A PASTORAL LETTER FROM The Lord Bishop of MEAUX. TO THE NEW CATHOLICS OF HIS DIOCESE, Exhorting them to keep their EASTER, And giving them Necessary Advertisements against the False Pastoral Letters of their Ministers.  
WITH REFLECTIONS upon the PRETENDED PERSECUTION.  
Translated out of French, and Published with Allowance.  
Printed, 1686.   

A PASTORAL LETTER FROM The Lord Bishop of MEAUX TO THE NEW CATHOLICS OF HIS DIOCESE.  
James Benign, By Divine Providence, Bishop of Meaux: To the New Catholics of our Diocese, Greeting and Blessing in our Lord.  
AT the approach of the Holy Day of Easter, you 
I. Obligation to Communicate at Easter.  ought to be touched with a pious desire of Communicating with your Brethren. It is JESUS CHRIST himself, who invites you to this Bancquet of Peace, and you ought to believe what he says to you by my Mouth: With desire have I desired to Eat this Passover 
Luc. 22. 15.  with you. For although he desires always to keep the Passover with his Disciples; that the Dining-room, and the Great-Hall where he will keep this Feast be always ready, the Church always open, and the Table always furnished: Nevertheless it is chiefly upon these Holy Days he calls his Children to his Banquet; and you, my Dear Brethren, are those whom of all his Children, he most desires to see at his Table, since 'tis there you will give the last mark of your sincere Union with his Church.  
Call to your remembrance, the Holy King Ezechias, and 
● Chro. 30.  the Solemn Passover which he celebrated in Jerusalem. He was not only content to call thither all those of Juda, that is to say, those who always lived in Unity▪ with the People of GOD in the Worship of the Sanctuary, and in submission to the true Priesthood which God had established by Moses: But he resolved with the consent of the Sanhedrim, 
Ibid. 5, 6. & seq.  and all the People of Jerusalem, to send Messengers to the Ten Schismatical Tribes, who from the time of Roboam had separated themselves from Juda and from the Temple; and he sent them Letters to the end that being converted with all their Heart to the God of their Fathers, they would omo with their Brethren (whose Communion they had forsaken) to celebrate the Passover at the place which the Lord had chosen.  
As the Messengers of this Pious Prince, went diligently 
Ibidem 10, 11.  from City to City, the greatest part scoffed at them, and every one that acquiesced to the Council of Ezechias, and the sweet Invitation of their Brethren, went to Celebrate the Passover in Jerusalem, at the place of Unity and Peace. This my Brethren, is the Treatment which the Church approves. Since this unhappy Defection of the foregoing Age, since this deplorable Apostasy which hath torn from the Church whole Nations, and which seems to prepare the Way for the Kingdom of Anti-christ, according to the Prediction of the Apostle, we have not ceased to put our 
2 Thess. 2. 3.  Erring Brethren in mind of those most happy Days, in which our Fathers did Eat together the Bread of Life, and according to the Precept of St. Paul did guard the Sacred Band of Christian Fraternity: But the greatest part being prepossessed with the Blind hatred which their Ministers had inspired them with, made a Mock of us; and every one that calls to mind our Ancient Unity, whereof they carry an Impression in their Breast, through Baptism, are returned to Jerusalem, that is to say, to the Catholic Church, where God has established his Name, and the Profession of Christianity for ever.  
Finally, the Grace of God hath abundantly manifested itself in our Days. A King as Religious and as Victorious as Ezechias, has invited the Trangressors of Israel to return to the Unity of Juda, that is to say, the Erroneous and the Schismatics to return to the Peaceable and the Orthodox; and we have seen something of that which is Written in the Holy Prophet Osea: At that time the Children 
Osea 1. 11.  of Judah and the Children of Israel shall Assemble themselves together, and shall set over them one Head; that is to say, the Catholics and the Schismatics, should with one accord acknowledge the Chief, whom God had given them, JESUS CHRIST in the Heavens, and on Earth St. Peter, who lives in his Successors to Govern the People of God according to his Word. So the Separatists of whom it was said, Call ye those, for whom there is no Mercy, 
Ibidem. 6.  are come in as great number as the Sand of the Sea, to the end, they may receive Mercy; and instead of what was said to them, ye are not my People; they are called the Children of the living God.  
I do not marvel, my dearest Brethren, that you are returned 
II. That the Pastors of the Catholic Church are the only true Pastors.  in Troops, and with so great ease to the Church, where your Ancestors have served God. The same Foundation of Christianity, and as I have already said, the Character of Baptism has secretly recalled you thither: NOT ONE OF YOU HATH SUFFERED VIOLENCE, EITHER IN HIS PERSON OR GOODS. Let them not bring you these deceitful Letters which are addressed from Strangers transformed into Pastors, under the Title of Pastoral Letters to the Protestants of France, who are fallen by the force of Torments. These Letters concern you not, otherwise than as they are made by People, who could never prove their Mission: So far have you been from suffering Torments, that you have not so much as heard them mentioned. I hear other Bishops affirm the same: But for you, my Brethren, I say nothing to you, but what you may speak as well as I. You are returned Peaceably to us, you know it. When I Preached the Holy Word, the Holy Ghost made you perceive I was your Pastor. I have seen you crowding about our Pulpit with the same earnestness as the rest of my Flock: The wholesome Doctrine entered into your Hearts as you heard it Expounded clearly to you; and the Doubts which Custom more than Reason had formed in your Minds, yielded by little and little to the Truth. Nothing could hinder you from acknowledging that I was in the place of those who planted the Gospel in these Countries: You have reverenced them in my Person, though unworthy. I have not Preached to you any other Doctrine than that which I have received from my Holy Predecessors, as every one of them hath followed those who went before them, so have I done the same. Look upon all the Bishops, who round about you, and even through the whole extent of this Kingdom, We have all the same Glory which We will not suffer to be taken from us. In this Succession a double Language has been never heard. The Bishops that separate from our Unity, such as are they of England, Suedeland and Denmark at the moment of their Separation, manifestly renounced the Doctrine of those who had Consecrated them. It is not so among us, united always to the Chair of St Peter, where from the beginning of Christianity We have acknowledged the Band of Ecclesiastical Unity, We have never condemned our Predecessors, and we leave the Faith of the Churches such as we found it. We can say without fear of being reprehended, that they Cannot show any change in the Catholic Church, unless in those matters of Ceremony and Discipline, which from the first Ages have been always held for indifferent: As for those insensible changes which they accuse us to have introduced in Doctrine; in that they call them insensible, it is enough to convince you, that there are none marked out, and that they cannot show an innovation by any one positive matter of Fact. But what they cannot show us, we are ready to show to all those who have forsaken us: There has not been any Interruption of the Ancient Doctrine in any patt of the Christian World, but is known; the date of the Innovation and Separation no Person is ignorant of. If there had been such changes among us, the Authors would have been named; the Spirit of Truth, which is in the Church would have noted them, and their Names would have been infamous as that of Arius, Nestorius, Pelagius, Dioscorus and Berengarius. So that all they have told you of these insensible changes in Doctrine, of which they have not produced one example in the Christian Church, is no other but an empty Accusation without any matter of Fact-to support it; and seeing you understand the Doctrine which I declare to you, and that which the other Catholic Bishops also declare to you, you ought by no means to doubt, but that you hear in our Discourse, those who first preached the Gospel, and in them the Apostles, and in the Apostles him who said, Go, Teach and 
Mat. 28. 19, 20.  Baptise, and behold I am with you even to the end of the World.  
So when your Ministers told you, You needed not trouble yourselves about the Succession of Chairs and Pastors, provided you kept the Right Doctrine, and true Understanding of the Scripture; they separated that which JESUS CHRIST hath been pleased to render inseparable: And it is in vain they boasted of understanding the Scriptures, when in the mean while they rejected the Means by which it hath pleased God to transmit it. It was his Will that it should come to us from Pastor to Pastor, and from Hand to Hand, without the least suspicion or appearance of Innovation. By this means we come to know what hath always been Believed▪ and by consequence what ought always to be Believed. It is, as I may say, in this (always) that the force of Truth and the Promise is evidenced: and the whole is lost, if an Interruption be found but in one only Point.— Those things which thou hast heard from me (says 
2 Tim. 2. 2.  St. Paul) before many witnesses, commit thou to faithful men, who shall be fit to teach others also. To separate the wholesome Doctrine from this Chain of Succession, is to separate the River from the Channel: And to vaunt themselves of the Understanding of the Scripture, when they acknowledge they have lost the Stream of Tradition in their Pastors, is to vaunt of having preserved the Waters after the Pipes are broken.  
