YOur freedome would have appeared more pleasing if less pre­suming; but I have no advice to give you, you will receive as little of that in the most abstruse matters as in things of lesser moment, since you expect light from my darkness, for your free­dome with me in matters so curious.

Your mind will be surprised if you find any, and if you find none you will be justly punished for your imprudent hopes; and for my self I shall be highly revenged of you.

My Answer will have many distinct Articles to make you appre­hend my thoughts with the clearer distinctions, and in the same order which I have conceived them.

1. The Uniting of all minds to believe the same Truths; is an e­ffect which proceeds but only from the first cause.

God only is the Father of Spirits, not only in respect of his Creation but in regard also of his Soveraign Government; He is as well the absolute master of it as of the Will, not to do violence to it, but to perswade and make it free: It's true then, that he only is able to make all men have the same thoughts of Piety, as the Sun is only able to give Splendour to the Universe, when all the seve­ral torches make diverse lights in diverse places, without ever pro­duceing one day.

2. I know that there are some unquestionable Truths which all men know and none can dispute; In the first rank of these gene­ral Truths is placed the Idea of a Sovereign Being, worthy Respect and Love.

But to come to this point which properly makes the centre of Pie­ty; the Circumference of minds is so wide and stretched out, they have drawn so many crossed and confused lines, that they have [Page 4]produced an infinity of distances, figures, and oppositions.

In this multitude one may discern many lines which being drawn from the same point carry the eye and apprehension just to the Centre which is sought for, all justly leading to an Union with God; they are different, they seem opposite, but all are united by the production of the same effect; They seem to represent the the Plat-form of a very regular Town, all whose streets lead to the Church.

But the corruption of men (which consists of malice and igno­rance) have drawn lines so foolish and irregular, that they can never meet one another, nor lead to that quietude which right reason requires and which joynes mankind to God; these lines touch regular lines but only in crossing them, and they even cross one another; so, that t'is impossible that they should meet in the same point, or should lead to that which is the only just and true one.

The dread of Soveraign Power, the consideration of the weak­ness of mankind, the love of the goodness of God, the esteem of his justice, the admiration of his wise conduct, the meditation of his admirable providences, the hatred of our own wickednesses, the aversion from, or abhorrence of our faults, the grief for our past errours, the fears of approaching judgment; are divers reasons, all which brings or leads us to God directly.

But the adoration of Jdols or of creatures, under pretence that they represent or that they contain the grandeur of Divinity, the Sacrifice of things stolen or of humane blood, the affected cere­monies which pass as a law, (although little beloved by the peo­ple) customary words or praises of God not joyned with a holy love, the practices which are established and protected by the interest of some Authority, the gorgeous Ornaments to draw aside and divert the thoughts of the people, and all the inventions which busie the mind about sensual and material things, are irregularities which make us stray from true Pietie, though some people have been governed quietly by them.

3. One cannot easily Imagine a humane Power capable to recal Men from the straying Paths which they have taken or will take; the design of reducing them into a way that is good, is certainly, the task of one that must be both wise and absolute; and for the execution of it, 'Tis necessary (methinks) that the understanding of that man should be without any Clouds and Darkness, and his Authority without Limits.

Private men have words to explain themselves, Reason to enlighten others, Arguments to convince, and Demonstrati­ons sufficient to perswade, Soveraignes have Authority to com­mand, and Power to force people; but yet with all their En­gines, 'tis very difficult or rather impossible to lead or drive men to Heaven by one and the Same Way; the difference of Natures, the disposition of the Genius, Customes, Interests, and Concerns, outward Shews, Fears, the engage­ments of Honour and Friends cause such strange differences and diversities in humane Souls, that all cannot be perswaded into the same thoughts, nor touched with the same Reason.

I know that the grand diversity which we see in Nature, (which we know only by its Accidents) may be also found in Mo­rality and much more in Piety, because but few know the true Essence of it. We cannot deny but all people apprehend and seek after the same God; but who can hinder that one and the same Figure should represent several objects, according to its di­verse positions and the several places in which the beholders are, or who shall hinder the Sun from framing that diversity of repre­sentation according to the diverse Climates upon which it shi­neth?

Many have shewed me their holy extravagancies speaking confidently of the condition of the World before sin had made it miserable; they told me, that the several motions of the Sun would have produced neither Winter, Darkness, nor Death; that untill'd ground would have produced neither Brambles nor Thorns [Page 6]nor any noisome Plants; they had imaginations so finely orde­red, that I could not deny giveing their Idea the Image of a world made of Miracles.

I must believe that, but for the weakness, fantasticalness, and wickedness of Man, we had known no defect in any Religion: But if we would re-establish this happy Unity, (which is the con­sequence of perfect innocency) there must follow two Mira­cles; an expulsion of Darkness and Malice from the mindes of all Men.

The true Worship which is in Spirit and Truth, we com­monly find to be laid aside by ignorant Teachers or malicious Builders; if we see Truth in the most considerable place of the Building, and if Truth does unite the two Walls at the point of the Angle which is the most regular, then we may sing with the Prophet, God alone Almighty and only Wise hath done this thing before our Eyes, his hand alone hath done this work by this strong and glorious Armes.

The Princes who do or shall see this happiness in their Lands, ought to say, this is the day which the Lord hath made.

4. If it be true that our King and Monarch desires that there be but one Religion in his Kingdom, he desires a very good thing; and no doubt the excellency of his disposition, will make him propound and follow that way of Piety which is most agreeable to Reason and most Spiritual, and which the most generous and Christian Soul would chuse to unite it self with God; mean fortunes are aimed at only by mean people, but the most Illustrious reach after Perfection.

5. All the Kings subjects who have rational Ingenuities, and Souls truly Pious ought to approve, follow, and cherish this De­sign of his Majesties, all ought to contribute to this heavenly Peace; a house must needs be full of trouble, if its inhabitants treat one another with censuring and fury and look upon one another with the Eyes of Enmity; I find nothing so troublesome [Page 7]in life, as the necessity of liveing with those men who Re­proach one another with equal Fierceness, as if their different thoughts in matters of Religion were abominable Crimes, and who look upon one another as Reprobates, enemies of God, servants of Satan, and destined to Damnation.

These sad Emotions produce such hellish Hatreds and such pressing Sadnesses in the weaker Party; they bring forth such bloody Violences and cruel Inhumanities in the most powerful Party; that these infernal Reproaches make a kind of Hell, which torments the inhabitants of the same Countrey, the sub­jects of the same Prince, the children of the same Father, the nearest relations in the same Family, the friendships of the most sacred Alliances, every one sets himself to curse his Brother, and would willingly take the satisfaction of ruining him.

I cannot think of this barbarous Zeal without sighing, and without some Horror for these inhumane Men, who cease to be Rational when they would be esteemed Pious; must our cruelty pass for a mystery of Religion? our infamous Vices for the height of Vertue? must we our selves believe and perswade o­thers that to become good Angels we must act like Brutes?

Sure if men would follow right Reason, they would resolve to bear these different Opinions, (which gives Piety so many and so various Shapes) without Fury, Hatred, and Violence; certainly they would suffer with a prudent Patience, the errors of the Night, still expecting that the Morning-star, or the Sun it self should (in due time) discover all things with a true light.

But who can hinder the furious madness of these bitter Spirits, who run down and consume all that opposeth their Opinions? who can fix Notions in the weak Vulgar, who having nothing but a spirit of chaffe, or vapour, are hurried by the little winde that puffeth them.

Minds so ill managed, make in the same Family (of which the King is the Master and Father) an army of Midianites who [Page 8]destroy each other, animating themselves one against another, whil'st the darkness hinders them from knowing themselves, and in a tumult too which will not permit them to be able to know one another. There is no need, (Dear Eutimius) to prove to you, that which you already know, nor to represent to you what you see already; you may conclude easily by the train of our Experiences, that if his Majesty desires one only Religion in France, he desires a very good thing.

6. I cannot easily bear the Opinion of those who endeavour to maintain that it doth not belong to Kings to intermeddle with Religion, as if Piety and Holiness were not used by great Ones: This apprehension is False, most Unjust and most Ma­licious, it is the daughter of a wicked Politician, of an interested Cabal, or of down-right and crafty Tyrany.

Then Kings suffer themselves to be Cheated, when they are perswaded that all that which has regard to Devotion is no part of their Empire, nor subjected to their Government. This Max­ime appeares very sweet to those who would render themselves Monarchs over Kings by the pretences of Piety; the least incroaching upon this matter stirs up, and animates their jealou­sie.

