An apology for the Protestants of France, in reference to the persecutions they are under at this day in six letters.

LETTER I.

YOu are not at all mistaken; I can now easily satisfie you in what you desire to know concerning the Protestants of France. One that is a Friend to us both, who is lately come thence, hath fully acquainted me with the condition they are in. I saw him the day after his arrival, and found him ordering his Books, and loose Papers, which were just opened. After our first Salute, I ask'd him what they were. They are, said he, French Books; and those Printed Sheets, are the new Edicts, Declarations, and Acts which the King of France hath lately publish'd against the Protestants of his Kingdom. I am very happy, said I, in lighting on you at the opening of your Pa∣pers. I was extremely impatient of knowing, with some certainty, what it was drove so many of them from their Native Country; and I per∣ceive,

by the care you have taken to collect all the pieces which concern them, that I could not have met any one who might better satisfie my cu∣riosity. They come hither in Troops almost every day, and the greatest part of them with no other Goods, but their Children. The King, ac∣cording to his accustomed Goodness, hath had pity on them, so far as to provide means whereby they may be able to gain their Lively-hood; and amongst other things, he hath ordered a general Collection for them throughout the Kingdom. We were all resolved to answer the charitable Intentions of our Gracious Prince, and were beginning to contribute freely. But to tell you the truth, we were extremely cooled by certain Rumors. It is confess'd, that their King is very earnest to make them embrace his Religion: but they assure us, that he uses none but ve∣ry reasonable Means,* 1.1 and that they who come hither with such Outcries, are a sort of People not gifted with much patience, who easily forsake their Native Country, being dissatisfied, that their merit, as they con∣ceive, is not sufficiently rewarded. Besides, they are represented to us very much suspected in the point of their Obedience and Loyalty. If we may believe many here, they have been very factious and rebellious; such as in all times have struck at the higher Powers both in Church and State; which, you must needs see, would not be much for our purpose in these present Conjunctures. In truth, this is intolerable, (cry'd our Friend) I cannot endure that the Innocence of these poor people should be run down at this rate: I perceive Father La Chaise is not content to perse∣cute them in their own Country with the utmost cruelty, but trys all ways to shut up the Bowels of their Brethren in foreign parts: he endeavours to ruine, and to famish them every where; in England as well as France: A Hatred so cruel, and, if I may so say, murderous, agrees not so well with the Gospel of the Meek Iesus, whose Companion Father La Chaise styles himself. For, he came not to destroy men, but to save them. Let this Jesuite alone, said I, and his Emissaries, I do not doubt but he hath too much to do in all the Affairs of Protestants. But tell me inge∣nuously, do they give just cause to them of France, to quit their Country as they do, and are they persons whom the State and the Church may trust? You your self shall be Judge, said he, and that you may be fully inform'd of the Cause, I will give you a particular Account of the State of these poor People. But before I speak of the Evils they have suffered, it is sit you should know, what it is that they have right to hope for from their King, and from their Countrymen; you will then be more affected with the usage they find.

You cannot but have heard of the Edict of Nantes. Here it is, said he, (taking up one of the Books that lay upon the Table.) It is a Law which Henry the Fourth confirmed to establish their Condition, and to secure their Lives and Privileges, and that they might have liberty freely to

profess their Religion. It is called the Edict of Nantes, because it was concluded of at Nantes whilst the King was there. It contains 149 Articles, 93 general, and 56 particular. You may read it at your leisure, if you please: I will only observe some of them to you at present. Look, I pray, (said he) on the sixth general, and the first particular Article. Liberty of Conscience, without let, or molestation is there most expresly promised, not only to them who made profession of the Protestant Reli∣gion, at the establishment of the Edict, but, (which is principally to be observed) to all those who should imbrace and profess it afterwards.* 1.2 For the Article saith, that Liberty of Conscience is granted for all those who are, or who shall be of the said Religion, whether Natives or others. The seventh general Article grants to all Protestants the right of having Divine Service, Preaching, and full exercise of their Religion, in all their Houses who have Soveraign Iustice: that is to say, who have the privilege of appointing a Judge, who hath the power of judging in Capital Cau∣ses, upon occasion. There are a great many Noble Houses in France which have this privilege. That seventh Article allows all Protestants who have such Houses, to have Divine Service and Preaching there, not only for themselves, their own Family and Tenants, but also for all per∣sons who have a mind to go thither. The following Article allows even the same Exercise of the Protestant Religion in Noble Houses which have not the right of Soveraign Justice, but which only hold in Fee-simple. It is true, it doth not allow them to admit into their Assemblies above thirty persons besides their own Family. The ninth Article is of far greater importance: it allows the Protestants to have, and to con∣tinue the exercise of their Religion in all those places where it had been publickly used in the years 1596, and 1597. The tenth Article goes farther yet, and orders that that Exercise be established in all places where it ought to have been by the Edict of 1577, if it had not been; or to be re-established in all those places if it had been taken away: and that Edict of 1577, granted by Henry the Third, declares, that the Exercise of the Protestant Religion should be continued in all places where it had been in the Month of September that same year; and moreover, that there should be a place in each Bailywick, or other Corporation of the like nature, where the Exercise of that Religion should be established, tho it had never been there before. These are those places which since have been called, with reference to the Exercise of Religion, The first places of the Bailywick. It follows then from this tenth Article of the E∣dict of Nantes, that besides the Cities and Towns in which the Exercise of that Religion ought to be continued, because they had it in the years 1596, and 1597, it ought to be over and above in all those places where it had been in the month of September in the year 1577, and in a convenient place of each Bailywick, &c. altho it had not been there in that Month.

