ACTS OF THE GENERAL ASSEMBLY OF THE CLERGY OF FRANCE. Anno Domini. 1682. CONCERNING RELIGION. Translated into English for the satisfaction of Curious Inquisitors into the present French Persecution of Protestants, LONDON, Printed By J. R. An. Dom. 1682. To the Reader. THere have been of late, strange Clamours and Out cries, of horrid, bloody, and almost inexpressible Cruelties practised by the Papists in France, against the Protestants (that is to say the Calvinists) there. The chief Incendiaries to which Cruelties (they say) are the Roman Clergy. The Bishops, Priests and Jesuits (if we will believe our own weekly Mercuries) incessantly press that Popish Prince, to redouble his already outrageous Fury, and Tyranny against the Lord's People; Racks and Tortures are their daily Exercise; deep and hideous Dungeons their constant Habitation; and happy is he, that can escape into England with burning Match between his Fingers or red hot Iron Plates fixed to the Sols of his Feet. There is none per adventure more scrupulous of obstructing Acts of Charity, or more compassionate to Persons in misery, (especially on the score of Religion,) than myself; we can hardly do too much for those who suffer for God and Heaven; yet withal I confess, I am loath our Nation should be imposed upon, by sham's, and Cheats, on Religious pretexts; I am loath, I say, the Town and Country should be encumbered; our own Poor deprived of Alms; the Bread eaten out of honest Tradesmens mouths; and we made, as it were, the Sink of France by countenancing, and entertaining from thence, swarms of Vagabonds, amongst whom some are Papists in Masquerade, and others at best, such Protestants as hate Episcopacy, worse than Popery, and come hither upon no other Persecution then what Idleness, beggary, or some misdemeanour hath laid upon them. I would not here be misunderstood; it is most certain that the french Clergy have made several late Efforts, and desired herein the Concurrence of their King, to bring back the Huguenots (so [as the taking away the public use of some Churches, above what were granted by former Edicts: The disenabling of Ministers front promotions in one, or two Universities; the taking inspection, that the said Ministers (being apt to it) should not in their Sermons affront or asperse the Church and Government; The discharging some of Public Trusts; the encouraging of others that turn to Popery. The forbidding Parents to hinder their Children from becoming Papists when they have a mind to it; The allowing of Priests and Divines to visit the sick without leave of their Friends] Being Aggrievances odious and burdensome to tender Consciences made several (doubtless) Godly People come, with their Families into England, where the Zeal and Piety of our gracious Sovereign; and other worthy Magistrates, both assisted them, and recommended them to common Benevolence; Notwithstanding all this, I hope I may, without offence, take the Liberty at least to inquire whether the Persecution of Dissenters in France be so really dreadful, and the motive of the flocking over of such vast Numbers of them hither, be so purely spiritual as is pretended. Indeed they arrived here in a nick of time favourable for their purpose, and found us so actuated against Popery, as that we easily believed all whatever either they themselves avouched, or true Protestant News-mungers invented for them. We were then in an hit pursuit of a Popish conspiracy, and it was not to be thought, that the Papists who (as it was said and sworn) had both the Conscience, and boldness, to raise Armies; To pistol, poison, and stab the King; To cut the Protestants throats; To fire Cities, burn Navies, etc. And all this in the midst of a well peopled Protestant Country; would ever stick to commit the like, or worse Barbarisms, in a place where the King, the People, the Law, and the Government, were wholly on their side. In a word our Domestic Plots much advanced the credit of foreign Fables; and our Irish Witnesses proved no small friends to French beggars. Nor is it a wonder, divers well-meaning persons should peradventure be a little transported beyond the due measures of impartiality, in passing their censure upon Popish Gild, both at home, and abroad; The very Name of Popery is so obnoxious to prejudice, that many without throughly examining that is bad enough of it, and nothing probable that is said in its Defence. Yet verily I am apt to believe, the Protestant interest may often suffer Damage, by this precipitant way of proceeding. Men though in some things evil, may nevertheless in others, be falsely▪ accused; and methinks we should be cautions, not to give the Papists an occasion to say that the reformed Religion hath its chief support, from Imposture and Calumny; and that by frightful Stories, and Fictions of Popish cruelties, we only seek to incite the Mobile to outrage; to encourage bloody Perjuries; to foment sedition; to abet violence; and drive on the Destruction of Innocent Persons. For my part, as I was always persuaded, a good cause needed not any sinister Machine or Artifice to promote its Interest; so was I resolved to give even the Devil his due: And seeing I could neither search into the Hearts of the Papists; nor dive into the secret Thoughts of Dr. Oats, Mr. Dugdale, Mr. Prance etc. Where alone the bottom of the English Plott can certainly be found: I determined to make inquiry into the French pretended Cruelties, which consisting of overt, public Acts, the certainty as to the Truth or Falsehood of them, might easily be known. And herein I promised myself a kind of satisfaction, that the right Knowledge of these Cruelties might bring me, as it were indirectly, to a right Knowledge also of the Plot; and that a circumstantial Conjecture might rationally be made, of the one, by the other. For if the Malice, and Impudence of many seemingly honest Men, could possibly be such, as to concur in devising, telling▪ printing, and publishing downright Lies and Fables of Racks, Tortures and Outrages, supposed to be openly acted (and by consequence not to be denied) by French Papists, in the Face of the whole World. It might well be, that the strange and monstrous Stories alleged against English Papists [of vast Armies, huge Magazines (the Lord knows where, or from whence) numberless Patents, Letters, Bulls, & Briefs, bloody Massacres, execrable Treasons recommended as secrets, yet daily imparted to thousands of both Sexes, of all sorts, and conditions, for divers years together; not any the least appearance or footsteps of all which ever came to light; attested only by a few, and those profligate▪ Wretches, of lost Consciences, and desperate Fortunes, alured by Gain, and encouraged by Indempnities, contradicting themselves, and perjuring each others, in their Evidence] are nothing else then groundless, (though fatal) Forgeries, For this Reason I made a most sedulous, and exact Scrutiny, into the French Persecution. I sent Letters to several Friends in France, who I knew both could, and would give me true Information. I discoursed with several Persons of unquestionable credit, who had been upon the very