Seasonable ADVICE TO ALL Protestants in Europe Of what Persuasion soever. FOR Uniting and Defending themselves against Popish Tyranny.  
Written in French, by the Learned Monsieur PETER JURIEU.  
Done out of French.  
LONDON, Printed for R. Baldwin, MDCLXXXIX.   

ADVICE To all the PROTESTANTS OF EUROPE.  
IT highly concerns all Europe to reflect on the present occurrencies and posture of affairs in the World; for there hath nothing happened of greater Moment within these two hundred years, and in all appearance the state of Religion is almost reduced to a Crisis very near the same with that which fell out in the beginning of the last age: Either the Protestant Religion must of necessity perish in a little time, or she must remain entirely victorious by a miracle of Providence. It is true, that all things threaten her with a speedy ruin in the North, in the South, in the East, and in the West; but it is not extraordinary with the Providence of God, to suffer the affairs of the Church to come even to the very brink of utter destruction, and at length to re-estalish them, to the end that his mighty Power and stretched out Arm may appear the more remarkable; the last of the ten Persecutions that the Church groaned under, in the time of the heathen Emperours, was the most cruel, and the most bloody; but within a little while after the Reign of Dioclesian, that was defiled with so much blood, God raised up Constantine, who set the Church on the throne. In the beginning of the sixteenth Century the darkness of Superstition seemed to have eclipsed, if not totally extinguished all light; the whole Western Church was under a sordid submission to Popery; the Waldenses, Albigenses, and Bohemians, had been extirpated by fire and sword; when all on a sudden God Almighty caused clear light to spring up in the middle of this thick darkness: Heaven doth sometimes permit the extinction of Zeal, as well as that of Faith, to the end that both the one and the other may be miraculously revived. This is the only foundation we have lest to hope well concerning the Reformation: God seemeth to have abandoned it to the fury of its enemies, and to have let a spirit of Slumber, Lukewarmness, and Indifferency, to fall on those whose interest it is to stand in the breach, when it is so vigorously attacked and so weakly defended; the loss thereof would appear inevitable, if we had not grounds to hope that God will be pleased to rekindle the zeal of Protestants. God Almighty doth often work wonderful deliverances by means that are not miraculous, but according to the ordinary course of nature, it may now happen in the like manner: If the Protestants do but awake, it is yet in their Power, and they have time enough to prevent those calamities that at present hang over their heads. To rouse themselves up from this Lethargy, it is requisite for them to do two things; one is, diligently to consider their Mischiefs in their whole extent, and the other speedily to seek for proper Remedies. These are the two points whereon I design to insist in my present discourse to the Protestants of Europe.  
The greatest of all their evils is their extreme Corruption. The Protestants of France suffer themselves to be carried away with a Torrent of Vanity, Pride, and Luxury, and a supine Negligence possesseth the whole Kingdom, insomuch that they heighten these crimes in their countrymen. England hath her saults, that are no less culpable; Piety is not regarded there; the Men are proud, and the Women disorderly to a high degree, Vain and Pompous even beyond imagination. The Kingdoms of the North, and the reformed Provinces of Germany are plunged in a Debauchery that debaseth, and renders them like brute Beasts, and every where in general reigneth a prodigious Indifferency for Religion. Princes and Sovereigns give themselves up wholly to politic Interests; the Care of the Church, and of Truth, is a matter that is very little in their thoughts; the People are ignorant, and without Godliness, the Pastours are slothful, and instead of every one in his particular station maintaining and promoting the Work of the Reformation, all contribute to the letting it fall to the ground; whereas on the contrary Popery gathers new strength, it is not altogether in that excess of corruption, as it was in former ages: nevertheless this is not because they are more regenerated than the Reformed, as much corrupted as we are, and as much amended as the Papists are; we very much resemble one another in our manners: But it is to our misfortune and great shane; heretofore there was an infinite distance between them and us, now we are too too near one another, by reason that they are come a little nearer to that which is good, and we are gone astray a great way from it. If they are not inferior to us in the corruption of manners, they go beyond us in Zeal for the Faith; ours is wholly dead, and theirs is enflamed more than ever; it is in continual motion; it advances by our carelessness; every where it hath authourity; it acts with an unbridled rage, and lays waste all our Flocks; and in those places where it hath no power, it digs such deep and large Mines, that when they shall come to be sprung, they have reason to hope for their good success, and an universal overthrow of the Protestant Religion; generally it is let alone to do what it will without any opposition. It takes advantage of every thing, of Impiety, of Irreligion, of Vices, of the multitude of Sects, of worldly Interests, of the Power of its Grandees, of the Credit of its protectors, of Money, of Promises, of Threatenings, and of Persecutions: And as for us, as People despairing of Safety, we behold, with our arms across, our own swift destruction coming post, without making the least effort to put a stop to it.  
Is not this a strange kind of a prodigy? Why did our Ancestors take so much pains to reform themselves? Or why do we take so little care to preserve this Reformation? If our Fathers, who have spilled so much blood, and bore the brunt of so many assaults, for the maintaing that post wherein they were placed, by withdrawing themselves from Popery, should see this prodigious negligence, what might they say, and would not they have occasion to complain that we arraign them, and call their proceedings in question? If they had good reasons for what they did, why do not we defend ourselves with these Reasons? If they were in the wrong, why do we follow them, and why do we not return to those places from whence they took us? We are in a state of indifferency, that renders us the scorn of the whole World. This sort of People( say they) must needs be sensible that their Religion is not good, since they have so little Zeal for it, and their Conscience must be altogether dead, to remain in a Religion that they think is of no value. In fine, the present condition of Protestants is absolutely violent and contrary to Nature; whereupon I am persuaded that it cannot continue long. The sentiments of Religion in all Nations have been the most lively and powerful; this is the great spring by which they are moved and carried on to great Revolutions: But now the Protestants have lost this handle, by which they were wont to be taken and set in motion; their passions are only mortified on that side, for every where else they are full of Heat and Vigour.  
The first means that Protestants ought to make use of to open their eyes, is to consider the place from whence our Fathers have taken them, to wit, Popery: It is one of the artifices of that false Religion to paint itself to seem fair to outward appearance, which hath proved more successful than ever in this last age: certain mollifying authors have of late appeared on the stage, who have shown their Doctrines and Devotions on the best side, and have seduced many that were not well grounded in the fundamental Principles of the Christian Faith. The design of this present Discourse is to draw the Curtain from before that Religion, that all its deformities may be made apparent; and this is a Picture whereon it behoves all true Protestants that seek their own salvation to look, that they may be able to discover this World of Superstitions, where they would led them back through many crooked and winding Labyrinths.  
