News from France: IN A LETTER Giving a RELATION of the Present State of the DIFFERENCE Between the French King AND The Court of Rome. To which is added, The Pope's Brief to the Assembly of the Clergy, and the Protestation made by them in Latin, together with an English Translation of them. LONDON, Printed for Richard Chiswel, at the Rose and Crown in St. Paul's Churchyard. M DC LXXXII. News from France: In a LETTER giving a Relation of the present state of the difference between the French King and the Court of Rome. SIR, IN obedience to your Commands, I send you herewith a Copy both of the Pope's last Brief to the Clergy, and of the Protestation made by them. But I know these will not fully answer your expectation, nor satisfy your Curiosity, unless accompanied with a more particular account of the state of that affair, such as a stranger who is not yet so happy, as to be let in to much of the Conversation of this place, could pick up in so short a time. It is true, the French are apt to talk, and upon this occasion, it is no hard thing to engage them into much discourse, especially when their fears do not check the freedom of Speech that is so natural to the Nation: for being now safe under the protection of the King's Authority, and secured under the covert of Edicts and an Assembly of the Clergy, they are ready enough to speak out what they formerly disguised, or trusted only to a few confiding persons. As for the Generality of the Inferior people here, and the Women, they appear to be more addicted to the See of Rome than could have been imagined. The Pope's Infallibility passes among them for an Article of Faith; so they are much scandalised at the reports which are secretly set about by the Monks and Friars, as if the King were like to be abused by the Archbishop of Paris, and engaged in a Schism from the Chair of St. Peter; and it is said, that that Prelate hopes by these means, to be made Patriarch of France, and so to become very little Inferior to the Pope himself; and in time, if the design of the Universal Monarchy goes on, which is the common discourse of this Court, then as the Patriarch of the French Empire, he may pretend at least, to be made in all things equal to the Bishops of Rome, as well as the Bishops of Constantinople were anciently▪ when that City was made the Seat of the Empire. It is true, the Precedence was then granted to the Bishops of Rome, because it was the chief City, and the Empire▪ carrying its name from Rome, no wonder if the Bishop of the Capital City had the Right-hand still reserved to him. But if Paris becomes the Metropolis of this Fifth Monarchy, than I do not see, but it may so fall out, that the Bishop of Paris may even dispute Precedence with his Holiness at Rome; that City having now retained little more of its ancient Greatness, than the Name: and it is not like to be ever esteemed the Metropolis of the New Empire, which is now so much talked of here. In a word, the people here that are most zealous against Heresy, have been so managed by the Jesuits and the begging Friars in Confessions, that they almost universally look on the Pope as Infallible: and every one remembers, that about twenty year ago there was scarce any other Doctrine to be heard, but that which extolled the Pope's Infallibility, not only in Points of Faith, but also in Matters of Fact: and the falling from the submission due to St. Peter's Chair, was called the root and source of all heresy, which was aggravated with all that could be invented to make the jansenists the more odious, who were then looked on as ill affected to that See. This is so fresh in all people's remembrance, and is now so often repeated by those who bear no good will to that Order, that if they were not a sort of men very incapable of the Impressions which modesty and shame make on most people, they would scarce know how to lift up their heads. It is not unpleasant to hear how those that rally them, make Apologies for them from their own principles: Some tell us, that the Intention according to their Casuistical Divinity, justifies the means used to accomplish a good end; and since the promoting the honour of the Society, is the end they aim at, it is said, that when the complementing the See of Rome may promote, that it is lawful to do it: but if the depressing that, and extolling the Regal Power becomes more necessary for the Interests of the Society, the good Intention will secure all still: and there is no reason to doubt, but they seriously intent the good of their Order, and as little to question, that this is a good thing. So here the Doctrine of Intention serves them to very good purpose. Their other celebrated Maxim of Probability, is no less useful to them, that in a probable Opinion a man may with a good Conscience follow either side, and that any approved Doctor's being of any side, makes that Opinion probable. From which, those that divert themselves with them, say in their defence, that approved Doctors having been of both sides in the Point of the Pope's Infallibility, a man may with a safe Conscience choose either side, as he finds it is most convenient for him. Thus the two Doctrines of Intention and Probability joined together, make a very substantial Apology for them; and indeed it is all I hear said to vindicate them in this particular: for to tell you truth, It is very hard to get any of them to talk of this matter: those that are mere Scholars, are still for the Pope; but they are so restrained by the Political Fathers, that they will not enter upon this discourse: and for those that play their Game at Court, you may as soon make those of Whetstones-park among you blush, as put them out of countenance. They do now value themselves upon their Zeal for the King, and upon his Zeal for the Catholic Religion against Heresy: and one can draw nothing from them on this subject, but high Eulogies of their King, as, That he who has given peace to all Europe, will never raise a War in the Church; and who can think, that a Prince who employs all his authority for the Extirpation of Heresy, will ever turn it against the Church? Upon this occasion I could tell you a great deal of Mr. Maimbourg's Eloquence, who is so full of Raptures when he engages in this discourse, that if he thinks what he says will be reported either in the Kings hearing, or before any of his Ministers, he grows almost Ecstatical on that head. These things are not said only by the Canaille, but by those of the highest condition; and even the Queen and Dauphiness, as we hear, grow apprehensive that a Rupture may happen between those two great Luminaries the Pope and the King: but I assure you, whatever the Pope's presumption might be in former Ages, in comparing himself to the Sun, and the Temporal Princes to the Moon, that would now pass here for a piece of high presumption: for this Glorious Monarch would think it a strange degradation, if he, to whom so many of the Glories of the Sun have been ascribed by hungry Flatterers, were now to be compared to the Moon. It is reported, that these two Illustrious Princesses have expressed their Zeal on this occasion, and have told the Arch Bishop of Paris, That they were informed, he and some others of the Clergy intended to break with the Pope: they might do what they pleased, but for their parts, they were resolved to continue to be good Roman Catholics. Others say, the King is a Good Catholic, the Most Christian King, and the Eldest Son of the Church, full of Zeal for it, but he sees by other men's eyes: and as the common style in England of those who are displeased with the Government, is only an arraigning of the Ministers, the King himself being treated with the respect of Civil words, even by those who study most to expose his Government; so here the Zealots take the freedom to speak very liberally of the Clergy. Indeed the Archbishop of Paris carries the heaviest load; the former parts of his life have been such, that he is not proof against censure: and upon all such occasions, if there has been just grounds given for some ill reports, malice and envy improves these with great industry, even to a pitch that is scarce credible: But I love