
.
Therfore
it
is
necessary
that
the
author
of
the
doctrine
we
must
belieue
,
the
instructor
of
the
actions
we
must
performe
;
and
the
promiser
of
the
happinesse
we
may
hope
for
,
be
God
himselfe
;
who
onely
knoweth
of
himselfe
what
is
sayed
in
matters
of
these
natures
,
and
who
onely
is
nether
liable
to
be
deceiued
,
nor
can
deceiue
others
;
as
being
the
prime
verity
it selfe
.
But
because
the
weakenesse
of
our
intellectuall
nature
is
such
,
whiles
we
remaine
here
in
our
earthly
habitations
,
imprisoned
in
our
houses
of
clay
,
as
we
cannot
lift
vp
our
heauy
and
drowsie
eyes
,
and
steddily
fixe
our
dimme
sight
vpon
the
dazeling
and
indeed
inuisible
Deity
,
nor
entertaine
an
immediate
communication
with
him
(
like
the
children
of
Israel
,
who
desired
that
Moses
,
not
God
might
speake
vnto
them
)
it
was
necessary
that
God
himselfe
should
descend
to
some
corporall
substance
that
might
be
more
familiar
and
lesse
dazeling
vnto
vs
;
And
none
was
so
conuenient
as
humane
nature
,
to
the
end
that
he
might
not
onely
conuerse
freely
and
familiarly
with
vs
,
and
so
in
a
gentle
and
a
sweete
manner
teach
vs
what
we
should
doe
;
but
also
preach
vnto
vs
by
his
example
,
and
himselfe
be
our
leader
in
the
way
that
he
instructed
vs
to
take
.
The
conclusion
then
of
this
discourse
,
is
,
that
it
was
necessary
,
Christ
,
God
and
man
,
should
come
into
the
world
to
teach
vs
what
to
belieue
and
what
to
doe
.
10.
The
tenth
conclusion
shall
be
,
that
those
vnto
whom
Christ
did
immediatly
preach
this
faith
,
and
vnto
whome
he
gaue
commission
to
preach
it
vnto
others
and
spread
it
through
the
world
,
after
he
ascended
to
heauen
,
ought
to
be
belieued
as
firmely
as
he
himselfe
.
The
reason
of
this
assertion
is
,
that
their
doctrine
,
though
it
be
deliuered
by
secondary
mouthes
,
yet
it
proceedeth
from
the
same
fountaine
:
which
is
God
himselfe
,
that
is
the
prime
verity
,
and
cannot
deceiue
,
nor
be
deceiued
.
But
all
the
difficulty
here
in
is
,
to
know
who
had
this
immediate
commission
from
Christ
,
and
by
what
seale
we
should
discerne
it
to
haue
bin
no
forged
one
.
The
solution
of
this
ariseth
out
of
the
same
argument
which
proueth
that
Christ
himselfe
was
God
,
and
that
the
doctrine
he
taught
was
true
and
diuine
;
which
is
,
the
miracles
and
workes
he
did
,
exceeding
the
power
of
nature
,
and
that
could
be
effected
by
none
but
by
God
hmiselfe
:
for
he
being
truth
it selfe
,
cannot
by
any
action
immediatly
proceeding
from
him
,
witnesse
and
confirme
à
falsehoode
:
In
like
manner
the
Apostles
doing
such
admirable
workes
and
miracles
as
nether
by
nature
nor
by
art
magicke
could
be
brought
to
passe
,
that
must
necessarily
inferre
God
himselfe
cooperated
with
them
to
iustifie
what
they
sayd
;
it
is
euident
that
their
doctrine
(
which
was
not
their
owne
,
but
receaued
from
Christ
)
must
be
true
and
Diuine
.
11.
Te
eleauenth
conclusion
shall
be
,
that
this
faith
thus
taught
by
Christ
and
propagated
by
the
Apostles
and
necessary
to
mankinde
to
belieue
(
as
well
that
part
of
it
,
which
is
written
,
as
the
whole
which
is
not
)
dependeth
intrinsecally
vpon
the
testimony
of
the
Catholicke
Church
;
which
is
ordayned
to
conserue
and
deliuer
it
from
age
to
age
.
(
By
which
Catholike
Church
,
I
meane
the
congregation
of
the
faithfull
that
is
spread
through-out
the
whole
world
)
for
we
haue
proued
before
,
that
the
way
to
the
true
faith
ought
to
be
open
and
playne
to
all
men
,
of
all
abilities
,
and
in
all
ages
,
that
haue
a
desire
to
embrace
it
:
and
this
cannot
be
but
ether
by
the
immediate
preaching
of
Christ
;
or
else
by
the
information
(
ether
in
writing
or
by
word
of
mouth
)
of
them
that
learned
it
from
him
,
and
their
deliuering
it
ouer
to
others
,
and
so
from
hand
to
hand
vntill
any
particular
tyme
you
will
pitch
vpon
.
But
from
Christs
owne
mouth
,
none
could
haue
it
but
those
who
liued
in
the
age
when
he
did
,
therfore
there
remaineth
no
other
meanes
to
haue
it
deriued
downe
to
after
;
ages
then
by
this
deliuery
ouer
from
hand
to
hand
of
the
whole
congregation
of
fathers
or
elders
dispersed
throughout
the
world
,
to
the
whole
congregation
of
sonnes
or
youngers
;
which
course
of
deducing
faith
from
Christ
we
call
tradition
,
so
that
this
conclusion
proueth
that
the
Church
is
the
conseruer
both
of
the
whole
doctrine
of
faith
necessary
for
saluation
,
and
likewise
of
the
diuine
writ
dictated
by
the
Holy
Ghost
,
and
written
by
the
Prophetes
,
Euangelists
and
Apostles
,
which
we
are
also
bound
to
belieue
.
And
the
same
assent
that
we
are
to
giue
to
the
truth
of
Scriptures
(
that
is
to
say
,
that
the
Scriptures
we
haue
are
true
Scriptures
)
the
very
same
we
are
to
giue
to
other
articles
of
faith
proposed
vnto
vs
by
the
Church
:
for
they
alike
depend
of
the
same
authority
;
which
is
the
veracity
of
the
Church
proposing
and
deliuering
them
vnto
vs
to
be
belieued
.
And
we
may
as
well
doubt
that
the
Church
hath
corrupted
the
Scriptures
,
as
that
she
hath
corrupted
any
article
of
fayth
.
12.
The
twelueth
conclusion
shall
be
that
into
the
Catholike
Church
noe
false
doctrine
in
any
age
can
be
admitted
or
creepe
in
,
that
is
to
say
,
no
false
proposition
whatsoeuer
can
euer
be
receiued
and
imbraced
by
the
Catholike
Church
as
a
proposition
of
faith
.
For
whatsoeuer
the
Church
beleeueth
as
a
proposition
of
faith
,
is
vpon
this
ground
,
that
Christ
taught
it
as
such
vnto
the
Church
he
planted
himselfe
,
and
so
it
left
it
in
truste
to
be
by
it
deliuered
ouer
to
the
next
age
.
And
the
reason
why
the
present
Church
belieueth
any
proposition
to
be
of
faith
,
is
because
the
immediate
preceeding
Church
,
of
the
age
before
,
deliuered
it
as
such
.
And
so
you
may
driue
it
on
from
age
to
age
vntill
you
come
to
the
Apostles
and
Christ
.
Therefore
to
haue
any
false
proposition
of
faith
admitted
into
the
Church
in
any
age
,
doth
Suppose
that
all
they
of
that
age
must
vnanimously
conspire
to
deceiue
their
children
and
youngers
,
telling
them
that
they
were
taught
by
theire
fathers
to
belieue
,
as
of
faith
,
some
proposition
which
indeed
they
were
not
.
Which
being
impossible
(
as
it
will
euidently
appeare
to
any
prudent
person
that
shall
reasonably
ponder
the
matter
)
that
so
many
men
spread
throughout
the
whole
world
,
so
different
in
their
particular
interests
and
endes
,
and
of
such
various
dispositions
and
natures
,
should
all
agree
together
in
the
forgery
of
any
precise
lye
;
it
is
impossible
that
any
false
doctrine
should
creepe
into
the
Church
.
But
because
the
force
of
this
argument
may
peraduenture
not
appeare
at
the
first
sight
to
your
Ladyshipp
,
that
happily
hath
not
had
much
occasion
to
make
deepe
reflection
vpon
the
certainty
that
must
needs
be
in
the
asseueration
of
any
history
of
matter
of
fact
subiect
to
the
sense
,
which
shall
be
made
by
a
great
company
of
men
so
distant
from
one
another
,
and
of
such
different
interests
and
affections
as
they
cannot
conspire
together
in
the
forgery
of
a
falsehood
;
But
that
you
may
happily
thinke
,
since
any
one
man
is
lyable
to
be
deceiued
,
or
out
of
some
indirect
end
may
be
iuduced
to
deceiue
another
,
it
is
also
possible
that
a
whole
multitude
of
men
(
be
it
neuer
so
great
)
consisting
of
particular
men
,
may
allso
deceiue
or
be
deceiued
:
I
will
therefore
for
a
further
declaration
of
this
matter
,
propose
for
the
thirteenth
Conclusion
,
that
fayth
thus
deliuered
,
is
absolutly
more
certaine
and
infallible
then
any
naturall
science
whatsoeuer
.
