But I wonder a person, who owed her change so wholly to Almighty God, should need the direction of an infallible church; since the utmost they can pretend to, is no more than to have such an immediate conduct; and the least that can be meant by it is, that she had no assistance from any other persons, which may not exclude her own endeavours: but supposing them to be employed, and an account to be here given of them, yet there is no connection between any of the premises, and the conclusion she drew from them; and therefore it must be immediate impulse, or some concealed motive, which determined her choice. The conclusion was, “that she would never have changed, if she could have saved her soul otherwise.” 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. Now let us examine how she came to this conclusion, and I will suppose it to have been just in the method she sets it down in. First, she saith, she never had any scruples till the November before; and then they began upon reading Dr Heylin’s “History of the Reformation,” which was commended to her as a book to settle her; and there she found such abominable sacrilege upon Henry the Eighth’s divorce, King Edward’s minority, and Queen Elizabeth’s succession, that she could not believe the Holy Ghost could ever be in such counsels. This was none of the best advices given to such a person, to read Dr Heylin’s History for her satisfaction:[65] For there are two distinct parts in the history of our Reformation; the one ecclesiastical, the other political: the former was built on scripture and antiquity, and the rights of particular churches; the other on such maxims which are common to statesmen at all times, and in all churches, who labour to turn all revolutions and changes to their own advantage. And it is strange to me, that a person of so great understanding, should not distinguish these two. Whether Henry VIII. were a good man or not, whether the Duke of Somerset raised his estate out of the church-lands, doth not concern our present enquiry; which is, whether there was not sufficient cause for a reformation in the church? and if there was, whether our church had not sufficient authority to reform itself? and if so, whether the proceedings of our Reformation were not justifiable by the rules of scripture, and the ancient church? These were the proper points for her to have considered, and not the particular faults of princes, or the miscarriages of ministers of state. Were not the vices of Alexander the Sixth, and many other heads of the church of Rome, for a whole age together, by the confession of their own greatest writers, as great at least as those of Henry the Eighth? And were these not thought sufficient to keep her from the church of Rome; and yet the others were sufficient to make her think of leaving our church? But Henry the Eighth’s church was, in truth, the