A reply to the Answer made upon the three royal papers

THE THIRD Royal Paper VINDICATED.

IT cannot but be very surprizing to behold a Gentleman pretending to no ordinary Size in Learning, rallying all his Forces to encoun∣ter a Princess (now in the midst of Laurels) whom whilst she Lived, the great Figure she made in the Court, left no time to improve by Art those excellent Endowments with which Nature had plentifully enriched her; and who, generously humble, consigned to paper this Profession. I am not able, or if I were, would I enter into Disputes with any Body, Her design was only the Satisfacti∣on she owed to her Friends, not any Engage∣ment in the Quarrels of Disputes; and what she left behind her was but a bare and candid Narra∣tive of those great conflicts which she suffered in

her Soul, upon the only necessary work of her Conversion to God. And, why a Paper so inno∣cent, left by so great a Lady as a Legacy to her Friends, should raise the Spleen of so great a Gy∣ant to that degree as to tear it in pieces, and thus torn to disfigure it, and thus disfigured, to expose it, would have been a subject of great wonder, were it not obvious to suspect the unhappy Genius, that moved him. But since she has gained the point she aim'd at, and so well satisfied her Friends, even to the Conviction of many Adversaries, and to the admiration of all. I shall so recollect the Sense of her Paper, by Design and Artifice dis∣jointed, that put together it will cement it self, and the native Beauty will appear more resplen∣dent by his Neighbouring Shade.

The first attempt upon her Paper is from her own Concession which is thus, I am not able, or if I were, woul'd I enter into Disputes with any Body: at this he seems astonished, and hardly capable to understand, how any one could be truly satisfied, as to the Grounds of leaving one Church, and going to the other, without entring into matter of Dispute with any Body. Before I reply, I cannot but observe a Coin newly Counterfeited; for the Dutchess does not say, she will not enter into the matter of Disputes, but only that she will not enter into Disputes, which are Expressions of so different a Nature, that the one may well be, and often is without the other. For the matter of Dispute may be any thing, about which there may be no Dispute. To deliver him then, from this astonish∣ment,

there are many ways to the Wood besides one, and God in the Treasury of his all-seeing Providence can so temper second Causes, that e∣ven without Miracle he can work a thousand Con∣versions of Souls from Errour to Truth, without any Dispute; but he urges farther, How could one, bred up in the Church of England, and so well in∣structed in the Doctrines of it ever satisfy herselfin for∣saking the Communion of it, without inquiring into, and comparing the Droctrines and Practises of both Churches? If this will give him Content, I doubt not but all this may be, and is frequently perform∣ed without disputing with any Body; for she being now so well knowing in the Doctrines and Practi∣ses of the Church of England, she had no more to do, but to make Inquiry into the Doctrines and Practises of the Church of Rome, and so by com∣paring them together, as in the collision of two Flints, might by her own Industry strike out that Fire, and that Light, which might both comfort her Soul, and light it to the secure Haven of E∣ternity. But this he adds, was not to be presumed of a Person of her Condition, for many things must fall in her way, which she could neither have leisure to ex∣amine, nor the Capacity to judg of without the assistance of others. As to this I must crave his Pardon; for if I be not mis-informed by those who had the Ho∣nour to know her, she was a Princess of as search∣ing a Wit, and of as clear a Judgment as any of her time: Nor can it be questioned but she had time and leisure enough; for she that professes to have found no rest to her Soul Night nor Day, can

never be presumed to want time to hunt after that, which her Soul did so passionately Love, and if any difficulty had fallen in her way, which by her self she could not Conquer, she had choice of Learned Men of all Professions to consult, who might have so smooth'd all the Rubs that lay in her way, as to resolve her without any Dispute. Had she not, says he, Divines of the Church of England about her to propose her scruples to, yes, she had, and did so, and professes to have received such satisfa∣ction from them, as contributed much to her Con∣version to the Catholic Church; which Discourses she said, did but add more to her desire of being a Catholic. Now if this be reputed a Dispute, then every one who advises with his Divine or Lawyer in matters relating either to his Soul, or Estate; must be stil'd a Disputant.

