THE
PASTORAL
LETTERS
Of
the
INCOMPARABLE
JURIEU
,
Directed
to
the
Protestants
in
France
Groaning
under
the
BABYLONISH
TYRANNY
,
TRANSLATED
:
Wherein
the
Sophistical
Arguments
and
Unexpressible
Cruelties
made
use
of
by
the
PAPISTS
for
the
making
Converts
,
are
laid
open
and
expos'd
to
just
Abhorrence
.
Unto
which
is
added
,
a
brief
Account
of
the
Hungarian
Persecution
.
LONDON
:
Printed
for
T.
Fabian
,
at
the
Bible
in
St.
Paul's
Church-yard
,
a
corner
Shop
next
Cheapside
;
and
J.
Hindmarsh
at
the
Golden
Ball
over
against
the
Royal
Exchange
in
Cornhil
.
1689.
MVNIFICENTIA
REGIA
.
171●
monument bearing royal blazon
GEORGIVS
D.
G.
●AS
BR
PR.
ET
〈…〉
D.
effigy of King George
J.P.
sc
TO
HIS
HIGHNESS
THE
Prince
of
ORANGE
.
GREAT
SIR
,
IT
would
be
hard
to
find
out
Reasons
which
might
justifie
the
boldness
of
this
Dedication
;
did
not
the
Subject
of
the
Book
direct
it
to
Your
Highnesses
feet
.
Whither
can
Religion
and
Truth
fly
for
refuge
from
foul
Superstition
back'd
with
hellish
Fury
,
but
to
the
Protection
of
that
fortunate
Arm
to
which
already
so
many
Nations
owe
the
enjoyment
of
their
Religion
,
their
Liberty
,
and
whatsoever
is
dear
to
Men
and
Christians
.
By
Your
Heroick
Courage
,
and
more
than
human
Conduct
it
is
,
that
Our Selves
are
not
the
Subject
of
a
like
lamentable
History
,
and
that
we
read
the
salvage
Barbarities
of
these
Bigots
in
a
Translation
.
Few
Years
,
it
was
hop'd
,
would
have
pass'd
,
before
our
own
Country
might
have
been
the
Scene
of
their
Villanies
;
and
what
we
now
upon
reading
can
hardly
believe
,
we
should
then
have
seen
and
felt
.
But
the
God
of
Heaven
of
his
infinite
Mercy
check'd
their
Progress
,
forbad
the
proud
Waves
,
and
set
bounds
to
their
Insolence
.
Accept
therefore
,
Mighty
PRINCE
,
this
humble
Dedication
of
the
best
and
fittest
Offering
can
be
made
to
Your
Illustrious
Name
by
us
the
Fellow-Sharers
in
that
great
Deliverance
which
Providence
,
by
your
Highnesses
means
,
has
wrought
for
us
.
Your
Highness's
Most
humbly
devoted
Servants
,
THE
Translator's
Epistle
TO
THE
READER
.
1.
'T
IS
sufficiently
known
by
those
who
have
read
the
History
of
France
,
that
Liberty
for
the
exercise
of
the
Reformed
Religion
was
established
by
Law
:
See
Mr.
de
Serres
Hist
p.
842.
The
Edict
of
Nantes
which
allowed
them
that
Liberty
,
was
signed
by
Henry
IV.
in
April
1598.
which
Edict
contained
a
Narration
of
the
former
Edicts
of
Pacification
,
and
of
the
Troubles
occasion'd
in
France
about
matters
of
Religion
.
2.
'T
is
true
the
Parliament
of
Paris
were
something
unwilling
to
confirm
this
Edict
,
and
some
others
made
great
opposition
to
it
.
The
Bishop
of
Modena
,
who
was
Pope
's
Nuncio
in
France
,
and
Berthier
,
one
of
the
Agents
for
the
Clergy
,
made
many
Petitions
to
the
King
,
and
did
greatly
importune
the
Lords
of
the
Council
very
seriously
and
deeply
to
consider
the
matter
.
Ibid.
843
,
844.
After
the
King
had
heard
what
was
to
be
said
on
both
sides
,
he
was
satisfied
of
the
Wisdom
and
Justice
of
what
he
had
done
,
as
well
as
of
the
Necessity
thereof
for
the
establishment
of
the
Peace
of
France
,
which
had
been
almost
ruined
by
the
Wars
that
had
been
made
by
reason
of
Religion
.
And
thereupon
the
King
addresses
himself
by
a
Speech
to
the
Parliament
of
Paris
,
and
told
them
,
that
he
desired
and
expected
they
should
establish
the
Edict
that
he
had
granted
to
them
of
the
Reformed
Religion
;
and
in
brief
tells
them
,
I
have
made
it
,
and
will
have
it
observed
,
and
his
Will
should
serve
for
Reason
,
which
is
never
demanded
of
a
Prince
in
such
an
obedient
state
.
After
this
Discourse
they
confirmed
the
Edict
in
February
following
.
3.
This
Edict
the
Reformed
accounted
their
great
Security
for
the
free
exercise
of
their
Religion
,
and
it
really
was
so
in
great
degree
for
many
years
.
See
also
a
new
Systeme
of
the
Apocalypse
,
p.
219
,
220.
How
many
Violations
were
offered
thereunto
in
the
Reign
of
Lewis
XIII
.
I
shall
not
enumerate
in
this
place
.
Those
that
have
been
offered
thereunto
by
the
present
French
Monarch
before
its
utter
Repeal
,
may
be
read
in
a
little
Book
written
some
seven
or
eight
Years
since
,
called
the
Policy
of
the
Clergy
of
France
to
destroy
the
Protestants
of
that
Kingdom
;
to
which
you
may
add
a
second
,
called
,
The
last
Efforts
of
Afflicted
Innocence
.
4.
And
the
truth
is
,
their
Practice
is
agreeable
to
their
Doctrine
;
they
do
affirm
,
that
no
Faith
is
to
be
kept
with
Hereticks
,
and
that
all
Promises
made
to
them
are
void
of
all
Obligation
;
as
in
the
famous
Instances
of
John
Husse
and
Jerom
of
Prague
:
more
Instances
of
their
Perfidiousness
might
easily
be
produced
,
Vid.
Chronic.
German
.
Bucholt
p
313.
&
Florimond
de
Ralemond
in
Hist.
of
Heresie
,
p.
407.
but
't
is
done
so
frequently
by
our
own
Authors
in
the
English
Tongue
,
that
I
think
there
is
no
need
thereof
.
5.
I
do
not
think
all
those
of
the
Catholick
Religion
equally
false
and
perfidious
.
Vid.
Jesuits
Morals
,
p.
46
,
47
,
&c.
I
do
believe
that
there
is
something
humane
in
many
of
them
,
that
as
an
Antidote
does
preserve
them
from
the
venom
of
their
own
Doctrine
;
and
that
they
may
be
morally
trusted
—
as
other
Men.
But
after
so
many
Experiments
as
we
have
had
of
their
Falseness
,
I
think
they
are
bold
people
that
will
run
the
hazard
thereof
.
6.
What
Cruelties
have
been
exercised
against
the
Reformed
in
France
,
both
before
and
since
the
Repeal
of
the
Edict
of
Nantes
,
See
Mr.
Ju●ieu
Advice
to
all
Christians
,
prefixed
to
his
Accomplishment
of
Prophesies
.
may
be
learn'd
in
part
from
the
following
Letters
of
the
Learned
Monsieur
Jurieu
;
concerning
which
,
I
think
I
may
say
,
that
instances
of
greater
Barbarity
can
hardly
be
found
in
the
Histories
of
the
Primitive
Persecutions
by
Heathen
Emperors
:
and
yet
Court
Flatterers
would
persuade
the
World
,
that
there
is
no
Persecution
in
France
,
but
that
all
the
numerous
Conversions
made
there
,
have
been
by
methods
of
sweetness
,
favour
,
and
mercy
:
and
by
the
same
methods
of
softness
and
indulgence
,
how
many
throughout
Europe
may
be
made
Turks
in
a
short
space
of
time
,
is
not
hard
to
conjecture
.
7.
I
wonder
with
what
front
these
Men
can
impose
such
notorious
Falsehoods
upon
the
World
:
France
entertains
Ambassadors
from
all
the
Courts
in
Christendom
,
Vid.
Jurieu
ibid.
and
is
full
of
forein
Travellers
and
Merchants
,
they
see
with
their
eyes
,
and
hear
with
their
ears
,
the
Miseries
,
Calamities
,
the
Groans
and
Cries
of
the
Reformed
.
We
our selves
have
seen
thousands
of
them
forsaking
their
Houses
,
Lands
,
Friends
and
Estates
,
and
coming
over
to
us
to
find
Bread
in
a
strange
Land
:
and
it
was
never
yet
known
that
Men
should
forsake
Plenty
at
home
,
upon
the
hopes
of
finding
Cloaths
to
cover
their
nakedness
,
and
Bread
to
keep
them
from
starving
in
a
forein
Country
.
Those
that
can
believe
,
these
Men
are
not
persecuted
,
must
disbelieve
their
Senses
in
more
things
than
the
Doctrine
of
Transubstantiation
.
8.
The
persecuted
French
themselves
do
acknowledge
,
that
their
great
Monarch
is
not
bloody
;
they
impute
all
these
Severities
that
have
been
exercised
upon
them
,
to
the
Sollicitations
of
those
who
have
the
conduct
of
his
Conscience
.
See
a
new
Systeme
on
the
Apocalypse
,
p.
224
,
225.
They
are
the
Priests
and
Clergy
which
have
raised
this
Holy
War
against
the
Reformed
:
't
is
they
that
have
blown
the
fire
,
and
sounded
the
Alarm
to
this
Persecution
;
and
't
were
a
wonder
that
there
should
be
a
Persecution
,
and
superstitious
Priests
and
Clergy
have
no
hand
therein
.
One
of
the
sharpest
Persecutions
that
was
ever
raised
against
the
Primitive
Christians
,
was
promoted
and
encouraged
by
the
Pagan
Priests
,
as
Sozomen
,
(
I
think
)
relates
.
The
best
things
corrupted
are
the
worst
:
profane
Priests
and
Clergy-men
without
Conscience
perpetrate
and
encourage
the
greatest
Villanies
in
the
World.
9.
Though
this
Persecution
be
mostly
,
if
not
wholly
,
owing
to
the
Clergy
of
France
,
yet
I
do
not
think
them
all
equally
guilty
therein
.
Mr.
Arnold
,
in
his
Preface
to
the
Defence
of
the
Perpetuity
of
the
Faith
of
the
Church
,
against
Mr.
Claude
,
speaks
more
humanely
concerning
those
of
the
Reformed
Religion
in
France
,
Vid.
Preface
in
the
beginning
.
and
professes
a
great
unwillingness
to
disturb
their
outward
Tranquillity
and
Peace
,
or
to
diminish
any
thing
of
their
temporal
Enjoyments
and
Advantages
:
He
desires
which
all
his
heart
(
he
says
)
that
they
might
be
won
over
to
the
Church
by
all
sorts
of
Charity
,
Softness
,
and
Goodness
;
but
abhors
all
violent
means
and
endeavours
for
their
Conversion
.
And
I
am
willing
to
hope
,
that
there
may
be
others
of
the
same
spirit
and
temper
of
this
learned
Man
.
10.
But
Mens
Sentiments
alter
,
and
what
is
sound
Doctrine
at
one
time
is
hardly
so
at
another
.
The
same
learned
Man
,
since
the
Persecution
grew
high
in
France
,
hath
written
sundry
piqued
Books
with
bitterness
and
gall
enough
against
the
Reformed
,
and
thereby
hath
sufficiently
countenanced
and
encouraged
their
Enemies
against
them
.
The
Bishop
of
Meaux
late
of
Condum
,
is
a
gentile
Man
,
a
florid
Orator
,
and
usually
smooth
in
his
Discourses
and
Conversation
;
Vid.
Serm.
but
has
been
a
great
Zealot
(
though
more
secretly
than
others
)
in
promoting
the
ruine
of
what
he
calls
Heresie
;
and
no
man
needs
farther
proof
thereof
than
to
read
that
fulsome
Sermon
of
his
preach'd
at
the
Funeral
of
the
late
Queen
of
France
;
insomuch
that
I
am
sometimes
under
a
temptation
to
say
of
them
all
in
the
words
of
the
Prophet
,
The
best
of
them
is
as
a
briar
,
Mich.
7.4
.
the
most
upright
is
sharper
than
a
thorn-hedge
.
11.
I
speak
not
these
things
with
desire
to
exasperate
the
Government
against
the
Roman
Catholicks
in
England
:
Let
us
but
be
secured
that
we
may
enjoy
our
own
Religion
in
Peace
,
and
I
am
content
that
they
have
the
private
Liberty
of
their
own
.
If
they
will
hear
what
the
Learned
Men
of
our
Church
have
to
say
for
the
Doctrine
of
the
Reformation
,
and
against
the
Doctrines
which
are
properly
and
peculiarly
Popish
,
and
can
be
argued
out
of
the
one
into
a
belief
of
the
other
,
I
should
very
much
rejoyce
therein
.
12.
Those
Doctrines
which
are
peculiar
to
the
Church
of
Rome
are
evidently
Novel
,
and
by
degrees
introduced
upon
primitive
and
simple
Christianity
.
This
hath
been
irrefragably
proved
by
the
Divines
of
our
own
Church
against
the
late
Pamphlets
and
Pretences
of
the
Romanists
,
See
the
Council
of
Trent
examined
by
Catholic
Tradition
,
by
D.
Stilling
fleet
.
as
well
as
by
the
Famous
and
Learned
Monsieur
Jurieu
in
his
Pastoral
Letters
.
Christianity
is
invariable
;
what
it
was
in
the
days
of
the
Apostles
and
Primitive
Churches
,
it
is
at
this
day
:
all
Additions
that
have
been
made
thereunto
are
either
needless
or
false
;
and
such
are
all
the
Novelties
of
the
ROMAN
Church
.
13.
But
if
those
of
the
Church
of
Rome
cannot
be
argued
out
of
their
Religion
,
and
become
Proselytes
to
the
Protestant
Doctrine
and
Discipline
,
they
must
remain
where
they
are
.
The
Churches
of
the
Reformation
have
not
learned
from
their
great
Master
to
Dragoon
Men
into
their
Communion
,
and
it
seems
to
them
to
be
utterly
contrary
to
the
Gentleness
,
Softness
,
and
Kindness
of
Christianity
.
It
accords
well
enough
with
Mahometanism
and
the
Alcoran
to
proselyte
Men
by
drawn
Swords
and
Pistols
,
for
there
is
but
little
Argument
,
See
Memoirs
of
P.
Mornay
,
vol.
1.
pag.
25
,
26.
Reason
,
or
Demonstration
,
can
be
produced
to
persuade
a
Faith
therein
:
and
where
Men
cannot
be
converted
by
Arguments
,
they
must
make
use
of
Clubs
if
they
will
gain
any
Proselytes
.
Christianity
is
furnished
with
so
many
of
the
one
,
that
it
has
no
need
of
the
other
.
14.
Whatever
Provocations
those
of
the
Church
of
Rome
may
have
given
to
the
Church
of
England
to
treat
them
with
Severity
and
Rigor
,
I
would
by
no
means
that
they
should
use
them
.
They
are
Men
,
and
partake
with
us
in
the
same
common
Nature
,
and
I
would
not
have
them
treated
like
Beasts
.
If
care
be
taken
that
they
do
us
no
hurt
,
I
should
never
desire
that
any
Violence
be
offered
unto
them
;
let
them
sit
under
their
Vines
and
their
Fig-trees
,
and
let
no
man
make
them
afra●d
.
15.
I
should
be
sorry
that
the
Church
of
England
should
repay
the
measure
to
the
Roman
Catholicks
that
the
Reformed
have
suffered
in
France
.
The
great
Author
of
our
Religion
has
learn'd
us
other
Doctrine
,
and
I
hope
we
shall
never
depart
from
the
Faith
and
Practice
thereof
.
He
hath
taught
us
to
do
good
for
evil
,
to
pray
for
them
that
curse
us
,
Matth.
5.44
.
and
bless
them
that
persecute
and
despitefully
use
us
.
We
are
willing
to
live
peaceably
with
all
men
as
much
as
in
us
lies
,
Roman.
12.18
,
19
,
20.
we
will
not
avenge
our selves
,
we
will
leave
that
to
God
,
to
whom
Vengeance
belongs
.
If
they
hunger
we
will
feed
them
,
if
they
thirst
we
will
give
them
drink
,
and
by
doing
thus
heap
coals
of
fire
upon
their
heads
.
16.
I
am
as
jealous
and
suspicious
of
the
Gentlemen
of
the
Roman
Persuasion
as
any
Man
,
and
hope
that
all
care
will
be
taken
that
it
shall
not
be
in
their
power
to
do
us
hurt
;
and
when
that
is
secure
,
I
wish
they
may
be
treated
with
all
the
kindness
that
Christianity
requires
of
us
.
I
am
sure
the
Christian
Religion
is
most
full
of
Love
,
Sweetness
,
and
Obligations
;
and
there
is
nothing
in
the
World
that
commends
it
more
to
the
Acceptation
of
Men
:
and
none
do
it
more
Honor
,
and
more
advance
its
Reputation
,
than
those
that
delight
in
Kindness
,
and
scatter
their
Obligations
upon
all
sorts
of
Men
:
herein
they
do
like
the
Majesty
of
Heaven
,
Matth.
5.45
.
who
causes
his
Sun
to
rise
upon
the
good
and
the
bad
,
and
his
rain
to
descend
upon
the
just
and
unjust
.
'T
is
a
thing
of
no
great
difficulty
,
to
treat
those
with
Kindness
that
oblige
us
;
but
to
shew
Love
to
our
Enemies
,
and
an
Affection
for
those
that
hate
and
destroy
us
,
is
a
more
difficult
Lesson
,
and
worthy
of
the
Christian
Religion
,
which
teaches
Men
those
heights
of
Perfection
which
cannot
be
learn'd
any
where
else
.
17.
The
Author
of
these
following
Letters
is
a
Person
far
above
all
the
Eulogies
that
I
can
possibly
give
him
.
His
Writings
have
been
of
very
great
use
to
the
Reformed
in
France
;
his
Praise
is
in
all
the
Reformed
Churches
in
Christendom
,
and
he
will
be
mentioned
with
honor
to
many
Generations
.
The
Subject-matter
of
his
Letters
is
partly
Doctrinal
,
and
partly
Historical
.
In
the
doctrinal
part
of
them
,
he
very
well
lays
open
the
weakness
and
sophistry
of
the
Romish
Priests
,
in
the
defences
they
make
for
their
Falshoods
and
Superstitions
.
In
the
historical
part
of
them
,
he
reports
such
inhumane
and
beastly
Cruelties
exercised
upon
those
of
the
Reformed
Religion
,
as
may
cause
a
just
horror
to
all
that
read
it
.
He
that
can
believe
such
Cruelties
do
receive
any
countenance
or
encouragement
from
the
Doctrine
of
Christ
and
his
Apostles
,
may
believe
what
he
pleases
.
He
may
believe
that
the
Sun
is
the
cause
of
Darkness
,
and
that
all
the
Fruits
of
the
Earth
are
the
product
of
the
Frosts
and
Snows
of
the
coldest
and
most
Northern
Climates
.
18.
When
the
Learned
Arabian
observed
that
the
Romish
Christians
ate
their
God
,
he
said
,
Let
my
Soul
be
among
the
Philosophers
.
When
I
observe
what
Cruelties
and
Barbarities
are
committed
by
them
,
upon
their
Brethren
,
their
Neighbours
,
and
their
Acquaintance
,
I
do
not
say
,
Let
my
Soul
be
among
the
Philosophers
,
but
with
old
Jacob
,
I
will
say
,
O
my
Soul
,
come
not
thou
into
their
Secret
,
Gen.
49.6
.
and
to
their
Assembly
mine
honour
be
not
thou
united
.
Should
I
have
Communion
with
them
in
such
Villanies
,
I
should
think
,
I
should
never
have
Communion
with
my
Saviour
in
his
Heavenly
Kingdom
.
I
can
never
believe
that
a
Person
so
kind
,
so
tender
,
pitiful
and
compassionate
as
Christ
Jesus
was
towards
Mankind
,
could
ever
preach
such
Doctrine
as
doth
encourage
Blood
and
Rapine
,
Cruelty
and
Oppression
,
among
any
of
his
Disciples
.
I
could
as
easily
believe
all
the
nonsensical
Doctrine
of
the
Alcoran
,
and
all
the
ridiculous
Fables
of
the
Jewish
Talmud
,
as
that
the
Doctrine
of
our
Saviour
doth
countenance
,
or
justifie
the
most
Cruel
and
Imhumane
PERSECUTIONS
.
19.
Concerning
the
Translation
of
these
Letters
,
I
designed
it
for
the
Advantage
of
those
of
the
Reformed
Religion
in
this
Nation
,
and
I
hope
God
will
bless
it
to
that
end
,
and
that
it
may
create
upon
the
minds
of
Men
a
suspition
of
the
falshood
of
Popish
Doctrines
,
and
an
abhorrence
of
Popish
Practices
.
In
Translating
I
have
endeavoured
to
make
the
Author
speak
English
:
I
have
not
kept
my self
strictly
to
his
Words
,
but
have
endeavoured
to
represent
his
Sense
truly
,
and
have
not
willingly
perverted
it
.
The
FIRST
PASTORAL
LETTER
:
IN
WHICH
Are
discovered
the
Methods
that
are
at
this
Day
used
to
make
Converts
.
Dear
Brethren
in
our
Lord
,
Grace
and
Peace
be
given
to
you
from
our
God
and
Saviour
Jesus
Christ
.
YOu
may
be
assured
,
that
we
are
pierced
and
wounded
with
your
Sorrows
and
Afflictions
,
and
that
from
the
Haven
where
the
Providence
of
God
hath
placed
us
,
we
do
behold
with
eyes
bathed
in
tears
,
the
terrible
Waves
of
that
Tempest
that
tosses
you
,
and
hath
shipwrecked
the
Vessels
in
which
you
are
imbarqued
:
We
advise
with
our
own
hearts
and
affections
,
with
our
duty
,
with
the
uneasie
state
and
circumstances
in
which
both
you
and
we
are
,
what
we
may
do
for
your
consolation
and
security
against
the
peril
of
seduction
,
and
we
can
find
almost
nothing
possible
;
insomuch
that
till
God
shall
open
those
Doors
that
are
at
this
day
closed
,
we
shall
chuse
to
speak
to
you
at
a
distance
,
in
hopes
that
God
will
not
tarry
long
ere
he
give
us
the
opportunity
of
a
nearer
and
more
intimate
conversation
.
