THE Protestants Letter CONCERNING THE REUNION OF THE Two Religions TO THE ASSEMBLY OF THE Clergy of France, Held at PARIS, May, 1685.  
Humbly offered to the Consideration of all Protestants in England, as an Expedient for reconciling the great Differences in Religion now among them.  
LONDON, Printed for Nathanael Ranew, at the King's Arms in St. Paul's Churchyard, 1690.   

Licenced, Octob. 2. 1689.  
JAMES FRASER.   

TO THE WORSHIPFUL, AND HIS Honoured Friend, JOHN JONES Esq  
SIR,  
THE Uniting of Christians is so very desirable a thing, that the bringing it to pass will deserve the utmost of our Care and Pains; whoever offers any thing that tends this way, deserves to be heard. The Mischiefs of causeless Separation from one another, are not easily to be reckoned up: On the other hand, the Advantages of Uniting upon tolerable Terms are exceeding great. Upon these Considerations I think the following Papers well worthy to be made public; and no Man (I hope) will think it unseasonable to publish them at this time, when there are on foot honest Designs and Endeavours of procuring a lasting Unity among ourselves. This Opportunity which we have of effecting it, I hope, will not be lost; and I shall much rejoice, if these following Papers will any way contribute to so blessed an End: Upon that Score it is, that I cannot but commend them to the Consideration of all that wish well to our common Christianity; and, considering the Authors, and Occasion of this following Letter, I cannot think it will be unacceptable to any that are Protestants.  
I need not tell you why I prefix your Name: 'Tis but just that it should return to him, from whom the Copy, and the Opportunity of Printing it came. I trust, you will have no Cause to repent that you consented to this Publication: It is high time, in our several Places, to do all we can to the putting an End, as much as may be, to our unhappy Differences.  
God of his Mercy inspire us all with the Spirit of Peace and Charity, of Meekness and Modesty, and mutual Forbearance; and grant that we may mind the Things that make for Peace, and for the Edifying of one another.  
I am, in great Sincerity, SIR, Your most Affectionate Friend and Servant, Richard Kidder. October 21. 1689.   

Sirs,  
THere is a Report runs abroad in the World, that in your approaching Assembly, under the auspicious Influences of His Most Christian Majesty, you are to use your Endeavours, about that which that great King doth call his great Work; which is, the Reunion of his Subjects into one and the same Religion.  
The King hath very great reason to call this his great Work, because that if he bring it about, it will be the greatest Work that hath been effected these many Ages, and the most glorious Work too, and I may add to that, the most pious Work also, provided that it be done upon Principles conformable to Reason, Religion, and Piety. You have perhaps thought, Sirs, that the Protestants of France were very far from the point, to which they are designed to be brought: When they have been talked to of a Reunion, the greatest part of them have looked upon it as a thing impossible, and they have not seemed so much as to desire it; and probably, it is that Disposition of Spirit, wherein they were thought to be, which hath induced you to so harsh a Course against them. You were of opinion, that after you had mortified them, by the loss of their Temples, of their Liberties and Privileges, of their very Children, and, in many places, of their Estates, they would be the more easily brought to your Bent: But, Sirs, I dare assure you, that all this was needless, and that they who have seemed not to desire the Reunion, did lie under that Indisposition only upon account of the apparent Impossibility which they saw in that Design; for otherwise, there is not one of us that hath not, and doth not, with a very ardent Passion, desire to see an end of a Schism so scandalous, and which doth put so great an obstacle to the accomplishment of those Prophecies which do promise unto us the Recalling of the Jews, and the Bringing in of all the People of the World unto the Christian Faith.  
That, Sirs, which made us to believe this Reunion impossible, was, because we could not persuade ourselves, that we were sincerely invited thereunto; but that Deceit did lie at the bottom of this fair Pretence, and that it was nothing but a Snare laid to entrap us; for otherwise we believe, that there is nothing more easy, than to bring such an Enterprise to good success, provided, Sirs, that you would  yourselves with that Spirit of Equity, Reason, Wisdom, and Justice, which ought to be inseparable from Persons of your Character, called to the Conduct and Government of the Church.  
We would very willingly, Sirs, be persuaded of your good Intentions, and do gladly acknowledge, that the Gallican Church is the purest part of all the Roman Churches that are at this day in the whole World: The rest of the Churches which do still depend upon the See of Rome, do pertinaciously continue in their ancient dissoluteness, and in those Disorders wherewith they were reproached at the beginning of the last Age; but the Gallican Church is at this day composed of learned, understanding, wise and moderate Bishops, and such who (for the most part) have a great care of the Government of their Dioceses. This doth incline us to believe, that it is not the Spirit of Persecution which doth excite you, but that (in truth) you do seriously desire the Peace of the Church, and the Cessation of that grand Schism which hath divided the West, for above these hundred and fifty Years.  
You do well believe, that if the Gallican Church had but once reunited her Children into one and the same Society of Christians, her Example would be of great force and weight with all the rest of Europe; and that all the Western Christians would be found to return, in a short time, to a Spirit of Peace and Concord: And we are of the same Belief, together with you. For which Cause, we do offer up our Vows, with most sincere and ardent Prayers, that it will please God to inspire you with reasonable Thoughts, and put into your Hearts just Ways and Means for the enterprising and accomplishing of this great Work.  
It is an Affair which is common to us, as well as you; for we are one of those Parties that are to be reunited: It is therefore but reasonable that we should speak, and that we should be heard in this matter; and by consequence, it would be but just, that we should be permitted to assemble, and to confer together. Perhaps the Spirit of God would suggest unto us such Thoughts and Means as would not be displeasing unto you: But, in humble Expectation, until his good Providence shall bring that Work unto its maturity, and waiting until our whole Body can make their Remonstrances unto you, permit some particular Persons of that Body, Sirs, to acquaint you with their Thoughts. Their design is purposely to make you comprehend, that this Work of Reunion is not so difficult as you (perhaps) may have persuaded yourselves that it was: You may proceed therein by such ways as will assuredly bring it unto good success, without wounding your Consciences in the least measure, and without offering any violence unto ours. For the proof of which, we will lay down such Principles, wherein, Sirs, we are persuaded that you will consent with us, for they are contestable.  
1. In the first place, We suppose that you have real Intentions for a true Reunion (to take that Term in its most exact and strict signification.) All Treaties which are made in War, between two Parties) are properly of reunions. In none of all those Treaties whatsoever, doth any one of the Parties carry away all that it doth demand; for otherwise, it would not be to treat, but to receive the Law of the Conqueror; that is, to submit unto the Yoke of Oppression, as being the weakest and vanquished Party. But in every true Union, there must be a yielding on both sides; both do make high Demands, but each of them is contented to take much less: It is therefore necessary; Sirs, that you should explain yourselves upon that Particular; and we do believe you to be too reasonable, not to expect a satisfactory Answer from you. You will undoubtedly tell us, that you do speak in good Faith, and mean sincerely, when you speak of a Reunion; and that you conceive there may be a Relaxation made in some less important Articles, for Peace sake, and to bring back again, into the Bosom of the Church, so many Persons which (as you believe) are departed from it. For otherwise, if by the term of Reunion there be nothing meant, but (simply) a Return unto the Roman Church, though she do never reform herself, nor concede any thing demanded of her, it is clear that that is but a mere Abuse of the Terms, and can never be called a Reunion, it is nothing but a pure and simple Abjuration of that which you call Schism and Heresy. It is not to be believed, Sirs, that this is that which you intent; for you are more wise than to attempt such a Work, and not to see that it is absolutely impossible. It is not (I confess) impossible for a King, so puissant as ours is, to extirpate out of his Estates that which they call Calvinism: He hath already razed our Temples, scattered our Flocks, chased away the most part of our Ministers: That Temptation hath already prevailed over a great number of People, unto whom you do the honour to give the name of Converts. If, by your Advice, His Majesty do continue this harsh Course to his faithful Subjects, who desire nothing so much as the Glory of their Sovereign; if the King do force the Reformed, by taking away of their Children, by rigorous Edicts, by Sentences of Death and Banishment, to change their Religion, the weakest of them may (perhaps) return into the Communion of Rome, which, yet notwithstanding, they cannot but detest with all their Hearts; and so you will make a Company of Hypocrites, and profane Converts of them. The greatest part of those that are truly pious, will find a Retreat; and whatever care can be taken to shut the Gates of the Kingdom against them, yet they will make an Escape through the Windows. After this manner it is, that Calvinism will be extinguished in France: But this, Sirs, can never be accounted a Reunion, this is not, in all probability, that which you have in your aim to do; for this would be to bring the Kingdom to Desolation, to ravish from the King his Subjects, to add unto the Church false Christians, and unto Jesus Christ false Members.  
