along with a finall renunciation of the Pope's usurpt Supremacy and tyranny over our King and Nation after 400 years dispute about the point with intervalls and variety of success on either side And an Oath may be tender'd to maintain the Kings Independent Praerogative in Church affairs quoad extra without any offence or resistance of the said H. Spirit Of which Praerogative yet if a King which I put at large because all Christian Kings are alike concern'd in the case will at any time remit and deliver freely or with some reserve his Ecclesiastike Power into the hands of the Church or into his whom he will constitute for the time Caput unitatis the Head of unity in his Realm as many have done and do at this present I know no reason why the Subject should not submit to that derivative power which being held of the King is ordained of God For to say That before the Reformation made any Subject might have withdrawn his obedience to the King because the King had vested that part of his power in the Pope I fear had been little less than resisting or at least declining the ordinance of God to go on no further in that Text. But I return to our most unhappily perplexed Princess who takes offence at the Bishops that were of the first Reformers for pretending their sole design to have been re-establishing the Doctrine and Discipline of the Primitive Church after Henry 8. had enterpriz'd a separation from Rome upon no other account but his own satisfaction in criminall pleasures What K. Henry 8's principall or less principall intents were I know none but the ghost of his Confessour if raised again could assure her The most Reverend Archbishop Cranmer no doubt knew most of his mind from beginning to end in the matter of divorce and what annexes it had of his criminall pleasures c. but in what I have seen of his Grace's writing I met with nothing at all which in that particular could have gratified her Highness yet be K. Henry's meaning alltogether so bad as suspected I understand not why the Reverend Bishops who were better inclined should be involved with him in the sin being instruments under God of bringing good out of evil and who by such degrees as K. Henry's other policies would permit made good that pretence both the rest of his and in the few years of Edward 6. his Reign howsoever managed by that covetous Lord Protectour in his minority as in a great part beside other instances our Historians have mentioned does undeniably appear in that little Code of Reformation as I may call it entituled The institution of a Christian Man composed and published by and with the consent of many pious and prudent persons Anno 1537. viz the two Archbishops at that time nineteen of the Bishops eight Archdeacons and seventeen Professours of Divinity Ecclesiasticall and Civill Lawes which book and some other like beside many Dedicatory and Praefatory Epistles praefixed to them if her H. had neither in possession nor seen she was strangely destitute of due assistance and not well praepared for so severe a censure in a praecipitate Declaration Nor yet much better I fear for the application she next made to instruct her self in the controversiall points between us and the Roman-Catholiques having not read as may be presumed the Primitive Fathers and Councels but relying upon sole Scripture without the Conciliators of Texts if not opposite inconsistent in shew nor other authentike Interpreters but her own private spirit perhaps forearmed with prayers and teares but not praeassured by promise of Divine assistance and all desired success in the revelation of truth the solemn objection thrust upon us successively by the Papists and a too forward adventure which most commonly imports more haste then good speed as is here manifested by the sequel in her own Confession That the Scripture she believed not her self by her self capable to understand Yet on her H. went and notwithstanding the distrust she had of self and solitary abilities to her astonishment in the most difficult points of all drew with her own Bucket more truth as she was mis-perswaded from the bottom of the Well then the woman of Samaria could do with hers who went her way and left her water-pot behind her having her thirst quencht indeed yet not with the water she her self had drawn but with that of the Spirit infused from the mouth of the Messias the infallible Prophet the Christ as the Samaritan so good as confessed to the Citizens she earnestly called upon to come and see not to suddainly believe until better attested to 'em Venite videte not venite credite as Aquinas has it from St. Chrysostom And proijciat hydriam qui vult Evangelizare He or she that will evangelize or interpret the Gospell rightly must leave his Bucket behind him or break his Water-pot in pieces I' ay tronve neantmoins c. Yet notwithstanding her distrust her H. found what she could not promise her self so soon to discover severall things which now appeared so plain and according to her judgment so easie to comprehend that she wondred a thousand times how so long time had passed without reflecting on 'em The particulars whereof she now was strongly convinced fortement convaincue were 1. The reall presence of Iesus Christ in the Sacrament of the Altar 2. The infallibility of the Church 3. Confession Auricular she meanes And 4. Prayers for the Dead Of all which could I be convinced by the strongest argument I have heard or read in their Controversiall Writers I would soon be so far converted too Of the first so many volumes have been written on both sides that I am perswaded there can be little