And
yet
sciences
are
so
certaine
(
I
meane
such
as
depend
of
experience
and
demonstration
)
as
he
were
not
a
rationall
man
that
should
refuse
his
assent
vnto
them
:
And
consequently
he
would
incurre
the
like
censure
that
should
not
yield
credence
to
faith
,
in
this
manner
proposed
vnto
him
.
In
the
proofe
of
this
conclusion
I
must
vse
two
wordes
appropriated
to
philosophy
(
to
wit
matter
and
forme
)
which
is
contrary
to
my
intention
at
the
first
,
which
was
to
abstaine
from
all
termes
of
artificiall
learning
,
and
make
onely
a
familiar
discourse
that
should
require
no
preceedent
helpe
of
study
,
but
onely
a
cleere
and
strong
iudgement
(
such
as
yours
is
)
to
weigh
the
strength
of
the
reason
:
Butt
I
am
the
lesse
srcupulous
to
auoide
these
words
,
because
I
know
your
La:
vnderstandeth
what
is
meaned
by
them
;
and
they
haue
often
occurred
in
our
discourses
.
To
come
then
to
the
examination
of
this
conclusion
,
I
say
,
that
faith
dependeth
on
these
two
propositions
;
first
,
that
whatsoeuer
God
sayth
is
true
;
Next
,
that
God
sayd
this
(
whatsoeuer
it
be
)
that
is
deliuered
thus
by
the
tradition
of
the
Church
.
For
the
former
of
these
assertions
,
there
is
noe
doubt
made
by
any
side
;
since
all
agree
that
God
being
the
prime
verity
,
whatsoeuer
proceedeth
immediatly
from
him
must
necessarily
be
more
infallible
then
any
collections
made
from
creatures
ether
by
experience
or
ratiocination
of
men
.
The
second
assertion
I
shall
allso
proue
to
be
more
infallible
then
any
such
collections
;
in
this
manner
.
Among
materiall
things
,
that
are
subiect
to
tyme
and
place
,
and
are
here
in
the
sphere
of
contraries
,
and
of
action
and
passion
,
although
the
lawes
that
gouerne
them
are
in
the
generall
certaine
(
else
no
science
could
be
acquired
of
them
)
yet
in
the
particular
they
are
subiect
to
contingency
and
defection
from
those
lawes
;
which
contingency
doth
proceed
from
the
resistence
of
the
matter
,
and
the
contagion
and
leprosy
(
if
so
I
may
say
)
that
the
matter
infecteth
the
forme
withall
;
which
,
were
it
not
for
that
,
would
allwayes
constantly
worke
the
same
effect
in
all
ocasions
:
and
according
as
the
forme
hath
in
particular
more
or
lesse
predominance
ouer
the
matter
,
the
contingency
and
defect
in
them
from
the
true
nature
of
that
body
considered
in
his
perfection
,
is
the
greater
or
the
lesser
.
Lett
vs
illustrate
this
by
an
example
:
According
to
the
ordinary
doctrine
of
Philosophers
in
the
Schooles
,
we
collect
by
many
particular
experiences
,
that
the
nature
of
fire
proceedinge
from
the
forme
of
it
,
is
to
ascend
;
and
of
them
we
frame
a
generall
doctrine
that
fire
is
the
lightest
of
all
the
elements
,
and
that
his
naturall
place
is
aboue
them
all
:
yet
we
see
that
when
the
forme
of
fire
is
introduced
into
grosse
and
terrestriall
matter
,
it
is
wrested
from
his
owne
naturall
inclination
,
and
is
forced
,
in
steed
of
ascendind
,
then
to
descend
;
as
when
wood
,
iron
,
earth-coale
,
and
such
other
terrestriall
matter
is
sett
on
fire
:
And
it
is
more
or
lesse
violented
from
his
naturall
place
,
according
as
the
subiect
it
resideth
in
,
hath
more
or
lesse
power
ouer
it
,
and
is
more
or
lesse
materiall
:
for
it
sheweth
more
of
his
leuity
and
naturall
propension
to
ascend
,
when
it
setteth
an
oyly
,
or
ay
ery
substance
on
fire
and
breaketh
vp
in
flames
,
them
when
meeting
with
a
more
materiall
and
terrestriall
substance
,
as
wood
,
it
turneth
it
into
a
coale
.
Now
to
apply
this
to
our
purpose
,
I
say
,
that
of
all
formes
whatsoeuer
that
are
ioyned
to
matter
,
the
noblest
and
most
eleuated
aboue
the
foeculency
of
matter
,
is
the
soule
of
man
:
for
it
is
not
onely
the
forme
of
the
noblest
materiall
creature
that
is
;
but
besides
that
,
it
is
so
full
of
efficacy
as
it
euen
ouerfloweth
the
capacity
of
matter
,
which
not
being
able
to
imbibe
(
as
I
may
say
)
and
take
it
vp
all
,
it
hath
a
particular
subsistence
belonging
to
it selfe
;
from
whence
Philosophers
proue
the
immortality
of
it
.
Therefore
we
may
safely
conclude
that
mankinde
,
in
the
originall
appetences
and
naturall
desires
of
his
soule
,
is
lesse
subiect
to
contingency
,
and
more
secure
from
hauing
his
nature
corrupted
and
peruerted
from
his
due
course
,
then
any
other
materiall
creature
whatsoeuer
is
in
the
performance
of
those
actions
that
proceed
from
the
actiuity
of
his
forme
;
and
so
consequently
,
being
considered
in
generall
,
proceedeth
most
certainly
and
infallibly
to
the
pursuance
thereof
;
and
it
is
impossible
it
should
fall
of
from
its
owne
nature
,
and
,
suffer
that
to
be
extinguished
in
it
;
although
in
some
particulars
,
by
the
immersion
in
matter
and
the
terrene
habitation
it
dwelleth
in
,
some
soule
may
be
drawne
or
rather
wrested
to
a
contrary
byas
vnto
that
which
originally
nature
implanted
in
it
.
Now
the
primary
originall
naturall
appetence
of
mans
soule
,
is
the
loue
of
truth
;
which
it
vehemently
desireth
,
and
is
allwayes
vnquiet
and
ardent
in
the
search
of
it
vpon
what
occasion
soeuer
,
and
is
neuer
appeased
and
at
ease
,
vntill
she
haue
found
it
out
;
which
she
noe
sooner
hath
done
,
but
the
violence
she
was
in
is
calmed
;
she
is
contented
;
and
she
setleth
her selfe
to
repose
,
as
hauing
arriued
to
her
center
and
naturall
place
of
rest
;
wherein
she
continueth
enioying
the
purchase
she
hath
made
,
vntill
some
new
occasion
of
disquisision
stir
her
vp
againe
;
in
which
she
vseth
the
same
industry
and
eagernes
as
before
.
And
thus
we
plainely
see
that
the
acquisition
of
truth
is
that
which
the
soule
in
euery
action
naturally
aymeth
at
,
as
fire
doth
to
ascend
;
and
detesteth
falsehood
,
as
flames
suffer
violence
to
be
reuerberated
downewards
.
Therfore
,
allthough
any
particular
man
may
haue
his
senses
or
fantasie
so
depraued
as
to
take
imperfect
and
maymed
impressions
of
outward
obiects
;
or
the
powers
of
his
vnderstanding
so
weake
as
to
make
preposterous
and
disorderly
collections
out
of
them
;
or
his
iudgement
so
misguided
by
preoccupation
of
any
affection
or
particular
end
,
as
he
may
in
himselfe
be
deceiued
,
and
feede
his
soule
with
falsehood
in
steede
of
truth
;
or
else
,
that
sinister
respects
and
interests
,
or
sordide
apprehensions
of
commodity
to
himselfe
,
meeting
with
à
soule
so
disposed
and
wrought
vpon
by
the
sensuall
passions
tyrannising
ouer
it
,
as
to
cause
him
to
swallow
those
baytes
,
may
make
him
employ
the
faculties
of
his
vnderstanding
and
the
powers
of
his
soule
,
contrary
vnto
their
naturall
inclination
,
to
the
maintayning
of
a
lye
,
and
industriously
to
deceiue
others
:
yet
it
is
impossible
that
all
mankind
or
such
a
multitude
of
men
as
contayne
in
them
all
the
variety
of
dispositions
and
affections
incident
to
the
nature
of
man
,
and
that
are
dispersed
throughout
the
world
,
so
as
they
can
haue
noe
communion
together
whereby
they
might
infect
one
another
,
nor
can
haue
sinister
ends
common
alike
to
them
all
,
which
should
inuite
them
to
conspire
together
to
forge
a
falsehood
:
it
is
impossible
(
I
say
)
that
such
a
company
of
men
should
so
degenerate
from
their
owne
nature
(
which
is
to
loue
truth
)
as
they
should
of
themselues
inuent
a
lye
(
and
that
in
so
important
a
matter
as
faith
is
)
and
concurre
to
deceiue
the
world
of
men
that
should
come
after
them
in
things
of
such
nature
,
as
their
deceipt
must
of
necessity
damne
for
all
eternity
both
themselues
and
all
them
that
shall
receiue
that
lye
from
them
,
and
take
it
upon
their
credit
:
without
which
vnanimous
conspiracy
of
one
whole
age
of
men
throughout
all
the
world
,
we
proued
in
our
last
conclusion
that
no
false
proposition
could
be
admitted
into
the
Church
as
an
article
of
faith
.