Do not therefore hearken, My Wellbeloved, to the 
III. That the Author of the false Pastoral Letter to those who are fallen, imitates in vain the Language of St. Cyprian, whose Doctrine condemns him a● a false Pastor.  Word of Falsehood, and suffer not yourselves to be seduced by these Pretended Pastoral Letters which they address to you from so many Parts, and in such different Forms. That which hath for its Title, A Pastoral Letter to the Protestants of France who are fallen through Torments, is not the better for being full of Words which that great Bishop and Martyr St. Cyprian addressed to the Faithful of Carthage, to exhort them to Penitence and Martyrdom. Those who dare imitate the True Pastors, and who use the Language of St. Cyprian, aught to consider whether they can from so good a Title attribute to themselves the Pastoral Authority. But let them consult this Holy Martyr; he will teach them, That the Church is One; That Episcopacy is One; That 
Cypr. l. de ●nit. Eccl.  to possess it lawfully, it is necessary to ascend by One continual Succession even to the Source of Unity, that is to say, even to the Apostles, and even to him to whom only JESUS CHRIST hath said, that he might found his Church upon Unity. Thou art Peter, and upon this Rock will I Build my 
Matth. 16. 18. 19  Church, and the Gates of Hell shall not prevail against it; and I will give unto thee the Keys of the Kingdom of Heaven, etc. and also after his Resurrection, Feed my Sheep. 
John 21. 17.  The same St. Cyprian will teach them, That from this Source of the Apostles, rising from perfect Unity, all the Pastors have issued: That from hence Episcopacy is One, not only in all Places, but also in all Times: That the Church, like a Sun, spreads her Rays through the Universe; but that it is the same Light which extends itself on all Sides: That she spreads her Branches, and causes her Streams to run through the Earth; but that there is but one Source, one Chief, one Common Beginning, one selfsame Stock, and finally, one selfsame Mother, rich in the Fruits she brings forth from her Fruitful Womb. And lest We should imagine some Cases might happen in which it might be Lawful to separate from the Unity of the Church, or reform her Doctrine, he adds these excellent Words, which I beseech you, my Brethren, to consider. The Spouse of JESUS CHRIST can never be an Adultress; she cannot be corrupted, and her Chastity is inviolable. He that separates himself from the Church to join himself with an Adulteress, thus he treats the Sects that are separated from the Unity of the Church, hath no part in the Promises of JESUS CHRIST, he is a Stranger, he is Profane, he is an Enemy. He cannot have God for his Father, since he has not the Church for his Mother. 'Tis in vain that he pretends to break the Holy Unity, which is founded on the Unity of the Father, the Son, and the Holy Ghost. And can they believe (pursues he) that the Unity which is Built on so firm a Foundation can ever be dissolved? He that keeps not this Unity of the Church, keeps not the Law of God; he hath not the Faith of the Father and the Son▪ he hath not Life and Salvation.  
Do not you perceive, My brethren, how opposite the Method which they use in your pretended Churches is to that of St. Cyprian? Your Ministers tell you without ceasing, That to believe the Church without examining, is without examining to believe Men subjects to Error; and that to know the True Church which one may believe, one must by a discussion of particular Questions know before hand the True Faith taught by the Scriptures. But 
Id. init. lib. de Unit. Eccl.  you see that St. Cyprian takes quite another Method. To confound by an easy and compendious Argument, as he proposed to himself, all Heresies and Schisms, he alleges the Authority of the Church: He knew nothing more manifest; and so far was he from suffering them to inquire after the Church by examining into her Doctrines, that he would have them know her first, and hold it for certain, that they cannot enjoy either the Law of God, or Salvation, or Life, when they are out of her Unity.  
This great Man hath always followed the same Method: For when Antonian, one of his Colleagues in the Episcopal Dignity, was loath to condemn Novatian, and would first be infirmed of his Doctrine, St. Cyprian makes him this grave Answer: As for that which concerns the 
Epist. 51. ad Anton.  Person of Novatian, since you desire to be informed what Heresy he has introduced, you must know, my dear Brother before all things, that we need not curiously inquire what he has taught, since he hath taught out of the Church; let it be what it will, it is not Christian, since it is not in the Church of JESUS CHRIST.  
So when Men separate themselves from the Unity, and, after the Example of Novatian, send new apostles to establish 
Ibidem.  their new Institutions, and their new Doctrines, in a word, to build a new Church; tho' they vaunt like him, of Reforming the Church, and of reducing it as well to a Purer Doctrine as to a more Regular Discipline, they are so far from being admitted to prove theirs to be the True Church, because of the True Doctrine which they pretend to teach, that, on the contrary, they are convinced that they cannot have the True Doctrine, when they are not in the True Church, and when they would Build a new one.  
Let these False Pastors, who boast of their being extraordinarily 
Conf. of Faith. Art. 31.  sent to Build the Church anew, fallen into Ruin and Desolation, hear St. Cyprian: Let them remember on what Maxims he founded his Episcopacy: And since they cannot show us a Mission like his, let them cease to imitate the Language of so great a Bishop, and to assume to themselves his Authority.  
You have often heard them say, That you need not trouble 
IU. How often the Heretics abuse this Passage of the Gospel, If two or three are gathered together in my Name, there am I in the midst of them. The Explication of this Passage by St. Cyprian, and the Conviction of Pastors without Mission. Cypr. lib. de Unit. Eccl.  yourselves where the Church was, since JESUS CHRIST hath pronounced, That in whatsoever place two or three Persons shall meet together in Name, he is there in the midst of them. It is a long time that the Heretics and the Schismatics have abused this Passage: They serve themselves of the times of St. Cyprian, to Authorise the Assemblies which they hold a part. But this Holy Martyr confounds them by the foregoing Words where JESUS CHRIST speaks in this manner, If two of you shall agree together on Earth, as touching any thing that they shall ask, it shall be done for them of my Father which is in Heaven; where at first sight it is manifest, that these two who agree together ought to be in the Body, and Christian Unity, in Common Fraternity. If two, says he, of you, that is, as St. Cyprian understands, If two or three Children of the Church, two or three who are together in Communion, shall Assemble themselves in the Name of JESUS CHRIST, he will be in the midst of them, and will hear their Prayers. Secondly, says this Holy Doctor, It is necessary that these two or three be united. And, continueth he, how can 
Ibid.  they unite themselves with any one, when they are not united with the Body of the Church, and with all the Fraternity? How can two or three be Assembled in the Name of JESUS CHRIST if it be apparent at the same time that they are separated from JESUS CHRIST, and from his Gospel? FOR WE HAVE NOT SEPARATED OURSELVES FROM THEM, BUT THEY HAVE SEPARATED THEMSELVES FROM US: And since that Heresies and Schisms are always posteriour to the Church, as they have form different Conventicles, and divers Assemblies, they have forsaken the Head, and the Origine of Truth. Lend an Ear, my Brethren, to this Decision of St. Cyprian: He points at those who came after, those who separate themselves from the Church which they found Established, those who make themselves New Assemblies, who upon that account are incapable of Assembling in the Name of JESUS CHRIST; and so far are they from being permitted to justify their Separation, and their New Assemblies upon this ground, because they Preach the Gospel, and because JESUS CHRIST is with them, that it is manifest on the contrary according to the Doctrine of St. Cyprian, That they are separated from JESUS CHRIST and from the Gospel, in as much as they separate themselves from the Church, and account themselves obliged to form a new one.  
And to the end they may the better understand of what Church this Holy Martyr would speak, it is of the Church which acknowledges at Rome the Head of her Communion, and in the place of Peter; the Eminent Degree of the 
Epist. 31. ad Anton. Epist. 54. ad Co●●.  Sacerdotal Chair, which there acknowledges the Chair of Peter, and the Principal Church, from which the Sacerdotal Unity hath taken its Original; Finally, which there acknowledges a Bishop endowed with so Eminent a Priesthood, that the Emperor who assumed among his other Titles, that of Pontifex Maximus, or High Priest, could 
Epist. 51. ad Anton.  no more endure him in Rome, than he could a Caesar in the Armies disputing the Empire with him.  