The Cardinal of Perroun being yet but the Bishop of Everuse was in election to have publick conference with Du Plessis Mor­nay; the Popes Nuntio Bishop of Modena went to King Henry the fourth, and told him that this action of deputing Comissaries in the matters of Religion was of Ecclesiastique Authority; and he beseeched his Majesty not to be surprised at the request which he made to him. The King contented him with assuring him, that no one should treat of the Fundamentals of Religion, but of some little things only.

Popes have never been more stirred up against the Emperour Charles the fifth, and consequently against Ferdinand his brother and Successor, then by the cares which they had taken to recon­cile [Page 9]the Estranged sentiments of Religion; the Roman court maintained that these vertuous designs were ranked among wick­ed Enterprises and rebellious Rashness.

The shortness of a Letter will not suffer mee to write the Re­solves of this Debate; I will only tell you something of it, to satisfy mine own mind as well as yours. The first practises of the World let us see, that the heads of Families were the Princes and Priests of them; The two first sons of Adam (who were Princes of the two great Families of the World) were both Priests, although by a secret of divine Providence that of Abel was extinguished in his person, it was repaired by the birth of Seth, continued by Enoch, and by all those who were named the race or children of God.

After the ruine by the deluge, Noah remained Prince of his Family, did the office of a Preist, and before that severe ven­geance of the flood he is represented to us as a Herauld of justice, who condemned the World by preaching against the wickedness of it.

Was not Abraham Father, Prince, and Priest of his Family; he was found worthy to receive this praise in a strange Land by the principal men of the Countrey, Thou art among us a Prince of God.

In the same Age the Prince of Salem bore the title Melchize­deck King of justice, and he is signefied to us as a Priest of the most high God.

They say that God separated these two Governments after the going out of Egypt, giving the politique to Moses, and the care of holy things to Aaron: This Objection is ill grounded for two Reasons; the first is because Moses and Aaron were of the same Family and Brother-Germanes, so these two Powers were in a manner in the same person; and secondly, Moses who according to this opinion was in the quality of King to govern the Politique did he not meddle with that of Religion? He who censured Aaron vigorously after his sinfull compliance to the Golden-Calfe? who [Page 10]caused the Idol to be broke to Pouder and made it be disesteem­ed by those who had adored it, who received and gave all the or­ders for the building of the Tabernacle and for the regulating of the Sacrifices, and who condemned and punished him, who was found carrying wood on the holy day of Rest? Moses took these cares, and these Authorities.

In the process of time the Kings of Judah, who have had the knowledg and zeal of Religion have they not medled with it? Joash, Ezekias, Aza and Josias, did they not break the Idols to pieces, cause the Law of God to be searched for, and re-establish the true service of the antient Religion appointed by the voice of God himself.

7. But to come to the times of the Gospel, Jesus, head and & finisher of our Faith, did not take his birth according to the flesh in the Tribe of Levi but in that of Judah, and in the house of David where is found the Royal Dignity of the Hebrews; and he who ought to be eternal Priest according to the order of Mel­chizedeck, hath willed that his Pontifique grandeur, be in some manner ingrafted upon the Royal; they published his Birth, they took off the shame of his Death by the title of King, him­selfe taking the quality of it when he answered those who as­ked him, Art thou King, &c. Yes I am; It is then true that the care of Priests and Kings cannot be judged incompatible; but it behooveth us, to take singular notice of this splendid Alliance and of the miraculous conduct of God in it.

We find not that Priests have become Kings and presumpti­ously sought after Empires; but we find that Princes by their Birth or by the Election of Divine Providence have been or­dained Priests.

God hath not permitted that high Priests should be made Kings to increase their Vanity, but that Princes or Sovereigns should take upon them the Pontifical care and title to enlarge and crown their Piety; Paganisme it self never saw the Roman Priests raised [Page 11]to an Empire, but the Emperours were bound with the Title and Authority of Priests, & we may see in ancient Medals, they did En­grave, Tib. Nero, Pont. Max. Traj. Imper. Pont. Max. Heliogabalus summus sacerdos; in Rev. 5.10. he hath made us Kings and Priests.

8. I do not pretend to maintain that all Kings ought to joyn to their soveraign Empire all the actual performances of the Mini­stry of God, but I cannot but believe, that they ought to have a most diligent care to maintain it with Purity, or to re-establish it after any introduced Corruption.

Joshua was neither of the Family nor of the actual office of Priests, nevertheless from that very time that the holy History repre­sents to us his Employ, which was to conduct the people in War; it gives us also to know the commandment which God gave him to study the divine Law without ceasing, and to turn neither to the left nor right Hand; he performed consequently all the actions of a Prince who took care of Religion, he said to the Peoples, Sanctifie your selves; he ordered all the preparation for the Ark and the Priests; in going to Jordan he commanded them by order from God himself, that they should raise up a heap of Stones for a Pious Memorial of Gods Goodness, and he Ehxorted the People to to serve God with thankfulness.

After that Christianity had tasted the Pleasure of Quietude for some Years, did not Constantine the Great order the Bishops to assemble at Nice, where he himself sate President in person, & the Bishops of those times made no Scruple of proposing Eclesiastiques to the Prince, since they presented him with an Account of all their Disputes; and though he would not judg of them but cast the Writings into the Fire, yet his great Discretion was a prudent Management of his Grandeur, either to Confound or Convert them: Those that shall read that which passed in the Churches some Ages after, will see that the Sovereign-Authority of Princes hath regulated the conduct of Synods after they had assembled them; the Emperour Arcadius sent Count Candigian to Rule in his Name the Synod at Ephesus; that of Chalcedon had for its [Page 12]Soveraign President the Emperour Mortian or the Commissaries whom he Deputed, and that of Constantinople held in the Im­perial Palace was governed by the order of Constantine Le-Barbu the Emperour.

The celebrated Author of the History of the Councel of Trent specified all these passages to draw this conclusion in the second Book, that it was a custom very proper where they governed with Liberty, which was when the world was without a Pope, il che come e un uso molto proprio, diove si Governa in Liber­ta, quale era all hora quando il mondo era senza Papa.

When the Empire of the West was governed by the house of France, Charlemaing the Emperour preserved his Power Gloriously, which his Successors have lost by too much yield­ing.

The Acts of the Council of Mayence held in the Year 813 under the Authority of that Emperour, began with these Words to Charles Augustus Governor of the true Religion, and Frotector of the Holy Church of God.

Another Council held at the same Place, gave the same Title to Lewis the Emperour surnamed the Debonair; and in the Records of the Synod named Francisque, we may read the procedings of Carloman under the title of Duke & Prince of the French, who spoke in this manner; we have ordained Bishops in every City, and have Established over them the Arch-Bishop Boniface

All those who have any knowledg in History, know that the Bishops of Rome (whom they give out and believe at pre­sent to be so soveraignly Soveraign) have written to the Em­perours as to their Masters, and asked Pardons or Favours, & intreated to have Synods in the stile of humble Suppliants.

We read that the Emperour Charlemaign took (without contradiction) the liberty of chusing the Bishops of Rome.

The Books of Stella, Platin and of Sigonius testify that this right was preserved a long time after.

When the Empire passed into the house of Saxony, Otho de­posed. [Page 13]Pope John the Thirteenth and put Leo the Eighth in his Place, and another Otho caused the Eyes of John the Seventeeth to be put out because he resisted Bruno a Germane named Gre­gory the Fifth which the Emperour had chose Bishop of Rome.

Let the Wise and Prudent search over the Antiquities in the Hebrew and Christan Churches, and they will find that Princes have never made any scruple to regulate Religion.

9. If Authority upholds my thoughts, reason, either natural or po­litique will be advantagious to them; since that Monarchs cannot as sure themselves of the wellfare of their Countrey, the dignity of their condition, nor the quiet of their minds if they take no care in the government of Religion.

Let us consider the condition of Sovereigns without having any respect to the practice of Religion; we cannot deny that they are established in the conduct of two things which appears more im­portant in the politique state; the first is War against a forreign ene­my; the second is Justice against the wicked men in his own na­tion: These two actions which ought to take up all royal Authority, obliged the Hebrewes (when they demanded a King) to say, that we also may be like all the nations, and that our King may judg us and go out before us and fight our battels Sam. 1.8.20.

But since one cannot reject the thoughts of St. Paul when he saith that righteousness is profitable for all things, one ought to believe that war is an unhappiness, and that justice cannot subsist without true Piety; from whence it was that the generous and wise Joshua, seeing himself ready to make war against the Infi­dels heard these Words; Streng then thy self and be not dismaied, the Lord is with thee whither thou goest.