We
will
obviate
and
oppose
that
evil
that
presses
most
hard
upon
you
.
We
do
not
think
the
Cross
of
Christ
,
which
you
now
bear
,
is
the
greatest
calamity
to
which
you
are
exposed
.
'T
is
your
Glory
:
and
we
find
by
Letters
that
come
from
those
that
persevere
,
that
God
is
their
Comforter
,
that
he
hath
prevented
our
desires
,
that
he
hath
given
efficacy
to
a
few
words
,
that
we
have
sent
from
far
,
that
he
hath
absolutely
,
and
without
us
,
wrought
upon
you
,
that
he
hath
very
much
surpassed
our
hopes
,
that
he
is
in
you
a
living
Fountain
of
Consolations
,
more
abundant
than
we
could
dare
to
hope
.
There
do
come
Letters
from
our
Confessors
which
are
in
Chains
,
in
the
Galleys
,
in
Holes
,
and
Dungeons
of
an
hundred
feet
in
depth
,
in
dark
Prisons
,
in
Torments
,
which
ravish
us
,
which
revive
the
ancient
times
,
which
give
a
new
birth
to
our
ancient
Martyrs
,
which
make
us
know
,
that
the
greater
the
Torments
are
to
which
you
are
exposed
,
the
greater
is
the
courage
and
strength
that
God
doth
communicate
for
the
bearing
and
overcoming
of
them
.
That
which
we
most
fear
on
your
behalf
,
is
Seduction
,
the
Examples
that
we
have
seen
with
our
eyes
make
us
tremble
.
Persons
that
we
looked
upon
as
Pillars
,
have
been
broken
as
Reeds
.
That
which
they
call
Conferences
(
that
is
to
say
,
the
Sophistry
of
false
Teachers
,
who
employ
all
their
art
to
deceive
)
have
perverted
the
Judgments
of
many
,
from
whom
we
expected
an
invincible
stedfastness
and
perseverance
.
They
oppress
and
confound
you
with
Disputes
.
They
put
into
your
hands
Books
,
in
which
Falshood
is
clothed
in
the
dress
,
habit
and
appearance
of
Truth
.
They
take
from
you
all
those
things
that
may
protect
,
and
secure
you
from
the
Poison
of
those
venomous
Serpents
that
are
perpetually
hissing
in
your
ears
.
Whilst
our
Hands
are
bound
,
and
our
Tongues
tyed
,
we
do
with
grief
behold
the
Sheep
of
Christ
rent
and
torn
from
his
Fold
,
to
be
carried
into
the
dark
Prisons
of
the
Prince
of
Lyes
.
What
is
to
be
done
in
this
case
?
It
seems
to
no
purpose
to
write
more
Books
,
there
are
a
thousand
,
and
a
thousand
ready
written
,
and
very
lately
one
was
published
,
as
an
Answer
to
the
malignant
Subtilties
of
these
false
Teachers
.
But
it
will
not
come
to
you
,
by
reason
of
the
great
care
that
is
taken
to
prevent
honest
Men
from
going
out
of
the
Kingdom
,
and
good
Books
from
entering
into
it
.
If
new
Books
should
be
written
,
they
would
have
the
same
fortune
.
Besides
,
't
is
uneasie
to
trouble
the
world
with
Repetitions
,
when
we
cannot
have
the
hopes
or
consolation
of
being
profitable
unto
you
thereby
.
If
Repetitions
must
be
made
,
it
ought
to
be
with
some
hopes
of
advantage
.
For
this
reason
we
are
resolved
to
write
no
more
Books
,
but
shall
content
our selves
with
Letters
.
It
may
be
,
that
God
may
cause
them
to
flie
over
all
those
Ramparts
that
the
new
Inquisition
hath
raised
at
all
the
Ports
of
the
Realm
.
At
least
there
is
some
reason
to
hope
,
that
they
will
more
easily
get
over
those
Obstacles
and
Impediments
,
which
are
opposed
to
the
design
that
we
have
to
fortifie
you
against
Temptation
.
We
shall
publish
these
Letters
every
month
,
or
every
fifteen
days
,
or
more
frequently
,
according
to
occurrences
and
necessities
:
and
in
them
we
shall
endeavour
to
discover
the
illusions
by
which
we
are
assured
that
the
Seducers
will
attempt
to
deceive
you
.
Among
others
they
make
use
of
the
Discourses
and
Writings
of
the
Bishop
of
Meaux
,
of
Petisson
the
great
Converter
,
and
Monsieur
Nicholas
.
They
oblige
you
perpetually
to
read
over
the
Exposition
of
the
Catholick
Faith
,
written
by
that
Bishop
,
to
paint
,
and
colour
the
Popish
Religion
.
Some
months
since
the
same
Prelate
published
a
Pastoral
Letter
to
the
new
Converts
of
this
Diocess
with
the
same
design
and
intention
,
that
is
to
seduce
you
,
and
withdraw
from
your
eyes
the
Deformity
and
Ugliness
of
the
false
Religion
.
They
never
cease
to
commend
unto
you
,
the
mischievous
difficulties
of
Monsieur
Nicholas
his
Book
,
intituled
,
The
pretended
Reformed
convinced
of
Schism
.
There
't
is
proved
to
you
,
that
by
the
way
of
Examination
and
Inquiry
,
't
is
impossible
to
find
out
truth
,
and
that
you
will
never
hit
on
it
,
but
by
submitting
to
the
Authority
of
the
Church
.
Monsieur
Petisson
hath
revived
the
same
difficulties
in
a
late
new
Book
.
And
't
is
one
of
those
Books
to
which
those
that
have
been
seduced
do
send
us
,
as
one
of
the
Sources
from
whence
they
have
derived
their
Illuminations
,
These
Books
shall
be
the
subject
matter
of
these
Letters
,
not
that
I
intend
to
examine
,
and
confute
them
line
by
line
,
but
only
to
expose
and
lay
open
the
falsity
of
these
Teachers
,
the
imposture
and
gullery
of
their
Sophisms
,
and
the
unfaithfulness
of
all
their
advances
and
progressions
,
but
we
will
not
confine
our selves
within
the
bounds
of
Controversie
.
We
will
take
care
to
acquaint
you
with
all
things
that
are
most
considerable
in
this
Persecution
,
we
will
inform
you
in
those
passages
of
the
Life
,
Death
,
and
Behaviour
of
our
Martyrs
,
and
Confessors
,
which
are
most
proper
for
your
establishment
,
and
edification
.
For
which
reason
we
do
intreat
all
those
that
know
any
thing
that
is
certain
therein
,
that
they
will
inform
us
concerning
it
,
that
we
may
make
it
publick
for
the
benefit
and
advantage
of
the
weak
.
We
will
begin
with
the
Pastoral
Letter
of
the
Bishop
of
Meaux
,
to
the
new
Catholicks
of
his
Diocess
.
We
shall
pass
by
his
Prologue
,
and
engage
with
him
in
the
matter
of
his
Letter
,
by
reflections
on
the
manner
whereby
the
Reformed
have
been
brought
to
their
pretended
Change
and
Conversion
.
In
the
mean
time
I
cannot
forbear
to
stay
one
moment
on
the
Title
thereof
:
The
Pastoral
Letter
of
my
Lord
the
Bishop
of
Meaux
to
the
new
Catholicks
of
his
Diocess
.
'T
is
one
of
the
pretended
Successors
of
the
Apostles
,
which
causes
himself
to
be
Printed
under
the
Name
and
Title
of
my
Lord
.
These
Gentlemen
are
well
advanced
since
the
Authors
and
Founders
of
Christianity
,
who
called
themselves
plainly
by
their
own
names
,
without
any
other
Title
than
that
of
Servants
of
Jesus
Christ
,
and
Apostles
of
our
Lord
.
My
Lords
St.
Peter
and
St.
Paul
had
forgotten
to
set
the
character
of
their
Grandeur
on
the
front
of
their
Pastoral
Letters
or
Epistles
.
If
the
corruption
of
the
World
proceed
so
far
as
to
authorise
the
custom
of
calling
Bishops
Lords
,
methinks
their
vanity
should
not
be
so
great
as
to
give
themselves
that
appellation
.
'T
is
not
very
edifying
to
see
the
marks
of
pride
and
wordly
vanity
on
the
front
of
a
Pastoral
Letter
.
I
do
not
observe
this
,
to
give
any
offence
to
the
Bishop
of
Meaux
in
particular
;
my
dear
Brethren
,
't
is
to
make
you
sensible
of
that
Religion
whereinto
they
would
initiate
and
engage
you
;
't
is
a
Religion
the
soul
whereof
is
Pride
,
and
the
principal
members
and
heads
thereof
are
monsters
of
Emptiness
and
Vanity
.
Christian
Humility
displays
its
Characters
upon
all
things
,
but
the
false
Religion
carries
Pride
to
its
utmost
height
,
and
leaves
the
footsteps
thereof
on
all
things
wherewith
it
hath
any
conversation
.
We
shall
one
day
have
occasion
to
make
you
see
it
,
in
points
of
much
more
importance
than
this
,
which
nevertheless
is
not
so
light
,
but
that
it
deserves
that
we
take
some
notice
of
it
.
Do
not
suffer
your selves
to
be
abused
by
those
that
tell
you
,
That
in
some
Protestant
States
the
Bishops
retain
the
same
Honours
.
The
Bishops
of
England
have
this
to
say
for
themselves
,
That
they
are
Peers
of
the
Realm
,
to
which
state
and
condition
the
Name
and
Title
of
My
Lord
doth
appertain
and
belong
:
but
besides
,
I
am
persuaded
that
the
wiser
of
these
Gentlemen
,
will
willingly
sacrifice
these
Titles
(
which
do
not
sufficiently
bespeak
the
humility
of
a
Minister
of
Jesus
Christ
)
to
a
general
Reformation
in
the
Church
,
when
it
shall
be
received
.
On
the
contrary
,
Pride
is
so
very
much
of
the
essence
of
Popery
,
that
it
will
forsake
all
rather
than
renounce
it
.
I
come
to
the
manner
how
Conversions
are
made
in
France
according
to
my
Lord
of
Meaux
.
I
do
not
marvel
,
my
dearest
Brethren
,
that
you
are
returned
in
Troops
,
Pastoral
Letter
;
pag.
3.
and
with
so
much
ease
,
to
the
Church
where
your
Ancestors
have
served
God.
The
foundation
of
Christianity
,
and
as
I
have
already
said
,
the
Character
of
Baptism
,
hath
secretly
called
you
thither
.
These
Gentlemen
rejoyce
at
the
Facility
they
have
found
in
bringing
back
the
Protestants
to
their
Church
,
that
is
to
say
,
in
forcing
Subscriptions
from
an
infinite
number
of
Persons
,
who
have
conceded
either
to
their
threatnings
,
or
the
fear
of
losing
their
Estates
,
or
the
torments
and
persecution
of
the
Dragoons
.
'T
is
true
there
have
been
seen
,
examples
of
weakness
therein
,
which
have
been
strange
and
prodigious
;
and
we
know
that
they
make
a
great
prejudice
and
rock
of
Offence
thereof
;
they
tell
you
,
If
it
were
the
true
Religion
,
would
not
those
that
profess
it
adhere
more
closely
to
it
?
Some
of
our
Brethren
have
wrote
expresly
to
satisfie
you
against
this
Scandal
.
They
have
shewed
you
that
things
have
happened
much
after
the
same
manner
in
the
ancient
Persecutions
,
and
that
Defections
have
fallen
but
little
short
of
being
general
.
In
those
times
men
ran
in
Troops
to
offer
Incense
to
Idols
,
as
in
our
days
they
have
been
seen
running
to
make
Signatures
and
Subscriptions
.
At
all
times
there
have
been
few
persons
capable
of
suffering
torments
.
Martyrs
are
chosen
Vessels
,
upon
whom
God
pours
out
an
extraordinary
measure
of
his
Grace
,
to
strike
with
Astonishment
the
Enemies
of
the
Truth
,
to
shame
and
confound
the
weakness
of
those
that
fall
,
and
to
support
the
Faith
of
the
infirm
.
These
are
Miracles
,
but
if
they
were
frequent
and
ordinary
they
would
not
be
so
.
If
the
view
and
consideration
of
so
many
Persons
as
have
conceded
to
Violence
,
or
the
fear
,
of
Sufferings
doth
scandalize
and
offend
you
,
look
not
that
way
,
but
behold
and
consider
the
stability
and
courage
of
your
Ancestors
,
which
established
the
Reformation
in
the
last
Age.
Consider
the
number
of
our
ancient
Martyrs
,
behold
their
Constancy
,
their
Christian
Kindness
,
and
the
Blessings
that
they
gave
to
those
that
burnt
them
.
Consider
the
strength
which
ennabled
them
to
bear
the
most
horrible
Punishments
and
Tortures
.
They
were
burn'd
by
a
slow
fire
,
they
saw
their
Bowels
drop
out
in
the
flames
,
before
they
gave
up
the
ghost
:
they
were
made
to
live
,
by
skill
and
art
,
in
the
most
cruel
torments
,
sometimes
many
days
,
and
sometimes
many
weeks
together
,
and
never
did
one
word
of
murmuring
or
impatience
escape
from
them
:
they
prayed
for
their
Hangmen
,
they
gave
Thanks
to
God
,
they
sung
his
Praises
,
and
to
their
last
breath
called
upon
his
Name
.
When
they
tell
you
at
this
day
,
If
your
Religion
were
true
,
you
would
adhere
more
closely
unto
it
;
answer
them
,
If
our
Religion
had
been
false
,
they
had
never
had
so
invincible
an
Adherence
to
it
,
and
so
strong
a
Passion
for
it
,
nor
had
they
ever
suffered
death
for
the
defence
of
it
:
or
if
there
have
been
some
heady
persons
that
have
maintained
their
Opinions
with
obstinacy
even
to
punishment
and
death
,
their
pains
and
death
hath
not
been
accompanied
with
an
humility
so
profound
,
a
patience
so
exemplary
,
a
love
and
sweetness
so
perfect
,
a
zeal
so
ardent
,
a
piety
so
pure
and
undefiled
,
a
submission
so
entire
,
a
joy
so
firm
,
solid
,
bright
and
shining
.
The
Spirit
of
Lies
and
Delusions
doth
not
produce
such
effects
.
These
are
the
Characters
of
the
Spirit
of
God
,
they
are
the
effects
of
Grace
,
and
of
that
Grace
that
is
not
given
to
Reprobates
and
Martyrs
of
falshood
and
imposture
.
My
Brethren
,
these
Objects
are
at
a
distance
,
they
are
behind
you
,
and
you
will
find
some
difficulty
in
reflecting
on
them
,
but
you
will
find
none
in
considering
those
that
are
before
your
eyes
:
they
are
sufficient
to
defend
you
against
the
scandal
of
that
Facility
wherewith
they
reproach
you
,
and
wherewith
they
affirm
that
your
Brethren
have
forsaken
their
Religion
.
Oppose
thereunto
above
one
hundred
thousand
persons
that
have
left
the
Realm
within
the
space
of
one
year
last
past
,
without
counting
almost
as
many
more
that
have
forsaken
it
,
within
twenty
years
that
this
Persecution
hath
continued
,
tho
not
in
its
height
and
rage
.
There
are
among
them
,
those
that
have
forsaken
all
those
things
which
are
called
Goods
,
Honours
,
Ease
,
and
the
convenient
Accommodations
of
Life
:
certainly
they
did
not
find
it
a
thing
so
easie
to
enter
with
a
satisfied
mind
into
the
bosom
of
the
Roman
Church
.
Oppose
thereunto
more
than
forty
thousand
Prisoners
that
are
in
the
Goals
and
Cloisters
of
the
Realm
,
which
chuse
to
suffer
all
sorts
of
miseries
and
calamities
there
,
rather
than
to
embrace
the
Popish
Religion
.
Oppose
thereunto
Persons
of
Quality
;
such
are
the
Marquess
of
Bordage
,
condemned
to
the
Galleys
,
and
afterwards
to
perpetual
Imprisonment
;
the
Marquess
of
Musse
,
who
every
day
expects
the
same
condemnation
;
the
Marquess
of
Rochegade
,
and
the
Gentlemen
his
Sons
;
the
Marquess
of
Cagni
;
Monsieur
Beringhen
and
all
his
Family
;
the
Marquess
of
Lunge
;
the
Marquess
of
the
Isle
of
Gast
,
who
is
in
the
Citadel
of
Angers
;
and
an
infinite
number
of
other
Gentlemen
,
who
prefer
the
Galleys
or
a
Prison
before
the
pleasure
to
which
the
Bishop
of
Meaux
invites
them
;
that
is
,
of
rejoining
themselves
to
that
Church
in
which
their
Fathers
served
God.
Oppose
thereunto
a
considerable
number
of
Martyrs
and
Confessors
,
whereof
some
are
in
Dungeons
,
that
are
really
the
Images
of
Hell
,
they
being
deep
,
obscure
,
dark
,
and
a
hundred
feet
under
ground
:
such
are
the
Reformed
of
Diepe
,
Haure
,
and
other
places
,
which
are
in
the
Prisons
of
Aumale
,
of
whom
we
shall
be
able
to
tell
you
particular
stories
at
some
other
time
.
Add
to
these
more
than
six
hundred
persons
that
are
now
actually
in
the
Galleys
for
their
Religion
.
This
is
no
hyperbolical
Computation
,
but
one
made
by
a
Roman
Catholick
,
a
maritime
Officer
,
now
living
at
Marseilles
:
we
have
his
Letter
,
and
without
naming
him
,
we
shall
be
able
to
produce
it
at
a
convenient
season
:
behold
a
line
or
two
thereof
at
present
,
Here
are
six
hundred
Gally-slaves
of
the
Religion
called
Protestant
,
who
by
their
patience
move
compassion
from
the
most
hard-hearted
and
unpitiful
of
their
Officers
.
The
number
of
them
must
needs
be
augmented
since
that
time
;
for
the
Letter
was
dated
from
Marseilles
the
27th
of
June
,
1686.
that
is
to
say
,
more
than
two
months
since
;
and
without
doubt
there
are
more
arrived
there
.
'T
is
newly
reported
,
that
at
this
time
there
are
to
the
number
of
two
thousand
,
some
say
four
thousand
,
in
that
miserable
state
and
case
.
The
famous
Monsieur
Lewis
of
Marolles
,
Advocate
of
Stemenehaud
,
was
not
then
arrived
there
,
for
he
parted
not
from
Paris
,
with
the
other
Prisoners
under
the
same
condemnation
with
himself
,
till
the
20th
of
July
,
and
came
not
to
Dijon
till
the
30th
of
the
same
Month
,
from
whence
at
last
he
arrived
at
Marseilles
laden
with
a
Chain
of
fifty
pound
weight
about
his
neck
,
and
a
violent
Fever
,
which
never
left
him
during
the
time
of
that
sad
Journey
.
He
is
a
Confessor
of
Jesus
Christ
,
which
all
Paris
beheld
at
the
‖
Tournello
loaden
with
Chains
of
an
extraordinary
weight
,
A
Court
of
Judicature
in
Paris
,
and
also
a
Prison
.
and
preaching
in
the
midst
of
his
Irons
.
All
France
have
their
eyes
turned
upon
him
,
as
on
the
greatest
example
of
Courage
,
Piety
,
and
tenderness
of
Conscience
,
that
this
Age
hath
seen
.
We
shall
one
day
give
you
the
History
of
his
Confession
,
and
make
you
to
understand
his
Sentiments
by
his
own
Letters
,
where
you
will
see
the
Spirit
and
Character
of
the
ancient
Martyrs
.
He
is
one
of
our
most
illustrious
Confessors
,
but
he
is
not
alone
;
God
raises
up
others
every
day
,
as
you
shall
learn
hereafter
.
The
same
Sea-Officer
that
wrote
from
Marseilles
that
there
were
already
six
hundred
Gally-slaves
of
the
Reformed
Religion
there
,
adds
,
'T
is
fifteen
days
since
,
that
Monsieur
de
Lezan
,
a
Gentleman
of
Quality
,
was
condemned
to
the
Gallies
,
being
accused
and
convicted
of
having
been
at
a
Meeting
.
The
day
after
,
many
persons
were
put
to
the
Rack
,
to
oblige
them
to
accuse
some
men
of
Name
.
These
unhappy
Wretches
endured
both
the
ordinary
and
extraordinary
Rack
with
such
a
constancy
,
as
affrighted
the
Judges
,
and
softned
the
Spirit
of
the
Hangman
to
that
degree
,
that
the
chief
Magistrate
was
forced
to
stand
over
him
with
a
Cane
to
oblige
him
to
turn
the
Wheel
.
Behold
here
truth
in
matters
of
fact
,
which
can
never
be
doubted
seeing
they
are
attested
by
a
person
of
a
contrary
Religion
,
who
is
upon
the
place
,
and
in
the
Country
where
these
cruelties
are
committed
.
Behold
Confessors
,
which
make
it
apparent
that
the
Church
of
Rome
does
not
find
it
a
thing
so
facile
,
(
as
the
Bishop
of
Meaux
reports
it
)
to
cause
the
Reformed
to
enter
into
their
Communion
.
Behold
Examples
of
Constancy
that
are
worthy
of
your
most
attentive
Consideration
.
Death
is
more
easie
to
be
endured
than
the
ordinary
and
extraordinary
Rack
,
and
those
illustrious
Confessors
do
well
deserve
the
Title
of
Martyrs
.
But
will
you
oppose
to
that
Facility
which
your
Converters
find
,
and
whereof
they
make
an
Argument
to
draw
you
into
the
Roman
Religion
;
will
you
,
I
say
,
oppose
to
your
Seducers
Martyrs
in
all
forms
?
Oppose
to
them
,
Monsieur
Teissier
Viguier
of
Durfort
in
Cevennes
,
who
was
hanged
in
the
borders
or
entrance
into
that
Country
some
months
since
,
in
a
place
called
La
Salle
,
only
because
he
had
served
God
in
a
publick
Assembly
;
as
also
one
named
Gysot
,
who
was
burnt
alive
at
N●rac
.
This
poor
man
was
so
weak
as
to
sign
an
Abjuration
of
his
Religion
through
fear
and
the
persecution
of
the
Dragoons
,
or
it
may
be
through
the
weakness
and
infirmity
of
his
Age
,
for
he
was
more
than
seventy
,
and
drew
nigh
to
eighty
years
of
age
.
