The letter writ by the last Assembly General of the Clergy of France to the Protestants, inviting them to return to their communion together with the methods proposed by them for their conviction / translated into English, and examined by Gilbert Burnet.

REMARKS On the former LETTER.

THE tender expressions with which this Letter begins, give the World some hopes that the Gallican Clergy have bowels of Compassion, for those they call their Brethren and Little Children, though the figures of a Partridge or an Eagle are too forced to flow from affecti∣ons much moved. But the severities now exercised in mos•• parts of France look like Esau's hands, while the Cler∣gy speak with Iacob's voice.

The many terrible Edicts that come out daily against those of that perswa∣sion, and the much greater severity with which they are executed, do not very well agree with this melting lan∣guage. Perhaps some may think those Edicts are Civil things, and that the

Intendants or other Officers who exe∣cute them, being of the Laity, there∣fore the Clergy are no way concerned in it. But if the blame of this is taken off from them, it must be laid some∣where else. It is notoriously known that the King himself is not at all of a bloody disposition, but is merciful and gentle: So that for all the hard mea∣sure that many of those who are forced to fly hither for refuge, feel, yet they do acknowledge that they owe it to the Kings tenderness to his people, and aversion from Cruelty, that it is not worse with them; and that they are not massacred and destroyed to be the effect of his Clemency and Protection. And of this he has lately given the World a double assurance, both in the Letters he sent to the Bishops of France, and in those he sent with them to the Deputies in the several Provinces, Printed toge∣ther with this Letter of the Clergy. In the first are these words, Recommending to you above all things the managing the Spirits of those of that Religion with Gen∣tleness; and to use no other force but that of Reason, for the bringing them again to the knowledge of the Truth, without doing any thing against the Edicts and Declara∣tions, by the vertue of which the exercise

of that Religion is tolerated within my Kingdom. This is a little varied in the second Letter thus, I recommend to you above all to manage the Spirits of those of that Religion with gentleness, and to hin∣der the doing of any thing that may be an Invasion on that which is granted them by the Edicts and Declarations made in their favours.

We will not have so criminal a thought of so glorious a Prince, as to suspect his sincerity in this: and therefore when it ••is as visible as the day, that those Edicts are broken almost in every branch of them, we must conclude that either the King is not well informed of the nature of those Edicts, or is not acquainted with the violation of them: And since no King, how great soever, can see but with other mens Eyes, and that it is not to be imagined that a Prince so employed, as he is, can have read and examined the Edicts granted by his Ancestors in favour of that Religion, it must be concluded, that those who have procured the pas∣sing those late Edicts that contradict the former, have either flatly imposed on him, by making him believe they were not contrary to them, or have found out some slight Equivocation in the

words of the former Edicts, upon which that Great King has been induced to pass those Edicts, which have come out of late so frequently against them. In this whole matter no political con∣sideration is so much as pretended, the Interests of State lie clearly against it. The design is well enough understood. A Zeal for extirpating Heresie, and the advancement of the Kings Glory is all that we hear given out for warranting those severities, which lie so heavy on such great numbers of the best Subjects that France has.

The Interest that some of that Assem∣bly, the President in particular, has in the management of the affairs that con∣cern the Spirituality, and the high Pa∣negyricks which that body both offer to the King, and give of him for his proceedings in that affair, shew that as some of them set them on, so the rest approve of them: So that upon the whole matter, all the hard usage the poor Protestants meet with, lies at their door.

It is hard to perswade the World that they can have such Bowels, while they thus tear those they call their Lit∣tle Children with their Paws: Suppose their Children were mistaken, and in

Errours, yet they should be Fathers still, and not starve them to death, be∣cause they cannot either change their thoughts, or become so impious as to joyn in a Worship which they think is not only Superstitious but Idola∣trous. Mens opinions are not in their own power, their understandings are necessary Agents, and are determined by the evidence of things set before them: Our wills can indeed engage our understandings to make enquiries with more application: they can also biass us with some partiality, for that in which we find our Interests; they can likewise command our actions, so that we may disguise and dissemble our opinions: But their dominion goes no further. It is not to be doubted but a small part of that hard usage which those oppressed French-men have met with, has more than determined them to enquire narrowly into those opinions, which were infused in them by their education: And has wrought so effe∣ctually on them, as to make them wish they could be of another mind; but after all, if they see nothing but force to work on them, and manifestly dis∣cern the weakness of those Reasons that

are offered for their Conviction, what remains but that either they must do violence to themselves, and so joyn in that monstrous Idolatry of a worshipping as a God, that which they believe to be on∣ly a piece of Bread; or that they must still groan under those miseries to which they see themselves condemned; which must needs possess them with such an opinion of the Cruelty of those that call themselves their Fathers, that all the tender expressions they read in this Letter cannot root it out: For Deeds are much surer evidences of mens affections than Words. The Ti∣tle of a Father agrees ill with the Rage of an Enemy.