argument invented new on either to avoid transcript or the Author's disrepute of being plagiary but what is futile in so serious a quaestion or what makes the Schisme and Distance between us unnecessarily if not affectedly greater for setting aside the History of opinions in the severall ages of the Church the quotations of Fathers and other modern Authors the variety of expressions every man desiring to utter his own mind in his own words I really believe the substance of what we mean as relating to the whole controversie might be as well and as intelligibly contracted into one single sheet as spread upon so many thousand quires of Paper which fly about the world But to the point The reall presence la presence reelle in the Sacrament of the Altar was the first thing her R. H. missed in the Church of England I hope the Reverend D. Sutclive did not whose book she ever had in her hand when we approached to administer the body and blood of our Saviour to her upon her knees If he did I am sure his equalls and his superiours our Church Dignitaries and others have not declined the term Real from the beginning of our Reformation to this day nor to declare what is meant by
Pen and Fancy will be such as to eat or penetrate into every cleft of it and not onely break it into shivers but multiply them into heapes of Sand which being washed away by the Spring-tyde of his ingenious approaches and irresistible force of his argumentative assaults their building must needs fall and be carryed into an Abyss or Ocean which they can never fathome or sound the depth of Archbishop Cranmer in his Answer to Smith's Preface speakes not home enough to their purpose where he sayth Truth it is indeed that the Church doth never wholly erre for ever in most darkness God shineth unto his elect and in the midst of all iniquity he governeth them so with his holy word and spirit that the gates of Hell prevaile not against them This Church is the piller of truth because it resteth upon God's word which is the true and sure foundation and will not suffer it to erre and fall Pag. 405. 406. It is the invisible Church his Grace meanes for of the outward and visible he absolutely denies it and this proves I confess rather the perpetuity then infallibility of the Church Bishop Field recollects several acceptions of the Church Book 4. Ch. 2. First as it comprehendeth the whole number of believers that are and have been since Christ appeared in the flesh which Church he sayes is absolutely free from all errour and ignorance of Divine things that are to be known by revelation The second acception is as it comprehendeth only all those believers that are and have been since the Apostles time which in things that are of necessity to be expresly known by all that will be saved that it should erre is impossible And further thinkes it as impossible that any errour whatsoever should be found in all the Pastours and Guides of the Church thus generally taken Touching the Church as it comprehendeth onely the believers that now are in the world he sayes In things necessary to be known and believed expresly and distinctly it never is ignorant much less doth it erre yea in things that are not absolutely necessary to be known and believed expresly and distinctly it never is ignorant much less doth it erre yea in things that are not absolutely necessary to be so known and believed we constantly believe that this Church can never erre nor doubt pertinaciously c. But because I doubt whether our Princess made reflexion upon the Church in such a diffusive sense and supposing that she wanted such an Oracle of Infallibility as to which there could be access for imediate resolve of scruples and doubts upon all occasions which I fear had her H. lived longer to make triall would have been as much missing in the Roman Church as in ours I must lay aside many other excellent Writers upon this point I have before me or at hand and take up one so learned and Orthodox as the best and him the rather because he useth not to be so nice in uttering his mind freely and learnedly and yet making it consistent with the Article of our Church though in appearance point blanck contradictory to what he resolutely concludes it is Bishop Mountagu I mean who in his Appeal where he justifies what he had said in his answer to the Gagger his Position is this The Church Representative true and lawfull never yet erred in Fundamentals and therefore I see no cause but to vouch The Church Representative can not erre The Church Representative is a Generall Councel not titularly so as the Conventicle of Trent but plenarily true generall and lawfull Points Fundamentall be such as are immediate unto faith Let any man living shew me sayes he any historicall mistakings misreportings where when in what any Generall Councell according to true acception or Church Representative hath so erred in the resolution and decission of that Councell for in the debating of doubts questions propositions the case is otherwise and not the same I conceive and acknowledge but four Councells of this kind that of Nice of Constantinople of Ephesus of Chalcedon The Church of England may seem to have been of a contrary mind in her determinations For Artic. 