COPIES Of Two PAPERS Written by the Late KING CHARLES II. TOGETHER With a Copy of a Paper written by the Late DUTCHESS of YORK Published By His Majesties Command To wich is added An ANSWER To the aforesaid PAPERS all Printed together DVBLIN Reprinted by Ios. Ray on Colledge-Green for Rob Thornton at the Leather-Bottle in Skinner-Row MDCLXXXVI COPIES Of Two PAPERS Written by the Late King Charles II. Together with A Copy of a Paper written by the Late Dutchess of York Published by His Majesties Command Dublin Re-printed for Robert Thornton Bookseller at the Lether-Bottle in Skinner-Row 1686. The First Paper THE Discourse we had the other Day I hope satisfied you in the main that Christ can have but one Church here upon Earth and I believe that it is as visible as that the Scripture is in Print That none can be that Church but that which is called the Roman Catholick Church I think you need not trouble your self with entring into that Ocean of particular Disputes when the main and in truth the only Question is Where that Church is which we profess to believe in the two Creeds We declare to believe one Catholick and Apostolick Church and it is not left to every phantastical mans head to believe as he pleases but to the Church to whom Christ left the Power upon Earth to govern us in matters of Faith who made these Creeds for our directions It were a very irrational thing to make Laws for a Country and leave it to the Inhabitants to be the Interpreters and Judges of those Laws For then every man will be his own Judge and by consequence no such thing as either right or wrong Can we therefore suppose that God Almighty would leave us at those uncertainties as to give us a Rule to go by leave every man to be his own Judge I do ask any ingenuous man whether it he not the same thing to follow our own Phancy or to interpret the Scripture by it I would have any man shew me where the Power of deciding matters of Faith is given to every particular man Christ left his Power to his Church even to forgive Sins in Heaven and left his Spirit with them which they exercised after his Resurrexion First by his Apostles in these Creeds and many years after by the Council at Nice where that Creed was made that is called by that name and by the Power which they had received from Christ they were the Judges even of the Scripture it self many years after the Apostles which Books were Canonical and which were not And if they had this Power then I desire to know how they came to lose it and by what Authority men separate themselves from that Church The only pretence I ever heard of was was because the Church has failed in wresting and interpreting the Scripture contrary to the true sense and meaning of it and that they have imposed Articles of Faith upon us which are not to be warranted by Gods Word I do desire to know who is to be Judge of that whether the whole Church the Succession whereof has continued to this day without interruption or particular men who have raised Schisms for their own advantage This is a true Copy of a Paper I found in the late King my Brothers Strong Box written in his own Hand JAMES R. The Second Paper IT is a sad thing to consider what a world of Heresies are crept into this Nation Every man thinks himself as competent a Judge of the Scriptures as the very Apostles themselves and 't is no wonder that it should be so since that part of the Nation which looks most like a Church dares not bring the true Arguments against the other Sects for fear they should be turned against themselves and confuted by their own Arguments The Church of England as 't is call'd would fain have it thought that they are the Judges in matters Spirituâ—l and yet dare not say positively that there is no Appeal from them for either they must say that they are Infallible which they cannot pretend to or confess that what they decide in matters of Conscience is no further to be followed then it agrees with every mans private Judgment If Christ did leave a Church here upon Earth and we were all once of that Church how and by what Authority did we separate from that Church If the Power of Interpreting of Scripture be in every mans brain what need have we of a Church or Church-men To what purpose did our Saviour after he had given his Apostles Power to bind and loose in Heaven and Earth add to it that he would be with them even to the End of the World These words were not spoken parabolically or by way of Figure Christ was then ascending into his Glory and left his Power with his Church even to the end of the World We have had these hundred years past the sad effect of denying to the Church that Power in matters Spiritual without an Appeal What Country can subsist in peace or quiet where there is not a Supream Judge from whence there can be no Appeal Can there be any Justice done where the Offenders are their own Judges and equal Interpreters of the Law with those that are appointed to administer Justice This is our Case here in England in matters Spiritual for the Protestants are not of the Church of England as 't is the true Church from whence there can be no Appeal but because the Discipline of that Church is conformable at that present to their fancies which as soon as it shall contradict or vary from they are ready to embrace or joyn with the next Congregation of People whose Discipline and Worship agrees with their opinion at that time so that according to this Doctrine there is no other Church nor Interpreter