In
a
word
,
this
generall
defection
of
all
makinde
from
truth
,
is
more
impossible
then
that
all
one
entire
element
or
any
primigeniall
nature
should
absolutely
perish
or
loose
its
originall
proprietie
;
as
for
all
the
fire
in
the
world
to
be
corrupted
and
forsake
his
heate
and
leuity
,
and
so
consequently
to
haue
noe
more
fire
in
nature
:
all
which
followeth
of
what
is
sayd
aboue
.
And
thus
I
conceiue
I
haue
made
good
the
assertion
that
hath
begotten
all
this
discourse
vpon
the
thirteenth
head
;
which
is
that
faith
conserued
in
the
Catholike
Church
,
and
deliuered
by
perpetuall
succession
and
generall
tradition
,
is
more
certaine
and
more
infallible
then
any
naturall
science
whatsoeuer
:
for
naturall
sciences
being
grounded
vpon
the
indefectibility
of
the
natures
of
those
things
from
whence
those
sciences
are
collected
;
and
faith
depending
vpon
the
indefectibility
of
humane
nature
,
which
is
infinitly
more
noble
then
they
,
and
whose
forme
is
eleuated
beyond
the
reach
of
matter
(
whereas
theirs
is
comprehended
and
shutt
vp
within
the
wombe
of
matter
and
which
is
indeed
the
end
and
period
of
all
their
natures
,
and
of
all
the
whole
materiall
world
)
It
followeth
of
consequence
that
faith
must
be
lesse
subiect
to
contingency
,
and
lesse
lyable
to
error
then
naturall
sciences
are
.
And
they
being
in
vniuersall
infallible
and
certaine
;
faith
must
likewise
be
so
too
;
and
more
if
more
may
be
.
But
this
is
not
enough
.
our
disquisition
must
not
rest
heere
:
We
must
not
content
ourselues
in
this
diuine
affaire
and
supernaturall
doctrine
with
a
certitude
depending
onely
vpon
naturall
causes
.
The
wisedome
of
God
proportioneth
out
congruent
meanes
to
bring
on
euery
thing
to
their
proper
end
;
and
according
to
the
nobility
of
the
effect
that
he
will
haue
produced
,
he
ordaineth
equiualent
noble
causes
.
Therefore
,
mans
obtaining
beatitude
being
the
highest
end
that
any
creature
can
arriue
vnto
,
and
alltogether
supernaturall
;
it
requireth
supernaturall
causes
to
bring
vs
to
that
end
,
and
a
supernaturall
infallibility
to
secure
vs
in
that
iourney
.
We
must
not
onely
haue
a
supernaturall
way
to
trauell
in
(
which
is
faith
)
but
allso
a
supernaturall
assurance
of
the
right
way
,
vnto
the
discouery
of
which
,
all
that
we
haue
allready
sayd
,
doth
necessarily
conduce
;
for
Gods
prouidence
that
disposeth
all
things
sweetly
,
will
not
in
any
generall
affaire
introduce
into
the
materiall
world
any
supernaturall
effect
,
vntill
the
naturall
causes
be
first
disposed
fittingly
to
cooperate
on
their
partes
;
and
then
he
neuer
faileth
of
his
.
As
for
example
,
when
a
naturall
creature
is
to
be
produced
into
beeing
,
the
father
and
mother
must
both
concurre
in
contributing
all
that
is
in
their
power
to
the
generation
of
a
child
;
and
yet
we
are
sure
the
soule
to
be
produced
hath
no
dependance
of
them
;
yet
notwithstanding
,
without
their
precedent
action
no
newe
soule
would
be
:
But
when
the
matter
is
fittingly
disposed
in
the
mothers
wombe
,
he
neuer
misseth
creating
of
a
soule
in
that
body
;
which
is
as
noble
an
effect
,
and
as
much
requiring
the
omnipotency
of
God
,
as
the
creating
of
nothinge
all
the
materiall
world
;
and
yet
we
may
say
that
the
matter
,
when
it
is
arriued
to
its
last
disposition
for
the
reception
of
such
a
forme
,
may
in
a
manner
clayme
that
miraculous
action
depending
of
his
omnipotency
;
since
for
mankinde
he
created
the
rest
of
the
materiall
world
,
and
therefore
there
ought
to
be
as
certaine
and
necessary
causes
for
the
production
of
man
,
as
there
are
for
the
production
of
other
materiall
things
,
which
we
see
doe
seldome
m●sse
in
any
when
the
matter
is
fitly
disposed
for
the
reception
of
their
seuerall
formes
.
And
so
in
like
manner
we
may
rationally
conclude
,
that
in
this
high
and
supernaturall
busynesse
of
deliuering
ouer
from
hand
to
hand
a
supernaturall
doctrine
to
bring
mankinde
to
the
end
it
was
created
for
,
he
will
first
haue
all
the
naturall
causes
fittingly
disposed
for
the
secure
and
infallible
performance
of
that
worke
:
and
then
,
that
he
will
adde
and
infuse
into
them
some
supernaturall
guift
whereby
to
giue
them
yet
further
a
supernaturall
assurance
and
infallibility
;
which
they
may
with
an
humble
confidence
in
his
vnlimited
goodesse
,
expect
and
claime
at
his
diuine
hand
,
when
they
are
reduced
to
that
state
as
is
conuenient
for
the
reception
of
such
a
supernaturall
guift
.
14.
Our
fourteenth
conclusion
therefore
shall
be
that
God
hath
giuen
to
his
Church
thus
composed
,
the
holy
Ghost
,
to
confirme
it
in
the
true
faith
,
and
to
preserue
it
from
error
,
and
to
Illuminate
the
vnderstanding
of
it
in
right
discerning
the
true
sense
of
those
Misteryes
of
faith
that
are
committed
to
the
custody
of
it
,
and
to
worke
supernaturall
effects
of
deuotion
and
sanctitie
in
that
Church
.
And
this
I
proue
thus
,
Considering
that
the
doctrine
of
Christ
is
practicall
and
aymeth
at
the
working
of
an
effect
,
which
is
the
reduction
of
mankinde
to
beatitude
:
and
that
mankinde
comprehendeth
not
onely
those
that
liued
in
that
age
,
when
he
preached
,
but
also
all
others
that
euer
were
since
,
or
shall
be
till
the
end
of
the
world
:
It
is
apparent
that
to
accomplish
that
end
,
it
was
necessary
Christ
should
so
effectually
imprint
his
doctrine
in
their
hearts
whom
he
deliuered
it
vnto
,
as
it
might
vpon
all
occasions
and
at
all
tymes
infallibly
expresse
it selfe
in
action
,
and
in
the
deliuery
of
it
ouer
from
hand
to
hand
,
should
in
vertue
and
strength
of
the
first
operation
,
produce
euer
after
like
effects
in
all
others
.
Now
to
haue
this
compleately
performed
,
it
was
to
be
done
both
by
exteriour
and
by
interiour
meanes
;
proportionable
to
the
senses
without
,
and
to
the
soule
within
.
The
outward
meanes
were
the
miracles
that
he
wrought
,
of
which
himselfe
sayeth
,
if
I
had
not
wrought
those
workes
that
no
man
else
euer
did
,
they
were
not
guilty
of
sinne
,
but
now
,
they
haue
no
excuse
:
(
or
to
this
purpose
)
and
he
promissed
the
Apostles
they
should
doe
greater
then
those
.
And
that
miracles
are
the
proper
instruments
to
plant
a
new
doctrine
and
faith
withall
,
the
Apostle
witnesseth
when
he
sayeth
that
miracles
are
wrought
for
the
vnfaithfull
not
for
the
faithfull
,
and
God
himselfe
told
Moses
that
he
would
once
doe
some
prodigy
in
his
fauour
that
the
people
might
for
euer
after
belieue
what
he
sayd
to
them
.
But
it
is
manifest
by
the
fall
of
the
Apostles
themselues
,
that
onely
this
exteriour
meanes
of
miracles
is
not
sufficient
to
engrafte
supernaturall
faith
deepe
enough
in
mens
hearts
,
when
as
they
vpon
Christs
Passion
,
not
onely
for
feare
,
through
humane
frailty
,
denyed
their
master
,
but
had
euen
the
very
conceit
and
beliefe
of
his
doctrine
exiled
out
of
their
hearts
and
vnderstanding
,
notwithstanding
all
the
miracles
they
had
seene
him
worke
in
allmost
4.
yeares
tyme
they
continually
conuersed
with
him
:
which
appeareth
plainely
by
the
discourse
of
the
disciples
going
to
Emaus
,
when
they
sayed
we
hoped
,
&c.