And when he went to do justice to Hacon he said to the Peo­ple; Sanctify your selves for to morrow, and say to the sinners, give I pray you glory to the God of Israel; Joshua 7.19, 17; from whence I conclude, that the King who will succeed well in both his politique Employs, ought necessarily to take a special care to establish the true Religion, and to rule his conduct he [Page 14]ought to remember that which God said to Joshua; Fortify thy self more & more to the end thou mayst take care to do according to all the law which Moses my servant hath commanded thee, and turn neither to the right hand nor to the left that thou mayst prosper whither soever thou goest, Josh. 1.7.

He ought to remember the command of God, which orders that the King sitting upon the throne of his Kingdome should take a Copy of the written Law, and read it every day that he might learn to Fear the Lord: Let not his Heart be lifted up above his brethren, let him not turn from this Law neither to the right nor left hand; Let his dayes be long, and let him reign, him and his Posterity in the midst of Gods people.

I know not how one can maintain, (after this reason confirmed by Sacred Authority) that the King doth an unjust Action if he takes care of Religion; is it not the perfect Equity of the divine Law, which conducts principally the orders of War and rules of Justice? and cannot one easily prove that War is a tyrannick usurper or a savage beastliness, if not bridled by Religion? is it not true that without Piety (which begets the fear of God), the Authority of the Magistrate is barbarously Executed & unprofitably Established? for without Religion men would be as imaged Lions, but Justice would destroy them all if she were strong enough, but where she suffers all she is found weak: if then the King is the first Captain and the first Magistrate of his Kingdome, he may name himself and ought to appear the principal Bishop.

10. The King may find a great advantage in the words of St. Paul, who speakes very Christianly, when he ordered that Subjects should be held under the Powers Authorized by God, not only to shun the violence of anger, but to acquit themselves also of the duties of conscience: This Doctrine establisheth obedience in the Subject more strongly by Religion than by Force. If then the King will preserve himself in a just and full Authority, his care must be to endeavour to Establish true Religion, which tyeth the Subjects more to his will than Force, or Punishments, which make the [Page 15]People fear the effects of its violence; judg consequently what is the Conclusion of the interested hypocritical Party who leave the Princes but a mean power of making themselves to be obeyed, in taking away from them the care of Godliness which is the strongest and most sure power.

The fear of Punishment may hinder the riseing of rebels, but true Religion will stifle the design, and not admit a thought of it.

11. When a Monarch understands that a good Conscience, is the strongest and most assured Principle to hold the Subjects in a sweet obedience; and when he is perswaded, that minds which are Led or conducted by true Piety, stifle all the motions of Rebel­lion, by the fear of the judgments of God; his own interest with the publique peace will engage him to take care to establish Reli­gion, which hinders them from committing actions of disobedi­ence. The well fare of his State and the quiet of his Person ought to make him act so judiciously as not to permit, that pretence to Religion should imprint in the minds of his People, a false Godly­ness, which inclines them to despise his Person and Ordinances, un­der pretence of revengeing Gods quarrel, and protecting the inte­rest of the Church.

The Age in which we live as well as those which have gone be­fore us, have proved what dreadfull effects false & interested Piety have produced against our Kings; and on the contrarie, the holy History, and some Chronicles of State, shew us how much a good Conscience and true Religion are respectfull to their King, even in the hearts of those Subjects who are harshly treated by them.

David being unjustly persecuted by his prince Saul, might have found an occasion to take away his life secretly in the darkness of a Cave, but his good Conscience obliged him to respect an unjust ene­my, of whom he might have rid himself, if he had not feared to offend against the justice of God; after the mischance, or rather the decree of the judgment of God, that caused Saul to perish, Conscience alone (produced and governed by a true Religion) [Page 16]obliged David to weep for it, and to reveng the death of that wick­ed Prince, whom God himself had rejected.

Religion truly Christian counsels such practices of patience and goodness, with which he King ought to be satisfied, but that Religion, which perswades co contrary maximes, is dangerous, and the King may render himself judg of it, at least he may believe himself master in his own house without being subject to those who would limit his power, and who teach the common people to watch for an opportunity of revolting and disobedience.

Charles the 8th being at Rome in the time of Pope Alexander the 6th of the house of Borgir, who became an odious, hated, wicked man, was intreated by all the Cardinals (except two) to defend the holy Church against the violence of that Pope, who was rather a successor of Judas then of St. Peter, and given more to the Alco­ran than to the Gospel.

There are no true and natural French men, who will contest with the King the power of repressing the boldness of those pre­tended Devoto's, who teach that Kings Excommunicated by the Pope are no more Kings, and that they are no more any thing to their subjects being nothing to the Pope.

I dare not Speak the rest it being so full of horror; see the Cen­sure of Sorbonne against Vernant and Guimenaeus.

Can one believe that Lewis the 12th had no right to suppress the wicked doctrine and hector like piety off Julius 2d, who com­mitted so many wickednesses against the quiet of this excellent Prince, that he caused to be stamped upon his coin; I will destroy the whore of Babylon.

The King of Navar John 2d deposed by the same Pope; ought he in his condition, to detest or adore the Religious thoughts of this very Pope told him by a Spanird in these words: I must aid the King of Spain and employ my two Swords, both Spiritual and temporal against France and Navar who are enemies to all honest people.

Pope Sixtus the 5th. was resolved to Excommunicate Henry King of Navar, and Henry Prince Conde, his Bull said, that he would draw the sword of Vengeance against Henry, late King of Navar, and Henry Prince of Conde, a Bastard and Detestable Generation; that he did declare them and their Successors to be deprived of all their Lordships, Lands, and Dignities: Had not these Princes some right to resist this violence, and cause to be Preached (one to his Subjects, and the other to his Vassals) that Religion and Conscience obliged them not to follow the Passions and Usurpations of this Roman Bishop?

Royal Dignity is of a larger extent than vulgar thoughts can apprehend, and beyond the limits which the Ambitious and Covetuous men do prescribe it, for their own advantage, by an affected or ignorant malice.

This Royal greatness is joyned to the Pontifical, by a kind of necessity, from which it cannot be parted, neither by Reason nor Conscience; and though the King doth not execute actually the functions of it, yet he ought to render them so really effected, that true Judgment and Power should maintain them, and put them in good order.

The animated heats against my Proposition, opposeth the pu­nishment of King Hozias, when he offered Incense upon the Al­tar of perfumes; but those who consider his crime, will find that he offended (by neglect, or by Pride) against an express order E­stablished by Divine Authority, which ordained that the Levites only should serve in the Ministry, excluding every other Family and Person, whether Royal, or not.

If this Prince had commanded the Sacrifices and Incense to be performed as God had ordered him, I do not believe that he had been reproved either by God, or Man.

My notion proves it self by the words of the high Priest, which attributes to the King, only the sin of contradicting Gods order in these words, 2 Chron. 26.18. It appertaineth not unto thee to burn Incense unto the Lord, but to the Priests, the Sons of Aaron [Page 18]that are Consecrated to burn Incense; in the 4. Chap. of Numb. you may see the Law expresly.

So Uzza not being of the Family of Levi, was stricken by God, because he stretched forth his hand, to touch, and bear up the Ark, 1 Chron. 13.9. These examples cannot prove, but that a Christian King may have the care of Religion, and of the Law of God.

The Head and Finisher of our Faith, Jesus Christ, the Son of the living God, hath not bound the exercises of Religion to some particular people & conditions; all those who have Authority do not sin, if they imploy it in the Service of the all-powerful God; if a Father oweth this justice to his Children, a King, certainly, is in­gaged to it for his Subjects: Do you think that the King doth commit an Injustice against God, when he causeth Justice to be Executed among men?

12. Since all which, I have shewed, proveth, that the King may, and ought in Conscience to have the care of Religion, since he may desire, most Lawfully, that there be but one Religion in his Government; I believe that the first Idea which can open the way to effect it, is to resolve, that no stranger shall govern it; and ac­cording to my thoughts, all the French of either Religion, wish, or ought passionately to wish for it, both in Reason and Consci­ence; for when the King gives, or permits to a Stranger, the Government of Religion in his Kingdome, he keeps to himself the least part of his Riches, and puts into the hands of another po­wer (which it may be will War against him) the Government of those affections, which tye most effectually Subjects to Princes.