The Members of this Assembly pre∣tend they go in the traces of those who first brought the Christian Religion in∣to France; and that they hold the same Faith, as well as they possess the same Chairs. It were to be wished, that they were also acted with the same Spirit of meekness and gentleness to∣wards those who differ from them, and that they had the same aversion to Cru∣elty that we find among the Ancients. I shall not here alledge what Tertullian and Cyprian have said in general against

Cruelty on the account of Religion, nor what Lactantius has more copiously en∣larged on. But since they mention those that first established the Christi∣an Religion in France, I shall offer to them what the first of the Gallican Bi∣shops (who had an occasion given him to write of such matters, Hilary of Poictiers) said against the Arians, who were persecuting the Orthodox under Constantius; though their greatest seve∣rities were not equal to those that the Protestants are now made to suffer. It will be unreasonable to alledge that what Hilary said against that Persecu∣tion cannot quadrate with the present case, the one being done by an Hereti∣cal Emperour, and the other by a Most Christian King. I shall avoid the making any odious comparison in this matter; but this must be acknowledg∣ed, that it is to beg the question to say, the one persecuted to advance an errour, whereas the other does it to suppress errour; and it will appear that he wrote not sincerely, if he did not con∣demn that way of proceeding in what cause soever it were employed: For he plainly says, the Bishops would have opposed such methods even to ad∣vance

Truth. * 1.1 Hilary addressed him∣self to Constantius, that he would slacken his severities, and

Suffer the people to hear those Preach, and celebrate the Holy mysteries, and pray for his safety and success, whom they liked best, and esteemed most, and had made choice of; then he promises that all things would be quiet, and that not only there would be no Sedition, but not so much as any murmuring.

And as a reason for enforcing this, he says a little after;

God has taught, but not imposed on us the knowledge of himself, and conciliated authority to his Commands by the Miracles that were wrought; but he despises that Confession that flows from a compelled mind. If such force were used to draw men to the true Faith, the Episcopal Doctrine would inter∣pose and say The Earth is the Lords, and he needs not an enforced Obedi∣ence, nor does he require a constrain∣ed Confession. He is not to be de∣ceived, but his favour is to be desired, and he is to be worshipped for our caus••, not for his own. I could not receive any but such as were willing, nor hear such as did not entreat me,

nor confirm such as did not profess (the Faith.) To this he adds, "But what is this that Priests are forced by Chains to fear God, and com∣manded by the terrour of punish∣ments? That Priests are kept in Pri∣sons, and the people are delivered over to the Jaylors?

And upon this he runs out more largely than is necessa∣ry to transcribe.

But let us also hear how he addresses himself to those Bishops that were the chief Procurers and Instruments of all the sufferings of the Orthodox: And indeed, what he says to them does serve as so apposite an Answer to a great part of this Letter, that I hope it will not be irksome to translate a large quo∣tation out of it.* 1.2

The name of Peace (saith he) is specious, and the opinion of Unity is beautiful: But it is past all doubt, that that Peace only which is the Peace of Christ is the Peace of the Church and the Gospels: We have desired to recover that same

Peace that is now lost, of which he spake to his Apostles after his glori∣ous sufferings, and which he being to leave them, recommended to them as a pledge of his Eternal Laws. And we have desired to compose the disorders now made in it, and having again recovered it, we have also desi∣red to maintain it. But so prevalen•• have the sins of this age been, and the sore-runners and Ministers of Anti∣christ that is approaching, have been so active, that we could neither procure this Peace, nor partake of it: While those who boast of the Unity of their Peace, that is, of their impiety, behave themselves not like the Bishops of Christ, but like the Priests of Antichrist. But that we may not be blamed for using reproachful words, we will not conceal the cause of this common ruine, that so none may be ignorant of it. We know from what S. Iohn the Apo∣stle has delivered, that there are ma∣ny Antichrists, and whosoever denies Christ, as he was preached by the Apostles, is an Antichrist. It is the property of Antichrist, marked by the very name, to be contrary to Christ. Now by the opinion of a mi∣staken Piety, and under the pretence

of preaching the Gospel, this is effect∣ed or endeavoured, that the Lord Je∣sus Christ while he seems to be Preached, is denied. In the first place, we must pity the labour of this age, and lament the foolish opinions of those times, in which God is thought to be protected by Men, and by Secular ambition the Church of Christ is laboured to be defended. I pray you, O you Bishops, who be∣lieve your selves to be such, what were the assistances which the Apo∣stles made use of in preaching the Gospel? By what Earthly powers were they supported when they preached Christ, and converted al∣most all Nations from Idols to God? Did they derive any authority from the Palace, when they were singing Hymns to God, in Prison, in Chains, and after they were whip∣ped? Did Paul gather a Church to Christ by vertue of Royal Edicts, when he himself was exposed as a spectacle on a Theatre? Did he se∣cure himself by the protection of a Nero, a Vespasian or a Decius, by whose hatred of us the Confession of that Divine Preaching did flourish? They maint••ining themselves by their own

handy-work, and assembling in upper rooms and secret places, went over all Countries, both Villages and strong places, through Sea and Land, not∣withstanding the Decrees of Senates and Royal Edicts against them. And I suppose it will not be denied, that they had the Keys of the Kingdom of Heaven. Did not the Divine power exert it self manifestly against the ha∣tred of men, when Christ was preach∣ed so much the more as the preaching of him was prohibited? But now, alas, humane aids are employed to recommend our Divine Faith, and Christ is accused as having lost his former power, while his name is promoted by ambition. The Church now terrifies others by banishments and imprisonments: She depends on the favour of her Communicants, who was consecrated by the terrour of her Persecutors. She banishes Priests who was propagated by the banishment of her own Priests: and now boasts that she is beloved of the World, who yet could never have been Christs, if the World had not hated her. The present state of affairs, which is in all mens Eyes and Dis∣courses, gives us this parallel of the

condition of the Church, as it was anciently conveyed down to us, and as it is now ruined in our days.

