her words which he hath falsifi'd in this place are these I would never have chang'd if I had thought it possible to have sav'd my Soul otherwise He never misquotes without design Now by altering these words If I had thought it possible to save my Soul into these If I could have sav'd my Soul he would shuffle off her true meaning which was That her Conscience oblig'd her to this change And that 's a Point he would not willingly have touch'd for he cannot deny upon his own Principles but that after having examin'd the Scriptures as she professes to have done as well as she was able concerning the Points in dispute and afterwards using the assistance of her Spiritual Guides the two Bishops she was to judge for her self in the last resort and the Judgment she made according to her Conscience was That the Scripture spoke clearly in behalf of the Catholic Church or Church of Rome as he calls it Therefore according to his Principles and her Conscience she was to be of that Church of whose Truth she was thus convinc'd so that whether she could be otherwise sav'd or no was not the Proposition to be advanc'd but whether she thought it possible to be otherwise sav'd And therefore though it were true that she could otherwise be sav'd yet she had a sufficient reason for her change though he says she had none which was her Conscience and supposing that were erroneous yet upon his Principles she must be the Judge of it without appeal Her Scruples began upon reading Dr. Heylin 's History of the Reformation and there she found such abominable Sacriledge upon Harry the Eighth's Divorce King Edward 's Minority and Queen Elizabeths Succession that she could not believe the Holy Ghost could ever be in such Councils Thus he compendiously quotes her Paper as being it seems asham'd of the Particulars therein mention'd but for once I will follow him his own way To read Dr. Heylin's History in order to settle her he confesses was none of the best Advices given to such a Person He is much in the right on 't as appears by the success and I add nor any other either Protestant or Catholic Writer then extant for no Paint is capable of making lovely the hideous Face of the pretended Reformation But says he there are two distinct Parts in the History of it the one Ecclesiastical the other Political the first built on Scripture Antiquity and the Rights of particular Churches the other on such Maxims as are common to Statesmen at all Times and in all Churches who labour to turn all Revolutions and Changes to their own Advantage But why might not her Highness consider it her own way which is that of Nature in the Causes which produc'd it and the Effects which it produc'd though I doubt not but she consider'd it his way too because a Child could not have mist it that very Distinction being inserted into the History by the Author himself Now the immediate Cause which produc'd the Separation of Harry the Eighth from the Church of Rome was the refusal of the Pope to grant him a Divorce from his first Wife and to gratifie his Desires in a Dispensation for a second Marriage Neither the Answerer nor I nor any Man can carry it so high as the original Cause with any certainty for the King only knew whether it was Conscience and Love or Love alone which mov'd him to sue for a Divorce But this we may say that if Conscience had any part in it she had taken a long Nap of almost Twenty years together before she awaken'd and perhaps had slept on till Doomsday if Anne Bullen or some other fair Lady had not given her a Jog so the satisfying of an inordinate and a brutal Passion cannot be deny'd to have had a great share at least in the production of that Schism which led the very way to our pretended Reformation for breaking the Unity of Christ's Church was the Foundation of it I pass over the manner of those first Proceedings and the Degrees by which they came to terminate in Schism though I doubt not but her Highness was sufficiently scandaliz'd in both and could not also but observe some of the concomitant Causes as Revenge Ambition and Covetousness all which and others drew with a strong Biass towards it But the immediate Effects even of this Schism were Sacriledge and a bloody Persecution of such as deny'd the King's Supremacy in Matters wholly Spiritual which no Layman no King of Israel ever Exercis'd as is observ'd by my Lord Herbert As for the Reformation it self what that produc'd is full as obvious in the Sequel of History where we find that Chanteries and Hospitals undevour'd by Henry the Eighth were left only to be Morsels for Edward the Sixth or rather for his Ministers of State and the Reason was given That the Revenues of them were fruitlesly spent on those who said Prayers for the Dead Now this was as naturally produc'd from the Reformation as an Effect is from the Cause so that as it is observ'd by some had that young King Reign'd any considerable time longer the Church of England had been left the poorest of any one in Christendom the rich Bishoprick of Duresme having been much retrench'd by him and 't is probable those of Rochester and Westminster Harry the Eighth had indeed eaten so much of the Churches Bread out of his Son's Mouth beforehand that even Calvin complains of it in a Letter to Cranmer concerning the paucity of good Pastors in England in these words Vnum apertum obstaculum esse intelligo quod praedae expositi sunt Ecclesiae redditus One open obstacle I find to this he meaneth the increase of good Pastors is That your