What should one say, if the King should suffer himself to be perswaded to take a Polonian to Command all his Army in chief, or a Spaniard for his Lord-Chancellour? by what Reason can one oblige him to have a Patriarch of Greece, Alexandria, or Italy? Must the King commit that which is most considerable for his quiet and safety, to such an Authority as doth not care for his welfare, or it may be are Enemies to it?

All France sighs at the remembrance of these Devotions, (ra­ther promoted by Devils themselves, than by Diabolical men) which made Clement Jacobin, John Chastel, Ravillas, and gene­rally all the League, act by a hellish zeal: All this mystery of Iniquity took its birth, progress, and execution from a false princi­ple of Conscience, which the Out-landish Beast caused to be pro­posed to the people, and which had at the bottom nothing but a fatal machin of Interest and Ambition.

I have read in Avila an Italian Author, that Jacobin the Mur­derer of Hen. 3. was a false devote, and a furious Zealot for the Orders of the Pope.

We read in lib. 95. of the History written by Mouns, the Pre­sident of Thou, that Pope Sixtus the Fifth, commended in a full Consistory, this horrible action; with large praises, admiring the Vertue of this man, the strength of his Courage, and his ardent Love towards God; Cum virtutem, hominis, animi robur, & fer­ventem erga Deum amorem, suprà Eliazarem & Juditham multis verbis extollit.

John Chastel was another devote, and the decree of Parlia­ment given against his wicked act, is Excommunicated in Rome, of whom the wise Cardinal of Ossat spake in this sort to the Cardinal Aldobrandin, as he himself reported, [If the King had any cause to fear to be Murdered, he should rather fear the Hugonots whom he had forsaken, and who had cause to complain of him;] but they have attempted nothing like this, neither against him, nor against the five Kings, his Predecessors, whatever Butchery they have made of them.

Ravillac, another devoto, began his day by the Confession, Mass or Communion, and imploy'd the rest of it, to follow the Kings Coach to find the occasion, which he met with (to the great dammage of the Kingdome) after 6 months spent in his De­votions, and his Indefatigable cares.

The Zeal of a desperate man (which he witnessed in his tor­ments, and at the point of his death) sheweth us, what a dange­rous [Page 20]thing it is for a Stranger to govern the Consciences, when the Natural King hath nothing but the Political to govern.

13. Can a State be happily Govern'd when two Monarchs are equally considered in it; their Interests do undoubtedly divide and part their minds, hearts, and hands; this division produceth Confusions without Remedy; the wisest men commit the greatest errors in this Mist, which permits not the right discerning of Justice, or Injustice between these two parties.

But if one be perswaded that one of these two Monarchs is in­fallible, and that one is obliged by Conscience to take his part, all the people will take his Interest, and look upon all that which op­poseth his design, as a Horror and a Curse: If a Stranger, or the Pope, Establisheth his power in France, by the principles of Con­science, his Authority must infallibly triumph over that of the King, who is the lawful Prince of it, and this cannot be avoided; for the Superstitious will fear to be Condemned; and the Perfi­dious Interested ones, make the weak capacities of others serve for their more bold designs; and the besotted Worshippers will believe to gain as many Crowns in Heaven, as they kill Pro­testants.

What Prince can be safe (reading and believing the discourse) of the Crowning of the Pope, attributed to Innocent the 3d. and saying these great words? I bear the Mitre, because of my Priest­hood; the Crown, because I am King; Establishing my self next under him, who writ upon his Thing, the King of Kings, and Lord of Lords. What wonder is there, that so many people did rise against Hen. 3d. and afterwards against the generous and good King Hen. 4th? Few persons could resist those barking Hypo­crites, who being ingaged in the Popes party, did publish through all the Kingdom, That whosoever should serve the Prince, could never escape Damnation; that Kings lose their Power in losing the Friendship of the Pope; and being in that condition, they merit neither Respect nor Love.

Judg Sir, if the King hath not a just Interest, and a lawful Right to cause his Nation to love a Religion which hath but one God, one Heaven, and one Monarch upon Earth.

14. If the King designs this Unity, of which you tell me, the true fear of God ought to possess his Soul; he ought to think that he is a Soveraign over his People; but yet that he is neither Master of, nor Companion with God, and then he will account it his greatest glory to appear a faithful Servant in the house of the Almighty; this title was given to Moses when he governed the Hebrews; David and Solomon were honoured with that quality. Certainly to serve God, is, truly to Reign; his Majesty ought to take this Resolution, not to consider the Inte­rests, Flatteries, the Threatnings, Opinions, or the Wills of Men, but only the Truth of God, which conducts to true Justice.

Princes are obliged to know that God alone is the Monarch of Consciences, and his Law only ought to instruct, and his Autho­rity to engage.

When they say that the King permits Liberty of Consciences, they understand the liberty of exercising it, or the liberty of ap­pearing what one is, since the freedome of thoughts answers but to God only.

It is certain then that the King, desiring to draw his Subjects into one Religion, cannot succeed more nobly, nor more usefully, then in establishing the way and orders of God, the common Fa­ther of all; no body can exclaim against his Powers, censure his Word, nor condemn his Ordinances.

Excellent Kings are marked with the quality of Princes, accor­ding to Gods own heart, because they have care to order to be done, not what mens hearts desire, but what God loves.

Sovereigns, who render themselves subject to the Wills of men, whither to their own Subjects, or Strangers, divide Opini­ons, and give birth to War; but if they appear faithful Servants to God, and requite no more from the people, but what God [Page 22]himself requireth, then the people give to Caesar, and to God, that justice and obedience which is due to them by one and the same act; because Caesar desires all, and only that which GodS Wills.

15. When the vulgar speak of the uniting of the two Religi­ons in France, they speak of a thing impossible; because they consist of Propositions, which are named Contradictories, of which the first are necessarily false, if the Opposites are true, in this condition they can never be united, as may be seen by these Examples; one maintaining that the body of Christ in his very Flesh, Blood, and Bones, is really present in the Sacrament; the other saying, that there is no reality of flesh, though there be a real presence and spiritual grace: Can these two Notions unite, and be conjoyned? one saith, the souls separated from the bodies, being in a state of grace, burn in a fire under-ground, to satisfie for their sins; the other holds, that souls justified by grace, have no obstacle which can hinder them from possessing or injoying glory.

One affirmeth, that the Pope is Monarch of all Kings and Bishops, with the same power which Christ had when he was up­on the Earth; the other is perswaded that this Bishop hath not this power, and that he can neither maintain it without error, nor ex­ercise it without Tyranny; these propositions can never agree, and if one would speak rightly of the design of his Majesty, we must interpret it a unity of good Society, which may be effected; but not a unity of Conformity, which can never be.

16. I believe, that (according to the Kings will) those of both Religions, may agree in the same thoughts, and make but one Religion both good and pious.

In the fourth Age, all Christendom was divided upon the Pro­positions of the Divinity of Christ; these two Propositions, viz. Christ is God in substance, and Christ is not God in substance, but by resemblance, are discourses and notions never to be recon­ciled. In a word, after many unjust Fends of the one and other Party, all did agree after the Truth was justly known, and sincere­ly sought after.

We might experiment the same unity, if minds would cease to be prae-possess'd by Interest or Custome; Let us search with sincerity the will of God, and the reality of his thoughts, and then we shall easily be of one mind, piously following that which God bids us.

17. This Union of Minds in the same apprehensions of things, cannot be done with fatisfaction, if, (as some pragmatically say) the King should use his absolute Authority without suffering any disputes about it.

One [I Will,] is not enough to perswade the profound Rea­son of the Soul: One [I Will not] cannot root out the first Im­pressions; all the effects that these commands can produce, is terrour or dissembling; one may study to hide one self for fear of anger, for the respect one ought to have for his Majesty; but eve­ry one will keep those thoughts which he thinks necessary for his Salvation; What pleasure can the King have to see his Realm full of Dissemblers, who fear his Anger; or of miserable ones, if he should use Violence?

18. They rank that which you told me, of the Embassage to Rome to obtain a permission for a Conference about Religion; A­mongst the ill news we hear, His Majesty hath too much know­ledg of the practices of the Romish Court, to expect that the Pope should give him liberty to argue against him, and his Uni­versal Power: Dare the Signiorle of Venice, ask the King of Spain the power to debate, whither the Dutchie of Milan, and the Kingdome of Naples belong to him by a Ligitimate Right?

Can one believe that Romane Polity hath ever been so civil to praise Catholick Majesty, to ordain a conference upon the po­session of Sicily; and that it hath ever asked the liberty to publish the Bull (in canâ Domini) in the Lords Supper, by which that King is Excommunicated?