The second means is to reflect on the Progress that Popery hath made in this Age; few have observed that it hath recovered perhaps one half of what it had lost in the preceding: How many flourishing Churches were there in Foland, in Hungaria, in Bohemia, in Silesia, in Moravia, even in Austria itself, in France, and elsewhere? At this time all these Churches are either totally extinct, or very languishing, and reduced to so sad and deplorable a condition, that they may be looked on as lost.  
In the first place we have Bohemia, that may be called the Mother of all the Reformed Churches, where the Truth hath been so openly preached, the Discipline so purely administered, and that hath, during so many years, withstood the most cruel Persecutions since the time of John Huss, and the Council of Constance; the Reformation could not be absolutely rooted out there by a Persecution of two hundred years; and yet alas! the false zeal, or rather rage of the House of Austria, in the years 1620. and 1621. and afterwards, hath entirely swallowed up this Church. They have demolished their Churches, they have cut off the flower of their Nobility, and have banished the rest; insomuch that at this day the Reformation is wholly abolished there; and if there remain any reformed, their Conscience is in slavery, and forced to smother that little light that is left.  
After the desolation of Bohemia that of Moravia, and Silesia, hath followed by the same ways, and those are also two Provinces that Popery hath taken away from the Reformation.  
In Austria there was heretofore a sufficient number of Protestants to cause alarms to be given in their own defence, and to molest their persecutors; but we know not at present whether there remains the least spark of fire, and knowledge of the Truth. This is another Province that Popery hath gained, and that the Protestants have lost.  
Hungary is laid waste all manner of ways, we cannot read without lamenting the fury that Popery hath exercised under the authority of the Emperour; the Churches have been demolished, the Flocks dispersed, and they have caused the Pastours to undergo a long train of Punishments, by a barbarous cruelty that hath not been paralleled.  
The Kingdom of Poland was heretofore full of Protestant Churches; they enjoyed there, under the protection of the Laws, all Liberty, and all manner of Privileges. Sigismond, the last King of the race of the Jagellons, having red their Confession of Faith,  told their Deputies in the presence of his whole Court, I have received your Confession, and have red it twice over; We have found that there is no error therein against the fundamentals of Christianity, and especially against the Article of the Trinity, wherein others do err; your Confession is agreeable to the common Faith of Christians, and therefore you and yours shall enjoy peace. After the death of Sigismond, before they proceeded to the election of a new King, all the States of the Kingdom were assembled together in the Month of January, 1573. and enacted an irrevocable Law, that the Crown should not be given to any person whatsoever, that would not promise to preserve Liberty of Conscience, and a free Exercise of the two Religions, the Roman catholic and the Protestant. And because Henry de clois, who was elected, made a scruple of taking the Oath, one of the Noblemen took the Crown and went out of the Church, saying, Either you shall swear, or you shall not reign. This Decree had been ratified and confirmed by divers Treaties in the years 1586, 1587, and 1632. nevertheless, contrary to all these Laws, Popery hath within these twenty, or twenty five years, violenty extirpated the Reformation in Poland; they have shamefully and maliciously confounded the Protestants with the Socinians, they have driven them out, depopulated, and ruined them. Behold! one of the greatest States of Europe taken away from the Reformation.  
Lastly, France, that enclosed within her bosom one of the most considerable parts of the Reformed Church, is going to ruin, and she may be accounted from this time as entirely lost. It is true, that because she never had on her side the Royal Majesty, and authority of the Laws, she seemed to make a less figure in the World than other Churches, whose Sovereign Princes are Protestants; nevertheless, for the number of People, for learned Men, and also for Persons distinguished by their great Characters and Offices, she would not yield to any. At this day Popery hath seduced most of her Nobility, beaten down her Churches, banished, driven out, and interdicted her Pastours; and that which remains may be accounted as nothing, since the total destruction of this Church will be but the work of a few Months.  
Therefore it behoves Protestants to take a view at one prospect of all that which Popery hath taken from them within these thirty or forty years; how many Kingdoms and Provinces. Every Province feels its own pressure and grievances, their neighbours see them, but they do not foresee the mischief afar off, and are not sensible thereof. The Provinces of Germany, bordering upon Hungary, Silesia, and Moravia, are witnesses of the persecution that the Church suffers there. They are not much concerned thereat, and yet less at the miseries that the Churches on this side the Rhine undergo, which they know not. It is necessary then to gather together all the complaints that come from all parts of the catholic Church, wheresoever dispersed or distressed, to make one general cry, to be attentive to it, and to be moved therewith. We ought to cast our eyes on this deplorable multitude of the faithful, that throughout all the quarters of Europe groan under the cruel bondage of Popery that binds their Consciences in Chains, and oftentimes confines their Bodies in loathsome Prisons. Finally we ought to consider what may be the consequences of those things we now see.  
It is without doubt a general oppression of the truth of Religion, and consequently of the liberty of all Protestant People. Popery is a Monster that devoureth without ceasing, and that never saith, it is enough: can it be imagined that when it hath finished in France, and put that country into the same condition as Hungary, and Bohemia, that it will stop there? When Rome shall have reunited so many Powers who shall be able to make head against her? Those that are at present in Peace, under the protection of Protestant Princes, do not observe, that as many Parties as Popery takes from them, so many Props and Supporters they lose. The Protestant Princes are not only obliged to sight for the Altars, but also for their Lives and Liberty; for Popery will not fail to labour efficaciously, and with good success, to make them bond-slaves to Rome, as they were heretofore, when the Protestant Party shall be reduced to an extreme weakness; they will call to mind that formerly the Pope hath denounced Interdicts and Anathemas against those Princes that have shaken off his yoke: Rome will deliver up their country to the first that shall seize thereon, under pretence of heresy and Rebellion against the Church. The Sovereigns that are on the side of the Bishop of Rome, will take care to provide themselves, as they have done heretofore, with these thundering Bulls of the Pope's, and will vanquish these Princes that are inferior to them in Forces. This will not be done all at once, that they may not stir up the whole World in their defence at the same time; but the Popish Princes will by degrees depopulate Province after Province, and will spoil and deprive the Protestant Princes of their Dominions. These are the natural consequences of what hath been seen of late: It is therefore absolutely necessary for the Protestants of Europe in time to provide for their safety, and to be solicitous for the preservation of their Religion. You have seen the evil, let us now seek for a remedy.  
This remedy is not difficult to be found; it is certain that Disunion and Division hath proved our ruin, it is a re-union and conjunction alone that can save us; we are bewitched to be continually quarreling, and to render ourselves odious one to another, under the factious names of lutherans and Calvinists, Episcopal and Presbyterians. The Protestants of the Confession of Ausbourg behold without concern, or regret, the destruction of those whom they call Calvinists, but they do not take notice that Popery is our common enemy, and that we have in the bottom the same interests. They ought well to consider,  
I. First, That we are all descended from the same ancestors, and that they that took so much pains in the Reformation, notwithstanding the diversity of their Opinions, did always respect one another as Brethren. Melancthon had certainly the same sentiments with Zuinglius; Luther knew this well, he hath often had sharp words with him; but in the main they bore with one another's sailings, and remained Colleagues and Brethren to the day of their death.  