And
expressed
their
sadnesse
for
the
contrary
successe
to
their
expectation
;
and
by
saint
Thomas
his
saying
that
he
would
not
belieue
his
resurrection
vnlesse
he
saw
him
and
pnt
his
fingers
into
his
woundes
&c.
And
by
the
rest
of
the
Apostles
that
were
so
long
before
they
would
belieue
his
resurrection
,
as
hauing
giuen
ouer
the
thought
of
his
diuinity
,
and
after
his
death
considered
him
but
as
a
pure
man
like
other
men
.
Therfore
it
was
necessary
that
some
inward
light
should
be
giuen
them
,
so
cleare
,
and
so
strong
,
and
so
powerfull
,
as
the
senses
should
not
be
able
to
preuaile
against
it
,
but
that
it
should
onerflowingly
possesse
and
fill
all
their
vnderstandings
and
their
soules
,
and
make
them
breake
out
in
exteriour
actions
correspondent
to
the
spirit
that
steered
them
within
.
And
the
reason
is
euident
:
for
whiles
on
the
one
side
the
senses
discerne
,
apparantly
,
miracles
wrought
in
confirmation
of
a
doctrine
;
and
on
the
other
side
,
the
same
senses
doe
stifly
contradict
the
very
possibility
of
the
doctrine
which
those
miracles
testifye
;
the
soule
within
,
hauing
no
assistance
beyond
the
naturall
powers
she
hath
belonging
originally
vnto
her
,
is
in
great
debate
and
anxiety
which
way
to
giue
her
assent
;
and
though
reason
doe
preuaile
to
giue
it
to
the
party
of
the
present
miracles
,
yet
it
is
with
great
timidity
.
But
if
it
happen
that
the
course
of
those
miracles
be
stopped
;
them
the
particular
seeming
impossibilies
of
the
proposed
faith
remayning
alwayes
alike
liuely
in
their
apprehension
,
and
the
miracles
wrought
to
confirme
it
residing
but
in
the
memory
,
and
the
representations
of
them
wearing
out
dayly
more
and
more
,
and
the
present
senses
and
fantasy
growing
proportionably
stonger
and
stronger
,
and
withall
obiecting
continually
new
doubts
about
the
reality
of
those
miracles
,
it
cannot
be
expected
otherwise
but
that
the
assent
of
the
soule
should
range
it selfe
on
the
side
of
the
impossibilityes
appearing
to
the
present
senses
,
and
renounce
the
doctrine
formerly
confirmed
by
miracles
,
vnlesse
some
inward
and
supernaturall
light
be
giuen
her
to
disperse
all
the
mistes
that
the
senses
rayse
against
the
truth
of
the
doctrine
.
Now
the
infusion
of
this
light
and
feruour
,
we
call
the
giuing
of
the
holy
Ghost
,
which
Christ
himselfe
foreknowing
how
necessary
it
was
,
promised
them
,
assuring
them
that
he
would
procure
his
father
to
send
them
the
Holy
Ghost
,
the
spirit
of
truth
,
that
should
for
euer
remaine
among
them
,
and
within
them
,
and
suggest
vnto
their
memory
and
instruct
them
in
the
right
understanding
of
the
faith
he
had
preached
vnto
them
.
And
this
was
prophesied
long
before
,
of
the
state
of
the
law
of
grace
by
Hieremy
,
whose
authority
S.
Paule
bringeth
to
proue
that
the
law
of
the
Gospell
was
to
be
written
by
the
holy
Ghost
in
mens
hearts
and
in
their
mindes
,
and
accordingly
,
he
calleth
the
faithfull
of
the
Corynthians
,
the
faith
of
Christ
not
written
with
inke
,
but
with
the
spirit
of
God
;
nor
grauen
in
stony
tables
,
but
in
the
fleshy
ones
of
their
hearts
.
And
in
performance
of
this
prophesy
and
of
Christs
promise
,
the
hystorie
telleth
vs
that
on
the
tenth
day
after
the
ascension
of
Christ
,
when
all
his
disciples
(
who
were
then
all
his
Church
,
and
were
to
preach
and
deliuer
it
to
all
the
world
)
were
assembled
together
,
the
holy
Ghost
was
giuen
them
;
and
that
,
in
so
full
à
measure
,
as
they
not
onely
were
confirmed
so
perfectly
in
their
faith
as
they
neuer
after
admitted
the
least
vacillation
therein
,
but
they
immediatly
,
casting
away
all
other
desires
and
thoughts
,
were
inflamed
with
admirable
loue
of
God
,
and
broke
out
into
his
prayses
,
and
into
a
vehement
ardor
of
teaching
and
conuerting
others
;
and
when
,
by
reason
of
that
zeale
of
theirs
,
any
thing
happened
to
them
contrary
to
flesh
and
blood
,
and
humane
nature
(
as
persecutions
,
ignominies
,
corporall
punishments
,
and
euen
death
it selfe
)
they
not
onely
not
shunned
it
,
as
before
,
but
greedily
rann
to
meete
and
embrace
it
,
and
ioyed
,
and
gloryed
in
it
:
all
which
were
effects
of
the
holy
Ghost
residing
in
them
,
and
filling
their
myndes
,
and
gouuerning
their
soules
.
Where
vppon
,
by
the
way
we
may
note
,
that
in
what
Church
soeuer
we
find
not
à
state
of
life
for
sanctitie
and
neere
vnion
with
God
,
and
contempt
of
wordly
and
transitory
things
,
raysed
aboue
the
pitch
of
nature
and
morality
,
we
may
conclude
the
holy
Ghost
inhabiteth
not
there
:
for
euery
agent
produceth
effects
proportionable
to
the
dignity
of
it
,
and
the
excellency
of
any
cause
,
shineth
eminently
in
the
noblenesse
of
its
effects
.
Now
that
this
guift
of
the
holy
Ghost
is
to
remaine
with
the
Church
as
long
as
the
Church
remaineth
,
to
illuminate
it
with
the
spirit
of
truth
,
and
to
giue
it
a
supernaturall
and
diuine
vnction
,
will
appeare
manifestly
vpon
consideration
of
the
cause
why
the
holy
Ghost
was
to
be
giuen
at
the
first
,
which
remaineth
alwayes
the
same
,
and
therfore
the
same
effect
must
alwayes
follow
:
and
accordingly
,
Christ
promised
his
Church
vpon
his
ascending
into
heauen
,
that
he
would
alwayes
ramaine
with
them
vntill
the
end
of
the
world
,
to
witt
,
by
this
holy
spirit
;
for
he
was
then
at
the
point
of
withdrawing
his
corporall
presence
from
them
.
15.
Our
next
conclusion
shall
be
that
this
Church
or
congregation
of
men
spread
ouer
the
world
,
conseruing
and
deliuering
the
faith
of
Christ
from
hand
to
hand
,
is
euen
in
its
owne
nature
perpetuall
in
tyme
,
and
cannot
faile
as
long
as
mankinde
remayneth
in
the
world
.
This
needeth
noe
further
proofe
then
that
which
we
haue
already
made
;
which
is
deriued
from
the
necessity
of
supernaturall
faith
to
bring
mankinde
to
the
end
it
was
created
for
,
and
that
there
is
no
meanes
to
deliuer
this
faith
to
mankinde
in
the
ages
after
Christ
,
but
by
the
tradition
of
the
Church
;
and
therefore
as
long
as
mankinde
lasteth
,
this
meanes
must
be
continued
.
Yet
in
this
way
of
reasoning
that
I
vse
,
we
are
to
examine
our
conclusions
as
well
by
the
genuine
and
orderly
causes
that
beget
them
,
and
by
their
owne
particular
principles
,
as
to
assent
vnto
them
for
the
necessity
that
we
see
in
them
in
regarde
of
the
end
that
they
are
referred
vnto
:
And
when
we
haue
retriued
those
,
and
euidently
discerned
theire
force
,
it
giueth
an
admirable
content
and
satisfaction
to
the
vnderstanding
.