Why do not these Coiners of Pastoral Letters, who to adorn their deceitful Discourses, catch up Fragments of St. Cyprian, take all his Doctrine entire? Why do not they tell you with him, That there can be no Martyr out of the 
Lib. de Unit. Eccl.  Church, that since they are separated from its Unity, it is in vain they shed their Blood for the Confession of the Name of JESUS CHRIST; that the stain of Schism cannot be washed out by Blood, nor the crime expiated by Martyrdom; That there can be no Charity out of the Church; and so whatsoever Torments they endure out of Her Bosom, they are of that kind of which St. Paul said, If I deliver my 
1 Corinth. 13. 3.  Body even to be burned, if I have not Charity, all this will avail me nothing? If then these pretended Pastors will speak the Language, and attribute to themselves the Authority of the true Pastors, let them show us the Original of their Ministry; and like St. Cyprian, and the other Orthodox Bishops, let them make us see that they are descended from any Apostle; let them show us the Eminent Chair, where all the Churches preserve the Unity, where principally shines the Concord and Succession of Episcopacy. Open yourselves, my Brethren, the Books which you call your Ecclesiastical History; 'tis Beza that has Composed it. Open the History of these false Martyrs whose unhappy number they would have you to augment; you will find, that the first who modelled the Churches in France, which you call Reformed, were of Laics made Pastors by the Laics, and by consequence; always Laymen, who dared at all times to take the Law of God in their Mouth, and without Power Administer the Holy Sacraments, Call to your Remembrance, Pierre le Clerc, a Wooll-Carder: I do not speak it in scorn of his Profession, or to revile an Honest Trade; but to tax the Ignorance, the Presumption, and the Schism of a Man, who without having Predecessor or Pastor to ordain him, bolts out of his Shop to preside in the Church. It is He who carved out the Pretended Reformed Church of Meaux the first hatched in this Kingdom, in the Year 1546. It is he who hath erected a Profane and Sacrilegious Chair against the Successor of St. Faron and St. Sainctin. Those who founded the other Churches have nothing more to brag of; all are Lay-Men created Pastors by the Laity, contrary to all the Examples of Antiquity, against the Universal practice of the Christian Church, where they have never seen a Pastor, who was not ordained by other Pastors; and contrary to the Authority of the Scriptures, where the Holy Ghost neither prescribes nor shows us any but this means to perpetuate the Ecclesiastical Ministry. Behold, my Brethren, the Original of the Ministry under which you were. But if a Luther, a Bucer, a Zuinglius, a Peter Martyr, if other Priests and Religious Lawfully Ordained in the Catholic Church made themselves Ministers of the Erring Multitude, without mentioning other Reasons which condemn their Rashness to exercise this New Ministry, they were obliged to Apostatise from the Faith of those who Consecrated them. They made them Priests in saying to them, that they gave them Power to transform by their Holy Benediction 
Pontific. de Ordin.  the Bread and Wine into the Body and Blood of JESUS CHRIST, and to offer them in Sacrifice for the Living and the Dead; They were Consecrated in this Faith, but were forced to renounce it before they could be qualified to exercise their New Ministry; so they carry in their Forehead the Mark of Innovation, and the separating Herds 
Anton. Caracciol.  so little acknowledged their Ordination and Mission which they received in the Church, that this weak Bishop of Troy (I do not Name him so of myself, 'tis the Ecclesiastical History of Beza which gives us this Idea) after having 
Beza Hist. Eccles. lib. 2, & 6.  embraced the Pretended Reformation obtained not without trouble and much entreaty that they would permit him to be a Minister; so unprofitable did they believe all that which he had before received. So all these Founders of the Pretended Churches are People without Authority and without Mission. It is from thence that they who composed these Pastoral Letters are descended; and for all that (forsooth) they set up for Cyprians and Athanasius'. But their Error is manifest; and altho' they endeavour to counterfeit the Language of the Holy Bishops, yet since they have neither Succession, nor Authority, nor Doctrine, you cannot look upon them but as false Apostles, and deceitful 
2 Cor. 11. 13.  Workers transformed, as St. Paul says, into Apostles of JESUS CHRIST.  
Thus you see nothing in the Writings which they address 
V. That the Pretended Pastoral Letters are full of Passion and an intolerable bitterness against us.  to you, but a Bitter Zeal, passionate Sentiments, and a manifest abuse of the Word of God. The Author of the Letter to the Protestants fallen through fear of Torments, treats those who have rendered themselves, as he calls it, before the Combat, that is to say, without being Tormented, as a People for whom there is no Mercy; and applying to them a Passage of St. Paul, from whence there is nothing left them but Despair, he vouchsafes not so much as to exhort them to Repentance. Another gives his Letter this Title; To our Brethren who groan under the Captivity of 
To those who groan under the Captivity of Babylon. Horrible Calumny touching the Litanies & Prayers to Saints.  Babylon: And renews, by this only Title, all the as vain as injurious Applications of the Apocalypse, which they are ever making, to render the Church odious to you. All the rest is of a piece, and the whole answers the furious Title. He speaks to you of nothing but the horror you ought to have of Popery: To the end you may be preserved, as he speaks, in this just horror of Popery, such as it deserves: Forget not, pursues he, continually to fix your Eyes upon all its Deformities; have a care of looking upon it through those Qualifications which the Doctors of Lies cast before our Eyes of late.  
You understand well this Language; you know it to be the same Spirit which told your Ministers, That the Exposition of the Catholic Doctrine, which I published, altho' it was taken Word for Word out of the Council of Trent, and that for this Reason so many Bishops, so many Cardinals, so many Doctors, all the Clergy of France, the Pope himself, and finally, the whole Church had approved it, was not our true Doctrine, but a deceitful Softening and Dissembling it, where the whole Church, and the Pope himself, were entered into a Conspiracy with me to circumvent you. What Prodigy cannot Men believe, when they believe such things as these? But those who would seduce you, have no other means but this to preserve the Horror which they breathed into you against us since the beginning of the Pretended Reformation. If they had not disguised our Sentiments to you, they had wanted means to improve into Schism the Aversion to the Church which they would create in you. A Hatred so violent cannot be entertained, but by continuing the same Calumnies; and when they exhort you to reject the Qualifications of Popery, by considering without ceasing all its Deformities; if you understand their Language, 'tis as much as to say, That you must judge of our Sentiments, not by the Public Profession which we make, but that which our declared Enemies impute to us; and that you ought not to know our Religion but in their Calumnies. Without this, perceive you not that they would not dare to say, as does this furious Author, That our Religion was the Religion of the▪ Devil; a Religion of Brutes, filled up with Idolatary, and Jewish and Pagan Ceremonies; Open your Eyes, My dear brethren; acknowledge the Malice and bitter Zeal of those who from the beginning would make you Martyrs of the Schism. I do not pretend here to enter into Controversies; But with what Conscience can they Write to you, That you are made to say the Litanies in a Barbarous Language, to the Honour of the Creatures, and to the Dishonour of the Creator? Read these Litanies, since you have them in your Hands, not only in the Latin Tongue, which these furious Men mean by Barbarous, but also in the French. Is it to say the Litanies to the Dishonour of the Creator, to say at first, Lord have mercy upon us: Christ have mercy upon us: Christ hear us: Christ graciously hear us: God the Father Eternal, God the Son, Redeemer of the World; God the Holy Ghost, have mercy upon us: Holy Trinity, One God, have mercy upon us? Having laid this Foundation of our Hope, is it to speak to the Honour of the Creature, and to the Dishonour of the Creator, to say, Holy Mary, pray for us: Holy Mother of God, pray for us: Ye Holy Angels, pray for us: St. Peter pray for us: And the rest? Does not this manner of naming the Saints in the Litanies, visibly place them rather in the number of those that Pray, than of those that are Prayed to, as all our Doctors have taught?  