II. That Popery is an irreconcilable enemy to the Reformation; there is no Peace to be hoped for between them; they desire no less the ruin of those that are called lutherans than of them go under the name of Calvinists: to day they flatter the Protestants of the Confession of Ausbourg, but it is only to devour them to morrow. They may be easily convinced of this by experience, & by that which hath happened in the last Persecution of Hungary. The lutherans have been no more spared than the Calvinists, this hath been confirmed every day in Silesia and Moravia.  
III. They ought to consider in the third place, that Europe being divided into two great Parties in point of Religion, viz. that of Popery, and that of the Reformation, all that one loseth the other gaineth; so that all that which is taken from the Reformation sortifies Popery: when that which is called Calvinism shall be destroyed, the Popish Party will be arrived to that height, that the lutheran party will be no longer capable of making any resistance. Although it were granted that the lutherans and the Calvinists were so opposite as to look upon one another as Enemies; nevertheless they ought to unite together against the common Enemy that is more formidable than they. This is a Maxim known to all that have any knowledge in the first Elements of Policy.  
IV. I have already said, and it ought to be remembered for a fourth reason to induce Protestants of all persuasions to reunite, and that is, That the way that they take leads directly to that slavery under which Europe hath been seen to sink heretofore. We ought not to look upon this fear as vain, and without any cause, in regard that the mischief seems to be afar off; for they must needs be very little conversant in History, that are ignorant that the Tyranny that hath caused all Europe to groan, hath proceeded from much weaker beginnings.  
There are several sorts of reunion; there is a reunion of Opinions, and a reunion of Interests; the reunion of Opinions hath been divers times endeavoured by the Protestants of both Confessions: it is true, the attempts have never had the wished-for Success, but God can do that at one time, which is not done in another. The necessity of reuniting was never so great as it is now, and necessity oftentimes passeth for Law. Moreover in waiting for this reunion in judgement, which God will cause when he pleaseth, Protestants ought to reunite in interest and to consult together to take proper measures for the common preservation of the Protestant Religion, and to defend themselves from the oppression of Popery.  
This conjunction of Interests would be a means apparently infallible, not only for the preservation of the Reformed Religion in the States where it is predominant, but also in other Countries where Popery is Supreme. The Protestants well united would make a Party considerable enough in Europe, to cause themselves to be regarded and heard: England, Sweden, Denmark, the most Puissant Electors of Saxony, of Brandenburg, and Palatine, the most Puissant Princes of Brunswick, Lunenburg, Zell, Hesse, and all the Free Cities and Towns of Germany, the High and Mighty Lords the States of the United Provinces, and the Cantons of Switzerland, all these Powers and Potentates I say, might desire with efficacy, nay, I durst avouch that they might become the terror of all Europe. There is no appearance that the Emperour, that hath neglected the Entreaties of some well disposed Princes, would not have harkened to those, that would have talked to him freely on the behalf of so venerable an Union. This is the artifice of these Powers, that for above two hundred years have sought all opportunities to oppress the Protestant Religion, and the liberty of Europe: They labour to divide the Protestants, and in so dividing them, which they have always undertook with good success, they weaken and enervate them in such manner, that they are not any longer in the least to be feared; they cause them to draw the Sword one against another, they set them at variance mutually to destroy one another; in the mean time we take not the least care to avoid our final destruction, since we perish both by our own Arms, and by those of our Enemies.  
Moreover there would be reason to hope that the good Offices and Intercessions that would be employed to stop the Persecution in all the places of Europe, would have a happy Success, because those that should make them, would have Power sufficient to maintain them, and solid Reasons to enforce them: For after all, I am of Opinion, if they could but find means to disperse from the presence of Sovereigns, whose authority they abuse, a troop of tedious, cruel, perfidious, and persecuting ecclesiastics, it would be impossible for these Princes to abstain from entering into their true interests, and from harkening to reason that speaketh so load; it were easy to represent to them that they make their States desolate; that they draw upon themselves the Wars of the malcontents; that they open a gate to the common enemy of Christendom; that they put themselves in a necessity of spilling the blood of their most Loyal Subjects; that they sow in their Dominions the Seeds of a future Rebellion; that they diminish Trade and Commerce, and that they discontent their Allies. To the end that this last Article may carry its force with it, the Allies ought effectively to appear dissatisfied, and their Resentments ought to be unanimous; for that which causeth the jesuits, and other persecutors that frequent the Courts of Princes that profess themselves catholics, to obtain so much credit, is that they are ready to affirm, that Persecution against Protestants is no impediment or prejudice to the affairs of State; that Negotiations are not thereby retarded or obstructed; that the Protestant Princes abroad are not concerned how Protestants are treated that are not their Subjects; that the fear of War alone doth great matters; that they have nothing to do but to make themselves terrible to their neighbours, and they will accomplish all their Designs with a great deal of ease: But these evil Counsellors do not consider, that Alliances that subsist only by fear, are dissolved as soon as that fear ceaseth. It is the ordinary course of human affairs; they are not always in the same Station; when any States that caused others to tremble, and thereby detained them in their Interests, happen never so little to lose their Reputation, their Allies fall off in great numbers. There are no firm and durable Alliances, but those that are linked together by love and mutual confidence. Moreover it may be observed, that Europe being divided between two Principal Houses, that of France, and Austria, either of the two that should have the prudence to comprehend all the Protestants within her interests by a favourable entertainment, would gain so great an advantage over the other, that she might be called, in some sort, the Mistress of the Universal Monarchy, of aspiring to which with so much eagerness the Austrian Family was formerly accused.  
They must needs be blind that cannot see what hath most contributed to the failing of this great design of the House of Austria, and to reduce it to that condition wherein we now see it; it is persecution. By persecution they have lost the Low-Countries; by persecution they have laid waste Bohemia, and depopulated the Hereditary Provinces of Germany; by persecution they have lost the Kingdom of Hungary, by persecution they have drawn upon themselves the War of the malcontents; by persecution they have opened a gate to the Turk, who in two Campaigns hath made all Austria desolate, and destroyed the States of the Emperour; insomuch that if this War should continue yet two years longer, the Emperour's affairs would be but in an ill posture, whatsoever advantage he might gain: For the victories that he may obtain will not hinder the War from making his country voided of People, and his purse empty of Money. That was a glorious Campaign wherein they driven the Turks from before Vienna, but there would not be need of two more such Campaigns to finish the ruin of Germany.  
