nay, his Motions, Affections, and Passions, as if the Omnipotent Infinite God were of a humane shape; so that there are already more divisions then Religions, which disturb the peace and quiet both of mind and body; when as the ground of our belief consists but in some few and short Articles, which clearly explained, and the moral part of Divinity well pressed upon the People, would do more good, then unnecessary and tedious disputes, which rather confound Religion, then advance it: but if man had a mind to shew Learning, and exercise his Wit, certainly there are other subjects, wherein he can do it with more profit, and less danger, then by proving Christian Religion by Natural Philosophy, which is the way to destroy them both. I could wish, _Madam_, that every one would but observe the Command of Christ, and give to God what is Gods, and to _Cæsar_ what is _Cæsars_, and so distinguish what belongs to the actions of Nature, and what to the actions of Religion; for it appears to my Reason, that God hath given Nature, his eternal Servant, a peculiar freedom of working and acting, as a self-moving Power from Eternity; but when the Omnipotent God acts, he acts supernaturally, as beyond Nature; of which divine actions none but the holy Church, as one united body, mind and soul, should discourse, and declare the truth of them, according to the Revelation made by God in his holy Word, to her Flock the Laity, not suffering any one single person, of what profession or degree soever, indifferently to comment, interpret, explain, and declare the meaning or sense of the Scripture after his own fancy. And as for Nature's actions, let those whom Nature hath indued with such a proportion of Reason, as is able to search into the hidden causes of natural effects, contemplate freely, without any restraint or confinement; for Nature acts freely, and so may natural Creatures, and amongst the rest Man, in things which are purely natural; but as for things supernatural, man cannot act freely, by reason they are beyond his sphere of conception and understanding, so as he is forced to set aside Reason, and onely to work by Faith. And thus, _Madam_, you see the cause why I cannot give you a full description of the Divine Soul of Man, as I mentioned already in my last, but that I do onely send you my opinion of the natural soul, which I call the rational soul; not that I dare say, the supernatural soul is without natural reason, but natural reason is not the divine soul; neither can natural reason, without Faith, advance the divine soul to Heaven, or beget a pious zeal, without divine and supernatural Grace: Wherefore Reason, or the rational Soul is onely the Soul of Nature, which being material, is dividable, and so becomes numerous in particular natural Creatures; like as the sensitive life being also material and dividable, becomes numerous, as being in every Creature, and in every part of every Creature; for as there is life in