The eleventh Article grants also this Exercise in each Bailywick, in a second place where it had not been either in the Month of September, 1577, or in the years 1596, or 1597. This is that which is called The second place of the Bailywick, in distinction to that other place of the same na∣ture, which is granted by virtue of the Edict of 1577. When Henry the Fourth sent Commissaries into the several Provinces to see his Edict put in execution, there was scarce found any considerable City or Town where the Commissaries did not acknowledge that the Exercise of the Protestant Religion had no need to be confirm'd, or re-established, because it had been used there in some one of the three years above-mentioned: in so much, that there were whole Provinces which had no need of those two places, granted out o•• pure favour, I mean, the two places of each Bailywick; all the Cities, and all the Towns of those Provinces claiming that Exercise by a better Title. This is it which made the Bishop of Rodes, (Monsieur Perifix) afterwards Archbishop of Paris,* 1.3 in his History of the Life of Henry the Fourth, to say, that that Prince by his Edict of Nantes granted to the Protestants Liberty of Preaching almost every where. But he granted them farther, the means and full power of breeding up, and teaching their Children. Read, as to that, the thirty seventh particular Article. It declares, that they shall have publick Schools and Colleges in those Ci∣ties and Places where they ought to have the publick Exercise of their Re∣ligion. The Edict having secured, as you see, the Exercise of the Pro∣testant Religion, secures also the condition of them who should profess it, to the end that they might, without any molestation, each one according to his quality, follow those Trades, Employments and Offices which are the ordinary means of mens Livelyhood.

Indeed, the thing of it self speaks this. For it is plain that they do not grant in good earnest the free Exercise of a Religion, who debar the persons that profess it the use of means necessary for their subsistence. Nevertheless for their greater security, Henry the Fourth hath declared to all Europe by his Edict, that he would not that there should be any dif∣ference, as to that point, between his Protestant and his Papist Subjects. The thirty seventh general Article, as to that is express. This it is: We declare all them who do or shall make profession of the pretended Re∣formed Religion, capable of holding and exercising all Conditions, Of∣fices, Honours, and publick Charges whatsoever, Royalties, Seigneuries, or any Charge in the Cities of our Kingdom, Countries, Territories, or Seigneuries under our Authority. The fifty fourth Article declares, that they shall be admitted Officers in the Courts of Parliaments, Great Coun∣cil, Chamber of Accounts, Court of Aids, and the Offices of the general Treasurers of France; and amongst the other Officers of the Revenues of the Crown. The seventy fourth Article puts them in the same state

with their Fellow Subjects, as to all publick Exactions, willing that they should be charged no higher than others. Those of the said Religion pre∣tendedly Reformed (saith the Article) may not hereafter be overcharged or oppressed with any Imposition ordinary or extraordinary, more than the Catholicks: And to the end that Justice might be done and admini∣stred impartially, as the Edict explains it self, the 30th. 31st to the 57th Articles set up Chambers of the Edict in the Parliaments of Paris and Roan, where the Protestant Counsellors ought to assist as Judges: and Chambers Miparties in the Parliaments of Guienne, Languedoc and Dauphine, consisting each of two Presidents, the one Protestant, the other Papist, and of twelve Counsellors, an equal number of each Religion, to judge without Appeal, (exclusive to all other Courts) all Differences of any importance which the Protestants might have with their Fellow Subjects as well in Criminal, as in Civil Matters. In short, this great Edict for∣gets nothing which might make the Protestants of France to live in peace, and honor: It hath not fail'd even to explain it self, as to the Vexations which might be created them, by taking away or seducing their Children. For, read the eighteenth general Article. It forbids all Papists of what quality or condition soever they may be, to take them away by force, or by perswasion against the will of their Parents: As if it had foreseen that this would be one of the ways which their Persecutors would use, to vex and ruine them. But the 38th. Article goes farther yet: That Wills, that even after their death, Fathers shall be Masters of the Education of their Children, and consequently of their Religion; so long as their Children shall continue under Guardians, which is by the Laws of France till the 25th year of their Age: It shall be lawful for Fathers, who profess the said Religion, to provide for them such persons for their education, as they think fit, and to substitute one or more, by Will, Codicil, or other Declaration made before Publick Notaries, or written and sign'd with their own hand.