The King is not under Age, let him govern his Subjects in the fear of God, even from the bottom of our Souls we all desire it; and those who would not have it so, are neither, Rational nor [Page 24]French-men; Can we be in a better hand than that of a King, who speaks our own Language, whom Nature engageth to cherish his Country, whose Inclinations are agreeable to our Climate, which is his, and whose Interests are necessarily tyed to ours?

Let the King freely take his own; let no body dispute it in his Kingdome; let no Stranger rule over us: It is one of the most horrible punishments which God hath brought upon his people; of which the Hebrews complain most bitterly, and which may be compared to the crime, of which the Lord himself complains in Jerem. 2.25. But thou sayest there is no hope, no, for I have lo­ved Strangers, and after them will I go; and in Jerem. 5. You shall serve Strangers; in Lament. 2. Our Heritage hath been overturn­ed by Strangers.

Is not the King a Christian, and, The most Christian King? is he not a Sacred person? is he not the Lords Anoynted? ought he to ask the Pope leave to search the true Law of God, and to offer it naked to his people?

Let the King speak as the generous Henry le Grand for his Mar­quisdome of Salus, he answered to all the cunning devices of Pope Clement the 8th. and the addresses of Cardinal Aldobran­din, and the Artifices of the Duke of Savoy, with these words, [I will have my Own.]

It is the Kings right to propose the Law of God, as tis his duty to search and meditate it; hath not he, as well as the Prince of Rome, both Moses and the Prophets, the Holy History, the Do­ctrine of the Apostles, and the Confession of Faith, of the Coun­cil of Nice? hath he not as much Ingenuity, and as Penetrating a Wit as the Pope, to discern Good from Evil, Truth from Falshood, and Sincerity from Interest? hath he not more Zeal, or more Natural Inclination for the good of his Subjects, than a Stranger, who appears to all reasonable men, to make no Consci­ence of any thing, if he can but raise never so little, his glory and advantage by it.

Will he take measure from the Pope, to oblige the French to [Page 25]give their Souls to God, rendring their Respects to their King? can any one believe that France hath no body in it who is enlivened with a Zeal by a sincere and unspotted Soul, and by an inlightened Piety? Can his Majesty expect Know ledge and Conscience from Italy, to make us Famous and Conduct us.

13. Believe Sr. that if the King hath designed that, of which we discourse, he hath too much Grandeur and Light in his Mind, to commit it to the Pope or acquaint him with it.

19. If the Pope should admit of this Conference, he would never suffer that any thing should be concluded on to his dis­advantage; no one hates his own Flesh. The Council of Trent was a mighty Assembly, whither the French sent Eminent Men, but Rome never permitted that any one should propose any thing whereby his Glory or his Interest should be Tou­ched.

This Conference which you speak of, will give something or nothing to that Religion which is not approved of by Rome; if it gives any thing it will certainly be disowned by the Pope, and perhaps Excommunicated; If it denies every thing to the Protestants of France, it will be very unuseful to the Kings design, who will not without doubt ruine his King­dom by violence, but make a peaceable and voluntary agree­ment.

'Tis then most certain, that if an Assembly depends up­on the Pope, and if those who compose that Assembly are pre-admonished or tied to manage the interest of the Pontifi­cal Court, suspition or hatred will accompany its Birth, stub­bornness its Progress, and bitterness its End.

20. Rather than be hindred by the delayes of Rome and choice of a Deputy for this Conference, all France should u­nite & with an unanimous Consent, beseech the King, that he would inform himself of the differences of the two Religions, [Page 26]& pitch upon a certain Form, since Heaven hath made him to be looked upon by all the World, as a Prince who hath a most just Genius, a most solid Judgment, and Parts not Confused in any thing he undertakes; one cannot think that his Majesty can charge his Memory or weary his Eyes with the Mysteries and Wranglings of Controversies; but after some Love to, and some Practice of the Sacred Books, where the Law of God is found so much recommended to Princes by holy Peo­ple, his Majesty may distinguish exactly enough what Reli­gion is most proper to be Allowed, and to tie the Soul to God without Violence, Confusion and Hypocrisie.

Hath not the King (who is very judicious) discerned that the form of Administring justice, would defer the procee­ding; and that introduced Corruption followed by Custome had need to be Corrected; hath not these Thoughts made his Majesty be Approved & Blessed by all the reasonable dis­interested People, when he made his Commands to be pub­lished and kept, which among the common sort are Named Le code Louis.

The King can very well distinguish, whether the Counsel and Advice which they give him, does bear the Character of Freedom, the Principle of good Meaning, and be useful for his Designe: When he pleases to bow himself a little from his Majestique Grandeur, to converse; the easily knows whether he be a man that expresseth himself by a heap of unprofita­ble and windy Words, or whether he useth Neat, Clear and apt Expressions; he need not study much to understand the Air of an affected Woman, who defires to appear fine by fading and ridiculous ornaments; by the same Genius his Majesty with­out trouble understands the comliness of a well-made Wo­man who appears in her own Colours without Paint or Dis­guise with the Characters of a generous Vertue.

This judicious Prince, (who considereth all that he seeth, who weighs every thing that he apprehends, and apprehends [Page 27]every thing that comes before him) can with ease exactly judg of the Interest, Fraud, Amusements, affected Pomps, Artifices, Politique Interests, industrious Covetousness, and the h, pocri­tical Characters of Religion.

21. If the King would lessen his Trouble, he may Com­mand any one to give him an Account what was demanded in the Council of Trent to reform the Abuses introduced in Religion; and particularly, his Majesty may please to take no­tice what the French Embassadors Treated of in former Complaints of Protestations or Demands; of which you may see a small Abridgment. drawn from the History of the Council, which learns us the Negotiations of Amiot, Pibrac Ferrier, Lansac and of the Cardinal of Lorain who appea­red for France. At diverse Times and at divers Conclus­ions of this Synod, they Demanded,

That the Sacrament should be Celebrated with the Cup, according to the Order of Jesus Christ and the Ancient Cust­omes of the Church.

That their might be Abolished many Abuses Introduced by Images, Reliques, Pilgrimages and other such-like Devo­tions.

That they would Reform the Abuses committed by the Mendicant Fryers.

That they would Permit Ecclesiastiques to Marry.

That they would receive no Pastors without having a Flock, and without being able to Preach the Gospel.

That Divine Service be read in a Tongue understood by all.

That they would reduce the Monks to their first institu­tion, which obligeth them to work with their Hands, and not to meddle with Ecclesiastical Affairs, unless they be special­ly employed by the Bishops.

That Pastors should be Resident at their Churches.

That Eclesiastical Donations be employed and distribu­ted [Page 28]according to the just intention of those who gave them, for the Poor, for Schools, and for the preachers of the Gos­pel.

That they should not give to Tradition the same Authori­ty as to the Gospel.

That before the Administration of Sacraments, they should expose with Clearness, their Establishment, their Use and their Force, in a vulgar Language understood by the most Ignorant.

Other Embassadors demanded many other things for their Princes and Nations, as the Abolishing of first Fruits, the reducing the Papal Authority to that which St. Peter seemed to have taken over the other Apostles.

Queen Katharine of Medices, particularly demanded the Abo­lition of the Feast of the Sacrament of the Eucharist, which appeared to be instituted rather for Pomp than Piety. Read the seventh Book of the History of the Council, & there you will see all these Requests, which testify that the King of France & o­ther Princes, desire to Establish one only Religion in their Nations, suppressing the Abuses of that which was in use; of which Abuses they have taken a pious and just Account, that they might separate the good from the Evil.

22 None can believe that it doth not belong to Kings to judg of Religion, since the Embassadours (of whom I have already spoken) had their Instructions from the Soveraigns to whom they were Servants; they proposed the Thoughts and Designs of their Princes; who were so far from consen­ting to the Orders of Rome, that they Deliberated, Deter­mined and Propounded against them: Reason and judicious Piety makes Kings see the multitudes of Abuses.

23. What rational Minds can ignore that our true judg­ment may very easily discern the Thoughts of a thing, of which we have no practical Experience since we know some general Principles of it.

I do not profess Physick, yet I know very well, that excess of Wine is dangerous for one in a Fever: Although I am no Far­mer, yet I know, that a bad Husband-man, who never Sows, shall never Reap, and that he who breaks the Stalk, when the Ear is formed, doth very ill dispose of his Crop.

I never was a Servant, yet I know, that he who will do that which pleaseth himself only, (being a Servant) does not his busi­ness; and runs the danger of being Chastised or turned away.