not to dwell much on so unfavoury a subject. I shall therefore say no more of him, but that as he is certainly a man of great and polite thoughts, and a very dexterous Courtier; so there is nothing to be imagined neither for impiety nor lewdness with which he is not openly charged here, not only in discourses, but in Prints, of which the Authors are known, and some that are in the Bastile for them, offer to justify all that they have aspersed him with. For the rest of the Clergy, I understand they may be reduced to three Ranks or Classes. The first and greatest, is of those who have neither Learning nor Piety, nor common Morality: Some of the greatest of them where they think they may use freedom, speak of Religion with all the Insolence of blasphemous scorn possible: they are men of quality who have taken Orders merely for the Dignity and Wealth that they aspired to; and do scarce observe the common decencies of their profession. In short, the King is all the God they serve, and so they are ready to advance any thing that will recommend them to his favour, or contribute to their promotion. The second Class is of the Cartesian Philosophers, who approve of the Morals of the Christian Religion, but for Miracles or Mysteries, they believe very little; and consider the several Institutions of Religion, only as they do Laws and received Customs, which are not to be rashly changed for fear of the Convulsions that may follow; but as to their own persuasions of things, all opinions and practices in the Ritual part of Religion seem indifferent to them. So that when some gross things are objected to them, they are Ingenuous enough to confess, there is a great deal of reason in the Objection; but after all, they will comply with their Interests, and this not so much out of an Atheistical temper, as because they consider all the Institutions of Religion, only as matters of Policy and Law. A third Class, which as it is much the best, so it is much the least, is of those who are both Learned and Good Men, and are fully convinced of many Errors in their Church, which they think need Reformation: but what by a weakness of temper, what by some principles which they have carried too far against every thing that seems to lead to Schism, they have not Spirit enough to own the freedom of their thoughts, and say they hope that God will forgive their temporising, since they know not how to emancipate themselves: Nor do they see a party to which they can turn. They have great prejudice against the Hugonots, both as to the first Constitution of their Churches, and several other things that are among them: but I am confident if they were in England, they would be more inclined to come over to the Church there: and indeed I hear only two exceptions to the Church of England among them; the one is the positive definition against the Corporal Presence in the Sacrament, which they wish were left in general terms without positive definitions either one way or another; the other is, that there is not such a Spirit of Devotion and Mortification and exemplary Piety among the Churchmen, as aught to be. They speak of Pluralities and Nonresidence and of the Aspiring and Pomp of Church men with horror: And it is certain that this Church could not have subsisted so long, if the gross scandals that are given by the Bishops and Abbots of the Court were not counterballanced by the shining examples of some of their Prelates, which I must confess, is far beyond any thing I ever saw. You may wonder, that in this Enumeration I do not reckon up the Bigots; but really there are so few of those among the Superior Clergy, that they scarce make a Classis. I have not heard of one of them that believes the Pope Infallible, or is persuaded of Transubstantiation. I heard one pleasantly declaim against the folly of the Messieurs of Charenton, for writing such Learned Volumes in confutation of these things, which, said he, none of the Catholics believed any more than They did, so they might well spare the pains. But he reckoned the Revenues of the ecclesiastics in their communion were fifty Millions a year; In that, said he, is the strength of our cause: Let Mr. Claude answer that, and then Mr. Arnauld will be a feeble party to him. Among the Monks and Friars there is something very like Bigotry, though there is so little sincerity among them, that it is very hard to know when they may be believed. I confess, one thing I heard put to one of them that seemed unanswerable, and it pressed them hard in this point of the Pope's Infallibility. The great Topick they use, and that is in every body's mouth against the Heretics, is, that men must not trust to their own opinions, but submit all to the Church: and that truth could not be preserved, if there were not a living Infallible Judge on earth; and by this great numbers of well meaning Hugonots are drawn over. It has an appearance that is apt to work on an humble and well disposed mind. Now the people always thought that this was to be understood of the Pope, to whom all the Bishops were to make their application for the resolution of such controversies as might arise; and so the argument had still some effect: but now that the Councils of Constance are declared for, that lodged this Infallibility in a General Council, the Church has lost her great advantage against Heretics: for there is no such Council in being, there has been none that pretended to that Title now almost one hundred and twenty years; and it is not probable there shall ever be another, so there is no living Infallible Judge. The Friar said so little in answer to this, that I clearly perceived, he looked on the belief of the Pope's Infallibility as the Basis or the Centre of the Church. But they are so much afraid of the Archbishop of Paris his Spies, and of the rigour of the Court of Parliament, that they speak of this matter only in dark Figures or Riddles. One of them would say no more, but that it was safest to stick to the root of the tree: another said, all things will return to their centre. The truth is, the Regulars are much concerned in the maintaining of the Pope's authority, for all their exemptions depend upon it. And there is no Heresy of which they are so apprehensive, as that of losing their privileges, and being brought under the Jurisdiction of their Bishops: and this the Bishops do all so openly pretend to, that it would be the first step that would be made after a rupture with Rome, to bring them in all points, within the care, and under the authority of their Diocesans. This present Assembly of the Clergy had this matter under their consideration, and by this time it is probable they would have made some progress in it, if the King had not ordered them to adjourn for some time. So you need not doubt, but that they are very careful to possess all people in such secret methods as they dare venture on, with very tragical apprehensions of the Issue of the present contest with Rome. And if the severity against the Protestants were not interposed, as a signal evidence of the King's Zeal for the faith, it is probable this meeting with the other things that raise so much discontent in this Kingdom, might have produced more considerable effects than have yet appeared. That this may be always in the people's eye, new Edicts come out every day, which show, that the King is resolved to make his Huguenot Subjects grow weary either of their lives, or of their Religion. Two came out the other day: the one was, that no Protestant may have the Relief of an Evocation (or appeal) from any Court of Justice where he finds himself aggrieved. The other is, that no Seaman nor Tradesman shall offer to go out of the Kingdom without leave, under the pain of being sent to the Galleys. So that it is resolved, that all who profess that Religion, shall be miserable, if they stay in the Kingdom; and much more so, if they offer to fly out of it. These things give the people some comfort, who cannot be easily made to doubt of their King's firmness to their Religion, as long as he continues true to one main branch of it, which is persecuting those of other persuasions. But upon the whole matter, it is not probable, that