Being
fallen
sick
,
God
restored
to
him
his
Zeal
and
Courage
,
that
he
might
obtain
the
Crown
of
Martyrdom
.
He
refused
to
communicate
after
the
manner
of
the
Church
of
Rome
,
and
declared
,
That
he
retracted
that
unhappy
Signature
that
they
had
extorted
and
forced
from
him
.
The
Priest
,
that
he
might
execute
the
Law
,
that
ordains
,
that
at
any
rate
whatsoever
,
they
must
give
the
Holy
Sacrament
to
the
Sick
,
forced
him
to
receive
the
Host
,
or
consecrated
Bread
,
and
put
it
into
his
mouth
:
the
old
man
(
according
to
his
duty
)
spit
it
out
;
and
therefore
was
condemned
to
be
burnt
alive
in
the
fire
.
He
went
to
this
horrible
Punishment
with
the
joy
of
the
holy
Martyrs
.
He
was
bound
to
the
Post
without
any
appearance
of
commotion
:
He
sung
the
Praises
of
God
in
the
midst
of
the
Flames
to
his
last
breath
.
This
Constancy
made
so
great
an
Impression
upon
the
Spirits
of
all
the
Inhabitants
of
Nerac
,
and
gave
so
great
an
Astonishment
to
the
Executioners
,
that
they
have
not
proceeded
to
execute
a
like
Sentence
pronounced
against
one
named
Fabiores
,
of
the
same
City
and
of
the
same
Country
,
condemned
also
to
be
burnt
alive
,
for
having
,
as
the
former
,
spit
out
the
Host
,
which
by
force
was
put
into
his
mouth
.
We
have
not
yet
heard
that
the
Sentence
hath
been
executed
;
when
't
is
done
,
we
shall
give
you
notice
of
it
.
We
have
a
Martyr
of
a
more
sublime
and
raised
Order
;
't
is
Monsieur
Rey
of
Mismes
,
Student
in
Theology
,
who
after
he
had
preached
eight
or
nine
months
in
Cevennes
,
was
taken
,
arrested
,
condemned
to
Death
,
and
executed
at
Beaucaire
on
the
7th
of
August
.
The
Circumstances
of
his
Martyrdom
,
his
Courage
,
his
Answers
,
his
Piety
,
are
too
eminent
and
peculiar
to
be
wrap'd
up
and
buried
in
a
short
Narration
.
We
do
promise
it
you
at
large
,
when
we
shall
have
collected
from
faithful
Records
all
the
parts
of
the
holy
History
of
this
glorious
Martyr
.
Behold
already
,
my
dear
Brethren
,
many
things
that
you
have
to
oppose
to
those
Words
of
the
Bishop
of
Meaux
,
I
do
not
wonder
that
you
are
returned
in
Troops
,
and
with
so
much
facility
to
the
Church
.
But
this
is
not
all
;
Set
him
matter
of
fact
against
this
pretended
Facility
,
and
assure
him
,
that
for
more
than
four
months
time
there
have
been
Assemblies
almost
every
day
in
Cevennes
,
and
in
the
adjacent
parts
,
for
the
offering
up
Prayers
and
Supplications
to
God
,
sometimes
in
Woods
,
and
at
other
times
in
Caves
,
and
Rocks
,
and
Dens
of
the
Earth
.
The
Dragoons
,
which
almost
always
surprize
them
,
put
them
to
the
Sword
according
to
their
Instructions
,
they
Kill
,
and
Hang
,
and
drag
them
into
Prisons
:
but
all
signifies
nothing
,
they
assemble
nevertheless
.
In
the
month
of
June
last
,
near
the
end
thereof
,
the
Dragoons
having
surprised
an
Assembly
near
Nismes
,
they
killed
many
of
them
on
the
place
,
and
four
they
hung
upon
the
trees
.
The
Hangmen
withdrew
,
supposing
that
they
would
have
no
great
inclination
to
return
again
to
that
place
.
But
two
hours
after
there
was
another
Assembly
in
the
same
place
,
on
the
dead
bodies
,
and
in
the
view
of
the
Carkasses
that
hung
on
the
trees
of
the
mountains
.
There
is
not
a
week
passes
without
like
Assemblies
,
and
like
Massacres
.
They
reckon
more
than
sixty
persons
at
an
Assembly
that
was
made
between
Uzes
and
Bagnol
in
the
beginning
of
July
:
some
add
,
That
women
were
ravished
,
and
others
ripped
up
.
But
we
reserve
the
particulars
of
these
things
till
afterwards
,
and
you
may
reckon
that
we
tell
you
nothing
but
what
is
true
and
c●rtain
;
for
which
reason
,
we
chuse
rather
to
defer
the
edification
that
you
might
receive
from
the
firmness
and
constancy
of
our
Martyrs
●nd
Confessors
,
than
to
tell
you
any
thing
as
certain
that
may
prove
false
.
But
this
is
enough
at
present
to
give
the
B.
of
Meaux
and
others
of
his
spirit
to
understand
,
that
they
have
no
great
cause
to
triumph
in
our
weakness
,
and
the
facility
they
find
in
overcoming
us
.
It
may
be
they
have
boasted
too
soon
,
they
are
not
yet
where
they
thought
they
were
.
We
do
already
see
the
vanity
of
those
Bravado's
,
That
in
four
months
time
there
would
not
be
any
thing
heard
of
a
Hugonot
in
France
.
These
fine
projects
are
shipwrecked
,
and
the
difficulty
is
yet
to
come
.
As
for
you
,
my
Brethren
,
that
which
we
shall
say
,
and
the
Objects
that
we
shall
set
before
your
eyes
ought
to
shame
you
.
If
you
have
been
so
weak
as
to
fall
,
you
ought
to
take
courage
,
and
rise
again
,
and
to
redouble
your
strength
,
if
you
have
not
had
enough
to
support
you
hitherunto
.
But
let
us
continue
to
hear
the
Pastoral
Letter
of
the
Bishop
of
Meaux
.
Not
one
of
you
hath
suffered
violence
,
either
in
his
Person
or
Goods
.
Let
them
not
bring
you
these
deceitful
Letters
,
which
are
addressed
from
Strangers
,
transformed
into
Pastors
,
under
the
Title
of
Pastoral
Letters
to
the
Protestants
of
France
,
who
are
fallen
by
the
force
of
Torments
.
These
Letters
concern
you
not
any
otherwise
than
as
they
are
made
by
persons
that
could
never
prove
their
Mission
.
So
far
have
you
been
from
suffering
torments
,
that
you
have
not
so
much
as
heard
them
mentioned
.
I
hear
other
Bishops
say
the
same
.
But
for
you
,
my
Brethren
,
I
say
nothing
to
you
,
but
what
you
may
speak
as
well
as
I.
You
are
returned
peaceably
to
us
,
you
know
it
.
Behold
one
of
those
objects
,
whereunto
we
have
not
been
accustomed
.
Maimbourg
,
Varillas
,
Brueys
,
and
multitudes
of
others
have
had
the
front
to
say
,
that
Conversions
are
made
without
violence
.
On
that
subject
they
have
been
baffled
in
a
manner
sufficient
to
have
covered
impudence
it self
with
confusion
.
But
't
is
to
wash
the
Blackmoor's
skin
.
These
Gentlemen
have
Foreheads
of
Brass
,
and
can
blush
at
nothing
.
By
this
little
judge
of
the
fidelity
of
your
Converters
.
You
that
have
seen
your
Goods
wasted
,
your
Persons
contained
,
your
Neighbours
dragged
to
Prisons
,
Women
shaven
,
and
put
into
Convents
,
Christians
let
down
into
Holes
,
where
putrified
Flesh
and
Carrion
had
been
thrown
.
Others
put
into
Prisons
,
where
the
Water
runs
under
their
feet
,
being
supported
by
narrow
planks
,
upon
which
they
are
mounted
night
and
day
,
lest
they
fall
as
from
a
Precipice
,
and
perish
.
Others
have
been
burnt
and
roasted
,
and
others
made
fools
by
watching
them
without
cessation
or
intermission
.
All
France
hath
seen
it
,
all
Europe
is
witness
of
it
,
and
they
dare
affirm
the
contrary
to
what
your
eyes
have
seen
.
Do
you
think
that
these
Gentlemen
dare
not
lye
about
the
Ages
past
,
when
they
speak
to
you
of
Tradition
,
and
of
things
said
and
done
a
thousand
and
twelve
hundred
years
agone
,
when
they
have
no
regard
to
present
Truths
in
matters
of
Fact
,
whereof
there
are
as
many
Witnesses
almost
as
there
are
persons
alive
in
this
part
of
the
World.
In
the
name
of
God
think
of
it
,
when
they
forbid
you
all
tryal
and
examination
of
Doctrines
,
and
tell
you
that
you
must
believe
the
Church
;
that
is
to
say
,
false
Teachers
,
which
affirm
,
that
you
must
believe
things
without
taking
any
knowledge
of
them
.
See
,
I
say
,
whether
there
be
any
confidence
or
trust
to
be
put
in
such
men
which
have
consecrated
themselves
to
Lying
,
and
have
renounced
all
modesty
and
shame
.
The
Bishop
of
Meaux
hath
heard
all
the
Bishops
say
,
that
no
violence
was
used
in
their
Diocesses
.
We
ought
to
understand
how
these
Gentlemen
do
define
Violence
,
and
what
't
is
they
call
Torments
.
Among
the
Bishops
,
he
of
Autun
will
find
difficulty
to
say
so
,
and
Monsieur
de
Meaux
,
that
those
of
his
Diocess
had
not
so
much
as
heard
of
Torments
.
He
went
accompanied
with
the
Hangman
to
Madam
de
S.
Andrew
Montbrun
,
Widow
of
a
famous
General
,
which
had
the
Honor
to
command
in
chief
the
Armies
of
the
King
,
and
those
of
the
Venetians
,
with
a
great
deal
of
Glory
.
This
Bishop
,
I
say
,
with
the
Missionaries
,
accompanied
with
the
chief
Magistrate
,
and
the
Magistrate
taking
two
or
three
Hangmen
,
with
all
the
Instruments
of
Torture
,
went
thus
to
endeavour
her
Conversion
.
If
this
be
false
,
they
will
do
well
to
convince
the
Men
and
Officers
of
her
House
,
which
have
seen
,
said
it
,
and
writ
it
.
But
the
Bishop
of
Meaux
hath
done
nothing
,
nor
seen
nothing
of
like
nature
in
his
Diocess
.
We
have
good
testimony
that
violence
hath
been
committed
there
as
well
as
elsewhere
.
But
altho
what
he
says
should
be
true
,
behold
a
great
marvel
whereof
he
hath
great
reason
to
rejoice
!
Paris
and
the
Country
round
about
it
were
last
of
all
attacked
.
All
France
had
been
covered
with
Fear
,
Tears
and
Blood.
Paris
and
the
Brie
saw
nothing
round
about
but
bloody
Troops
,
and
Emissaries
loaden
with
the
Spoils
of
the
Reformed
,
and
red
with
their
Blood.
'T
is
a
great
Miracle
,
that
these
Objects
,
without
drawing
nearer
have
anquished
,
and
overcome
them
.
As
if
the
fear
of
an
Evil
,
which
one
sees
within
four
steps
of
him
,
were
not
as
capable
of
doing
violence
to
the
mind
,
as
the
Evils
which
are
felt
immediately
.
On
the
contrary
,
a
person
has
fallen
under
fear
,
which
hath
resisted
pain
and
torment
.
The
Dragoons
of
Bearn
,
of
Guienne
,
of
Poictou
,
of
Languedoc
,
of
Normandy
had
laboured
for
the
Bishop
of
Meaux
.
After
that
let
him
glory
if
he
can
,
of
the
Facility
of
Conversions
.
But
I
am
weary
of
confuting
these
impudent
Boldnesses
by
matters
of
fact
,
which
our
Persecutors
dispute
,
and
by
Witnesses
which
they
reproach
.
Let
us
see
if
Monsieur
de
Meaux
will
reproach
and
object
against
himself
.
He
wrote
his
Pastoral
Letter
in
the
Month
of
April
last
,
a
little
before
Easter
,
to
invite
,
and
prepare
the
new
Converts
for
the
approaching
Communion
.
'T
is
precisely
on
the
same
time
that
he
wrote
to
one
of
his
Diocess
which
was
fled
,
the
Letter
following
.
From
Meaux
,
April
3
,
1686.
MONSIEUR
,
I
Continue
to
write
to
you
,
notwithstanding
the
Answer
you
made
to
my
former
Letter
.
I
have
there
observed
a
Character
and
Style
too
much
of
a
Minister
,
to
attribute
it
to
you
.
In
a
word
,
I
apprehend
,
that
it
does
not
proceed
from
a
Spirit
such
as
yours
.
But
altho
it
be
so
,
I
shall
not
cease
to
invite
you
to
return
.
I
have
seen
in
a
Letter
which
you
wrote
to
Mademoiselle
of
U.
that
the
true
Church
does
not
persecute
.
What
understand
you
by
that
Sir
?
Do
you
understand
that
the
Church
by
her self
never
makes
use
of
force
?
That
is
very
true
,
since
the
Church
hath
no
other
Arms
but
spiritual
.
Do
you
understand
that
Princes
,
which
are
Sons
of
the
Church
,
never
ought
to
make
use
of
the
Sword
which
God
hath
put
into
their
hands
to
abase
the
Enemies
thereof
?
Do
you
dare
to
say
contrary
to
the
opinion
of
your
own
Doctors
,
who
have
maintained
by
so
many
Writings
,
that
the
Republick
of
Geneva
had
power
and
right
to
condemn
Servetus
to
the
Fire
,
for
denying
the
Divinity
of
the
Son
of
God.
And
without
serving
my self
of
the
Examples
,
and
Authority
of
your
Doctors
,
tell
me
in
what
Text
of
Scripture
Hereticks
and
Schismaticks
are
excepted
from
the
number
of
those
Malefactors
against
which
S.
Paul
says
God
hath
armed
Kings
and
Princes
?
And
altho
you
will
not
permit
Christian
Princes
to
take
vengeance
of
such
great
Crimes
,
because
they
are
injurious
to
God
,
can
they
not
take
vengeance
on
them
because
they
cause
trouble
and
sedition
in
States
?
Do
you
not
see
clearly
,
that
you
build
upon
a
false
Principle
?
And
if
it
were
true
,
they
were
the
Arrians
,
Nestorians
,
and
Pelagians
which
had
reason
of
complaint
against
the
Church
,
since
it
was
they
that
were
the
persecuted
and
banished
,
and
Catholick
Princes
those
that
persecuted
and
banished
them
.
And
at
present
also
the
Catholicks
which
are
punished
with
death
in
Sueden
,
and
so
many
other
Kingdoms
,
would
have
reason
to
complain
of
those
that
are
called
the
Reformed
,
and
every
one
in
his
turn
would
have
right
and
wrong
,
right
in
one
place
,
and
wrong
in
another
,
and
Religion
would
depend
altogether
upon
uncertainties
.
But
this
is
enough
on
this
Subject
to
convince
so
good
a
Spirit
as
yours
.
Only
know
,
that
when
it
pleases
God
to
abandon
us
to
our
own
thoughts
,
and
imaginations
,
the
best
Spirits
are
touched
,
and
affected
by
the
least
appearances
.
The
fear
that
you
have
,
that
they
will
make
you
adore
Bread
,
hath
much
appearance
of
truth
through
your
prejudice
and
prepossession
.
Consider
in
the
mean
time
,
without
entring
into
that
Controversie
,
which
passes
the
Bounds
of
a
Letter
;
consider
,
I
say
,
that
it
was
a
fear
of
like
nature
which
made
the
Arrians
and
Disciples
of
Paulus
Samosatenus
,
that
they
would
not
give
divine
Honors
to
a
Man
,
an
Infant
,
a
Creature
,
how
perfect
,
and
how
great
soever
his
privileges
might
be
.
'T
was
human
reason
,
't
was
sense
,
't
was
prejudice
which
inspired
them
with
these
vain
fears
.
Take
heed
,
lest
your
Religion
,
after
their
example
,
do
not
too
much
call
in
Reason
and
human
Sense
to
its
succour
,
and
that
your
trouble
and
difficulty
do
not
proceed
from
the
custom
of
following
them
.
However
it
be
,
you
see
that
your
Reformers
have
done
nothing
else
but
renew
Controversies
ended
six
hundred
years
ago
,
when
Berengarius
moved
them
.
And
if
you
call
in
doubt
the
Judgment
which
was
given
against
him
,
others
will
doubt
with
as
much
reason
concerning
all
preceding
Councils
,
and
then
behold
us
under
an
obligation
to
examine
anew
all
that
hath
been
decreed
,
as
if
we
began
to
be
Christians
,
and
all
that
our
Fathers
had
resolved
serve
for
nothing
.
In
one
word
the
meaning
is
,
if
Christians
,
when
they
are
not
of
an
opinion
concerning
the
Sense
of
Scripture
,
will
not
acknowledge
a
living
,
speaking
Authority
,
to
which
they
must
submit
,
the
Christian
Church
is
assuredly
the
weakest
of
all
Societies
that
are
in
the
World
,
the
most
exposed
to
remediless
Divisions
,
the
most
abandoned
to
Innovators
,
and
factious
persons
.
This
is
that
to
which
your
Ministers
with
all
their
subtleties
have
never
been
able
to
find
an
Answer
,
and
they
content
themselves
with
bringing
Examples
,
where
they
pretend
that
Councils
have
not
always
determined
well
.
All
these
Examples
are
false
or
ill
alledged
.
In
one
quarter
of
an
hours
time
,
you
which
are
a
Man
of
Sense
,
will
be
convinced
thereof
;
and
you
do
receive
things
with
too
much
credulity
,
without
ever
putting
your self
on
the
labor
to
examine
them
.
But
without
putting
you
upon
these
Disquisitions
,
consider
only
whether
it
be
likely
that
God
who
hath
permitted
so
many
depths
in
the
Scripture
,
and
from
thence
have
arisen
so
many
Schisms
amongst
those
that
profess
to
receive
it
,
hath
not
left
some
means
to
his
Church
to
quiet
and
pacifie
them
,
in
such
manner
,
that
there
is
no
remedy
for
Divisions
,
but
to
let
every
one
believe
according
to
his
fancy
,
and
thence
insensibly
to
carry
Men
to
an
indifferency
in
Religion
,
which
is
the
greatest
of
all
Evils
.
Think
,
Master
,
think
of
it
,
hear
your
own
reason
,
and
not
the
subtleties
of
your
Ministers
,
who
at
what
rate
soever
will
defend
their
Prejudices
,
and
not
pass
for
Teachers
of
Lies
.
Think
of
these
things
:
excuse
those
Expressions
which
may
seem
a
little
dark
and
disordered
;
it
is
much
better
that
you
attend
to
the
simplicity
of
a
Brother
that
endeavours
to
gain
a
Brother
,
than
a
polite
and
studied
Discourse
.
Come
,
and
assure
your self
,
that
I
will
do
all
for
you
,
whom
I
esteem
,
and
who
are
dear
to
me
;
and
that
I
am
cordially
Yours
,
&c.
Thus
Signed
,
-
J.
Benigne
,
-
E.
de
Meaux
.
Forasmuch
as
we
have
imposed
a
necessity
upon
our selves
,
not
to
go
beyond
a
Sheet
,
we
pass
by
our
Reflections
on
this
Letter
,
till
another
Letter
,
which
we
shall
give
you
in
a
few
days
;
for
this
serves
only
as
a
Preface
.
In
the
mean
time
,
we
recommend
you
to
the
Grace
and
Mercy
of
God.
Amen
.
Sept.
1
,
1687.
The
SECOND
PASTORAL
LETTER
:
IN
WHICH
What
Monsieur
de
Meaux
says
concerning
the
right
of
Persecutors
,
for
submission
to
Councils
is
confuted
.
A
considerable
error
of
the
same
Gentleman
about
a
matter
of
Fact
in
Antiquity
.
Dear
Brethren
in
our
Lord
,
Grace
and
Peace
be
given
to
you
from
our
God
and
Saviour
Jesus
Christ
.
THE
necessity
of
concluding
,
hindered
us
in
our
former
Letter
from
adding
our
reflections
upon
that
which
the
Bishop
of
Meaux
wrote
to
one
of
his
Diocess
that
was
escaped
by
flight
.
At
present
we
entreat
both
you
my
Brethren
,
and
all
reasonable
Men
in
the
World
,
to
compare
these
two
Letters
together
,
the
Pastoral
Letter
that
is
publick
,
and
this
which
is
private
,
and
particular
.
Will
any
one
find
the
Bishop
of
Meaux
here
?
Are
they
two
persons
,
or
is
it
but
one
?
Himself
in
publick
,
and
the
same
person
in
private
.
According
to
Monsieur
de
Meaux's
Writing
,
and
Printing
for
the
new
Converts
of
his
Diocess
,
neither
he
nor
the
other
Bishops
have
ever
heard
any
speech
of
Dragoons
and
Torments
.
According
to
himself
writing
in
his
Closet
to
a
particular
person
,
the
Case
is
not
the
same
.
It
is
true
there
is
a
Persecution
for
the
sake
of
Religion
,
but
it
is
just
,
it
is
allowed
,
it
is
authorised
by
our
example
,
by
that
of
the
Ancients
,
and
by
Divine
and
Human
Laws
.
Good
God!
How
do
these
Men
govern
themselves
?
And
what
do
they
think
?
Could
the
Bishop
of
Meaux
ever
hope
that
his
Printed
Letter
should
never
fall
into
the
hands
of
him
to
whom
this
written
Letter
was
addressed
?
I
would
fain
know
what
will
be
answered
thereunto
.
If
Monsieur
de
Meaux
hath
right
and
reason
on
his
side
,
in
his
Letter
to
Monsieur
Dev.
—
why
doth
he
say
that
himself
and
other
Bishops
have
not
heard
any
speech
of
Persecution
?
It
is
a
pleasure
,
and
an
advantage
to
us
to
see
these
Gentlemen
deny
this
Persecution
,
and
thereby
against
publick
knowledge
,
and
notoriety
charge
themselves
with
falshood
.
It
is
an
homage
that
they
pay
to
Truth
.
It
is
a
confession
intelligible
enough
,
that
violence
,
and
the
means
that
they
employ
,
are
contrary
to
the
spirit
of
Humanity
,
and
that
of
the
Gospel
.
But
what
a
shame
is
it
for
them
to
contradict
themselves
,
to
confess
in
private
,
what
they
deny
in
publick
,
and
acknowledge
themselves
false
Witnesses
by
their
own
peoples
declarations
.