And by the same Consequence, those which have not School-Divinity, have that of Reason to discern that which hath the re­semblance of being the Principles of good Morality and Piety; they know that Divine Will ought to Govern and Rule these Vertues, and then they may believe and conclude that all practi­ces established by Humour, or by the Interest of Men are Ambi­guous, Incertain, Indifferent, or Criminal: And that Prince who bears a good Mind, as well as a good Sword, may as well judg of Religion, as of War; St. Paul himself tells us, that the Spiritual man discerns all things.

But without going to spiritual exactness, I have seen Peasants brought up in the labour of the fields (who being born with good Wit) despise many Grotesque Devotions, and could distinguish with a solid judgment.

There is much reason to believe, that if his Majesty would im­ploy his excellent Wit about the two Religions exercised in his Kingdom, he would discern with an exact clearness, the Good from the Evil, the Necessary from the Superfluous, Divine from Humane, the True from the Dubious, the Hypocritical from the Sincere, the Dangerous from the Useful, the Material from the Spiritual, and the Rational from the Brutal.

A regular mind easily seeth that which raiseth him to Heaven, or that which amuseth him upon the Earth.

24. It is certain that his Majesty may discern (without any great difficulty) the form of that Religion, which falls under the knowledg of a good natural judgment; but to satisfie himself [Page 30]more fully, he may command experienced men, (who are capa­ble of greater, labours) to represent to him chat which is Old and New, Christian and Roman, Apostolical and Pontifical, to the end his Majesty may be able to discern what is established by the Antiquity of the Apostles, and all that which is added by a Mo­dern Antiquity.

This Representation cannot be done, but by minds very labori­ous and knowing in both Religions, and whose Souls are sincere and generous.

They ought also to consider the respect they owe to their Prince, and repay his kindness with a solid sincerity; by this means one shall find that nothing is more ancient than that which is most true; and that which doth appear most true, will be best maintained and defended.

25. I consider in the Oeconomy of this Peace, both Royal and Heavenly, that the difficulty must be but mean upon the Propo­sitions disputed in the Schools by Divines on either side, as the mysteries of Justification, the grace of Praedestination; this Controversie may raise divers Opinions, and yet leave men Friends.

But the worst Obstacle is of Practices, Customs, and outward Devotions which appear of great moment to the Vulgar, when as they are looked upon but as low things, and indeed but tricks, by Wise men.

The Roman-Catholick doth not believe that there can be either Piety or Christianity, where he finds not Images, Ornaments, Ceremonies, Processions, and Pompous Appearances; He ac­counts nothing worthy enough for his Adoration, nor real for his Salvation if one does not perswade him that Christ in the flesh is kept in a box in the Church; He is much a slave to Custom, and believes that the Sacraments and Service administred privately, and in an unknown Language, where they hear the voice only, without understanding the words, begets more Reverence; His mind is so ill-dispos'd by this Custom, that he imagines that all [Page 31]will be in a disorder, if the King should declare himself, next un­der God as well Protector of Religion, as of Justice; and be­cause of the loud and continual bawlings of the Emissaries of Rome, He imagins that God will not remain in France, if the Pope should not be Mediator between Christ and the King, to keep them Friends, without thinking that St. Peter (who writ plainly) saith, that he that honoureth the King, sheweth his fear to God, where­by he declareth the near Relation between God and the King, for he writes, Fear God, and Honour the King.

Such is the disposition of the Roman-Catholick; from whence follow such Practices, Devotions, and Customs which cannot be taken from it without its destruction; and one feels as much pain, when one plucks away an unprofitable and idle excrescence from the flesh, as in cutting off a Member which is very servicea­ble to the body.

The Protestant hath a Soul inclined quite another way; He seeks God with a Worship of Spirit and Truth; He believes not his Faith divinely Established, but by the Word of God; nor the equity of his Conscience well regulated, but only by the Law of God; He seeks not the flesh of Jesus Christ upon the Earth, but his Spirit and his Grace; He Worships him as he is in Heaven, not by the Image of his body, but in respect of his Divinity; he can easily pass by Images and Statues, looking upon them as false Representations, and very unprofitable to solid P [...]et [...]: If he e­steems the Right of the Church, and the Decency of it in the ex­ternal practice of Religion he despises the multitude of Proud Ce­remonies, and the glittering of so many affected Ornaments; He believes not that the Popes Authority is necessary for the French Church; He saith confidently that the Gallique Church may stand without the Roman, and that she can never render her self more just and happy, than by banishing strange Power: He looks upon the King as the Head of Justice, which is principally established by the Divine Laws, that Sovereigns, who are accor­ding to Gods own heart, ought to know and cause to be observed [Page 32]the Law of God, without turning either to the right, or to the left hand; with this disposition of mind, so different between the Roman-Catholiques and French Protestants (if divers Opinions remained in the mind only without breaking forth) they would not produce dreadful Enmities, and those Obstacles which are so hard to be overcome; but when one endeavours to draw a Roman-Catholick from his painted Devotions, and oblige a Protestant to conform to them, they suffer frightful Vexations if they be con­strained, and can hardly take any Resolutions, except they are brought to them by Reasonings and Perswasions.

26. I have known the thoughts of many rational minds, even of the Roman-Catholiques, who believe that the King would do an act of Wise Bounty, if he would permit (without any reserve) the satisfaction of Consciences, without shewing any aversion, ei­ther to Protestants or Papists, provided that all would dwell in a mutual Peace, without malediction or quarelling.

This State of Cessation would be a principle of Peace, and all the World would be contented, if his Majesty would not permit, that any one of his Subjects should be debarred from bearing Offi­ces and Honours, that those of either Religion may live without trouble and disquiet in the Service due to his Majesty. By this Liberty we should all have a Peaceable Conversation and a Charming Commerce; the heats of disputes animated by Hatreds, would cease, they would become Conferences of Friendship, by which every one might be Instructed; Aversion (which disorders the blood) should have no more force against the calme lights of our minds, and all would be so agreeably disposed to Truth, that, in a word, all who are Great, Rational, and Spiritual in the King­dom, would give their hearts and minds to the most just verity.

One may observe in the Debates of Religion, that which falls out in all other quarrels;

One never yields to declared Enemies, till after they have tryed the misfortune of Armes, and then the Submission increas­eth the rage of the Over-come, and begets such grudges as are [Page 33]the Fathers or Children of desperate Actions; but in a Cessati­on of Fight, they speak together, they hear one another, they joyn their Interests, and every one hath time to do Justice to himself and others.

If we could have in France so sweet a way to perfect Peace, we should see a miraculous effect, and sooner than one could believe, of this desired Unity; because every one being dis-engaged from the Authority of Strangers, (without fearing to be punished by the Kings Orders) would bind himself willingly to his Natural Prince, who is most Christian; rather than to tye himself to the Roman Monarch, who appears very jealous and hard to be served; and so not parting their Hearts, they would Unite their Souls.

If a French-man were in necessity of having a Dispensation for Marriage, would he not be content rather to obtain it of the King, than to buy it of Rome? especially when in these days, they cost four times more than ordinary, to make war against Candia.

I believe not but that Pastors Ordained by the Kings Authority, and Canonically received by the Churches, would be as satis­factory, and as fully Authorized as by the Power of Rome; and when we shall have well thought upon the establishment of this sweet Agreement, the Fruits which it will produce, will be found to be the very things which the King desires for his Peo­ple.

28. This matter of Religion having been discoursed, where there were many of both Religions, one approved the thoughts of a person, who maintained that the Roman-Catholiques, whose minds are not cruelly inclined, are more easily bent to the Re­formed Piety, than the Reformed to the Romish Religion.

The 1st. Reason is, that it is more easy to cease believing that which is uncertain, than to begin to believe that which appears to be false; for example, I give you the Creed of the reality of the Body and Blood of Christ, of the only and Supreme authority of the Pope, of Purgatory and of the glory of the Saints departed whom they [Page 34]pray to; The reality of Christs being carnally in the bread, is so uncertain, that it depends upon the well-making of the bread, the right Ordination of the Priest; upon the true Pronuciation of the Words & upon the fixed attention of the Priest, all these necessary conditions are only Supposed or believed by a Charitable Faith.

The Supream Authority of the Pope depends upon his lawful Election, which is often so obscure, and appears so clearly defective or so openly Criminal, that many Decades of years have passed, in which one knew not which Pope to obey if there were two cho­sen, and where there is but one, Simony is so ordinary that all Popes are Suspected of it.

