Then, as I said before, the kingdom of heaven is chiefly, if not only, for the wise and learned of this world, though our Saviour was not of this judgement. But is not every man to be satisfied _pro modulo suo_, according to the measure of his own understanding? Can an ignorant person enter into the knowledge of the mysteries of our faith, when even the most learned cannot understand them? Can the answerer himself unriddle the secrets of the incarnation, fathom the undivided Trinity, or the consubstantiality of the Eternal Son, with all his readings and examinations? From whence comes it then, that he believes them, since neither the scripture is plain about them, nor the wit of man can comprehend them? As for her comparing the doctrines of both churches, no question she did it to the best of her ability; for if he will believe her in any thing, she both read the scriptures, and conferred with the most learned Protestants, before she had any discourses with a Catholic priest. But if she had not, as he rudely says, the capacity of judging in deep controversies, it is very probable she might want that of understanding the instructions of her guides; for, if I may similize in my turn, a dull fellow might ask the meaning of a problem in Euclid from the bishop of Salisbury,[69] without being ever the better for his learned solution of it. So then her capacity will break no squares, at least from the doctrine of the English church, and the Presbyterians, put them both together, as they now stand united; for, either the scriptures are clear, and then a mean capacity will serve to understand them, or, though they are never so obscure, yet the upshot of all is, that every man is to interpret for himself.