You perceive then plainly, continued our Friend, that by this Edict King Henry the Fourth made the condition of the Protestants equal al∣most in all things to that of his other Subjects. They had reason then to hope that they should be allowed to exercise their Religion, to breed up and instruct their Children in it, without any disturbance; and that they should have as free admission to all Arts, Trades, Offices and Employments as any of their Fellow Subjects.

This is very clear, said I, and I am much obliged to you for explain∣ing to me what this famous Edict of Nantes is, which I had heard so much discourse of. But they who have no affection for the Protestants tell us, that it is a Law which was extorted by violence; and consequently, is not to be kept. I will not stand now (said our Friend) to examine whether that consequence be good; you cannot but perceive that it is dangerous. But I dare assure you that the Principle from whence it is drawn; namely,

that the Edict was extorted by violence is very false. I would not have you take my word for it. But I will produce an unexceptionable Wit∣ness. It is the Archbishop of Paris; he who writ the Life of Honry the Fourth. That one Witness is worth a thousand; for he was a declared Enemy of the Protestants. According to him: The general Peace was made, the Ligue extinguish'd; and all persons in France had laid down their Arms, when this Edict was granted in favour of them. It is ri∣diculous now, to say, that it was extorted by violence, there being then no party in all the Kingdom in a condition to make the least attempt with impunity. Moreover, that Prelate could not forbear owning expresly what it was mov'd the King to grant them that Edict: It was the sense of the Great Obligations he had to them. See the Book it self; read the Passage. The Great Obligations which he had to them would not permit him to drive them into despair; and therefore to preserve them a just ballance, he granted them an Edict larger than any before. They called it the Edict of Nantes, &c. Indeed the Obligations he had to them were not small. They had testi∣fied an inviolable Loyalty to him in all his Troubles. They had spent freely their Lives and Fortunes to defend his Rights, and his Life against the Princes of Lorrain, who made so many Attempts to keep him from the Throne of his Ancestors, and to usurp his place. Had it not been for their Valour, and their Loyalty, the Crown had gone into the hands of Strangers; and (since we must speak out) had it not been for them, the Blood of the Bourbons would not this day have been possessed of the Throne.

The Edict of Nantes then, was the Effect and the Recompence of the Great Obligations which King Henry the Fourth had to his Loyal Pro∣testants, and not as is slanderously reported, the fruit of any violence, gained by force, and granted against the hair. But farther, the Law of Nature and common policy might challenge such an Edict for them as well as Gratitude. It is true, that Soveraign Magistrates are appoint∣ed by God to preserve the publick peace, and by consequence, to cut off, or prevent, as much as in them lies, whatever may disturb it: It is true also that new Establishments in matters of Religion may cause great trou∣bles in a State, and that there are Religions which have Maxims so per∣nicious, that when Magistrates are of a different opinion, or but so much as tolerate such a one, their Lives and their Kingdoms are never in safety. But Henry the Fourth found the Protestant Religion wholly establish'd in the Kingdom when he came to the Crown: Besides, he who had so long profess'd it, knew perfectly well that it had none of those dreadful Ma∣xims, which makes Princes and States jealous; that on the contrary, in it, Loyalty and Obedience of Subjects to Soveraigns of what Religion, and what humor soever, was to them an Article of Faith, and an obligati∣on of Conscience. He knew that Protestants, by their Religion were

peaceable men, who sought but to serve God according to his Word, and were always ready to spend the last drop of their blood for the service and the honor of their King.