There needs no application of these words to the present purpose, they ex∣press the Plea of those persecuted men so fully, that it may be well concluded that the Spirit that acted in Hilary, is not the same with that which now inspires the Reverend Prelates of that Church. To this I might add the known History of the Priscillianists that fell out not long after.* 1.3 I shall not pre∣sume to make a parallel between any of the Gallican Church, and Ithacius, who persecuted them; of whom the Historian gives this Character, That he was a vain, sumptuous, sensual▪ and im∣pudent

man, and that he grew to that pitch in vice, that he suspected all men that led strict lives, as if they had been inclined to Heresie. And it is also to be hoped, that none will be so uncha∣ritable as to compare the Priscillianists with those they now call Hereticks in France; whether we consider their opi∣nions, that were a revival of the bla∣sphemies of the Gnosticks, or their mo∣rals, that were brutal and obscene, even by Priscillian's own confession. Now Ithacius prosecuted those in the Emperours Courts, and went on in the pursuit, though the great Apostle of that age, Martin, warned him often to give it over. In conclusion, when Itha∣cius had set it on so far that a Sentence was sure to pass against them, he then withdrew from it: Sentence was given, and some of them were put to death, up∣on which some Bishops excommunica∣ted Ithacius, yet S. Martin was wrought on to communicate with him very much against his mind; being threatned by the Emperour Maximus that if he would not do it, Troops should be or∣dered to march into Spain, to destroy the rest of them. This prevailed on that good man to joyn in Communion with those that had acted so contrary

to the mercifulness of their Religion, and to the sacredness of their Chara∣cter.

But no Arts could work on S. Martin to approve of what they had done. The effects of this were remarkable, for when S. Martin went home, if we will believe Sulpitius, an Angel ap∣peared to him, and reproved him se∣verely for what he had done; upon which he with many tears, lamented much the sin he had committed by his communicating with those men, and would never after that communicate with any of that party: And during the sixteen years that he survived that, Sulpitius who lived with him, tells us that he never went to any Synod, and that there was a great withdrawing of those Influences and Graces, for which he had been so eminent formerly.

And thus if S. Martin's example and practice is of any authority, the Cru∣elty of that Church that has engaged all the Princes of Europe, as much as was in their power, to do what Maxi∣mus then did, and the present practices of the Bishops about the Court, might justifie a Separation from them. But we do not proceed upon such disputable grounds.

To this I shall only ••dd the a••thority of another Father, who t••o••gh he was none of the Gallican Bishops, 〈◊〉〈◊〉 since he is more read and esteemed in that Church than any other of all the ••a∣thers, it is to be hoped that his autho∣rity may be somewhat considered. It is S. Austin. He was once against all sorts of severity in matters of Religion, and delivered his mind so pathetically and elega••tly on that subject, that I presume the Reader will not be ill plea∣sed to hear his own words, writing against the Manicheans, whose impie∣ties are too well known to be enlarged on; so as to shew that even in the ac∣count which the Church of Rome makes of things, they cannot pretend that the Protestants are as bad as they were. He begins his Book against them with an earnest Prayer to God that he would give him a calm and serene mind, so that he might study their conversion▪ and not seek their ruine; to which pur∣pose he applies those words of S. Paul to Timothy, the Servant of the Lord must not strive, but be meek towards all men, apt to teach, patient, in meekness instru∣cting them that oppose themselves: To which he adds these words,* 1.4

Let them exercise Cruelty upon you, who do

not know with what difficulty truth is found out, and how hardly er∣rours are avoided: Let them exercise Cruelty upon you, who do not know how rare and hard a thing it is to overmaster carnal imaginations with the serenity of a pious mind. Let them exercise Cruelty upon you, who do not know with what difficulty the eye of the inward man is healed, that so it may behold its Sun. Let them exercise Cruelty upon you, who do not know with what groans and sighs we attain the smallest measure of the knowledge of God. And in the last place, let them exercise Cruelty upon you, who were never them∣selves deceived with any errour like that with which you are now de∣ceived▪

It is true, it may be pretended, that he became afterwards of another mind, but that will not serve to excuse the severities now on foot, the case being so very different. The Donatists in his time very generally fierce and cruel, one sort of them, the Circumcellionists, acted like

mad men: They did lie in wait for S. Austin's life; they fell upon several Bishops with great barbarity, putting out the eyes of some, and cudgelling others till they left them as dead. Up∣on this, the Bishops of Africk were forced to desire the Emperours prote∣ction, and that the Laws made against Hereticks might be executed upon the Donatists,* 1.5 and yet even in this S. Austin was at first averse. It is true, he after∣wards in his Writings against the Dona∣tists justified those severities of fining and banishing,* 1.6 but he expresses both in his own name, and in the name of all those Churches, great dislike not only of all Capital proceedings, but of all rigour;* 1.7 and when the Governours and Magistrates were carrying things too far, he interposed often and ••ith great earnestness to moderate their severity: and wrote to them, that if they went on with such rigour, the Bishops would rather bear with all the violences of the Donatists, than seek to them for redress; and whole Synods of Bishops concur∣red with him in making the like Ad∣dresses in their favours; And though there were excesses committed in some few instances, yet we may easily conclude how gentle they were,