place where these Tragedies were said to be acted. Besides, I was really ashamed of the King's Evidence (as they call them) against the Papists, the Infamy of their Lives, The Exorbitance, the Nonsense, the Inconsistency of their Oaths, The Severities used on their sole Testimony, the Reflections hereupon made by other Nations; gave me some trouble; and I almost wished for the Vindication of my Native Country, to find a solid Proof of any thing done by the Papists, in other places, might seem to counterpoise our late Transactions, and look like the sad Catastrophes practised by us, against them here; but I laboured in vain; the more I sought, the less I found of truth in these pretended dismal French Cruelties; nothing appeared to me, (abating the forementioned efforts) could give the least umbrage of ground for such rueful Stories. Yet I would not (though well I might) rest here; I heard there had been a general Assembly of the Clergy of France, convened at Paris. I knew very well the said Clergy lay under no restraint, which could hinder them from venting their malice, (if they had any) against Protestants; on the contrary, the rigours and cruelties which they should express, might seem the only means to ingratiate them into the Favour of the King and Pope (according to the usual Idea, and Character we have of both.) They had now a fit opportunity, (if their Principles led them to it) to establish, or promote sanguinary Laws, and retaliate the Wrongs done (as they conceive) to their fellow Members the roman-catholics of England. Wherefore now, (thought I) now, if ever, is the time for me to find out the springhead and original of these French Persecutions. So then, I immediately sent to Paris for all the Resolves made, and Directions given, by that Assembly in matters relating to Protestants. And in this I succeeded very fortunately; for just as my Letters arrived, there were printed, and published by the express Authority, and Command of the King and Clergy, the Acts of the said general Assembly, concerning Religion. These Acts therefore coming to my hands, I not only read them for my own satisfaction, but have here rendered them into English, for the use of others, who not understanding the Latin and French Tongues, might yet have the same thoughts, and curiosity with me. If to the more literate, the Original 〈◊〉, by this Translation, to have lost much of its Lustre, and Eloquence in point of stile. It must be imputed, partly to my acknowledged Inability of doing better; and partly also to the precise Exactness, and even nicety I observed, in keeping close, not only to the substance, but to the very words, and manner of expression, as near as I could bring our English to the Propriety of these Languages. Thus much for a preface; now to the work. TO ALL THE Bishops in France The Assembly of the GALLICAN-CHURCH congregated at PARIS by Authority Royal GREETING. WHat was long since by the Fathers in the first Council of Arles, well and wisely ordained, and accomplished; That the business, for the performing of which they chiefly convened, being completed, they should then apply their minds to other things which they might understand to be advantageous to the good of the Christian Republic. The same also we, in the Name of the Gallican-Church, and and by Authority Royal congregated at Paris, have determined to practice, and in this to adhere to the footsteps of our Ancestors. Wherefore the affairs for which we judged it necessary to meet, being constituted, and transacted, we thought good that those things should be next procured, which might seem beneficial to the increase and defence of the Christian Name. And because in these three heads, as solid foundations, are wholly contained the peace, and strength of the Church. Faith, Manners, Discipline; And in establishing of them, the Father's of the Council of Arles placed their endeavours; We therefore to the same end, have bend all our study, that we might contribute our care and solicitude in illustrating of Faith, regulating of Manners, and corroborating the force of sacred Discipline in France; least by any Contrivance hereafter, that triple Cord, by the firm and wonderful context of which the Catholic verity is consistent, may, by any one, be weakened or dissolved. And seeing amongst these: Faith is the chief; and nothing brings a greater help to the defence of it, then if by the light of Truth, Heresies, and by the Ardour of Charity, Schisms, be overcome; we esteemed it worthy our labour presently to set upon Calvin's heresy, and to impugn it, as the main, and strongest fortress of Schism. In this truly, the Charity of Christ inclined, and urged us. 2 Cor. v. 14 For when we beheld, not without a most sharp sense of grief, there was of one Church of Christ by the Schismatics made two, contrary to what Christ himself taught by his Example, who of Two had made One; we begun wholly to burn Ephes. 2. v. 14 with desire of Unity; especially seeing every one of us was daily more and more inflamed with these voices of Christ. Other sheep I have which are not of this fold, and them must I John 10. v. 16 bring; and there shall be made one fold, and one shepherd. Moreover, the life and manners of Innocent the 11th. Bishop of Rome excited us, which are so composed to the Form of the Ancient, and more austere Discipline, that the Adversaries of our Faith, ought not to refuse to agree with him in Judgement, whose deeds they confess, if they will speak true, they must wish to imitate. Lastly, Lewis the Great man his daily Merits towards the Church, yea rather his wonders of Royal Fortitude, and Christian piety hath stirred up, and augumented our courage, who as many Heretical Cities as within the Limits of France, he hath reduced to the ancient Faith of our Forefathers, so many unbloody Victories hath he purchased to his Mother Church, a Son, as well in Birth, as Virtue, the Greatest, his Brethren after a long divorce being partly by entreaty, partly by good deeds, reconciled to the common Parent of all. Moved by these Examples, and only not conscious to ourselves of negligence, in performing our pastoral Charge, we have at length applied ourselves to the impugning of Heresy. But seeing we understood this War to be such, as aught to be waged with the weapons of charity; to be managed in the sole Peace of Christ our Lord; we determined not to use Threats; not to cast Terrors; not to strive with Contumelies, but by Exhortations, Wishes, Prayers, to invite our Adversaries, and bring them to concord. For although we are not ignorant, it hath sometimes happened that those who had refused to be drawn by the Lenity of Mercy, were compelled, as it were, by the wholesome Rigour of Charity; yet we thought it both more proper, and agreeable to the Christian Society which is amongst us; and to the Affection of our Catholic Mother, that those who have fled from the Bosom of Apostolical Peace, should by Paternal admonitions be recalled. And truly hitherto the unwilling, and above what what can be expressed, sorrowful Church of Christ by a severe, but yet legitimate Judgement had * (viz.) By spiritual Excommunications