21. we read thus Generall Councels when they be gathered together forasmuch as they be an assembly of men whereof all be not governed with the spirit and word of God they may erre and sometime have erred even in things pertaining unto God Which decision of the Article is not home to this purpose as he particularly proves and hath the approbation of the Reverend Dr. Francis White afterward Bishop of Ely that he found nothing therein in that and his whole Book but what is agreeable to the Publick Faith Doctrine and Discipline of the Church of England of whose Doctrine the said 21 Article is a noted part But because the Bishop leaves this Infallibility at above a thousand yeares distance viz the last Generall Councel of Chalcedon attributing no such thing to any the pretended Generall Councels since it is necessary I go seek a supplement somewhere else for the guidance of doubting persons who may be at loss what to think the state of the Church hath been in so long an intervall and if they take Posterity into their care what it may be in a much longer yet to come before such another Generall Councel meet now the Latine Church seemes to be finally settled upon the Lees of the Decisions in the Councel of Trent Among those many I have turned over I find not where to furnish my self better then from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that most glorious Martyr now a resplendent starr of magnitude among the Saints above in his famed Book commended by that Royall Martyr not long before he drank of the same Cup that bloudy Brook in the way to his celestiall Crown Archbishop Laud's Conference with Mr. Fisher the Iesuite where his Grace sayes Whether a Generall Councel may erre or not is a Question of great consequence in the Church of Christ To say It can not erre leaves the Church not onely without remedy against an errour once determined but also without sense that it may need a remedy and so without care to seek it To say It can erre seemes to expose the members of the Church to an uncertainty and wavering in the Faith to make unquiet spirits not onely to disrespect former Councels of the Church but also to slight and contemn whatsoever it may now determine I said the Determination of a Generall Councel erring was to stand in force and to have External Obedience at least yielded to it till Evidence of Scripture or a Demonstration to the Contrary made the Errour appear and until thereupon another Councel of equal Authority did reverse it Pag. 146. 147. In the following Considerations is added with submission to our Mother the Church of England and to the Mother of us all the Universall Catholick Church of Christ That the Assistance of the H. Ghost is
over-scrupulous persons so well in smaller as greater matters in whose behalf for living Oracles or other certainty of infallible resolution I am yet to seek I confess And therefore setting aside all nice disputes about indefectibility of their Church and generality of Truth preserved by her I must and may I hope freely demand of Mounsieur Maimburg's Proxy if he have any in England Whether the Controversies or doubts raised in our Princess's breast were not emergent whereof since her R. H. could not be resolved with us I may modestly ask whither they sent her for satisfaction or rather what infallible Judge it was whom they brought to her bedside in that infirm condition I would use no railery in these solemn discourses but their matter of stating the case in quaestion does as it were obliege me to do somewhat like it after which short apologie I hope I may be allowed to proceed The Pope in person it could not be who is resident at Rome and has enough to do with the Controversies and emergences that from all parts of Christendome are carryed to him The Catholique Church it could be less in what notion soever taken whether as Collective Diffusive Representative c. No Councel sitting the dispersed Members of any impossibility not consulted and from the Conclave I hope came not the infallible spirit I say not in a Carriers budget as my Lord of Derry hath been pleased in a little ironie to word it with reference to that at Trent In fine this infallible Judge might be Monsieur Maimburg himself or some other Ghostly Father nearer hand alwayes readily prepared In nomine Domini sanctaeque Matris Ecclesiae to decide all Controversies and clear all scruples in an instant that could be suggested to him If so then I come about again to my learned Controvertist Mr. Chillingworth and borrow two or three questions from him which I leave to be applyed to the present Case as thought fit 1. Whether an ignorant man I insert or a knowing but doubting Lady be bound to believe any point to be decreed by the Church when his Priest or Ghostly Father assures him it is so 2. Whether his ghostly Father may not err in telling him so and whether any man can be obliged under pain of damnation to believe an errour 3. Whether he be bound to believe such a thing defined when a number of Priests perhaps ten or twenty tell him it is so And what assurance he can have that they neither err nor deceive him in this matter 4. I add another upon my own account though others may have done it before me whether it be not the same Church which now averrs her self to be infallible that made the first decision of it and if so how she can be sure she erred not in making the said decision which may carry on the question in infinitum where I leave it concluding with my Lord Bishop of Derry's question in the case What availeth it to say they have the Church for an infallible Iudge whilst they are not certain or do not know what the Church is or who this infallible Iudge is Sch. Gard. Pag. 406. Or what satisfaction had her R. H. in deserting our Church because she found no infallibility pretended by it and going over to the Church of Rome which though it pretends all that may be to it yet in reality can have as little as appears by what is said above CONFESSION The