However
it
be
,
behold
us
carried
from
matter
of
Fact
to
that
of
Right
.
It
is
no
longer
debated
whether
there
be
a
Persecution
,
but
whether
they
have
right
to
Persecute
for
the
sake
of
Religion
.
It
is
a
question
on
which
so
much
hath
been
lately
written
,
that
nothing
new
can
be
said
concerning
it
.
Nevertheless
,
having
Printed
the
Letter
of
the
Bishop
of
Meaux
,
and
because
there
is
somthing
that
is
dazling
,
and
apt
to
deceive
in
his
manner
of
writing
,
we
think
our selves
obliged
to
Print
also
a
refutation
thereof
:
we
will
therefore
repeat
his
words
,
and
examine
them
one
after
another
.
I
have
seen
in
the
Letter
that
you
wrote
to
Mademoiselle
de
V.
—
that
the
true
Church
doth
not
Persecute
;
what
understand
you
by
that
Monsieur
?
Do
you
understand
that
the
Church
by
it self
never
makes
use
of
force
?
That
is
true
,
since
the
Church
hath
no
other
Arms
but
those
that
are
Spiritual
.
What
means
this
little
Paragraph
of
Gibberish
,
which
is
formed
and
contrived
on
purpose
to
impose
upon
the
simple
?
They
are
willing
that
it
should
mean
,
that
it
is
not
the
Church
of
Rome
that
raises
the
present
Persecution
,
nor
is
it
according
to
the
Principles
thereof
.
For
it
is
that
which
they
persuade
the
new
Converts
.
It
is
by
this
means
that
they
take
away
the
scandal
that
the
new
Papists
take
at
the
Conduct
of
their
Church
.
It
is
the
King
,
say
they
,
that
doth
it
,
it
is
not
the
Church
,
for
it
serves
it self
only
of
Spiritual
Weapons
:
if
what
is
done
be
disapproved
,
it
ought
not
to
be
imputed
,
they
say
,
to
their
Religion
,
which
neither
appoints
nor
advises
it
.
That
which
was
written
to
us
not
long
since
,
by
one
of
their
most
illustrious
,
and
best
satisfied
Converts
comes
to
this
.
I
do
not
answer
,
says
she
,
to
all
that
which
you
have
said
concerning
the
ways
that
are
made
use
of
to
gain
Converts
.
I
believe
that
nothing
is
to
be
imputed
to
any
Religion
,
but
what
it
appoints
to
be
believed
,
and
practised
.
This
answer
is
very
Gentile
,
and
worthy
of
a
Lady
that
thinks
herself
obliged
to
answer
to
nothing
.
But
it
ought
to
be
rememembred
that
there
is
a
Tribunal
where
answers
must
be
made
one
day
,
without
any
regard
to
the
difference
of
Sexes
,
where
no
evasions
will
be
permitted
us
,
and
that
we
shall
be
punished
there
,
for
having
been
unwilling
to
attend
to
those
things
which
might
have
made
us
understand
the
nature
of
that
Religion
that
we
had
newly
entertained
.
However
it
be
,
these
Gentlemen
persuade
their
Disciples
that
it
is
not
the
Spirit
of
the
Roman
Church
that
doth
cause
this
Persecution
.
Nothing
must
be
imputed
to
any
Religion
,
but
what
it
appoints
to
be
believed
.
The
Church
never
serves
it self
of
force
,
for
it
hath
no
other
Arms
,
but
such
as
are
Spiritual
.
There
is
among
the
Doctors
of
the
Roman
Church
,
on
the
one
hand
,
an
impudence
,
and
hardness
of
Face
,
which
is
inconceivable
,
and
on
the
other
hand
there
is
in
their
Disciples
an
abyss
of
credulity
that
is
incomprehensible
.
Can
hardiness
,
and
shamelesness
be
greater
than
to
say
that
Persecution
is
not
of
the
spirit
of
the
Roman
Church
.
One
of
our
[
](A46367-e13560-b)*
*
See
the
Letter
of
Doctor
Sonstelle
.
Brethre
hath
written
concerning
it
a
little
while
since
,
with
so
much
brevity
that
every
one
may
read
it
,
and
with
so
much
strength
as
to
convince
them
of
the
falshood
thereof
.
We
prove
that
the
Persecution
is
of
the
spirit
of
the
Church
of
Rome
by
its
Principles
,
its
Doctrine
,
and
its
Practice
.
I
do
not
know
whether
there
can
be
any
other
source
,
or
fountain
of
proofs
,
when
we
treat
of
matters
of
Fact.
The
Principles
of
the
Roman
Church
are
,
that
all
those
that
are
separate
from
their
Church
are
damned
eternally
.
It
s
Doctrine
is
that
the
Secular
Power
,
with
Fire
and
Sword
,
may
be
employed
for
the
extirpation
of
those
that
she
calls
Hereticks
.
The
Council
of
Constance
,
which
France
esteems
as
the
most
Authentick
,
that
hath
been
these
thousand
years
,
hath
so
determined
,
and
so
it
practised
.
For
it
caused
John
Lous
,
and
Jerome
Osprague
,
to
be
burned
.
The
Albigenses
,
Waldenses
,
Bohemians
,
and
many
others
were
not
Massacred
but
by
order
of
Councils
,
and
Popes
who
published
Crusadoes
against
them
,
and
gave
Indulgences
,
and
promised
Pardon
of
sin
to
those
that
should
destroy
them
.
The
Tribunal
of
the
Inquisition
,
which
burns
all
those
that
are
either
suspected
,
or
Convicted
of
Heresie
,
is
a
Tribunal
of
the
Church
,
established
,
and
maintained
thereby
;
and
it
is
looked
on
by
the
Popes
as
the
great
Rampart
and
Defence
thereof
.
Never
were
there
any
Massacres
committed
which
were
not
either
Commanded
,
or
Approved
by
Popes
.
They
are
matters
of
Fact
notoriously
known
,
and
no
body
dares
to
dissent
unto
them
.
Rome
hath
sung
Te
Deum
,
that
is
,
We
praise
thee
O
God
,
&c.
and
given
thanks
to
him
for
the
Persecution
of
France
.
Nothing
is
more
proper
to
make
known
what
is
the
Spirit
of
the
Roman
Church
,
than
the
Conduct
of
the
Court
of
Rome
.
We
have
said
that
the
Pope
publickly
commends
what
hath
been
done
in
France
,
and
hath
caused
Te
Deum
to
be
sung
for
it
.
In
the
mean
time
it
is
certain
,
that
all
Men
of
good
sense
in
the
Court
of
Rome
,
do
both
detest
,
and
scoff
at
the
Conduct
of
France
.
Whence
comes
it
then
that
this
Court
seems
to
approve
in
publick
,
that
which
it
condemns
in
private
.
It
is
not
to
flatter
the
King
,
for
they
have
no
respect
or
regard
for
him
in
that
Country
,
and
every
one
knows
the
indignation
that
they
have
against
him
.
But
it
is
because
that
Rome
dares
not
declare
against
the
Principles
of
their
Religion
.
If
the
Pope
should
condemn
ways
of
violence
against
pretended
Hereticks
,
he
would
mutiny
his
whole
Church
against
himself
,
and
make
himself
worthy
of
deposition
.
He
would
condemn
his
Councils
,
he
would
reproach
the
memory
of
his
Predecessors
,
he
would
overturn
his
own
Principles
from
top
to
bottom
.
So
that
the
publick
approbation
which
he
gives
to
Persecution
,
is
the
Sacrifice
which
he
makes
of
his
Conscience
,
to
his
duty
in
quality
of
a
Pope
.
But
like
a
Man
of
good
sense
,
he
reserves
the
right
of
condemning
in
private
all
that
which
he
publickly
approves
.
The
Letter
of
the
Queen
of
Sueden
,
which
hath
been
made
publick
in
the
News
of
the
Republick
of
Learning
,
hath
conjectured
discreetly
concerning
it
.
For
it
is
not
to
be
believed
that
Queen
Christina
would
dare
so
openly
to
declare
her self
against
the
Sentiments
of
the
Court
of
Rome
,
if
that
Court
had
approved
of
this
manner
of
Conversions
.
Behold
a
second
Letter
of
the
same
Queen
,
which
tells
us
something
more
exact
,
concerning
the
Sentiments
which
prevail
in
the
Country
where
she
is
.
A
Letter
of
Queen
Christina
to
M
—
.
'T
IS
with
astonishment
that
I
have
seen
my
Letter
made
publick
in
your
Parts
,
I
do
not
understand
how
it
is
come
to
pass
,
and
I
do
assure
you
,
that
it
is
not
I
my self
that
have
published
it
:
Nor
do
I
believe
,
that
he
to
whom
it
was
written
,
would
so
far
disoblige
his
Master
,
as
to
be
willing
to
do
me
that
pleasure
.
However
it
be
,
I
do
not
repent
that
I
wrote
it
,
for
I
do
not
fear
any
man
.
I
pray
God
with
all
my
heart
,
that
this
false
Joy
and
Triumph
of
the
Church
,
do
not
one
day
cost
her
true
tears
and
sorrows
.
In
the
mean
time
,
it
must
be
known
for
the
honour
of
Rome
,
that
all
those
that
are
men
of
merit
and
understanding
here
,
and
animated
with
true
Zeal
,
do
no
more
lick
up
the
Spittle
of
the
French
Court
in
this
case
than
I
do
.
They
behold
(
as
I
also
do
)
with
pity
,
all
those
things
which
pass
in
the
World
,
where
there
is
given
so
much
reason
both
of
grief
and
laughter
to
those
that
are
the
Spectators
thereof
.
Our
only
consolation
is
,
that
God
will
not
abandon
his
Church
,
but
give
a
glorious
issue
to
all
its
Calamities
,
which
are
far
greater
than
are
imagined
;
but
it
behoves
us
to
adore
God
and
the
incomprehensible
dispositions
of
his
holy
providence
in
every
thing
that
betides
us
.
I
heartily
wish
you
prosperity
.
From
Rome
,
May
18.
1686.
Christina
Alexandra
.
It
behoves
us
to
speak
as
the
case
is
,
the
Court
of
Rome
disapproves
the
conduct
of
the
King
,
because
it
is
his
Enemy
.
The
Persecution
is
of
no
value
,
because
't
is
he
that
doth
it
:
However
it
be
,
we
are
in
no
condition
in
France
to
make
use
of
the
moderate
Sentiments
of
Italy
.
For
the
Galican
Church
hath
renounced
this
moderation
.
She
pays
Men
of
Learning
,
to
prove
that
ways
of
Violence
are
permitted
.
At
this
day
all
the
Realm
is
full
of
Writers
,
which
labour
to
justifie
,
compel
them
to
come
in
.
They
quote
S.
Augustin
;
they
report
his
opinions
concerning
the
Persecution
that
was
raised
against
the
Donatists
.
'T
is
notorious
that
the
Clergy
of
France
have
been
the
Authors
of
the
Persecution
.
They
cannot
deny
that
they
have
drawn
up
all
the
Edicts
,
and
that
they
have
sollicited
the
execution
of
them
;
so
that
we
cannot
comprehend
how
the
Converters
can
endure
that
their
Disciples
should
say
,
That
we
ought
not
to
impute
any
thing
to
a
Religion
,
but
that
which
it
appoints
to
be
believed
and
practised
,
and
that
the
Roman
Church
doth
not
appoint
any
Violence
to
be
practised
against
Hereticks
.
But
the
Bishop
of
Meaux
finds
a
very
pleasant
means
to
justifie
her
,
the
Church
never
serves
it self
with
force
by
it self
,
says
he
,
that
is
to
say
,
it
calls
to
her
succour
the
secular
Power
to
cut
off
Heads
,
to
hang
,
and
burn
;
therefore
it
ought
not
to
be
imputed
to
her
.
A
Sovereign
Magistrate
contents
himself
to
be
Judg
,
and
to
condemn
to
Death
,
but
he
doth
not
execute
,
he
leaves
that
to
the
Hangman
;
by
consequence
,
if
he
condemn
the
Innocent
and
cause
them
to
die
,
it
ought
to
be
imputed
to
the
Hangman
,
and
not
to
him
.
The
Church
doth
a
very
fine
honour
to
Magistrates
,
she
makes
them
her
Hangmen
;
she
herself
doth
not
kill
,
but
she
constrains
Princes
to
kill
and
burn
.
She
constrains
,
I
say
,
by
Excommunications
,
Censures
,
Exhortations
,
Seductions
,
Sollicitations
;
and
the
end
thereof
is
,
she
would
be
able
to
say
,
The
Church
dips
not
her
hand
in
Blood
,
the
Church
by
it self
never
makes
use
of
force
.
Did
the
Devil
ever
cheat
after
a
more
impudent
and
frontless
manner
?
I
will
not
say
after
a
more
fine
and
subtil
manner
;
for
it
is
to
lye
without
any
hope
to
deceive
,
the
Snare
is
so
broad
and
so
ridiculous
.
It
were
better
without
Craft
to
take
the
way
that
the
Bishop
of
Meaux
takes
at
last
,
and
to
maintain
that
Christian
Princes
,
as
such
,
have
right
to
punish
pretended
Hereticks
with
Death
.
Understand
you
,
says
he
,
That
Princes
who
are
Sons
of
the
Church
,
never
ought
to
make
use
of
the
Sword
to
abuse
the
Enemies
thereof
?
Do
you
dare
to
say
contrary
to
the
opinion
of
your
Doctors
,
which
have
maintaind
by
so
many
Writings
,
that
the
Republick
of
Geneva
,
had
power
and
right
to
condemn
Servetus
to
the
Fire
for
having
denied
the
Divinity
of
the
Son
of
God
?
It
must
be
avowed
that
these
Gentlemen
are
admirable
in
their
confidence
.
Do
you
dare
to
say
?
Yes
we
dare
to
say
it
,
since
we
say
it
with
most
part
of
the
Ancients
,
and
with
the
wisest
and
most
understanding
of
the
Moderns
.
We
dare
say
that
the
Doctrine
which
the
B.
of
Meaux
maintains
here
,
is
bloody
and
cruel
,
and
that
the
Church
ought
to
leave
it
in
share
to
him
who
was
a
Liar
and
Murderer
from
the
beginning
.
Servetus
was
burnt
at
Geneva
,
therefore
it
is
lawful
to
burn
Hugonots
,
and
the
Calvinists
.
God
forgive
these
unhappy
men
which
have
the
Cruelty
to
compare
us
with
Servetus
.
This
man
was
not
only
an
Enemy
of
the
Divinity
of
Jesus
Christ
,
but
he
was
an
Enemy
of
all
Divinity
,
he
was
impious
,
he
was
a
Blasphemer
.
And
although
he
made
profession
of
believing
one
God
,
the
irreverent
manner
wherewith
he
speaks
of
Holy
Mysteries
,
makes
it
plain
enough
,
that
he
had
renounced
all
Religion
as
well
as
all
Shame
.
It
ought
to
be
permitted
us
to
quit
our
hands
of
such
men
.
They
object
unto
us
the
Sentiment
of
our
Doctors
.
I
answer
,
Our
Doctors
never
did
believe
that
we
ought
to
persecute
and
burn
men
that
confess
God
and
Jesus
Christ
,
according
to
the
three
Creeds
.
They
never
put
Papists
to
Death
for
the
sake
of
their
Religion
.
But
although
some
of
our
first
Writers
should
have
gone
too
far
in
speaking
concerning
the
punishment
of
Hereticks
;
it
ought
to
be
known
,
that
our
Authors
are
not
our
Teachers
;
we
have
but
one
only
Teacher
,
and
that
is
Jesus
Christ
,
speaking
by
his
Prophets
and
Apostles
.
We
swear
to
no
mans
words
,
but
to
those
of
God.
And
without
serving
my self
of
the
Examples
and
Authority
of
your
Doctors
,
tell
me
in
what
place
of
Scripture
Hereticks
and
Schismaticks
are
excepted
from
the
number
of
those
Malefactors
,
against
whom
S.
Paul
hath
said
,
that
God
hath
armed
Kings
and
Princes
?
It
appertains
not
to
us
to
shew
you
,
that
Hereticks
are
not
of
the
number
of
those
against
which
God
hath
put
a
Sword
in
the
hands
of
Princes
.
'T
is
for
you
Gentlemen
Persecutors
,
to
prove
to
us
that
they
are
comprehended
there
:
For
we
have
sense
,
reason
,
piety
,
and
humanity
on
our
side
;
and
besides
,
we
have
the
consent
of
sound
Antiquity
,
for
more
than
four
hundred
years
.
How
could
the
Church
be
able
to
put
the
Sword
in
the
hand
of
Magistrates
for
the
punishment
of
her
Enemies
,
in
a
time
when
the
most
scrupulous
Christians
found
it
difficult
to
consent
to
the
Death
of
those
Criminals
that
disturbed
the
publick
peace
,
and
that
of
particular
persons
,
and
did
maintain
,
that
Christians
without
exception
,
never
ought
to
dip
their
hands
in
Blood.
In
what
Dictionary
hath
Monsieur
de
Meaux
found
,
that
evil
thinkers
and
evil
doers
are
the
same
thing
?
Princes
have
right
to
punish
evil
doers
with
Death
,
therefore
they
have
also
right
to
punish
evil
thinkers
with
Death
.
They
have
right
to
punish
those
whose
Crimes
are
apparent
to
the
publick
ruine
,
therefore
they
have
right
to
burn
men
whose
Crime
is
in
the
Conscience
,
the
Empire
whereof
appertains
only
to
God.
If
the
Church
have
right
to
call
in
the
Secular
Power
for
the
punishment
of
Hereticks
,
why
did
S.
Paul
say
simply
,
A
man
that
is
an
Heretick
reject
,
after
the
first
and
second
admonition
?
Why
did
he
not
say
,
Deliver
him
to
the
secular
Power
that
he
may
be
burnt
?
Did
he
not
know
,
that
in
a
few
Ages
Princes
would
become
Christians
,
and
have
the
Sword
in
their
hands
?
Did
he
only
give
Precepts
for
the
present
time
and
state
?
Hath
this
Cruelty
of
Massacring
honest
,
well-meaning
,
but
mistaken
Persons
,
any
affinity
with
the
Precepts
of
Jesus
Christ
,
which
commands
us
to
serve
our selves
with
Sweetness
,
Humanity
,
Prayers
,
Exhortations
,
and
reasons
for
the
reduction
of
them
?
It
is
then
permitted
to
Massacre
the
Jews
,
for
there
are
none
greater
Enemies
to
the
Church
than
they
are
.
Is
that
the
Spirit
of
the
Gospel
which
promises
a
return
and
conversion
to
that
Nation
?
How
shall
they
return
if
they
be
destroyed
?
Will
men
never
be
ashamed
of
this
Antichristian
Barbarity
?
Will
they
never
know
that
it
is
the
Beast
in
the
Revelations
,
who
makes
himself
drunk
with
the
Blood
of
Saints
,
devours
their
Flesh
,
makes
War
upon
them
and
overcomes
them
,
and
is
therefore
called
Beast
,
Lion
,
Bear
,
and
Leopard
.
For
he
must
have
renounced
reason
and
humanity
,
and
be
transformed
into
a
Savage
Beast
,
that
behaves
himself
towards
Christians
,
as
the
Church
of
Rome
behaves
it self
towards
us
.
Monsieur
de
Meaux
affirms
,
that
what
they
do
against
us
at
this
day
,
is
nothing
but
a
lawful
exercise
of
the
Power
that
Princes
enjoy
by
Authority
from
God
,
for
the
punishment
of
Offenders
.
And
I
will
prove
to
him
in
three
words
,
that
it
is
false
.
1.
Princes
in
the
use
of
the
Sword
against
Malefactors
design
their
ruin
;
that
publick
Societies
be
no
more
troubled
with
them
.
'T
was
the
end
that
was
heretofore
proposed
in
Persecutions
for
Religion
.
'T
was
the
end
that
Charles
the
Ninth
pretended
to
have
in
the
Massacre
of
S.
Bartholomew
.
'T
is
the
end
of
the
Inquisitors
who
burn
all
those
that
are
suspected
of
Heresie
.
It
hath
been
the
end
of
all
Persecutors
in
past
Ages
.
But
this
is
not
their
end
at
this
day
;
they
intend
not
the
Destruction
of
the
pretended
Hereticks
,
but
their
Conversion
:
Therefore
although
it
should
be
true
,
that
Hereticks
are
not
eccepted
out
of
the
number
of
those
Malefactors
,
against
whom
God
hath
armed
Princes
;
this
will
be
only
a
power
granted
to
punish
them
,
not
to
endeavour
their
Conversion
by
Torments
.
'T
is
an
abominable
means
of
Conversion
,
which
only
makes
Hypocrites
.
'T
is
sufficiently
known
,
that
reason
cannot
be
gained
thereby
:
The
purging
of
Societies
is
the
end
of
the
Sword
;
but
Persecution
at
the
rate
that
it
is
at
this
day
managed
,
will
corrupt
and
ruine
Societies
by
filling
them
with
secret
Hereticks
,
who
will
disperse
their
Venom
in
a
manner
by
so
much
the
more
dangerous
,
by
how
much
it
is
more
private
and
secret
.
What
is
there
therefore
of
likeness
between
their
treatment
of
us
?
Is
the
lawful
use
of
the
Sword
against
Malefactors
?
Do
not
lightly
pass
over
what
I
have
now
said
,
but
give
attention
thereunto
.
If
that
which
Monsieur
de
Meaux
hath
said
,
to
prove
that
Heretiques
are
not
excepted
out
of
the
number
of
those
Malefactors
,
that
Princes
are
appointed
to
punish
,
seem
a
little
to
startle
you
;
tell
him
that
is
not
the
question
;
it
is
not
debated
whether
obstinate
Hereticks
may
not
be
punished
with
Death
;
his
Catholick
Authors
do
affirm
it
:
But
we
would
learn
whether
they
ought
to
extort
Subscriptions
,
Confessions
,
Communions
profane
and
sacrilegious
,
because
joyned
with
Hypocrisie
and
Incredulity
;
by
Force
,
Plunder
,
Violence
,
and
all
kind
of
Torments
.
Now
that
is
it
which
all
the
World
with
one
accord
condemn
,
and
is
abominable
,
according
to
the
Principles
of
the
rigid
Inquisition
,
as
well
as
our
own
:
'T
is
that
which
the
Clergy
of
France
have
lately
invented
and
practised
,
and
't
is
that
which
will
render
their
present
conduct
,
the
horror
of
all
future
Ages
.
2.