all this business, on which the World has now looked so attentively for some time, will produce any great effect. The King does not meddle in matters of Speculation himself, and there is little reason to expect much from a man of the Arch Bishop of Paris his temper. So that we begin generally to think, that some Expedient will be found. The King has declared, that he is resolved, not to break with the Pope, and he has lately received a Brief from him, writ in a more obliging strain, than those formerly sent. I have not yet seen a Copy of it, so I cannot send it; only the first words are much talked of, for it begins thus, My Son give me thy heart. It seems it has made some impression on the King, and that he is in hopes of bringing the whole matter to an amicable conclusion; and therefore he takes cares that there be no new provocation given the Pope, and so he has ordered the Assembly of the Clergy to adjourn for some time, which they did on the 30th of May last, and many think they will hardly meet again except it be for forms sake. Some begin also to talk of a Legate to be sent into France, for concluding this affair; and Azolini is the man most talked of, who is a very fit person for such an Employment, for he has the reputation of a very prudent and devout man. Last Winter he retired from all business, and gave himself wholly to devotion and meditatitiom: So whether he will leave his retirement to do so great a service to his Church or not, we do not yet know. It is true I found at Rome, last Winter his character much lessened among the Italians, who look upon such retirements, as either the effects of melancholy or affectation: For indeed few there understand either the Philosophy, or the piety that should work such a change in a man dignified with the Purple. But the Pope has a much better sense of such things, as appeared in this last promotion of Cardinals, which I found all at Rome, confess was the best that ever was made. This is the state of the affair of the Regale, which has set both France and Rome in such a fermentation: But for the last Edict, touching the Pope's authority over Princes, his Infallibility and the Superiority of General Councils over him, it is a harder Chapter: for as at Rome it is not to be imagined they can ever comply with it or endure it; so it is not likely this Court will ever suffer it to be altered or recalled. The temper that will be perhaps found, will be this the Edict will be still left upon Record; but there will be secret directions given not to execute it. The Pope has by his Brief annulled all that the Assembly has done, and so he will look upon it as condemned by his authority; and perhaps will be satisfied with this, without proceeding to a more express condemnation. On the other hand a secret intimation from the Court not to proceed any further in the execution of it, will be perhaps easily obtained; and so this which is the greatest difficulty may be so made up, that at present this difference will be carried no further. The Court of Parliament will think it enough that the Edict is past, and will advise the keeping it as a perpetual terror for the Court of Rome. So that hereafter, upon every disgust offered to this Crown by that Court, this Edict will be made use of; and by the shaking this Rod it may be thought the Popes will be kept to their good behaviour. Somewhat of this will appear within a few days, for many of the Doctors of the Sorbon have complained highly of the proceedings of the Parliament, and in particular of the making a Declaration on such points, and the requiring them to Register it, without ever ask their opinion about them: They have not yet obeyed the Edict nor registered it; yesterday they were cited to appear before the Court of Parliament, and were required for the second time to call an extraordinary Assembly within ten days, and without further delay to put the Edict in their Registers. So whether they will give obedience, or whether the thing will be let fall, or at least delayed, is not yet certain and therefore you must have a little patience till the progress of this affair give you a better view of it, than can be done by such conjectures as are made here. In the mean while it seems the jansenists expect a storm both because the Archbishop of Paris is their declared and enraged enemy, and looks on them as the authors of all those Libels that fly about Paris against him; and also because in this matter they do openly espouse the Pope's interests. And this is represented to the King as an effect of their Factious and restless tempers, and of the hatred they bear to his government. In this there is too much reason to justify that imputation; for it seems as odd a thing to see them turn Champions for the Pope's authority, as it is to see the Jesuits declare against it: And it shows but too evidently that interests and resentments govern both parties in their opinions as well as in their practices. The jansenists are now mightily run down here, and beside the old Imputations of their being too favourable to the Heretics, this is now added to it, That they are too great friends to the liberty of the people; That they do not love the King's Arbitrary Government, and, That they will be of any side that is against the King. It seems they expect nothing but severity; and therefore they animate their party to prepare for it, and to bear it patiently: For the famous Mr. Arnauld, though he has retired out of the world, so that it is not known where he lives, has of late published a continuation of his defence of the Translation of the New Testament, Printed at Mons; which he concludes with a bold and pathetic Discourse concerning the sufferings of that party, in which he rejoices, and calls them the trials of their Faith and patience, and a portion which the Church Militant must of necessity look for. And on this he enlarges with all the strains and figures of that Masculine Eloquence that is so natural to him. But that for which he is much blamed, is that he makes so bold with the King; he laments that he sees with other men's eyes, and that his Reign must be reckoned among the Reigns of persecution. In short, it is such a discourse, as would make a very pertinent conclusion to the Sermon of a Huguenot Minister, on a Fast-day, if he intended to spend the rest of his days in the Bastile. jansenism is a thing now disowned almost by every body, and yet it spreads so universally among the Learned and Good men in this Church, that upon the first favourable conjuncture, it will appear how considerable it is: Though those that now receive it, use almost as much precaution in owning it, as they would do in speaking of Treason. But though they dare not speak out in the condemned points concerning Grace; yet by many other things as so many Shibboleths, it is not hard to know them, as by their excessive commendations of St. Austin among the Ancients; and Cardinal Borromee among the Moderns: by their lamenting over the present corruptions in the Church, chiefly in the conduct of Penitents, and by their sharpness against the Jesuits: By these things they are generally known, and a mark is set on them, so that none of them are at any time raised to any eminent promotion. The King considers them as men that love liberty, and so thinks them bad Subjects: And the Lewd Court-Bishops look upon them as their worst enemies, and do hate them much more than the Heretics; and consider all that is said of a Reformation, as intended on purpose to expose them; for guilt makes men very tender and jealous. I shall end this long Letter, with a passage that has fallen out here of late, that will perhaps give you some diversion, and make you more easy to forgive the tedious length to which this Letter has run out. A woman that lives in Tours, and was melancholy and full of Vapours, desired to receive the Sacrament every day, in which she said she found most wonderful consolation. The Priest has the reputation of a very worthy man, and being a judicious person, he clearly saw through the poor Woman's weakness and superstitition, and was willing enough to do what he thought an innocent fraud, that might both