next point wherein her R. H. declares she was convinced is that of Confession The use whereof our Church neither denies nor discourageth in any case as I know but in some adviseth and in other wisheth it might be reduced into practice no exception being by her made against any frequency whereunto poor penitents may be inclined for quiet of Conscience and internal acquiessence The necessity of it she rejects yet layes no censure on them that hold it so they keep their opinion within their breasts and neither impose it on any dissenting brethren nor publish it to the disturbance of her members who may be well enough satisfied if when they see cause they can open their grief and by the ministery of God's holy Word receive the benefit and comfort of absolution That I may not be thought herein to go beyond my line or the rule by which I am to draw it Mr. Iones I will consult two or three of our very Orthodox Fathers whom I am sure you and your party are not able to confute Let the Learned Bishop Mountague be the first in his books afore cited who sayes in brief so much as needs in the case against his Informers who alledged for the opinion of our Church this That we must not confess our sins but only unto God 1. Shew me any such inhibition 2. The most that hath been said is That private Confession is free not tyed and therefore Juris positivi not divini 3. Therefore happily of conveniency not of absolute necessity 4. That in a private Confession unto a Priest a peculiar enumeration of all sinns both commission and omission with all circumstances and accidents is never necessary necessarily most an end not expedient nor yet all things considered required 5. It is confessed that private Confession unto a Priest is of very ancient practise in the Church of excellent use and practice being discreetly handled 6. We refuse it to none if men require it if need be to have it We urge it and perswade it in extremis We require it in case of perplexity for the quieting of men disturbed and their consciences 7. It hath been so acknowledged by those of the Church of Rome in the Visitation of the sick Before the receiving of the Lord's Supper According to which doctrine and injunction our Bishops do and should enquire in their Visitations touching the use and neglect of this so good an order as did that pious learned and reverend Bishop of Norwich Dr. Overal in the 21 Article enquired of in his Visitation 1619. concerning Ministers And as perhaps would do as who of our worthy Prelacy would not do his learned Successor in that See at Presentments were it not for the trouble of vindicating himself from Popery in the point against such as you and your party Mr. Jones which I the rather presume without his Lordships leave because of the excellent Sermon on this subject many years since Printed which I heard Preached by him at St. Mary's in Cambridge and although question'd by the Puritanical pragmatick party yet cleared by all other the more sound Doctors in that Consistory and applauded by all intelligent and right-principled Members in that our famous and flourishing University The more modern and most excellent Bishop Ier. Taylor although very censorious and invective in some circumstances enjoyn'd and practis'd in the Church of Rome is near so indulgent as his Predecessors in what hath been alledged as allowed by our Church for in Part 2. Sect. 11. of Disuas
spirit no less disconsolate and diffident upon one account then her own upon another But in this unsteady state of doubts and fears and an unsettled faith being Christmas day her H. goes to the King's Chappell to participate of the Holy Sacrament which contrary to her hopes brought new troubles upon her soul and I wonder not a whitt at it want of the Reall presence or Corporeall in the Roman sense being that which did most afflict her whereof she might be well assured little supply or comfort was to be had from the King's Chappell and so her labour she thought was lost Her next essay was by address to a Catholique for counsell and if possible for cure which now at last was as her H. fancied in some sort effected by a good Priest he sent for me fit venir un bon Prestre with whom conferring about her interiour condition and souls salvation the more she parlied the more she felt her self intrinsecally carried off and fortified by grace of the holy Spirit toward the change of Religion A Gentleman of quick dispatch was this good Priest but I hear nothing yet of his infallibility her H. lately lookt for unless the other Catholick who e're he was that call'd him to her passed his word for it in private which security taken all could not but be oracular that came from his mouth Of the H. EUCHARIST in one or both kindes As I find in the very first place was his decision of receiving the H. Sacrament in one kind in which one element if were not administred both the flesh and bloud of our Saviour Christ would never have suffered the other to be substracted and his Church deprived of half himself who promised to abide with her whole and entire no doubt to the end of the world Nor could her H. think her self free to believe otherwise or that Christ's own words could be frustrate Before I can well apply my self to reflect on this Article of half-communion as our Writers often call it I think it not alltogether impertinent to declare my dissatisfaction at the sodain change I observe of a disconsolate dejected Spirit to an argumentative and active Soul in search so superficiall and so definitive before full discovery as if intent upon contradiction of her own practice so many