The
use
of
the
Sword
that
God
hath
put
into
the
hands
of
Princes
,
hath
Justice
and
Righteousness
for
the
reason
and
foundation
of
it
,
for
it
is
for
the
exercise
of
it
;
and
secondly
,
Fidelity
and
Faithfulness
,
for
it
is
to
preserve
and
maintain
it
.
But
that
which
is
perpetrated
upon
us
at
this
day
,
is
an
uninterrupted
course
of
Iniquities
,
Acts
of
injustice
,
violence
,
fraud
,
falshood
,
breach
of
Promises
,
contradiction
of
Edicts
,
violation
of
Oaths
,
and
of
all
things
that
can
be
imagined
most
horrid
and
affrightning
.
Doth
not
this
well
resemble
the
Sword
of
good
Princes
armed
against
Sins
and
Crimes
.
3.
To
conclude
,
the
use
of
the
Sword
for
the
preserving
and
avenging
the
rights
of
God
,
preserves
also
the
rights
of
Men.
It
hath
for
its
end
the
honour
of
God
,
and
the
salvation
of
Souls
:
For
Justice
is
exercised
for
the
salvation
of
the
Souls
of
the
wicked
,
by
the
punishment
of
their
Bodies
.
But
in
the
present
Persecution
,
they
neither
respect
or
regard
the
rights
of
God
,
or
the
salvation
of
the
Soul
,
but
only
the
Honour
of
the
King.
They
labour
plainly
,
not
for
the
salvation
,
but
damnation
of
Souls
;
and
they
take
all
imaginable
care
to
make
it
sure
.
There
is
no
man
that
is
not
ignorant
of
what
is
done
,
to
whom
what
I
have
said
will
seem
an
extravagance
and
excess
of
discourse
.
But
behold
the
proof
thereof
:
The
Dragoons
come
into
a
Town
or
Village
,
and
without
any
antecedent
instruction
,
demand
in
the
Name
of
the
King
,
from
all
the
Inhabitants
thereof
,
Subscription
and
Abjuration
,
on
penalty
of
wasting
their
Goods
,
beating
,
imprisoning
,
and
torturing
their
Bodies
with
all
other
evils
except
Death
.
All
the
People
faint
and
fall
,
they
own
the
Romish
Religion
without
believing
it
;
they
sign
the
Condemnation
of
their
own
,
they
anathematize
and
damn
Luther
,
Calvin
,
and
all
the
Reformers
.
He
goes
to
Confession
,
he
goes
to
Mass
,
he
communicates
,
he
adores
the
Bread
,
he
assists
at
the
invocation
of
Saints
,
and
outwardly
consents
to
that
Worship
that
they
give
to
Images
.
He
believes
none
of
all
this
,
but
abhors
it
at
his
Heart
.
In
the
mean
time
they
are
content
,
they
have
all
that
they
desire
,
and
they
demand
no
more
.
Now
what
have
they
made
?
They
have
made
Hypocrites
that
say
one
thing
and
think
another
,
prophane
persons
that
hate
what
they
adore
;
Idolaters
,
that
worship
what
they
account
Creatures
,
and
the
workmanship
of
mens
hands
.
Behold
what
they
have
done
,
and
what
they
have
desired
to
do
.
For
to
say
,
that
by
the
Dragoons
,
they
desired
the
Calvinists
to
renounce
their
Heresie
,
is
the
most
:
foolish
of
all
extravagances
;
't
is
well
enough
known
,
that
they
are
no
proper
Arguments
to
perswade
:
Therefore
they
intended
and
desired
to
make
Hypocrites
,
profane
,
sacrilegious
persons
,
abuses
of
Sacraments
and
Idolaters
.
Now
if
these
men
be
not
in
the
high
way
to
Damnation
,
I
know
not
who
are
.
So
therefore
plainly
the
end
of
these
Persecutions
,
't
is
to
damn
men
.
But
behold
farther
I
do
maintain
that
they
take
all
kinds
of
security
to
be
certain
of
the
damnation
of
the
new
Converts
when
they
die
.
This
appears
by
the
Declaration
of
the
nineteenth
of
April
,
1686
,
by
which
it
is
appointed
,
That
if
any
of
our
Subjects
of
either
Sex
,
which
have
abjured
the
pretended
Reformed
Religion
,
happening
to
be
sick
,
do
refuse
to
receive
the
Sacrament
of
the
Church
,
from
the
Curates
,
Vicars
,
and
other
Priests
,
I
do
declare
,
that
they
will
persist
,
and
die
in
the
pretended
Reformed
Religion
.
In
case
the
said
sick
persons
do
recover
their
health
,
Process
being
made
against
them
by
our
Judges
,
they
shall
be
condemned
,
if
they
be
Men
,
to
make
honorable
satisfaction
,
and
to
the
Gallies
for
ever
,
with
confiscation
of
their
Goods
;
and
if
they
be
Women
,
or
Daughters
,
to
make
honorable
satisfaction
,
and
be
imprisoned
,
with
confiscation
of
their
Goods
.
This
is
the
Declaration
that
the
Priests
make
to
a
person
that
thinks
himself
on
his
Death-bed
,
when
he
refuses
to
communicate
.
There
is
no
Man
so
sick
but
he
may
recover
.
He
that
at
first
(
according
to
his
own
conscience
)
refuses
to
communicate
after
the
manner
of
the
Romish
Church
,
at
length
begins
to
think
,
that
if
he
recovers
,
he
must
away
to
the
Gallies
:
these
thoughts
affright
him
,
and
as
the
Disease
of
the
Body
increases
the
weakness
of
his
mind
,
he
falls
under
the
fear
of
that
hideous
punishment
that
must
last
as
long
as
life
.
He
communicates
,
again
he
abjures
the
Truths
which
are
in
his
heart
,
he
adores
that
which
he
believes
to
be
but
Bread
,
he
is
profane
in
hating
an
holy
thing
,
he
is
sacrilegious
in
usurping
the
Sacraments
,
he
is
an
Idolater
in
worshiping
a
Creature
.
The
Priest
which
hath
seen
him
in
these
Conflicts
,
in
these
long
Oppositions
,
in
his
Refusals
to
communicate
,
in
Acts
of
Incredulity
,
and
Aversion
for
these
Miseries
,
constrains
him
by
fear
,
and
the
Declaration
of
the
King.
Thereby
he
gains
an
assurance
of
the
damnation
of
this
wretch
,
and
makes
him
dye
in
the
most
fearful
dispositions
in
which
a
person
can
die
.
These
are
no
far
fetched
consequences
,
to
discern
them
their
needs
neither
Natural
nor
Artificial
Logick
.
This
is
to
cause
him
to
renounce
God
before
Death
hath
stabbed
him
at
the
Heart
.
All
the
World
were
struck
with
horror
by
the
Declaration
of
the
twelfth
of
July
last
,
which
condemned
all
those
,
that
should
make
any
use
of
the
Reformed
Religion
,
to
death
.
They
cryed
out
that
at
this
stroke
the
Persecutors
could
no
more
distinguish
the
Conduct
of
this
day
,
from
that
of
Charles
IX
.
and
Henry
II.
They
said
that
never
did
any
Persecution
proceed
further
than
blood
,
and
that
there
was
no
further
pretence
to
say
,
that
they
served
themselves
with
moderate
ways
for
our
Conversion
:
but
this
Declaration
of
the
month
of
July
,
is
nothing
in
comparison
of
that
of
the
month
of
April
,
for
I
dare
say
that
Hell
never
produced
any
thing
more
horrible
.
I
impute
not
this
to
the
Supream
Powers
,
who
have
suffered
themselves
to
be
surprised
to
publish
such
an
Edict
.
A
spirit
so
imployed
with
designs
of
finishing
his
Work
,
as
is
that
of
our
King
,
is
not
capable
of
giving
attention
to
any
thing
else
.
But
I
impure
it
to
the
Counsel
of
Conscience
,
to
the
Bishops
,
and
Jesuits
which
draw
up
the
Decrees
,
and
cause
them
to
be
signed
with
blinded
Eyes
.
I
do
maintain
that
never
was
there
any
Society
gave
so
great
marks
and
signs
of
reprobation
,
as
that
which
forms
and
executes
these
projects
.
After
that
Monsieur
de
Meaux
hath
said
that
that
which
is
done
at
present
,
is
an
exercise
of
the
right
Fidelity
and
Justice
that
Princes
have
to
imploy
the
Sword
for
the
punishment
of
Malefactors
.
Let
us
see
how
he
goes
on
,
And
although
you
will
not
permit
to
Christian
Princes
to
revenge
great
Crimes
,
because
they
are
injurious
to
God
,
may
they
not
revenge
them
because
they
cause
trouble
and
Sedition
in
the
State
?
Without
doubt
those
that
trouble
the
State
of
what
Religion
soever
they
be
,
be
they
Orthodox
,
or
otherwise
,
may
be
punished
.
But
who
are
these
that
trouble
the
State
,
are
they
those
which
Kill
,
which
Massacre
,
and
Plunder
,
or
those
which
live
peaceably
,
and
demand
nothing
but
liberty
to
worship
God
according
to
their
Consciences
,
and
agreeably
to
the
Edicts
which
have
been
granted
them
,
with
all
sorts
of
promises
and
securities
?
What
trouble
do
we
make
in
the
State
?
What
evil
have
we
done
in
putting
the
Crown
in
the
Family
of
Bourbon
,
and
in
hindering
it
from
falling
from
the
Head
of
Lewis
XIV
.
during
his
minority
?
Where
are
our
Seditions
and
Revolts
?
Europe
knows
and
sees
who
they
are
which
trouble
the
State
,
whether
we
,
or
they
which
lay
wast
the
Provinces
,
which
diminish
the
Revenues
of
the
King
,
which
weaken
and
abolish
Trade
,
and
force
more
than
a
million
of
souls
to
search
out
ways
to
get
out
of
the
Kingdom
.
The
Bishop
of
Meaux
adds
.
Do
you
not
clearly
see
that
you
build
upon
a
false
Principle
?
If
it
were
true
they
were
the
Arrians
,
the
Nestorians
,
and
the
Pelagians
that
had
reason
to
complain
of
the
Church
,
seeing
they
were
those
which
were
Banished
,
and
Persecuted
,
and
Catholick
Princes
were
those
that
did
Persecute
and
Banish
them
.
First
of
all
,
I
say
,
that
they
rendered
to
the
Arrians
no
more
but
what
they
had
done
to
the
Church
.
They
had
removed
,
and
chased
away
the
Orthodox
from
their
Churches
:
they
had
Banished
the
Orthodox
,
and
they
Banished
them
.
Secondly
,
I
answer
that
it
is
false
,
that
Catholick
Princes
ever
did
that
against
the
Arrians
,
the
Nestorians
,
and
Pelagians
,
that
is
this
day
done
against
us
.
Let
Monsieur
de
Meaux
a
little
unfold
his
skill
in
History
,
and
let
him
make
us
see
,
that
the
Emperors
did
send
Armies
into
the
Arrian
Villages
,
and
by
the
most
cruel
treatments
force
Abjuration
.
Let
him
make
us
see
,
that
they
did
exact
subscriptions
,
that
they
did
beat
,
imprison
,
send
to
the
Mines
,
or
Gallies
,
those
that
refused
it
.
To
conclude
,
I
say
,
that
there
is
a
great
deal
of
difference
between
Banishing
,
and
Tormenting
of
Hereticks
.
A
Prince
that
will
preserve
his
State
clean
may
send
Hereticks
,
whose
Doctrine
he
would
not
have
dispersed
,
with
their
Families
,
and
Goods
elsewhere
.
If
the
King
had
been
contented
to
have
Banished
us
with
our
Families
and
Goods
,
we
had
had
subject
of
complaint
,
because
of
the
false
opinion
,
that
they
have
entertained
concerning
us
;
that
we
are
Hereticks
,
doth
not
give
them
any
right
to
treat
us
as
such
,
and
to
break
the
Confederations
made
with
us
,
and
our
Ancestors
.
But
nevertheless
we
would
have
suffered
this
injustice
patiently
,
because
it
would
have
been
nothing
in
comparison
of
what
is
done
against
us
at
this
day
.
And
at
present
also
the
Catholicks
which
are
punished
with
death
in
Sueden
,
and
so
many
other
Kingdoms
,
would
have
reason
of
complaint
against
those
that
call
themselves
Reformed
,
and
every
one
in
his
turn
would
have
right
and
wrong
,
right
in
one
place
,
and
wrong
in
another
,
and
Religion
would
depend
upon
uncertainties
.
Let
not
Monsieur
de
Meaux
be
displeased
,
it
is
not
honest
to
advance
matters
of
Fact
so
barbarous
as
these
without
any
proof
,
yea
matters
of
Fact
the
falsity
whereof
are
notorious
.
They
punish
the
Catholicks
in
Sueden
,
and
many
other
Countries
with
death
.
I
demand
for
the
Publick
,
in
the
Age
present
,
and
in
the
Age
to
come
,
Justice
for
this
Calumny
.
Nothing
is
more
false
,
and
more
known
to
be
so
,
for
there
is
not
a
Protestant
State
,
where
the
Papists
have
not
permission
to
live
,
and
live
according
to
their
Conscience
,
although
in
some
places
they
have
not
the
publick
exercise
of
their
Religion
,
and
they
are
very
few
:
I
know
not
whether
Sueden
be
one
of
them
.
The
rest
of
that
period
,
every
one
has
right
and
wrong
,
&c.
is
a
Riddle
which-covers
at
the
bottom
the
most
frightful
Doctrine
that
ever
was
published
.
It
is
that
every
Prince
in
his
Dominions
hath
right
to
exterminate
by
Fire
,
and
Sword
,
all
those
which
are
not
of
his
Religion
.
It
is
the
established
Law
,
which
according
to
Monsieur
de
Meaux
ought
to
be
the
same
every
where
,
to
the
end
that
it
be
not
exposed
to
uncertainties
.
It
is
,
I
say
,
the
most
horrible
Doctrine
that
a
Christian
can
teach
.
For
according
to
it
,
the
Turks
have
right
to
cut
the
Throats
of
Christians
in
all
places
where
they
are
Masters
.
Behold
the
argument
of
Monsieur
de
Meaux
weakned
and
overturned
,
if
I
do
not
mistake
;
nevertheless
it
is
certain
that
it
comprehends
in
brief
the
best
of
all
which
these
Gentlemen
have
to
say
on
that
behalf
.
I
had
designed
to
leave
the
rest
of
Monsieur
de
Meaux
his
Letter
,
because
the
Chapter
concerning
the
Adoration
of
the
Eucharist
,
and
that
of
the
Judge
of
Controversies
,
which
he
touches
transiently
,
will
have
their
place
in
the
following
Letters
,
and
there
be
handled
somthing
at
large
.
But
I
have
thought
,
that
the
Readers
love
to
find
an
Antidote
wherever
they
find
Poison
,
for
which
reason
we
will
say
something
thereon
,
that
the
weakness
of
what
he
doth
advance
may
appear
,
to
the
end
that
they
may
not
be
imposed
upon
by
these
appearances
of
demonstration
.
He
touches
the
Adoration
of
the
Bread
,
and
says
,
The
fear
that
you
have
that
they
will
make
you
adore
Bread
,
hath
some
appearance
of
truth
according
to
your
prejudice
.
I
am
well
pleased
that
they
do
acknowledge
,
that
our
fear
hath
some
appearance
of
truth
at
least
.
If
the
real
presence
were
engravers
in
the
Scripture
as
with
a
beam
of
the
Sun
,
as
they
suppose
,
in
producing
those
words
,
this
is
my
body
,
our
fear
would
have
no
foundation
.
To
defend
us
against
this
prejudice
,
Monsieur
de
Meaux
produces
the
false
fear
of
the
Arrians
,
and
the
Disciples
of
Paulus
Samosatenus
,
who
feared
lest
they
should
be
made
to
worship
a
Man
,
an
Infant
,
a
Creature
,
however
perfect
,
and
highly
priviledged
he
were
.
Let
not
Monsieur
de
Meaux
be
displeased
,
behold
a
shred
of
Antiquity
ill
placed
,
and
disposed
for
a
person
,
that
prides
himself
of
knowledg
.
It
supposes
that
the
Arrians
and
Samosatenians
have
heretofore
refused
to
adore
Jesus
Christ
,
under
pretence
that
he
was
a
Creature
,
a
Man
,
an
Infant
,
just
as
we
refuse
at
this
day
to
adore
the
Sacrament
under
pretence
that
it
is
but
Bread.
I
would
be
very
glad
that
he
would
a
little
shew
us
those
places
in
the
Ancients
,
where
the
Arrians
refused
to
adore
Jesus
Christ
because
he
was
nothing
else
but
Man
.
First
of
all
they
did
not
say
he
was
a
mere
Man
,
they
acknowledged
he
was
God
of
God
,
and
Light
of
Light
,
and
that
he
was
before
Abraham
,
but
they
said
he
was
a
God
created
before
all
Ages
,
and
afterwards
incarnate
.
And
as
for
the
adoration
,
they
so
little
refused
to
give
it
to
Jesus
Christ
,
that
all
the
Fathers
made
it
their
Crime
,
and
convinced
them
of
Idolatry
,
because
supposing
Jesus
Christ
was
a
Creature
,
they
nevertheless
adored
him
.
It
is
good
my
Brethren
,
that
you
observe
this
passage
,
and
that
you
conclude
that
these-Gentlemen
know
not
how
to
quote
the
Ancients
,
without
impressing
some
footsteps
of
their
falsness
and
perfidiousness
on
those
quotations
.
They
ought
to
find
an
example
about
vain
fear
in
Antiquity
like
unto
ours
,
they
can
find
none
,
and
therefore
it
is
expedient
to
make
one
.
But
although
it
were
true
,
that
the
Arrians
did
refuse
to
adore
Jesus
Christ
for
fear
that
they
should
adore
a
Man
,
an
Infant
,
they
had
been
mistaken
,
and
we
shall
have
reason
to
be
unwilling
to
adore
the
Sacrament
for
fear
of
adoring
Bread.
For
the
Orthodox
did
invincibly
prove
to
the
Arrians
,
that
this
Man
was
the
Eternal
Son
of
God
,
but
the
Papists
will
never
prove
that
the
Sacrament
is
the
true
Body
of
Jesus
Christ
.
Your
Reformers
have
done
nothing
but
renew
the
Controversies
ended
six
hundred
years
since
,
when
Berengarius
moved
them
.
And
if
you
call
in
doubt
the
judgment
that
was
given
against
him
,
others
with
as
much
reason
will
doubt
concerning
preceding
Councils
,
and
behold
us
then
obliged
to
examine
anew
all
which
hath
been
Decreed
,
as
if
we
began
to
be
Christians
,
and
that
all
that
our
Fathers
have
determined
is
good
for
nothing
.
It
is
not
true
that
we
have
done
nothing
else
but
renew
Controversies
ended
six
hundred
years
ago
.
We
acknowledge
no
Authority
in
an
Antichristian
Church
,
such
was
that
in
which
Berengarius
lived
,
to
determine
Controversies
.
It
hath
no
right
to
determine
them
,
or
at
least
we
have
right
to
have
no
regard
to
her
decisions
.
It
is
precisely
that
which
our
Arrians
do
now
at
this
day
say
unto
us
,
your
Divines
and
Schoolmen
have
done
nothing
else
but
renew
Controversies
already
determined
more
than
twelve
hundred
years
ago
in
the
Councils
of
Tyre
,
Jerusalem
,
Millan
,
and
Ariminum
.
The
date
is
a
little
older
,
and
the
Authority
in
my
opinion
a
little
greater
.
For
the
Church
of
the
Arrians
was
much
more
pure
than
that
of
the
Man
of
Sin.
It
had
been
a
great
marvel
if
Monsieur
de
Meaux
had
neglected
to
bring
into
this
short
Letter
the
Sophisms
about
the
Judge
of
Controversies
.
These
Gentlemen
have
nothing
else
to
say
,
it
is
their
only
Rampart
,
it
is
necessary
they
always
return
thither
.
If
it
be
permitted
us
to
reject
the
Councils
that
have
condemned
Berengarius
,
behold
us
under
a
necessity
to
examine
anew
all
the
Councils
which
have
decided
the
Controversies
against
the
Arrians
,
Nestorians
,
&c.
This
signifies
nothing
,
neither
according
to
my
Principles
,
nor
those
of
Monsieur
de
Meaux
.
Hath
Monsieur
de
Meaux
forgotten
that
according
to
his
Principles
no
Councils
are
infallible
,
but
those
that
are
General
?
Wherefore
then
doth
he
demand
the
same
submission
for
the
Councils
that
condemned
Berengarius
,
as
for
those
that
condemned
Arrius
,
Nestorius
,
and
Eutyches
?
These
last
are
considered
as
Oeconomical
,
and
by
consequence
as
Infallible
in
the
Church
of
Rome
.
But
a
Council
of
Tours
,
of
Verseille
,
a
Council
of
Rome
,
which
have
condemned
Berengarius
,
were
but
particular
Councils
.
Therefore
they
were
not
Infallible
.
Some
of
them
had
the
Pope
for
their
Head
,
yea
,
but
according
to
Monsieur
de
Meaux
,
a
great
friend
of
the
Theology
of
the
Gallican
Church
,
the
Pope
is
not
Infallible
,
nor
can
he
communicate
it
to
any
one
.
Let
these
Gentlemen
fix
their
Principles
,
or
let
them
not
delude
us
by
comparing
Councils
which
can
err
,
to
Councils
which
according
to
them
are
Infallible
,
and
cannot
be
mistaken
.
If
this
be
worth
nothing
according
to
the
Principles
of
Monsieur
de
Meaux
,
it
is
worth
less
according
to
mine
.
These
Gentlemen
will
not
take
it
amiss
if
we
have
mote
veneration
for
Councils
held
in
the
fourth
Age
,
where
they
judged
by
the
word
of
God
,
than
for
Councils
of
the
eleventh
Age
,
held
in
a
time
in
which
the
Church
was
plunged
into
an
abyss
of
Corruption
,
according
to
the
confession
of
Baronius
,
and
others
like
unto
him
.
Therefore
one
may
doubt
of
the
truth
of
decisions
of
the
Councils
of
that
Age
,
and
not
doubt
of
those
of
all
the
preceding
Councils
.
But
because
we
are
willing
to
have
some
submission
for
the
decisions
of
the
Councils
of
the
fourth
Age
,
must
we
therefore
pluck
out
our
Eyes
?
Must
we
cease
to
see
that
they
did
decide
conformably
to
the
Scripture
?