Church Revenues are expos'd to Rapine Besides these things what an Usurpation this change of Religion caus'd is most notorious that of the Lady Iane Gray being evidently grounded on the Testament of Edward the Sixth by which she was made his Successor because she was of the Protestant Religion As for the Title of Queen Elizabeth to the Crown the Histories lie open and I shall not be over forward to meddle with the Rights of Princes especially since the Answerer has avoided that Dispute 'T is enough in general to say that her Interest carry'd her against the Pope whose Power if good she was Illegitimate She had also been inform'd by the English Resident at Rome that the Pope expected she shou'd acknowledge her Crown from him and not take upon her to be Queen without his leave These were strong Solicitations in a new unseâ—â— led Succession for her to shake off a Religion whereof his Holiness is Head on Earth What matter of Conscience was in the case I say not but her Temporal Interest lies bare-fac'd and uppermost to view in reassuming of the Supremacy and to make the Breach yet wider in subverting the Foundations of the Faith For the Affront is the same
to turn round a mans Hat and to strike him on the Face but the advantage is the greater in a lusty Blow But the Handle by which our Answerer would have the Reformation taken is not by the Causes and Effects the Means and Management and indeed the whole Series of History these are nothing to concern his present Enquiry though they rais'd such Scruples in the Duchess and will do in any other conscientious Reader he will have the Reformation consider'd his own way that is in the Political part of it and the Ecclesiastical Now the Political part if you observe him he gives for gone at the first dash It was grounded he says on such Maxims as are common to Statesmen at all Times and in all Churches who labour to turn all Revolutions and Changes to their own Advantage That is 't is common for Statesmen to be Atheists at the bottom To be seemingly of that Religion which is most for their Interest To crush and ruine that from which they have no future prospect of Advantage and to joyn with its most inveterate Enemies without consideration of their King's Interest and this was the Case of the Duke of Somerset All which together amounts to this That 't is no matter by what Means a Reformation be compass'd by what Instruments it be brought to pass or with what Design though all these be never so ungodly 't is enough if the Reformation it self be made by the Legislative Power of the Land The matter of Fact then is given up only 't is fac'd with Recriminations That Alexander the Sixth for example was as wicked a Pope as King Henry was a King As if any Catholic deny'd that God Almighty for Causes best known to his Divine Wisdom has not sometimes permitted impious Men to sit in that supream Seat and even to intrude into it by unlawful Means That Alexander the Sixth was one of the worst of Men I freely grant which is more then I can in Conscience say of Henry the Eighth who had great and Kingly Vertues mingled with his Vices That the Duke of Somerset rais'd his Estate out of Church Lands our Author excuses no other ways than by retorting that Popes are accustom'd to do the like in consideration of their Nephews whom they would greaten But though 't is a wicked thing for a Pope to mispend the Church Revenues on his Relations 't is to be consider'd he is a Secular Prince and may as lawfully give out of his Temporal Incomes what he pleases to his Favourite as another Prince to his But as our Author charges this Miscarriage home upon some late Popes of the former and the present Age so I hope he will exempt his present Holiness from that Note No Common Father of God's Church from St. Peter even to him having ever been more bountiful in expending his Revenues for the Defence of Christendom or less interessed in respect of his Relations whom he has neither greatn'd nor so much as suffer'd to enter into the least Administration of the Government But after all what have these Examples to do with this Ladies Conversion Why our Author pretends that these bad Popes and their ill Proceedings ought as reasonably to have hindred the Duchess from entring into the Catholic Church as the like Proceedings under Henry the Eighth Edward the Sixth and Queen Elizabeth might move her Highness to leave the Protestant The Subject in hand was the Pretended Reformation The Duchess observ'd the scandalous and abominable Effects of it that an inordinate Lust was one principal Cause of the Separation that the Reformation it self was begun by worldly Interests in the Duke of Somerset and carried on by the Ambition of Queen Elizabeth Have the Examples produc'd by our Author on the contrary side any thing to do with a Reformation Suppose in the first place that she had never read nor heard any of those things concerning Pope Alexander or the advancing of Nephews by profusion of the Church-Treasure the first is very possible and she might interpret candidly the latter But make the worst of it on the one side there was only a Male-administration of a settled Government from which no State either Spiritual or Temporal can always be exempt on the other side here is a total Subversion of the Old Church in England and the setting up a New a changing of receiv'd Doctrines and the Direction of God's Holy Spirit pretended for the Change so that she might reasonably judge that the Holy Ghost had little to