yeares and not startled at so quick a transition from the unquestionable security of both elements in the H. Eucharist to the hazard of enjoying the intire end and effect of neither when reduced to one I am very prone to suspect something like a chasme or hiatus here a defect in transcript of the Declaration published in her Highnesses name which Mounsieur Maimburg best knowes wherewith it should be and in fidelity to the trust reposed in him ought if so to be made compleat Howsoever to let it pass from hand to hand as delivered to us and to wait upon her R. H. so immediately as she leads the way from her Closet to the publike Schooles I can not but much commend the early exercise of her skill and prudence in selecting that part of the question which best will bear discussion and arresting her upon assurance of his word who never did nor being Truth it self can ever break his promise For no notice at all is taken how many yeares the Church persisted in submission to the express words of our Saviours institution without substracting or altering ought in the celebration of this H. Sacrament Whence Bishop Iewell sayes the Question that standeth between us is moved thus Whether the Holy Communion at any time within the space of six hundred years after Christ were ever Ministred openly in the Church unto the People under one kind Repl. to Mr. Hard. Ans. pag. 96. Which extent of time he might have drawn out much further by the concession among others of Cassander a man professing himself a Roman Catholique though of wonderfull modesty moderation and learning sayes Bishop Mountagu whose words are these as by his Lordship cited It is manifest that in administration of the sacred Sacrament of the Eucharist the Universall Church of Christ untill this day and the Western or Roman Church for more then 1000 yeares after Christ especially in their solemn and ordinary dispensation of this Sacrament did exhibit and give unto all faithfull Christians not one only but both the kinds of Bread and Wine as it is most clear and evident out of innumerable testimonies of the old Writers both Greek and Latine which I can make good c. This he did in part and the rest we may safely take upon his honest word and credit and 300 yeares more then he voucheth upon Bishop Mountagu's who saith after him too This is every where the custome in all the World unto this day but in the Roman exhorbitant Church and was not quite abolished in that Church till about 1300 yeares after Christ and by much art colluding and fine forgery was retained from being cast out of that Church in the late Conventicle of Trent onely kept in for a faction but mightily oppos'd by learned honest and conscionable Catholiques Whereupon this resolute and worthy Prelate joynes issue with all Papists living That it never was otherwise used in all the Church of God for above 1000 yeares after Christ And that if all the Papists living prove the contrary he will subscribe to all Popery Ans. to the Gagger ch 36. which is fair enough So that I shall need call in no more help upon this account except I may that observation of Bishop Taylor and others That the Primitive Church did excommunicate them that did not receive the holy Sacrament in both kinds Pref. to Diss. Pag. 5. I return therefore to her Highnessess argument drawn from the promise and veracity or fidelity of Christ to make it good Which promise being not particular not restrained to his Sacramental presence upon which we differ much less limitted to the Patriarchate of Rome and that under the name or notion of his Universal Church exclusive of all other Christians not taken into her communion he left her free at her own hazard to commit sacriledge in this kind as in divers other and to withdraw her self from him before ever he withdrew from her and to afford his fuller presence by both representatives elsewhere among a greater number of Christians by computation then those within her pale or Communion in both kinds of this H. Sacrament united altho' in some other doctrines ceremonies and customes or national or Provincial civical or rural or in other dissonancy whatsoever more or less divided But her H. had already changed her measures with her Religion and was already principled a new by her good Priest and not permitted to look back upon us unto whom for ever she had bid adieu By this time no doubt she was taught to say That Christ assured us The Holy Sacrament though but a Wafer containeth his flesh and blood because the Church hath at length declared
of their labours till the generall judgment Seven Greek and Latine Fathers he nameth whose opinion is such and refers to more in the forecited Chapter But Bishop Taylor whose diligence in his researches was indefatigable and his discoveries commonly more successfull then any others hath beyond the forementioned some peculiar observations about this point which afford great allowances of Prayer for the Dead yet no nearer approaches to Purgatory held by the Church of Rome See Part 2. of his Dissuasive from Popery Book 2. Sect. 2. where you will find what followes 1. All the Fathers did pray for the Dead yet they never prayed for their deliverance out of Purgatory nor ever meant it 2. Though the Fathers prayed for the Soules departed that God would shew them mercy yet it was that God would show them mercy in the day of Iudgment In that formidable and dreadfull day then there is need of much mercy unto us saith St. Chrysostom so generally Interpreters Ancient and Modern do understand it of Onesiphorus 3. The faithfull departed are in the hands of Christ as soon as