Must
we
cease
to
build
the
submission
,
that
we
have
for
Councils
,
principally
upon
the
conformity
of
their
decisions
with
the
Holy
Scriptures
?
Behold
us
obliged
to
examine
all
anew
as
if
we
began
to
be
Christians
.
Behold
us
obliged
to
examine
all
anew
,
yea
,
every
one
for
himself
.
And
does
not
every
one
of
us
begin
to
be
Christian
when
he
begins
to
live
,
and
to
make
use
of
his
reason
.
Monsieur
de
Meaux
is
at
agreement
,
that
when
a
Man
begins
to
be
a
Christian
he
has
right
to
examine
.
Societies
,
and
Confederate
Churches
do
not
always
begin
to
be
Christians
,
and
therefore
it
is
not
always
necessary
that
they
examine
.
And
when
once
they
have
formed
their
Confessions
upon
the
word
of
God
,
it
is
not
necessary
that
they
repeat
it
,
at
least
unless
it
be
made
appear
that
they
have
erred
,
and
be
mistaken
.
But
every
particular
person
begins
to
be
a
Christian
,
he
hath
therefore
right
to
examine
.
And
so
behold
the
right
of
single
persons
re
established
by
the
reasoning
of
Monsieur
de
Meaux
.
We
will
not
touch
the
rest
of
the
private
Letter
of
Monsieur
de
Meaux
at
this
time
,
because
what
he
adds
concerning
the
Judge
of
Controversies
,
and
the
reflections
which
we
have
to
make
thereon
,
will
fall
in
very
well
with
what
follows
in
his
Pastoral
Letter
,
to
which
we
shall
return
when
we
have
finished
the
examination
of
this
.
To
fill
up
our
sheet
we
will
give
you
a
Letter
of
one
of
our
most
famous
Confessors
,
which
will
begin
to
acquaint
you
with
the
History
of
his
Confession
.
And
afterwards
you
shall
have
some
other
Letters
which
have
followed
this
.
At
Paris
from
the
Tournel
,
May
16.
1686.
IT
is
so
advantageous
,
in
tryals
so
barbarous
,
as
that
in
which
I
have
been
,
for
six
months
last
past
,
to
be
assisted
by
your
good
Prayers
,
that
it
was
my
design
,
Monsieur
,
to
desire
them
from
the
very
moment
of
my
confinement
at
Strasburgh
.
But
the
difficulty
which
I
find
to
get
passage
for
my
Letters
out
of
the
Kingdom
,
hath
deprived
me
of
this
benefit
.
Now
when
it
seems
,
that
I
have
more
occasion
than
before
to
procure
for
my self
this
happy
assistance
,
I
do
desire
it
Monsieur
with
all
earnestness
possible
,
and
intreat
you
in
the
name
of
God
not
to
refuse
me
.
The
second
of
December
last
,
I
with
my
Wife
,
and
four
Children
,
which
God
hath
given
me
,
were
arrested
two
Leagues
on
this
side
Strasburgh
,
and
conducted
to
a
Prison
in
that
City
,
where
we
all
were
almost
seven
weeks
.
My
Wife
fearing
to
see
our
dear
Family
ruined
fell
under
the
temptation
,
and
did
what
the
Declaration
of
his
Majesty
demanded
of
her
.
For
my self
I
have
always
supported
my self
by
the
Grace
of
God
,
and
have
suffered
all
that
,
which
Zeal
hath
been
able
to
inspire
into
the
puissant
Body
of
the
Jesuits
,
to
make
me
fall
,
but
God
hath
perfected
his
strength
in
my
weakness
,
and
has
given
me
the
Grace
boldly
to
maintain
his
Truth
both
with
Heart
and
Mouth
.
From
thence
we
were
conducted
by
order
of
his
Majesty
with
a
good
guard
to
the
Prison
of
Challons
,
where
I
was
just
six
weeks
,
fifteen
days
whereof
I
passed
in
a
Dungeon
,
without
being
seen
of
any
person
,
unless
it
were
once
or
twice
by
my
Wife
.
I
was
visited
by
many
Ecclesiasticks
,
and
amongst
others
thrice
by
Monsieur
Bishop
of
Challons
,
of
whom
I
received
nothing
but
civilities
.
I
was
tempted
by
sweetness
,
by
many
offers
of
service
,
and
in
conclusion
by
severity
,
and
God
by
his
Grace
having
rendered
all
the
means
employed
to
seduce
me
ineffectual
,
the
ninth
of
March
last
the
President
condemned
me
to
serve
the
King
for
ever
in
his
Gallies
,
and
my
Goods
to
be
Confiscate
as
those
of
a
Gally-slave
.
Two
days
after
I
was
removed
,
and
carried
to
Paris
,
where
I
was
put
in
a
dark
Dungeon
,
and
where
I
have
been
two
whole
months
.
After
my
arrival
,
I
was
twice
present
with
the
Procurator
General
in
a
Chamber
of
the
Prison
.
I
answered
to
all
that
he
said
to
me
,
that
which
Jesus
Christ
inspired
me
withal
according
to
his
holy
promises
.
He
visited
me
also
once
afterwards
,
and
gave
me
this
testimony
,
that
it
was
rare
to
see
me
do
that
for
error
,
which
peradventure
not
one
of
them
would
do
for
truth
.
A
little
after
Monsieur
the
first
President
caused
me
to
be
taken
out
of
the
Dungeon
,
after
the
most
civil
manner
in
the
World.
When
I
was
in
the
Chamber
where
he
expected
me
,
he
caused
all
his
retinue
to
go
out
,
(
which
was
made
up
of
six
or
seven
persons
of
worth
)
and
honoured
me
with
his
discourse
Face
to
Face
for
the
space
of
two
hours
,
he
testified
a
great
deal
of
kindness
towards
me
,
and
desire
to
serve
me
,
and
as
soon
as
he
was
gone
out
,
he
returned
to
his
company
and
told
them
,
as
one
of
my
friends
which
was
present
reported
to
me
,
I
come
from
discoursing
an
honest
Man
.
Monsieur
,
these
are
but
words
,
nevertheless
there
is
somthing
of
consolation
in
them
.
I
have
also
received
many
marks
of
favour
from
Monsieur
de
Mesme
,
President
of
the
Tournel
Chamber
of
Justice
,
where
I
was
condemned
,
he
talked
with
me
at
the
entrance
of
the
Dungeon
,
and
after
a
little
discourse
told
me
,
that
it
was
with
grief
he
saw
me
there
,
and
that
he
wished
me
some
gentle
sickness
,
that
he
might
have
occasion
to
take
me
thence
,
and
put
me
in
the
Hospital
,
and
that
as
often
as
I
desired
to
speak
with
him
,
I
had
no
more
to
do
than
to
tell
the
Goaler
of
it
,
who
would
give
him
knowledge
thereof
,
and
he
would
not
fail
to
come
to
the
Prison
,
and
see
me
.
All
these
civilities
had
their
design
,
but
they
were
(
thanks
be
to
God
)
utterly
ineffectual
,
God
hath
put
into
my
Heart
to
be
faithful
to
the
death
if
there
be
occasion
for
it
.
In
conclusion
,
upon
the
ninth
instant
I
was
brought
into
the
place
of
Judicature
,
and
presented
to
my
Judges
,
they
brought
me
to
the
Bar
,
and
after
I
had
taken
my
Oath
,
and
they
had
drawn
from
me
a
confession
,
whereof
I
glory
,
the
President
after
some
discourse
of
Religion
said
to
me
,
Monsieur
,
bethink
your self
well
,
you
know
that
the
Declaration
of
the
King
doth
expresly
determine
your
condemnation
.
I
answered
him
,
my
Lord
,
I
am
past
deliberations
in
this
case
,
I
am
ready
to
suffer
all
those
penalties
to
which
the
Court
shall
please
to
condemn
me
,
how
rough
soever
they
may
be
,
they
will
be
less
troublesom
than
to
act
against
my
Conscience
,
and
to
play
the
part
of
an
Hypocrite
,
who
is
an
abhorrence
to
God
,
and
Men.
They
appointed
me
to
withdraw
.
Nevertheless
,
contrary
to
the
usual
method
,
I
was
not
condemned
that
morning
,
but
the
Tuesday
following
,
the
fourteenth
instant
my
condemnation
was
confirmed
by
a
Decree
of
the
Court
,
and
about
three
hours
after
I
was
drawn
out
of
the
Dungeon
;
they
put
Irons
on
my
Hands
,
they
put
me
in
a
Coach
,
and
I
was
carried
to
the
Tournel
,
where
they
put
the
persons
condemned
to
the
Gallies
.
The
Governor
here
willing
to
treat
me
like
an
honest
Man
,
put
not
the
Chain
but
on
my
left
foot
,
but
on
the
morning
the
fifteenth
instant
,
Monsieur
the
first
President
,
and
the
Procurator
General
told
me
,
that
they
beheld
my
misfortune
with
grief
,
and
that
the
King
intended
they
should
put
the
Chain
about
my
Neck
,
as
is
usually
done
to
those
that
are
the
lewdest
Villains
.
This
news
was
soon
brought
to
me
,
I
told
our
Governor
I
should
obey
the
orders
of
the
King
with
a
very
respectful
submission
.
At
the
same
time
they
took
the
Chain
from
my
Foot
,
and
put
another
about
my
Neck
which
weighed
full
fifty
pound
.
Behold
Monsieur
the
abridgment
of
my
misery
,
or
to
speak
more
truly
of
my
glory
,
for
I
give
thanks
every
day
to
my
God
for
the
honour
that
he
does
me
in
not
esteeming
me
unworthy
to
suffer
for
his
name
.
Join
your
prayers
to
mine
I
intreat
you
,
Monsieur
,
to
obtain
from
the
Mercy
of
God
his
assistance
so
long
as
it
shall
please
him
to
continue
my
sufferings
.
Let
Mademoiselle
your
Wife
,
if
she
pleases
grant
me
the
succour
of
her
Prayers
.
Pardon
the
little
order
you
will
find
in
a
Letter
written
by
pieces
,
and
by
stealth
,
and
in
the
midst
of
twenty
seven
Gally-Slaves
.
I
pray
God
to
heap
upon
you
both
the
most
precious
of
his
blessings
.
I
intreat
you
,
my
Brethren
,
to
mark
here
,
the
Character
of
sweetness
and
Christian
patience
,
which
is
peculiar
to
those
that
suffer
for
the
Truth
;
his
modesty
hinders
us
from
naming
him
,
but
in
seeing
him
behind
his
Curtain
,
you
will
learn
from
him
after
what
manner
we
ought
to
suffer
all
things
for
the
Truth
,
and
to
suffer
with
patience
,
as
our
Lord
has
given
us
example
.
The
Grace
of
God
be
with
you
all
.
Septemb.
15.
1686.
The
THIRD
PASTORAL
LETTER
,
AND
Confutation
of
what
Monsieur
de
Meaux
says
to
establish
the
necessity
of
a
living
,
speaking
Authority
,
concerning
a
Succession
of
Chairs
,
without
a
Succession
of
Doctrine
:
General
Methods
for
making
good
the
Sophisms
and
Fallacies
concerning
the
Authority
and
Infallibility
of
the
Church
.
My
Dear
Brethren
in
our
Lord
,
Grace
and
Peace
be
unto
you
from
God
,
and
our
Saviour
Jesus
Christ
.
YOur
Temptations
which
increase
every
day
,
do
also
redouble
our
grief
,
and
cause
us
to
desire
with
the
greater
passion
to
give
you
assistance
and
succor
,
for
which
reason
we
prosecute
what
we
have
begun
.
'T
is
to
furnish
you
with
Lights
,
for
the
dispelling
of
that
Darkness
wherewith
they
endeavour
to
obscure
those
Truths
which
you
have
learned
from
your
childhood
.
Among
other
things
they
make
great
and
prodigious
attempts
to
take
you
off
from
that
adherence
that
you
give
to
the
holy
Scriptures
,
and
to
oblige
you
to
forsake
those
living
Fountains
,
and
to
run
after
the
broken
Cisterns
of
Egypt
,
which
will
hold
no
water
.
The
last
periods
of
Monsieur
de
Meaux
his
private
Letter
,
and
the
second
Article
of
his
Pastoral
Letter
look
that
way
.
They
are
these
Periods
,
and
this
Article
upon
which
we
shall
make
our
Reflections
,
and
we
do
beseech
you
to
give
attention
to
them
.
Behold
then
how
Monsieur
de
Meaux
prosecutes
his
Letter
to
Monsieur
de
V
—
In
a
word
,
the
meaning
is
if
Christians
,
when
they
cannot
agree
up●n
the
sense
of
Scripture
,
do
not
acknowledge
a
living
,
speaking
Authority
to
which
they
do
submit
,
the
Christian
Church
is
certainly
the
weakest
of
all
Societies
in
the
World
,
the
most
exposed
to
remediless
Divisions
,
and
most
abandoned
to
factious
Innovators
.
This
is
it
to
which
your
Ministers
with
all
their
Subtleties
have
never
been
able
to
find
an
Answer
.
In
truth
't
is
to
put
great
confidence
in
the
Credulity
of
Men
,
to
tell
them
with
so
much
impudence
,
that
the
Ministers
have
not
been
able
to
find
an
Answer
to
this
Sophism
.
I
do
not
think
that
there
is
any
which
hath
been
rejected
with
more
force
and
more
success
.
And
we
do
defie
Monsieur
de
Meaux
,
and
Monsieur
Nicholas
to
answer
any
thing
that
's
reasonable
,
to
what
hath
been
said
against
the
Infallibility
of
this
pretended
living
,
speaking
Judge
,
in
the
Answer
which
hath
been
lately
made
to
the
Book
of
M.
—
Nicholas
,
intituled
,
The
pretended
Reformed
convinced
of
Schism
.
We
have
there
answered
it
,
and
will
answer
it
again
.
But
this
is
no
place
to
answer
to
it
at
large
.
We
will
content
our selves
to
intreat
you
,
my
Brethren
,
to
make
two
general
Reflections
thereon
.
First
,
That
Remedy
can
never
be
good
,
which
never
produces
the
effect
,
which
Men
say
it
doth
always
produce
.
M
—
de
Meaux
pretends
,
that
this
certain
,
living
,
speaking
Authority
is
an
infallible
Remedy
against
Divisions
and
Heresies
.
For
without
it
,
says
he
,
the
Church
would
be
of
all
Societies
most
abandoned
to
Divisions
,
Innovations
and
Factions
.
If
this
Remedy
be
so
good
,
why
hath
it
never
produced
its
effect
?
Was
not
this
living
,
speaking
Authority
in
the
world
,
was
it
not
,
say
I
,
from
the
times
of
the
Apostles
,
and
the
first
Ages
of
Christianity
?
Why
therefore
have
we
seen
from
the
beginning
swarms
of
Heresies
and
Hereticks
,
Simonians
,
Corinthians
,
Basilidians
,
Marcosians
,
Valentinians
,
Marcionites
,
Manicheans
,
and
multitudes
of
others
?
Wherefore
in
the
fourth
and
fifth
Ages
of
the
Church
was
it
torn
in
pieces
by
Arrians
,
Nestorians
,
Eutychians
,
Photinians
?
Why
do
they
account
to
the
number
of
two
or
three
hundred
Heresies
?
Why
did
this
brave
Remedy
against
Divisions
permit
the
Schism
of
the
Donatists
,
more
than
three
hundred
years
?
That
of
the
Eutychians
,
more
than
twelve
hundred
?
That
of
the
Nestorians
,
as
long
?
Why
doth
not
this
excellent
Remedy
put
an
end
to
the
Schism
of
the
Greeks
,
after
the
duration
of
near
eight
hundred
years
?
Was
it
this
living
,
speaking
Authority
which
suppressed
the
Waldenses
and
Albigenses
,
or
the
Fire
and
Sword
of
Simon
de
Montfort
,
and
his
Villains
?
Why
hath
this
living
,
and
speaking
Authority
permitted
the
Latin
Church
to
be
torn
in
pieces
in
these
latter
Ages
?
Behold
,
in
truth
,
a
fine
Remedy
good
for
nothing
,
and
which
over
and
above
is
established
upon
inconsistent
Principles
,
as
hath
been
proved
an
hundred
times
.
The
other
general
Reflection
which
I
desire
you
would
make
,
is
on
the
great
inconvenience
that
Monsieur
de
Meaux
finds
in
acknowledging
,
That
the
Church
is
the
weakest
of
all
Societies
in
the
World.
I
do
profess
,
that
it
appears
very
uneasie
to
me
,
as
well
as
to
him
,
and
I
am
not
without
all
inclination
to
reason
with
him
,
and
say
,
There
is
no
appearance
or
probability
that
the
Church
should
be
the
most
impotent
of
all
Societies
under
the
Heavens
,
and
by
consequence
't
is
not
likely
that
it
should
have
been
the
Tennis
Ball
of
Persecutors
,
of
Tyrants
,
of
malignant
Spirits
,
of
Schismaticks
,
of
Hereticks
,
of
factious
Innovators
,
and
vitious
corrupters
of
the
Truth
,
and
Worship
of
God.
And
so
all
that
hath
been
said
of
Persecutions
,
Punishments
,
Heresies
,
Seditions
happening
in
the
Church
,
Strife
among
Bishops
,
their
Quarrels
and
Divisions
,
of
the
fury
of
Schisms
,
of
the
horrible
corruption
of
Manners
that
hath
been
seen
in
some
Ages
,
and
is
seen
in
this
,
all
these
things
,
say
I
,
are
false
.
For
't
is
impossible
,
that
the
Church
should
be
the
weakest
of
all
Societies
,
which
it
would
be
,
if
what
hath
been
said
,
yea
,
and
what
our
eyes
see
,
be
true
.
So
that
it
must
needs
be
that
all
Histories
be
Romances
,
and
all
Objects
that
we
see
Illusions
,
and
that
there
be
a
Wall
of
Fire
about
the
Church
that
hinders
all
sorts
of
Evils
from
approaching
it
.
'T
is
a
Prodigy
in
my
apprehension
,
that
Men
should
be
found
that
will
destroy
truths
in
matter
of
fact
,
sense
and
experience
by
Discourses
in
the
air
.
These
Gentlemen
do
never
enter
into
the
depths
of
God's
ways
,
they
do
not
perceive
nor
understand
,
that
't
is
indeed
by
the
order
of
his
Providence
,
that
to
the
apprehension
of
sense
the
Church
is
the
most
feeble
of
all
Societies
,
most
given
up
to
the
will
and
lust
of
Persecutors
,
and
Men
of
Faction
and
Innovation
.
Where
is
the
Society
that
hath
been
given
up
,
and
exposed
to
so
many
Schisms
,
Divisions
and
Persecutions
as
the
Church
?
But
the
Power
of
God
,
and
the
Stability
of
the
Church
consists
in
this
,
that
it
subsists
in
despite
to
all
Assaults
,
and
that
God
preserves
in
the
midst
of
those
Schisms
and
Divisions
,
Errors
and
Superstitions
,
those
fundamental
Truths
,
and
Precepts
of
Morality
,
by
which
the
Elect
are
preserved
,
notwithstanding
the
general
corruption
that
doth
involve
,
and
overwhelm
it
.
Herein
is
the
strength
of
the
Church
,
and
't
is
a
Miracle
,
and
on
the
occasion
thereof
we
ought
to
say
,
'T
is
the
Finger
of
God.
Without
putting
you
upon
Inquiries
,
and
Disquisitions
,
consider
whether
it
be
likely
,
that
God
who
hath
permitted
so
many
depths
in
the
Scriptures
,
and
that
from
thence
have
arrived
so
many
Schisms
among
those
that
profess
to
receive
and
believe
them
,
hath
not
left
some
means
in
his
Church
to
quiet
and
determine
them
.
Is
it
likely
,
that
there
should
be
no
remedy
for
Divisions
,
but
that
every
one
may
believe
according
to
his
own
fancy
,
and
the
minds
of
Men
be
thence
led
insensibly
to
an
indifference
in
Religions
,
which
is
the
greatest
of
all
Evils
?
Is
not
this
what
I
said
but
even
now
?
To
discourse
in
the
air
against
known
matters
of
Fact
,
and
against
such
Truths
as
all
the
World
confess
and
avow
!
Let
us
say
with
Monsieur
de
Meaux
,
it
is
not
probable
that
God
should
leave
so
many
depths
in
the
Holy
Scriptures
,
from
which
so
many
Divisions
might
arise
,
and
not
leave
to
his
Church
some
means
to
put
a
period
to
them
.
Behold
the
Principle
.
And
who
can
deny
so
plausible
a
Maxim
?
But
behold
my
Conclusion
.
Therefore
there
have
been
never
any
Divisions
about
the
sense
of
Scripture
,
which
the
Church
hath
not
found
means
to
determine
.
Therefore
it
hath
well
and
easily
determined
the
Divisions
which
continued
well
nigh
the
space
of
four
hundred
years
about
the
Sense
of
those
Words
,
The
Father
is
greater
than
I.
Therefore
it
quieted
the
Difference
about
the
Sense
of
those
other
Words
,
The
word
was
made
flesh
.
And
't
is
not
true
,
that
there
are
millions
of
Christians
in
the
East
,
Nestorians
and
Eutychians
that
have
not
agreed
with
the
Church
of
Rome
about
the
meaning
of
them
for
1200
years
passed
.
Therefore
it
hath
raised
the
Divisions
about
the
Sense
of
those
Words
of
Jesus
Christ
to
S.
Peter
,
Feed
my
Sheep
.
And
it
is
not
true-that
all
the
Greek
Church
is
at
a
Schism
with
the
Latin
Church
thereon
,
and
are
not
of
the
mind
that
they
mean
that
the
Bishop
of
Rome
ought
to
be
universal
Pastor
of
all
Churches
.
They
say
,
and
't
is
believed
,
that
the
Latin
Church
hath
been
divided
almost
two
hundred
years
,
about
the
Sense
of
those
Words
,
This
is
my
body
.
The
Lutherans
give
one
sense
,
the
Calvinists
another
,
and
the
Romanists
a
third
sense
concerning
them
.
But
that
is
not
true
,
't
is
a
popular
Error
,
and
an
illusion
.
It
is
not
probable
,
that
God
should
not
leave
any
means
to
his
Church
to
quiet
the
Differences
that
should
arise
about
the
Sense
of
Scripture
.
A
Man
would
think
these
Gentlemen
had
a
design
to
scoff
and
deride
Mankind
;
they
form
an
Eutopia
,
a
world
made
at
pleasure
,
out
of
their
own
imaginations
,
and
tell
us
,
that
the
present
world
is
so
made
,
and
that
we
are
in
it
,
and
very
well
and
safe
there
.