But how profitable soever their Prayers appear to us, our Devotions stop not there. We return presently after to JESUS CHRIST, whom we conjure by all his Mysteries, and by all the Names which he has taken to assure us of his Goodness, to deliver us from all Evils, of which the greatest and most terrible is Death in Sin. We continue the Litany in praying God to bless all the Children of the Church, and to endue them with his Graces, of which a Pious Enumeration is made. Finally, we three times invoke the Lamb who takes away the Sins of the World; and after an Admirable Psalm, and many other Prayers addressed to God, the Priest offers up the Vows of his People, which he Prays him favourably to hear for the Love of his Son JESUS CHRIST our Lord. Behold these Litanies which we Sing to the Honour of the Creatures, and to the Dishonour of the Creator! Is it thus then we estrange ourselves from God? Is it thus we injure the Creator, when we begin with him, and end with him, and in the middle join ourselves to the Company of his Friends, to Pray to him in their Communion? After all, what have they to say to this Prayer, Pray for us? Is it not Word for Word St. Paul's in many places? Is it more injurious 
1 Thess. 5. 25.  to the Creator, because in the same Spirit we address to the Saints that live with him? Let us pass over your captious Question, Whether they hear us or no? A captious Question I say, since it cannot be said of the Holy Angels that they hear us not, those of whom it is expressly Written, That they present our Prayers to God. This Reason than does 
Rev. 8. 3, 4, 5.  not hinder, but that we may say to them, Ye Holy Angels, Pray for us; and at last we must come to this Cavil, to distinguish the Beatified Souls from the Holy Angels, with whom they are united by the same Illuminations, the same Graces, and by an Eternal Society. But once more let us lay aside this: To decide the Question, if our Litanies are to the Dishonour of the Creator, is it not enough that it is clearly revealed by God, that this Prayer, Pray to God for us, does not take any thing away from God? Is not the thing evident of itself? Does it take off our Hearts from God? Where do we place our last End, where do we fix our Heart and our Confidence, when we say, Pray to God for us, if not in God? But by whom do we ask the Saints to Pray, if not by JESUS CHRIST? Is not this the Faith of the Council of Trent, and of the whole Church, That the Saints themselves are not heard, neither can obtain any thing for us, but by JESUS CHRIST? So far is the Prayer by which we desire them to pray for us, from weakening our Confidence in God, and in our Saviour, that it entirely presupposes it, as much as the like Invitation which we make to our Brethren who are on Earth.  
But than it seems our Images, and the Honour which we 
VI The same Author's Calumnies upon account of Images.  render them, cause an Abhorrence. Again, once more, my Brethren, let us not dispute; let us not run into Controversy. But suffer me to speak in simplity, and with a Fraternal and Paternal Integrity, to those who have not yet had the Power to get out of their vain Scruples. Will you believe an Injury is done to God, in kissing, as we do, 
That the Accusations they bring against us in this matter, proceed from Ignorance and Superstitious Fears.  the Book of the Gospel? To rise up to Honour it when it is carried in Ceremony; and to bow your Head before it? The Ministers, you will say, have not taught us this. I know it; and the Dryness of their Devotions reaches not to these tender and affectionate Actions, though they testify and excite Devotion and interior Fervour. But this, you will reply, is not Written. What an Error it is to desire every thing should be Written, even to the least Particular? Is it not enough for the Perfection of the Holy Scripture, that the Fundamentals are Written; and the Church the Faithful Interpreter of those Fundamentals in Faith which the Scriptures contain, ought she not also to be a sufficient Guarantee for all the rest? But, my Brethren, without disputing, I ask you; Is it Written any where, That it is good to Swear upon the Gospel? Do they make difficulty of this in the New Reformation? And at the same time, is it by the Ink, or by the Paper, or by the Letters and Characters that they Swear? Is it not by the Eternal Verity which these things represent? How would you treat those who were afraid to make this Oath, and how would you call this vain Scruple? Would not you declare it to be a Weakness, and a Superstitious Fear? Now what is the Image of the Cross, but another manner of Writing that which is Written in the Gospel, and of which it is an Abridgement▪ That JESUS CHRIST is our Saviour by the Cross? If this be not true, if it be not true that JESUS CHRIST hath Redeemed us by the Cross, let them cease, as an Holy Pope says, to Preach it, and to Write of it. But if it be truly a Mystery of Faith and Piety, why do they not Write it all manner of ways that can be? And wherefore should not this Scripture of Images be as Venerable, as that which is made upon Paper? Are not Paper and Letters the Work of Man's Hand, as well as Sculpture and Painting? But who does not see, that in all these things we regard not what they are, but what they signify? And that it is no less an Error, no less a Superstition, to be afraid that the Honour which we give to an Image terminates in the Marble or the Metal, than 'tis to be afraid that it stops at the Paper and Ink, when we touch the Gospel to Swear upon it?  
You will wonder yourselves, my Brethren, I say it again to the weak, who yet retain the unhappy Relics of their Ancient Errors: I say, you will wonder to hear yourselves taxed of Superstition, and you will answer certainly, it is not your Vice. But tell me in the mean time, what is the fear which hinders you from making your Prayer to JESUS CHRIST upon your Knees before his Image, as well as before a Pillar or a Wall? For in short, you must be always before something; Why then do you not choose an Image of JESUS CHRIST as well as a White Wall? Is this Image become incompatible with our Devotions, because it represents to us the dear Object of them? But I see, My Wellbeloved, what 'tis you fear: You fear that your Genuflexion instead of Reaching to JESUS CHRIST will stop at the Wood, or the Ivory; as if this Genuflexion could of itself pass to any thing, without being directed by your Intention whether it should tend? But do you not well know, that your Intention is to address your Vows to JESUS CHRIST himself? Or fear you that JESUS CHRIST does not know it? Or fear you that this Language of the Body signifies to him some other thing then that which the whole Church, and yourselves conforming to Her Intentions have a design it should signify? Acknowledge then once for all, that it is a gross Ignorance, a pitiful Weakness, and a true Superstition, to fear that in effect you Honour the Wood, when you have an Intention to Honour JESUS CHRIST.  
But you fear, say you, that then you shall not take the prohibition of the Decalogue sufficiently according to the Letter; Very well, Take it then entirely according to the Letter, and tell me, that it is as unlawful to make Images, for it is Written, Thou shalt not make them, as it is to fall down 
Exod. 20. 4. Ibid. 5.  before them, because it is Written, Thou shalt not prostrate thyself before them. Understand then, my dear Brethren, that it is forbidden to make Images, and prostrate ourselves before them in the Spirit of Pagans, believing that they are filled with a Divine Virtue, or that the Divinity incorporates itself with them, as the Pagans did believe; in one Word, with a design to serve them, to put our Confidence 
Isa. 44. 17.  in them as the Pagans, and with them to say, Deliver me, spare me, for you are my God; for this was the true Character and Foundation of Idolatry, as Isaias in this place, and the whole Scripture teaches us.  