Besides all this, Sirs, it is not to be believed, that Men, of such great Knowledge and Wisdom as you are, can choose but conceive, That it would be very edifying, to sacrifice something for the Salvation of so many Thousands of Souls, which live in a State of Separation, and which you (by your Principles) are obliged to look upon as Souls which do destroy themselves. It is not likely, that you should be of the cruel number of Those, who say, That the Church would not put out a Wax-Candle in Favour of the Hugonots: For (in short) Reason, Piety, and Religion, do require a Toleration of the Weak.  
The Apostle St. Paul was throughly persuaded, that the Use of the Legal Ceremonies was Useless and Unprofitable; nay, that it was dangerous unto Christianity. He goes so far, as to say, That they who do observe the Law, do dis-annul the Gospel; and yet nevertheless, he doth constantly preach up mutual Forbearance. He requires, That the Weak should be borne with; That he that eats of all Things indifferently, should not despise him that makes a Scruple of eating divers Things; That Christians should proceed and keep Pace with each other in those Things wherein they do agree, until God shall reveal unto them those Things wherein they differ.  
The Evidence of Reason is so strong and so clear for this, that it is impossible not to discern it. The Salvation of Souls, and the Blessing of Peace, are two great Motives which ought to regulate the Duties of the Ministers of Jesus Christ: It would be a Cruelty (for which they must give an account unto God) to suffer Men to be destroyed, whom they might bring back again unto the Church, by granting them some certain things which would content them, without doing any prejudice to the Fundamentals of Religion. This then is our first undisputable Principle; namely, that all those of either side that will endeavour a Reunion, aught to search out Means whereby to content both Parties; not to stand upon the Point of Rigour, without any Relaxation; and for the Benefit of Peace, to yield unto any Thing which doth no wrong unto the Essence of Faith, and of that Worship which we own unto God.  
2. Our second Principle is this, That when once Men are come to that pious Intention, to yield mutually, for the benefit of Peace, they cannot (honestly) demand of each other any Relaxation in those things which either of the Parties doth believe to be of the highest importance, and of sovereign necessity for the Salvation of Souls. I will suppose that they do believe, as necessary unto Salvation, or as incompatible with Salvation, certain Things, which yet, for all that, are not of the Foundation, and so deceive themselves; but yet notwithstanding, the Party which is in that Error, ought not to be demanded to make any Concessions thereupon: The Reason of it is clear, because it would be to damn those People from whom such Concessions were extorted. A Man who should believe (for Example sake) that the Observation of Lent is absolutely incompatible with Salvation, and yet notwithstanding, out of Complaisance, and for the Advantages of Peace, should reunite himself unto a Church, with an unmoveable Resolution to observe it, would (undoubtedly) damn himself; he would commit a Sin against his Conscience, and, in some sort, against the Holy Ghost: Whatsoever is not of Faith, is Sin; and a Man who, in doing an indifferent Action, doth believe that he commits a mortal Sin, doth sin mortally: He acts (by a Spirit of Revolt) formally against the Ordinances of God, or against that which he esteems to be the Law of God. None therefore can, nor aught to force any Party to concede any thing in such Points which they believe to be necessary; but must first instruct, convince, and work them into a full Persuasion, that they do needlessly startle at things which are not what they do believe them to be. This is our second Principle, which seems to us as indisputable as the former; and to be built upon such solid Reason, that it will be received by all Persons who are (never so little) disengaged from Prejudices.  
3. Our third Principle is this, That when the Question is of any Article (whether it be of Faith, or of Practice) which one of the Parties doth hold to be false; and so false, that the Belief, or the Practice of that Article would essentially concern Religion, and ruin the very Foundations thereof: And the other Party holds it to be true; but yet so, as that the Practice, or the Belief thereof is not (according to his Opinion) absolutely necessary unto the Essence of Religion: In this case (I say) it is clear, that Christian Charity and Prudence do require, that the Party which holds that Article to be true, but not necessary, should yield, and bear with the Weakness of him who looks upon it as false, as intolerable, and as ruinous unto the Fundamentals of Religion; or as incompatible with Edification. This Truth doth seem to me to carry so great an Evidence in it, that I know not whether it be necessary to prove it. Is it not clear, by the precedent Principle, that he who gives himself a Liberty in any Point which is really fundamental, or which he believes to be so, doth damn himself, doth act against his Conscience, and ruin his Salvation? But, on the contrary, That he who takes a Liberty in any Point which he (indeed) doth believe to be true, but doth not believe it to be of an absolute necessity, doth do nothing against his Conscience? In the first place, he doth not betray the Truth; for (as we shall see in that which follows) he is not to be obliged to subscribe the Rejection of that Belief, as if it were false; or of that Practice, as if it were evil and criminal: He may keep his own Opinion; he may also declare, that such a Belief is good, though he tolerate that which is opposite thereunto; and that such a Practice is innocent, though he have renounced it, for the benefit of Peace. Secondly, He doth not betray his Conscience, nor Religion, in suffering such a Practice to be abolished, or in leaving every body free to such a Belief; because he is persuaded that that Belief, or that Practice, are not of the Essence of Religion, and that a Man may pass-well enough without them, and never (thereby) run any hazard of his Salvation.  
There is nothing that can be more evident than this, That there are most innocent Practices, yea, such as are authorised by the Testimony of the whole Church, which might (yet notwithstanding) be very well abandoned, if any great Interest for the Glory of God, or for the Good of the Church, did depend thereupon. As for Example: The greatest part of the Christian Churches have (in Baptism) renounced Immersion, or Dipping, and do content themselves with the Baptism of Aspersion, or Sprinkling: But now, if the Turks, who were disposed otherwise to their Conversion, should stumble hereat, and say, that it was of absolute necessity to plunge in the Water as many as are baptised, that Jesus Christ did institute it after that manner, that such was the practice of the Apostles, and that it was the constant usage of the Primitive Church; would not Christian Prudence be concerned now, to abandon the Baptism of Sprinkling, and to return again unto that of Dipping? This would not be to impeach the Memory of our Forefathers; for we should never say, that the Baptism of simple Sprinkling is a Sacrilege: Neither would this be the Betraying of the Truth; for we should never subscribe, that the Baptism of Sprinkling is insufficient. It would only be a Sacrificing unto a great Interest, a Ceremony which we do not believe to be important. Now let it be remembered, that there can hardly be any greater Interest for the Glory of God, and for the Good of the Church, than the Reunion of those two Parties which do divide the Western Church. If therefore there were on either Side any Articles of such a Character and Quality, that the one Side did hold them to be entirely ruinous to Religion, and that the other did not look upon them (indeed) as merely indifferent, but yet, nevertheless, as not necessary, with an absolute necessity; it is clear, that that Party which regarded the Article in question, as not being of exceeding great importance, aught to yield in favour of the other, who did look upon it, as being absolutely incompatible with Religion. And this is also another Principle which ought not (as we conceive) to be disputed.  