Ecclesiastical Censures, etc. dissinherited, exauthorized, proscribed, voluntary Exiles, as degenerate Sons, renegade Soldiers, rebellious Citizens; but now at last by our voice it speaks to the dissinherited, the exauthorized, the proscribed; and lovingly solicits them who have already too long sustained the Punishment of a bitter * Through Schism. Exile; and with a Maternal affection and desire treats with them of correction, of Return, of Concord, which if they would have retained, then when they departed from us, she, for her common Piety to all her Children, would never have broken. Wherefore we admonish and exhort, with all the weight of Charity inclining to the Reconciliation of Peace, that they return to us. We ask again and again, why they have departed? why they have forsaken Catholic unity? we give them to understand how easy it will be, the wound of Schism once healed, to cure the rest, which shall seem to want a Medicine. And we farther promise, if they will seriously grow wise again, they shall be received by us, even with some, as it were, inconvenience to our Mother the Church. And lest peradventure they may take an occasion of flattering themselves, and their adherents, with a vain Hope of future Dissunion amongst us, for that there have lately risen some Differences between the Roman and Gallican Church, we thought fit to advertise them; first, That it is not about the Doctrine of Faith, which ever was one, and the same in both places; nor about the institutions of manners, which both Churches in each place will have most pure and refined; but about some Matters of Discipline, alterable by time, concerning which we contend with the Ministers of the chief Bishop, the Peace of fraternal Charity still remaining. Besides, things may be disputed by Catholics against Catholics without danger of harm, so it be done after a Christian way, and manner, within the Bowels of the Church, and not renting her Womb. And lastly this very 1 Cor. 12 v. 25 dispute which we have undertaken, aught to be a Motive ●o them, of flying Schism, by our Example, and to us, of inveighing against the same. For by how much the more moderate and amicable our Contest shall be, with so much the more confidence may we reprove Schismatics, and denounce them guilty of breaking Unity, throughout the whole Church; Because seeing we are often, though unwillingly, brought to that exigence, that we must act, sometimes in making complaints to the Roman Bishop, sometimes in vindicating the Rights of the Kingdom, or Privileges of our Church; we have hitherto comported ourselves with that Moderation, Reverence, Religion, in debating, and deciding any matter; that we have not caused even the least suspicion of infringing Charity; much less have we afforded a place for deceit, or given Occasion for divorce. And this is the whole Model of our Design for recalling of Schismatics to Concord, and the same drawn according to the Pattern of the African Church: For as those Fathers received from our Ancestors the means whereby they more easily overthrew the Hersies of old, growing up amongst them; so we by their Example, at this time reassume the means whereby we may defend our Sanctions against the Heretics of these Days; which that it may be perfected, according to our, as well as your desire, we again and again beseech you, and for that Ardour of Charity wherewith, together with us, you are inflamed towards the Church of Christ, we expect you will, as soon as you shall receive these Letters, and a Copy of this Admonition to Schismatics, As in the next Page. take care immediately to have it notified to all and singular the Consistories of calvin's Sect, which are any where in your Dioceses; and public Fasts, Almesdeeds, Supplications, being appointed, you will furthermore ordain Catechyzing, Sermons, Exhortations, pacific Discourses, and other things of this sort, proper for uniting the differences of minds. And thus we hope it will be effected, that God by his infinite Goodness assisting our Counsels for the Peace and Reconciliation of the whole Christian world, there may at length be made, as formerly, one fold, and one shepherd. Given at Paris in the General Assembly of the Gallican Clergy the First of July 1682. Franciscus Archiepiscopus Parisiensis Praeses. By the Command of the most Illustrious and most Reverend Arch-Bishops, Bishops, and whole Ecclesiastical Synod in the General Assembly of the Gallican Clergy congregated at Paris. Courcier Theol. Eccl. Paris àsecretis. Mancroix Canonicus Rhemensis àsecretis The GALLICAN-CHURCH by the King's Authority congregated at PARIS. To the BRETHREN of calvin's Departure, wisheth CORRECTION, RETURN, CONCORD. THe Universal Church of Christ, (Brethren,) doth continually lament, and with most intense grief, a Parent full of holy, and sincere Piety, beholds you by a Voluntary divorce abstracted from her Womb, from her Breasts, from her Bosom, and still wand'ring in a Wilderness. For can a Isa. 49. V. 15. Mother forget the Children of her Womb, or the Church not remember her Charity towards you, unmindful though you are, yet still her Children, whom the contagion of Error, from Catholic verity, and the Tempest of calvin's defection, hath drawn from the Sanctity of the ancient Faith, and torn from the Head of Christian Unity. Hence it is Brethren, that she groaneth, and as well most heavily, as lovingly, complaineth of her divided Bowels: Lam. 2. V. 11. She seeketh her lost Children: She calleth as a Partridge; She is busy to gather as an Hen; She provoketh to fly as an Eagle; Math, 23. V. 37. Dout. 32. V. 11. And anxious with maternal Pangs, she labours, O little Children, to bring you forth again, till truly, and Catholickly, Christ may be reform in you. We then the whole Gallican Clergy whom the Holy-Ghost hath placed to govern the Church, in which you were born, and who, by an uninterrupted Inheritance, hold the same Faith, and the same Chair which the holy Bishops held, who brought the Christian Religion into France, do summon you, and in virtue of the Embassage which for Christ we exercise, as God exhorting by us,) we inquire of you, why you have made a Schism? For verily as your Affairs stand, whether you will or no, you are our Brethren, whom formerly one Father of us all, who is Heaven had received into the Adoption of Sons, and whom one Mother the Church, had brought up unto the hope of an eternal Heritage. Yea even he himself who first bewitched you not to obey the Gospel of Truth; Gall. 3. V. 1, Psal. 55. V. 13. etc. The Ringleader of your Profession, did he not formerly live with us a Brother of one mind? did he not converse in the same House? did he not eat the same spiritual Meat? did he not practise the mutual Offices of Christian fraternity with us; Excuse if you can, to your Father, to your Mother, to your Brethren, the infamy of so flagitious, so abrupt, and precipitate a flight. The dividing of Christ the Rescinding the Sacraments of Christ, the impious War against the Members of Christ, the criminating the Spouse of Christ, the denying the Promises of Christ, excuse, wash off if you can; And because you