And say not, That if the Pagans believed these things, they were intolerable stupid; for so indeed they were: and it is not in vain that this Holy Prophet says in the 
Ibid. 18. 19  Place just now cited, They know not, they understand not, they have no Eyes, they have neither sense nor understanding, they make no reflection in their heart, they know nothing, they perceive nothing. Is this enough to make you see, that the grossness of Idolatry ineffect kept within no Bounds, and proceeded even to incorporate the Divinity, which they believed was Corporeal, with Matter? Now whereas in the course of time the Philosophers bore above this Common Error of Mankind, it would be easy for me to show you, that they always relapsed into it in some kind, and in every Case, as the Apostle convinced them, they confirmed the Impiety of the Public Worship in adhering to it. But without entering into these Disputes, and to keep ourselves to the Scripture, you see what it 
Cat. Dim, 23. Advert. to the Expos.  condemns when it forbids Images. The Catechism of the New Reformation agrees to it: It tells us, as I have Remarked elsewhere, and it is no pain to me to repeat it since it is necessary for you to understand it; this Catechism tells you, That the Images which God prohibits in the Decalogue, are those where the Divinity is believed to be represented as if it were Corporeal, and are looked upon as if God showed himself there to us. They cannot say that we have this Belief, without an insupportable Calumny. They allow, that concerning the Divine Nature and the Creation our Belief is most pure: With this Belief it is impossible that we should be Idolaters. We serve not Images; but we serve ourselves of Images, to render us more attentive to the Pious Objects which excite our Faith. When you say, That the People place their Confidence in them, you rashly Judge your Brother: He is obedient to the Church, which so exactly distinguishes that which belongs to the Original, from that which belongs to the Representative; and since he submits to Her Decrees, why will you not believe that he conforms his Intentions and Sentiments to Hers also? If you at any time fee a Taper lighted before the Image of a Saint, you will presently believe that it is to serve the Image. You deceive yourselves: This is to tell you, that this Saint is the Light of the World, and that you ought either to follow his Doctrine, or imitate his Virtues. If at any time we burn Incense before Relics, or, if you will, before any Image; 'tis as much as to say, that the Doctrine and the Examples of the Saints are a sweet Odour of JESUS CHRIST, and that we ought, after their Example, to send forth a like Perfume before God, and in the Church. When you Judge otherwise, you Judge the Servant of another, contrary to the 
Rom. 14. 4.  Precept of the Apostle. But you shall never persuade either a French man that his Vulgat Language can signify any other thing than what Custom hath allowed; or the Children of the Church, that the Language of Her Ceremonies can have any other Signification than that which the Decrees and Usage of the Church have affixed to them. And tho' particular Persons may not have Intentions pure enough, the weakness of one does not prejudice the Faith of another: And though there were an Abuse in the Practice of these particular Persons, is it not enough that the Church reprehends them? And suppose they were not sufficiently reprehended, it is one thing to approve a thing, another to tolerate it: And suppose it were ill to tolerate this Abuse, I would not break the Unity for this; and to separate myself from a thing which can do me no hurt, I would not plunge myself into the Abyss of Schism, where I should perish. St. Augustin avouches, That he saw many Superstitious Practices, which he could not approve; and yet that he durst not always reprehend them 
Aug. Ep. 119. ad Jan. cap. 19  with an entire liberty, lest he might scandalise either pious Persons, or hot and turbulent Zealots. He was not the less pure, because there was Iniquity in these Practices. The Church, continues the same Father, in the midst of the Chaff and the Tares that surround her, tolerates many things: but neither does she approve, nor do any thing contrary to Faith and good Manners. What the Church tolerates▪ is not our Rule, but what she approves: And those who serve themselves of such like things to exasperate you against us, and to hinder so great a Good as is that of a Reunion, 
VII. unjust Reproaches touching Ceremonies, the Service in Latin, and the Adoration of Jesus Christ in the Eucharist. That the Pretended Reformed are gross & carnal, not we, as they accuse us. Jam. 5. 14. 15.  are accursed of God.  
As for what concerns the Pagan and Jewish Ceremonies, with which this fierce Letter says our worship is filled; where are they? Is it the Sign of the Cross? Have we taken that from the Jews and Pagans to whom the Cross is folly, and a scandal? Is it the Oil we make use of in the Sacrament according to the precept of St. James? Is it the Holy Water which we take in remembrance of our Baptism, or the Blessed Bread, the precious remains of the Agape, or the Christians Feasts of Charity, and the Symbol of our Union? Tho we should apply to holy uses any of these Indifferent Ceremonies either of the Jews or Pagans to fix our Spirits on more Holy Objects would it be a crime? But perhaps you complain that the Priest appears at Mass sometimes with his Hands lifted up to Heaven, as the Apostle prescribed, sometimes with his Hands joined, to 
1 Tim. 2. 8.  testify greater Ardour, when the matters require it, or that so often as he begins any New Action he turns towards the People to give them, and receive from them a Salutation in Sign of their Communion. Are the Ministers offended at the Sacred Habits which their Brethren the Protestants of Germany, and their yet more dear Brethren the Protestants of England have retained as well as the greatest part of the Ceremonies; And do they expect that these things which appear either profitable or indifferent in other Countries, should strike you with horror, only when you see them practised by your fellow Subjects, and in the Catholic Church?  
In effect, they aim at nothing else but to cast Venom upon all that we do. I shall have other occasions to instruct you concerning the Service in the Vulgar Tongue, and I have often done it already by word of Mouth. But what would this furious Minister mean by these words, Accustom not yourselves to this Barbarous Language which robs the People's Ears of Religion, and only leaves something for the Eyes? Is not this a visible Calumny to asperse the Catholic Church, that she would conceal from the People her Mysteries after the Council of Trent hath made▪ this Decree: That lest the Sheep 
Conc. Tri. Sess. 22. Ch. 8.  should be without nourishment, and that there may be always some Person ready to give to the little ones the Bread which they ask, the Pastors shall explain to them during the celebration of Mass, especially on Sunday's and Holy days, some Point of what is there read, and some one of the Mysteries of this most Holy Sacrifice? It is not then the Intention of the Church to hide from you the Mysteries, but on the contrary, to Expound to you every Day some part with so much care, as to render them known and familiar to you. The Books which they have put into your Hands explain all to you; and those who persuade you▪ that we would take from you the knowledge of the adorable secrets of Religion, aim at nothing else but to fill you with gall and bitterness against your Brethren.  
But behold the great grievance, We make you adore Bread. I have already professed to you, that I will not enter into Controversies; but I will only tell you, that this Reproach is like that which the Socinians cast upon us, and which heretofore the Disciples of Paulus Samosatenus objected to us; they denying the Divinity of JESUS CHRIST, accuse us of being Idolaters, and imagine they have a purer Worship than ours, because they render not Supreme Honour to a Man. But whilst they glory in being more Spiritual than we, and of paying to the Divinity a purer Adoration; they are in effect Carnal and Gross, because they follow nothing but their Sense and Humane Reason, which persuades them that a Man cannot be a God. They would make you Spiritual after the same manner; they boast of purifying your Worship in obliging you to believe, it is only Bread which you see upon the Holy Table, and that the Body of JESUS CHRIST, which you see not there, is not also there, neither can it be there. What do you also in this but follow Flesh and Blood? But if after the Example of Catholics, you would raise up your minds, if you would render yourselves capable of believing that JESUS CHRIST hath power to veil himself under the Figure of Bread to excercise our Faith; what could hinder you from understanding these words, This is my Body, as literally 
Mat. 26. 2●. John 1. 1, 14.  as these, The Word was God; and the Word was made Flesh? Formerly you were taught, that it was an Inhuman Action and contrary to Piety to eat Man's Flesh with the Mouth of the Body, and especial the Flesh of ones Father. This Title of Anthropophagis and Cannibals which the Ministers gave us, made us pass for Brutes in the Opinion of their blind followers; and there is no sort of violence they did not think themselves obliged to us the Words of JESUS CHRIST rather than own a Sense so Barbarous. Now that Men's Minds are more calmed, and they have acknowledged in favour of the Lutherans, that this Manducation of the Flesh of our Lord, which was looked upon with such detestation, has no poison in it; that it contains nothing either repugnant to Piety, or to the Honour of God, or to the good of Men; insomuch as the Lutherans, who believe and practise it as well as we, are thought worthy to partake of the Holy Table, and to be true Members of JESUS CHRIST: What reason have you to strain the Words of JESUS CHRIST and by force introduce a Figure of which not one Example is found in Scripture? But if we are Idolaters because we adore JESUS CHRIST in the Eucharist: What are the Lutherans? It is not true, though they tell you so, that they do not adore JESUS CHRIST in the Blessed Sacrament. If you consult them, they will tell you, that believing JESUS CHRIST to be there only when he is received, they adore him there only when they do receive him, and that 'tis to adore him in receiving him that they receive this Holy Sacrament on their Knees. But though they did not render him any exterior Adoration, who knows not that it is not in this Exterior the Service does consist? The Acts of Faith, Hope, and Charity, addressed to JESUS CHRIST as present, is not this a perfect Adoration they render to him? And if it be an Idolatry to Adore JESUS CHRIST in the Sacrament of the Supper, can he that Adores him there Interiorly exempt himself from being an Idolater? How then can he have part at the Table of JESUS CHRIST, and in the Celestial Heritage? Weight, my Brethren, weigh this so solid and also so intelligible a Reason, you will see how they connive at all the Lutherans do, but are outrageous against all that we practice, aiming at nothing but to inspire you with anun just horror against our Worship.  