of Scripture but that which lies in every mans giddy brain I desire to know therefore of every serious considerer of these things whether the great work of our Salvation ought to depend upon such a Sandy Foundation as this Did Christ ever say to the Civil Magistrate much less to the People that he would be with them to the end of the World Or did he give them the Power to forgive Sins St. Paul tells the Corinthians Ye are Gods Husbandry ye are Gods Building we are Labourers with God This shews who are the Labourers and who are the Husbandry and Building And in this whole Chapter and in the preceding one S. Paul takes great pains to sâ—t forth that they the Clergy have the Spirit of God without which no man searcheth the deep things of God and he concludeth the Chapter with this Verse For who hath known the Mind of the Lord that he may instruct him But we have the Mind of Christ. Now if we do but consider in humane probability and reasoâ— the Powers Christ leaves to his Church in the Gospel and St. Paul explains so distinctly afterwards we cannot
ENGLAND DVBLIN Reprinted by Ios. Ray on Colledge Green for Rob Thornton at the Leather-Bottle in Skinner Row MDCLXXXVI AN ADVERTISEMENT IF the Papers here answered had not been so publickly dispersed through the Nation a due Respect to the Name they bear would have kept the Author from publishing any Answer to them But because they may now fall into many hands who without some assistance may not readily resolve some difficulties started by them He thought it not unbecoming his duty to God and the King to give a clearer light to the Things contained in them And it can be no reflection on the Authority of a Prince for a private Subject to examine a piece of Coyn as to its just value though it bears His Image and Superscription upon it In matters that concern Faith and Salvation we must prove all things and hold fast that which is good AN ANSWER TO THE FIRST PAPER IF all men could believe as they pleased I should not have fail'd of satisfaction in this First Paper the Design of it being to put an end to Particular Disputes to which I am so little a Friend that I could have been glad to have found as much reason in it to convince as I saw there was a fair appearance to deceive But there is a Law in our Minds distinct from that of our Inclinations and out of a just and due regard to That we must examine the most plausible Writings thô back'd with the greatest Authority before we yield our Assent unto them If particular Controversies about Matters of Faith could be ended by a Principle as visible as that the Scripture is in Print all men of sence would soon give over Disputing for none who dare believe what they see can call that in Question But what if the Church whose Authority it is said they must submit to will not allow them to believe what they see How then can this be a sufficient reason to perswade them to believe the Church because it is as visible as that the Scripture is in Print Unless we must only use our senses to find out the Church and renounce them assoon as we have done it Which is a very bad requital of them and no great Honour to the Church which requires it But with all due submission it is no more visible that the Roman Church is the Catholick Church than it is that a part is the whole and the most corrupt part that one Church which Christ hath here upon Earth It is agreed among all Christians That Christ can have but one Church upon Earth as there is but one Lord one Faith one Baptism And this is that Church we profess to believe in the two Creeds But if those who made those Creeds for our direction had intended the Roman Catholick Church why was it not so expressed How came it to pass that such a limitation of the sense of Christs Catholick Church to the Roman should never be put to Persons to be Baptized in any Age of the Church For I do not find in the Office of Baptism even in the Roman Church that it is required that they believe the Roman Catholick Church or that they deny the validity of Baptism out of the Communion of the Roman Church From whence it is to me as visible as that the Scripture is in Print that the Church of Rome it self doth not believe that it is the one Catholick Church mentioned in the two Creeds For then it must void all Baptism out of its Communion which it hath never yet done And as long as Baptism doth enter Peâ—sons into the Catholâ—ck Church it is impossible that all who have the true form of Baptisâ— though out of the Communion of the Roman Church should be Members of the Catholick Church and yet the Communion of the Roman and Catholick be all one as it must be if the Roman Church be the Catholick and Apostolick Church professed in the Creeds If we had been so happy to have lived in those Blessed Times when the multitude of them that believed were of one heart and of one soul it had been no difficulty to have shewed that one visible Church which Christ had here upon Earth But they must be great strangers to the History of the Church who have not heard of the early and great Divisions in the Communion of it And there was a remarkable difference in the Nature of those Schisms which happened in the Church which being not considered hath been the occasion of great misapplication of the sayings of the Ancients about the One Catholick Church Some did so break off Communion with other parts of the Catholick Church as to challenge that Title wholly to themselves as was evident in the case