This example ought to make some impression on the subtle spirits of those that approach near Princes to give them counsel. Sooner or later there is reason to believe, that those that shall rise up for the destruction of those whom they call heretics, will be forced to aclowledge, that they have unfortunately engaged them to take measures very opposite to their Interests. It is apparent that the zeal of Protestants will one day awaken. A man may sleep and continue to slumber as long as they only push him, but he will quickly awake when they once come to prick him. When the Protestant Princes shall perceive that their ruin advanceth if they do not take care, they will manifestly reunite, and acting jointly together, they will be able to make their Enemies partake of the danger and fear. I pray God divert these ominous presages, and never permit Religion to be a pretence of War in Europe.  
Vis consilii expers mole ruit sua.  
Power without Wisdom, and destitute of Reason, never succeeds, at least not long; but Wisdom backed with Power cannot fail of success: Wherefore the Reasons of the Protestant Princes, without other Arms, enforced by that strength that their reunion would give them, would certainly produce those good effects that might be reasonably expected. And among these reasons, besides those that I have already lightly touched upon, it might be represented effectually to wise Princes, such as the Emperour, and the most Christian King, that their Clergy engages them in a Conduct that is highly injurious to their good Faith; for without doubt those against whom they arm with so much severity, are good Subjects, unto whom they had promised not only Toleration, but all Protection. It would avail nothing for the Emperour to answer, that by the Treaties of Peace of Germany, between those of the catholic and Protestant Profession, every Prince is to remain absolute Master of Religion within his own Dominions; this is very true; but who can pretend to be Master of a thing after he hath given it away? By virtue of these general Treaties of Peace the Emperours of the House of Austria had received the Homages and Submissions of their Protestant Subjects in the Hereditary Countries, on this condition, that they should permit them to enjoy all liberty in point of Religion. The People of Bohemia lived under the benefit of Edicts and Treaties made at several times, and especially in the year 1609. The Hungarians also had treated with the Emperour for Liberty of Conscience; so that the Emperour was no longer Master in matters of Religion, since he had agreed to the Treaty. If it be objected to this, that faith ought not to be kept with heretics, it is an horrible Maxim that is almost generally exploded; if it be alleged that Sovereigns do owe nothing to their Subjects, into whatsoever engagements they may enter with them, it is a Tyrannical Maxim, and the most destructive of the public Peace and Repose, of any that e're were broached in the World. Infidels maintain it by force of Arms, not being able to do it by Arguments, but the Faith of the Christian Religion abhors it.  
If it be affirmed moreover, that these Decrees of catholic Princes in savour of their Protestant Subjects, were only conditional Declarations, and that remain in force, no longer than during the good pleasure of the Prince, it will be easy to reply, and to prove it too, that there is nothing more false than this Assertion. We shall evidently make it appear that these Decrees are irrevocable,( the Princes that granted them have called them so.) These said Ecticts and Decrees may be considered under five Heads. 1. As Treaties. 2. As Edicts simply. 3. As Royal Concessions. 4. As Privileges. 5. and lastly, As Donations. On whatsoever side we look upon them, they are not liable to be revoked.  
I. First, They are Treaties according to due Form. It appears by the Books that Mesnier and Soulier have published, that the Edict of Nants was not confirmed till after a Negotiation of three years, between the Commissioners of King Henry IV. and the Deputies of the Protestants assembled sometimes at Loudun, sometimes at Saumur, sometimes at Chastelleraut, and sometimes at Vandome. The Memorials of this Negotiation are yet to be seen in the King's Library, and in that of Monsieur Colbert. If these are Treaties, they ought to be kept inviolable according to the general Law that is common to all Nations. furthermore, that Subjects have a right to treat with their Kings all Histories bear witness, and if it be denied, all mutual confidence and foundation of security between the People and their Kings falls to the ground; when once this Maxim shall be established, That a Prince is not obliged to keep Treaties made with his Subjects, Princes and their Subjects will be in a continual distrust one of another; a People will never be able to receive a Sovereign, nor to treat with him on certain conditions; for they will say that they can have no assurance that he will keep his word with them: suppose a great Lord should revolt from his Sovereign, and should draw a considerable party of the States to his side, there would be no means lest to make a Peace or Reconciliation satisfactory enough to the minds of the People, so as they might safely rely thereon; for who will assure them that four days after the Treaty they shall not be hanged, have their Throats cut, or be treated as Rebels? The most Christian Kings of France have thought themselves obliged faithfully to keep the Treaties made with the House of Guise, that would have snatched the Crown from their heads. They are altogether inexcusable that violate a Treaty which they have promised and solemnly sworn to observe; at least if the Subjects with whom they have treated have not rendered themselves obnoxious or unworthy thereof. But the Enemies of the Protestants, either in France or in Hungary, will never be able to prove that they have attempted any thing against the Sovereign since the ratification of the last Edicts.  
II. If we consider the Declarations under which the Protestants have lived in the States of Europe of the catholic Profession as simply and purely Edicts, it is also certain that they are irrevocable: For otherwise it must be supposed that there are two sorts of Edicts, one that may be revoked, and another that cannot be revoked; if this distinction is vain, why then do they make it? If the observation of all Edicts depends equally on the will of the Prince, they do but mock the World when they put at the head of an Edict, that it is made to be a perputual and irrevocable Law: this is to deceive the miserable, under colour of good faith and integrity. If proofs were to be drawn from History and Law, a whole Book might be compiled to make it appear, that there are Decrees, the revecation whereof cannot be permitted, at least unless the Parties concerned do desire it, and agree to it with one accord; or the Persons to whom the Edicts were granted are no longer in being. Neither the one nor the other of these circumstances occurs here: We still subsist; our Society is altogether the same as it was when these Edicts were granted to us, and the diminution that it may sustain, supposing any hath happened, is not of that moment, as to serve for a reason to revoke the Edicts. I do affirm also that there were more Protestants in France at the Pyrenean treaty, than there were in the time of the Edict of Nants; we have lost only some Grandees, but the People in general hath multiplied; we are then yet in being, and we do not consent to the removing of the Edicts: So that there is nothing can make them Subject to be revoked.  