Finally, If it be an Idolatry to Adore JESUS CHRIST 
VIII. That they cannot accuse us of Idolatry without Blaspeming against JESUS CHRIST, & the promises made to the Church. A remarkable Passage of M. Claude.  in the Blessed Sacrament, where have the true Adorers been for so many Ages? Deceive not yourselves, my Brethren; The Adoration of JESUS CHRIST in the Eucharist is as ancient as the Church Herself. But not to tell you only those things which we ourselves are agreed upon; This Adoration, as all acknowledge, was at least established in the Church, and constantly there decided, ever since Berengarius' time, that is to say, above Six hundred Years ago. Hath Hell prevailed during so many Ages? And that which was always to subsist, even to the end of the World, according to the Word of JESUS CHRIST, hath it suffered so considerable an Interruption?  
And that you may not think I would amuse you with a nice discussion of the History of passed Ages: Where were the true Adorers when Zuinglius and Calvin came into the World? For as for Luther, it is manifest, that if he changed any thing in the Adoration, it was very late. Nevertheless, where were these true Adorers at the first starting up of Luther, and in the beginning of the New Gospel? You presently betake yourself to the Seven Thousand unknown to the Prophet Elias, who had not bowed their Knees to Baal. But these Seven Thousand sure would have declared themselves at least when they saw the Reformers appear. I have pressed Monsieur Claude to Name 
Conser. Reflect. 13. p. 460, 461.  but one; who joining himself to these Pretended Reformers, did say to them, I have always believed as you do: I never adhered to the Roman Faith, nor to the Mass, nor to the Real Presence, nor the Adoration of JESUS CHRIST in the Eucharist. To this so precise a Demand, to this Matter of Fact so clearly laid down, what has this Minister, so full of subtleties, answered? Does Monsieur de Meaux (says he) imagine, that the Disciples of Luther and 
Répons. a● disc. de M. de Condom, pag. 362.  Zuinglius are obliged to make formal Declarations of all they thought before the Reformation, and that they are bound to insert these Declarations in their Books? You see that he had not a Man to name; and this Answer may pass for a solemn Acknowledgement, that in effect he knows not one Person who has made such a Declaration. It is a manifest Illusion to say, That these things are not committed to Writing; and that, notwithstanding it was objected on all Sides; and in all Books to the Pretended Reformers, That the Doctrine which they taught was unknown when they first appeared, yet it never entered into their Minds to tell us, That the greatest number of those that followed them had always believed as they believed. Moreover, tho' the World has been filled with Letters, Histories, and Treatises, and that a thousand and a thousand times they have endeavoured to satisfy the World concerning the Novelty which we imputed to them, they never yet named these Comerades which they suppose they had among us; and even at present, Monsieur Claude cannot find them, tho' he be pressed to name at least some one. But in stead of satisfying this Demand, he alleges to us the sudden Progress of the Reformation; Which shows us (says he) that the 
●bidem.  Matter was extraordinarily disposed. As if the desire to free themselves from Vows, from Fasts, from Continance, from Confession, from the Mysteries which transcended our Senses, from Subjection to Bishops, who were in so many Places Temporal Princes; as if the Sweetness of Church Revenues, the Disgust taken against ecclesiastics, who were, alas! too Ignorant, and too Scandalous; thee deceitful Charm of Railleries and Invectives, and that of a Turbulent and Seditious Eloquence; the Power given to Princes and Magistrates to decide Matters in Religion; and to all Men, of rendering themselves Judges of their own Faith, and of believing nothing but the Dictates of their own Sense; in short, as if Novelty itself had not been the alluring Bait to draw in Troops into the New Reformation, whole Cities, Princes, People, and even Priest themselves, and Apostate Religious. Now whilst Catholics alleged to the Reformers and their Disciples these causes of their Revolt, this was the time to Answer, it was not of Yesterday they had these Thoughts; nay, they ought to have explicated this, even before that time. For, in fine, they have supposed in their New Pastoral Letters, that according 
Rom. 10. 10.  to the Doctrine of St. Paul, It is not enough to believe with Heart unto Righteousness, but that we ought also to confess with the Mouth unto Salvation, and glorify God with the Body and the Spirit, because he is the Redeemer of them both. 'Tis thus the Letter addressed to them who are fallen speaks; and that which is Written to the Oppressed by Babylon, does not explain itself in less formal terms: Know that it is enough to hate these things with the Heart, but they ought to be condemned with the Mouth. Why do they not then show us those whom they suppose to have Confessed before the Reformation, the Doctrine which is taught? Nevertheless they cannot show us any one: So true is it, that there were none at all. And it appears on the contrary, that the first Reformers, Priests and Religious, for the most part, had been Consecrated in the Faith which we profess, as we have already seen; and those whom they draw into their Rebellion, looked on them as extraordinary Men, who taught them a New Doctrine. Where then in the Name of God, were those who believed aright, since all the World, and as well the Reformers as those that followed them believed as we do?  
Take heed, my Dear Brethren, that you look not upon this Question as unprofitable, or curious. The intent is, to verify the Promises of the Gospel. Monsieur Claude acknowledges, that in Virtue of these Promises of JESUS CHRIST, Teach and Baptise, I will be always with you, 
Matth. 〈◊〉 19, ●●  Successors, was established in the Church but for a time. Under pretext that the Holy Ghost descends visibly no more, they pretend that he descends no more at all, and that this Ceremony is useless. They might have pretended, with as much reason, That because Satan afflicts no more▪ as in former times, visibly in their Flesh, those whom the Church 
1 Cor. 5. 5.  delivered to him, she has lost the Power of delivering them to him by her Censures. Believe them not, my Brethren, and be not more wise than all Antiquity. Learn diligently of your Pastors what is the Effect of this Sacrament, and of the holy Chrism which we bless, after the Example of our Fathers from the very beginning of Christianity. You should already have demanded of us with ardour a Sacrament so necessary to fortify your Infant-Faith. Come, my Brethren, come and receive it from our hands: Come, you that are near; desire it, ye that are far off, and I will come and bring you this Heavenly Gift.  
But above all, prepare yourselves to Communicate at Easter, and to receive the Adorable Flesh of the Lamb without Spot, who takes away the sins of the World. What is there more to be desired, than to exercise the Right belonging to the Spouse; to enjoy the Sacred Body of the Heavenly Bridegroom; to deliver him your own to be Sanctified by him; to be united to him Body to Body, Heart to Heart, Spirit to Spirit, to the end we may be made perfect in one with him; that we may be bone of his 
Joan. 17. 23. Eph. 5. 30. 1 Cor. 6. 16, 17.  bone, and flesh of his flesh; and finally, two in the same flesh, and also in the same spirit, with JESUS CHRIST? It is not only the Spirit, but the Body also, which we must prepare for the Body of JESUS. For since the Word was made Flesh, the Body which he took is the Means to unite us to his Divinity; and to consummate the Mystery, 'tis also by uniting himself to our Body that the Son of God makes this Grace and his Virtue pass into our Souls. Run eagerly then to the Body of our Saviour: What have you more to desire, when you have there found with the Divinity and the whole Person of JESUS CHRIST, the Source also of Grace and Life?  