upon the whole matter, from this that he says that the Fines imposed by Law had never been exacted,* 1.8 and that they were so far from turning the Donatists out of their own Churches, that they still kept possession of several Churches which they had violently invaded,* 1.9 and wrested out of the hands of the Bishops. It is plain then, since he justified those severities only as a necessary restraint on the rage to the Donatists, and a just protection of the Bishops, that this has no relation to the hardships the Prote∣stants now suffer, it not being pretend∣ed that they have drawn it upon them∣selves by any tumultuary or irregular proceedings of theirs.

So much seemed necessary to shew how different the Spirit of the present Clergy o•• France is from that which animated the Church in the former and best ages.

The Reverend Prelates say in their Letter, That they hold the same Faith with their Predecessors. If this were true in all points, it were indeed very hard to write an Apology for those that have separated from them: I shall not en∣gage in a long discussion of the senti∣ments of the Ancient Bishops of the Gallican Church; yet that the Reader

may not be too much wrought on by the confidence and plausibleness of this expression••, I shall only give a taste of the Faith of the first of all the Gallican Clergy, whose works are yet preser∣ved, and that is Irenaeus: I shall instance it in two particulars, the one is the hinge upon which all our other Controver∣sies turn; that is, whether the Scriptures or Oral Tradition is to be appealed to, for determining matters of Controver∣sie: The other is the most material point in difference among us, concern∣ing the presence of Christ in the Sa∣crament,* 1.10 whether in it we really re∣ceive the substance of Bread and Wine, or only the Accidents. As to the first, he directly appeals to the Scriptures, which he says were the Pillar ••nd ground of Truth; and adds, that the Valentini∣ans did appeal to Oral Tradition, from which he ••urns to that Tradition that was come from the Apostles; on which he insists very copiously, and puts all the authority of Tradition in this, That it was derived from the Apostles: And therefore says that if the Apostles had delivered nothing in Writing, we must then have followed the Order of Tra∣dition: And after he has shewed that the Tradition to which the Valentinians

pretended was really against them, and that the Orthodox had it derived down from the Apostles on their side, he re∣turns to that upon which he had set up the strength of his cause, to prove the truth from the Scriptures. Now the Scriptures being the foundation on which the Protestants build, and Oral Tradition, together with the authority of the Church, being that on which the Church of Rome builds, it will be easie to every one that considers those Chapters referred to in Irenaeus, to ga∣ther upon which of those he grounded his belief.

As for the other particular, he plain∣ly calls the Sacrament that Bread over which thanks have been given; and says,* 1.11 our flesh is nourished by the body and blood of Christ; and concludes that our flesh by the Sacrament has an assurance of its Resurrection and Incorruptibility. More particularly he says, Our blood is encrea∣sed by the blood of Christ, and that he en∣creases our body by that bread which he has confirmed to be his body, and that by these the substance of our body is encreased; and from thence he argues, that our bodies re∣ceive an encrease not by any internal or in∣visible way, but in the natural way of nou∣rishment; and so concludes, that our

bodies being nourished by the Eucharist, shall therefore rise again. Every one that considers the force of these words, must conclude that he believed our bodies received in the Sacrament a real sub∣stance which nourished them, and not bare Accidents. If then upon this essay it appears, that the first Writer of all Gallican Bishops does agree with the Protestants, both in that which is the foundation upon which they build their whole cause, and also in that particular opinion which is believed to be of the greatest importance, then the Reader has no reason to believe that the present Bishops of France hold the same Faith which their Predecessors taught who first preached the Christian Religion in that Kingdom.

But now I come to answer the main Question, which is indeed the whole substance of the Letter, Why have they made the Schism? If such a Letter with such a demand in it, had come from the Abassin or Armenian Churches, or per∣haps from the Greek Churches, whose distance from us is such, and the op∣pressions they groan under are so ex∣treme, that they have little heart and few opportunities to enquire into the affairs or opinions of others, it could

not have been thought strange; but to hear it from these: among whom those live, who have so often both in Writings and Discourses answered this question so copiously, is really some∣what unaccountable: Yet this is not all, but it is added, That the Protestants, upon trial finding they could not shake their Doctrine, have charged them only for their ill lives, as if that were the ground of the Separation. This it must be con∣fessed, had better become the affected Eloquence of a Maimbourg, than the sincerity of so many eminent men; of whom the mildest censure that can be past in this particular is, That some aspiring Priest being appointed to pen this Letter, that was better accustomed to the figures of a clamorous Rhetorick, than the strict measures of Truth, gave it this turn, hoping to recommend him∣self by it, and that the Bishops signed it in haste, without considering it well. Who of all the Protestants have made that Experiment, and found that the Faith of the Church of Rome was not to be attackt, and that she can only be accused for the ill lives of some in her Communion? If this were all we had to object, we do not deny but that all that the Fathers retorted on the Schis∣maticks,