But he knew also that the zeal of the Romish Clergy always animated the Popish Common People against them, and that they would be sure to fall upon them, unless he took them into his protection. The Law of Nature then did not permit him to abandon to the rage of the multi∣tude so many innocent persons; and common policy warned him to pre∣serve so many faithful Subjects for the State, so capable of supporting it on occasion, as he had so freshly experienc'd. It being certain, that had it not been for them, the Pope and the Ligue had ruin'd the whole King∣dom; But it was not possible, either to defend them from the fury of the People, or to preserve them for the service of the State, if he had grant∣ed in favour of them any thing less than the Edict of Nantes: so that this Edict in truth was to be ascribed to common Equity and Prudence no less than Gratitude.

But, said I to my Friend, do you believe that the Grandson of Henry the Fourth is bound to make good what his Grandfather did? I do not doubt it at all (answered he) otherwise there would be nothing secure or certain in Civil Society; and wo be to all Governments if there be no Foundation of publick Trust. 1. For if ever Law deserv'd to be regard∣ed by the Successors of a Prince, it is this. It was establish'd by a Hero, who had recovered the Crown for his posterity, by his Sword: and this Establishment was not made but after mature and long deliberations, in the calm of a prosound Peace, obtained and cemented by many and signal Victories. That Hero hath declar'd expresly in the Preface of the Edict, that he establish'd it in the nature of an irrevocable and perpetual Law; willing, that it should be firm and inviolable; as he also saith himself in the 90th. Article. Accordingly he made all the Formalities to be observ∣ed in its establishment, which are necessary for the passing of a fundamen∣tal Law in a State. For he made the observation of it under the quality of an irrevocable Law, to be sworn to by all the Governors and Lieutenant-Generals of his Provinces, by the Bailiffs, Mayors, and other ordinary Judges, and principal Inhabitants of the Cities, of each Religi∣on, by the Majors, Sheriffs, Consuls and Jurates, by the Parliaments, Chambers of Accounts, Court of Aids, with order to have it publish'd and registred in all the said Courts. This is expresly set down in the 92d. and 93d. Articles. Was there ever any thing more authentick? 2. The same Reasons which caused the Establishment, remain still, and plead for its continuance. 1. The Family of Bourbon preserved in the Throne. 2. The Law of Nature and common Policy. 3. The two Successors of Henry the Fourth look'd not upon themselves as unconcern'd in this Edict. Their Word, and their Royal Authority are engaged for

its observation no less than the Word and Royal Authority of its Illustri∣ous Author. Lewis the Thirteenth confirm'd it as soon as he came to the Crown by his Declaration of the 22d. of May, 1610, ordering, that the Edict of Nantes should be observed in every Point and Article. These are the very words. Read them (said he) shewing me a Book in Folio, call∣ed,* 1.4 The Great Conference of the Royal Ordinances and Edicts. I read there in the first Book, Title 6, of the second Part of the Volume, not only the Article he mention'd, but also the citation of nine several Declarati∣ons publish'd at several times by the same King, on the same subject. Lewis the Fourteenth, who now Reigns, (says our Friend) hath likewise assured all Europe by his authentick Edicts and Declarations, that he would maintain the Edict of Nantes according to the desire of his Grandfather, who had made it an irrevocable Law. He himself ac∣knowledges and confirms it himself anew; by his Edict of Iune, 1680, where he forbids Papists to change their Religion. There it is; pray take the pains to read it. Lewis by the Grace of God, King of France and Navarre, to all persons to whom these Presents come, Greeting. The late Hen∣ry the Fourth; our Grandfather, of Glorious Memory, granted by his Edict given at Nantes in the Month of April, 1598, to all his Subjects of the Re∣ligion pretended Reformed, who then lived in his Kingdom, or who afterwards should come and settle in it, Liberty of professing their Religion, and at the same time provided whatsoever he judged necessary for affording those of the said Reli∣gion pretended Reformed means of living in our Kingdom, in the Exercise of their Religion, without being molested in it by our Catholick Subjects: which the late King, our most Honored Lord and Father, and we since have authorised and con∣firmed on other Occasions, by divers Declarations and Acts. But this Prince is not content to tell what he hath formerly done, in confirmation of the Edict of Nantes; read some Lines a little lower, and you will see that he repeats again his former Ingagements. We declare, that confirming as much as is, or may be needful, the Edict of Nantes, and other Declarations and Acts given in pursuit of it, &c. That is to say: That by this new Edict he signs once more the Edict of Nantes, and for a more authentick con∣firmation of that important Law, he ratifies together with it, and seals with his Royal Seal all the Declarations which had already confirmed it. If all this is not sufficient to render His Word Sacred and Inviolable, there is nothing in the World can do it: all things are lawful, and it is to no purpose to talk of any Obligation, or of any Bond in humane So∣ciety. They cannot make void, or break the Clauses of an Edict so well deserv'd by the Protestants, so just and so wise in it self, so solemnly esta∣blish'd, so religiously sworn to, and so often, and so authentically con∣firm'd by three Kings, without shaking all the Foundations of publick Se∣curity, without violating, in that Act, the Law of Nations, and silling the World with fatal Principles, which by ruining all mutual Faith a∣mong

men, render Divisions in States incurable; and consequently immortal.