He has said, Whoso Eateth me, shall live by me. He has 
Joan. 6. 52. 58. 59  said▪ Whoso Eateth of this Bread, shall have eternal Life He has said, The Bread which I will give you is my Flesh, which I will give for the Life of the World. What other Grace could they receive with the precious Blood? And who sees not, that the one and the other, and both together, have but one and the same Virtue? Ought you not to be content to Communicate as Pious Antiquity Communicated 
See the Treatise of the Communion under both Kind's, p. 9 23. Ibid. p. ●1.  the Sick; as St. Ambrose Communicated when he was Dying; as St. Cyprian and other Saints Communicated Infants; as the Martyrs Communicated in their Houses, and the Hermits in their Retreats; as many Saints have understood that JESUS CHRIST Communicated the two Disciples at Emaus; as our Adversaries themselves Communicate 
Ibid. p. 223.  those who have an Aversion to Wine, and believe not they deprive them of the Sacrament of JESUS CHRIST, tho' they make the whole Virtue of it to consist in the Species? How much more ought they to be content with one Kind alone in the Catholic Church, where the Efficacy of the Sacrament is placed in JESUS CHRIST himself? Do you believe the Church, that good Mother, would deprive Her Children of the Grace of a Sacrament, whose Sweets and Virtue she so well knows? Or, that JESUS CHRIST, who hath promised to be always with Her, would permit it? Upon account of this Promise, Monsieur Claude acknowledges, That there is always a Church which publishes the Faith, a Church 
Répo●se au Disc. de M. de Conned▪ q. 4. p. 102.  to which JESUS CHRIST hath given an exterior Ministry, and by consequence, a Church which is Plain and Visible. He allows, That we must acknowledge, in Virtue of this Promise, a perpetual Subsistence of the Ministry in 
Ibid. p. 100L.  a State sufficient for the Salvation of God's Elect, for the Edifying the Body of Christ, and for the bringing of all his Elect and true Faithful Ones to perfection. If they want 
Ibid. p 109.  any thing Essential to so great a Sacrament as this of the Communion, is the Ministry sufficient to the Salvation and Perfection of the Faithful? Is it to be in this State, not to receive such a Sacrament, but by violating the Commandment of JESUS CHRIST? It is a manifest Truth, both among us and the Ministers, That the Church cannot be where the Sacraments are not. If then both Kind's are absolutely necessary to every particular Faithful, if the Sacrament does not subsist but in the Distribution of them both; the Ministers must say, That so long as but one Kind was given, the Church was without the Sacrament of the LORD'S SUPPER. Nevertheless, they dare not say this: They are forced to allow, that People were saved amongst us, at least before their Reformation, and that the True Church was there. They are necessarily bound then to acknowledge, the Sacrament of the Lord's Supper was there also, and that by consequence it subsists in its full perfection, being distributed but in one only Kind.  
This is also what Monsieur Claude acknowledges after such a manner, that it leaves no doubt to those who will but ●ead him with Attention. Behold how he defines the Church: The Church is the true Faithful, who make Profession 
Ibid. p. 129.  of the Truth, and of Christian Piety, and of true Sanctity, under a Ministry which furnisheth them with necessary Food for a Spiritual Life, WITHOUT DEPRIVING THEM OF ANY THING OF IT. There is nothing more Essential to the Church than what enters into the Definition of it. There enters into the Definition of a Church▪ That it be under a Ministry, that is to say, under Pastors, who are to furnish it with all necessary Food for a Spiritual Life, without depriving them of any of it. This Minister agrees with us in this Foundation; and all the 
Ibid. p. 130. & ●●●qu.  Ministers grant it, That at least until the Pretended Reformation People were saved under the Ministry of the Latin Pastors and of the Roman Church, and that the true Church was there also. It was under a Ministry then, that furnished it with all necessary Food, without depriving them of any, even tho' they had ceased to give the Cup; and the Cup cannot then be reckoned among those Aliments necessary to a Spiritual Life.  
Come then, my dear Brethren, come to the Sacred Bancquet of the Church, and make not its Perfection to consist in both the Kind's, since the Ministers themselves are forced to grant they give you under one Kind all the Aliment that is necessary to a Spiritual Life, without Depriving you of any of it. In effect, what ground can you have to doubt? It is upon the Faith of the Church you content yourself with your Baptism, though you received it in your Infancy, without the Authority of Scripture, and after a manner, if the Letter only be regarded, so different from that which JESUS CHRIST ordained; that he himself observed the first; wherein also the Apostles have placed the Mysterious representation of our Burial as well as of our Resurrection with JESUS CHRIST. You understand well, that I speak of the Immersion practised in Baptism during so many Ages, and comprised in the Words of our Lord, Baptise, etc. that is to say, Plunge and dip entirely under Water. If upon the Faith of the Church you are at quiet as to your Baptism, rely upon the same Faith as to your Communion, and deprive not yourselves of the whole Sacrament under pretence of desiring a part of it. It is the utmost of my wishes to see you at the Holy Table, perfecting the Mystery of your Peace and Reconciliation with the Church. But lest you should there receive your Condemnation, and for want of discerning the Body of our LORD, render yourselves culpable, we desire, as far as it is possible, to prepare you ourselves for this Celestial Bancquet; and we will go from we must understand, I will be always with you, Teaching and Baptising. From whence it follows by his Confession, 
Rèspons. au disc. de M. de Condom p. 106. p. 109. p. 333, etc.  That JESUS CHRIST promised to his Church to be with her, and to teach with her, without interruption even to the end of the World. And again, There shall always be a Church, and JESUS CHRIST will be always in the midst of her, Baptising with her, and Teaching with her: Without doubt it is by the Pastors he will exercise this Ministry: 'tis with the Pastors than he promised to Baptise and Teach. Let them explain to us, how those can Baptise ill, or Teach ill with whom JESUS CHRIST Baptises, and with whom JESUS CHRIST Teaches.  
Monsieur Claude opposes to us Experience; and to show us, that this invincible force which we attribute to the Ecclesiastical Ministry in virtue of the Promises of JESUS CHRIST, does not at all belong to it, he brings us many Passages of Heriveus, of St. Bernard, of Alvares Pelagius, and of others, who in the foregoing Ages deplored the disorders of the Clergy, and desired a Reformation. I undertake not here to Examine these Passages: You may read them; and if you find but only one where these Authors have complained of Transubstantiation, or of the Sacrifice, or of the Adoration of the Eucharist, or finally, of any of the points of Doctrine upon which Luther and Calvin have grounded their Reformation, I will readily abandon the cause. But if on the contrary, among so many Passages culled out as it were for Ostentation, there be not to be found one that regards the least of these things; acknowledge that these Pretended Reformers have 
IX. The Blasphemies of the pretended Pastoral Letters against the Catholic Church, yea, and against the Primitive Church also.  only taken from these Venerable Men, the name of Reformation, and have done nothing but abused the World with a specious Title.  
Harken then no more to their dangerous Discourses. Call not any longer that horrid Schism which hath desolated Christianity, a Reformation; and turn against the Enemies of Reunion, the abhorrence with which they would inspire you against us. For is there any thing more worthy of Horror than to make you hate the Church? Than to represent as Babylon her, who carries in her Forehead the name of JESUS CHRIST, and who puts her Confidence in him alone? Than to make her the Mother of Idolatries and Prostitutions, who from the beginning of Christianity even unto our days, hath not ceased to send her Children throughout the whole Earth, and even to the most unknown Regions, to cause the one only and True God the Father, Son and Holy Ghost to be there Adored? It is not we then, My Brethren, who deserve this just horror which all of us have of Idolatry; 'tis those who accuse us falsely. Those who bear false and scandalous Witness against an Innocent Person, are condemned to the same punishment which the crime of which they bear Witness did deserve, had it been found true: So those who accuse us of Idolatry, whilst we confess with so much Purity the name of God, deserve before Men, that horror which is due to Idolatry, and shall receive the just punishment thereof in the sight of God.  
But above all, what horror are they worthy of, who cast this Accusation upon the whole Church, and also on the Church of the first Ages? It is a long time, my Brethren, since the Ministers acknowledge, That during the Fourth Century the Church desired the Prayers of Martyrs, and Honoured Relics: And Vigilantius opposing himself to this Ancient and Universal Practice, was so smartly reprehended by the Writings of St. Hieronymus, that he remained single and alone in his Opinion. If it be then an Idolatry to request the Prayers of Saints, and to Honour their Relics, this Illustrious Fourth Age; yea, this Age wherein the Prophecies of the Kingdom of JESUS CHRIST were accomplished more manifestly than ever, wherein the Kings of the Earth, till then Persecutors of the Name of JESUS, became, according to the ancient Oracles, his Adorers: this Age, I say, served the Creature; the Prophecies of the Kingdom of JESUS CHRIST, extended over Idolaters, were accomplished in it, by leading them into a new Idolatry; the Ambroses, the Augustine's, the Hieroms, the Gregory's of Nazianze, the Basilius', and the Chrysostom's, whom all Christians have respected even till now as the Doctors of Truth, were not only the Followers, but also the Teachers and Masters of an Impious Worship, from which only Vigilantius kept himself pure: So ill founded was Christianity, of so little concern was the Name of the Church of JESUS CHRIST even in the First Ages.  