are not able, confess yourselves condemned by the Oracle of the Scripture. The evil Son calleth himself just, but his departure he doth not wash off. Apul 5. August: Lib 1. contr. Crescon: cap. 66. Why therefore brethren, have you not, with the whole World, remained in the stock? why have you, together with the Altars, violated the Vows, and desires of the Faithful? why have you cut off the way to Mediation; There was the * The Sacrifice of Mass. Ascert to God; why have you laboured to take away, and by a sacrilegious Hand, to withdraw the Gen. 28. V. 12. Ladder from the Stone, lest after the accustomed manner Prayer might be made to God? The other Sectaries hitherto had attempted, not to subvert the Altar of Christ, but to erect their own (such as it was) against the same Altar. You, that there might be no more a Christian Sacrifice, have dared, by a Wickedness unheard off, till these times, to pull down the Altars of the Lord of Hosts, wherein Christ the Sparrow had chosen himself a Dwelling-place, and the Turtle the Church a Nest to herself, where she might place her young ones. Psal. 84. V. 3. But these last, and whatever afterwards ensued, either of Outrage against the Church, or of Error against the ancient Belief, was an effect of Schismatical Fury. We desire it may be attributed, not so much to your Will, as to the genius of Schism. This one thing we particularly expostulate with you; this we incessantly demand of you; why have youmade a Schism? 1 Cor. 1. V. 10 Unless you shall answer to this, whatsoever you say, or write in other things, your Talk is superfluous. Nor do we doubt but against these things, you will use that old, and wont Plea of all Schismatics; Having learned by Experience, it is no wise possible to shake the Doctrine of our Faith, you make it your Business to carp at the Manners of all those amongst us, with whom pious Men, and Lovers of exact Discipline, have esteemed it neither consonant to Fame, nor safe in Conscience, to converse. Are these then the things, Brethren, for which the Unity of Christ is rend asunder by you? Fraternal Inheritance slandered? the Virtue, and truth of the Sacraments of the Church divided? See how much you have erred from the Gospel. These things which you object, and which were by much, either fewer, and less important, or peradventure unkown, or indeed not all; had they been true, and manifest, and worse, yet Christians ought to spare Cockle of this sort, for the wheat's sake; to wit, because the Vices of Evil Men are to be tolerated for the society of the good. Moses endured so many thousands of men murmuriug against God. Exod. 16. V. 7. etc. Samuel endured the Sons of Hely, and his own, wickedly acting; 1 Sam. 3. etc. Christ our Lord himself, endured Judas, and the Devil, and the Thief, and him that sold him. The Apostles endured false Brethren, false Apostles, who resisted them and their Doctrine; 2 Cor. 11. V. 13. Lastly Paul not seeking his own, but the things of Jesus Christ, 2 Cor. 12. V. 14. conversed with an exceeding patience amongst men that sought their own, and not the things of Jesus Christ. Phil. 2. V. 21. Yet you, beloved Brethren, not only have not endured the Church your Mother, the Spouse of Christ, but have rend, but have torn, but have violated her Unity. And that you might rend, that yond might tear, that you might violate, you have laid the Blemishes of private Men, Ephes. 5. V. 26. to the charge of her, whom Christ washed by the Laver of Water in the word of life, that he might present her to himself, glorious, not having spot or wrinkle or any such thing. Math. 5. V. 9 What remains now Brethren but that for your sakes we obey the Council of the Holy-Ghost. Blessed are the Peacemakers, for they shall be called the Sons of God. And that by the Bowels of Mercy which you have hitherto rend; By the Womb of your Mother the Church, which you have torn; By the Charity of Brotherhood, which you have so often violated; By the Sacraments of God which you have contemned; By the Altars of God which you have demolished; By whatever Holy, and Divine, is worshipped either in Heaven, or in Earth; we exhort you with fraternal minds, to Correction, to Return, to Concord. Yea verily, what now remains, but that forgetful of Schism, and mindful of plenty, Luke 15. V. 17. etc. you return home, where so many hired Servants abound with Bread, whilst now wand'ring in an arid and desert Land, you gather not, so much as crumbs even to sustain your spiritual Famine? why do you demur? why do you resist? What then! do you blush at the Name of Sons, amongst whom the first born Lewis daily erects new Trophys to the Church, the best Mother? Lewis in this thing alone through your obstinacy, not happy enough. That although he daily establish many things religiously and piously for Defence of the Christian Name, yet he see's some of his own Subjects, who have wilfully fallen from their Country's worship, and apostatised to strange rites, Renegadoes of Religion, and Deserters of the ancient Warfair, still persisting in their contracted Error. This most Christian Prince, who in our hearing, lately said, he desired with so much earnestness, the dispersed and fallen parts, might be recalled to the Unity of the Church, that he should esteem it glorious to deserve the same, even with the effusion of his Royal Blood, and the very loss of that most redoubted Arm wherewith he hath happily accomplished so many Wars. Will you then Brethren; To a Prince most august, to your King, To the Vanquisher of many, and most potent Enemies, to the Conqueror of most strong Cittys, To the Subduer of mighty Provinces, To one renowned in all kind of Triumphs, Envy that Palm which he prefers before all the rest. But, Brethren, whilst we thus speak to you, and exhort to thoughts of Peace, do not say; Seek us not. For this, Iniquity suggests, by which we are divided, not Charity by which we are Christians. Remember we are so commanded by the Prophet from the Spirit of Truth, and Peace, that we do not desist to tell them who deny they are our Brethren, You are our Brethren. Isa. 65. V. 2. Now what time more opportune, can be offered unto us, of recalling you to the Roman Communion, then when Innocent the Bishop Govern's the Roman Church whose Life, and Manners regulated according to the Form of ancient, and exact Discipline; exhibit a perfect Pattern of Sanctity to the Christian World? That to adjoin yourselves to him so worthy a Professor of all virtue, will be in you a grand work of virtue, redounding as well to safety, as glory. Wherefore you, who need a Physician, the Members, and truly noble Members of Christ, redeemed with the same Price, but by the wicked Fraud of the Common Enemy of us all, divorced from the Head and Body of the Church, suffer yourselves for the immortal God's sake, to be healed; Admit the address of our Admonition, yea, we may confidently say (such is our Benignity and Compassion towards you) of our Supplication, and at length brotherly accept this occasion offered by us, with fraternal Charity; That so at last, by the help of our Lord, the darkness of dull Error being dissipated, the 2 Cor. 