To evince that her Royal Highness did not make use of the ordinary means for her own satisfaction, he brings for instance the Bishop of Winchester, who had nearest Relation to her, as having bred her up in the Principles of the Church of England, and was a Man both able and willing to have removed any doubts. As to the ability or inclination this Bishop had to have serv'd her, in removing her doubts or Scru∣ples, I shall not dispute them; but this is certain, that notwithstanding all his care in her. Education in the Protestant Religion, she was af∣terwards out of Love with it, and who knows whether this very Bishop at other times (at least accidentally) in his Discourses with her might not

have dropt something, which taken up by her, might give an advance to her Conversion; as it fell out to the insinuated yielding Bishops? O, but she endeavoured to conceal her Scruples from him. Ad∣mit she did; and that, as the Palate nauseats Meat which formerly it loved, so she, either out of some disgust, or for reasons best known to her self, did not so well relish the advice given her by the Bi∣shop of Winchester. Had she no Body else to con∣sult? If she had, there is no reason to charge her with the not using ordinary means, unless this Gentleman has a Revelation for it.

After this, he cites the following discourse of her Royal Highness, That she spoke severally to two of the best Bishops we have in England, who both told her there were many things in the Ro∣man Church, which it were much to be wished we had kept; as Confession, which was, no doubt, commanded of God: That, praying for the dead was one of the an∣cient things in Christianity: That for their parts they did it daily, though they would not own it. And afterwards pressing one of them very much, upon the o∣ther point, he told her that if he had been breed up a Catholic, he would not change his Religion, but that being of another Church, wherein be was sure were all things necessary to Salvation, he thought it very ill, to give that Scandal, as to leave that Church wherein he received his Baptism. Which discourse, she said, did but add more to the desire she had to be a Catholic. By this long Text 'tis clear that her Royal High∣ness had made many steps towards the Catholic

Religion, and that the Conference she had with these Bishops did but add fuel to the flame that was within her, for such is the result of her last words, did but add more to the desire she had to be a Catholic. This being so, her Highness, and the two Bishops were now upon different terms, as Party and Party; she making advantage of their Concessions, as of Truths coming out of the mouth of the Enemies to the Religion she either actually professed, or was inclinable to; and they, not∣withstanding those Concessions, keeping their own ground: So that it was not the Authority, or Example of these Bishops that prevailed with her, but Truth forced from an Enemy; which for that reason convinced her the more. Since therefore this Gentleman allows of the Conces∣sions, 'tis unreasonable to put this question, Why should not the last words have greater force to have kept her in our Church, than the former to have drawn her from it? Because 'tis easier for a Catholic to believe a Protestant speaking against himself in matters of Religion, than for himself: Ex ore tuo te judico is an Argument invincible against a Man's self. The Concessions then being admitted both by the Catholic party, and these two Bishops, she had reason to believe them, as to the Concessions; but not in that wherein the Catholics and they differ'd, which was, That all things necessary to Salvation are certainly in the Protestant Church, and that it was ill to leave it.

The next two Paragraphs concern not her Roy∣al Highness: For, whether the two Bishops did let fall words inconsistent with their own Reli∣gion, or not, her work was done; she not being obliged to reconcile them to their own Reli∣gion.

But the late Bishop of Winchester instead of un∣tying, has cut the knot a sunder: For, says he, he first doubts, whether there ever were such Bishops who made such answers; and then he affirms, That he believes there never was in rerum natura such a discourse as is pretended. What pity 'tis the Bi∣shop of Winchester should be a person of so small a faith, as not to give credit to so great a Lady in a concern wherein 'twas no advantage to her to tell a Lye; and, if she had, was by all the Laws Divine and Humane bound to restitution for the wrong she did them. Non dimittitur peccatum nisi restituatur ablatum. Or, if he doubted whether there were ever any such Paper, we have now the Royal word of a King for it, attesting it to be hers. Matters being thus, we do not charge upon the Church of England the single Opinion of one, or two Bishops, but 'tis reason to believe that a Lady thirsting after truth, might defer much to persons of so eminent a rank in that Church.