of the Novatians and Donatists for they rebaptiz'd all that embraced their Communion Others were cast out of Communion upon particular differences which were not supposed to be of such a nature as to make them no members of the Catholick Church So the Bishops of Rome excommunicated the Bishops of Asia for not keeping Easter when They did and the Bishops both of Asia and Africa for not allowing the Bâ—ptism of Hereticks But is it reasonable to suppose that upon these Differences they shut out â—ll those Holy Bishops and Martyrs from the possiblility of Salvation by excluding them from their Communion If not then there may be dâ—fferent Communions among Christians which may still continue Parts of the Catholick Church and consequently no one Member of such a Division ought to assume to it self the Title and Authority of the One Catholick Church But if any One Port doth so though never so great and conspicuous it is guilty of the â—ame Presumption with the Novatians and Donatists and is as much cause of the Schisms which happen thereupon in the Church as they were For a long time before the Reformation there had been great and considerable breaches between the Eastern and Western Churches insomuch that they did renounce each others Communion And in these Differences four Patriarchal Churches joined together against the fifth viz. that of the Bishop of Rome But the Eastern Patriarchs siking in their Power by the horrible Invasioâ— of the Enemies of the Christian Faith and the Bishops of Rome advancing themselves to so much Authority by the advantages they took from the kindness of some Princes and the Weakness of others They would hear of no other terms of accommodation with the Eastern Churches but by an intire submission to the Pope as Head of the Catholick Church Which all the Churches of the East refused however different among themselves and to this day lock on the Pope's Supremacy as an Innovation in the Church and Usurpation on the Rights of the other Patriarchs and Bâ—shops In all those Churches the Two Creeds are professed true Baptism administred and an undoubted Succession of Bishops from the Apostles How then come They to be excluded
from being Parts of the One Catholick and Apostolick Church And if they be not excluded how can the Roman Church assume to it self that glorious Title So that it seems to me as visible as that the Scripture is in Print that the Roman Church neither is nor can be that One Church which Christ left upon Earth And this Principle being removed which ought to be taken for granted since it can never be proved we must unavoidably enter into the Ocean of Particular Disputes And I know no reason any can have to be so afraid of it since we have so sure a Compass as the Holy Scripture to direct our passage But the reason of avoiding particular Disputes is because the evidence is too clear in them that the Church of Rome hath notoriously deviated from this infalâ—ible Rule And it is as impossible for a Church which hath erred to be Infallible as for a Church really Infallible to err But if a Church pretend to prove her Infallibility by Texts which are not so clear as those which prove her to have actually erred then we have greater reason to recede from her Errors than to be deceived with such a fallible pretence to Infallibiliâ—y Well! But it is not left to every phantastical mans head to believe as be pleases but to the Church And is it indeed leâ—t to the Church to believe as it pleases But the meaning I suppose is that those who reject the Authority of the Roman Catholick Church do leave every man to believe according to his own fancy Certainly those of the Church of England cannot be liable to any imputation of this Nature For our Church receives the three Creeds and embraces the four General Councils and professes to hold nothing contrary to any Universal Tradition of the Church from the Apostles times And we have often offered to put the Controversies between Us and the Church of Rome upon that issue And do not those rather believe as they please who believe the Roman Church to be the Catholick Church without any colour from Scriptures Antiquity or Reason Do not those believe as they please who can believe against the most convincing evidence of their own senses Do not those believe as they please who can reconcile the lawfulness of the Worship of Images with Gods forbidding it the Communion in one kind with Christs Institution and the praying in an unknown Tongue with the 14 Ch. of the first Epistle to the Corinthians But all these and many other Absurdities may go down by vertue of the Câ—urches Authority to whom it is said Christ left the Power upon Earth to govern us in matters of Faith We do not deny that the Church hath Authority of declaring matters of Faith or else it never could have condemn'd the Antient Hâ—reâ—ies But then we must consider the difference between the Universal Church in a General and free Council declaring the sense of Scripture in Articles of Faith generally received in the Christian Church from the Apostles Times as was done when the Nicene Creed was made and a Faction in the Church assuming to it self the Title of Catholick and proceeding by other rules than the first Councils did and imposing new Opinions and Practices as things necessary to the Communion of the Catholick Church And this is the true Point in difference between us and those of the Roman Church about the Churches Authority in matters of Faith since