give the distempered person some ease, and yet not tend to a profanation of Holy things; so instead of the Sacrament, he gave her unconsecrated wafers which she received with her ordinary devotion, and they had their ordinary effects on her: But as Frenchmen are too apt to tell their own secrets; the Curate made himself merry with some of his friends upon this occasion, and told how he had deceived the Hypochondriacal Woman: So the thing got wind, and was looked on as a great impiety in the Priest to suffer one to commit such Idolatry to a piece of bread, to which no doubt she offered the same adoration, that was due, if it had been Consecrated; so the Curate was cited before the Archbishop of Tours, where he had met with a severe censure, if the esteem he is justly in, had not preserved him: He excused himself that he had not failed out of Malice, but out of ignorance, and that he thought it best to comply with the weakness of a Woman, abused by melancholy, and since it would have increased her distemper to have denied her the Sacrament, and yet her condition was not such that it was fit for her to receive every day: He thought he took that course in which there was the least danger; but he was condemned to six months' Imprisonment, yet it is thought the sentence will be mitigated, and upon his submitting to some severe penances, he will be set at liberty ere long. I leave it to you, and your most Learned Friend when you meet, to consider, if this is acknowledged to be Idolatry in the melancholy Woman, to worship a piece of bread, which she verily believed was the body of Christ; then whether it will not certainly follow that the whole Church of Rome is guilty of Idolatry, if Christ is not Corporally present in the Host, and that their adoring him as present, will not excuse them from Idolatry, if he is not really present. But I must not enter upon points of Controversy with you, much less will I increase the trouble I have given you, by offering you a great many Apologies for what I have written; I know your Curiosity in this affair of the Regale makes you more than ordinary concerned to know the true State of it; and I was willing to enlarge much more copiously, than was perhaps necessary, for one that knows so much of the Transactions of this Kingdom: But as I demonstrate to you my readiness to obey your commands, so I am not unwilling so far to expose myself to you, as to let you see the use I make of my Travels, which will at least give you occasion to correct what you find amiss; and I shall be a great gainer by the exchange, if instead of a long scribble of News I have a return from you, that shall contain such reflections of yours, as may be able to direct me to observe matters more exactly, and to judge more maturely of them. I shall afflict you no more, but shall only add that I am, with great sincerity, SIR, Your most humble and most obliged Servant. Paris the 6th June S. N. The Pope's Brief to the Assembly of the Clergy of France, annulling all that they have done. Venerabilibus Fratribus, Archiepiscopis, Episcopis, etc. PAternae Charitati quâ Carissimum in Christo filium nostrum Ludovicum Regem Christianissimum, Ecclesias vestras, vosipsos & universum istud regnum amplectimur, permolestum accidit ac planè acerbum cognoscere ex vestris literis tertio Februarii ad nos datis, Episcopos plerumque Galliae qui Corona olim & gaudium erant amplissimae sedis, ità se erga illam in praesens gerere ut cogamur multis cum lachrymis usurpare propheticum illud, Filii matris meae pugnaverunt adversus me; quanquam adversus vosipsos potius pugnatis, cum nobis in ea causâ resistitis, in qua vestrarum Ecclesiarum salus ac felicitas agitur, & in qua pro juribus ac dignitate Episcopali in isto regno tuendis, ab aliquibus ordinis vestri piis ac fidelibus viris appellati absque morâ insurreximus, & jampridem in gradu stamus nullas privatas nostras rationes secuti, ut debitae omnibus solicitudini, ac intimo amori erga vos nostro satisfaciamus. Nihil sanè laetum ac vestris nominibus dignum eas literas continere, in ipso earum limine intelleximus; nam praeter ea quae de normâ in Conciliis convocandis, peragendisque servata ferebantur, animadvertimus eas ordiri à metu vestro, quo suasore nunquam Sacerdotes Dei esse solent in ardua & excelsa pro Religione & Ecclesiae suae libertate vel aggrediundo fortes, vel perficiendo constantes. Quem quidem metum falsò judicavistis posse vos in sinum nostrum effundere, in sinu enim nostro hospitari perpetuò debet Caritas Christi, quae for as mittit & longè arcet timorem, qua caritate erga vos regnúmque Galliae paternum cor nostrum slagrare multis jam ac magnis experimentis cognosci potuit, quae hîc referre non est necesse; si quid est autem in quo benè merita de vobis Caritas nostra sit, esse imprimis putamus illud ipsum Regaliae negotium, ex quo, si seriò res perpendatur, omnis vestri ordinis dignitas atque auctoritas pendet. Timuistis igitur ubi non erat timor, id unum timendum vobis erat nè apud Deum hominésque jure redargui possitis, loco atque honori vestro & pastoralis officii debito defuisse. Memoriâ vobis repetenda erant, quae antiqui illi Sanctissimi Praesules, quos plurimi postea qualibet aetate sunt imitati, Episcopalis constantiae & fortitudinis exempla in bujusmodi casibus in vestram eruditionem ediderunt. Intuendae imagines praedecessorum vestrorum, non solùm quae Patrum, sed quae nostra quoque memoria sloruerunt. Ivonis Carnotensis dicta notatis, facta etiam cum res posceret, imitari debuistis. Nostis qui is fuerit, quaeque passus sit in turbulenta illa & periculosa contentione inter Urbanum Pontisicem & Philipum Regem, muneris sui arbitratus, contra regiam indignationem stare, bonis spoliari, carceres & exilia perferre. Deserentibus aliis meliorem causam, officii vestri erat Sedis Apostolicae auctoritati studia vestra adjungere, & pastorali pectore ac humilitate Sacerdotali causam Ecclesiarum vestrarum apud Regem agere, ejusque conscientiam de tota re instruere, etiam cum periculo regium in vos animum irritandi, ut possetis in posterum sine rubore ex quotidiana Psalmodia Deum alloquentes, Davidica verba proferre, Loquebar de testimoniis tuis in conspectu Regum & non confundebar; quanto magis id vobis faciendum fuit jam perspecta atque explorata optimi principis justitiâ & pietate, quem singulari benignitate Episcopos audire & Episcopalem potestatem intemeratam velle vos ipsi scribitis, & nos magna cum voluptate legimus in literis vestris. Non dubitamus pro causae tam justae defensione, neque defutura vobis quae loqueremini, neque Regi cor docile, quo vestris annueret postulatis; nunc cum muneris vestri & regiae aequitatis quodammodo obliti in tanti momenti negotio silentium tenueritis, non videmus quo probabili fundamento significetis vos ad ita agendum adductos. Quod in controversià victi sitis, quod causâ cecideritis, quomodo cecidit qui non stetit? Quomodo victus est qui non pugnavit? Quis vestrum tam gravem, tam justam, tam sacrosanctam causam apud Regem oravit, cum tamen praedecessores vestri in simili periculo constitutam, non semel apud superiores Galliae Reges, immo apud hunc ipsum liberâ voce defenderint, victorésque à regio conspectu decesserint, relatis etiam ab aequissimo Rege praemiis Pastoralis officii strenuè impleti. Quis vestrum in arenam descendit ut opponeret murum pro domo Israel? Quis ausus est invidiae se offerre? Quis vel vocem unam emisit memor pristinae libertatis; Clamarunt interim, sicuti scribitis, & quidem in mala causa pro regio jure clamârunt regii administri cum vos in optima pro Christi & Ecclesiae honore sileretis, neque illa solidiora quod reddituri nobis rationem, seu verius excusationem allaturi rerum in ejusmodi comitiis per vos actarum exaggeretis periculum nè Sacerdotium & imperium collidantur, & mala quae exinde in Ecclesiam & rempublicam consequi possent, proinde existimasse vos ad officium vestrum pertinere inire rationem tollendi è medio gliscentis dissidii, nullam verò commodiorem apparuisse quam remedia à patribus Ecclesiae indicata, utili condescentione canonis temperandi, pro temporum necessitate, ubi neque fidei veritas neque morum honestas periclitentur; Deberi ab ordine