This Gentleman I perceive is very studious, very industrious to find a Lady in Errour, and hopes she may contradict her self; thus then, She

protests, in the presence of Almighty God, that no per∣son, Man or Woman, directly, or indirectly, ever said any thing to her, (since she came into England) or used the least endeavour to make her change her Re∣ligion, and that it is a blessing she wholly owes to Al∣mighty God. So that the Bishops are acquitted from having any hand in it by her own words. But I be∣seech him, did she or any else charge upon these Bishops, that they said any thing to her, or used any endeavours to make her change her Religion? How oft doth it happen, that the speaker of words may utter them for one design, and the hearer make use of them for another, though then the Bishops did not say any thing to her with endeavour to make her change her Religion, yet their words may have added much to the change of her Religion. He proceeds, And as far as we can understand her meaning, she thought her self Converted by immediate Divine Illumination. This construction of her words, so tickled his fancy, that it made him sport upon the Church of Rome's private Spirit for a long time: But for my part (if he has done laughing) I can understand nothing of this im∣mediate Divine Illumination from her words. For God, who disposes of all things strongly and sweetly, has infinite methods to convert Souls to himself without immediate Illumination, by so un∣expected a concourse of second Causes, so well tempered and knit together by his wisdom, that a conversion of a Soul may and will follow thence, she not knowing how; and consequently as 'tis the sole work of the Almighty, so that blessing

she wholly owes to him. What this Gentleman un∣derstands by a private Spirit I know not; but, be it what it will, 'tis therefore vitious, because it is inconsistent with those publick Methods and Rules God has left to govern his Church by; which whether the Protestants when they went out from the Roman Church did not desert, by following an Ignis Fatuus of their own, in their singular inter∣pretation of holy Scripture, against the known Sense of their Mother Church, is the subject of another dispute; or rather indeed 'tis put out of all dispute that they then did, unless they can shew that the constant Tradition and Practice of the Primitive Church interpreted Scripture as they then did, in all the Points they reform'd in; which they know is impossible.

Her Royal Highness declares, that she would ne∣ver have changed, if she thought she could have saved her Soul otherwise, and he answers, if this were true she had good reason for her change; if it were not true, she had none; as it is most certain it was not. I cannot perswade my self that this Gentleman would force his Modesty to such a Degree, as to give the Lye to a Lady of her transcendent Qua∣lity; especially who had been so well bred up in the Principles of the Church of England. I shall ra∣ther favour him with this Construction, that tho' she thought what she said was true, yet in reality it was not.

But how came she to make this Declaration? she tells us, she never had any scruple till the Novem∣ber before, and then they began upon reading Doctor Heylin's History of the Reformation; which was com∣mended to her, as a Book to settle her; and there she found such abominable Sacriledge upon Henry the Eighth's Divorce, King Edward's Minority, and Queen Elizabeth's Succession, that she could not be∣lieve the Holy Ghost could ever be in such Councills. And, because Doctor Heylin's History wrought her Conversion, he seems to be displeased at the Au∣thor of that Advice; but I must needs dissent from him: for, it being a History of the Reformation, it wasmore fit to put that into her hands to settle her in her Religion, if the Reformation had been from God, being within her Sphere, than any Book of Controversy; wherein she might have been plunged into difficulties insuperable, the Objection oftentimes out-weighing the Solution. And tho' in the History of Reformation he tells us, there are two distinct parts. The one built on Scripture and Antiquity; the other upon Maxims of State; yet the one being visible, and the other invisible, had she been a Person of greater Understanding, than she was, how could she possibly discern both? what he requires to have been the Subject of her Consideration, was so far beyond her Reach, that more Speculative Persons, than her Condition would permit her to be, come short of that Per∣formance: and therefore no better way could be, than to be conversant with such Objects, or mo∣tives