Purgatory is proposed as a place in the hollow of the earth; holy Authority speaks not a word of it, the Ancients Creed speak no­thing of it, the Greek Church despiseth it, eyes cannot see it, rea­son cannot understand it, the perfect grace of Christ doth not fa­vour it The vision of Souls who come again cloathed in White or Red, is much Suspected for a cheat and convicted of extravagan­cy; this Mystery hath nothing more certain than the fear it gives the people and the good it brings to the Priests.

The glory of the souls departed to whom they pray, cannot be known but by a popular opinion, which hath but little discerning; or by particular perswasions which may seduce by freindship; or by Canonization of the Pope which may be deceived by a false re­port.

The mind of a Roman-Catholique finding in its self these proofs to be so uncertain, as well in the Essentials as Circumsta­tials, will have much less a do to deny his full consent, than a Pro­testant to give his; because, Reason and Faith will fly uncertain­ties and cannot seek for them nor love them: the second Reason is, that Roman-Catholiques do believe all that which the Protest­ant do positively avow, in respect of God, of Jesus Christ, of the blessed Virgin, of the life and death eternal, and generally of all mysteries, universally received in all Churches where Christ is [Page 35]worshipped as God, and known as a Redeemer; In this common belief, it is more easie for rational minds tolimit themselves to this Faith so ancient and general, than to encrease it by Articles of humane faith, which hath not the principles nor just Characters of divine Authority, The third Reason is, that the Roman Catho­lick may have the same comfort of Spirit by the Protestant Religi­on having laid aside the mysteries which are added to the Primi­tive Faith, that which the Protestants may not do when they go to the Roman Communion.

A Christian soul may comfort it self, without the reality of Flesh if it unites it self Spiritually to Jesus Christ, by having re­spect to him, knowledg of him, and a sincere Love for him.

One is more satisfied to believe the grace of God capable to carry our souls to Heaven, than to leave them at the bottom of a lake of fire;

The heart is more content to Establish its faith, obedience and its good workes upon the Law and words of the Gospel, then upon the Politiques of the Decretals and upon the Engin, du droit Ca­non.

Prayers have much more justice and confiance when they are addressed to God, who sees, understands, and fathoms all things, than if they are carried at randome by the Imagination, to get the favour of a Saint whose state is unknown to us.

These three Reasons, which I set down (amongst many of the same force) prove, that the Roman-Catholiques not being corrupted by the advantage of the World, nor upheld by the power of a Soveraign, or animated by violent passions, are easily carried to the Approbation of that Faith & Piety with which the Protestants con­tent themselves; But the Protestant cannot without violence or without interest submit to all the particulars of the Roman Faith be­cause they make the Spiritual adoration, carnall; the Spirit of God, the material Body of Christ; Faith in God, Fear; Certainty, Dubi­ous; Divinity, humanity, Pure and Efficacious grace a defective and weak merit.

29. Let us not trouble our selves to dispute, to which way pious Reason would turn, if it were at full liberty; whatsoever inspiration one might pretend to have to presage, it is the event that must make the Prophecy known.

But to see some effects in favour of this desired Unity; The in­tire liberty of the two Religions will make the only overture to this Royal design; and then considering no body but the King, next to the Majesty of God, they will lose the fears which the thunder of the Vatican gives them, and of which a wife man hath said, Chi non ha Paura, non sente il malo; he who hath no fear can feel no harm.

No Party should take an advantage of another, and I believe that if we served God well and honoured the King, we should all agree, with so much sweetness, that one might see faith truly universal, justly Apostolical, and truly Christian, shine out clearely.

30. If to produce unity wee must have the same thoughts, let us all respect & follow (without wrangling) the good will of our Soveraign; let us not be obstinate in our private faith, but let us be fixed in that which hath appeared at all times Catholique, and which we have equally respect for and confiance in.

All of us have the Confession of Faith which is called the Aposto­lical Symbol, we have almost in the same words as they recite them in the Mass, the Confession of Faith of the Council of Nice: such a collection of Faith signed by 318 Bishops was a conclusion of that worthy Assembly, to whom Rome sent two Deputies; the Arti­cles of faith were received by the Church which was not Arian, and since none of bur Churches are so, let us be satisfied with that Confession truly Catholique, and let us hold to it.

Let us Reason together with freindship: The Confession of the Symbol of Nice, touched without doubt all the Articles of the Christian Faith which the truly faithfull believe or ought to believe to satisfy their consciences; so worthy an Assembly was the first that Christianity saw in its quiet after the dreadfull Persecutions: [Page 37]It was under the Authority of Constantine the great, who was converted from Idolatry to the Faith, it was as the Resurrection of the Gospel, which untill then was preached in hidden places, in Caves and dark holes of the earth.

By the happy Miracle of a new Life, Jesus Christ in­creased by his Divine Power, the light of Faith and the sweet­ness of tranquillity; it was necessary in so considerable a meet­ing to inform Christians very well what they were obliged to believe always in all parts of the World, and in all Nations where Religion could be found. It was absolutely necessary also to inform by a publique Act the Soul of the newly Converted Emperour of all the Mysteries which make Chri­stian Religion Divine and True; and the Emperor ought to Regulate his Faith by that general approved Confession, signed by all the good Bishops. In short this Confession of Faith so Authentique and so wisely Established, was re­ceived by all Christianity as an abridgment of the Gospel, with this assurance, that those who believe these Propositi­ons, would have that true and entire Faith which Christ requires in his Faithfulones.

All these Circumstances witness, that the Articles proposed since that time were not believed then, since they could not forget to Record them; and that this Council principally Assembled against the impious subtle­ties of Arius, treated of all the Mysteries of Religion, and by a common Agreement made a general Declaration of them; that they put into it all that is necessary to Salvation; not only to correct present Errors, but to hinder new ones; and if the blind obedience which Worshipped the Decrees of the Church, and the Patriarch of Rome, had been a dif­ference necessary to Salvation, the Roman Deputies would not have sail'd to present it. The Emperour nor the Fathers of the Council would not have neglected to put in that Ar­ticle which goeth at present for the most Fundamental Ground [Page 38]of Faith, and instead of these Words One Holy and Apostoli­cal Church we should read these, the Roman Church only.

I wonder that if the Greeks complain of that which the Latines have added to the Articles of the Procession of the holy Spirit Filioque, we should not complain of them that they have added. And the Roman Church.

After having confirmed this Truth, that the Confession of Faith published by the Council of Nice being received by all Christians establisheth them in a most Holy and Pious Unity, let us agree according to the will of the King in the French Church, in that manner which the first and prin­cipal Council of Christians, regulated our common Faith; since in the third Age it regulated the Faith of Constantine the great and all Christianity: we may joine to these, those who condemned the Heresy of Nestorius and Eutichus; in short we are united if true Antiquity Governs us.

20. Let us consider the difference of the first Council held at Nice, which cements us all, with the last held at Trent which divides us; I am not willing to utter the least unbe­seeming Word, but I must say, (keeping the Truth which I love) that there is a great difference between him whom the Spirit of the holy Scriptures Governs, and him that takes his from the Valises or Clok-bag of Rome: In the Council of Nice, we have nothing which is not proposed in Holy Writ, by the Ministry of Christ and his Apostles; In that of Trent, we see all is Proposed, Resolved, and Ordained accor­ding to the prescribed Order of the Romane Legates, and according to the Popes interest. The first which bindes us with the Truth of God, unties us with Pleasure; the other which makes all submit to the Vanities of the Pope, divides us even to Fury.

But to make the Purity of that Faith appear the better, which can give us that Admirable Peace, I will employ this Page, to set down Word for Word, the Confession of Faith [Page 39]Writ at the Council of Nice, so as it is sang in the Romane Mass from whence I took it with exact Faithfulness.

We are Piously and Christianly United by this Creed, and if any thing be omitted in it, it is so clear in the Holy Scriptures, that one has no need of a Council to perswade or declare it. But to follow the Decrees of the Council of Trent I must add to the Confession of Faith which I have Written, these new Articles.

1. I Beleive the Patriarch of Rome to be Soveraign Monarch and independent of all Christian People above all Lawes, incapa­ble to be judged either by a Council or any other Power.

2. I Beleive the true Body of Christ made so by the Priest is [Page 40]Eaten, Broken, and sensibly bruised by the Teeth of the Faithful.

3. I Believe a Purgatory under the Earth, to Torment the Souls destined to Glory.

4. I Beleive the Indulgences of the Bishop of Rome to draw Souls out of that Fire.

5. I Believe the Efficacious Absolution of the Preists when one has confest all the Sins to them which they have Committed.