Can you endure, my Brethren, the Ministers who by such Reproaches dishonour the Christian Religion? This is not the only Outrage they commit against the Church; and without going further than this pretended Pastoral Letter to those who are fallen through Torments, you shall there find this Blasphemy: Thus in the first Ages we see the Church fall into an Apostasy, like yours, after having tasted the charming Sweets of the Reign of Constantine the Great. Oh Prodigy unheard of among Christians! The Holy Fathers reproached Heretics with Apostasy, in separating themselves from the Church: But that the Church herself has apostatised, he that hears it without horror, is no Christian; and you cannot look upon those as Pastors, who have uttered such a Blasphemy. But this Blasphemy is inseparable from the Pretended Reformation, To be able to say with any colour, that you must go out of the Church as out of Babylon, they must say, That the Church herself had before apostatised. If they had reproached her with less Crimes than Idolatry, they would not have been able to rout out of the Hearts of the Faithful the Veneration they had for her; and it was only by such Excesses that a Breach could come.  
Detest it then, my Brethren, and come with all your 
X. An Exhortation to the New Converts, to invite them to the Sacraments, & above all, to the Holy Eucharist. That to Communicate under one kind is sufficient. Testimonies of M. Claude, and of other Ministers.  Hearts to our Unity. Begin by the Confession of your Sins, that you may receive Penance and Absolution according to these Words: Receive ye the Holy Ghost; whose sins you remit, they shall be remitted to them; and whose sins you retain, they shall be retained. Believe not that to fulfil this Saying it is sufficient to have the Remission of Sins announced to you in general, as the Ministers do, seeing JESUS CHRIST said not, Announce, but Remit; and that it suffices not to pronounce only in general, since it is ordained the Priests should make a Judgement, and Retain as well as Remit. But we need not wonder that False Pastors dare not act according to the Terms 
John 20. 22, 23.  of the Commission which JESUS CHRIST has given to his True Ministers. Consider, my dear Brethren, what kind of Reformation this is, where they Reform the Commission given by JESUS CHRIST himself; and where, together with Confession and the Censure of the Priests, they take away the very Sinews of Discipline, and the Bridle to Licentiousness.  
It is no less Attempt to have retrenched from the Church the Imposition of Hands, by which the Holy Ghost is given to the Faithful. This Sacrament is proved by these express Words of the Acts: When the Apostles who 
Acts 8. 14.  were at Jerusalem had understood that those of Samaria had received the word of God, they sent unto them Peter and John; who being come, prayed for them, to the end they might receive the Holy Ghost. For he was not as yet descended on them, and they had been only baptised in the Name of our Lord JESUS. But they forthwith laid their hands on them, and they received the Holy Ghost. It hath pleased the New Reformers to decide by their own Authority, and without any Testimony of Scripture, That this Sacrament, though administered in all Ages, and according to the Practice of the Apostles, reserved to the Bishops their Parish to Parish to give you necessary Counsels and Instructions. For the rest we require not extraordinary Perfections. Provided you come to the Eucharist with a firm Faith, an innocent Conscience, and a holy Fervour, we will bear with the remains of your infirmity; Remembering that Passover of Ezechias whereof we have spoken at the beginning of this Instruction. Many of those who were returned from the Schism, had not been sanctified so much as was requisite to keep the Passover: But Ezechias 
2 Chron. 30. 18, 19  prayed for them, saying, The Lord who is good will have Mercy on those who seek with all their Heart the God of their Fathers, and will not impute to them this, that they are not enough purified: and the Lord heard him, and was appeased to his People. Provided then, that being returned to God with all your Heart, you will serve him in the same Spirit as your Fathers, in the Church where they served him, that which is wanting to your Faith as yet weak, will be supplied by the Mediation of JESUS CHRIST, of whom Ezechias was a Figure, and the Holy Eucharist will be your strength.  
In the mean time, my dear Brethren, frequent the Instructions and Catechisms, send your Children thither Let me hear no more that there is any among you who absents himself; Lest, as the Apostle says, not finding you 
2 Cor. 12. 20.  such as I would, I be found of you such an one as ye would not. Answer me, my Brethren, What will ye? shall I 
1 Cor. 4. 21.  come to you with a Rod, or in Love, and in the Spirit of Meekness? If you have any scruple remaining, come to us with Confidence: at all Hours we shall be ready to hear you, and to deliver to you not only the Gospel of God, 
1 Thess. 2. 8.  but also our own Souls, because you are become most dear unto us. Thus you will be my Consolation and my Joy on Earth, and you will be my Crown at the Day of our 
Ibid. 19 20.  Lord Jesus. I know that some Artful Spirits secretly endeavour to inspire you with Dissension, and Prophecy to you, changes and imaginary Victories of the Religion which you have forsaken. In defect of any real Appearance, the Apocalypse is not wanting to them, and they make credulous Persons find what is agreeable to their Fancies in those Obscurities. But without pretending to be a Prophet, I dare be bold to tell you, Such an unexpected Change as this in the whole Kingdom, has too much the Hand of God in it, not to be maintained; and the Piety of the King, who is visibly Protected by God, will put an end to this great Work. The Work of a Reunion shall be finished, the Work of Charity and Peace, which shall convert the hearts of the fathers to the children, and 
Malac. 4. 6.  the hearts of the children to their fathers; that is to say, which shall cause the Faith of our Fathers to live again in their Children, so long separated from an Union with them, and recall the Children to the Church where their Fathers have served God, where their Body's rest in Peace, and where they expect the Resurrection of the Just.  
Given at CLAY, Sunday, March 24. 1686. † J. BENIGN E. de MEAUX. By my Lords Command, LEDIEU.  
FINIS.   

A Catalogue of Books Printed for Henry Hills, Printer to the King's most Excellent Majesty, for his Household and Chapel, 1686. And are to be Sold next door to his House in Blackfriars, at Mr. Richard Cheese's.  
REflections upon the Answer to the Papist misrepresented etc. Directed to the Answerer. 
Quarto.  Kalendarium Catholicum for the Year 1686. 
Octavo.  Papists Protesting against Protestant-Popery. In Answer to a Discourse Entitled, A Papist not misrepresented by Protestants. Being a Vindication of the Papist misrepresented and Represented, and the Reflections upon the Answer. 
Quart.  Copies of Two Papers Written by the late King Charles II. Together with a Paper Written by the late Duchess of York. Published by his Majesty's Command. 
Folio.  The Spirit of Christianity. Published by his Majesty's Command. 
Twelve.  The first Sermon Preached before their Majesties in English at Windsor, on the first Sunday of October 1685. By the Reverend Father Dom. P. E. Monk of the Holy Order of S. Benedict, and of the English Congregation. Published by his Majesty's Command. 
Quarto.  Second Sermon Preached before the King and Queen, and Queen Dowager, at Their Majesty's Chapel at Saint James', November 1, 1685. By the Reverend Father Dom. Ph. Ellis, Monk of the Holy Order of S. Benedict, and of the English Congregation. Published by his Majesty's Command. 
Quarto.  The Third Sermon Preached before the King and Queen, in their Majesty's Chapel at St. James', on the third Sunday in Advent, Decemb. 13. 1685. By the Reverend Father Dom. Ph. Ellis, Monk of the Holy Order of St. Benedict, and of the English, Congr. Chaplain in Ordinary to His Majesty. Published by His Majesty's Command. 
Quarto.  Sixth Sermon Preached before the King and Queen, in their Majesty's Chapel at St. James', upon the first Wednesday in Lent, Febr. 24. 1685. By the Reverend Father Dom. Ph. Ellis, Monk of the Holy Order of St. Benedict, and of the English Congregation. Published by his Majesty's Command. 
Quarto.  An Exposition of the Doctrine of the Catholic Church in Matters of Controversy. By the Right Reverend James Benign Bossuet, Counsellor to the King, Bishop of Meaux, formerly of Condom, and Preceptor to the Dauphin: First Almoner to the Dauphiness. Done into English with all the former Approbations, and others newly published in the Ninth and Last Edition of the French. Published by His Majesty's Command. 
Quarto.  A Sermon preached before the King and Queen, in Their Majesty's Chapel at St. James', upon the Annunciation of our Blessed Lady, March 25. 1686. By Jo. Betham Doctor of Sorhon. Published by His Majesty's Command. 
Quarto.  An Abstract of the Dovay Catechism, for the Use of Children and Ignorant People. Now Revised and much amended. Published with Allowance. 
Twentyfours.  The Answer of the New Converts of France, to a Pastoral Letter from a Protestant Minister. Done out of French, and Published with Allowance. 
Quarto.