4. Our fourth Principle is this, That when the Question is about Articles, or Creeds, whereof both Parties do agree that they are not of the utmost importance; that if they be true, yet they are not of the Essence of Religion; and if they be false, though they are believed to be true, yet they do not destroy saving Faith: In this case, I say, the ruling Party, that which is the mightiest in Number, in Credit, and Authority, aught to be tolerated by the Weaker, who must accommodate themselves herein, for the Benefit of Peace, and to put a Cessation unto the Scandal of Schism. As for Example: If the Christians of both Communions could agree together, that the Worshipping of Images, and Praying unto Saints, were not Practices ruinous to Religion, and were no way prejudicial unto Piety: It is clear, that in those States where that Religion which invocates Saints doth bear the sway, the others ought to accommodate themselves thereunto; that is to say, that they ought not to separate themselves from the Communion for that thing alone. On the contrary, in those States where the Religion which will not admit the Invocation of Saints doth rule, they who are of a contrary Sentiment ought to accommodate themselves thereunto, and not to separate themselves from the public Worship, although the Saints were not there worshipped. This is also a Rule of Sovereign Justice, whose Equity seems unto us to be most manifestly evident; the weaker Party would do nothing against his Conscience, by adhering unto a Worship wherein he should see the Practice of Things, which he doth not (indeed) believe to be either necessary or so much as good; but yet such, as he should not (on the other side) believe to be either contrary, or pernicious unto Religion; it would only be a most sweet smelling Sacrifice, which he would offer unto God for the Conservation of Peace: And this we call another of our contestable Principles.  
5. Our fifth Principle is this, that in regard of certain Articles of Belief, or of Practice, which the one side doth look upon as important in Religion, and the other doth consider as less important; these last ought to yield in favour of the former, in not obliging them (formally) to renounce things which they should believe to be true; they ought, I say, not to oblige them to the Abjuration, or to the condemning of those Practices as pernicious, or of those Beliefs as false: I will explain myself by an Example: The Roman Catholics do believe, that the Opinion of the Real Presence is a thing of importance; the Reformed (on the contrary) do believe, that it is a great Error; but yet they do not believe that this Error doth ruin the Fundamentals; for which cause they will tolerate it in the Protestants of the Confession of Ausbourg. If therefore they should enter into a Treaty of Reunion, with the Christians of the Roman Communion, it would not be just to oblige them to the Abjuration of the Real Presence, unless they could find means to persuade them that it was false: Now this is a thing which no means can be found to do in a Treaty; and which would also be no way convenient to attempt; for there is no endeavouring to persuade them that the Real Presence is false, but by a Dispute; but in a Treaty of Re union all controversal Disputes ought to be avoided, like a most dangerous Rock. In the Reunion therefore, none ought to be obliged to the abjuring of Articles, of the falsity of which one of the two Parties cannot be so quickly persuaded. The Reason of this Rule of Equity is evident; for no Man ought to be persuaded to do any thing against his Conscience. To abjure an Error, which a Man doth think to be a Truth, is a base and fearful Cowardice; for which (if it be persevered in) I do not believe, that there is any Place for Mercy, in so doing he is an Heretic, for he doth still retain the Heresy inwardly; and he is an Hypocrite to boot, for he confesseth the Truth with his Mouth, but doth renounce it with his Heart: No Man ought ever to oblige any one to commit so great a Crime. Moreover, whosoever doth yield in this respect, without obliging the other to abjure, he himself doth nothing against his Conscience; for in suffering another to believe as a Truth, that which he doth look upon as a non-fundamental Error, he doth not oblige himself to speak of that Error as of a Truth, or to make any profession thereof; nay, he doth reserve unto himself a Liberty of resisting that Error, as long as he shall believe it to be false: Neither doth he do any thing against his Conscience, in not obliging others to the abjuration of such an Opinion; for not believing it to be destructive of Religion, he doth not believe that they who retain it do run any hazard of their Salvation. We do never sin against our Consciences, in tolerating that in another, which we judge to be an Error; but when we do (at the same time) judge that Error to be Fundamental and Mortal, in respect of Salvation: If then we do tolerate our Neighbour in such Errors, we do suffer him to destroy himself, without ever opposing his ruin; which is an unconscionable Proceeding. One of the Communions which doth divide the West, doth hold the Real Presence as an important Truth; the other looks on it as a tolerable Error: It is clear, that whosoever doth esteem it to be a tolerable Error, ought not to oblige the Party, who holds it to be an important Truth, unto the abjuration of that Opinion; which observation doth amount to this, in one Word, that Men ought to bear with one another, and to unite themselves by the way of Toleration, in those things that are tolerable; as the Theologues, Thomists, and Scotists, do bear with one another in most considerable differences about matter of Grace, without making any separate Communion.  
6. Our Sixth Principle is this, That there is an infinite difference between tolerating an Error, and making profession that we do believe it; the first is an Action of Christian Wisdom and Prudence; the second is a Cowardice, infinitely Criminal, and a base Action, to which we ought never to solicit or tempt any Person.  
Truth is a thing so venerable, that respect is also due unto its very shadow, for so I call those false Opinions, which (by the favour of prejudices) have established themselves in the Minds of Men, as if they were unquestionable Truths; and so much respect is owing even to them, that none ought to exact from any Person the renunciation of them, as long as that Person doth account them to be Truths. When those Errors are capital and fundamental, after we have endeavoured to deliver them who are prepossessed by them; if we cannot effect that, we must abandon the infected, and renounce all Communion; but we must in no wise force them to profess the Truths which they do not believe: While Errors are tolerable, we may use our best Efforts to dispossess Men's Minds of them; but if we are not able to bring that about, we ought never to force their Mouth to a Confession of that which would be contradicted by their Hearts: We must tolerate such Errors, and endeavour to instruct the Persons with the Spirit of Meekness and of Gentleness.  
This Observation is of absolute necessity in this present subject. The Question is of reuniting the Protestants to the Roman Church: It must be conceived that they would be capable of tolerating many false Opinions, the belief of which they were not able to profess; and it would be unreasonable to tell them, You do not hold that this Belief, or that that Practice, is mortal, therefore you ought to subscribe and be conformable thereunto. This is also an undisputable Principle, and one that needs no proving, that a Man may safely tolerate divers things, which he ought not to adopt, nor practice.  
7. Our seventh and last Principle is this, That no Treaty ought to be made to the prejudice of Truth, and most especially of important Truths: Truth must have her Rights secured, and made good unto her; and it is a Right belonging to Truth, to produce itself, and to prove itself: And therefore in a Treaty of Reunion, by which there should be an agreement of Toleration in many Opinions, upon the Substance and Matter whereof they could not agree, each Party ought to be left to its liberty, to examine those Truths, about which they were not come to any particular determination; and also there ought to be a free permission to examine them publicly, so far as the safety of Peace can allow. There are some Truths that be not of such grand importance, as that the Peace of the Church should be troubled to establish them; as (on the contrary) there are others which are so important, that one ought to have no regard for the Infirmities of Men, nor for the Prejudices which do possess them: This is also a Principle which seems to us to be contestable. I know not whether we have been so happy as to bring so clear a Light of Evidence unto these Principles, as that wherein we ourselves do see them; but supposing that these Principles are certain, clear, and evident, (as we do conceive them to be) we do not judge that the Reunion should be so very impossible. And this is that, Sirs, which we desire you will be pleased that we may lay before you in this place, by applying these general Principles unto the particular Matters of Fact now in question.  
Our first Principle was, That they who will endeavour an happy Reunion, must search out the Means which are proper to satisfy both the Parties and that both Sides must sacrifice unto the Blessing of Peace all that can be abandoned, without doing any Injury to Religion.  