III. It is certain also that the Edicts in favour of Protestants as well in Germany, as elsewhere, are Royal Concessions, and that the Concessions of Sovereigns are irrevocable; for otherwise all security, and mutual trust and confidence in any State, is made voided, and of none Effect. Suppose a Prince grants a permission to a Society of Merchants, to establish a Company for the better managing of the●r traffic and commerce to the Indies; if the Royal Charter be not valid, if it depends on the capricious humour of an evil counsellor, with what safety can people make any considerable progress therein, or venture all their Goods, and those of their Friends, on such a bottom? A Sovereign permits his Vassals to associate themselves, and to unite their interests to resist a common Enemy, if this Alliance and Treaty that is made is subordinate to the will and pleasure of a single Person, what disorder may there not happen, and what confusion would it make in a Kingdom? There are then Permissions and Royal Concessions that cannot be revoked. Now if there are such, who can doubt that this permission which the Protestants have obtained of Roman catholic Princes, to be confederates in the States, to form a Body, to have their Discipline, their Synods, therein to make Decrees and Canons, and to cause them to be executed, is not of the same kind? All this is not done by a simplo Toleration, but by an express Permission in due form, by Declarations, Edicts, and Decrees. To excuse all that is done in Europe against Protestants, it is alleged that they have indeed been tolerated for some time in catholic Countries, nevertheless they are not obliged to continue this toleration but as long as they shall think sit, and that a Prince hath always a right to suppress a Religion that is only tolerated: But those that talk at this rate, do maliciously confounded a Religion that is licenced by authority with a Religion that is barely tolerated. The Roman catholic Religion is tolerated in the United Provinces but not licenced, it hath neither Edicts, nor Laws, nor Declarations on its side; on the contrary it is forbid by the Placharts of the States, however it is tolerated notwithstanding the Laws: And would to God that the Protestant Religion might enjoy the same Peace and Tranquillity in the Countries where Popery Reigns, under protection of the Edicts that have been granted them; as Popery now enjoyeth in Holland, under the savour of this simplo Toleration. The Protestant Religion, in those States where it hath obtained Edicts and Declarations, is not simply tolerated, but licenced and authorized by Royal Concessions.  
IV. It is manifest that the Edicts of Pacification are also Privileges, and that on this account they are likewise irrevocable. I say they are Previleges; are they not great ones too, and of a large extent, to have Churches, Schools, Revenues, Houses, to have power to exercise Civil and Military Employments, to enjoy the same advantages as the other Subjects of the Kingdom, and to have even certain peculiar exemptions? The very name of a Privilege naturally imparts an impossibility of being revoked, at least if the particular duration thereof be not prefixed, otherwise all privileges without limitation of time are of course looked upon as perpetual. Kings have granted large Privileges and Immunities to Monks, Monasteries, and Abbeys; would the Roman Clergy be willing that Kings should be persuaded that they had a right inherent in their Person to revoke these Privileges? What an outcry and noise would be made if this should happen? The Pope himself, who is clothed( according to the opinion of these Gentlemen) with so great fullness of Authority, hath he power to revoke all the privileges that he hath granted to Crowns, Communities, Chapters, and Religious Orders, and if he should go about to do it without a cause, would they submit in this case, or would they aclowledge that he had right on his side? There is no State in the World, howsoever Arbitrary the Government may be, where the principal Cities have not Privileges, Exemptions and Rights; If Princes may lawfully revoke the Privileges and make them voided, merely because it is their pleasure so to do without any default of the Inhabitants of the said Cities, what Disorder and Confusion would this bring on their Kingdoms?  
V. Finally, If we consider the Edicts as Donations, it is well known that according to all the Rules of the Civil and Canon Law, there are irrevokable Donations. Now it is evident that if there are Donations that bear this character, without doubt those that Roman catholic Princes have granted to their Subjects professing the Protestant Religion are of the same Nature. They have given them their Churches, their Barying Places, their Schools and their Universities, and all this in the best form that can be imagined, by Solemn and public Acts, by Commissioners, and by a right of Possession; and this Possession also is confirmed by a double and triple Prescription, that takes off all pretensions of recovery, although the forms had not been observed.  
These Reasons and many others that might be brought on this Subject, are so cogent and convincing, that we cannot doubt of their Efficacy if they were duly urged and represented to those sovereigns, who want neither good Intentions, nor Royal virtues, yet suffer themselves nevertheless so unhappily to be beguiled, by a Clergy of misguided Zeal, that perpetually besieges and solicits them to the ruin of their most faithful Subjects. It were much to be wished, that in all the States where the Protestant Religion, as well of the Confession of Ausbough, as of that of the Suitzers is still predominant, the Clergy would rouse themselves from that drowsy Lethargy wherein they seem to be over-whelmed, and that they would, with one accord, mutually labour on all sides. First, To cause that hatred to cease that is nourished and fomented to this day, amongst the Lutherans and Calvinists; the Episcopal party and the Presbyterians. It is a shane that in Germany the Chairs and Churches consecrated to the Holy Ghost, who is Charity itself, should ecchoe with Invectives against Persons whom they ought to regard as Brethren; and that elsewhere, for small trifling differencies about discipline and government, this should be so far embitterd as to treat one another as Anathematized and Excommunicated. This is not the Spirit of the Primitive Church, that supported the weak, and tolerated the Jews converted to Christianity, though they were under this great error, that the Law of Moses ought to be observed with all its Ceremonies in the Christian Religion. 2. It behoves the Clergy, after they have abolished this enmity among the People, to endeavour first to reunite them by way of mutual forbearance, waiting for a favourable opportunity entirely to close up the wound, and to reunite them in their Opinions. 3. The same Protestant Clergy ought in this point, a little to imitate the Popish Clergy: and as the later never cease to solicit their Princes to the destruction of Protestants; so these ought continually to represent to Princes their duty, and the indispensible obligation they lie under to maintain and promote the work of the Reformation, that hath cost their Ancestors so much pains and care. God forbid that the Protestant Clergy should strive to inspire, into the minds of Princes, Counsels tending to the effusion of Blood, and to violence against their pretended catholic Subjects; We ought never to render evil for evil, nor to walk in those dishnourable ways that we have justly marked with reproach. But at least they ought to conjure them to employ all the good Offices, and all the means that are permitted by the Gospel, to prevent the ruin of their Brethren, who are in Distress, and expect no succour but from Heaven, and the Charity of good Christians. 4. Lastly, The Protestant Clergy ought to become Mediators for the reunion of Protestant Princes, and to cause them always to have regard to their true interests, that they may jointly study the preservation of Religion and the Liberty of the Reformed, throughout all Europe.  