do with the Practices of ill Popes without thinking the worse of the Establish'd Faith but she could never see a new one erected on the Foundations of Lust Sacrilege and Usurpation without great Scruples whether the Spirit of God were assisting in those Councils As for his Method of Enquiry Whether there was not a sufficient Cause for the Reformation in the Church Whether the Church of England had not sufficient Authority to reform it self and Whether the Proceedings of the Reformation were not justifiable by the Rules of Scripture and the Ancient Church I may safely joyn Issue with him upon all three Points and conclude in the Negative That there was no sufficient Cause to reform the Church in Matters of Faith because there neither were nor can be any such Errours embrac'd and own'd by it The Church of England has no Authority of Reforming her self because the Doctrine of Christ cannot be reformed nor a National Synod lawfully make any Definitions in Matters of Faith contrary to the Judgment of the Church Universal of the present Age shewn in her Public Liturgies that Judgment being equivalent to that of a General Council of the present Age. And for the third Point The Proceedings of the Reformation were not justifiable by the Rule of Scripture according to the right Interpretation of it by the Fathers and Councils which are the true Judges of it nor consequently by the Rules of the Ancient Church But Calvin's Excuse must be your last Refuge Nos discessionem a toto mundo facere coacti sumus We are compell'd to forsake the Communion or to separate from all the Churches of the World These says our Author She confesses were but Scruples According to his mannerly way of arguing with the King I might ask him These what Do's he mean these Scruples were but Scruples For the Word these begins a Paragraph But I am asham'd of playing the Pedant as he has done I suppose he means these Passages of Heylyn only rais'd some Scruples in her which occasion'd her to examine the Points in difference by the Holy Scripture And now says he she was in the right way for Satisfaction provided she made use of the best Helps and Means for understanding it and took in the Assistance of her Spiritual Guides That she did take in those Guides is manifest by her own Papers though both of them the more the Pity did but help to mislead her into the Enemies Country But
Baptism to be receiv'd into the Church and that there goes Faith as well as Baptism to a Member of the Body of Faithful And as Faith signifies an Assent to the Doctrine of Christ the Answerer sure will not say that they have Faith who far from assenting contradict the Doctrine of Christ and so make the Church a Congregation no longer of Faithful but of Faithful and not Faithful There is more ado about the last Head and nothing all the while to the Question The substance is That some have been cast out of Communion upon particular Differences which were not supposed to be of such a nature as to make them no Members of the Catholic Church That therefore there may be different Communions among Christians which may still continue Parts of the Catholic Church And that consequently no one Member of such a Division ought to assume to it self the Title and Authority of the One Catholic Church And what is all this even supposing it all true to the Question of the Paper Whether the Roman Catholic be the One Catholic Church of the Creeds Suppose his divided Christians do continue Parts still of the Catholic Whole cannot the Roman Catholic therefore be that Whole Suppose no one Member of the Division ought to assume to it self the Title and Authority of the One Catholic Church ought not therefore both and all the Members to assume it What is or can there be to assume it besides Or would he not have it assumed at all but the Name of Catholic Church banish'd out of the World by every such Division which happens in it His Majesty as I observ'd before included in the Roman Catholic Church of which He speaks all Christians whom a different Faith excluded not and said that this Church or these All are the One Catholic Church of the Creeds The Answerer to shew they are not tells us That among these All there may be Divisions notwithstanding which they may remain Parts still of the Catholic Church Why if they remain Parts of the Catholic Church they are of the number of the All who make it up and remain Parts of His Majesty's Roman Catholic Church which takes All in Is that Church ever the less Catholic by having never so many Members Or ever the less One because divided Christians believe as she do's For if they do not She and They both cannot be Members of one Catholic Church and the Answerer must needs exclude either Her or Them For it being as palpable Nonsence that one Church can be with more than one Faith as that one Man can be with more than one Soul the Churches which make up the Catholic Apostolic One Church can have but one Faith among them All And who knows the Faith of any one knows the Faith of all the rest Now since the Answerer with his Compliment of Corrupt Faith which as Compliments often are is Nonsence too makes the Roman Catholic a Part at least of the one Catholic Whole all the other Parts must believe as she do's or cannot themselves be Parts And so his Reason why All those who believe as she do's are not the Catholic Church is because All believe as she do's notwithstanding some Divisions As it is not to our purpose I inquire not whether his divided Christians