We cannot doubt, Sirs, but that you look upon this as a Maxim of most sovereign Equity. We do (for the present) consent that you should consider us as Schismatics, who have unjustly separated ourselves from the Church, because the Causes of our Separation have not been sufficient: But (however that be) you have too much Understanding and Sincerity, not to see, and not to acknowledge, that if those Causes of Separation have not been sufficient, yet they have not been altogether null, or frivolous. It was a long time that a Reformation was demanded to be made, both in the Head, and in the Members. The whole World did universally complain of the Disorders, and of the Corruptions, which were crept into all the parts of Religion: Now, do you believe, that all that Reformation which might then have been justly demanded, hath been so fully made, as that there remains nothing more to be added thereunto? Were all those Proposals which your Predecessors made, in the Ages last passed, unto the Council of Trent, unjust, or idle? Might they not have been granted to them, without doing any prejudice to the Church? There were no less than four and thirty Articles, the greatest part of which were of very grand importance: The Seventeeths and the Nineteenth tended to re-establish the Vulgar Tongue in the Divine Service; the Eighteenth made a Demand of the Cup, for the People, in the Sacrament; the Twentyninth demanded the Retrenchment of that Abuse which was sliden into the Worshipping of Images, into that of Relics, into the Pilgrimages, into the Fraternities, etc. Now is there any one among you, Sirs, who can believe? that all that which was fit for Reformation, was reform thereupon? We are persuaded that you are (the major part of you, at least) of his Opinion, who composed The wholesome Advice of the Virgin to her indiscreet Votaries: that is to say, that you will confess that there are very many Abuses, which have insinuated themselves into the popular Devotions. Besides all this, Do not you own, that among those things which divide the Catholic and the Protestant, all of them are not of the same importance; some of them might be foregone, for the benefit of Peace? We do not now mark which they are, but (in the general) we are persuaded, that you have so great a Love to the Peace of the Church, and for the Salvation of those People, unto whom you still do that honour, as to call them your Brethren, that you will freely abandon something, to facilitate their Return unto the Church, provided that the Fundamentals of Religion may suffer no Wrong thereby.  
The Aim of these Reflections is, to show you, that you are not in such Terms, as that you cannot give a Relaxation in any thing; for as much as that on the one side you are sufficiently convinced, that divers Reformations might be granted unto us, which would be very convenient for the Church; and on the other side, your Charity might very well extend itself so far, as to leave some Practices of small importance, to reunite a divided Church, and to join it together again, in one and the same Place and Communion. If you are resolved to release nothing, and that you will make no Reformation, it is in vain that you invite us to return unto the Roman Church: While you do remain in the same Terms wherein you were before the Council of Trent, we shall be forced to keep in the same Terms wherein we are at present; otherwise we should condemn our former Conduct, and impeach the Memory of our Forefathers; and that is a thing which we will never do. We ought (at least) to have some pretext, and that we may be able to say, that the Gallican Church is not the same thing that it was, when we did separate ourselves from it; and therefore, that as we had then reason to departed from it, so now we have reason to re-return unto it again.  
Now, when we do (thus) demand a Relaxation, we are not so unreasonable, as not to offer the like: By the Establishment of our Maxim, the Toleration ought to be mutual on both sides. We are fully persuaded that our Doctrines are true, and that our Worship is most pure; but we do not believe that all the Truths which we defend, are of an equal Importance: We could tolerate some Errors, opposite to some of our Truths, waiting until God should be pleased to illuminate all of us: We could well enough be assistant at a Worship which (for the Ceremonies of it) was different enough from our own, provided that there be nothing therein contrary to that which doth make up the essential part of our Duties, and of those Adorations which we do owe unto God. So then, in regard of a Reunion in this first Principle, (viz. that there ought to be a Relaxation on both sides, for the mutual benefit of Peace) there is nothing that is impossible.  
Our second Principle is, That when Men will endeavour a Reunion of two Religions, by way of Accommodation, and of mutual Relaxation, neither of the Parties can (honestly) demand of the other any Relaxation in those things which his Opposite doth believe to be of the highest Importance, and of sovereign necessity for the Salvation of Souls.  
We have (already) proved this Maxim; and though we had not done so, yet it carries so great an Evidence along with it, that it is proved by itself. According to this Principle, it would not be honest in you, Sirs, to demand, that we should give ourselves a Liberty; (for Example sake) in the matter of Adoring the Sacrament of the Altar, of the Invocation of Saints, of the Adoration of Images, and of many other such like things, which we believe to be of the highest importance: For let it be supposed (if you will have it so) that we are in the wrong, that it is but some fanatical Conceit, some Prepossession, that it is any thing which you shall be pleased to call it; yet, however, we are under such a Conviction; and it is to be believed, that we should damn ourselves in adoring a thing which, in our Judgement, is nothing but Bread; in invocating any Creature, with a religious Invocation; or in the Adoration of Images. If you should oblige us to give ourselves a Freedom in such kind of things, before you had fully convinced us, you would render us Hypocrites, Profane, Idolaters, and (by consequence) you would make us the worst Christians in the whole World. If you answer to this, that we ought to submit ourselves to the Judgement of the Church, which hath pronounced, that these Worships are not unlawful, you draw us off from the way of Accommodation, and of Reunion, to cast us back again into a State of Controversy; for than we must consider what the Judgement of the Church is, we must examine the Matter of Fact; to wit, whether the Church (that is to say, the true Church) have really determined, that the Sacrament ought to be adored, the Saints invoked, and Images prayed unto: After that, we must examine the Question of Right, and consider what that Respect and Submission is which we do owe unto the Judgement of the Church: To lead us this way, would be to make the Reunion (absolutely) impossible. Besides, we demand nothing but what we are ready to grant: If therefore there be in your Dogmas, and in your Worships, any thing which you do believe to be of extreme importance, and without which there can be no Salvation, we should be unjust to demand of you to give yourselves a Liberty in these things. It lies upon you, Sirs, to mark out unto us those Dogmas, and those Worships, which you suppose to be of absolute necessity to the Essence of Christianity, and we will see whether we can accommodate ourselves thereunto; that is to say, whether we can tolerate them, without separating from the Communion: If we think them intolerable, that (I confess) will render the Reunion impossible; but I question whether there be many of those things which (according to your proper Ideas) are of the Essence of Christianity, and which would be incompatible with the Christian Religion, according to the Idea which we have of it. Perhaps the Reflections which we shall now make, may give us a clear Light into this Particular.  
In the first place, The Sacrifice of the Mass cannot (as we believe) be that part of your Religion which you hold to be of the Essence of Christianity, and of which it would not be honest for us to demand a Relaxation from you; for, to say nothing of this, that Christians, who should have no Priests to celebrate that Sacrifice, would not cease (according unto you) to live and die good Christians for all that, if they were in a place where it was impossible for them to find Sacrificers. To build nothing upon that, I say, that Monsieur de Meaux, one of the most illustrious Members of your Body, hath reduced this Controversy to a small matter: It is nothing but a Sacrifice of Commemoration; it is a Means to apply unto us the Efficacy of the Cross. I can see nothing in all this, but Ceremonies and Terms, which do distinguish and separate us: As for Ceremonies, you are too learned (Sirs) in Antiquity, to be ignorant that they have not been the same in all Times, and (by consequence) that they are not of the Essence of the Mystery; and that so a Relaxation may very well be made, in respect of them, without giving any Wound unto Religion. Let us celebrate the Mysteries with those Ceremonies which were in use about the Times of St. Justin Martyr, of Tertullian, and of St. Ireneus: Would not that be sufficient for Religion? Would it be defective with those alone? As for the Terms, you will have it to be called a Sacrifice, and that we are utterly against: But is there no way to fix unto the Terms some Idea, and some Signification, which may satisfy all the World? Monsieur de Meaux hath as good as hit upon it. We are contented that it should be called the Eucharist, a Sacrifice of Commemoration; provided it be understood, that it is the application of the Propitiation of the Cross of Jesus Christ: I believe that all the World will consent to this. There is a third thing, about which (without doubt Sirs) you will make much less difficulty, and that is the usage of this Sacrifice. We do assure ourselves that you will hearty abolish private Masses, and Masses without Communicants, which are so constantly and so certainly contrary unto the usage of Antiquity: Nay, though you should judge them to be good; yet we do believe that you esteem Masses with Communicants to be much more conformable unto the primitive institution of that Sacrament; and so it cannot be that which you do look upon as an essential Point, and upon which it would not be honest for us to demand a Relaxation of you.  