particularly the Donatists, did very justly fall on us; and that we could neither answer it to God, to the World, nor our own Consciences, if we had separated from their Church on no other account: And this is indeed so weak a Plea, that the Penner of the Letter shewed his skill at least, if he was wanting in his sincerity, to set up a pretence which he knew he could easily overthrow, though the reasons he brings to overthrow it, are not all pertinent nor convincing: But this in conclusion, is so managed as to draw an occasion from it to complement the present Pope, some way to make an amends for their taking part with their King against him. All that is to be said on this Head is, That Protestants are not so unjust as to deny the Pope that now reigns, his due praises; of whose vertue and strictness of life they hear such accounts, that they heartily wish all the Assembly of the Clergy, from the President, down to the Secretaries would imitate that excellent Pattern that he sets them. A Zeal for convert∣ing Hereticks does not very well be∣come those whose course of life has not been so exemplary, that this can be imputed to an inward sense of Religi∣on,

and to the motives of Divine Cha∣rity. But in this point of the corrupti∣on of mens lives, we may add two things more material: The one is if a Church teaches ill Morals, or at least connives at such Casuistical Doctrines as must certainly root out all the prin∣ciples of moral vertue and common goodness out of the minds of men, then their ill Morals may be improved to be a good argument for a Separation from them. How much the Casuistical Doctrine of those who are the Chief Confessors in that Communion has been corrupted of late, we may learn from what has been published by many among themselves, particularly by their late Address to the present Pope, and by the Articles condemned both by Pope Alexander the Seventh, and by the Pope that now reigns. But yet how faint those censures are, every one that has read them, must needs observe. This is not all: The dissolving of Oaths and Vows, the dispensing with many of the Laws of God, the authorizing Subjects to shake off their Princes yoke, if he does not extirpate Heresie and Hereticks, the butcheries of those they call Hereticks, and that after Faith given to the contrary; ha∣ving

been for some Ages the publick practices of the Court of Rome; in which several General Councils have al∣so concurred with them, are things both of such a nature, and have been so openly avowed as well as practised in that Church, that this argument from the corruption of their Morals, may be well fastened on their whole Church. If likewise many opinions are received among them, which do naturally tend to slacken the strictness of holiness, and give the World more mild Ideas of sin, and make the way to the favour of God accessible even without a real Refor∣mation, then there will be more weight in this argument than may at first view appear. The belief of the Sacraments conferring Grace, ex opere operato, the Vertue of Indulgences, the Priestly Ab∣solution, the Communication of Me∣rits, the Vertue supposed to be in some Pilgrimages, in Images and Priviledged Altars, in Fraternities, and many con∣secrated things, together with the af∣ter-game of Purgatory, and of Re∣demption out of it by Masses; these with many more devices, are such con∣trivances for enervating the true force of Religion, and have such effects on the lives of men, who generally are

too easie to hearken to any thing that may make them hope well, while they live ill▪ that when we complain of a great dissolution of mens Morals that live under the influences of that Re∣ligion, this charge is not personal, but falls on their Church in com∣mon.

In the next place, that vast cor∣ruption of Ecclesiastical Discipline, and of all the Primitive Rules, occasi∣oned chiefly by the exorbitant power the Popes have assumed, of dispensing with all Laws, the gross sale of such Graces at Rome, the Intrigues in the Creation of the Popes themselves, the universal neglect of the Pastoral care among the superiour Orders of the Cler∣gy, do give men just and deep prejudices against a Church so corrupt in her ru∣ling Members, and do raise great dislike of that extent of Authority which the Bishops of Rome have assumed, that have cut all the Banks, and let in such an inundation of ill practices on the World. And if once in an Age or two a Pope of another temper, of better Morals, and greater strictness arises, we are notwithstanding that, to judge of things not upon rare and single in∣stances, but upon their more ordinary

and natural effects. Thus laying all these things together, it will appear that our exceptions to that Church up∣on the account of their Morals, is not so slight as the Penner of that Letter has represented it; and that his Instances for living among ill men have no relati∣on to this matter.

But this is the weakest Plea we have for our Separation, and as strong soever as it may be in it self, we build upon so∣lider foundations.

In order to the opening this, I shall premise a little of the true end and de∣sign of Religion, which is to beget in us so deep a sense of the Divine nature and perfections a•• may most effectually engage us to become truly Holy. There are two Inclinations in the nature of men, that dispose him to corrupt the Ideas of God; the one is an Inclination to cloath him in some outward figure, and present him to our senses in such a manner, that we may hope by flatte∣ries or submissions, by pompous or cruel services to appease him: And the other is a desire to reconcile our noti∣ons of Religion to our vicious habits and appetites, that so we may some way pacifie our Consciences in the midst of our lusts and passions: And thus the

true notion of Idolatry is the represent∣ing of God to us so as that we may hope to gain his favour by other methods than our being inwardly pure and holy: And the immorality of this consists not only in the indecency of such represen∣tations, and their unsuitableness to the Divine nature, but likewise in this, that our notions of God which ought to be the seeds of Vertue and true Godli∣ness, by which our natures are to be reformed, are no more effectual that way, but turn only to a Pageantry, and spend themselves in dressing up our worship, so as we think will better agree with one that is like our selves: Now we find the chief design of the Go∣spel was to root this out of the World, and to give us the highest and per∣fectest Ideas of the purity and goodness of the Divine nature, that might raise in us that inward probity of Soul, com∣p••ehended in the general name of Cha∣rity or Love, which is the proper Cha∣racter of the Christian Spirit: We have also the Divine Holiness so presented to us, that we can never hope to attain the favour of God here, or Eternal happiness hereafter, but by becoming inwardly and universally holy. Now our main charge against the Church

of Rome is, That this which is the great design of the Christian Religion is re∣versed among them, and that chiefly in four things.