do indeed by continuing the same Faith properly continue parts of the Catholic Church a Question which belongs to the propriety of Language nor how far so much Title to the Church avails to their Salvation Since Divisions especially of long continuance seem hardly consistent with Charity and Charity is as necessary to Salvation as Faith I pray God of his Mercy to preserve me from ever being divided whether I be said to belong still to the Church or no and make them sensible of their condition who are Neither will I examine how 't is with the Eastern Christians at this Day or was with those of Afric and Asia whom he makes Excommunicated heretofore by the Bishops of Rome a Point of which if he have a mind to Dispute he may chuse his Man among those who deny it Whether the Roman Catholic comprehending all of the same Faith with her be the one Catholic Apostolic Church of the Creeds is our Question not who they are who have the same Faith And that this Roman Catholic Church is the One Church which Christ has on Earth or that he has none on Earth is as visible as that Scripture is in Print or any thing more visible if any thing can be For if it be not we must look for Christ's Church either among Infidels who believe not in Christ at all or Heretics who believe not his Doctrine And there I for my part despair to find it The truth is I suspect by his talking that he would be content People should think that the one Catholic Church of the Creeds requir'd not any one Faith but were made up of as many Men as own Christ whatever they believe of his Doctrine Except perhaps those who Rebaptise and those who assume the Title of the Catholic Church By which means the notion of Catholic would be well enough provided for but One and Church left to shift for themselves But he do's not directly say it and 't is not fair to put my suspitions to his account Divers other Passages there are in his Discourse which relish not with me He by saying the Visible Church might have been easily shewn in the first Blessed Times insinuates she is less visible now or rather invisible for visible things may be easily seen at all times And I conceive the same marks which shew'd her then will with as little difficulty shew her now Christians were then admonish'd to mind those who abide in the Doctrine of Christ who come and bring not that Doctrine and to contend for the Faith once delivered to the Saints And we have but to do so still Again I comprehend not how his unheeded and yet remarkable difference between People cast out of Communion viz. That some did and some did not challenge the Title of the Catholic Church was the cause of any great misapplication It sounds as if he would have that Title never rightly apply'd but to those who do not challenge it in likelihood because they have no pretence to it But I less understand how it comes to be Presumption and a cause of Schisms in one part of a Division to assume it It is not well intelligible when there is a Division how more than one part can bear it For the Language of the World has always preserv'd that Title to one Part and given the name of Sect or part cut off to the other And it is more unintelligible how it should be Presumption in that one Part to take what all the World gives and that Presumption be the cause of Schisms which happen'd and of necessity always must happen before the Presumption For till there be Schism that is Division there
as Learn'd as himself are much more Moderate And such I am confident will be as far from abetting his Irreverence to the Royal Family as they are from the jugling Designs of his Faction to draw in the Nonconformists to their Party by assuring them they shall not be prosecuted as indeed upon their Principles they cannot be by them but in the mean time this is to wrest the Favour out of the King's Hands and take the Bestowing it into their own and to reassume to themselves that Headship of the English Church which their Ancestors gave away to King Henry the Eighth And now let any Loyal Subject but consider whether this new way of their Proceeding do's not rather tend to bring the Church of England into the Fanatics than the Fanatics into the Church of England These are the Arts which are common to him and his Fellow-labourers but his own peculiar Talent is that of subtle Calumny and sly Aspersion by which he insinuates into his Readers an ill Opinion of his Adversaries before he comes to Argument and takes away their Good Name rather by Theft than open Robbery He lays a kind of accumulative Dishonesty to their Charge and touches 'em here and there with Circumstances in stead of positive Proofs till at last he leaves a bad Impression of 'em like a Painter who makes Blotches of hard Colouring in several Parts of the Face which he smooths afterwards into a Likeness After this manner he or one of his Brethren in Iniquity has us'd Monsieur de Condom by picking up Stories against him in his Preface which he props up with little Circumstances but seldom so positive that he cannot come off when their Falsity shall be detected In the mean time his Cause go's forward with the Common Reader who prepossest by the Preface is made partial to his Answer The same kind of Artifice with some little variation has been us'd in other of their Books besides this present Libel against the Duchess But the Cloven-foot of this our Answerer appears from underneath the Cassock even in the first step he makes towards his Answer to the present Paper Which he tells