vestro, Deberi â Gallicana, imo ab universa Ecclesia, plurimum Regi tam praeclare de Catholica Religione merito, & 〈◊〉 magis mereri cupienti; propterea vos juri vestro decedentes illud in Regem 〈◊〉. Omittimus hîc commemorare quae significatis 〈◊〉 〈◊〉 à vobis Seculari Magistratu a quo victi 〈◊〉 〈◊〉 enim ejus facti memoriam aboleri, & 〈◊〉 〈◊〉 vos verba ex literis vestris expungere, nè in 〈◊〉 〈◊〉 Gallicani resideant ad dedecus nominis vestri 〈◊〉 〈◊〉. Quae de Innocentio 3. Benedicto 12. & 〈◊〉 8. in vestram defensionem adducitis, Non defuerunt qui doctis lucubrationibus ostenderint quam frivola & extranea sint huic causae, & magis notum est quam ut opus sit commemorari quo Zelo, quâ constantiâ eximii illi Pontifices Ecclesiae libertatem defenderunt adversus seculares potestates, tantùm abest ut eorum exempla possint errori vestro suffragari: Caeterum ultro admittimus & laudamus consilium relaxandi Canonum Disciplinam pro temporum necessitate, ubi fieri id possit sine fidei & morum dispendio. Immo addimus cum Augustino, Toleranda aliquando pro bono unitatis quae odio hadenda sint pro ratione aequitatis, neque eradicanda Zizania ubi periculum sit nè simul etiam triticum eradicetur: sed ità tantùm accipi oportet ut in aliquo tantùm peculiari casu, & ad tempus, & ubi necessitas urget, licitum sit. Factum est ab Ecclcsiâ cum Arianos & Donatistas ejurato errore, Ecclesiis suis restituit, ut populos qui secuti eos fuerunt in officio contineret. Aliud est ubi Disciplina Ecclesiae per universum amplissimi regni ambitum sine temporis termino & cum manifesto periculo nè exemplum latius manet, labefactatur, immo evertitur ipsius disciplinae & Hierarchiae Ecclesiasticae fundamentum, sicuti evenire necesse est, si quae à Rege Christianissimo in negotio Regaliae nuper acta sint, una etiam consentientibus vobis contra Sacrorum Canonum, & praesertim Generalis Concilii Lugdunensis authoritatem, contra notam jam pridem vobis in ea re mentem nostram, & contra ipsam jurisjurandi Religionem, qua vos Deo, Romanae, vestrisque Ecclesiis obligastis, cum Episcopali charactere imbuti eramini, haec exsecutiom mandari & malum invalescere diutius differendo permittamus, ac non nos pro datâ divinitus humilitati nostra suprema in universam Ecclesiam potestate praedecessorum nostrorum vestigiis inhaerentes improbaremus: Cum praesertim per abusum Regaliae non solum everti disciplinam Galliae res ipsa doceat, sed etiam fidei ipsius integritatem in discrimen vocari facilè intelligatis ex ipsis regiorum decretorum verbis quae jus conferendi beneficia Regi vendicant, non tanquam profluens ex aliqua Ecclesiae concessione, sed tanquam ingenitum & coaevum regiae coronae. Illam vero partem literarum vestrarum non sine animi horrore legere potuimus, in quâ dicitis vos juri vestro decedentes illud in Regem contulisse quasi Ecclesiarum quae curae vestrae creditae fuére, essetis arbitri, non custodes, & quasi Ecclesiae ipsae & spiritualia ipsaram jura possent sub potestatis secularis jugum mitti ab Episcopis qui se pro illarum libertate in servitutem dare deberent. Vos sanè ipsi hanc veritatem agnovistis & confessi estis, dum alibi pronunciâstis jus Regaliae servitutem quandam esse quae in eo praesertim quod spectat Beneficiorum Collationem imponi non potest, nisi Ecclesiâ concedente, vel saltem consentiente. Quo jure ergo vos illud in Regem contulistis? Cúmque sacri Canones distrahi vetant jura Ecclesiarum, quomodo ea vos distrahere in animum induxistis quasi eorundem Canonum authoritati liceat vobis derogare? Revocate in memoriam quae Inclytus ille Clarevallensis Abbas non Gallicanae modo sed etiam Ecclesiae universalis lumen à vobis merito nuncupatus Eugenium Pontificem officii sui admonens praeclarè scripta reliquit, meminisse, esse cui claves traditae, cui oves traditae sunt, esse quidem & alios coeli janitores & gregum pastores; sed cum habeant illi assignatos greges singuli singulos, ipsi universos creditos, uni unum, nec modo ovium sed & pastorum Eugenium esse pastorem. Ideóque juxta Canonum Statuta alios Episcopos vocatos fuisse in partem solicitudinis, ipsum in plenitudinem potestatis. Quantum vos admoneri par est, de obedientiâ & obsequio quod debetis huic sanctae sedi, cui nos, Deo authore, quanquam immeriti, praesidemus; tantum pastoralis nostra solicitudo excitat nos ad inchoandam tandem aliquando in hoc negotio, quam nimia fortasse longanimitate nostrâ dum poenitentiae locum damus, hactenus distulit Apostolici Muneris executionem. Quamobrem per praesentes literas, tradita nobis ab omnipotente Deo authoritate, Improbamus, Rescindimus, & Cassamus quae in istis vestris comitiis acta sunt in negotio Regaliae, cum omnibus inde secutis, & quae in posterum attentari continget, eáque perpetuò irrita & inania declaramus: Quamvis cum sint ipsa per se & manifestè nulla, cassatione aut declaratione hujusmodi non egerent. Speramus tamen vos quoque ipsos re melius considerata celeri retractatione consulturos conscientiae vestrae & Cleri Gallicani Existimationi, ex quo Clero sicuti huc usque non defuere, ita in futurum non defuturos confidimus, qui boni Pastoris exemplo libenter animam suam parati sint pro ovibus suis & pro testamento Patrum suorum dare. Nos quidem pro officii nostri debito parati sumus, Dei adjutrice gratiâ, sacrificare sacrificium justitiae, Ecclesias Dei, jura, libertatem, & hujus sanctae sedis authoritatem dignitatémque defendere; nihil de nobis, sed omnia de Deo praesumenda sunt qui nos consortat, & operatur in nobis, & qui jussit Petrum super aquis ad se venire: Praeterit enim sigura hujus mundi, & dies domini appropinquat. Sic ergo agamus, venerabiles fratres & dilecti filii, ut cum summus paterfamilias, & cum princeps pastorum rationem ponere voluerit cum servis suis; sanguinem pessundatae & laceratae Ecclesiae quam suo acquisivit, de suis ipsorum manibus non requirat. Vobis iterum omnibus Apostolicam benedictionem, cui coelestem accedere optamus, intimo amoris affectu impertimur. Dat. Romae 11. Aprilis 1682. The Translation of the former Brief, directed to his Venerable Brethren the Arch-Bishops, and Bishops, etc. assembled at Paris, bearing date the Eleventh of April 1682. IT was very uneasy and bitter to us, by reason of the Fatherly affection which We bear to our dearest Son in Christ Lewis the most Christian King, and to your Churches and Persons, and that whole Kingdom, To perceive by your Letters, directed to us on the third of February, that a great many of the Bishops of France (who were anciently a Crown and rejoicing to this most Eminent See) should now behave themselves so toward it, that We are forced with many Tears to make use of these words of the Prophet, My Mother's Children have fought against me: Though in truth you rather fight against yourselves, when you set yourselves in opposition to us, in a Cause, in which the welfare and freedom of your Churches is so much concerned; and for which some pious and resolute men of your Order having appealed to us, We did without delay stand up for defence of the Episcopal Rights and Dignity in that Kingdom, which now for a great while We have maintained, having in that sought no private ends of our own; being set on to it merely by that care that We owe to all the Churches, and the love that We bear to you, which is so deeply rooted in our hearts. We perceived from the very beginning of your Letter, that there was nothing in it that could be either welcome to us, or worthy of that name you bear in the world: For not to insist on what you said of the Rule that was observed in the calling and managing of Councils, We observed that your Letter began from your fears, and that is a motive, by which Gods Priests are never animated to undertake any difficult or weighty cause, that concerns either Religion, or the Liberty of the Church, with that Courage that becomes them at first, or to persevere in it with that constancy, which they ought to hold to the last. And you were much mistaken when you thought you might pour out your fears into Our breast; for the Love of Christ ought always to dwell in Our breast, which casts out fear, and keeps it at a great distance: We have already demonstrated in many and signal instances, that