Thus
then
:
as
Philosophers
conclude
that
it
is
impossible
any
whole
species
or
kinde
of
beastes
should
euer
be
vtterly
exterminated
and
destroyed
,
that
is
diffused
vp
and
downe
ouer
the
whole
face
of
the
earth
,
because
the
amplitude
of
the
vniuerse
is
greater
then
the
variety
of
causes
can
be
from
which
such
a
generall
and
entire
corruption
must
proceed
:
In
like
manner
we
may
confidently
conclude
,
that
it
is
impossible
any
depraued
affections
should
so
vniuersally
preuaile
,
and
so
absolutly
raigne
in
mens
mindes
throughout
the
whole
world
,
as
would
be
requisite
to
extirpate
and
roote
out
a
doctrine
vniuersally
spread
ouer
it
all
,
that
was
at
the
first
taught
and
confirmed
with
such
s●ales
of
truth
as
the
miracles
that
Christ
and
the
Apostles
wrought
,
that
in
it selfe
is
so
pure
and
agreable
to
the
seedes
that
euery
man
findeth
sowed
,
euen
by
nature
,
in
his
owne
soule
;
that
worketh
such
admirable
effects
as
the
reformation
of
manners
in
mankind
;
that
withdraweth
mens
affections
from
humane
and
wordly
contentments
,
and
carryeth
them
with
a
sweete
violence
to
intellectuall
obiects
,
and
to
hopes
of
immortality
and
happinesse
in
another
life
;
that
prescribeth
lawes
for
happy
liuing
,
euen
in
this
world
,
to
all
men
of
what
condition
soeuer
,
ether
publike
or
priuate
,
as
working
a
moderation
in
mens
affections
to
the
commodities
and
goods
of
this
life
,
which
else
in
nature
is
apt
to
blinde
mens
mindes
,
and
is
the
cause
of
all
michiefes
and
euills
;
and
lastly
,
that
is
deliuered
ouer
from
hand
to
hand
,
from
worlds
of
fathers
to
worlds
of
sonnes
,
with
such
care
and
exactnesse
as
greater
cannot
be
imagined
,
and
as
is
requisite
to
the
importance
of
that
affaire
;
which
is
infinitly
beyond
all
others
,
as
on
which
the
saluation
and
damnation
of
mankinde
wholy
dependeth
.
Now
,
vnto
these
rationall
considerations
let
vs
adde
the
promise
which
Christ
made
to
his
Church
,
that
the
gates
of
hell
should
not
preuaile
against
it
;
and
I
thinke
we
haue
sufficiently
maintained
that
the
Church
of
Christ
in
which
the
true
doctrine
of
Christ
is
conserued
,
can
neuer
faile
,
but
must
infallibly
continue
vntill
the
worlds
end
.
Thus
hauing
proued
,
that
a
supernaturall
doctrine
is
necessary
to
bring
mankind
to
beatitude
;
that
Christ
taught
this
doctrine
;
that
from
him
the
Churh
receaued
it
,
and
is
the
sacrary
in
which
it
is
conserued
;
that
this
Church
cannot
erre
in
the
tradition
of
this
doctrine
,
that
besides
the
infallibility
of
it
,
this
Church
is
perpetuall
.
It
remaineth
now
that
we
close
vp
this
discourse
by
applying
all
these
premisses
vnto
the
question
in
hand
;
which
is
,
where
we
shall
find
out
this
infallible
Church
,
that
by
it
we
may
gaine
the
knowledge
of
the
true
faith
of
Christ
,
whereby
we
are
to
be
saued
,
16.
For
this
end
our
sixteenth
and
last
conclusion
shall
be
,
that
the
congregation
of
men
spred
ouer
the
world
,
ioyning
in
communion
with
the
Church
of
Rome
,
is
the
true
Catholike
Church
in
which
is
conserued
and
taught
the
true
sauing
faith
of
Christ
.
The
truth
of
this
conclusion
will
without
bringing
any
new
proofes
appeare
euidently
by
reflecting
vpon
what
we
haue
sayed
,
and
onely
examining
whether
the
Romane
Church
be
such
a
one
as
we
haue
determined
the
true
Church
of
Christ
must
be
;
or
whether
the
notes
which
me
may
inferre
out
of
our
discourse
to
belong
inseparably
to
the
true
Church
,
may
not
rather
with
more
reason
be
acknowledged
of
some
other
then
of
that
in
communion
with
the
see
of
Rome
?
this
point
after
these
groundes
layed
,
requireth
no
very
subtill
disquisition
,
but
is
discernable
euen
by
the
weakest
sights
:
and
therefore
this
way
of
arguing
appeareth
to
me
most
satisfactory
and
contentfull
,
when
taking
the
whole
body
of
the
question
into
suruey
;
and
beginning
with
the
first
and
remotest
considerations
of
it
,
we
driue
the
difficulties
still
before
vs
;
and
pursuing
of
them
orderly
,
at
euery
steppe
we
establish
a
solide
principle
,
and
so
become
secure
of
the
truth
and
certainty
of
all
we
leaue
behind
vs
;
which
course
,
although
it
may
at
the
first
sight
appeare
to
be
a
great
way
about
,
and
looking
but
superficially
vpon
the
matter
we
may
seeme
to
meete
with
difficulties
which
concerne
not
our
question
;
yet
in
the
effect
we
shall
perceiue
it
is
the
most
summary
method
of
handling
any
controuersie
;
and
the
onely
meanes
to
be
secured
of
the
truth
of
what
we
conclude
,
and
that
will
recompense
the
precedent
difficulties
by
making
the
conclusion
(
which
is
the
knotte
of
the
affayre
)
plaine
,
easy
,
and
open
.
I
say
then
first
that
vnity
of
doctrine
in
matters
of
faith
is
inseparable
from
the
Romane
Church
,
and
can
neuer
be
found
in
any
other
:
it
onely
,
hauing
a
precise
and
determinate
rule
of
faith
.
For
it
hath
belieued
in
euery
age
,
all
that
hath
bin
plainely
and
positiuely
taught
vnto
it
by
theire
fathers
as
the
doctrine
of
faith
deriued
from
Christ
;
and
admitteth
noe
other
article
whatsoeuer
as
an
article
of
faith
.
Whereas
on
the
other
side
,
all
other
Christian
Churches
among
vs
that
pretend
reformation
,
haueing
no
certaine
and
common
rule
of
faith
,
but
euery
particular
man
gouerning
himselfe
in
this
matter
by
the
collections
of
his
owne
braine
,
and
by
his
owne
priuate
vnderstanding
and
interpretation
of
Scripture
(
which
onely
he
acknowledgeth
as
the
entire
rule
of
faith
)
it
must
consequently
follow
,
that
according
to
the
variety
of
their
tempers
and
iudgements
,
there
must
be
a
variety
and
difference
of
their
opinions
and
beliefes
;
which
difference
of
temper
happening
for
the
most
part
betweene
euery
two
men
that
are
,
it
likewise
followeth
scarse
any
two
should
in
all
particulars
of
their
opinions
agree
together
.
And
accordingly
we
see
by
experience
,
that
scarce
any
two
authors
,
out
of
the
Romane
Church
,
that
haue
written
of
matters
of
faith
haue
agreed
in
their
tenets
,
but
rather
haue
dissented
in
fundamentall
doctrine
,
and
haue
inueighed
against
one
another
in
their
writings
with
great
vehemence
and
bitternesse
.
Whereas
on
the
other
side
,
the
Doctors
of
the
Romane
Church
in
all
tymes
,
in
all
places
,
and
of
all
tempers
haue
agreed
vnanimously
in
all
matters
of
faith
;
although
in
the
meane
tyme
,
seuerall
of
them
haue
,
in
diuers
other
points
great
debates
against
one
another
,
and
pursue
them
with
much
sharpnesse
:
which
strongly
confirmeth
the
ground
vpon
which
we
frame
this
obseruation
.
But
to
insist
a
little
further
vpon
this
materiall
and
important
consideration
;
it
is
euident
that
the
proceeding
of
the
reformers
openeth
the
gate
to
all
dissention
,
schisme
,
irreuerence
,
pride
of
vnderstanding
,
heresie
,
and
ruine
of
Christian
religion
:
for
to
iustify
the
new
births
of
their
rebellions
braines
,
the
first
stroke
of
their
pen
must
be
to
lay
a
taint
of
ignorance
and
error
vpon
the
whole
current
of
Ancient
fathers
and
Doctours
of
the
Church
,
and
generall
Councells
,
and
to
blast
their
authority
which
is
so
precisely
contrary
to
their
doctrine
;
whose
names
and
recordes
ought
to
be
sacred
with
posterity
.
Which
when
they
haue
done
;
to
settle
a
constant
and
like
beliefe
in
all
men
,
they
giue
noe
generall
and
certayne
rule
;
but
leauing
euery
man
to
the
Dictamens
of
his
owne
priuate
iudgement
,
according
to
the
seuerall
tempers
and
circumstances
(
as
we
sayd
before
)
that
sway
euery
single
man
in
particular
,
there
must
result
(
which
we
see
by
experience
)
as
great
a
variety
of
opinions
as
those
are
different
.
And
lastly
since
they
quarell
at
Catholickes
beliefe
in
those
points
where
they
differ
from
them
,
because
they
captiuate
their
vnderstandings
with
reuerence
to
what
the
Church
proposeth
and
teacheth
,
and
thereby
admitt
into
their
beliefe
articles
which
may
seeme
absurd
to
common
sense
;
they
may
as
well
with
presumptuous
hands
,
graspe
at
and
seeke
to
plucke
vp
,
the
very
fundations
of
Christian
religion
;
as
namely
the
doctrine
of
the
Trinity
,
and
of
the
incarnation
of
Christ
,
and
of
the
resurrection
and
state
of
life
of
the
future
world
:
since
there
are
greater
seeming
contradictions
in
them
(
especially
in
the
two
first
)
then
in
those
misteryes
the
reformers
cauill
at
.