1. In proposing visible objects to the adorations of the people, against not only the current of the whole Scriptures, but the true Idea and right notion of God; and this not only by Precept in the Images of our Saviour and the Saints, but by a general tolerance in the Images of the blessed Trinity it self. Thus the senses having somewhat set before them on which they may work, do naturally corrupt the mind, and convert Religi∣on, which is an inward and spiritual work, into an outward gross homage to these objects.

2. In setting up the Intercession of Saints, as if either God had not a capa∣city of attending to the whole Govern∣ment of the World, or were not so merciful or good, but that as Princes are wrought on by the interposition of their Courtiers, so he needed to have such importunities to induce him to be favourable to us: The very Plea com∣monly used for this from the resem∣blance of Earthly Courts, is the greatest debasing of the Divine Nature that is possible: And when the Addresses made

to these Saints in the publick Offices of the Church, are the very same that we make to God or our Saviour, That they would pardon our sins, give u•• ••race, assist us at all times, and open the King∣dome of Heaven to us; and when after those things have been complained of for above an Age, and that upon a ge∣neral review of their Offices, they are still continued among them, we must conclude that the honour due to the Creator is offered to the Creature. I need not bring Instances of these, they are so well known.

3. In ••The many Consecrations that are used among ••hem of Images, Crosses, Ha∣bits, Water, Salt, Oyl, Candles, Bells, Vessels▪ Agnus Dei's, and Grains; with a vast deal more, by which those things are so consecrated, as to have a vertue in them for driving away Devils, for being▪ a security both to Soul and Body, and a remedy against all Temporal and Spi∣ritual evils. This way of Incantati∣ons was one of the grossest pieces of Heathenism, and is now by them brought into the Christian Religion: And the opinion, that upon these Con∣secrations a Vertue is conveyed to those things, is infused into the people by their authorized offices: In which if

in any thing it is not to be believed that the Church lies and deceives her Children: This is plainly to consider God as the Heathens did their Idols, and to fetch down Divine Vertues by charms, as they did. And

4. Their worshipping with Divine Honour, that which by all the Indica∣tions that we can have of things, we know is no other than what it appears to be, even Bread and Wine in its sub∣stance and nature: Thus Divine Ado∣ration is offered to those Elements, contrary to the universal practice of the Christian Church for 1200 years; and this passes among them as the most im∣portant piece of their Worship, which has almost swallowed up all the rest. Thus the true Ideas of God, and the chief design of the Christian Religion is overthrown in that Communion; and what can we think of a Church that in the most important of her Of∣fices, adds this Prayer to the absolution of Sinners, The passion of our Lord Iesus Christ, the merits of the blessed Virgin, and all the Saints, and whatever good thou hast done, and whatever evil thou hast suffered be to thee for the pardon of sin, the increase of Grace, and the reward of eternal life; where we see clearly

what things they joyn in the same breath, and in order to the same ends with the passion of Christ. When they have cleansed their Churches of these objects of Idolatry and Super∣stition, and their Offices of those Im∣pious Addresses to Saints, and that in∣finite number of Enchantments, then they may upon some more advantage ask, Why have we made the Schism? It is because they have corrupted the Doctrine of Christ and the Gospel; and if those things upon which the Se∣paration subsists were removed, it could no more subsist than Accidents can do without a Subject.

The next thing upon which we ground our Separation is, That not on∣ly the Church of Rome would hearken to no Addresses nor Remonstrances that were made to her for reforming those abuses, but that by Anathema's and the highest censures possible, all are obliged to believe as she believes in those very particulars, and are bound to joyn in a Worship in which those things which we condemn, are made indispen∣sable parts of our publick Devotions: So that we must either mock God, by concurring in a Worship which we believe Impious and Superstitious, or

we must separate from them. None can be admitted to Benefices of Cure or preferment, without swear••ng most of these Opinions which we think are false: Nor can any Eminent Heretick be received among them, without swearing that he in all things receives the Doctrines of the Church of Rome, and that he thinks all that do not re∣ceive them worthy of an Anathema. If the Errours of the Church of Rome had been only speculative opinions, or things of less moment, we could have better born with them, or if they had only held to their own customes with∣out imposing them on us, we could have held in several things a sisterly Communion with them, as we do with the Greek Churches; but when they have not only brought in and obsti∣nately maintained those corruptions, but have so Tyrannically imposed them on the World, it is somewhat strange to see men make such grimaces, and an appearance of seriousness, while they ask this question, of which they know so well how to have resolved them∣selves.

One thing is likewise to be considered, that in the examination of the corrupti∣o••s of that Communion, it is not suffici∣ent

to say somewhat to sweeten every one of them in particular, but it is the complication of all together that we chiefly insist on, since by all these set toge∣ther we have another view of them, than by every one of them taken asunder.