But perhaps the adoration of the Eucharist, is one of those Points wherein you could not give yourselves any liberty, because that that, according unto you is of the Essence of Christianity; and on the other side, it is an Article which we are not able to pass: But (Sirs) when you consider unto what the Controversy is at this day reduced, you will not say so. The Question is not now, whether the Sacrament ought to be adored; it is true that the Council of Trent hath so ordained. True it is, that the most celebrated Doctors of the Romish Persuasion do tell us, that the Adoration ought to be referred to the Species; but that is an Opinion which is not perhaps at this day very currant in the Gallican Church: And you do interpret the Council of Trent in such a manner, as that it doth not oblige you to adore the Species; all the Adoration is entirely referred unto Jesus Christ. We do not deny but that Jesus Christ ought to be adored in the Communion of the Eucharist: All the Question therefore is about equivocal Signs, which may be referred either unto Jesus Christ alone, or unto the Sacrament in conjunction with Jesus Christ. Now, might there not be a relaxation given, in the matter of Equivocal Signs, without obliging People to them, who believe that they should sin mortally in so doing? Let it be supposed (yet once again) that we are in the Error, in this Point; But is it not an innocent Error? What prejudice doth Religion suffer thereby? What dishonour can there redound unto Jesus Christ by it, since that (in conclusion) we do, and we shall adore Jesus Christ? Is God dishonoured, because I do refuse to adore him in a Stone, in which, yet notwithstanding, I do know that God Is? If you will but give good heed to it, Sirs, you will find, that (even according to your own Ideas) this also is not any matter, concerning which you cannot give a Relaxation for the benefit of Peace.  
Of many other Points, which some in your Communion would make to pass for Matters of absolute necessity; we will touch but at one of them; and that is, adherence unto the Holy See, for so you call that which we call the See of Rome: But we beseech you, Sirs, that you will be pleased to consult your own Understanding and Judgements thereupon. An Assembly of Faithful Persons, situated at the other end of the World, who had never heard talk of a Pope, and who wanted nothing else but this; might they not for all that be very good Christians still? Consult the Ecclesiastical History; Was that adherence to the See of Rome reputed to be always of the same necessity? Had the Churches of Asia, in the first Ages, the same connexion and the same dependence upon the Roman See, that the Churches of Europe at this day have? When there was no Pope at all in the Western Church, did it therefore cease to be a Church? That time hath been seen wherein there was not any Pope. During the space of forty years (for so long did the great Schism of the West continue) there were two Popes to be seen at one time; and some times no less than three; and all those Popes had their several intrigues to spin out that Schism, and each of them to maintain himself in his particular grandeur; which is as much as to say, that there was not any lawful Pope during all that time; for if they had been both of them true Popes, the Church must have had two Heads; if one of them had been the true Pope, and the other a false, than all the Latins which were subject and obedient to the Antipope, must have been damned, in case that adherence unto the true Pope be necessary to Salvation: But this is a thing which no Body will avouch, but hold that each Party of that divided Church were in a way of Salvation; and yet that could never be, unless that adherence to the Holy See be not essential unto Christianity. Therefore (to conclude Sirs) seeing that you have defined, that the Pope is not infallible, from whence should proceed the necessity of this adherence unto an Head which may lead Men into Error? Seeing that the Council can depose Popes, why can it not also remove this Burden? If the States of a Kingdom have the Power to depose a King, they have also the Power to change the Form of Government; they are Masters of the Laws, and can change them too. We could add divers other Considerations, but these do seem unto us sufficient to make you comprehend, that (according unto your own Ideas) adherence to the Holy See, cannot be of the Essence of Christianity; and that therefore you ought not to take it amiss, that we do conjure you to give a Relaxation in that Point.  
You will tell us (undoubtedly, just as we lately told you) that whether it be Reason, or Pre-occupation, a Fanatical Conceit, or solid Judgement, whatsoever it be; yet we do believe, that the Sacrifice of the Mass, the Adoration of the Eucharist, an Adherence to the Holy See, etc. are of the Essence of Christianity; and therefore (according unto your Principle) you have no right to solicit us to give ourselves any liberty therein. It is not honest, to require People to renounce things, which are (in their Opinion) of a Sovereign Necessity: Give us therefore leave, Sirs, to tell you, that you are mistaken; you say that you do judge this to be of absolute necessity, perhaps you think that you do believe so, (and undoubtedly People of an ordinary discernment among you are of that Judgement;) but we are persuaded, that you will plainly perceive, and evidently see in your own Heart, whenever you shall be pleased to consult it without Passion, that the Idea of Christianity doth not formally include in it, either the necessity of any other Sacrifice than that of the Cross, nor of any other Adoration than that of Jesus Christ in the Heavens, nor of any other adherence but unto the Supreme Head of the Church, which is the Son of God. There are a thousand things, which we say out of Habit and Custom, as if we did really believe them; but whenever we come to give heed to it, we find that those things are no way allied unto the Original Ideas of our Spirits, and do not at all flow from our Principles.  
Our third Principle was this, That when the Question is about a thing, the Belief or the Practice whereof doth seem to be Mortal to one of the two Parties, and doth not seem to be of Absolute Necessity unto the other; Christian Charity and Prudence do require, that the Party which doth not look upon that Doctrine, or that Worship, as being of Absolute Necessity, should abondon it for the sake of Peace, and sacrifice it unto the other Party which hath an invincible Horror for it: We do not believe that any wise Person can contest this Principle; which if you will admit, it will open you a Door to avoid the most part of those difficulties which put an obstacle to our Reunion.  
Let us begin with the Invocation of Saints: You know, Sirs, that that doth take up a great part of your Worship; you do also know, that it is one of the Stumbling-Stones to the Protestants, and such a Stone, that if it be not taken away, it doth put an unsurmountable Obstacle to the Reunion; for when all is done, we are persuaded that we ought not, in any fashion in the World, to bring the Worship of the Creatures into the Divine Service: If possibly we should be in the wrong, and that you have all the Reason on your sides; yet remember, Sirs, that some regard may, and aught to be had unto the infirmities of our weak Brethren; and all that possibly can must be retrenched in favour of them, that they may not be frighted and scared away: St. Paul doth say (with a great deal of vehemency) If Meat do make my Brother to offend, I will eat no Flesh while the World standeth. We are here absolutely in the case of our third Principle. On the one side we do believe, that the Worship of the Creatures is destructive to the fundamentals of the Christian Religion; on the other side you do believe, that the Worship of the Creatures is not of absolute necessity in Religion: We do not know any Man among all your Doctors, who saith, that the Invocation of Saints is necessary unto Salvation; according to all the Christians that there are of your Communion, it is sufficient to invoke God alone; there is found in that Being infinitely perfect all that is necessary to satisfy and fill up our Wants: This Principle hath so great an Evidence, that all the World is agreed in it, It is only God from whom we receive those Graces which do make us happy, and which do dispose us unto a perfect beatitude; it is enough therefore for us to ask them of him alone. We ought not to pray unto the Saints (according unto you, Sirs) with any other Spirit or Affection than that wherewith we desire the Faithful here upon the Earth, to pray unto God for us; and is that such a great Piece of Business, to leave it, when it proves to be such a Rock of Offence unto so many Millions of Souls, which (according to your supposition) do destroy themselves in the Schism. You do agree, that a Man who doth content himself with the succours of his Brethren's Prayers alone, who are here on Earth, and who should (continually) himself pray unto God, should, yet nevertheless, be in a very fair way for Heaven, and should not fail of obtaining that which he did ask for.  
We desire you also (Sirs) to consider, that supposing that the Saints do know our Wants, and do intercede for us; that the Church would lose nothing by it, though they were not invoked here upon Earth: You are sufficiently persuaded, that the Charity of those Glorious Souls is no way in the World dependent upon the Homages which are paid unto them here below; they are jealous only for God; they do not require of any body to build them Chapels, and to pray unto them: And if a Cessation were put unto that Invocation, not out of any Contempt of them, but for fear of exciting the Jealousy of God, they would never be displeased with the Church for that Cause; they would pray (nevertheless) for the Church in general, and for the Necessities of every one of the Faithful in particular. You do also know, that though they should be supposed to be capable of Resentment for the abandoning of their Oratories, and their Chapels; yet they would still pray unto God, in the behalf of those who did nothing for them: So that the Church would lose no Succours by retrenching this Invocation, and she would gain an infinite of Souls by the Bargain.  