In
the
next
place
we
may
consider
that
as
infallibility
is
pretended
by
the
Romane
Church
alone
,
so
it
is
apparantly
entayled
vpon
it
:
for
we
haue
proued
that
no
meanes
or
circumstance
,
ether
morall
,
naturall
or
supernaturall
,
is
wanting
in
it
to
begett
infallibility
in
matters
of
faith
.
Wheras
on
the
other
side
,
from
the
reformers
owne
position
we
inferre
by
consequence
that
their
doctrine
cannot
be
hoped
(
euen
by
themselues
)
to
be
infallible
;
and
therefore
they
that
shall
submiit
their
vnderstanding
to
their
conduct
,
though
they
belieue
without
controuersy
all
they
say
,
must
needes
(
euen
by
reason
of
what
is
taught
them
)
floate
allwayes
in
a
greate
deale
of
incertitude
and
anxious
apprehension
and
feare
of
error
.
For
they
looking
vpon
the
Church
,
but
with
pure
humane
considerations
as
an
ordinary
company
of
men
,
will
haue
it
lyable
to
mistaking
according
to
the
naturall
imbecillity
of
mens
wits
and
vnderstandings
,
and
of
humane
passions
,
and
negligence
and
other
such
defects
and
weakenesses
which
euery
man
is
by
nature
subiect
vnto
:
Against
which
they
produce
no
antidote
to
preserue
and
secure
themselues
from
the
infection
and
taint
they
lay
vpon
the
Church
.
For
,
if
they
will
haue
the
conferences
of
seuerall
passages
of
Scripture
to
be
that
which
must
giue
light
in
the
seuerall
controuerted
obscurities
;
what
eminency
haue
these
few
late
reformers
shewne
,
other
in
knowledge
of
tongues
,
insight
into
antiquity
,
profoundnesse
in
sciences
,
and
perfection
and
sanctity
of
life
,
which
hath
not
shined
admirably
more
(
not
to
taxe
them
here
of
the
contrary
)
in
multitudes
of
the
aduerse
party
?
And
none
will
deny
but
these
are
the
likelyest
meanes
to
gaine
à
right
intelligence
of
the
true
and
deepe
sense
of
Scriptures
.
And
besides
,
we
may
obserue
that
the
reason
why
they
deny
the
seuerall
articles
wherin
they
differ
from
the
Catholicke
Church
,
is
because
it
teacheth
a
doctrine
which
is
repugnant
to
sense
and
of
hard
digestion
to
Philosophy
;
both
which
are
vncompetent
iudges
of
diuine
and
supernaturall
truths
:
And
whosoeuer
steereth
by
their
compasse
,
cannot
hope
for
infalliblity
in
a
matter
that
transcendeth
their
reach
.
Thirdly
we
may
consider
that
the
vniuersality
of
the
Church
in
regarde
of
place
(
which
is
necessary
to
the
end
that
all
mankinde
may
haue
sufficient
meanes
to
gaine
knowledge
of
the
true
faith
)
can
be
attributed
to
none
but
to
the
Romane
Catholicke
Church
;
which
onely
is
diffused
throughout
the
whole
world
;
whereas
all
others
are
circled
in
with
narrow
limits
of
particular
prouinces
;
And
euen
within
them
,
the
professors
scarce
agree
among
themselues
in
any
poynt
of
doctrine
but
in
opposing
the
Romane
Church
.
And
yet
further
;
besides
this
want
of
vniuersality
in
regarde
of
place
;
the
Religion
taught
by
the
reformers
,
hath
yet
a
greater
restriction
then
that
:
for
euen
in
its
owne
nature
,
it
is
not
for
all
sorts
of
persons
and
for
all
capacities
:
whereas
the
true
saueing
faith
to
bring
men
to
beatitude
ought
to
be
obuious
to
all
mankinde
,
and
open
as
well
to
the
simple
as
to
the
learned
.
For
since
they
lay
the
Scriptures
as
the
first
and
highest
principle
,
from
whence
they
deduce
all
that
ought
to
be
belieued
;
And
that
in
all
artes
and
sciences
the
primary
and
fundamentall
principles
thereof
ought
to
be
throughly
knowne
by
them
that
aspire
to
the
perfect
knowledge
of
those
sciences
;
it
followeth
that
one
must
haue
an
exact
knowledge
of
the
learned
tongues
to
examine
punctually
the
true
sense
of
the
Scriptures
;
and
that
one
must
be
perfectly
versed
in
logicke
to
be
able
to
reason
solidly
,
and
to
deduce
true
consequences
from
certaine
principles
(
for
want
of
which
,
we
find
by
experience
that
great
controuersies
arise
dayly
among
the
learnedst
men
;
which
would
not
be
,
if
the
force
of
consequences
were
of
their
owne
nature
easily
discernable
)
and
one
must
be
throughly
skilled
in
naturall
philosophy
and
Metaphysickes
,
since
vnto
appearing
contradictions
in
subiects
of
those
sciences
,
they
reduce
most
of
their
arguments
against
the
supernaturall
truths
that
Catholickes
belieue
.
And
lastly
one
must
be
indowed
with
an
excellent
iudgement
and
strong
naturall
witt
,
to
be
able
to
wield
and
make
good
vse
of
these
weapons
;
without
which
they
would
but
aduance
him
the
faster
to
ruine
and
pernicious
error
.
With
which
excellencyes
,
how
few
are
there
in
the
world
fairely
adorned
?
Fourthly
,
it
is
euident
that
the
Romane
Catholicke
Church
onely
hath
had
a
constant
and
vninterrupted
succession
of
Pastors
and
Doctors
,
and
tradition
of
doctrine
from
age
to
age
;
which
we
haue
established
as
the
onely
meanes
to
deriue
downe
the
true
faith
from
Christ
.
Whereas
it
is
apparant
all
others
haue
had
late
beginnings
from
vnworthy
causes
:
And
yet
,
euen
in
this
little
while
,
haue
not
bene
able
to
maintaine
themselues
for
one
age
throughout
(
or
scarce
for
any
considerable
part
of
an
age
)
in
one
tenor
of
doctrine
,
or
forme
of
Ecclesiasticall
gouerment
.
Lastly
we
may
consider
how
the
effect
of
the
holy
Ghost
his
inhabiting
in
the
Church
,
in
regard
of
manners
,
making
the
hearts
of
men
his
liuing
temples
,
shineth
eminently
in
the
Catholike
Church
,
and
is
not
so
much
as
to
be
suspected
in
any
other
whatsoeuer
.
For
where
this
holy
spirit
raigneth
,
it
giueth
a
burning
loue
of
God
(
as
we
haue
touched
before
)
and
a
vehement
desire
of
approaching
vnto
him
as
neere
as
may
be
:
Now
,
the
soule
of
man
,
moueth
towards
God
not
by
corporeall
steppes
and
progressions
,
but
by
intellectuall
actions
;
the
highest
of
which
,
are
mentall
prayer
and
contemplation
;
in
which
exercices
,
a
man
shall
aduance
the
more
,
by
how
much
he
is
the
more
sequestred
from
the
thought
and
care
of
any
wordly
affayres
,
and
hath
his
passions
quieted
within
him
,
and
is
abstracted
from
communication
with
materiall
obiects
,
and
is
vntied
from
humane
interests
,
and
(
according
to
the
counsailes
of
Christ
in
the
Gospell
)
hath
cast
off
all
sollicitude
of
the
future
,
and
remitteth
himselfe
wholy
to
the
prouidence
of
God
,
liuing
in
the
world
as
though
he
were
not
in
it
,
wholly
intent
to
contemplation
when
the
inferiour
part
of
Charity
calleth
him
not
downe
to
comply
with
the
necessity
of
his
Neighbours
.