This then is our answer to the que∣stion so often repeated: We have not made the Schism from the Church of Christ, as it was setled by the Apostles, and continued for many ages after them, but they have departed from that, and have refused to return to it. On the contrary, they have condemned and cursed us for doing it: Upon this, all that they obj••ct against the first Re∣formers, as having been once of their Communion, falls to the ground: For if these things which we object to them are true, then since no man is bound to continue in Errours, because he▪ was bred up in them, this is no just preju∣dice against those men. All the flourishes raised upon this ground are but slight things, and favour more of a monastick and affectate Eloquence, than of the weight and solidity of so renowned a Body. What is said of pulling down the Altars, and of that elegant figure of Christs being the Sparrow, and the Churches being the Turtle, that loved

to make their Nests in them, is really very hard to be answered; not for the strength that is in it, but for another reason, that in Reverence to that As∣sembly I shall not name. The Sacrifice of the death of Christ we acknowledge, as that only by which we come to God, and in a general sense of that term, the commemoration of it may be also called a Sacrifice, and the Communion Table an Altar, and such we still retain: and for any thing further, either of Altar or Sacrifice, till they give a better au∣thority for it, than a fanciful allusion ••o an ill-understood Verse of a ••salm, we shall not be much concerned in it.

If Wars and Confusions have follow∣ed in some places upon the reforming those abuses, they were the effects of the Rage and Cruelty of those Church∣men, that seemed never like to be sati∣ated with the blood of those that had departed from them. And if the speci∣ous pretence of Edicts, Princes of the Blood, the preserving the House of Bourbon, the defending France from Fo∣reigners, joyning with that natural ap∣petite that is in all men to preserve themselves, engaged some in Wars un∣der the minority of their Kings, it is

nothing but what is natural to man: and these who condemn it most, yet ought to pity those whom their Prede∣cessors, in whose steps they now go, con∣strained to do all that they did. And the Rebellions in England and Ireland, in King Henry the Eighth, Edward the Sixth, and Queen Elizabeth's time, when no Persecutions provoked them to them, and no Laws gave them any colour for them, are a much stronger prejudice against their Church, chiefly since these were set on by the Autho∣rity and Agents of Rome, so that they may well give over the pursuing this matter any further. As for the argu∣ment set before them from the Greatness and Glory of their King, and his Zeal to have all again re-united into one Body, how powerful soever it may be to work upon their fears, and to touch them in their Secular concerns, it cannot be considered as an argument to work on their reasons. They expressed their Zeal for their King in his greatest ex∣tremity, while he was under age; and after all the heavy returns that they have met with since that time, they have continued in an Invincible Loyalty and submission in all things, except in the matters of their God: If the He∣roick

greatness, Glorious success, and the more inherent qualities of a Prince∣ly mind, are good Arguments to work on Subjects, they were as strong in the times of a Trajan, a Decius, or a Dio∣clesian, to perswade the Christians to turn Heathens: But it is very proba∣ble this is the strongest of all those mo∣tives that have produced so many Con∣versions of late, while men, either to make their Court, or to live easie, are induced to make shipwrack of the Faith, and of a good Conscience. And I shall not add, that it seems those who are so often making use of this Argument, feel the mighty force it has on them∣selves, and so imagine it should pre∣vail as much on others, as they find it does on their own Consciences, or rather on their Ambition and Cove∣tousness.

I will prosecute the matter of this Letter no further, and therefore shall not shew in how many places the Se∣cretary that penned it has discover∣ed how much he is a Novice in such matters, and what great advantages he gives to those who would sift all the expressions, the figures, and the periods in it. But the Respect I pay to those that subscribe it, as well as the

importance and gravity of the subject stop me: So from the reviewing this Letter, I go next to consider the Me∣thods laid down by the Assembly for carrying on those Conversions.

Notes

• * 1.1

  Ad Const. Permittat le∣nitas tua po∣pulis ut quos voluerint, quos pu••ave∣rint, quos elegerint, audiant do∣centes, & di∣vina myste∣riorum solen∣nia concele∣brent & pro inco••umita••e & beatitudine tua offeran•• preces. Non quisquam perversus aut invidus ma∣ligna loqua∣tur. Nulla quide•• sus∣picio eri•• non modo Sedi••i∣onis, sed nec asperae mur∣murationis.—Deus cognitionem sui docuit po∣tius quam exegit, & operatio∣num coele∣stium admi∣ratione prae∣cep••is suis concilians au∣••hori••a••em, coactam con∣fitendi se as∣pernatus est, voluntatem. Si ad fidem ve∣ram istiusmo∣di vis adhibe∣retur, Episco∣palis Doctri∣na obviam pergere••, di∣cer••••que, De∣us universita∣tis est, obse∣quio non eg••t necessario, non requirit coactam confessionem. Non fallendus est sed promerendus; nostr•• potius non sua causa venerandus est. Non possum nisi volentem recipere, nisi orantem audire, nisi profitentem signare. — At vero quid istud quod Sacerdotes timere Deum vinculis coguntur, poenis jubentur; Sacerdotes Carceribus continentur, plebs in custodiam catenati ordinis disponitur?
• * 1.2