This Invocation of Saints is founded upon that which they call their Intercession: You do agree in that Point, Sirs, that the Intercession of Jesus Christ is only sufficient for to save us; that although all the Saints should be silent, provided that our Redeemer did but set his Blood a speaking for us, that our Affairs would go on never the less prosperously for all that. You do also grant (Sirs) that he who doth rely upon the Intercession of Jesus Christ alone, doth not do amiss: What prejudice therefore could it be to the Church, to lay aside the Intercession of the Saints? If we should leave it, out of a Principle of Scruple, and of Fear to offend Jesus Christ, we should not yet (for all that) lose it, in case that there be any reality in such Intercession; for (as we have lately represented unto you) you are sufficiently persuaded, that the Saints, if they know our Wants, do pray for the Conversion of the Ungodly, who do never (at all) invoke them; as well as for the Perseverance of the Faithful, who do.  
Unto these Considerations we may subjoin another thing, Sirs, which you do very well know, and which (without making any Mystery of it) you do openly avouch; namely, that this Invocation of the Saints is very subject unto great Abuses, and that a great number of them are already crept thereinto: The wisest Persons of your Body do publicly complain of those Abuses, and do reprove them; they do approve of The wholesome Advices of the Virgin, unto her indiscreet Votaries; The Defence of the Bishop of Tournal, for those wholesome Advices; The Catechism of the three Bishops of Angers, of Rochel, and of Luzon; wherein there is an entire Lesson concerning the Abuses which ought to be avoided in the Invocation of Saints, and in the Devotion of the holy Virgin: That Lesson gins thus; Is there no Abuse to be avoided in the Invocation of the Saints? And the Catechumenos is made to answer, Yes, there are many of them, which are but too too common among ill-instructed People. You know, Sirs, that it is impossible (in this Case) to weed out the Abuse, without extirpating the Thing which is abused; for the People are not capable (in religious Service) to discern and separate the Bounds which distinguish the Honour which is due unto none but God alone, from that which may be rendered unto the Saints: We dare boldly say, it is impossible but that they should be deceived herein, by their Ignorance, and by those Inclinations they have unto Superstition.  
Whereupon I beseech you, Sirs, to consider, that the Worshipping of Saints, on the one hand, being not absolutely necessary to the Perfection of the Christian Religion; and on the other hand, being subject unto so many Abuses, it would become your Piety, and your Charity, to retrench a thing, the privation of which would bring no prejudice to the Church, and the removing whereof would restore her so many Souls, which (according unto you) are wandered from her Folds. To conclude, You are (all of you) fully persuaded that the Divine Service would be never the less pure, though none but God alone should be invoked; and therefore you are also persuaded, that God, and his Glory, would suffer no prejudice by such Retrenchment.  
The same things we say concerning Images, and the Worship of them: That kind of Worship will (everlastingly) beget an Horror in the Protestants; they believe that the Law of God doth forbid it; they are persuaded that it is a pure piece of Paganism, which the Devil hath brought into the Church; they cannot beat it out of their Thoughts, but that this Worship is an invincible Obstacle unto the Conversion of the Jews and Mahometans. Suppose (if you will) that all this is but Pre-occupation, yet, however, it is such a Pre-occupation as they can never recover from: But, on the contrary (Sirs) you are fully persuaded, in the first place, that Images are not essential unto the Christian Religion, and that one may pass very well without them. Secondly, That the Church Apostolical was well enough contented without Images. You will say, that that was for fear, lest it might prove a Snare unto the ill-instructed Pagans, whom they desired to withdraw from the Worship of Idols: But (let that be how it will) it doth thereby appear, that one may be a very good Christian, without prostrating himself before Images. The most Learned, and the most sincere among you, do also agree, that the Church was without Images for more than three hundred Years; which doth still make it evident, that (even according unto you) Images are not necessary. Finally, You do agree, that the Abuse of that Worship is possible, frequent, great, and dangerous: Moreover, it is impossible for the Simple to form unto themselves distinct Ideas of relative Worship, and of absolute: You cannot be ignorant, how many thousands of People are mistaken therein; and that a Peasant doth prostrate himself before an Image with more Devotion, than he doth before God himself. Give us leave, yet once again, to make Application of our Principle here; and to say unto you, For God's sake, Sirs, do not put an Obstacle to the Reunion of the Church, (which is the greatest of all the Works which God hath now on foot,) for a thing which the Christian Church can very well be without, and which we believe to be (absolutely) insupportable. Take away the Occasion of so many Abuses, in taking away a Worship, the Foundation whereof is, in no wise, of the Essence of Christianity. A Relaxation ought to be made, for Peace sake, of unnecessary Dogmas, and Worships, which beget Horror in the Parties you would draw to them.  
This same Principle will show you what you may also do, in regard of the Retrenchment which is made of the Cup, in the Sacrament of the Eucharist: It seems to us to be essential; we believe that we do lose the whole Sacrament, in losing one part of it. Now, let it be supposed (yet once again) that there may be something of a fanatical Conceit in this: But yet, will not your Charity have some regard to the Infirmity of your weak Brethren, in a thing wherein you acknowledge that the Glory of God is not interessed, nor Religion concerned? It is no Sacrilege (according to you) for the People to communicate under both the Species; you acknowledge they did receive it so for many hundred Years together: On the other side, according unto us, it is a Sacrilege to communicate under one Species. It is clear therefore, that you may accord the Favour we desire of you in that Point, without any Injury done to your Religion.  
Divine Service in a Language which the People do not understand, is also one of those Articles unto which we may apply our third Principle. You do acknowledge that the Apostolical Church did understand the Language wherein the Divine Service was performed; you are persuaded that there is neither any Evil nor Scandal in it, to pray unto God, in the Church, in a Language which the People do understand: This therefore can be no great business for you to grant; for, let all your Prayers be turned into French, (when all is done,) your Religion doth abide still in its Integrity; but it is such an unspeakable Torment unto us, that we cannot communicate at a Worship, in a Language which we do not understand. There can be nothing therefore more conformable to the Rules of Charity, and of Christian Prudence, than a Relaxation in this Particular; the Church would lose nothing at all by the bargain, and the World would be a great Gainer.  
The Liberty of Marriage for the Priests cannot concern the Fundamentals of Religion, any more than the other Things aforesaid, because it is only a Point of Discipline. There have been, in the Latin Church, Priests married since the Tenth Age; the Greek Church hath abundance of them that are so now; and you (Sirs) do not hold, that the Sacraments which are administered by those married Priests are unlawful; you cannot, therefore, look upon this as a matter of the highest importance to Religion; and (as for our parts) we cannot possibly consider it as a thing indifferent, because we look on this Direction of the Discipline, as a Source of ten thousand Disorders; which, we believe, cannot be any other way remedied, but by taking away that Yoke which imposeth a necessity of an unmarried Life upon so many People, to whom God hath not given the Continency necessary for so holy an Estate.  
You know (Sirs) that these are not the only things which you do not believe to be of sovereign necessity, and which we believe to be very evil: These Articles which we have touched at, are only Examples, to fortify our Rule, which might be extended to a great many other things. Might not your Charity and Christian Wisdom induce you to make a view of all these things, that so you might retrench a good part of them? You should (undoubtedly) thereby offer a Sacrifice which would be most acceptable unto him who calleth himself the God of Peace, and who doth command that Peace be maintained among the Brethren.  
It would not be enough for you to retrench the Abuses, and that which you do call so, in the Invocation of Saints, in the Worship of Images, in Pilgrimages, in the Adoration of Relics, in Fraternities, etc. For, in these things, we cannot distinguish the Use from the Abuse; but do esteem the whole of it to be Abuse: And though that should be an Error in us, yet it would commend your Charity, to bear with us in a thing, the Retrenchment whereof would infer no Wrong unto Christianity.  