This
forme
of
life
we
see
continually
practised
in
the
Catholicke
Church
by
multitudes
of
persons
of
both
sexes
,
that
through
extreme
desire
of
approaching
as
neere
vnto
God
as
this
life
will
permitt
,
doe
banish
themselues
from
all
theyr
frends
,
kindred
,
and
what
els
in
the
world
was
naturally
dearest
vnto
them
;
and
either
retire
into
extreme
solitudes
,
or
shutt
themselues
vp
for
euer
within
the
narrow
limits
of
a
straight
Monastery
and
little
cell
;
where
hauing
renounced
all
the
interest
and
propriety
in
the
goods
of
this
world
,
and
vsing
no
more
of
them
then
is
necessary
for
the
poore
sustenance
of
theyr
exhausted
bodyes
(
which
they
mortify
with
great
abstinences
,
watchings
and
other
austerityes
,
that
they
may
bring
them
into
subiection
;
and
roote
out
,
as
much
as
may
bee
,
the
very
fewell
of
concupiscence
and
passions
)
and
hauing
of
their
owne
accorde
barred
themselues
of
all
propriety
of
disposing
of
themselues
in
any
action
,
and
renounced
euen
the
freedome
of
their
will
;
and
thus
in
somme
,
hauing
taken
an
eternall
farewell
of
all
the
ioyes
and
delights
that
this
world
can
afford
,
and
that
carnall
men
would
be
so
loath
to
forgoe
for
any
litle
while
;
yet
by
the
internall
ioyes
that
they
find
in
their
prayer
and
contemplation
(
vnto
which
all
these
actions
of
retrenchment
from
superfluities
,
or
outward
solaces
,
doe
serue
as
a
ladder
to
ascend
vnto
the
topp
of
it
)
they
liue
so
happily
,
and
cheerfully
,
and
with
such
tranquillity
of
minde
,
and
vpon
occasions
say
so
much
of
the
ouerflowings
of
theyr
blisse
,
as
it
is
apparant
they
inioy
there
the
hundred-fold
that
Christ
promised
in
this
life
.
Nor
can
it
be
obiected
that
men
vsually
betake
themselues
to
this
course
of
Religious
life
,
vpon
being
distempered
by
melancholy
,
or
for
the
ill
successe
and
trauerses
they
haue
had
in
affayres
of
the
world
,
or
out
of
simplicitie
and
weakenesse
of
vnderstanding
;
since
it
is
euident
that
this
Angelicall
forme
of
liuing
hath
euer
beene
best
practised
by
persons
of
the
best
composed
and
cheerfullest
dispositions
;
and
by
multitudes
of
such
is
and
hath
bene
imbraced
;
and
that
in
the
world
ouerflowed
with
all
the
blessings
it
could
afford
them
;
and
were
of
strongest
parts
of
vnderstanding
and
iudgement
;
and
were
most
eminent
in
learning
.
So
that
it
is
apparent
they
had
no
other
motiue
thereunto
,
but
purely
the
loue
of
God
and
feruour
of
deuotion
:
which
being
an
effect
of
the
holy
Ghost
residing
in
their
heartes
;
to
his
inspirations
and
admirable
wayes
of
working
in
those
his
temples
of
flesh
and
blood
,
these
extraordinary
effects
are
to
be
imputed
.
Whereas
on
the
other
side
noe
such
examples
or
surpernaturall
forme
of
life
,
are
to
be
mett
withall
in
any
other
Church
whatsoeuer
:
Rather
,
they
disclaime
from
them
;
and
like
men
of
this
world
(
which
is
the
expression
that
Christ
vseth
in
the
Gospell
to
designe
those
that
are
not
of
his
Church
)
not
being
able
to
discerne
things
of
the
spiritt
,
but
being
blinded
with
the
luster
of
them
,
too
great
for
their
weake
eyes
;
they
neglect
and
disdayne
them
,
and
imagine
that
all
Christian
perfection
consisteth
in
an
ordinary
humane
morall
life
:
which
is
the
vttermost
periode
that
any
among
them
seeke
to
attaine
vnto
.
And
therefore
we
may
hence
conclude
that
they
haue
no
interiour
worker
among
them
more
sublime
then
their
owne
humane
discourses
and
iudgements
;
and
that
supernaturall
sanctity
(
an
effect
of
the
holy
Ghost
)
is
confined
only
to
the
Catholicke
Church
.
Besides
;
we
may
obserue
by
dayly
experience
,
how
those
persons
that
addict
themselues
to
such
an
extraordinary
way
of
life
;
doe
absolutly
proue
ether
the
best
or
the
worst
of
mankinde
;
the
one
excelling
in
admirable
piety
,
feruour
of
denotion
,
abstraction
and
sanctity
of
life
,
and
some
of
them
soaring
vp
to
a
pitch
euen
aboue
nature
;
the
other
abounding
in
all
sorts
of
impiety
,
wickednesse
and
dissolution
of
manners
,
till
at
length
theire
hearts
become
euen
hardened
against
correction
and
all
sense
of
spirituall
things
;
whereas
it
ordinarily
happeneth
that
the
most
flagitious
men
among
those
who
liue
in
a
vulgar
wordly
estate
of
life
,
doe
vpon
occasions
frequently
receaue
notable
impressions
from
diuine
obiects
to
the
amendement
and
change
of
their
dissolute
course
.
And
this
being
a
constant
and
certaine
effect
noted
at
all
tymes
and
in
all
places
,
it
must
be
attributed
to
a
constant
and
powerfull
cause
:
which
can
be
noe
other
than
the
neere
approaching
of
those
persons
to
the
originall
fontaine
of
sainctity
and
goodnesse
;
which
being
like
a
consuming
fire
,
worketh
vehement
effects
in
them
,
according
to
the
disposition
they
are
in
,
and
to
the
neerenes
that
they
haue
vnto
that
fire
:
so
that
as
the
sunne
beames
(
which
are
the
authors
of
life
and
foe
cundity
to
all
plants
and
vegetables
)
shinning
vpon
a
tree
that
hath
taken
soide
rootes
in
the
earth
,
maketh
it
budd
,
flourish
,
and
beare
fruit
,
and
on
the
other
side
,
if
it
bee
weakely
rooted
,
their
heate
and
operation
vpon
that
tree
maketh
it
the
sooner
to
wither
and
die
:
And
as
the
fyre
sendeth
an
influence
of
heate
into
a
pott
of
water
that
is
symply
applyed
vnto
it
,
but
if
that
pott
be
sett
in
a
vessell
of
snow
or
ice
,
and
so
be
held
ouer
the
fire
,
it
driueth
vnto
the
center
the
cold
of
the
snowe
formerly
diffused
with
out
,
and
in
a
very
short
space
turneth
that
water
into
ice
,
which
else
might
haue
stayed
there
long
enough
without
congealing
:
in
like
manner
,
they
who
being
rooted
in
charity
,
approach
to
that
dinine
sunne
,
doe
flourish
and
bring
fourth
excellent
and
ofttymes
supernaturall
fruites
of
deuotion
,
feruor
,
and
sanctitye
;
butt
those
who
haue
depraued
affections
soe
inuironing
the
rootes
of
theyr
hearts
as
that
the
soyle
of
charity
cannott
introduce
her
nourishing
sappe
into
them
;
and
whose
soules
are
compassed
in
with
the
ice
of
sensuality
and
carnall
cogitations
;
if
they
come
within
the
beames
of
this
holy
sunne
,
or
within
the
heate
of
this
sanctifying
fire
,
they
doe
but
wither
a
way
the
sooner
,
and
their
hearts
grow
daily
more
and
more
to
be
ice
,
till
at
length
(
like
that
of
Pharao
,
amidst
the
wonderous
workes
of
the
lord
,
happy
to
others
)
they
become
miserable
and
stony
.
And
againe
we
see
that
those
who
hauing
addicted
themselues
wholy
to
such
a
course
of
Seraphy
call
life
,
and
that
being
allwayes
vehemently
intent
to
the
loue
and
contemplation
of
the
prime
verity
,
and
that
hauing
no
other
obiect
for
their
actions
or
thoughts
;
doe
thereby
(
as
wee
may
reasonably
conceaue
)
approach
neerest
to
God
allmighty
and
drawe
immediatly
from
him
(
who
is
the
fonntaine
of
light
and
truth
)
strongest
emanations
and
cleerest
influences
to
illustrate
their
vnderstanding
,
and
enflame
their
affections
:
those
persons
(
I
say
)
haue
euer
beene
most
earnest
in
the
maintenance
of
those
points
of
the
Romane
doctrine
which
are
most
repugnant
to
sense
(
as
in
particular
,
of
that
of
the
reall
presence
of
Christs
body
in
the
blessed
Sacrement
;
vnto
which
all
other
Sacrements
,
and
acts
of
faith
and
deuotion
,
are
reduced
)
and
adore
them
with
greatest
reuerence
,
and
are
enflamed
with
feruentest
deuotion
vnto
them
.
And
therefore
wee
may
conclude
that
this
confidence
,
religiousnesse
,
and
feruour
,
proceedeth
from
hence
that
these
men
,
and
such
among
them
as
cannot
be
suspected
for
simplicity
,
ignorance
,
or
sinister
ends
;
are
thus
confirmed
in
this
faith
,
and
are
thus
sett
on
fire
with
this
deuotion
more
vigorously
and
vehemently
then
ordinary
secular
men
;
by
the
immediate
working
and
inspiration
of
the
holy
Ghost
;
from
whose
streames
it
is
likely
they
drinke
purer
and
cleerer
waters
,
and
neerer
the
well
head
,
then
other
men
of
a
more
worldly
and
vulgar
conuersation
.