I have but one advice more to offer to Protestants, and that principally respects those that groan under the oppression of this present Persecution; a reunion hath been proposed to them: many years have passed since this proposition was first made in France; At present they talk of it more than ever, and they think they have reduced the Reformed to a necessity of harkening thereto. They have no more Churches, no more Pastors, no more Sacraments; either they must seek for them in the Roman Church, or they must altogether neglect them. They have also no more Liberty of Conscience, no more Offices, no more Employments, and no more means to gain a livelihood; they are over-loaded with Impositions, Fines, Taxes and Soldiers, they led, in many places the most sad, the most languishing and the most disconsolate life that can be imagined; they are in a continual fear of new miseries and sufferings; They banish themselves voluntarily, they go a Begging in foreign Countries, they abandon their Goods, Houses and Country; and they entreat leave of the King, to permit them to go and find out habitations elsewhere, since His Majesty is not pleased to let them live with them, in Peace and Liberty of Conscience: But they cannot obtain that as a Favour, that would be accounted by others as punishment, that is, to be sent into Exile. They are locked up within the Kingdom by rigorous Edicts. The Popish Clergy that abuseth the good disposition of the King, believe that by these means, they have compelled the Protestants of France, to accept any conditions that they shall be pleased to make for them; and they verily imagine that they shall bring back all this great People into the Bosom of Popery, under the specious pretence of a reunion; but who doth not see the snare? what sort of a reunion do they make us hope for?  
I can conceive but three notions of reuniting; The first is by way of Toleration, according to which the Communions should remain, every one within its bounds; and should preserve their own Opinions and Ceremonies; But they should not Anathematize the others: on the contrary they should mutually communicate one with another, the Papists with the Protestants, the Protestants with the Papists, the Lutheran with the Calvinist, the Calvinist with the Lutheran, &c. This is a model of reunion framed by Mr. Duisseau, and hath gained a considerable party in France. But this is not that which the Church of Rome would have, and means, when she talks to us concerning a reunion; She hath no design to leave us our Churches, and the exercise of our Religion; for she hath already taken them from us: she would not only Communicate with us, but she would have us altogether Communicate with her: however at the price of Renouncing our Doctrines and Belief, we cannot, on our part, join hands with them in such a reunion without being guilty of a shameful Prevarication. This sort of reunion may very well take place amongst the Calvinists and the Lutherans, the Presbyterians and the Episcopal Party, Because their differences are not in Foundamental Truths. But this would be the greatest piece of sottishness in the world, to go and Communicate with the Church of Rome, to adore her Sacrament, to Prostrate ourselves before her Images, and to Pray to the Saints with her, as long as we remain in the same Sentiments and Judgments that we now Profess.  
A second sort of reunion is that which would be made by a pure and simplo return to the Church of Rome, on this foot, that those things which we condemn therein are not essential, that for the most part they are only disputes about words, and that as for what remains of the reality of the controversy, it is of no importance. This is the reunion that is proposed to us: Thereupon we ought to go over to the other side, for if we believe that the Roman Church is not Idolatrous, that she is pure, and that there is nothing essential to be reformed, we ought immediately to re-enter into her Communion. But at the same time it must be confessed that we and our Fathers have been very outrageous to break off from a Christian Church without reason, that we have been slanderers in accusing the Church of Rome of Crimes that she never committed, that our Fathers have been Fools, Sots and Mad-men to suffer Martyrdom for trifles and things of no value, and that did not deserve any disturbance to be made about them. Every one is at liberty to gather from hence what he shall think fit: but let them not call this a Reunion, let them give it its proper name, viz. an Abjuration of our Schism and Errors, let them invite all the Reformed upon this score, we cannot help it. Since Monsieur de Maux hath took the pains to compose and publish a Book entitled a catholic Exposition, written on purpose on this very Subject, to procure this sort of Reunion; all those that shall suffer themselves to be caught in this Net, and shall wilfully Reunite or join with them on this account, are to be esteemed no better than miserable Traytors, worse beyond comparison than they who without Reasons or Formalities, do openly renounce Calvinism as an Heresy. They Impeach their Fathers, their Ancestors and themselves, and without changing( as they pretend) their Opinion, they enter into Communion with a Church which they believe to be Involved in Errors, but( say they) these Errors are Tolerable. From believing that the Sacrament is only Bread as to its Nature, they are ready to Adore it as the sovereign God of the Universe, and think to save themselves by directing their intention, without paying any Adoration to the Bread: From believing that there is no Worship neither of dulia nor hyperdulia due to the Saints, they are willing to assist in a Service, in which they ask of the Saints all that they would obtain of God; They Communicate with a Church that builds them Temples, that Sacrificeth the Body of Jesus Christ to their Honour, that Swears by their Name, that makes Vows to them as unto God, and they think to be safe, by saying with their Catechist, that all this is done after the same manner as we desire the Saints that are here on forth, to Pray for us. From believing that Images ought not to be worshipped, and that the Adoration of them is forbid in the Second Commandment, they can agree well enough to communicate with a Church that ordains Prostrations and burning of Incense before them, the placing them on the Altars, the carrying them about in Processions and the Kissing of them; and they think it sufficient to prove them to be blameless, to say that they do not Worship the Images, but only make use of them to ascend to the Originals. This is a gross and shameful dissimulation, and I cannot but wonder how men of Repute, such as Monsieur de Meaux, and the other renoncilers could make a resolution to invite us to so Criminal a Reunion, and to so degenerate and base an hypocrisy, unworthy, I will not say of every Christian Soul, but of every Man that hath not renounced all sense of honour: for nothing can be more Ignominious, than to make a contradiction between our Actions and Opinions; to think one thing, and to act another. We earnestly exhort all Protestants, before they engage in this sort of reunion, to red with attention, and without prejudice, the Answers that have been made to the Exposition of Monsieur de Meaux: they will see whether these Lenitives are real and in good earnest: they will see whether it be true, that they do not Worship Images in the Church of Rome, and whether they do not render to Saints the same true Adoration that is due to God alone: They will see if they can, in Conscience adore that which, according to their Conscience, is only Bread: They will see if they can aclowledge as the Head of the Church, him whom the Holy Ghost delineates so lively to us, as a Beast, with many Horns, that carrieth the names of Blasphemy on his Forehead: They will see if they can with a good Conscience, communicate with a new Sacrifice really different from that of the across, whatsoever they may tell them. We would entreat them also, before they fix their resolution, to peruse the Book called Solid Objections against Popery, that they may see whether they are mistaken who affirm, that the Church of Rome hath for her Head, the Beast of the Apoclypse, that it is an Empire purely Carnal, that her Pol●cy is merely human, that the Spirit of her Popes is a Spirit of Impurity, that her Empire is founded on Covetousness, that her God is the God Mammon, that her Soul is Pride, that her Corruption in all Ages hath caused almost a Total privation of the Spirit of Grace; that the Spirit of Reprobation is visible in all her Authors, scholastic, Canonists, Legendaries, Writers of Practical Devotion and others, that her service hath not the Characters of Spiritual and reasonable, that she is in a state of variance and sensible deviation from the Law of Christianity, that she acts as an Enemy against this Law, that she abuseth it after a lamentable manner, that she is entirely sounded on Fables, and that her spirit is a spirit of Calumny and Persecution: Let them examine, I say, all this, before they think of a reunion of the nature of this that is offered to their consideration; and let them see if they can be saved in a Church so composed, looking upon her as corrupted, and not carrying any alteration in her corruption. Especially the Pastours who are accused of hearkening to such a reunion, ought to recollect themselves, and to consider, that they shall not bear their own Iniquities only, but that they shall answer for all the People, whom they shall have Seduced and lead back into the valley of Darkness, and of the shadow of Death, in causing them to descend from the mountain where God hath spoken openly, and published his righteous Laws.  