Neither would it be enough for you to permit us not to invocate the Saints, not to adore Images, and not to take any part in the Devotions which respect the Creatures; for we cannot communicate with any Church, where all this should be practised: It would be (in our Opinion) all one, as if we did it ourselves. The public Service is for all the whole Company, we could not hinder ourselves (if we would never so fain) from participating therein: It would be our Worship, as well as yours, if we were reunited; or, if we should (formally) oppose ourselves to it (as we should be obliged so to do) we must then fall back again, into the Mischief of that Schism, from which you would draw us.  
To conclude, Sirs; What we demand here, the like we are willing to grant: If you have any Articles which you believe to be of a sovereign Necessity, and which we hold to be almost indifferent, or (at least) tolerable, because they do not destroy the Fundamentals of Religion, we are ready to tolerate them in our Brethren, and to reunite ourselves, though they do not abandon them: It doth lie upon you (Sirs) to mark out which they are. But, we beseech you, have the goodness here to remember, that those ought not to he propounded as (almost) indifferent Dogmas, and (consequently) such as we ought to suffer, about which, it is notorious, we have declared, that we do look upon them as (altogether) intolerable.  
Our fourth Principle is, That in the Articles wherein it is agreed on both sides, that they are not essential, there the weakest Side ought to comply with the Practice of the ruling Party. And here (Sirs) you will find all kind of Advantage on your side: You are the ruling Party in France; you have, in the Head of you, that great Prince, for whom we have so much Respect and Veneration, that, to satisfy him, we will carry our Complaisance as far as ever it can be carried with a safe Conscience. This Maxim would make you gain more things, than you could lose by the Precedent; for there would (undoubtedly) be found a great many of those Articles, both of Dogmas, and of Worships, which, although we do (indeed) condemn, yet we do not believe them important enough to oblige us to keep ourselves in a State of Separation. We shall not mark out, which those Articles are which might be abandoned, to you, because we are not sufficiently authorised thereunto; a full Assembly would be requisite, to discuss an Affair of such importance: But that which we can assure you of is this, that this Maxim would save you (almost) all the exterior part of your Religion; so that you might make a Reformation of the Church, without fearing the Revolt of those People, who are concerned for nothing but the outside thereof: But (yet nevertheless Sirs) you ought not to put into the number of those things, to which we might accommodate ourselves out of Complaisance, those external Ceremonies which go to the rendering of a Religious Service to the Creature, for we have told you, that is a thing our Consciences can never endure.  
Our Fifth and Sixth Principles do amount unto thus much, That in the things, which should (by mutual agreement) be retrenched for the edification of the Church, or tolerated for the benefit of Peace, and for a Reunion, neither Party should be obliged either to abjure the Errors and the Worships which should be so retrenched, or to subscribe to the Opinions which should be tolerated.  
This is also, Sirs, an Article, which would be entirely unto our advantage; for if your Charity and your Complaisance did carry you to retrench (for Example sake) the Invocation of Saints, the Adoration of Images, and that of the Sacrament of the Eucharist, as things which might be laid aside, we should not press you to condemn as Criminals, the Practices which you should have renounced; but (waiting until God should illuminate you, to make you know the true Character of those Worships, and their true Name) we should suffer you to say, that you had retrenched (out of Complaisance) Worships, which in themselves were not evil; and by which means you should not be obliged to condemn your Ancestors, nor to impeach your Church.  
But it would be just that we should also enjoy the privilege of this Maxim, and that in the things which we did tolerate, you should not oblige us to any abjuration of our Sentiments, nor unto a Confession of yours: If (for Example sake) we did agree to tolerate the Opinion of the Real Presence, it would not be just to oblige us to the Abjuration of the Real Absence, or to the Confession of the Real Presence; for that alone would be an invincible Obstacle to a Reunion. A Man may well enough tolerate an Error; but he ought never to betray the Truth. If it should be agreed upon to tolerate the Opinion of Purgatory, you ought not to oblige us to subscribe to it, nor yet to conceal our proper Sentiments, and by the same Reason you might not retain all those Worships, and all those Devotions, which are founded upon that Opinion of Purgatory; for if you do retain those Worships, they will become our Worships, and our Devotions, by Virtue of that Union into which we are entered with your Church. We should confess and establish that Purgatory, which we did in the mean while renounce with our Hearts, and which we did condemn by our Words; which would be to put a Christian into a State of Contradiction, and oblige him to establish and to destroy one and the same thing; a Conduct entirely opposite unto Christian Sincerity.  
Our Seventh and last Principle is, That in an Accommodation of Reunion, Truth ought to be interessed as little as possibly can be, in such sort, that the generality and particular Persons ought to be left to their own liberty, to instruct themselves by the Word of God, and by amicable Conferences upon those Points, which should be released on both sides; for it would not be convenient to make a Form of Confession of Faith, which all should be obliged to subscribe and to hold unto: It was not so that the Apostolical Church did persevere in their Union, notwithstanding that great diversity of Sentiments, which was between the converted Jews, and the Pagans which were turned Christians; you know (Sirs) that that diversity was very great; all the converted Jews were Zealots for the Law, as St. Luke doth expressly tell us in the 21 Chap. of the Acts; they did believe, that the observation of the Law was necessary unto those who did embrace the Gospel; St. Paul and all the converted Pagans held, that such observation of the Law, was pernicious: Now they did not patch up a Confession of Faith, in general and ambigious Terms, to content both the Parties; but each of them kept their own Sentiments; and yet for all that they did continue united. You have (Sirs) in your own Church a great diversity of Opinions, in Things of exceeding great importance; wherein every Party hath a right to search out the Truth, and to endeavour to make it known unto others, without any prejudice to the Union: The same course ought to be used in respect of Opinions, which it shall be thought fit to tolerate in favour of a general Reunion. There is good reason to believe, that God will bless the endeavours of those who make search after Truth without Passion, and in the Spirit of Peace, and that (both Parties being reunited) they would quickly come to an universal agreement, as well in respect of Doctrines, as of Worship.  
These several Principles which we have here established, and applied unto divers Articles, might be also applied unto a great many more. There are Points of Faith, and there are Points of Discpline; there are Controversies purely speculative, as those of Predestination, , Grace, Justification, Merit by Works: It is not this sort of things that can put any Obstacle to a Reunion, because these do rarely come so far, as the People who are the most interessed in this Affair, and a Toleration might easily be granted in those very differences, wherein Men of each Communion, do already bear with one another. There are other Controversies which respect the Worship; and they will be easily terminated by applying unto them the precedent Principles. Finally, there are some Controversies, which relate unto Government and Discipline, wherein our fourth Principle will give you huge advantages. It is not for us (Sirs) to take upon us to descend into a more particular retail of those things, wherein we might give ourselves a liberty; but yet I dare assure you, that there is scarcely any thing which we should not do for Peace, the Glory of God, and our Consciences (in the first place) being well secured.  
We desire you moreover (Sirs) to consider, that the Relaxations, which we desire of you, do no way interest your Honour, nor your Glory, those false Maxims of Worldly Glory, aught to have no place or consideration in Religion. They who make the greatest advances for Peace, do get the greatest Glory. You have begun those advances by the Pastoral Letter, which your late Assembly did address unto all our Flocks, we will gladly look upon it as an effect of you Charity; but that same Charity which carries you to invite us to a Re union, doth also oblige you to open for us the ways unto it: If we were in that Post which you possess, if we were the ruling Religion, it would be our parts to clear and to make plain the ways; but in the place wherein you are, it would be expected from you (Sirs) to do that by virtue of the Authority you have in your Hands, which we in our weakness should but in vain attempt. Let this be laid down for an unquestionable Principle, That it is absolutely impossible to have any Reunion without some Reformation; so that if you do seriously and hearty desire this Union, you must (Sirs) grant some Reformation; and do not take it amiss, if we represent unto you, that the Reformation ought to go before the Propositions of Reunion; I mean, an actual Reformation; for it would be no way reasonable, that you should oblige us to reunite with you, before you had reform, under the bare promise of a future Reformation: For (in the first place) in expecting that this Reformation should be wrought, we must certainly continue a long time among you. How long were they forced to demand the Council of Trent, and the Reformations there made, before they could obtain them? The Catholic Princes were near forty years in soliciting them, without any success. The same thing could not fail to happen here; and in a tedious expectation our Consciences must groan, in a Church where we should be obliged to participate in a Worship which we believe to be evil. Secondly, What assurance could we have that Promise should be kept with us? We doubt not but you are sincere and well intentioned, (Sirs,) but on the other side, we doubt not, but that when you had resolved to reform the Church, you would find thousands of People to traverse your Design; and if among all those Obstacles, any should frustrate this pious Purpose of Reformation, we should find ourselves in an un-reformed Church, with which we should be forced to break a second time, or to damn ourselves in it, abiding therein against our Consciences.  