Fatherly Love that is kindled in Our hearts towards you and the Kingdom of France, which We need not here reckon up. And if there is any thing in which our affection has deserved well at your hands, We think it has chiefly appeared in this business of the Regale, upon which if the matter is well considered, it will appear that the whole Dignity and authority of your Order doth depend. You were therefore in fear where no fear was: Whereas this only was that of which you ought to have been afraid, lest you might have been justly accused before God and men, for having been wanting to your Station and Honour, and the duty of your Pastoral charge. And you ought to have remembered the examples of Episcopal Constancy and Courage: which in the like cases, the ancient and most holy Bishops have set before you, for your instruction; and which have been imitated by many Bishops in every age, from their days. You ought also to have reflected on your own Predecessors, not only those who flourished in the times of our forefathers, but in Our own days. You cite the words of Ivon of Chartres, but you ought also to follow his actions, when there is occasion for it: You know what he both did and suffered in those troublesome & dangerous contests, that were between Pope Urban and King Philip. He thought it became his Function, to endure the King's displeasure, to bear the spoiling of his goods, and to suffer both Imprisonment and Banishment. It became your Function, even when others were forsaking the better cause, to have joined your endeavours to the Authority of the Apostolic See, and to have pleaded the cause of your Churches before the King; joining the resolution that became Pastors, with the humility of Priests; and to have informed his Conscience of the whole matter, even though you had apprehended the danger of drawing his Displeasure upon you: That so for the time to come, you might without blushing, use the words of David, when you address yourselves to God in the daily Psalmody, I did speak of thy Testimonies before Kings, and was not confounded: But how much more ought you to have done this, when you had so well known, and so often tried the justice and piety of your excellent Prince, of whom you yourselves write, that he hears the Bishops with a singular gentleness, and that he is resolved to maintain the Episcopal Authority without suffering it to be entrenched upon; which We read in your Letter with great joy. We do not doubt, that in the defence of so just a cause you could either want Arguments fit to be used; or the King a heart tractable, and inclined to grant your desires. But now since you seem to have forgot both your own duty, and the King's justice, and that you have been silent in a matter of so great consequence, we do not see upon what probable ground you can found that which you represent to us, that you have been induced to do what you have done, because you have been overcome in this Dispute, and have lost your cause. But how could he lose it that never stood to it? And how could he be overcome that never struggled? Who of you all did plead this weighty, this just, and this most Sacred Cause, before the King? Whereas your Predecessors, even in the like danger, did defend it oftener than once with all freedom, both before the former Kings of France, and even before this King himself: And having carried their cause, they were dismissed by their most just King, with rewards for having so manfully performed the duty of the Pastoral charge. But who of you have engaged in this contest, that he might raise a Wall for the house of Israel? Who has had the boldness to expose himself to envy? Who has uttered so much as one word, that savoured of the freedom of former times? The King's Officers have indeed cried aloud as you write, they have cried aloud in an ill cause, for the Rights of the Crown; whereas you in the best cause, that was both for the Honour of Christ and the Church, have been silent: Nor is there any more weight in what you say, when you render us an account, or indeed rather offer us an excuse, for the things that have been done by you in this Assembly. You aggravate the danger of a breach between the Priesthood and the Civil Power, and the ill effects that may follow from thence, both in Church and State: And infer that therefore you thought it became you to find out a mean for removing the difference that was increasing, and that no mean appeared more convenient than those remedies proposed by the Fathers of the Church for tempering the Canons by a prudent condescension according to the necessity of the times, in such things as might no way endanger either the truth of Religion, or the Rules of Morality: and that you thought your Order and the whole Gallicane and indeed the Universal Church owed so much to a King that had merited so eminently of the Catholic Religion, and who was daily desiring to merit further of it, and that therefore you passed from your Rights, and resigned them to the King. We forbear to mention what you represent to us of the Appeal you made to the Secular Magistrate, by whom this Cause was judged against you; for We wish the remembrance of that might be buried in oblivion, and would gladly have you dash out those words out of your Letters, so that they might not remain upon the Records of the Gallicane Church to your eternal reproach. As for what you bring for your own defence, concerning Innocent the Third, Benedict the Twelfth and Boniface the Eighth, there have not been wanting some who have by Learned Treatises demonstrated how frivolous and foreign they are to this matter: and it is so notoriously known, that it is needless to mention it, with what zeal and constancy those great Popes defended the liberty of the Church against the Secular Powers: So little reason have you to maintain your error by those precedents. We do readily allow of and commend the Resolution of relaxing the Discipline of the Canons according to the necessity of the times, where that may be done without any prejudice either to Religion or a good life: and we add with St. Austin, That things are to be sometimes endured for the good of unity, which ought to be abhorred, if considered according to equity: Nor are the tares to be rooted out, if there is danger of plucking up the wheat likewise with them. But all this is so to be understood that it may be done only in some particular case, and for a time, and upon an urgent necessity as was done by the Church when she restored the Arrians and Donatists to their Churches, upon their abjuring their errors, that so the people that had followed them might be the more easily governed. But the case is very different from this, when the Discipline of the Church is weakened, and the foundation of the whole Ecclesiastical Discipline and Hierarchy is indeed overthrown through the whole extent of so great a Kingdom without any limitation of time, and with the manifest danger of establishing a precedent which may spread much further. These consequences must certainly follow, if We should suffer the things to be put in execution, which have been lately done by The Most Christian King, even with your consent, in the affair of the Regale (against the Authority of the holy Canons, and chiefly against the General Council of Lions, and against Our mind that has been long ago signified to you in that affair, and contrary to that Sacred Tie of your Oaths by which when you received the Episcopal character, you bound yourselves to God, to the Roman Church, and to your own particular Churches) and if we by delaying longer, should suffer this evil to become more inveterate; and should not, in imitation of the examples of our Predecessors, and according to that Supreme Authority over the whole Church which is given by God to Our Meanness, condemn it: and that the rather, that by the abuse of the Regale the Discipline of the Church is not only overthrown, as is notoriously evident, but even the purity of the faith is brought in danger: which you may easily gather from the very words of the King's Edicts, by which the Right of conferring Benefices is ascribed to the King, not as flowing from any Concession of the Church; but