they die and they are very well And the Soules of the wicked are where it pleases God to appoint them to be tormented by a fearfull expectation of the day of Iudgment but Heaven and Hell are reserved till the day of Iudgment and the Devils themselves are reserved in Chaines of darkness unto the judgment of the great day saith St. Jude and in that day they shall be sentenc'd and so shall all the wicked to everlasting fire which as yet is but prepar'd for the Devil and his Angels for ever 4. Some of the Ancients speak of visitation of Angels to be imparted to the Soules departed which is a mercy And the hastening of the day of Iudgment is a mercy And the avenging of the Martyrs upon their Adversaries is a mercy for which the soules under the Altar pray saith St. John in the Revelation And the Greek Fathers speak of a fiery trial at the day of judgment through which every one must pass and there will be great need of mercy 5. After all this there is a remission of sinnes proper to this world c. But at the day of judgment there shall be a pardon of sinnes that will crown this pardon when God shall pronounce us pardon'd before all the world and when Christ shall actually and presentially rescue us from all the paines which our sinnes have deserved even from everlasting pain And that 's the finall pardon for which till it be accomplished all the faithfull do night and day pray incessantly allthough to many for whom they do pray they friendly believe that it is now certain that they shall then be glorified 6. St. Austin though he had reason to pray for pardon and remission for his Mother for the reason 's allready expressed though he never thought his mother was in Purgatory It was upon consideration of the dangers of every Soul that dies in Adam and yet he affirms she was even before his death alive unto Christ. 7. In the next page he reproves that initial errour of them that affirm Communicantes offerentes pro Sanctis imports not a Prayer And afterward makes it clear That the Greek Fathers did really pray for mercy for pardon for a place of rest for eternal glory for them who never were in Purgatory for it is a great ignorance he sayes to suppose that when it is said the sacrifice or oblation is offered it must mean only thanksgiving being called in St. Dionys 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Eucharisticall Prayer and the Lord's Supper is a Sacrifice in genere orationis And what more then this Mr. Iones did the two most able Bishops that we have in England confess as touching Prayer for the Dead c. to her R. H. in the Conference she had with ' em and less then this how could they own without a fallacy put on her and defrauding the Church of England of what she indulgeth to her Children in all that Reason and Primitive practice will justifie And if as to themselves they made use thereof in private without making publique profession thereof what thence has such a puny Presbyter as Mr. Iones to charge them with who lets his sling slip at randome being not furnish'd with the least pebble that can strike either of them in the forehead For what is pretended that one of them confessed more or answered her H. freely when she pressed him upon the other points of Controversy and principally on the Reall presence of Iesus Chrst in the Holy Sacrament of the Altar That were he a Catholick he would not change Religion but that having been educated in a Church in which he believed there was all that was necessary to Salvation and there having received his Baptisme he thought he could not quit it without great scandall is no more then what I presume a great number in the communion of either Church would say after him and they that say it not do ordinarily we find change sides when they have once prevailed with themselves to step over that consideration And what one Noble person worth many hundreds of Mr. Iones's inspired party has seriously owned to me in his exile after much earnest discourse upon that and other points then whom there was while he lived no more intelligent and impartiall free and familiar Antipapist in the Peerage of our Kings dominions the Lord Hopton my quondam Patron of pious memory is the Peer I mean And if her R. H. had been presented seasonably with such a choice Collection as I have here made from the highly learned and very Orthodox Grandees of our Church which will be further authorized as occasion may require by thrice the number alike qualified yea and dignified too I see no reason but she might have understood her self Catholick enough where she was as in these so in all other points controverted between the Church of Rome and us and no such ardent desire of change no such inward paines and horrible disquiets upon account of her discourse with the two most able Bishops need have urged her to the least complaint What other method her H. took in so important an affair for her entire satisfaction since she has not thought fit more particularly to declare it will be no discretion nor good manners in me to make conjecture Certain it is she could not do better then in praying to God from her whole heart as she sayes she did to calme the inquietude and agitation of her troubled spirit and to give her knowledge of the truth But did her H. expect the answer to her prayers should be by immediate divine Revelation Those Reverend Bishops could and would have acquainted her with other precedents beside that of prayer from devout noble Ladies in St. Hierome and other Fathers And had she but opened a little book of my Lady Faulklands Letters she might have seen the remedy applied to a