us is said to be written by a great Lady How doubtfully he speaks as if there were no certainty of the Author But surely 't is more than barely said for 't is Publish'd by the same Authority which order'd the two other Papers written by His late Majesty to the Press and the Original of it is still remaining in the Hands of the present King Indeed the Bishop of Winchester may seem to have given him some encouragement for this in the Preface to his Treatises where he tells us That Maimbourg the Iesuite recites something which he says was written by the late Duchess and which he afterwards calls the Papers pretended to be written by Her But if that Bishop had liv'd to see what our Answerer has seen Her Paper Printed and Publish'd by His Majesty I cannot think he would have been so incredulous as to have made that doubt It may be allow'd him to suspect a Stranger of Forgery but with what face can this Son of the Church of England suspect the Integrity of his King In the mean time observe what an excellent Voucher he has got of this dead Bishop and what an excellent Argument he has drawn from him Because he would not believe what he did not think she said we must not believe what he know the did say Let our Author therefore come out of his Mists and Ambiguities or give us some better Authority for his unreasonable Doubts For at this rate if it be already suspected whether what she writes be Matter of Fact and indeed whether she writ it at all it may be doubted hereafter whether she chang'd and perhaps whether there were ever such a Woman After he had thus begun That this Paper was said to be written by a Great Lady for the satisfaction of her Friends he shuffles in commodious Words for an Answerer and which afford him Elbow-room For he talks of the Reasons and Motives which she had for her leaving the Communion of the Church of England c. and of the Right which all Readers have to judge of the strength of them Now as Luck will have it none of those Motives and Reasons are to be found in the Paper of her Highness She expresses her self clearly to write for the Satisfaction of her Friends not as to the Reasons she had her self for changing but as to the Censures which she might expect from them for so doing and her whole Paper shews this was only her Design So that against the Law of all Romances he first builds the Enchanted Castle and then sets up to be the Doughty Knight who conquers it It seems he found that a bare Denial which is the proper Answer to Matter of Fact was a dry Business and would make no sport and therefore he would be sure to cut himself our sufficient Work But it is not every Mans Talent to force a Trade for a Customer may chuse whether he will buy or not This Great Person chang'd not lightly nor in haste but after all the Endeavours which could be us'd by a Soul which was true to it self and to its Eternal Interest She was sensible as I before hinted that she should lose her Friends and Credit and what to her Condition at that time was more sharply piercing expose the Catholics of England to the danger of suffering for her sake On these Considerations she makes a plain Relation of all the Passages in her Change and expecting severe Censures from the World took care to satisfie her Friends concerning it As for the Reasons of it they were only betwixt God and her own Soul and the Priest with whom she spoke at last What a wonderful Art has this Gentleman to turn a bare Narrative into Motives and Inducements When he is arriv'd to the Perfection of calling down a Saint from Heaven he may examine her concerning them in the mean time he must be content with the Relation which she has left behind her here on Earth and if he will needs be mistaking her Scruples for her Motives who can help it His Design as he tells us a little after the beginning is to vindicate the Honour of the Church of England so far as it may be thought to suffer by the Paper of her late Highness I might here tell him that he has on Obligation antecedent to the Honour of his Community which is that to God and his own Conscience But the Honour of the Church of England is no farther concern'd in the Paper of her Highness than in relation to the Persons of two or there Prelates and those he leaves at last to shift for themselves as they are able with this melancholy Farewell That God be thanked the Cause of our Church do's not depend upon the singular Opinion of one or two Bishops in it wherein they apparently recede
against his Conscience in changing who had declar'd That he would not have chang'd in case he had been bred a Catholic And the Reason he gives is made of the same yielding Metal viz. That he had his Baptism in the Protestant Church for that Argument in it self is of no weight since the Right Reverend well knew that the Baptism even of Heretics is good so that if he had been Christn'd in the Lutheran the Abyssine or the Russian Church he must for that reason have continu'd in it But he timerously pleads his fear of giving Scandal which is as I said no Justification of himself no Dissuasive to Her but only a mean interessed Apology for his not changing As for his intimating That all things necessary to Salvation were to be had in the Church of England let any reasonable Man be Judge whether he could possibly have said less in defence of himself for continuing in it For this only shew'd that he thought Salvation was to be had in both Churches as even this Author himself is forc'd to confess afterwards in these