the Council of Trent For we think we have very great reason to complain when a Party in the Church the most corrupt and obnoxious takes upon it self to define many new Doctrines as necessary Points of Faith which have neither Scripture nor Universal Tradition for them It were a very irrational thing we are told to make Laws for a Countrey and leave it to the Inhabitants to be Interpreters and Iudges of those Laws for then every Man will be his own Iudge and by consequence no such thing as either Right or Wrong But is it not as irrational to allow an Usurper to interpret the Laws to his own advantage against the just Title of the Prince and the true Interest of the People And if it be not Reasonable for any private Person to be his own Iudg why should a publick Invader be so But we hope it will be allowed to the Loyal Inhabitants of a Country so far to interpret the Laws as to be able to understand the Duty they owe to their King and to justifie his Right against all the Pretences of Usurpers And this is as much as we plead for in this case Can we therefore suppose That God Almighty would leave us at those uncertainties as to give us a Rule to go by and leave every Man to be his own Iudge And can we reasonably suppose That God Almighty should give us a Rule not capable of being understood by those to whom it was given in order to the great End of it viz. the saving of their Souls For this was the main end of the Rule to direct us in the way to Heaven and not meerly to determine Controversies The Staff which a Man uses may serve to measure things by but the principal design is to walk with it So it is with the Holy Scripture if Controversies arise It is fit to examine and compare them with this Infallible Rule but when that is done to help us in our way to Heaven is that which it was chiâ—fly intended for And no Mâ—n can think it of equal consequence to him not to be mistaken and not to be damned In matters of Good and Evil every mans Conscience is his immediate judge and why not in matters of Truth and Falshood Unless we suppose mens â—nvoluntary mistakes to be more dangerous than their wâ—lâ—ul sins But after all We do not leave every Man to be his own Iudge any further than it concerns his own Salvation which depends upon his particular Care and Sincerity For to prevent any dangerous Mistakes by the Artifice of Seducers we do allow the Assistance of those Spiritual Guides which God hath appointed in his Church for the better instructing and governing private Persons We embrace the Ancient Creeds as a summary comprehension of the Articles of Faith and think no Man ought to follow his own particular Fancy against Doctrines so universally received in the Christian Church from the Apostles Times I do ask any Ingenuous Man whether it be not the same thing to follow our own Fancy or to interpret Scripture by it If we allowed no Creeds no Fathers no Councils there might have been some colour for such a Question But do we permit Men to interpret Scripture according to their own Fancy who live in a Church which owns the Doctrine of the Primitive Church more frankly and ingenuously than any Church in the World besides without setting up any private Spirit against it or the present Roman Church to be the Interpreter of it And now I hope I may have leave
think that our Saviour said all these things to no purpose And pray consider on the other side that those who resist the Truth and will not submit to his Church draw their Arguments from Implications and far fetch'd Interpretations at the same time that they deny plain and positive words which is so great a Disingenuity that 't is not almost to be thought that they can believe themselves Is there any other Foundation of the Protestant Church but that if the Civil Magistrate please he may call such of the Clergy as he thinks fit for his turn at that time and turn the Church either to Presbytery Independency or indeed what he pleases This was the way of our pretended Reformation here in England and by the same Rule and Authority it may be altered into as many more Shapes and Forms as there are Fancies in mens Heads This is a true Copy of a Paper written by the late King my Brother in in his own Hand which I found in his Closet JAMES R. A Copy of a Paper written by the late Dutchess of York IT is so Reasonable to expect that a person always bred up in the Church of England and as well instructed in the the Doctrine of it as the best Divines and her capacity could make her should be liable to many censures for leaving That and making her self a Member of the Roman Catholick Church to which I confess I was one of the greatest Enemies it ever had That I choose rather to endeavour to satisfie my Friends by reading this Paper then to have the trouble to answer all the Questions that may daily be asked me And first I do protest in the presence of Almighty God That no Person Man or Woman directly nor indirectly ever said any thing to me since I came into England or used the least endeavour to make me change my Religion It is a Blessing I wholly owe to Almighty God and I hope the hearing of a Prayer I daily made him ever since I was in France and Planders Where seeing much of the Devotion of the Catholicks tho I had very little my self I made it my continual request to Almighty God That if I were not I might before I died be in the true Religion I did not in the least doubt but that I was so and never had any manner of scruple till November last