'T
is
in
vain
that
we
deny
it
,
and
say
't
is
not
so
,
we
see
the
contrary
,
the
world
is
not
made
as
you
report
it
.
They
answer
us
,
you
deceive
your selves
,
you
are
blind
Buzzards
,
and
see
nothing
;
you
seem
indeed
to
see
the
contrary
,
but
nevertheless
it
can
be
no
otherwise
than
we
say
,
and
we
will
demonstrate
it
by
reason
.
My
Brethren
,
you
may
there
perceive
the
falseness
and
illusion
of
the
method
of
your
Converters
.
Learn
from
hence
in
three
words
what
is
the
proper
method
of
confuting
them
,
have
recourse
to
experience
,
and
tell
them
you
will
prove
,
that
it
ought
to
be
so
,
and
I
see
with
my
eyes
the
contrary
to
what
you
say
ought
to
be
.
It
is
not
therefore
true
,
that
God
hath
given
a
sure
and
easie
means
to
quiet
the
Differences
,
which
may
arise
about
the
Sense
of
Scripture
.
God
will
save
his
select
,
but
he
will
abandon
his
Enemies
to
blindness
.
T
is
his
pleasure
,
that
there
be
Difficulties
in
the
way
of
Faith
and
Salvation
,
but
he
hath
filled
the
Holy
Scriptures
with
Light
to
dissipate
these
Darknesses
with
respect
to
his
Elect.
And
as
for
the
Reprobates
,
he
permit
,
this
spiritual
darkness
,
which
hinders
them
from
seeing
the
sparkling
and
lightsome
Truths
,
which
are
in
the
Scripture
,
to
remain
upon
their
Hearts
.
God
hath
not
left
certain
means
to
prevent
and
pacifie
Divisions
,
we
are
convinced
of
that
by
experience
.
For
Divisions
do
continue
among
Christians
,
and
have
done
so
for
fifteen
Centuries
,
what
means
soever
have
been
used
to
heal
them
.
But
he
hath
left
means
sufficiently
certain
for
the
conduct
of
his
Children
to
eternal
Life
,
by
the
way
and
path
of
Truth
.
'T
is
his
Holy
Word
,
together
with
the
direction
of
his
Spirit
,
which
conducts
infallibly
,
not
whole
Societies
,
but
all
that
are
his
in
particular
,
in
all
the
Truths
,
that
are
necessary
to
Salvation
,
and
preserves
them
from
all
those
Errors
,
that
are
mortal
to
their
Souls
.
Think
,
think
of
that
,
Mr.
hearken
to
your
own
reason
,
and
not
to
the
subtleties
of
your
Ministers
.
Think
,
think
of
that
my
Brethren
:
consult
both
your
reason
and
your
sense
,
attend
to
that
which
your
eyes
report
,
and
don
't
hearken
to
the
vain
reasonings
of
Men
,
who
discourse
not
upon
that
which
is
,
but
upon
that
which
ought
to
be
according
to
their
imaginations
.
Behold
,
that
which
we
have
to
say
at
present
about
this
important
matter
,
which
Monsieur
de
Meaux
touches
in
his
private
Letter
,
We
must
now
return
to
his
Pastoral
Letter
,
and
see
how
he
proves
the
Title
of
his
second
Article
.
The
second
Article
has
for
its
Title
in
the
Margin
,
That
the
Pastors
of
the
Catholick
Church
are
the
only
true
Pastors
.
He
proves
it
by
two
Mediums
.
The
first
is
,
That
the
Pastors
of
the
Church
of
Rome
alone
have
the
advantage
of
mutual
succession
in
place
and
feat
one
to
another
.
Monsieur
de
Meaux
maintains
that
he
is
in
the
place
af
those
that
planted
the
Gospel
in
hit
Diocess
.
And
all
other
Bishops
,
he
says
,
have
the
same
Glory
.
The
second
proof
is
,
that
they
have
also
a
succession
of
Doctrine
.
'T
is
well
when
these
two
things
go
together
,
for
otherwise
to
glory
of
a
Succession
.
of
Seats
,
without
a
Succession
of
Doctrine
is
,
in
my
opinion
,
the
most
pitiful
glory
that
any
one
can
ascribe
to
himself
.
The
Patriarch
of
Constantinople
,
who
,
according
to
Monsieur
de
Meaux
,
is
a
Schismatick
,
he
and
all
his
Predecessors
for
above
800
years
,
is
also
in
the
place
of
those
who
planted
the
Gospel
in
those
Countries
.
Nevertheless
the
Bishop
of
Rome
hath
anathematized
him
an
100
times
,
and
doth
anathematize
him
every
year
on
Good
Friday
,
in
the
Bull
De
Coena
Domini
.
The
Arrian
Bishops
did
hold
the
place
of
the
Apostles
in
the
East
;
and
at
this
day
the
Bishops
of
Denmark
,
Sueden
and
England
are
also
in
the
place
of
them
which
planted
Christianity
in
those
Countries
.
Monsieur
de
Meaux
perceives
well
,
that
the
Glory
of
Succession
can
do
him
no
great
good
without
Doctrine
,
and
therefore
does
very
fairly
renounce
it
.
To
separate
sound
Doctrine
from
the
Chair
of
Succession
,
is
to
separate
a
stream
from
the
Channel
,
says
he
.
'T
is
true
,
the
Channel
remains
in
the
Church
of
Rome
,
we
agree
with
them
in
that
,
from
the
first
Bishop
of
Rome
to
the
last
we
see
no
considerable
interruption
;
either
History
is
not
to
be
credited
,
or
Bishops
have
succeeded
one
to
another
.
Behold
the
Channel
mark'd
and
noted
.
But
by
misfortune
they
have
separated
the
River
from
the
Channel
,
and
in
this
Succession
of
Bishops
there
has
succeeded
a
dirty
and
impoisoned
River
,
to
pure
water
,
and
to
a
clean
and
clear
River
.
Monsieur
de
Meaux
is
very
happy
therefore
in
his
comparison
in
this
small
Paragraph
,
but
he
is
not
so
altogethet
in
that
which
follows
,
And
to
vaunt
(
says
he
)
themselves
of
the
understanding
of
the
Scripture
,
when
they
acknowledge
they
have
lost
the
stream
of
Tradition
in
their
Pastors
,
is
to
vaunt
of
having
preserved
the
Waters
after
the
Pipes
are
broken
.
Surely
,
if
the
Waters
were
no
where
but
in
the
Channel
,
Monsieur
de
Meaux
and
his
Brethren
had
some
reason
on
their
side
,
but
't
is
happy
for
us
,
and
mischievous
to
them
,
that
the
Water
is
in
the
Fountain
before
it
can
be
in
the
Channel
.
The
Channels
may
be
broken
,
the
Bishops
Successors
of
Seats
may
become
Antichristian
.
The
Fountain
of
the
Gospel-Doctrine
continues
always
pure
in
the
Holy
Scripture
.
It
had
been
very
fine
,
if
they
had
reason'd
so
at
the
time
when
Jesus
Christ
came
into
the
World.
The
Pharisees
and
Doctors
of
the
Law
were
in
Moses's
Chair
,
and
,
as
such
,
Jesus
Christ
commanded
to
hear
them
;
but
according
to
the
new
Philosophy
of
our
Doctors
,
our
Lord
should
have
done
otherwise
:
for
instead
of
thundering
against
the
vain
Ceremonies
and
false
Glosses
of
these
Doctors
which
corrupted
the
Law
,
he
ought
to
have
followed
them
,
and
caused
his
Disciples
to
do
so
to
.
For
to
boast
of
understanding
the
Scripture
,
when
they
acknowledge
they
have
lost
the
stream
of
Tradition
in
their
Pastors
;
is
to
vaunt
of
having
preserved
the
Waters
after
the
Pipes
are
broken
.
The
Pipes
,
that
is
,
the
Doctors
were
broken
,
but
did
not
the
purity
of
the
Law
remain
in
the
Books
of
Moses
,
as
in
his
Fountain
?
Let
that
be
remembred
therefore
,
and
never
be
forgotten
.
The
Gospel-Church
in
this
regard
is
in
no
better
condition
than
the
ancient
Synagogue
.
This
had
its
Pharisees
and
false
Priests
in
the
Chair
of
Moses
,
that
hath
its
false
Bishops
in
the
Chair
of
the
Apostles
,
and
Founders
of
Christianity
.
Let
it
be
remembred
also
,
that
when
the
Pipes
are
broken
,
and
the
Rivers
corrupt
,
we
have
the
Fountain
.
Jesus
Christ
had
recourse
thither
:
he
said
,
From
the
beginning
it
was
not
so
.
Frankly
therefore
't
is
to
delude
,
and
ridiculously
to
delude
when
they
speak
of
a
Succession
of
Chairs
,
at
least
,
unless
it
be
proved
,
that
Truth
hath
remained
in
them
,
and
that
Infallibility
hath
always
been
placed
there
,
and
that
in
matters
of
Doctrine
there
have
been
made
no
Innovation
.
And
thither
Monsieur
de
Meaux
comes
at
last
.
The
Doctrine
and
understanding
of
Scriptures
,
says
he
,
is
come
even
to
him
,
without
any
change
or
alteration
.
And
it
has
been
the
pleasure
of
God
that
it
should
come
to
us
from
Pastor
to
Pastor
,
and
from
hand
to
hand
without
any
appearance
of
Innovation
.
This
is
easily
said
,
but
I
do
not
understand
,
how
persons
that
write
in
an
Age
so
knowing
,
and
illuminated
,
as
ours
is
,
should
have
the
impudence
to
advance
such
a
thing
,
that
since
S.
Paul
to
the
Bishop
of
Meaux
,
the
Doctrine
is
come
down
without
any
Innovation
.
My
Brethren
,
't
is
an
important
point
,
't
is
an
Article
about
which
they
do
miserably
blind
you
,
't
is
a
voice
that
founds
perpetually
in
your
ears
,
and
does
almost
make
you
deaf
.
Antiquity
,
Tradition
,
constant
Succession
and
Perpetuity
of
Faith
;
and
how
do
they
prove
it
to
you
?
They
tell
you
the
Church
is
infallible
,
therefore
it
can't
err
,
nor
turn
aside
from
sound
Doctrine
.
Secondly
,
Monsieur
de
Meaux
tells
you
,
If
there
had
been
such
changes
among
us
,
the
Authors
thereof
would
have
been
named
,
the
Spirit
of
Truth
which
is
in
the
Church
would
have
noted
them
,
and
their
Names
would
have
been
infamous
,
as
that
of
the
Arrians
and
Nestorians
,
&c.
So
that
all
which
has
been
told
us
concerning
insensible
changes
in
Doctrine
,
whereof
they
do
not
produce
any
example
in
the
Christian
Church
,
is
nothing
but
a
vain
accusation
.
Thirdly
,
To
conclude
,
they
take
up
certain
Shreds
of
the
Fathers
,
which
they
set
to
be
seen
with
Glosses
and
in
a
false
light
,
and
afterwards
tell
you
boldly
,
behold
the
Conformity
of
the
Fathers
with
us
,
behold
the
Succession
of
the
same
Opinions
in
the
same
Seats
.
There
has
happened
no
change
or
alteration
.
This
,
say
I
,
deserves
that
we
stay
on
it
a
little
,
for
't
is
the
fountain
of
Illusions
,
by
which
they
have
seduced
,
and
made
some
new
Converts
.
Concerning
the
first
of
these
three
Proofs
,
which
is
drawn
from
the
Infallibility
of
the
Church
,
we
hope
at
some
time
to
shew
you
the
absurdity
of
that
pretension
.
We
will
prove
,
that
all
that
which
M.
Nicholas
and
M.
Pelisson
have
advanced
to
prove
the
necessity
of
this
infallible
Authority
,
without
which
,
according
to
them
,
truth
cannot
be
found
,
is
a
Contexture
of
Fallacies
,
which
lead
Men
directly
to
impiety
.
But
in
expectation
thereof
(
my
dear
Brethren
)
we
intreat
you
to
give
attention
to
what
we
are
about
to
say
concerning
this
sovereign
and
infallible
Authority
of
the
Church
of
Rome
.
I
will
give
you
two
general
methods
,
by
which
,
without
any
great
difficulty
,
you
may
be
able
to
quit
your selves
of
the
Fallacies
of
your
Converters
.
First
tell
me
,
is
there
any
reason
can
hold
good
against
experience
?
The
Church
of
Rome
can't
err
,
I
'll
prove
it
,
say
they
,
by
just
proofs
and
demonstrations
,
because
the
Church
can't
be
left
without
a
Guide
,
because
private
and
particular
persons
can't
understand
the
Scriptures
,
because
there
is
a
necessity
,
that
an
Interpreter
which
ought
to
guide
others
cannot
himself
be
deceived
.
Behold
,
that
which
is
the
most
stately
and
magnificent
reasoning
in
the
world
.
But
by
blowing
upon
these
pompous
Reasons
of
Right
,
I
will
make
them
vanish
by
one
sole
Proof
and
Demonstration
of
Fact.
'T
is
that
the
Roman
Church
hath
erred
an
hundred
times
by
introducing
Images
into
Churches
,
and
establishing
the
Invocation
of
Saints
,
in
taking
the
Cup
from
the
Laity
,
and
in
causing
a
Sacrament
to
be
adored
,
&c.
Call
to
mind
,
my
Brethren
,
the
Man
,
to
whom
the
Philosopher
proved
by
subtleties
,
which
he
could
not
answer
,
that
there
was
no
such
thing
as
motion
.
After
having
long
labored
under
the
weight
of
his
Fallacies
,
he
rose
up
briskly
,
and
walkd
about
the
Room
.
You
find
your selves
often
perplexed
with
the
Sophisms
invented
to
support
the
ways
of
Prescription
,
and
to
prove
the
blind
submission
which
ought
to
be
had
for
the
Church
of
Rome
.
I
do
not
doubt
but
you
are
oftentimes
in
some
perplexity
in
this
respect
.
But
go
briskly
out
of
that
perplexity
,
and
always
come
to
this
.
The
Church
of
Rome
hath
erred
,
therefore
it
can
err
.
You
will
put
your
Converters
,
in
their
turn
,
into
some
kind
of
perplexity
.
For
there
will
be
a
necessity
either
that
they
hold
their
peace
,
and
say
nothing
but
absurdities
,
or
else
that
they
endeavour
to
prove
by
discussion
of
Opinions
,
that
the
Church
of
Rome
has
not
erred
,
and
't
is
a
Head
of
Discourse
where
I
am
in
no
fear
or
concern
for
you
;
for
how
little
soever
you
are
instructed
in
the
Word
of
God
,
you
will
easily
dismount
the
most
able
Sophisters
,
when
you
endeavour
to
prove
,
that
neither
Transubstantiation
,
nor
the
Worship
of
Images
,
nor
the
Invocation
of
Saints
,
nor
the
Adoration
of
the
Eucharist
,
nor
the
Mass
,
nor
Purgatory
,
are
in
the
Scripture
.
There
needs
no
greater
ability
for
that
,
than
for
a
Man
to
prove
that
a
Chamber
is
empty
when
there
is
nothing
in
it
.
They
object
unto
you
,
that
the
Scripture
has
not
said
all
,
but
't
is
a
sensible
absurdity
,
that
the
Scripture
should
be
given
to
instruct
us
concerning
what
we
ought
to
adore
,
and
it
should
forget
three
fourth
parts
of
the
objects
of
our
Adoration
.
It
speaks
not
to
us
but
of
the
Adoration
of
God
;
and
nevertheless
Religious
Worship
must
be
given
to
Saints
,
to
Images
,
to
Reliques
,
and
to
the
Sacrament
of
the
Altar
.
Are
you
so
filly
as
to
be
taken
in
so
pitiful
a
snare
?
The
Scripture
has
not
said
all
,
let
it
be
granted
with
respect
to
the
Ceremonies
and
Orders
of
Discipline
,
which
are
not
of
the
Essence
of
Religion
;
but
to
believe
that
the
Scripture
has
not
told
us
all
which
is
of
the
Essence
of
the
Christian
Religion
,
is
ridiculous
:
I
do
maintain
,
that
he
ought
to
have
lost
all
shame
,
that
shall
advance
it
,
and
to
permit
himself
to
be
persuaded
thereof
,
he
must
have
lost
all
reason
,
and
be
degenerated
to
a
Beast
.
Was
it
agreeable
to
the
Wisdom
of
God
,
imperfectly
to
instruct
the
Apostolick
Church
,
and
to
leave
to
posterity
the
charge
of
adding
those
essential
parts
which
were
wanting
?
But
provided
you
can
draw
your
Converters
from
these
Methods
of
Prescription
,
which
are
the
true
Snares
of
the
Devil
,
invented
as
his
last
Remedies
,
I
shall
not
fear
,
or
be
concerned
for
you
,
altho
they
should
batter
you
with
the
Arms
of
Tradition
,
and
tho
they
should
tell
you
an
hundred
times
the
Scripture
has
not
said
all
,
Tradition
adds
the
rest
.
For
you
will
always
have
an
infallible
Refuge
in
the
Scripture
,
and
you
will
be
able
to
say
,
if
Tradition
may
add
to
the
Scripture
,
at
least
,
it
ought
not
to
destroy
,
and
teach
or
command
that
which
the
Scripture
condemns
.
After
which
it
will
not
be
difficult
to
prove
,
that
not
only
the
Scripture
says
nothing
of
Transubstantiation
,
or
the
taking
away
of
the
Cup
,
or
the
Sacrifice
of
the
Mass
,
of
Purgatory
,
or
the
Worship
of
Images
,
or
the
Invocation
of
Saints
,
&c.
but
that
the
Scripture
does
formally
condemn
them
.
Behold
the
first
general
method
for
ruining
the
fallacious
Arguments
on
the
behalf
of
Infallibility
.
Behold
another
,
the
most
sensible
proof
,
(
and
that
unto
which
you
will
be
obliged
to
have
regard
,
when
they
would
prove
that
you
ought
to
have
a
blind
submission
to
the
Church
of
Rome
)
is
Texts
of
Scripture
.
'T
is
for
example
,
that
which
our
Lord
Jesus
said
,
Matth.
16.
That
he
hath
built
his
Church
upon
S.
Peter
,
in
such
sort
,
that
the
Gates
of
Hell
shall
not
prevail
against
it
.
That
which
S.
Paul
says
in
1
Tim.
3.15
.
That
the
Church
is
the
pillar
and
ground
of
truth
.
There
's
that
which
is
their
strength
.
But
first
of
all
demand
of
these
Gentlemen
,
whether
the
Church
of
Rome
be
mentioned
there
?
Say
,
I
grant
,
that
Text
signifies
,
that
the
Church
is
infallible
,
and
that
the
Devil
never
can
introduce
any
Error
;
but
how
shall
I
know
that
't
is
the
Roman
Church
to
whom
this
glorious
promise
of
Infallibility
is
made
?
The
Greek
Church
,
that
of
the
Nestorians
,
Jacobites
,
or
Eutychians
,
are
very
great
Communions
in
the
East
,
which
call
themselves
Christians
upon
as
good
a
Title
as
the
Church
of
Rome
.
The
Apostles
certainly
founded
the
Eastern
Churches
,
it
is
without
peradventure
,
and
it
is
apparent
,
that
Jesus
Christ
hath
left
the
privilege
of
being
infallible
to
them
.
Why
should
he
cause
it
to
pass
from
the
East
to
the
West
?
To
that
they
will
say
,
you
see
that
't
is
to
the
Church
of
S.
Peter
that
the
promise
of
Infallibility
is
made
:
Upon
thee
will
I
build
my
Church
,
and
the
gates
of
hell
shall
not
prevail
against
it
.
Now
the
Roman
Church
is
the
Church
of
S.
Peter
.
Upon
that
,
demand
that
they
prove
by
the
Scripture
these
two
Articles
:
First
,
That
this
promise
was
not
made
but
to
the
Church
of
S.
Peter
.
Secondly
,
That
S.
Peter
is
the
Founder
of
the
Church
of
Rome
.
The
first
thing
is
impossible
to
be
proved
.
'T
is
a
prodigious
absurdity
,
that
of
the
twelve
Apostles
to
whom
Christ
Jesus
said
,
that
they
ought
to
found
Churches
,
he
should
have
no
regard
but
to
S.
Peter
,
and
to
the
Church
which
he
ought
to
found
.
'T
is
more
clear
than
the
day
,
that
that
which
our
Lord
promised
,
he
promised
to
the
twelve
Apostles
and
to
other
Churches
.
But
your
Converters
will
have
yet
more
trouble
to
prove
by
the
Scripture
,
that
the
Roman
Church
is
the
Church
of
S.
Peter
.
There
appears
not
any
Footstep
thereof
in
the
whole
New
Testament
:
on
the
contrary
't
is
clear
,
there
was
a
Church
at
Rome
,
before
S.
Peter
and
S.
Paul
had
been
there
.
It
may
be
,
one
may
prove
,
that
S.
Peter
was
never
at
Rome
.
At
least
it
may
be
proved
,
that
he
never
resided
there
in
the
Quality
of
Bishop
.
For
S.
Paul
says
expresly
,
that
S.
Peter
was
the
Apostle
or
Bishop
of
the
Jews
,
or
Circumcision
;
and
that
he
was
the
Bishop
of
the
Gentiles
.
Therefore
S.
Peter
,
in
the
Quality
of
the
Bishop
of
the
converted
Jews
,
ought
to
have
his
Seat
either
at
Jerusalem
or
Babylon
,
in
the
Confines
whereof
was
the
main
body
of
the
dispersed
Jews
.
Moreover
he
writ
and
dated
his
Epistles
from
Babylon
.
You
may
therefore
hold
your selves
there
,
and
say
,
I
am
well
content
that
there
be
an
infallible
Church
on
earth
;
but
when
I
see
with
all
my
eyes
,
that
the
Roman
Church
has
erred
,
you
shall
permit
me
to
search
an
infallible
Church
elsewhere
,
and
to
keep
me
where
I
am
expecting
till
I
sind
it
.
You
may
,
I
say
,
keep
you
there
,
but
don't
do
it
;
move
on
further
,
and
tell
your
Converters
,
Gentlemen
,
I
perceive
,
that
these
words
,
the
Gates
of
Hell
shall
not
prevail
against
the
Church
,
may
have
two
senses
.
For
they
may
signifie
,
that
the
Devil
shall
never
introduce
any
error
into
the
Church
,
of
what
nature
soever
it
be
.