4. V. 6● Light of divine Truth, may farther daily shine out. Do not commit, that for suspicions rashly entertained by you against our Faith, the weak, and ignorant Part of Christ's flock, most miserably perish. Think it not unseemly to lay open your Disease to the Physician: Give way to penance and remedy. Finally, account it a chief and only glorious thing, especially for Christian men to be Suppliants to God. Which if, we exhorting, you refuse with a Pertinaceous mind to perform; If you will neither be won by Prayers, nor softened by Charity; nor drawn by Admonitions to concord; The Isa. 33. V. 7. Angels of Peace will indeed bitterly weep; yet we shall notforthwith (as justly might be done towards too obstinate Persons) leave you to yourselves; But through Hedges and Briers we will not cease to seek the Sheep of Christ; Luke. 13. V. 23 And when we have done all for which your minds ought to be reconciled unto us, at length our Peace, you rejecting it (so lovingly, so sincerely offered) Math. 10. v. 13 Ezec 3. V. 19 will return to us; Nor will God farther require your Souls at our Hands; And as this your last▪ Error will be worse than the former, so shall your last Punishments be also worse. But we hope, Brethren, better things and more agreeable to Salvation. Given at Paris in the General Assembly of the Gallican Clergy. Cal. July An. 1682. Signed by 8. Arch-Bishops, 26. Bishops, and other Prelates and Divines convened in the same Assembly. MEMOIRES Containing the different Methods which may very profitably be used for the Conversion of those who profess the pretended Reformed RELIGION. 1, Method. THe first Method is that which Cardinal Richlieu made use of to reduce by way of dispute, or conference those of the pretended reformed Religion, and to oblige them to reunite themselves to the Church. This Method is to regain them by their own Decree of the Synod of Chareaton— 1631. By which they received to their Communion those of the Confession of Ausbourg, who hold the Real Presence of Christ's Body in the Eucharist, and many other Articles, much different from the Confession of Faith of the pretended Reform: Whereupon the Minister Daillie saith, in his Apology, that if the Church of Rome held no other Error, than this, they should have no sufficient Subject of separating from it. But it is certain that all the other Points of our Belief which are in controversy, are not more important, nor more hard to believe than this, which hath always been esteemed by themselves one of the Principal Grounds of their separation, and that at which the People take greatest offence. For that which Daille, to elude the force of this instance, saith, that the Lutherans admit not the Adoration of Jesus Christ in the Eucharist, is altogether unreasonable, since Calvin himself herein reprehendeth the Lutherans, And is obliged to acknowledge, that Adoration is a necessary sequel of the Real Presence; What is more strange, saith he, then to place him in Bread; and yet not to Adore him there? And if Jesus Christ be in the Bread, 'tis then under the Bread he ought to be adored. Calvin de vera participatione corporis Christi▪ in caena. Seeing then according to the Calvinists in that Synod, the Fundamentals of Salvation are not destroyed in believing the Real Presence, and other points of their Confession of Faith which are in dispute with them. This Cardinal would convince them, that it is unjust, they should separate themselves from the Communion of the Roman Church, in which according to their own Principles they may be saved. By a like suitable reasoning it is, That the Fathers of Africa convinced the Donatists, and Primianists, that they most unjustly separated from the Catholic Church which communicated with Cecilian, seeing they had made a Decree Con. Carth. sub Anast. Can 36. Juxta collellionem Can. Concilii vulge di●●i Affricani & 69. in Grec. Cod. African. Can. of Union with the Maximianists, whom they had formerly condemned. It was at the Council of Carthage held under Anastasius; That the Fathers used this way of arguing in regard of those Heretics: And the 36. Canon made it appear to them, if they would but never so little have opened their Eyes to the divine light, that they as unjustly divorced themselves from the Unity of the Church, as the Maxiamanists according to them, separated from their Communion. 2. Method. 2. The second Method is to suggest to them, what the Light of Nature dictate's, and what they themselves allow, That in matters whereon depends Salvation, which is the only thing necessary; we ought always to take the safest course; But it is evident by the Decree of the Synod of Charenton, that, according to them, it is indifferent to believe, or not believe the Real Presence: According to us it is necessary to believe it; Therefore it is safest to believe it; And in case they would divest themselves of their prejudices, they would follow this course. And so also in all the other Articles controverted. For according to the Minister Mestrezat, in his Treatise of the Scripture; Points necessary to Salvation are only those; which are so clear in Scripture, that none can doubt of them, as are the Articles of the Creed. If there be any thing obscure Mesirerat. ● (saith he) I maintain that it is not within the Degree of Necessity, and that without it one may be a very good Christian and have Faith, Hope, and Charity. But it is evident that the Articles in Question, which they maintain against us, are not so clearly expressed in Scripture, as that none can doubt of them, seeing we have good grounds to maintain they are not there at all. One may therefore according to themselves, disbelieve the said Articles without incurring the hazard of Salvation; we say it is necessary under pain of Damnation to believe those Articles which are opposite to them. They must then submit herein, if they will take the safest course. The 3d. Method. The third Method is amicably to confer with them● in showing them our Articles out of Scripture, and Tradition, as the Fathers of the primitive times, understood the one, and the other; without recourse to arguments, and consequences drawn by Syllogisms, as did Cardinal Bellermin and Du Perron, Gretser, and other controvertists; a thing which ordinarily begets disputes which will never have an end. This was the Method by which they proceeded in General Counsels, and which St. Austin observed against Julian to prove original Sin: Lib. 2. cont. Julian Cap. 1. To the end (saith he) I may subvert thy Machine's and Artifices, by the Sentiments of those Bishops who with so much Renown have interpreted the Scriptures. After which he citeth Passages of Scripture, as they were understood by St. Ambrose, St. Cyprian, St. Gregory Nazianzen, and others. The 4th. Method. The fourth Method is, to evince, that the Ministers can never do this same, nor show in the Scripture any of their Articles controverted: And this is most true, for example, they will never produce any one formal Text which saith that original Sin, as to the Gild, remains still after Baptism: That we receive the Body of Jesus Christ only by Faith; That after Consecration