as a Right innate and coaeval to the Crown: Nor could we read that part of your Letter without horror, in which you say, you have departed from your Rights, and have transferred them on the King; as if you were the Masters, and not the Guardians of these Churches that are trusted to your care; and as if the Churches themselves and the Spiritual Rights belonging to them could be brought under the yoke of the Secular Power, by the Bishops, who indeed rather ought to become slaves themselves for setting them at liberty. You yourselves did acknowledge and confess this truth, when upon another occasion you declared, that the Right of the Regale, especially in that branch of it that belongs to the Collation of Benefices, was a servitude that could not be brought upon the Church, but by her concession, at least by her consent. By what right then have you conferred that on the King? and since the holy Canons forbid the alienating the Rights of the Church, how could it enter into your minds to alienate these Rights? as if you could derogate from the authority of the Canons. Call to mind what that renowned Abbot of Clarevall writ excellently to this purpose, whom you justly call the Light not only of the Gallican, but of the Universal Church, when he was putting Pope Eugenius in mind of his duty, He bids him remember that the Keys of the Church were delivered to him, but not the Sheep themselves: There were others that kept the Gates of Heaven, and were the Pastors of the Flock; but whereas every one of these have their several Flocks assigned them, to him were the whole trusted: one Flock under one Shepherd: and that Eugenius was not only the Shepherd of the Sheep, but of the Shepherds themselves: and therefore according to the appointment of the Canons the other Bishops were called to a portion of the care, but he to the fullness of the power. But as it is expedient to give you warning of the obedience and submission that you owe this holy See, which We, though unworthy, do now by the Divine appointment govern; so our Pastoral care doth stir us up, now at last, to set about the discharge of our Apostolical Office, which we have hitherto delayed, perhaps by an excessive long suffering, being willing to give time to repentance. Therefore We through the authority of Almighty God committed to us, do by these present Letters Condemn, Rescind and Annul what has been done in this your Assembly in the affair of the Regale; together with every thing that has followed thereupon, or that may happen to be attempted for the future; and We declare them to be for ever Null and Void: though these things being of themselves manifestly Null, it was not necessary to interpose any Declaration for annulling them: Yet We hope that you yourselves having considered better of this matter, will by a speedy retractation consult the good of your own consciences, and the honour of the Gallicane Clergy: of which Clergy, as hitherto some have not been wanting, so we hope that for the time to come, others will not be wanting, who following the example of the good Shepherd, shall be ready to lay down their lives willingly for their Sheep, and for maintaining the Inheritance conveyed down to them from their Fathers. As for our part, We are ready according to the duty of our Function, and by the assistance of Divine Grace, to offer up the Sacrifice of Righteousness, and to maintain the Rights and Liberties of the Church of God, and the authority and Dignity of this holy See: not trusting in Ourselves, but depending for all things on God, who comforts and strengthens Us, and who commanded Peter to come unto him, walking on the waters: for the fashion of this world passeth away, and the day of the Lord approacheth. Let Us therefore, Venerable Brethren and beloved Children, so behave Ourselves that when the great Master of the Family, and the Prince of Pastors shall make his accounts with his Servants, he may not require at their hands the blood of a broken and torn Church, which he redeemed with his own blood. We do again give you all Our Apostolical Blessing with much sincere and cordial affection, and pray that the Divine blessing may be added to it. Given at Rome, April 11. 1682. The Protestation made by the Assembly of the Clergy against the Pope's proceedings before the former Brief was read by them. ECclesia Gallicana suis se regit legibus, propriasque consuetudines inviolate custodit, quibus Gallicani Pontifices, Majoresque nostri, nulla definitione, nullaque authoritate derogatum esse voluerunt, & quas ipsi summi Pontifices agnoscere & laudare dignati sunt. Prope tamen est ut perfringantur leges justae quas prisca Galliarum religio reverendáque vetustas, inconcussas fecerunt. Ecce etenim, quod sine acerbissimo animi sensu dici non potest, hisce annis superioribus, per Provincias Galliarum & Civitates literae Apostolicae seminatae sunt, quibus antiqua Gallicanae Ecclesiae jura & patria Instituta aperte violantur. Ex his scilicet intelligimus de regni Ecclesiarumque nostrarum negotiis contra mores nostros usurpatam esse cognitionem. Inauditis partibus pronunciata judicia, jurisdictionem Episcoporum conculcatam, denique contra Canonem Ecclesiasticum & contra consuetudines Illustrissimae Gallicanae Ecclesiae, Metropolitae gladium excommunicationis intentatum esse. Dolet Clerus Gallicanus, queriturque ex his & aliis quae exinde facta sunt, oppressas libertates Ecclesiarum; perturbatam Ecclesiae formam, illatum dedecus Pontificali ordini, terminósque perruptos quos patres nostri constitueraent: Et nè officium & causam suam deserere aut praevaricari suae dignitati, Ecclesiarumque suarum commodis videatur, publica contestatione obloqui, & inertis silentii à se movere culpam, decrevit: Ut exemplo patrum suorum in posterum provisum sit, nè quid nocere possit juribus & libertatibus Ecclesiae Gallicanae; eóque magis inclinat in eam sententiam quod Summus Pontifex Innocentius XI. morum antiquorum & Canonicae Disciplinae severus assertor non patietur fieri injuriam decretis suorum praedecessorum, est Canonibus promulgatis qui rescindebant quicquid subreptum erat contra privata provinciarum jura. Nolebant siquidem Ecclesiarum privilegia, quae semper conservanda sunt, confundi. Propterea Clerus idem Gallicanus professus antea omnem reverentiam, obedientiámque quam semper exhibuit, perpetuóque exhibiturus est, Cathedrae Petri, in qua potentiorem agnoscit principatum, coram Clarissimo Domino Joanne Baptista Lauro, Protonotario Apostolico, & Nunciaturae Apostolicae Galliarum auditore, protestari constituit, sicut de facto protestatur per praesentes, nè literis Pontificiis datis ad Episcopum Apamiensem die secundo Octobris 1680. ad Ecclesiae Apamiensis Capitulum eodem die Octobris, ad Episcopum Tholozanum die primo Januarii 1681. ad Moniales seu Canonissas Regulares Congregationis beatae Mariae Virginis Monasterii de Charonne die septimo August. & 15. Octob. 1680. vel aliis exinde & illarum virtute actis & secutis quibuscunque; damnum aliquod seu praejudicium juribus Ecclesiae Gallicanae fieri possit, neve quis in aliis locis & temporibus hoc in exemplum & in authoritatem trahat, ut antiquos Ecclesiae Canones, Avitas regni consuetudines, receptosque mores Ecclesiae Gallicanae oppugnare audeat, aut propter ea quidquam sibi licere existimet; immò vero nemo nesciat hoc nihil obstare, quo minus Canones, Consuetudines, jura & libertates ejusdem Ecclesiae pristinam vim & integram authoritatem retineant & custodiant. Hoc, Clerus Gallicanus sibi suisque privilegiis cautum consultúmque voluit, & omnibus notum esse, nè quis ignorantiae causam praetexet. Datum in Comitiis Generalibus Cleri Gallicani Lutetiae habitis, May 6. 