And
it
were
not
agreeable
to
the
goodnesse
of
God
to
permitt
those
persons
that
most
affectionatly
seeke
him
,
and
who
for
his
sake
,
out
of
pure
deuotion
and
desire
of
contemplating
truth
,
doe
abridge
themselues
of
all
other
wordly
contentments
,
to
haue
theyr
vnderstandings
worse
blynded
with
false
doctrine
then
other
men
that
seeke
him
more
coldly
and
care
lesse
for
him
;
and
to
haue
their
wills
more
depraued
then
theirs
with
erroneous
and
false
deuotion
,
as
of
necessity
it
would
follow
theyrs
were
,
if
the
doctrine
that
the
Catholicke
Church
professeth
were
not
true
,
and
the
holy
Ghost
resided
not
in
it
to
worke
those
effects
.
Now
on
the
contrary
part
,
lett
vs
make
a
short
inquiry
whether
it
be
probable
that
the
late
pretended
reformers
haue
beene
illuminated
by
God
in
an
extraordinary
manner
,
to
discouer
truth
;
which
they
say
hath
for
many
ages
layen
hidd
.
Surely
if
any
such
thing
were
,
they
would
haue
expressed
in
they
re
manner
of
life
by
some
extraordinary
sanctity
and
excellent
actions
,
and
supernaturall
wisedome
,
that
extraordinary
communication
which
they
would
persuade
vs
they
had
with
the
diuinity
.
For
as
by
a
radiant
beame
of
light
shining
in
at
the
chinke
of
a
window
,
wee
know
assuredly
,
the
sunne
beateth
vpon
it
,
although
we
see
not
his
body
;
soe
likewise
there
should
haue
broken
out
from
them
some
admirable
and
excellent
effect
whereby
wee
might
rest
confident
that
the
diuine
sunne
illuminated
theire
vnderstanding
,
and
enflamed
they
re
will
.
Moyses
when
hee
came
downe
from
the
mountayne
where
hee
soe
long
conuersed
with
God
,
expressed
euen
by
the
luster
glittering
from
his
face
,
that
it
was
not
an
ordinary
or
naturall
light
which
had
shined
vnto
him
:
the
Apostles
when
they
were
replenished
with
the
holy
Ghost
receiued
immediatly
the
guift
of
tongues
and
a
cleere
intelligence
of
all
the
Scriptures
;
whereby
they
made
cleare
vnto
the
auditors
the
obscurest
passages
of
them
;
and
continually
wrought
miracles
:
and
all
those
that
euer
since
them
haue
introduced
the
Gospell
into
any
country
where
formerly
it
was
not
receaued
,
haue
still
had
thyre
commission
auctorised
by
the
same
seales
;
and
shall
our
late
particular
Reformers
be
credited
in
theyr
pretended
vocation
,
and
in
theyr
new
doctrine
that
shaketh
the
very
foundations
of
the
faith
that
hath
beene
by
the
whole
Christian
world
for
soe
many
ages
belieued
and
deliuered
ouer
from
hand
to
hand
,
when
as
nothing
appeareth
in
them
supernaturall
and
proceeding
from
a
diuine
cause
?
This
Madame
,
is
as
much
as
I
shall
trouble
your
La:
withall
vpon
this
occasion
:
which
indeed
is
much
more
then
at
the
first
I
intended
or
could
haue
suspected
my
pen
would
haue
stollen
from
mee
.
The
substance
of
all
which
may
be
summed
vp
and
reduced
to
this
following
short
question
;
namely
,
whether
in
the
election
of
the
faith
whereby
you
hope
to
be
saued
,
you
will
be
guided
by
the
vnanimous
consent
of
the
wisest
,
the
learnedst
,
and
the
piousest
men
of
the
whole
world
,
that
haue
bene
instructed
in
what
they
belieue
by
men
of
the
like
quality
liuing
in
the
age
before
them
,
and
soe
from
age
to
age
vntill
the
Apostles
and
Christ
;
and
that
in
this
manner
haue
deriued
from
that
fountayne
,
both
a
perfect
and
full
knowledge
of
all
that
ought
to
be
belieued
,
and
likewise
a
right
understanding
and
interpretation
of
the
Scriptures
,
as
farr
as
concerneth
faith
;
(
the
true
sense
of
which
so
farr
,
is
alsoe
deliuered
ouer
by
the
same
tradition
.
)
Or
whether
you
wil
assent
vnto
the
new
and
wrested
interpretations
of
places
of
Scripture
,
made
by
late
men
that
rely
meerely
vpon
theire
single
iudgement
and
witt
(
too
slight
a
barcke
to
sayle
in
through
soe
immense
an
Ocean
)
and
whose
chiefe
leaders
for
humane
respects
and
sinister
ends
(
not
to
say
worse
of
them
)
made
a
desperate
defection
from
the
other
maine
body
;
since
which
tyme
;
noe
two
of
them
haue
agreed
in
doctrine
;
and
among
whom
it
is
impossible
your
ladyshipps
greate
iudgement
and
strong
vnderstanding
should
finde
any
solide
stay
to
repose
securely
vpon
,
and
to
quiett
all
those
rationall
doubts
that
your
perceing
wit
suggesteth
vnto
you
.
And
here
,
Madame
,
I
shall
make
an
end
;
hae●ing
sincerily
,
and
as
succinctly
and
playnely
as
I
can
deliuered
you
the
chiefe
considerations
that
in
this
affayre
turned
the
scale
of
the
balance
with
mee
;
which
in
good
faith
I
haue
done
with
all
the
simplicity
and
ingenuity
that
I
can
expresse
my
sense
with
;
being
not
at
all
warmed
with
any
passion
or
partiality
,
nor
raysed
out
of
my
euen
pitch
and
temper
with
any
spirit
of
disputation
,
or
siding
humor
;
(
which
few
haue
auoyded
vpon
this
subiect
)
but
I
haue
giuen
you
a
true
picture
of
my
seriousest
and
saddest
thoughts
and
resolutions
to
my selfe
in
this
most
important
busynesse
;
wherein
you
will
belieue
I
would
take
the
greatest
paines
I
was
able
,
to
be
sure
not
to
be
deceiued
.
I
haue
not
sought
to
show
wittinesse
or
acutenesse
of
learning
in
the
debating
of
these
points
;
or
haue
affected
polished
langage
in
the
committing
them
to
paper
;
for
this
matter
should
not
be
handled
for
oftentation
but
for
vse
:
and
though
peraduenture
if
this
discourse
should
fall
into
the
view
of
some
learned
man
hee
may
at
the
first
sight
sett
but
a
slight
valew
vpon
it
;
yett
I
perswade
my selfe
whosoeuer
he
be
if
hee
will
ponder
it
seriously
and
leasurely
and
with
a
like
interior
recollection
as
I
at
the
first
setled
the
grounds
of
it
in
my
owne
soule
,
he
will
then
finde
it
toucheth
the
life
of
the
matter
:
and
though
I
haue
not
deliured
my
conceptions
smoothly
and
well
,
yett
hee
will
not
thinke
his
tyme
lost
in
reading
them
;
and
hauing
stronger
parts
then
I
,
hee
will
make
cleerer
vse
of
them
then
I
haue
done
.
This
I
am
sure
of
;
that
allthough
I
haue
sett
this
downe
for
your
La:
in
2.
or
3.
dayes
(
for
it
is
noe
longer
since
you
commanded
me
to
doe
it
)
yet
it
is
the
production
and
result
of
many
howers
meditations
by
my selfe
;
or
rather
of
some
yeares
:
and
how
drye
soeuer
they
may
appeare
to
your
La:
at
the
first
;
yet
I
dare
promise
you
that
vpon
your
second
and
third
readings
and
reflexions
vpon
them
,
they
will
gaine
more
credit
with
you
;
and
you
will
(
I
know
)
by
such
application
of
your
thoughts
vpon
them
,
enlarge
and
refine
what
dependeth
of
the
maine
heads
far
beyond
any
thing
I
haue
sayd
.
For
such
is
the
nature
of
notions
that
are
wrought
,
like
the
silke
wormes
ball
,
of
ones
owne
substance
:
they
afford
fine
and
strong
threads
for
a
good
workman
to
weaue
into
a
fayre
peece
of
stuffe
:
whereas
they
that
like
bees
doe
gather
hony
from
seuerall
authors
;
or
that
like
Aunts
,
doe
make
vp
their
store
by
what
they
picke
vp
in
the
originall
crude
substance
from
others
labours
;
may
peraduenture
in
their
workes
seeme
more
pleasant
at
the
first
taste
,
or
appeare
to
haue
a
fayrer
heape
at
the
first
view
,
but
the
others
webb
is
more
vsefull
,
more
substantiall
,
and
more
durable
.
I
beseech
God
of
his
grace
and
goodnesse
,
in
this
life
to
enlighten
your
La:
vnderstanding
that
you
may
discerne
truth
,
and
to
dispose
your
will
that
you
may
imbrace
it
;
and
in
the
next
,
to
giue
you
part
among
those
glorious
Apostles
,
Fathers
,
Doctors
,
and
Martyrs
that
deriuing
the
same
truth
from
him
,
haue
from
hand
to
hand
deliuered
it
ouer
to
our
tymes
.
FINIS
.