words The utmost that can be made of this is That a certain Bishop of our Church who in the mean time has prov'd himself an uncertain one held both Churches so far Parts of the Catholic Church that there was no necessity of going from one Church to another That which he calls the utmost we can make of it is in truth the least which the Bishop's Words will naturally bear and I may safely put the Cause upon this Issue Whether such a Discourse might not reasonably add more to the desire she had to be a Catholic Let us hear now what he has to answer and I will reply briefly because I have taken away the Strength of his Argument already First He says in effect That the Bishops Authority and Example ought to have prevail'd with her on the one side more than his Concessions on the other I reply Not his Authority because he spoke more for the Church of Rome than against it Nor his Example for he gave her no encouragement to follow it by saying That if he had been bred a Catholic he would not have chang'd His Example of Praying daily for the Dead shew'd his Opinion at the bottom but his not publicly owning that he did so has prov'd him little better than a Black Bishop who was enter'd privately into the White ones Walk Our Author asks in the second place Why any Person should forsake the Communion of the Protestant Church wherein the Bishop affirm'd were all things necessary to Salvation And I enquire How she could be bound to believe him since Confession and Prayers for the Dead are wanting in it one of which he had before acknowledg'd to be commanded of God the other to be one of the ancient things in Christianity Thirdly He urges That the Bishop had told her it was an ill thing to leave the Church of England And I reply That the Answerer has falsified his Words The Bishop only thought it very ill to give that Scandal as to leave the Church wherein he was Baptiz'd First he spoke of himself only not of her Mark that Fallacy And then he said not It was ill to leave the Church but very ill to give that Scandal as to leave the Church relating again to his own particular Fourthly He says 'T is evident that the Bishops Concessions could have no influence upon her tho' she positively says those Discourses in which were those Concessions did but add more to the desire she had to be a Catholic This is full upon the Vizor but the Dead are to take all things patiently Well! How if he can convince her of Falsity from her own Words Why then he will carry his Argument as well as his Good Manners to the height and how broad soever the Word may be which he has slily given her yet he will tell you That Freedom ought to be permitted him as sustaining the Honour of the Church of England His Argument is this She declares afterwards That she would not have chang'd if she had thought it possible otherwise to have saved her Soul But the Bishop had told her That all things necessary for Salvation were in the English Church Therefore the Bishop contributed nothing to her Change So the Miter be safe in its Reputation no matter what becomes of the Ducal Coronet Now I can be very well content that the Bishop should have no part in the Honour of her Conversion for 't is plain that he desir'd it not and why should he do good against his will I wish my Author would have furnish'd me with an Argument to have brought him wholly off but I will bring him on his way as far as by the help of the Answerer's Scarf I can fairly drag him I say therefore That tho' her Highness chang'd not her Belief upon the Concessions of the Bishop yet his Concessions were an occasion of her farther Scruples in order to her Change For she says they added to the desire she had to be a Catholic The Bishop did indeed tell her That all things necessary to Salvation were in the English Church but tell me Sir I beseech you was that all he told her By your favour you have left out the better half of what he said for he told her also That if he had been bred a Catholic he would not have chang'd And she had reason to believe what he said to the advantage of a Church of which he was no Member as being sure he would say no more than scanty Truth And he acknowledges into the Bargain That Confession was commanded of God and that Praying for the Dead was one of the ancient things in Christianity What a shameful way of arguing is this to make a general Negative Conclusion from half the Premises Or in other Words to maintain that the Bishops Concessions could have no influence upon her because they had not the greatest influence And you in a manner confess it before you were aware in the close of your Argument where you say There must therefore have been some more secret Reason which increas'd her desire to be a Catholic after these Discourses Now some more secret Reason do's not hinder the Bishops Concessions from being one nay it argues that they were one of the Reasons though not the most prevalent because there was one more secret You have now contradicted your self so plainly that you have wholly justified the Duchess and the broad Word without naming it is fairly brought back to your own door After this our Answerer do's but piddle and play at small Game as if her Highness might possibly take encouragement from the Bishop's calling the Church of Rome the Catholic Religion But she was too much in earnest to lay hold upon a Word Neither is more advantage to be taken from his calling the Church of Rome the Catholic Religion than we receive disadvantage from the playing upon