1682. The Translation of the former Protestation. THe Gallicane Church governs herself by her own Laws, and does inviolably observe her own Customs, from which the Bishops of France and our Ancestors have thought that no Decision, and no Authority could derogate; and the Popes themselves have thought fit both to acknowledge and to commend them: But now those just Laws, which the ancient piety of France, and Venerable Antiquity have esteemed such as that they were never to be shaken, are almost enervated. For we have seen (which cannot be mentioned without a most bitter and sensible affliction to us) that of late years, Letters from the Apostolic See, have been disseminated through the Provinces and Cities of France, in which the ancient Rights of the Gallicane Church and the appointments of our Forefathers are manifestly violated. By these We understand that an inspection into the affairs of this Kingdom and of our Churches, has been assumed against Our Customs; That judgements have been given without hearing the parties; That the Episcopal jurisdiction has been trodden under foot, and that the sentence of Excommunication has been threatened against a Metropolitan, contrary to the Ecclesiastical Canons, and the Customs of the most Illustrious Gallicane Church. The Gallicane Clergy is grieved and complains, that by these things, and by what has been since done pursuant to them, the Liberties of their Churches have been oppressed, and the order of the Church has been disturbed; That the Episcopal Office has been disgraced, and the Landmarks have been broke through, which Our Fathers had fixed: And therefore that they may avoid the imputation of having abandoned their Duty and Station, or betrayed their own Dignity and the interests of their Churches, they have resolved to oppose these things by a public Protestation, and so to free themselves from the guilt of a neglectful silence; that so according to the examples set them by their Forefathers, they may take care, that these things may not for the future prejudice the Rights and Liberties of the Gallicane Church. To this they are the more inclined because the present Pope Innocent the Eleventh (so eminent for Excellent Virtues and a strict observance of the Discipline established by the Canons) will not suffer any thing to be done that shall be injurious to the Decrees of his Predecessors, and the Canons already promulgated; by which every thing is rescinded that hath been surreptitiously obtained, contrary to the proper Rights of Provinces; nor would they suffer the privileges of Churches to be confounded, which ought to be constantly preserved. Therefore the said Gallicane Clergy having first made profession of all Reverence and obedience, which she ever has expressed and ever will express to the Chair of St. Peter, in which she acknowledges a more Powerful * Or Dignity. Principality, has resolved to Protest before the most renowned john Baptist Lauri, Protonotary Apostolic, and Auditor of the Apostolic Nunciature in France, as in fact she does by these presents protest that the Pope's Letters to the Bishop of Pamiers, bearing date the 2 of October 1680. and to the Chapter of Pamiers of the same date, and to the Bishop of Tholouse, bearing date the 1 of january 1681. and the Letters to the Nuns, or Regular Canonesses of the Blessed Virgin of the Nunnery of Charron, bearing date the 7 of August and the 15. of October 1680. or any other that have followed since that time, or any thing that has been acted or done by virtue of those, shall be no ways hurtful or prejudicial to the Rights of the Gallicane Church, and shall turn to no Precedent or Warrant for doing the like in any other time or place; and that none may thereupon presume to oppose the ancient Canons of the Church, or the established Customs of this Kingdom, or the received practices of the Gallicane Church, or think that he may lawfully do any thing, pursuant thereunto; and let none be ignorant, that these things notwithstanding the Canons, Customs, Rights, and Liberties of the said Church, shall still remain and preserve their ancient Force and Authority entire: Hereby the Gallicane Clergy have thought fit to secure and preserve themselves and their privileges, and this this they will have known to all persons, that so none may pretend ignorance. Past in the Assembly General of the Clergy of France, the Sixth of May 1682. A Letter from Paris of the 20th of june New-stile, containing a further account of the Contests between the Pope and the French King. BY my last, which I sent by one that went from hence a fortnight ago, I gave you a large account of our Affairs here, which I hope has come to your hands before this time; but the great change of the present prospect We have of that matter, from that which appeared when I wrote last, needs not surprise you: For the secrets of State are not known here, so quick as with you, and they lie in so few hands, and those are so true to the King's service, that the greatest persons here can penetrate no further into the Councils than as they are pleased to lay them open. You will not therefore wonder, if I now tell you that instead of the adjusting of that Affair, of which all people here seemed so assured that it was universally spoken of as a thing done, yet it appears now to be more desperate than ever. We now know the true cause of the sudden Adjourning the Assembly of the Clergy, and that it flowed not from any disposition to compose this difference, but that it was done to prevent a stroke, that might have put it past reconciling: The true reason was this, The Old resolute Pope sent a Courier to France to the Internuntio with a Bull of Excommunication, which he required him to carry into the Assembly, and there to fulminate in his Name against all the Assembly. This came to the knowledge of Cardinal d' Estree, who, to prevent the ill effects of so hardy a Step, sent presently a Courier with a strict charge to use all possible haste to get before the Pope's Courier, that so the King might have timely notice of what the other was bringing; and this is now known to be the true reason of that sudden Adjournment. So by this you see this matter is further from being composed than ever. As for the Affair of the Sorbonne, of which I gave you an account in my last, it has had another effect than was expected. On Monday last the Faculty met, where there was great opposition made to the Registering the King's Edict, insomuch that they could not bring the Affair to any Issue at that time; but Adjourned the debate till next day, yet it was visible enough that those for the Negative were the stronger party; so at night the Archbishop of Paris, the Marquis of Segnelay, the first Precedent, and the Attorney General met, and it seems resolved on that which was put in execution next day; for when the Sorbonne was again assembled and engaged in the debate, about eleven a Clock an Officer was sent from the Court of Parliament, requiring them to suspend their debates, and to send them 12 of their Number, who were named in the Order, together with their Clerk and their Register; the persons were not left to their choice, lest they might have sent some that might have spoken too freely to the Parliament. When the persons thus called for, appeared, the first Precedent made a most terrible harangue to them; he accused the Sorbonne of ingratitude and presumption, that they who were but a Faculty, that had no Authority, and had their meeting only by the King's Connivance, should have arrogated an Authority to themselves, to have examined the matter of an Edict that was made by the Assembly of the whole Clergy of France, and was confirmed by the King, and verified by the Parliament. He therefore commanded their Clerk to insert it in their Register, and charged them not to Assemble any more, but as they should be required and authorised to it by orders from the Court: And told them that by the first of July, the King's pleasure should be signified to them. Thus you see how firm the Sorbonne is in this matter, for the proceedings of the Court of Parliament are an open confession that the Majority of the Sorbonne would have refused to receive the Edict. I add no more but that I am entirely yours. Paris, June 20. S. N. 1682. FINIS. ERRATA. PAG. 8. l. 33. after Constance, r. and Basil: p. 18. l. 22. r. Nostis quae is fecerit: p. 25. l. 8. for from r. with. There are lately Published THe Abridgement of the History of the Reformation of the Church of England. The History of the Rights of Princes in the disposing of Ecclesiastical Benefices and Church-Lands. Both written by Gilbert Burnet D. D. And Printed for Richard Chiswell.