6. I Believe the Canonizing of Saints ordered by the Pope.

7. I Believe Images, Reliques Processions, the Agnus Dei, the Medals, the Service in an unknown Tongue, the Rosaries, the Girdle of St. Francis; the Medals of the Fourth Sts. or Borromie, the holy Water and Exorcisms with Salt.

8. I Believe Dispensation for a certain Price, the cruel Inqui­sition, the giving of Kingdoms to the first Usurper, the Massacre of all those who withstand the Court of Rome, the Eternal Damna­tion of those who stray from his Commands, and an infernal Curse upon all those who (without any Reserve) do not obey all his Orders.

9. I Believe, that if one shoud know that if the Pope did neglect his own Salvation and that of his Brethren, if he should lead multitudes with him without Number to Damnation to be slaves of Hell, no Mortal could, without presumption, reprehend his Faults, because he who judges all others, cannot be Judged by any one. See the De­cretals in 4. Distinct. Canon. 5.

10. I Believe generally that the Romane Church only and those who obey her in all things without Contradiction and reserve, are Ca­tholiques and Apostoliques.

11. I Believe also the new Morality of the Jesuits favoured by the Pope, and the Doctrine of Vernant and that of the Guimeneus, whose Condemnation made by Sorbon, hath been burnt as an Here­tique by an express Bull from the Pope.

12. I believe that there is as well Piety as justice in the crimes ap­proved, tolerated, and allowed on by the Pope.

13. I Believe generally that Christ and the Pope have but one and the same Power and Tribunal, and that all Power is given to him in Heaven and Earth.

14. In a Word, I Believe that one ought to follow, in spight of what ever can be said the sine conceits of the Cardinal of Perroon, in respect of Pope Clement the Eighth of whom he held his Car­dinalship.

I Have always Reverenc'd your Blessedness as a God upon Earth.

This Creed is very long, and much more than that of which the first Christians made Profession.

If this Creed divides all Christianity, if it hinders the Peace of our hearts in France; Let us all beseech our Gracious King to Stand, and make us Stand also to the Creed of that Generous Con­stantine, and of so many Excellent Bishops, the most part of whom bore the marks of Martyrdom, which they received during the Persecution.

O how happy should we be, if we had nothing else to do, but to obey God and the King; how contented would our lives be and how quiet our Consciences, if the King would give us Po­wer and Liberty not to change the Incorruptible Glory of God into the Image of Corruptible Man; how Contented and Glori­ous would his Majesty be, if he would Unite all of us by the Truth of God, since that we are not divided but by the Vanity of Man.

32. Although the Roman-Catholiques are tyed by Custom to their Ceremonies, which makes Religion to be a shew; although they glory much in their Profession, seeing themselves upheld, and the Protestants low in the present state of affairs; although Custom makes them imagine, the Religion of the Protestants in France at too far a distance from that which pleaseth the phancy & sence of the People; Yet it is certain, if they had tasted the good Word, and found without fear and prejudice the Essence of true Piety, they would relish it with Pleasure and Comfort, they would approve of that holy Truth which the Prophet spoke, Tast & see how sweet the Lord is; they would rebuke with scorn an in­finite company of Follies, which they dare neither leave nor cen­sure in their present condition.

I have seen more than a hundred persons of great Quality, whose Souls were above the Vulgar, laugh at, or bemoan these Superstitious Actions and low Opinions which the Vulgar made their dear Devotions, and which many Hypocritical Cheats would make go for considerable matters.

Mouns. Abbot Marreau of Ville-Loing shews in all his writings that he had a great Soul when he speaks most generously of so ma­ny Heads attributed to St. John Baptist, and of the Blood of Christ kept in glasses, and of many other low things, which stuff the Devotion, and daub it with Mud or Ink; so I call the Im­postures of the Bablers of Fables, and the Writers of Prodigies: I have heard many of the best sort of Ecclesiastiques, say, that they suffered much violence to comply with, and follow such gross a­buses to their Sense and Knowledg; but because Contradiction or neglect passed for a Crime in regard of the received use, they be­lieved that they acted like wise men, when they trifled and play'd the Fools like the Ignorant: I can assure you, Eutimius, that the distance which I perceive for the particular Creed of the Pope, which is explained here, doth not come from a prejudiced mind, but from a sincere heart, which doth not suffer me to commit my Salvation and my Faith to Ideas, where I remarque weakness & in­certitude; I speak in respect of those who believe them, for those who do not, have spirit and understanding to manage their Inte­rest, laughing at these ridiculous Weaknesses.

Many generous Souls brought up in the Romish Communion, have the same thoughts that I have, although they have not the same which animate me; they have too many knots to break or untye; they are content only to slack them, they see to cut them asunder, is an offence against the publique Opinion.

Certain of my Friends speaking to me of this matter, tell me that a Wise man seldom takes up that Resolution which his Master blames, and his Companions hate.

In spite of the Custom of some, and the Policy of others, if his Majesty would determine, to make the Star of Freedom [Page 43]shine, he would quickly see the day of Unity; all hearts and minds would willingly render themselves to the Truth of God, Countenanced by the King; and all eyes love light, although they are not Prisoners; so all that are Generous and Rational in France, would joyn without noise and without trouble to true Reason and noble Piety; no one can resist the loving force of that which is Good, Fair, and True.

33. When his Majesty testifies his desire of the Agreement of his Subjects, he wishes first the Glory of God, and then the hap­piness and honour of that Church, which bears the title of the French Church; are we not all obliged by the Zeal of our Salva­tion, and for the Interest of our most dear Country, to carry our Affections highly towards his Majesties design? let us procure the Glory of God, and the happiness of the Church of France.

For the first, let us not be so weak and erroneous to believe that the Honour of God is increased when that of Rome is; the Authority of the King, who is a Sacred Majesty, is sufficient to make us Preach, Understand, and Observe the Will of God; for the second are we so base to seek after with an unnatural Zeal the glory of the Roman Court, to the prejudice of the French Church?

The Gentlemen of Sorbon making their Censures or judicious Observations on Odoricus Renaldus, Continuer of Baronius, have branded as notable faults that which is writ against the French Church and its Liberty. These Liberties are not Licentiousness, but, as the Wise learnedly explain, an exact Observation of the Ancient Rules of the Christian Faith.

Would to God that all the Kings Subjects, upon this occasion, had the love to hold themselves to the Rules of that Faith which is called Canons; and ten or twelve Persons of each Religion, had the Command to search them, not in Modern Antiquity, but Apostolique, and in that of the first Councils; they would easily find the French Liberty well established, and the Dependence on Rome very ill-founded.

I ask if our French Church can be unjust, if she takes the Re­formation [Page 44]demanded by 5 Embassadours of France, in several Reductions of the Council of Trent?

Would she not be as holy when she Regulates her Faith upon Divine words, and her Manners upon the Sacred Laws of God, as though she served the Statues of the Grandeur of Rome.

The Cardinal of Lorain, did not he do a greater Service to the French Church when he endeavoured a Reformation in the Council of Trent, than by that base Compliance which he had af­terwards to the Will of the Pope.

Are not the Gentlemen of Sorbon generous and Christian, when speaking of the works of Renaldus, they say that the French-Church hath done nothing more profitable than the Pragmatick Sanction, which Sanction was made at Burges, in the year 1438. The King Assembled Bishops, Princes, and the great Lords of his Kingdom; but because it bound the Authority of the Pope, it was looked upon as a black attempt, and that was it which ren­dred it praise-worthy.

His Majesty may if he please do somthing better, he may ap­ply the great Remedy to the Malady, which hath broken our bones, and eaten our flesh; whereas others have ordered nothing but Lenitives, and applyed them with a trembling hand.

Let us desire (my dear Eutimius) let us desire this holy Unity of one and the same Religion; his Majesty who wisheth it, de­sires our common good; 'tis an evil thing to hate, as 'tis an un­happiness to be hated.

The thoughts which I have newly explained to you, shall end with this, we should be happy if we had but one God in Heaven, and one Monarch upon Earth.

I beseech the Almighty to inspire the King not to permit in his Kingdom a Companion with God; and that he would propose ways to us, which are only drawn from the Law and Truth of God, to be the Rule of our Devotions; his Majesty will acquire Glory in giving us Peace; France will have all the Properties of being the One, the True and the Good, and we shall have Good­ness of Soul, Truth in Spirit, and Unity of hearts.