A third manner of reuniting with the Gallican or Roman Church, would be to slaken the reins on both sides, to tolerate something, and to reform that which should be absolutely incompatible with the purity of Conscience, and the true service of God. This way would not be unreasonable, if they would follow it and proceed therein in good earnest: Why should not we Tolerate that in the Church of Rome, which we would be content to tolerate elsewhere? on the contrary for the good of the public peace, and because it is an Ancient Church, and of a vast extent, we ought to tolerate more in this Communion, than we would willingly in any other. But what reason is there to hope, that we may obtain a reformation of the principal errors of the Latin Church, or condition that we should tolerate the rest? what manner of dividing is this? all on one side, and none on the other; there must be a mutual toleration, say they; and when we come to the bottom, the Church of Rome will abate nothing, and pretend that we should tolerate all, let us inquire whether the proposition that is made to us can be real.  
In the first place, what will be done with these Hypothese; that are absolutely Incompatible with the Reformation, that they are Infallible, that they are not in any thing, nor cannot be deceived? If they are Infallible, they would find it a hard matter to retract, and to confess that they have been deceived, and we should have no right to demand it. Hath the Gallican Church, in proposing a Reformation, any design to fall off from the Church of Rome, whom she styleth the center of union and unity? Nevertheless without this there can be no peace: for we cannot be under the dominion of a See, that we must believe to be the See of Satan, as long as it shall lift itself up above the head of all Christendom: what moderation can be expected from a Church, that sets on Authors, to maintain that we are Anathematized, reprobated, destined to damnation, and without the Church only, because we do not believe the absolute necessity of Baptism? You may judge if after this, it will be permitted us in the Gallican Church, not to believe the real presence, and to say so.  
Secondly, if the Gallican Church, had a mind to abate any thing it would be apparently in the point of Worship, that she believes not to be of absolute necessity, such is the Invocation of Saints, the Adoration of relics, and other matters of the like nature. In the mean time, this same Author before cited namely, Monsieur nichol, in a Book entitled, The pretended Reformed convinced of Schism, persists to prove that we are Schisinaticks, and separated from the ancient Church, and all the Communions of the World: that is to say, that we are out of the pale of the Church, and without hope of Salvation, because we will not pray to Saints, nor prostrate ourselves before their relics. What may be expected fom the Jesuits and Monks, if a Man of the greatest note at present among the Jansenists, talks at this rate? This is not a Scribe of the lower class, he is a Man that writes judiciously, politely, and after mature deliberation; neither is he a skirmisher at random, that enters the lists without order; he is a person chosen and employed by the whole Clergy, to confute the Answers that have been made to the Book of, The solid Objections against the Calvinists, and especially to defend the Pastoral Letter of the Clergy, to the Reformed of France ' He is a Man then in Authority, He is a man that speaketh in the name of the whole Gallican Church, and you see all the accommodation she is willing to allow us: Anathema if you do not believe that Baptism is of absolute necessity, and that it is exceeding pious and profitable, to invoke the Virgin Mary, as Goddess, giving her an hundred titles that belong to none but God, and asking a thousand things of her, that none can give us but God alone.  
Thirdly, let us consider what we may expect for the future, by reflecting a little on that which is past, It is about twenty years, since they have talked to us of th●se means of reunion, what hath this produced? what have they done, to open to us the gate wider, and to remove obstructions in the way? have they so much as abated one Ora pro nobis? have they taken away Images? no, but we are  told, that they that fall down before them, and offer Incense to them, do not worship them. Have they corrected the abuses in the Invocation of Saints? by no means; but they tell us that all the Prayers that are not rightly conceived, and the Devotions that seem to be excessive, ought to be interpnted according to that sense, that the Church gives of them. Have they Translated the Service into the vulgar Tongue? very far from that, they have persecuted those that have rendered the Holy Scriptures intelliglble to the common people of France. Have they set about the abolishing a certain daily Sacrifice, so injurious to the Sacrifice of the across? not at all; they are only content to tell us, that it is no other Sacrifice than that of the across, and that in the foundation thereof, it is only an application of the Sacrifice of Jesus Christ. What alteration have they appointed in these vain and superstitious Ceremonies that oppress Religion? none, but we are  told that they are abused of private Persons, that the Church is not obliged to answer for them, and that this ought not to hinder our reunion.  
Peradventure, they have don nothing as yet, because they have not seen us in a disposition, to enter in at the gate that they have opened for us; but as soon as we shall have given our word to be contented with such, or such a Reformation, they will immediately go about to give us satisfaction. But by whom may we hope to see this performed? It is not to be expected from the Roman Church, that is to say, from the Pope and the Court of Rome, for it is well known, that they will not so much as extinguish a Wax-candle to oblige the Protestants, with whom they desire to have no peace. It is not to be looked for, from the Church of Spain, nor that of Italy, nor that of Germany, at least from that part thereof, that is subject to the House of Austria? for Popery hath its Empire as firmly established in these quarters of Europe as at Rome itself. It is notorious that the King of Spain, and the Emperor have no sort of inclination to come to any temper of relaxation, in favour of Protestants. It is then from the Gallican Church alone, that we may hope to obtain these Reformations; but is there any probability that she can suffer a Reformation, without making a Schism from the rest of the Roman Church? would Rome for example, permit it, that none should be obliged to worship Images, that they should expunge the Invocation of Saints out of the rubric, that every one may be left at liberty, either to invoke them, or not to invoke them, that they should abolish the use of Indulgencies, that they should restore the Cup to the People, that they should banish the Latin Tongue out of the public Offices, and that none should be compelled to Adoration in the Sacrament?  
Finally, I would willingly know what cofidence we may put in those promises that may be made to us, to induce us to a reunion. Suppose they should promise us, to leave Images only for a commemoration, to constrain none to the invocation of Saints, to take it out of the public Service, and remit it to private Devotions, to communicate in both kinds, with all those that should desire it, &c. what assurance I say can we have, that they will keep their word with us, when once we shall have reenter'd? when two perhaps, almost of equal strength, join together under certain conditions, in case one of the parties do not perform what was promised and agreed to, the other hath a power, of right, to cause it to be done by force; or otherwise the Treaty is renounced, and things are to be put in the same state as they were before. Now although the Gallican Church, under specious promises, should bring us back into her bosom, yet we may be assured, that she will stand to nothing that she hath promised.  