as were of her own size. One of which was that where the Foundations of a Pretended Reformation were Sacriledge, Rapine, and Lust, She could not believe the Holy Ghost could ever be in such Councills. He replies thus; were not the Vices of Alexander the Sixth, and of many other Popes, as great at least as those of Henry the Eighth? Be it so, and suppose them greater; therefore neither she, nor any Body else in Prudence can believe that God ever chose Alexander the Sixth, or such as he points at by vitiously acting to be the Refor∣mers of his Church, or to give Being to a Refor∣mation.

As to the Invasion upon the Rights and Lands of the Church; he replies to by Retaliation: Are there not Miscarriages of the like Nature in the Church of Rome? It may be so, but if by such Miscarriages one should think to reform the Church, I shall as freely declare with this great Lady, that I cannot believe, the Holy Ghost can ever be in such Councils.

From her scruples which the reading of Dr. Heylin's History of the Reformation, had put into her mind, she came to the Examen (of points in difference) by the Holy Scriptures, where it seems, says he, contrary to the Doctrine of the Church of Rome, she found some things so easie, that she won∣dered she had been so long without finding them out. That some things may easily be met with in Holy Scripture, makes not against the Doctrine of the

Church of Rome; nay standing to the bare Letter, without the assistance of Tradition, experience has made it manifest that her Champions have fought against all sorts of Enemies, with that suc∣cess, even at their own weapon, that partiality it self cannot deny her the Victory. Nor is it any great wonder, that a Lady of her great endow∣ments, being but yet a seeker of Truth, and not acquainted with the Catholic Rules of Expound∣ing Scriptures, and having no other interest, but her Soul's safety, should easily find what she did not formerly, when she thought her self secure, and was not concern'd, nay what great Doctors do pass slightly over, when thousands of lesser Talents than she, have done the like. What dis∣coveries then hath she made? First, of the Real Pre∣sence, then of the Infallibility, of Confession, and praying for the Dead.

As to the Real Presence importing a Real and Sub∣stantial change of the Elements into the Body and Blood of Christ. He demands, In what words of Christ is it to be found? I answer in these, This is my Body: And whereas he adds, That the wisest Persons of the Church of Rome have confessed, that the bare words of our Saviour can never prove it. I answer, 'Tis hard for him to determine who are the wisest; but he knows well that they general∣ly teach, that those words cannot be verify'd, without that change. Confession of Sins, as ever commanded, is no harder to meet withal, than

confess your sins to one another. And if the Apostles and in them their Successors, had power to forgive and retain sins, there must be an Obligation in o∣thers to confess them, otherwise that power had been useless. Praying for the Dead is also frequent∣ly grounded upon Scripture, and though her Roy∣al Highness seems to have been somewhat confirm∣ed in the belief of it, by the concession of the two Bishops, yet she no where affirm'd that to be the sole Motive to change her Religion, but only that it added more to her desire of being a Catholic. The Places usually cited for the Infallibility of the Church, he would perswade us may as well be ap∣ply'd to other Churches, as to the Roman; but because I have already proved the Roman to be that one Catholic Church, I shall supersede from any fur∣ther trouble at the present. From Christ's promise of being with the Church to the end of the World (and she now believing no other Church, to be that Church, but that which is called the Roman) she makes this inference, That our Saviour would not permit the Church to give the Laity the Communion in one kind, if it were not lawful so to do. This Il∣lation is evident; for otherwise, he would not be with his Church to the end of the world.

From this excellentDiscourse of her Royal High∣ness, 'tis an invincible Truth, that all the force of Sense and Reason do center in this conclusion, that she did not think it possible to save her Soul, other∣wise than in the Roman Church; and by her Pa∣per

the world may see the pregnant Power of Truth, which forced those two great Lights of England's Church to a private concession of what in publick they were unwilling to own. Mag∣na est veritas & pr••valebit.

FINIS.