when reading a Book called the History of â—he Râ—formation by Doctor Heylin which I had heard very much commended and had been told if ever I had any doubt in my Religion that would settle me Instead of which I found it the description of the horridest Sacriledges in the World And could find no reason why we left the Church but for three the 〈◊〉 Abominable ones that were ever heard of amongst Christâ—ans First Henry the Eighth Renounces the Pope's Authority because he would not give him leave to part with his Wife and Merry another in her life-time Secondly Edward the Sixth was a Child and govern'd by his Uncle who made his Estate oâ— of Church Lands And then Queen Elizabeth who being no Lawful Hâ—iress to the Crown could have no way to keep it buâ— by Renouncing a Church that could never suffer so unlawful a thing to be done by one of Her Children I confess I cannot think the Holy Ghost could ever be in such Counsels and it is very strange that if the Bishops had no design but as they say the restoring us to the Doctrine of the Primitive Church they should never think upon it till Henry the eighth made the â—reach upon so unlawful a Pretence These Scruples being raised I begun to consider of the difference between the Catholicks and Us and Examin'd them as well as I could by the Holy Scripture which I do not pretend to be able to understand yet there are some things I found so easie that I cannot but wonder I had been so long without finding them out As the Real Presence in the Blessed Sacrament the Infallibility of 〈◊〉 Church Confession and Praying for the Dead After this I spoke severally to Two of the best Bishops we have in England who â—oth told me there were many things in the Roman Church which it were very much to be wished we had kept As Confession which was no doubt Commanded by God That Praying for the Dead was one of the Ancient things in Christianity That for their parts they did it daily though they would noâ— own it And afterwards pressing one of them very much upon the other Points he told me That if he had been bred a Catholick he would not change his Religion but that being of another Church wherein he was sure were all things nâ—cessary to Salvation he thâ—ught it very ill to give that Scandal as to leave that Church wherein he had received his Baptism All these Dâ—scouâ—ses did but add more to the desire I had to be a Catholick and gave me the most terrible Agonies in the World within my sâ—â—f For all this fearing to be rash in a matâ—er of tâ—an Weight I did all I could to satisfie my self mad it my Daily Prayer to God to settle me in the Right and to went on â—hristmas-day to râ—ceive in the King's Chappel after 〈◊〉 I was more troubled then ever and could never bâ— iâ—â—â—iet tâ—lâ— I had told my desire to a Catholick who brought a Priest to me and that was the First I ever did converse with upon my Word The more I spoke to him the more I was conâ—irm'd in my design and as it is impossible for me to doubt of the Words of our Blessed Saviour who says the Holy Sacrament is his Body and Blood so I cannot Believe that He who is the Author of all truth and who haâ— promis'd to be with his Church to the End of the World would permit them to give that Holy Mystery to the Laiety but in one kind if it were not Lawful so to do I am not able or if I were would I enter into disputes with any Body I only in short say this for the changing of my Religion which I take God to Witness I would never have done if I had thought it possible to save my Soul otherwise I think I need not say it is any Interest in this World leads me to it It will be plain enough to every body that I must lose all the Friends and Credit I have here by it and have very well weighed which I could best part with my share in this world or the next I thank God I found no difficulty in the Choice My only Prayer is that the poor Catholicks of this Nation may not suffer for my being of their Religion That God would but give me Patience to bear them and then send me any afflictions in this World so I may enjoy a Blessed Eternity hereafter St. Iames's Aug. 20th 1660. AN ANSWER TO SOME PAPERS Lately Printed concerning the AUTHORITY OF THE CATHOLICK CHURCH In MATTERS of FAITH and the REFORMATION of the CHURCH of
definitions For Heresie is an obstinate opposing some necessary Article of Faith It must therefore be proved that what the Church of Rome dâ—clares doth thereby become a necessary Article of Faith or it is very unreasonable to lay the â—mputation of Heresie upon us And this can never be maintained without proving that the Church of Rome hath a Power to make Doctrines not necâ—ssary bâ—fore to become necessary by her Definition which is the same thing with making New Articles of Faith But these can never be proved to be such by Universal Tradition which the Church of Rome pretends for all her Articles of Faith Every Man thinks himself as competent a Iudge of Scripture as the very Apostles themselves Doth Every Man among us pretend to an infallible Spirit and yet Every Man owns that the Apostles had it But what is meant by being a Iudge of Scripture If no more be understood than that every Man must use his understanding about it I hope this is no Crime nor Heresie The Scripture must be believed in order to Salvation and therefore it must be understood for how can a Man believe what he understands not the sense or meaning of If he must understand the sense he must be Iudge of the sense so that every