Dear Sir, said I, I am much pleased with what you have inform'd me. O how I shall dash them out of countenance, who hereafter shall compare the condition of our Papists in England with that of the Protestants in France. There is no sort of good usage but what is due to these in their own Country; of which they have deserved so well by preserving that Family which now reigns there. What have they not a right to hope for under the protection of an Edict so authentick? But our Papists in En∣gland have they ever deserved a like protection? Hath there ever been pass'd any Act of Parliament in favour of them, like to this Edict? On the contrary, have not there been pass'd 1000 against them? And not one, but upon the provocation of some Sedition, or open Rebellion.* 1.5 You need but review the Fundamental Laws of the Land now in force against the Pope, against the Jesuits, Seminary Priests, and in general against all the Papists. There is decreed justly against them all the contrary that by the Edict of Nantes is promised to the Protestants.

You are much in the right (said our Friend) when you use the word justly on this occasion: Princes and Protestant Magistrates cannot look up∣on, nor by consequence, treat Papists otherwise than as declared an•• mortal Enemies of th••ir Persons, and of their States. They may disguise themselves as they please: 〈◊〉〈◊〉 in truth, every Papist is a man who takes the Pope to be the Soveraign Head of the Universal Church, and believes that on that very account, there is no Prince, nor King, nor Emperor who is not subject to his Censures, even to Excommunication. Now who knows not that it is a general Maxim of that Religion, that they ought to treat all excommunicated persons, as common Pests? Upon this all Sub∣jects are dispensed with from their Oaths of Allegiance to their Princes, Kingdoms are laid under Interdicts; and they are no way obliged to keep faith with Hereticks. This is the original and damnable Cause of the many Conspiracies that have been made against the Sacred Lives of our Kings: And if you will search our Histories, you will find none of the forementioned Acts ever passed but upon some previous provocation given by the Papists Insolence, or Rebellions: of the Massacres in France and Ireland, wherein they of Rome have so triumph'd, and of the gene∣ral consternation into which so lately our Nation was cast. They would fain perswade us, that these pernicious Maxims are peculiar to the Je∣suits and some Monks: But a little Treatise, called,* 1.6 The Disserence between the Church and Court of Rome, proves undeniably, that it is the judg∣ment of all true Papists. I could produce other invincible authority, if this point were here to be proved. There cannot then be too great cau∣tion against such persons: whatever they pretend, they do not design simply the exercise of that Belief which their Conscience dictates to them, they grasp at the Power, and aspire at Dominion: they design, whatever

it cost them, to have their Church reign once more here in England▪ There is nothing they dare not attempt, nothing they are not ready to act, that they may compass it. They are implacable Enemies who wait but for an opportunity to cut our Throats: and we must needs be very sense∣less and stupid, if after so many proofs as they have given us of their desperate malice, we should repeal those Laws which tie up their hands. You are much in the right, I replyed, but let us leave them for the pre∣sent, and return to our Protestants of France. You have shewed me their Rights, now let me understand their Grievances. I am willing to do it, said he; but it is a little late: and if you please, being somewhat weary with my Journey, we will defer it till to morrow. I will expect you here in my Chamber at the same hour you came to day. I told him with all my heart. And as our Conversation ended there, I think it not amiss to end my Letter also, intending in another to let you know the pre∣sent condition of those poor People. I am your, &c,

Notes

• * 1.1

  Declarati∣on of the 17th: of Iune, 1681.
• * 1.2

  Art. 1. Pa••••∣tic.
• * 1.3

  Ann. 1599, p. 285, and 286, E••it. Amsterdam, 1664.
• * 1.4

  P. 156, & 157, of the Lions Edition.
• * 1.5

  See Sta∣tures at large. 1 Elizab. 1. 5 Eliz. 1. 13 Eliz. 1. 23 Eliz. 1. 27 Eliz. 2. 35 Eliz. 2. 1 Iacob. 4. 3 Iac. 4, 5, &c.
• * 1.6

  Printed for Henry Brom••, 1674.