If an accommodation were to be set on foot in good earnest, it would be necessary for the Gallican Church first to agree upon, what she could, and would do in the matter of Reformation, and towards a reunion: after this agreement, she ought to begin, and really to put in execution that which she hath promised, that is to say, actually to put herself in that state, wherein it is requisite for her to be, to the end that we may be able to communicate with her; for she ought not to oblige us to quit our present station, till this be done. Therefore all those that shall give ear to any reunion, and shall effectually reunite themselves with the Gallican Church, merely upon her simplo promises of a Reformation, without an actual Reformation, are false Traytors, who are willing to be deceived themselves, that they may have an opportunity to deceive and seduce others.  
But altho' the Gallican Church should actually reform itself in some points that should be agreed upon, yet this would not be sufficient to rejoin with her immediately upon the spot. There are good grounds to fear the breach of Faith of some People who make it a matter of Piety, to violate those Treaties, Declarations, and Edicts that are the most inviolable, and the most religiously sworn to: who knows whether the Gallican Church may not act by consent with the Roman Church to delude us? She may have a private Dispensation from Rome, to counterfeit a Reformation, to take away Images, to purge the Divine Service from all Worship of Creatures, to restore the Cup to the laity, and the vulgar Language in public Devotions, and all this for a time: Six Months, or a Year, or even two or three years may pass over in this manner, and at length when the Birds shall be a little tamed, they would cast the Net over their Heads, they would quickly re-establish all that they had taken away, and they would not have occasion to take much pains to go very far to fetch it. We may judge of what may be done at Rome in such a Conjuncture, by that which hath been done concerning the catholic Exposition of Monsieur de Meaux: in the last Editions of this Book, are printed many Approbations from the Court of Rome; is it because this Court hath relished those mollifying Terms in the point of the Adoration of Images, and Invocation of Saints? We may take an Estimate thereof from the Writings of Capusucchi, and Cardinal Bona, both approves of this Book of Monsieur de Maux. The Author of the Answer to the Methods, hath produced the very words of Capisucchi, that urge the Idolatry of Images as far as possibly it can be. One Scultet of Hamburgh in his Antididagma against Monsieur de Meaux, transcribes the Passages of Cardinal Bona, who hath pleaded as strongly for the Worship of the Virgin, and hath stretched this point as far as any. These Gentlemen have thought it a very light matter to dissemble, and to disguise their Opinions, that they may with more ease catch the Calvinists in the snare. They may as well act on the same Principles in the business of the Reformation; to reduce so many People to the Communion of the Church of Rome, and to extirpate Calvinism, is worth their trouble, to suffer a Farce of 2 or 3 years to be acted. If then the Gallican Church would seriously propose a re-union, two things are necessary to be done; the first is, that she do actually reform her self in part, that we may be able to tolerate the other; the second is, that after this Reformation, a considerable time be allowed us, therein to see it confirmed by experience, and to take off all cause of suspicion and distrust. All these reasons oblige me to conclude, that it is impossible with a safe conscience to give ear to Propositions of a re-union, as long as Matters continue in the state wherein they now are.  
I would not be understood to be of opinion that all Propositions that the Gallican Church might make, ought to be rejected. I would very willingly consent to harken to them, provided she would no longer talk to us by way of Pompous Riddles, as she hath done in the Pastoral Letter of her Clergy to the Reformed of France; but would seriously propose some Reformation, to facilitate the means of our re-uniting with her. It is not known whither God will led People: sometimes they go farther than they think, and in that little that the Clergy of France should be willing to grant as reasonable, it would not be difficult to make her sensible that it would be a very easy matter for her to promote a Reformation, with exception to an Article or two. We should only require the retrenching of that, which she her self doth not believe to be of absolute necessity. We might demand of her to take away Images; the most sober party of the Gallican Church, confess that they are not of necessity, that it is only a point of Discipline, that the Church hath therein suffered a change, that she may suffer the like again, that in the four first Centuries, there were no Images in the Churches, and that they might be taken away. We might demand of her also, to purge the Service from a Worship of Creatures; there is not one that pretends to be a catholic, but will readily confess, that a Man may be saved without praying to Saints, therefore we should not require of her in this point the abolishing of any thing that is essential. We could wish that Divine Service were re-established in a Vulgar Tongue; the Clergy of France have themselves demanded this in the Council of Trent, they do not think then that this is of absolute necessity. We should re-demand the Cup for the People; Germany, and France have also redemanded it in the same Council of Trent; the Maronites who are subject to the Church of Rome, do Communicate under both kinds, it is not therefore a matter of necessity. We might demand of her the abolishing of so many vain Ceremonies, such as Confraternities, Scapularies, Jubilees, Stations, Indulgencies, &c. There is not a Man of sense in the Roman Church, that doth not aclowledge that all this is not good, at most, that it may promote Piety in the Faithful and simplo, but this is not of absolute necessity, for they would not condemn the Maronites, who are ignorant of all this. We should re-demand of her the liberty for Priests to mary; it is confessed likewise in the Church of Rome, that this is a point of Discipline, now every point of Discipline cannot be of necessity, and they would condemn the graecian Priests who are Married, only on this account. We would not be compelled to adore the Sacrament; at the present time, the Gallican Church declares to us, that it is not her intention to oblige us thereto, that she adores only Jesus Christ, and not at all the Species; we declare to her also, that our intention is to Worship Jesus Christ, in Communicating with his Sacrament: Let her not therefore force us to that, which according to this Principle, cannot be necessary; that is, to subscribe to the Decision of the Council of Trent, that would have us adore the Sacrament, and not to adore Jesus Christ after a manner that we can believe, that the Adoration hath reference to the Bread and Wine, or otherwise the Species. We might also require the taking away of Masses without Communions, this is also an affair, about which she cannot reasonably make the least scruple, for she agreeth, that Masses with Communicants, are much better, and more edifying. It is evident then, that it is only wrath, a peevish humour and obstinacy, that hinders the Gallican Church from granting us what we should demand of her; and if once this Refractory Temper were removed, I am persuaded that there would be nothing more easy than to come to an agreement. As for the Authority of the Pope, she hath, as it were, but one step more to make, to come to the truth; she hath already taken away from him his Infallibility, the Superiority over a Council, and the power over the Temporal Regalia of Kings, let her make an end, let her take from him the Authority over the other Bishops, and let her reduce him to be Master of Rome, as Monsieur Bossuet is Master of Meaux. I can hardly believe, but that the most enlightened of the Gallican Church at this day, are very near this. If they that harken to Propositions of re-union are Honest People, the advice that I have now given them, may be sufficient to oblige them to have a care of the 'gins and Traps that are set for them, if they are not so, all that I can say to them will be insignificant and to no purpose, therefore I shall add no more.  
FINIS.