it is still Bread: That there is no Purgatory; That we merit nothing by our good works: And it may be added, that of all the passages which they set down in the margin of their confession of Faith; There is not so much as one, which avers either in express or equivalent terms, or in the same sense, the thing which they would have believed. This is the Method of Monsieur Veron, which he took from St. Austin, who saith to the Manichees, Contra Epist Fundamenti Lib de Vnit. Ecclesiae Cap. 13. Show me that this is in the Scripture: And in another place, Let them show me that this is to be found in the holy Scripture. We may therefore confidently assert, that, they can neither prove any of their Articles contested, nor oppugn any of ours, by Scripture, either in express terms, or by consequences sufficient to make their Doctrine be received as of Faith, and ours rejected as an Error. The 5th. Method. The fifth is a Method pacific, and without dispute, grounded on the Synod of Dort, which all the pretended reformed Churches of France, have received, and which hath defined by the holy Scripture, that, when their is a contest concerning any Atricle controverted between two Parties, who are of the true Church, they ought to refer themselves to the Judgement of it, under penalty to him, who therein refuseth submission, of being guilty of Schism, and Heresy. But now recurring to the time when the Dispute about some Article; For example concerning the Real Presence, first begun, the two contesting Parties who were the Ancestors of those of the pretended reformed Religion, and of us, were both of the same Church, which was the true, because it was the only one, before the separation, which was not as yet made; Their Ancestors therefore who would not submit to its Judgement, and who did not separate from it but because it condemned their Tenants, were Schismatics and Heretics; and so by consequence are these also, because they follow their Sentiments: To which they can answer nothing, but what might have been answered by all Heretics who have been condemned in all Ages. This Method is made good, as to all its parts, in the small Treatise composed for that End. The 6th. Method. The sixth Method, is to show them, that the Roman Church, or that which throughout the Earth acknowledgeth the Pope or Bishop of Rome, Successor of St. Peter for Head, is the true Church, because there is none but that which hath the unquestionable mark of it (viz.) A visible continuance without interruption from Christ's time, to this present day. This is a Method common to all Catholics, and is very well and briefly explained in the little Treatise of the true Church, annexed to that of the pacific Method. 'tis the same which St. Austin frequently makes use of against the Donatists, and chiefly in his Book of the Unity of the Church, From 151 to 174. and in his Epistles, whereof the prime passages, relating to this Subject are alleged by Monsieur Archbishop of Rouen, in the first Book of his Apology De l'Evangile where he excellently treats of this matter. To this Method may be added the Maxims of which Tertallian, serveth himself in his Treatise of Prescriptions against Heretics and Vincentius Lyrinensis in his Advertisements. It may suffice here to advertise, that those two Treatises are enough to any one, that will read them without Prejudice, rightly to discern the true Church of Jesus Christ, from all Societies which would usurp that Name. The 7th. Method. The seventh Method is to let them see, that those who first pretended to reform the Church in which they were with us, had not, nor could have, any Mission, neither ordinary, nor extraordinary, to convey to us another Doctrine, than what was there taught, and by consequence none was obliged to believe them, seeing they had not any Authority to preach as they did. Rom. 10. 15. How shall they preach unless they be sent? This is the usual Method which puts the Ministers on a necessity to prove their Mission. A thing they will never be able to do. This cuts of all disputes, and is also one of the Methods of Monsieur the Cardinal de Richelieu. The 8th. Method. The eighth Method is to tell them; You do not know, that such, and such a Book of Scripture, is the word of God, otherwise than by the Church, wherein you were before your Schism: You cannot then likewise know which is the true sense of controverted passages, otherwise then by the same Church which delivers it to us. This is the Method of St. Austin in many places: In his Book de Vtilit. Credendi throughout; And in his Book Contra Epistolam Fundamenti, Cap. 5. where he saith, I would not believe the Gospel, unless the Authority of the Church obliged me to it, this Method is handsomely laid open in the Treatise of the true word of God, annexed to the pacific Method. The 9th. Method. The ninth Method is to show them, that the Church, wherein they were before their separation from it, being the true One, because it was the only One, they could not reform it, in its Doctrine, so as to frame another; for than it must have fallen into Error, and consequently the Gates of Hell must have prevailed against it; which is directly opposite to the promise of Jesus Christ which cannot fail: Math. 16. v. 18 The Gates of Hell shall never prevail against it. The 10th Method. The tenth Method is that of Monsieur the Bishop of Meaux formerly Bishop of Condom, in his Book entitled, An exposition of the Doctrine of the Catholic Church: Whereby distinguishing in every Article that which is precisely of Faith, from that which is not so; He makes it appear, There is nothing in our Belief which may stagger a rational Judgement, unless by taking for our Belief the Abuse of some particulars, which we condemn, or some Errors, which they most falsely impute to us, or the Explications of some Doctors which are neither received, nor authorized by the Church. This method is drawn from St. Hillary in his Book of Synods: Page 394 and 396. Let us (saith he) jointly condemn vicious interpretations, but let us not destroy the certainty of Faith: The word consubstantial may be ill understood, let us determine how it may be well understood: we may settle amongst ourselves the true State of Faith, yet so, as what hath been well established may not be abolished; And false conceptions may be retrenched. The 11th. Method. The eleventh Method is taken from general arguments, which Divines call motives of credibility. It is of Tertullian, in his book of prescriptions, and of St. Austin, Cont Ep Fund Cap 4. and 5. who reckons up the motives which kept him in the Catholic Church, The 12th. Method. The twelfth Method most brief, and most easy, is to press them with this Dilemma. Before Wicleff, Luther, and Calvin, and as much may be said of the Waldenses who were in the Twelfth Century: The Church of those of the pretended reformed Religion was in a small Number of the Faithful, or it was not at all. If it was not at all, then is it a false one, because it was not perpetual as the true Church ought to be, according to the promise of Jesus Christ. The forces of Hell shall not prevail against it; I am with you