Let us now see what a talent he hath at ergoteering: “If this be true,” saith he, “then to be a member of the church of England, one must assert, that either both churches are not parts of the Catholic, or that they are so parts, that there is a necessity of going from one to another.” He would be a strange member of the church of England, who should hold, that both churches are not parts of the Catholic, for then he must deny that parts are parts; for every true church is so far a part of the Catholic church. Therefore, I say, he must hold, though it be in some respects a part of the Catholic church, yet it may have so many errors and corruptions mixed with it, as may make it necessary for salvation to leave it. “The second,” he saith, “is nonsense.” How nonsense? He doth well to hope, that men may be saved that do not understand controversy, nor approach heaven in mood and figure. “A necessity of a change,” saith he, “consists not with their being parts, for parts constitute one whole, and leave not one and another to go to or from.” We are not speaking of the parts leaving one another, but of a person leaving one part to go to another. Suppose a pestilential disease rage in one part of the city, and not in another, may it not be necessary to leave one part, and go to the other, though they are both parts of the same city, and do not remove from one to the other? But he saith, with great assurance, “that necessity of change makes it absolutely impossible for both churches to be parts of the Catholic,” which plainly shews he never understood the terms of communion with both churches; for no church in the world can lay an obligation upon a man to be dishonest, _i.e._ to profess one thing, and to do another, which is dissimulation and hypocrisy; and no church can oblige a man to believe what is false, or to do what is unlawful; and rather than do either, he must forsake the communion of that church. Thus I have given a sufficient taste of the spirit and reasoning of this gentleman. As to the main design of the third paper, I declared that I considered it, as it was supposed, to contain the reasons and motives of the conversion of so great a lady to the church of Rome. But this gentleman hath now eased me of the necessity of further considering it on that account: for he declares, “that none of those motives or reasons are to be found in the paper of her Highness,”[94] which he repeats several times. “She writ this paper, not as to the reasons she had herself for changing, &c. As for the reasons of it, they were only betwixt God and her own soul, and the priest with whom she spoke at last.”[95]