  Idem contra A••ian••s in prin••i••i••. Sp••ciosum quid••m no∣men est pa∣cis, & pulchra est opinio unitatis; sed quis ambigat eam solam ec∣clesiae atque Eva••gelio∣rum unicam pacem esse, quae Christi est? Quam ad Apostolos post passionis ••uae gloriam est locutus, quam ad man∣dati sui aeter∣ni pignus abi∣turus com∣mendavit. Hanc nos, fra∣tres dilectissi∣mi, ut amissam quaerere & turbatam componere & repertam t••∣nere curavi∣mus. Sed hujus ipsius fieri nos v••l participes ••el authores n••c temporis no∣stri pecca••a meruerunt, nec imminen∣tis Antichris••i pr•••• vii▪ mi∣nistrique sunt passi: Qui pace su••, id est Impietatis suae uni••ate se j••ctant▪ agen∣••es se non ut Christi E∣piscopos sed 〈◊〉〈◊〉 ••ntichristi Sacerdotes. Ac ne male∣dicis verbo∣rum in eos uti convitiis ar∣guamur, cau∣••am perditi∣onis publicae ne cuiquam ••gnorata sit, non tacemus▪ Antichristos plures etiam Apostolo Jo∣anne praedi∣cante cogno∣vimus. Quis∣quis enim Christum qualis ab A∣postolis est praedicatus, negavit, Anti∣christus es••. nominis An∣tichristi pro∣prietas est. Christo esse contrarium. Hoc nunc sub opinione fal∣sae pietatis efficitur, ho•• sub specie praedicationis Evangelicae laboratur, ut dominus Je∣sus Christus dum praedi∣cari creditur denegetur. Ac••primum mis••reri licet rostrae aetatis laborem, & praesentium temporum stul••as opin••∣ones conge∣miscere, qui∣bus patroci∣nari Deo hu∣mana cre∣duntur, & ad tuendam Christi Eccle∣siam ambiti∣one seculari laboratur. Oro vos Episcopi qui hoc vos esse creditis, quibusnam suffragiis ad praedicandum Evangelium Apostoli usi sunt? Quibus adjuti pote∣statibus Chri∣stum praedi∣caverunt, gentesque fere omnes ex Idolis ad De∣um transtule∣runt? Anne aliquam sibi assumebant è Palatio digni∣tatem, hym∣num Deo in carcere inter catenas & post flagella can∣tantes? Edi∣ctisque Regiis Paulus cum in theatro spectaculum ipse es••et Christo Ec∣clesiam congregabat? Nerone se credo aut Vespasiano aut Decio pa∣trocinantibus t••ebatur, quorum in nos odiis confessio divinae predica∣tionis eff••oruit? Illi manu atque opere se alentes, intra coenacula secre∣taque coeuntes, vicos & castella gentesque fere omnes terra ac mari con∣tra Senatus consulta & Regum Edicta peragrantes. Claves credo regni Coelorum non habebant? Aut non manifesta tum Dei virtus contra odia humana porrexit, cum tanto magis Chris••us praedicaretur, quanto magis praedicari inhiberetur? At nunc, proh dolor! Divinam fidem suf∣fragia terrena commendant, inopsque virtutis suae Christus, dum am∣bitio nomini suo conciliatur, arguitur. Terret exiliis & carceribus Ec∣clesia, credique sibi cogit, quae exiliis & carceribus est credita: pendet à dignatione communicantium, quae persequentium est consecrata ter∣rori. Fugat Sacerdotes quae fugatis est Sacerdotibus propagata: diligi se gloriatur à mundo, quae Christi esse non potuit nisi eam mundus odisset. Haec de comparatione traditae nobis ollm Ecclesiae, nunc quam deper∣ditae, res ipsa quae in oculis omnium est atque ore, clamavit.
• * 1.3

  Sulp. Sev. l. 2. Sacr. Hist. & Dial. 2. de vi∣ta Martini.
• * 1.4

  Illi in vos sae∣viant qui nes∣ciunt quo cum labore verum in∣veniatur, & quam difficile caveantur er∣rores. Illi i•• vos saeviant qui nesciunt quam rarum & arduum si•• carnalia phan∣••asmata piae mentis fere∣••itate supe∣rare. Illi in vos saeviant qui nesciunt cum quanta difficultate sa••ietur ocu∣lus interioris hominis ut possit intueri solem suum. Illi in v••s sae∣viant-qui nes∣ciunt quibus suspiriis & ge∣mitibus fiat ut ex quantulacunque parte possit intelligi Deus. Postremo, illi in v••s saeviant qui nullo tali errore decepti sunt, quali vos deceptos vident. Contra Epist. Fund. cap. 1, & 2.
• * 1.5

  Ep. 48. & ep. ••0.
• * 1.6

  Lib. 3. cont. ••e∣til. c. 47. & 50.
• * 1.7

  Ep. 60, 127, 158, 160.
• * 1.8

  Lib. cont. Don
• * 1.9

  Lib. 1. cont. Parm. cap. 7
• * 1.10

  Contra Haeres. lib. 3. cap. 1, 2, 3, 4, & 5.
• * 1.11

  ••ib. 4. cap. 34. & lib. ••. cap. ••.