even to th' end of the World. Math. 16 v. 18 Chap 28. v. 30 If their Church was; It must, according to themselves, have been corrupted, and impious; Seing they cannot Point out to us, this small Number of their pretended Faithful, who before their Reformers, had condemned, as they do now, The 31 Article of their Confession of Faith. the Assemblies of the Papacy as that from whence all Superstitions and Idolatries gained vogue. They comported themselves at least outwardly as others; So then, their Church made up of this little unkown Flock, was not Holy, nor consequently the true Church. The. 13th. Method. The thirteenth Method is drawn from the quality of Schism, which ought never to be made, for any reasons whatever can be alleged: For according to the Ministers themselves, nothing else can be produced but Errors, which they pretend to be crept into the Church, from which they separated themselves by Schism; But those who were there, as well as they, before their Separation, did firmly maintain, as we do still maintain, to this day, that those, are not Errors, but Verities; And it is certain that of these so different Sentiments, the one is true Doctrine, the other Error, and falsehood: consequently the one good Grain, the other Tares: Math. 13. v. 25. Verse 28. But it belongs not to particular persons, to Root up by their private Authority, what they pretend to be Tares. There is none but God, who is the true Father of the Family, who hath this Authority, and who can communicate it to others. It is he who appoints his Reapers, namely the Pope and Bishops who are represented by the Angels, Verse 41. to separate the Darnel from the good Grain; and to Root up the one, without touching the other, at the time of Harvest, that is to say, in a Council, or by common consent of the whole Church: And in that Case there is no need of a Council: Wilt thou that we go and pluck them up? Verse 29. Do not so, for fear lest you root up the wheat together with the Cockle; suffer both the one, and the other to grow till the Harvest; we ought therefore never to separate ourselves under what pretence soever it may be, but must tolerare that which we believe to be an abuse and Error, and expect till the Church pluch up the Tares. This also is one of St. Augustine's Methods, in his Treatise against the Donatists, where he showeth, by th' Examples of Moses, Aaron, Samuel, David, Isaiah, Jeremy; and of St. Paul who himself tolerated the false Apostles, that none should ever separate from their Brethren before a solemn condemnation of the Church. Thereupon he saith that Epis. 162. The Donatists were intolerably wicked, For having made a Schism; For having erested Altar against Altar; For their having separated themselves from the Heritage of Jesus Christ spread throughout the whole Earth, according to the promise which he made unto it. He adds, That if they think this a small matter they need only see what the Scripture teacheth us herein by the Examples there shown of the Punishment of so great a Crime; Ibidem. For saith he, They who made the Idol of the golden Calf were punished only by the Sword; But they who made the Schism were swallowed up by the Earth; By this diversity of chastisements, one may know that Schism is a greater Crime than Idolatry. See hereupon the Epistle— 171. where in the Person of the Church he exhorts the Donatists to renounce their unhappy Schism; Amongst other things there he hath these elegant sayings: Why will you tear the Garments of our Lord? And why will you not, with the rest of the world, leave entire, this Coat of Charity, which is but of one sole texture, and which his very Persecutors would not rend? And a little after. You feign before the time of harvest to eschew the Cockle which is mingled (by what you say) with you; because it is yourselves that are this Cockle. For if you were the good grain, you would suffer the being mixed with Tares and would not separate your seves from the Wheat of Jesus Christ. There needs here no more than to change the word Donatists into that of Calvinists, a thing which shows how far the Church hath always been, and always aught to be, acknowledged for infallible, seeing we must give place to its Decisions, And that the Fathers have so firmly asserted, we ought never to depart from her bosom, and that we are so much the more obliged to remain united to her, for that she never refuseth to give ear to the complaints of her Children. The 14th. Method. To confirm the precedent Method with a fourteenth; we may demand of the Calvinists, as to all our Articles, what St. Austin demanded of the Donatists; when the Church reconciled penitent Heretics without rebaptising them. For example, It may be demanded of them; when Jesus Christ was adored in the holy Eucharist before the Schism, was the Church than the true Church, or was it no longer so? If it was; then none ought to have separated from it, for a practice which it authorised. If it was no longer so; From whence departed Calvin? Austin Lib. 3. de Bapt. Cont Don. Cap. 2. What soil put forth this Sprig? What Sea cast him on our Coast? From what Heaven did he fall upon Earth? From whence came these Reformers? Of whom received they their Doctrine, and Authority to Preach? Let those who have followed them look well, where they are, seeing they can arise no higher then to these People, to find their Original: As for us, we are secure in the Communion of that Church, in which is now practised vuiversally throughout, that which also was every where done, before Agrippinus and Cyprian. Then he adds these elegant words, which are decisive. In the mean while neither Agrippinus, nor Cyprian, nor those who followed them, though they were of an opinion contrary to that of others, did separate from them, but remained with their Dissenters in the Communion, and unity of the same Church. That is to say, expecting till she decided their differences. Afterwards repeating in few words, what he had said, he concludes. Ibidem. If then the Church perished, for having taught that the Baptism of Heretics was good, they could not show the original of their Communion; but if the true Church subsisted they could not justify their separation, and Schism which they made. As much may be said against the Waldenses, the Lutherans, the Calvinists, and other Heretics, who can derive themselves no higher, than from Waldo, Luther, Calvin and their other Ringleaders. This method of St. Austin is excellent. If our pretended reformed Brethren will defend themselves, saying, as in effect, they do in all their Books, that it is not they, that have made the separation, but rather, it came from us, and that it is we who, have cut them off from our Communion; We must answer, That there are two sorts of separation, the one which is criminal, the other which is lawful: In the first, One separates himself from his Pastor, by a manifest Dissobedience. In the second the Pastor separateth from the Flock, him who making a band apart, refuseth to submit himself to the Orders of the Church; The one is a Fault, the other a Punishment: the one is a voluntary Departure the other an Abstision by