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 bishop’s authority and example ought to have prevailed 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 changed. His example of praying daily for the dead shewed his opinion at the bottom; but his not publicly owning that he did so, has proved him little better than a black bishop, who has entered privately into the white one’s walk.[72] Our author asks, in the second place,—Why any person should forsake the communion of the Protestant church, wherein the bishop affirmed 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 acknowledged 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 baptized.” 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, It is evident that the bishops could have no influence upon her; though 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[73]; 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 changed, 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 mitre 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 it is plain that he desired it not; and why should he do good against his will?