Man who is bound to believe the Scripture in order to his Salvation must be Judge of the sense of the Scripture so far as concerns his Salvation But if by being a Iudge of the Scripture be meant giving such a judgment as obliges others to submit to it then among us no particular Man doth pretend to be a competent Iudge of Scripture so as to bind others to rely upon his Authority in expounding Scripture We own the Authority of Guides in the Church and a due submission to them but we do not allow them to be as competent Iudges of Scripture as the very Apostles And 't is no wonder it should be so since that part of the Nation which looks most like a Church dares not bring the true Arguments against the other Sects for fear they should be turned against themselves and confuted by their own Arguments This is directly 〈◊〉 l'd against the Church of England which is hereby charged with Insincerity or Weakness in dealing with the Dissâ—nters But we must consider the meaning of this Charge It is no wonder it should be so i. e. That every Man should think himself as competent a Iudge of Scripture as the very Apostles because the Church of England dares not use the true Arguments against the Sects Whence it appears that this true Argment is the Churches infallible Authority and the Obligation of all Members of the Church to submit their judgments intirely thereto I confess that if the Church of England did pretend to this against the Sectaries they might justly turn it against her because in our Articles tâ—ô the Churches Authority be asserted yet Infallibility is denyed If there can be no Authority in a Church without Infâ—llibility or there can be no obligation to submit to Authority without it then the Church of England doth not use the best Arguments against Sectaries But if there be no ground for Infallibility if the Church which hath most pretended to it hath been most grosly deceived if the Heads of that Church have been not barely suspected of Heresie but one of them stands condemned for it in Three General Councils own'd by that Church then for all that I can see the Church of England hath wisely disowned the pretence of Infallibility and made use of the best Arguments against Sectaries from a just Authority and the sinfulness and folly of the Sectaries refusing to submit to it The Church of England as 't is called would fain have it thought That they are Iudges in matters Spiritual yet dare not say positively there is no Appeal from them Is not the Church of England really what it is called I would fain know what it wants to make it as good a Church as any in the Christian World It wants neither Faith if the Creed contain it nor Sacraments and those entire nor Succession of Bishops as certain as Rome it self nor a Liturgy more agreeing to Primitive Worship than is any where else to be found Why then the Church of England as 't is called Well! But what is this Church now blamed for They pretend to be Iudges in matters Spiritual and yet dare not say there is no appeal from them How then Are there no true Judges but such as there lies no Appeal from There lies an Appeal from any Judges in the Kings Courts to the Court of Parliament are They not therefore true Judges in Westminster-Hall There lay an Appeal from Bishops to Metropolâ—tans from them to Patriarchs from Patriarchs to General Councils according to the Anâ—ient Poliâ—y of the Church Were there therefore no true Judges but General Councils What follows relating to the Churches Authority and every Mans following his own judgment hath been answered already I proceed therefore to what further concerns this matter of Appeal What Countrey can subsist in Quiet where there is not a Supream Iudge from whence there can be no Appeal The natural consequence from hence appears to be That every National Church ought to have the Supream Power within it self But how come Appeals to a foreign Jurâ—sdiction to tend to the Peace and Quiet of a Church They have been always complained of in the best Ages of the Church and by the bâ—st Men such as St. Cyprian and St. Augustine and the whole African Churches The worst Men began them and the worst Church encouraged them without regard to the Peace of the Christian Church so it increased its own Grandeur by them We have had these hundred Years past the sad effects of denying to the Church that Power in matters Spiritual without an Appeal And our Ancestors for many hundred Years last past found the intolerable Inconveniencies of an Appeal to foreign Jurisdiction Whereby the Nation was â—xhâ—usted Justice obstructed the Clergy oppressed and the Kings Prerogative greatly diminished But these were slight things in Comparison to what we have fâ—lt these hundred Years past for want of it Have not the Kings Courts been open for matters of Law and Justice which have been fill'd with Men of as great Abilities and Integrity since the Reformation as ever they were before Hath not the Appeal to the King in his Hâ—gh Court of Chancery been as much for the King People as ever the Appeal was to the Court of Rome Have not all the Neighbour Princes been forced for the preserving their own Dignity to set Bounds and Limits to Appeals to Rome and to Orders or Bulls that come from thence How then comes the want of such an Appeal to be thought to produce such sad effects here All Christendom groans under the sad effects of them and it is a very self-denying humour for those to be most sensible of the wâ—nt of them who