sentence; So the Judge pronounceth Condemnation against him, who hath taken away from himself, his own Life. The proof of these two different separations may be seen in the thirty eighth letter of St. Cyprian, where he speaks of one called Augendus, who had betaken himself to the party of Felicissimus the Deacon; and it appeared that this great Saint had suspended, and excommunicated him, for having subtracted himself from his obedience, and engaged others in the same separation; Let him who shall follow his opinions, and faction, learn, That he shall have no more communication with us, for his having voluntarily separated himself from the Church. He saith the same thing of Novatian in his seventy sixth Epistle, and of those who had followed him in his Revolt; For that rending the Church by their Rebellion, and breaking the Peace, and Unity of Jesus Christ, they were forced to Authorise their particular Doctrine; To be independent; and to usurp a power of baptising, and of offering the Sacrifice. This Distinction is clearly expressed in the fourth Article of the Council of Chalcedon, where those two ancient Canons of the Council of Antioch, taken out of the Canons of the Apostles, are rehearsed, the first concerning those who were separated, the second concerning those who voluntarily separated themselves; The Greek expresseth it. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Con. Calced. Actione 4. 10. Can. 83. Si quis Episcopus à Synodo depositus, aut▪ Presbyter, aut: Diaconus aut omninò qui est▪ sub Regulâ aproprio Episcopo, ausus fucrit ampliùs aliquid sacri▪ Ministerii gerere, five Episcopus juxta superiorem, consuetudinem, five Presbyter, five Diaconus; postea non liceat ei, ne in alter â quidem Synodo spem Restitutionis, nec Desensionis locum habere: Sed & omnes qui ei communicant ejioiantur ex Ecclesiâ; Et maximè si postquam cognoveruut sententiam in praedictos latam, ils communicare ausi fuerint. Can. 84. de ils qui scipsos seperant. Si quis Presbiter aut Diaconus contempto propri● Episcopo, se ab Ecclesiâ segregaverit, ac scorfim congregationem habucrit, & Altar constituerit; Si commonen●e Episcopo non acqueverit, nec consentire, vel obedire voluerit, semel & iterùm, ac tertiùm, vocanti, is omninò deponatur; nec ultra remedium consequi, nec proprium honorem recipere Posset. Quod si perseveraverit tumultuari, & Ecclesiam perturbare, per potestatem externam tanquam seditios●● corrigatur. It is believed, it would be to the purpose here to transcribe these two Canons, which are, as it were the fundamental Laws of the practice of the Church in regard to Heretics, and Schismatics, whom she casts out of her Bosom, and who separate themselves from her. These Canons are the fourth and fifth of the Council of Antioch, and the twenty seventh and thirtyeth of the Appostolick Canon. And our pretended reformed, cannot reject their Authority, seeing they keep amongst them the same Discipline, when any particular Persons, either Ministers, or others of their Communion, will not submit to the Decisions of their Synods. These two Canons were read and reported in the fourth Act of the Council of Chalcedon in the case of two Monks, Carozius, and Dorotheus, who made a Schism, and adhering to Eutyches, separated themselves from the Church, as Luther, and Calvin and those that have followed them, are separated from it, in these later times. The 15th. Method. To all these precedent Methods, may be added a fifteenth in making known to our pretended Reformed, that in their confession of Faith, in their Catechisms, in their Articles of Discipline, in the Resolutions of their Synods, and in the Books of their chief Ministers, who have writ upon Controversy's, are found several Articles from whence arguments may be drawn, to prove against them, by their own confession, the truth of our belief. For Example their Discipline allows the Communion under one sole kind to those who cannot drink Wine; from whence it may be concluded, that Communion under both kinds is not a necessary Article, and that they are to blame, to allege it, as a lawful ground of their Separation. The Minister Daille, and many others confess that at the time of St. Gregory Nazianzen, of St. Chrysostom, and of St. Jerome, the Invocation of Saints was in use in the Church, as also the Veneration which we render to Relics. John Forbese adds, that Tradition is uniform in the Church concerning Prayer for the Dead: And being he denys that the Books of the Maccabe's are canonical, He saith, that the Scripture speaks nothing of it. But without entering into that difficulty which regards the Books of the Maccabees (wherein they have no more reason than in the rest) It is easy to conclude from their own Principles, that it was no wise allowable for them to separate on account of Points which are established, according to themselves, by so considerable an Authority, and by so constant an Accord of all Ages. Finally, when may solidly impugn these novelists, by the contradiction of their tenants of Faith; In showing the changes which they have made from the Confession of Ausburg, as also by all the different Professions of Faith, which they have received, and authorised since that time; A thing which maketh appear, that their Faith being doubtful, and wavering, It could not have the character of a Divine Revelation, which ought to be certain, and constant. Regulâ quidem fides v●● omninò est sola immobil●; & irreformabilis Catera jam Disciplina, & conversationis, admittuus novitatem correctionis. Tertullde virgi●ib. vel and. c. 1. advers. Mare. l. 1. c. 21. There is nothing but Faith, which will suffer no Reformation. Tertullian served himself of this argument in most of his Books; and St. Hillary, most excellently applied it against the Emperor Constance on the occasion of the new Creeds which the Arrians published every day, changing continually their Faith, whilst the Catholic Church remained firm, in that of Nice. We may yet make use of one Method more which consists in showing the conformity of the Roman Church with the Greek Church, in the chief Articles of Faith debated between us, and the pretending Reform; and also with those Societys' which are separated from the Church by Errors which our pretended reform condemn with her, as are the Nestorians and the Eutychians. To these Methods we must add particular conferences, solid writings, Sermons, and Missions; and apply all these means in the Spirit of Charity, without sharpness, andabove all, without injuries, being mindful of that lovely saying of St. Austin, Lib. 3. Contr. Litt. Peul. Cap. 1. I do not abuse those against whom I dispute thereby to get an advantage over them: I only seek to convince them, and save them. And of the Canon of the Council of Africa, which requires. That although the Donatists were cut off from the Church of our Lord by their Schism, nevertheless they should be sweetly treated withal, 1 Cor. 4. V. 21. To the end that correcting them with Mildness, as the Apostle saith; God may grant them the grace of Repentance to know the truth, and to withdraw themselves from the Snares of the Devil, of whom they are Captives.