Forasmuch as that in all Treaties, it is necessarily requisite, that the Parties should act by way of accord. It would be absolutely necessary (Sirs) that you should procure his Majesty's full and entire consent, for our free liberty to confer together; and also that we may take advice of our Brethren the Protestants of Germany, of England, Switzerland, and the Low-Countries; for whatever respect we have for the Orders of his Majesty yet we cannot make a Schism with our Brethren, neither can we act any thing herein, without their advice and consent.  
After we should have thus conferred together, it would be necessary that we should also confer with you; not to enter into Disputes, and to treat of Controversies, for that is a way which never had, nor ever will have any good success. In those kind of Controversies, the ruling Party will always have the Reason on their side; they publish what they please, and yet (when all is done) every Body believes of it as he shall find cause. The Honour of Victory is more sought after than the Triumph of Truth. The Conferences ought to run only upon this, what things may be mutually tolerated, and what cannot.  
But (to dispose Men's Spirits unto this Reunion) it would be necessary (Sirs) that you should procure a Cessation of those Rigours and Severities which are exercised against us, throughout all the Kingdom, under your direction, and by your solicitation. Whoever they were that persuaded you, that this was a good means to make us return, were very ill acquainted with the Heart of Man, and the workings thereof: It is true, that these ways of rigour may gain you some base, ignorant, interessed Souls; Souls void of Piety, and without any Love of the Truth; but it will (endlessly) drive away from you, all that have any Zeal, or so much as the least spark of Honour in the World. When a People shall see their Temples pulled down, their Altars demolished, their Children snatched out of their Arms, their Estates plundered, their Liberties violated, when they shall see themselves bereft of Sacraments, their dying Friends without any Consolation, the Living without Instruction; when they shall see their Countrymen incited to their ruin, and that they are continually threatened with Death, Massacre, and Pillage; when they see themselves shut up in a Kingdom, so that they cannot go any where else to seek their Means of Living, which is denied them in their own Country, against the Law of Nations, which doth permit Persons to seek Food for their Bodies, and for their Souls, wheresoever they can find it: All this (I say) is apt to provoke and inflame, to incense and set Men's Spirits on Fire, to ruin their dispositions unto Reunion, and to banish all thoughts of Peace.  
And therefore it is a Preliminary of absolute necessity to reclaim Men's Spirits, which are made haggard and exasperated, by the hardships which they have suffered of late years; to reduce them (I say) by opening the Prisons unto so many Innocents', who are shut up for no Cause but for Religion; by restoring unto so many Consciences, which are now in Slavery, the liberty to follow their own Motions; by permitting so many scattered Flocks to re-assemble themselves, to pray unto God, and so many banished Ministers to return into the Kingdom, there to join their Prayers with those of their Brethren, that they may obtain the Blessing of God upon this great Design of a Reunion. In the Name of God (Sirs) remember that the Ways of Rigour are not those which the Gospel doth command: The Feet of a persecuting Converter (which comes with thundering Arrests, with Menaces, and offensive Arms) are not the Feet of the Evangelists, of which the Holy Ghost says, Oh, how beautiful are the Feet of him that bringeth good Tidings of Peace, that publisheth Salvation, that saith unto Zion, Thy God reigneth! We do earnestly beseech you to have pity upon so many Thousands of Souls, driven out of the Kingdom, who have saved nothing but their Consciences, and who are reduced unto very cruel Extremities. We do hearty beg, that you will suffer yourselves to be moved by the Tears of so many Persons who weep for the Infants which are snatched out of their Bosoms, and out of their very Bowels, against the Laws of Nature, who do miserably perish by the harshness of their Countrymen, who are violenced in their Consciences by the Laws, which do lay a Yoke upon their Souls; who are cruelly tormented with the Remorse wherewith their own Weakness doth upbraid them; who do assist at your Mysteries, without having any Faith, or Respect for them; who find themselves reduced to a Necessity, either of losing their Goods and Liberty, or of betraying their Sentiments.  
I will add (Sirs) that you ought not to consider the great disproportion of Numbers, Strength, Credit, and Authority, which is between you and us: Say not, that we ought to yield all, because we are the weakest. Consider that it is not only us, with whom you treat; it is with the whole Body of the Protestants; you shall act for all Europe; for it is as certain as any thing in the World can be, that if the Reunion be made in France, by the way of a just Reformation, all Europe will imitate you, and all the Protestants would follow us: And so you should acquire the greatest Honour that the Ministers of Jesus Christ can ever arrive unto; that is, to close up the affrightful Wound of the Church, which hath lain a bleeding for so many Ages.  
Ever since the Establishment of Christianity among the Galls, the Gallican Church hath ever been one of the most glorious Parts of the Universal Church. It is she which hath (in all Times) exposed herself, with the greatest Courage and Success, against Tyranny: She hath preserved herself in greater Purity than any other, in the general Corruption. There is nothing more to be done, to crown the Glory of your Church, but (only) to make her the Reformatrix of the universal World: That is a thing which you may do; and it is beyond all doubt, that your Example would have such Influences in it, as would be extended unto the uttermost parts of the Earth You would draw those who would not follow you, and all the World would yield to your Authority.  
By this Means, the Kingdom of that great Prince, under whose Orders you act, would become the most glorious that ever any was, since first there were Kings upon the Face of the Earth: All the World would bless him, and he would thereby open himself a Way to the universal Empire: All the People of Europe would make it their Delight, and take it for an Honour, to be united under the Domination of him, who should have reunited them into one and the same Religion. You would have the Honour (Sirs) to live in the Memory of Posterity, as the second Fathers of the Church, and her great Restaurators: You would have the Pleasure to restore the Service of God to its primitive Lustre, and Apostolical Purity: You might take for your Model, the Churches unto which the Saints, Ireneus, Ignatius, Policarp, Cyprian, and all the holy Bishops of the three first Ages did preach. Reform Christianity upon that Foundation, and you will not only restore Peace unto the Church, but also open the Gates thereof unto all Infidel Nations: The Jews and the Mahometans will make no difficulty to adore our God, when you shall have taken out of their sight those Images, which they call Idols; that religious Adoration of Saints and Angels, which they do call the Vice-Deities, and Secondary Gods of the Christians; when you shall permit them to serve none but one God invisible, and not command them to adore an Object which they eat: As long as these Stumbling-stones do lie at the Church-door, the Infidels will never enter into it. Restore the Worship to that degree of Spirituality, which is essential unto Christianity: Purify the Temple, and the Spirit of God will fill it, and that Spirit will make your Word, and your Examples, efficacious for the Conversion of those Countries which are separated from the Church.  
This is that (Sirs) which we should have answered, if we had been authorized (by the whole Body, whereof we are Members,) by way of Return unto the Pastoral Letter, which you did us the Honour to write unto us, in your late Assembly. We do earnestly beseech you (Sirs) that you will awaken the Bowels of your Compassions towards your Brethren, whom you do suppose to be in a State of Wand'ring and Error; but who are (nevertheless) your Brethren, (as great Strays, and deceived, as you suppose them to be:) Deal therefore with them, as with Brethren, and not as with Enemies: That your Exhortations may have the more Efficacy, open unto them the Way of Grace: Draw them with the Cords of Humanity, that so you may bring them back again, into the Bosom of that Mother, from whom you pretend they have separated themselves: They will (undoubtedly) answer your Invitations with Joy, as soon as ever they shall be able to do it, without resisting the Voice of their Conscience.  
FINIS.