Or
it
may
signifie
,
that
the
Devil
shall
never
ruin
the
Church
,
that
he
shall
never
entirely
destroy
it
by
ruining
its
Foundations
,
i.
e.
it
s
fundamental
Verities
.
Tell
me
,
do
these
words
signifie
necessarily
the
first
,
that
is
to
say
,
that
the
Devil
shall
never
introduce
any
capital
or
considerable
Errors
into
the
Church
,
or
to
speak
better
,
that
the
Church
shall
never
fall
into
any
Error
?
Not
at
all
:
For
if
one
say
to
a
Prince
,
I
will
take
care
that
your
Enemies
shall
never
prevail
upon
you
,
that
will
not
necessarily
signifie
,
that
the
Enemy
shall
never
have
any
Victory
upon
him
,
or
gain
any
considerable
advantage
against
him
.
Altho
this
Prince
should
lose
some
Villages
,
yea
,
and
some
Provinces
,
yet
if
the
gross
and
capital
parts
of
his
Empire
always
subsist
notwithstanding
,
he
would
have
the
accomplishment
of
the
promise
made
unto
him
.
Provided
therefore
,
that
the
Church
subsist
in
all
Ages
,
altho
corrupt
,
provided
that
the
Fundamentals
of
Christianity
remain
throughout
in
their
integrity
,
the
promise
,
the
gates
of
hell
shall
not
prevail
against
it
,
hath
its
accomplishment
.
But
your
Converters
will
tell
you
,
these
words
signifie
not
so
;
for
they
signifie
that
the
Church
can
never
fall
into
any
Error
.
Answer
them
,
That
is
the
thing
that
is
in
question
between
you
and
me
.
But
who
shall
judge
for
us
,
concerning
the
sense
of
these
words
?
It
must
not
be
you
,
for
you
are
a
party
;
and
who
can
better
judge
than
Scripture
,
and
Experience
?
Now
't
is
clear
by
the
Scripture
,
that
the
sense
of
these
words
,
the
gates
of
hell
shall
never
prevail
against
the
Church
,
is
not
that
the
Church
shall
never
suffer
any
considerable
Errors
in
its
Faith.
All
the
Holy
Scripture
affirms
the
contrary
.
It
complains
sometimes
that
the
ancient
Church
was
become
idolatrous
,
and
had
served
other
gods
.
It
foretels
in
express
words
,
that
the
Christian
Church
should
corrupt
it self
:
That
grievous
wolves
should
enter
into
the
fold
not
sparing
the
flock
.
That
there
would
be
perilous
times
in
which
there
would
be
an
Apostacy
from
the
Faith
,
and
seducing
Spirits
would
teach
Doctrines
of
Devils
.
That
Antichrist
the
son
of
perdition
should
sit
in
the
Temple
,
and
in
the
Church
of
God.
That
the
Church
should
be
hid
,
and
as
in
a
desart
for
the
space
of
one
thousand
two
hundred
and
sixty
prophetick
days
,
that
is
one
thousand
two
hundred
and
sixty
years
.
That
when
the
Son
of
Man
shall
come
he
shall
not
find
faith
,
nor
love
among
Men.
That
false
Prophets
,
and
false
Christs
shall
arise
,
and
deceive
many
.
To
conclude
,
for
one
Text
by
which
it
may
be
proved
that
the
Church
cannot
err
,
we
can
produce
an
hundred
that
do
affirm
,
that
false
Teachers
should
introduce
Errors
there-into
.
Let
us
leave
the
Scriptures
,
and
pass
to
Experience
,
and
see
whether
the
Church
hath
not
actually
erred
.
It
is
proved
clearly
that
she
hath
erred
,
because
she
hath
established
a
Worship
directly
opposite
to
that
pure
,
and
simple
Worship
,
the
Model
whereof
is
found
in
the
New
Testament
,
(
viz.
)
of
Images
,
of
Saints
,
and
Saintesses
,
of
a
second
sort
of
Mediators
,
of
Masses
,
Sacrifices
,
and
a
hundred
other
things
,
that
have
not
the
least
shadow
of
appointment
there
.
Let
us
return
to
our
Text
,
The
Gates
of
Hell
shall
not
prevail
against
the
Church
.
It
is
disputed
whether
this
Text
doth
signifie
that
the
Church
can
never
Err
in
any
wise
,
or
whether
it
signifies
that
the
foundations
and
fundamental
verities
of
the
Church
can
never
be
overturned
.
In
truth
,
the
last
sense
is
that
of
Jesus
Christ
.
And
all
that
can
be
granted
to
the
Papists
,
is
that
they
are
capable
of
the
other
.
But
is
it
not
very
clear
that
we
ought
to
chuse
the
latter
,
seeing
the
Holy
Scripture
and
experience
determines
us
thereunto
by
a
manner
wholly
invincible
?
It
is
true
,
and
we
see
it
,
that
by
a
singular
Providence
,
God
hath
not
permitted
the
Foundations
of
Christianity
to
be
subverted
in
any
of
the
Christian
Communions
,
all
receive
the
Creeds
of
the
Apostles
,
Nice
,
Constantinople
,
yea
even
that
attributed
to
St.
Athanasius
.
Behold
therefore
what
our
Lord
would
mean
thereby
.
But
besides
this
we
see
that
there
is
no
Communion
that
hath
continued
pure
,
all
have
embraced
Errors
,
and
some
of
them
such
as
are
filthy
,
shameful
,
and
mortal
.
Therefore
it
is
not
that
which
our
Lord
Jesus
Christ
would
say
,
it
is
not
a
promise
of
absolute
infallibility
that
is
made
to
the
Christian
Church
.
Without
doubt
he
foretold
what
is
come
to
pass
,
and
not
that
which
never
happened
.
Behold
,
my
Brethren
,
two
general
methods
by
which
you
may
be
able
to
rescue
your selves
from
the
Sophisms
,
and
fallacious
Arguments
,
which
they
call
ways
of
Prescription
,
till
we
can
clear
up
those
difficulties
that
you
your selves
cannot
resolve
,
about
that
submission
that
people
ought
to
have
for
their
Guides
,
to
the
end
that
they
may
walk
safely
.
The
second
medium
,
or
argument
,
wherewith
all
these
Gentlemen
serve
themselves
,
and
whereof
Monsieur
de
Meaux
serves
himself
here
to
prove
that
they
have
a
succession
of
Doctrine
,
as
well
as
a
succession
of
Seats
,
is
the
impossibility
of
insensible
changes
.
If
the
Invocation
of
Saints
,
say
they
,
the
worship
of
Images
,
Masses
without
Communicants
,
the
taking
away
of
the
Cup
had
been
newly
introduced
,
the
Innovator
would
have
been
known
,
and
his
name
would
have
been
branded
with
infamy
,
as
that
of
Arrius
,
and
Nestorius
.
I
do
not
think
that
ever
any
thing
hath
been
done
more
opposite
to
reason
,
and
fidelity
,
than
the
disputes
these
Gentlemen
have
thought
fit
to
raise
against
insensible
changes
and
alterations
.
I
say
first
it
is
opposite
to
fidelity
:
For
it
is
not
possible
that
these
Gentlemen
can
believe
what
they
say
,
when
they
tell
us
,
that
we
cannot
determine
the
Authors
,
nor
the
times
of
the
principal
Changes
whereof
we
complain
,
seeing
on
the
contrary
we
observe
to
them
the
times
,
the
principal
Authors
,
and
the
noise
that
these
Innovations
made
in
the
World.
Does
not
every
one
know
,
that
the
introduction
of
Images
into
the
Church
,
the
taking
away
of
the
Cup
,
and
the
establishment
of
the
Papal
Authority
did
make
a
terrible
noise
,
suffer
great
contraditions
,
cause
great
troubles
,
and
even
the
shedding
of
much
blood
in
the
Church
?
It
is
therefore
notoriously
to
dispute
against
honesty
,
and
fidelity
,
to
deny
that
we
are
able
to
give
any
account
of
the
most
eminent
,
and
principal
Innovations
.
But
is
it
not
to
dispute
against
reason
,
and
sound
judgment
,
to
say
as
Monsieur
de
Meaux
doth
,
that
if
there
had
been
any
Innovators
in
the
Church
,
the
spirit
of
Truth
would
have
marked
them
,
and
their
names
would
have
been
infamous
,
as
those
of
Arrius
,
Nestorius
,
&c.
How
could
the
names
of
these
Innovators
be
infamous
,
seeing
their
Innovations
were
received
,
and
entertained
.
The
Authors
of
Heresies
,
and
Superstitions
which
are
rejected
,
are
indeed
noted
with
infamy
,
but
those
that
are
received
are
Canonized
,
and
adored
.
Therefore
those
of
the
fourth
Age
,
which
introduced
the
Invocation
of
Saints
had
no
note
of
infamy
put
upon
them
,
because
the
beginnings
of
that
unhappy
Superstition
were
greedily
imbraced
.
The
reason
why
those
things
,
in
those
Ages
,
were
not
treated
as
Innovations
,
and
the
Authors
of
them
as
Innovators
,
was
because
they
adopted
and
received
them
.
Had
they
assigned
any
note
of
infamy
upon
them
,
they
had
condemned
the
worship
which
they
admitted
,
they
had
accused
it
of
Novelty
,
and
by
consequence
the
Authors
thereof
of
boldness
,
and
temerity
,
seeing
it
is
an
opinion
that
hath
always
prevailed
,
that
it
is
a
Criminal
enterprise
to
Innovate
in
Religion
.
And
so
the
Superstitions
of
the
fifth
Age
were
well
content
to
suffer
posterity
to
believe
that
the
Invocation
of
Saints
,
and
the
Adoration
of
Relicks
were
more
ancient
than
the
preceding
Age.
To
conclude
,
about
insensible
changes
,
whereof
the
possibility
is
denied
,
I
beseech
you
my
Brethren
,
observe
the
spirit
and
temper
of
your
Converters
,
and
tell
me
what
name
ought
to
be
given
to
them
.
We
prove
to
them
the
changes
that
are
happened
in
the
Church
by
proofs
more
clear
,
and
evident
than
the
light
of
the
Sun.
For
example
we
shew
them
that
in
such
an
Age
,
there
was
no
Invocation
of
Saints
or
Angels
.
We
shew
it
them
,
I
say
,
not
only
by
negative
proofs
,
as
we
use
to
speak
,
that
is
to
say
,
by
the
silence
of
the
Writers
of
such
an
Age
,
but
by
positive
proofs
,
and
because
the
opinions
of
the
Writers
,
and
the
practice
of
the
Church
then
were
wholly
opposite
thereunto
.
Afterwards
we
shew
them
the
first
beginnings
,
the
original
,
and
the
progress
of
Error
,
Superstition
,
and
Idolatry
.
In
one
Age
we
see
plainly
that
such
worship
was
not
practised
,
in
the
Age
following
it
is
as
plain
that
it
was
practised
.
I
do
maintain
that
a
Man
must
have
renounced
all
shame
to
say
as
these
Gentlemen
,
that
from
such
an
Age
to
the
following
there
was
no
change
,
and
the
foundation
of
this
impudence
is
because
no
single
person
is
found
,
whose
name
is
known
,
that
did
arise
,
and
laboured
to
introduce
such
,
or
such
an
Error
,
or
Superstition
,
which
met
with
great
opposition
,
but
at
length
surmounted
them
all
.
They
that
please
to
make
use
of
their
understandings
,
and
consult
with
History
,
may
find
that
this
affirmation
hath
no
truth
,
nor
place
but
in
changes
that
happen
at
a
push
,
and
all
together
,
the
Novelty
whereof
doth
affright
,
and
stir
up
opposition
;
but
in
Customs
,
and
Opinions
that
prevail
gradually
,
and
by
little
and
little
,
it
is
not
so
.
The
Invocation
of
Saints
,
and
the
Worship
of
Images
were
not
established
by
one
single
person
,
nor
at
one
single
heat
.
A
whole
people
by
a
false
Devotion
,
permitted
themselves
insensibly
to
fall
into
certain
practices
,
that
seemed
very
Innocent
,
and
it
may
be
they
were
not
very
Criminal
.
They
which
came
after
thrust
forward
this
Superstition
,
and
in
fine
it
came
to
Idolatry
.
I
will
say
yet
once
more
,
I
know
not
how
a
Mans
mind
and
spirit
must
be
made
to
say
that
such
manner
of
changes
are
impossible
.
These
Gentlemen
cannot
deny
that
the
Worship
of
the
Church
of
Rome
at
this
day
,
is
very
much
different
from
that
of
the
Apostolick
Church
.
Take
it
for
granted
,
my
Brethren
,
that
there
is
no
Roman
Catholick
Doctor
,
who
will
not
acknowledge
that
the
Liturgy
of
the
Mass
at
this
day
is
more
compounded
,
and
less
simple
than
it
was
in
the
days
of
St.
Paul.
Were
these
additions
made
in
a
sensible
manner
?
Were
not
these
changes
introduced
by
little
and
little
?
The
more
sincere
of
these
Gentlemen
,
as
Monsieur
Baluzius
,
and
the
Author
of
the
Dialogues
against
the
Iconoclasts
of
the
Sr
Maimbourg
,
do
acknowledge
that
in
the
first
three
Ages
of
the
Church
there
were
no
Images
;
and
we
do
affirm
that
in
the
fifth
and
sixth
Age
there
were
many
.
We
cannot
name
the
first
Author
of
this
attempt
,
and
of
the
introduction
of
Images
into
Churches
.
Will
Monsieur
Baluzius
therefore
affirm
that
from
the
time
of
the
Apostles
there
were
Images
in
Churches
?
But
What
?
It
is
to
small
purpose
to
speak
;
these
Gentlemen
persevere
to
maintain
that
no
change
hath
been
made
in
the
Doctrine
and
Worship
of
the
Church
,
and
that
none
can
be
made
:
and
we
do
maintain
it
can
be
made
,
because
it
hath
been
made
.
We
have
precisely
the
same
thing
to
say
which
we
said
concerning
the
infallibility
of
the
Church
:
the
Papists
say
it
hath
not
erred
,
for
it
is
infallible
,
and
we
say
it
is
not
infallible
,
for
it
hath
erred
.
Also
,
they
say
there
has
been
no
change
made
in
the
Doctrine
of
the
Church
,
for
it
was
impossible
any
should
be
made
there
;
and
we
say
it
is
very
possible
changes
should
happen
there
,
for
so
it
is
come
to
pass
.
Who
is
it
that
reasons
best
?
That
depends
only
on
the
question
in
matter
of
Fact.
We
must
see
whether
changes
have
actually
happened
in
the
Doctrine
and
Worship
of
the
Church
.
Now
it
is
my
design
to
make
it
apparent
that
changes
have
arrived
there
;
this
is
necessary
for
the
dissipation
of
an
unhappy
illusion
wherewith
they
serve
themselves
to
blind
you
.
It
is
Antiquity
,
Tradition
,
Conformity
with
the
Religion
of
St.
Augustin
,
St.
Chrysostom
,
and
St.
Ambrose
.
I
shall
therefore
undertake
to
give
you
a
short
History
of
the
changes
which
have
happened
in
the
Church
,
at
least
for
the
first
five
Ages
thereof
.
It
is
the
surest
method
to
shew
you
how
false
the
impossibility
of
insensible
changes
is
,
and
this
will
be
the
surest
remedy
to
lessen
the
charm
of
false
Antiquity
,
by
which
they
endeavour
to
deceive
you
.
This
shall
be
the
matter
of
our
following
Letters
,
where
we
will
set
before
your
Eyes
the
State
of
Christianity
,
and
the
changes
which
are
arrived
there
during
the
space
of
five
hundred
years
.
☜
To
finish
this
Letter
,
my
dear
Brethren
,
I
will
set
before
your
Eyes
an
example
which
ought
to
shame
the
most
of
you
.
If
you
confess
God
,
it
is
in
secret
,
if
you
sigh
it
is
in
your
own
Bosom
:
the
most
part
of
you
dare
not
give
any
publick
mark
,
though
never
so
little
bright
and
shining
of
the
Sentiments
,
that
are
in
the
bottom
of
your
Soul.
Learn
the
Conduct
of
our
poor
Brethren
the
Inhabitants
of
Cevennes
.
The
Edict
of
Nantes
was
made
void
the
year
past
,
on
the
month
of
October
:
the
Pastors
were
chased
away
,
and
all
exercise
of
Religion
forbidden
upon
great
penalties
expressed
by
the
Declaration
.
But
these
Inhabitants
of
the
Mountains
began
their
private
Assemblies
from
the
month
of
November
following
.
And
God
raised
up
from
among
them
persons
that
without
Study
,
and
without
Learning
,
put
themselves
at
the
head
of
these
Assemblies
for
their
Edification
.
I
will
not
tell
your
their
names
,
lest
I
should
put
them
in
hazard
and
danger
.
There
was
a
private
person
of
the
place
called
V.
—
to
whose
word
God
gave
so
much
efficacy
,
that
after
some
Assemblies
where
there
were
but
a
few
persons
,
one
night
he
had
the
pleasure
of
comforting
many
hundreds
.
And
these
Assemblies
continuing
almost
every
day
,
one
day
a
little
before
night
,
there
were
found
more
than
eight
hundred
persons
upon
the
Mountain
of
Brion
near
to
Caderles
.
They
had
there
the
consolation
of
hearing
two
excellent
Prayers
,
and
one
Sermon
:
after
all
,
those
that
had
the
courage
to
resist
temptation
,
did
partake
in
the
Sacrament
of
the
Supper
of
our
Lord
.
Many
of
those
which
had
fallen
,
with
a
great
many
fears
,
desired
the
Communion
;
among
others
a
Woman
of
Quality
was
very
desirous
thereof
weeping
,
and
professing
that
she
would
never
go
to
Mass
;
but
it
was
refused
her
,
until
they
should
receive
greater
marks
of
the
sincerity
of
her
return
and
repentance
.
A
few
days
after
there
was
another
Assembly
in
a
Desart
,
under
the
covert
of
a
Barn
,
in
the
Parish
of
St.
Martin
de
Carcones
,
where
there
were
full
out
sixteen
hundred
persons
.
It
was
in
the
night
,
and
continued
until
two
hours
before
day
.
Two
days
after
there
was
another
Assembly
in
the
Parish
of
St.
John
de
Gardoningue
,
where
there
were
seven
or
eight
hundred
persons
.
The
day
after
,
on
the
Lords
day
,
in
the
Parish
of
St.
Cross
de
Caderles
,
there
was
another
,
where
there
were
about
fourteen
hundred
persons
from
all
the
Neighbouring
Villages
.
They
had
knowledge
of
this
Assembly
.
The
Intendant
and
Judges
sent
an
Advocate
named
Joly
,
to
inform
them
concerning
it
;
all
their
diligence
went
no
further
than
to
discover
three
or
four
persons
,
there
was
so
much
fidelity
among
those
that
made
up
these
Assemblies
.
They
took
one
which
they
threatned
with
death
,
he
seemed
to
comply
,
and
promised
to
tell
what
he
knew
.
But
whether
indeed
he
knew
no
body
,
or
was
not
willing
to
name
them
,
he
discovered
at
first
but
two
persons
.
Nevertheless
those
of
the
Village
of
St.
John
,
who
believed
that
they
had
been
all
discovered
by
the
persons
that
had
been
taken
,
fled
and
saved
themselves
in
the
Woods
.
This
flight
discovered
them
,
and
the
way
with
which
they
serve
themselves
to
force
confessions
,
learnt
the
Persecutors
almost
all
those
which
had
assisted
at
these
Assemblies
.
But
they
found
the
number
of
them
so
great
,
that
it
forced
them
,
and
also
constrained
them
to
cease
these
Persecutions
,
seeing
that
they
must
depopulate
the
Country
if
they
proceeded
rigorously
against
the
accused
.
They
therefore
resolved
to
send
them
back
upon
promise
that
they
would
return
thither
no
more
,
reserving
nevertheless
liberty
to
themselves
of
chastising
those
which
they
called
Heads
of
these
undertakings
.
These
threatnings
and
these
Persecutions
could
not
oblige
the
faithful
to
give
over
,
and
a
few
days
after
,
without
more
delay
,
they
had
another
Assembly
in
a
Meadow
in
the
same
Parish
of
St.
John
,
where
there
were
near
two
thousand
persons
.
There
was
Prayer
,
Preaching
,
and
the
Communion
.
As
they
were
in
the
middle
of
this
exercise
,
a
voice
was
heard
to
say
that
the
Dragoons
drew
near
,
upon
which
,
he
that
performed
the
Office
of
a
Pastor
,
cryed
out
La
those
that
fear
depart
;
but
not
one
person
stirred
,
every
one
prepared
himself
to
suffer
Martyrdom
.
The
Dragoons
came
not
on
the
place
until
the
day
after
.
They
saw
the
Grass
trodden
,
and
thereupon
the
Priest
which
accompanied
them
,
said
that
the
Devil
had
kept
his
Sabbath
there
the
day
before
.
They
made
Prisoners
some
of
the
Peasants
of
the
neighbouring
Villages
,
and
carried
them
to
Montpellier
,
where
they
took
their
Depositions
,
and
released
them
.
These
methods
of
proceeding
were
designed
to
affrighten
them
,
but
they
prevailed
nothing
,
for
the
Monday
following
there
was
another
Meeting
,
or
Assembly
of
two
thousand
persons
in
another
place
of
the
same
Parish
.
An
unhappy
Apostate
of
the
Town
of
Caderles
,
named
Mazel
,
went
and
accused
,
and
discovered
them
to
the
Curate
of
the
Village
of
St.
John
,
who
went
thither
the
day
after
with
some
Officers
of
Justice
,
that
he
might
repair
to
Bebe
,
which
was
the
place
where
the
Assembly
was
held
,
they
must
pass
over
Precipices
,
and
Rocks
,
which
made
them
think
it
was
impossible
,
that
they
should
pass
that
way
by
night
,
and
the
Curate
said
in
a
Language
common
enough
with
those
honest
Men
:
I
do
not
know
how
these
Devils
could
pass
here
in
the
night
.
I
would
,
my
Brethren
,
that
you
should
compare
your
tenderness
with
this
unwearied
Zeal
.
This
is
nothing
to
what
you
will
see
afterward
,
but
it
is
nevertheless
enough
to
shew
you
,
that
God
hath
chosen
the
weak
things
of
the
World
to
confound
the
strong
.
These
poor
Inhabitants
of
the
Mountains
,
with
their
ignorance
,
and
rusticity
,
will
rise
up
in
judgment
agaiest
you
.
We
hear
that
you
run
in
troops
to
the
Popish
Churches
,
to
hear
their
Sermons
.
It
is
not
there
that
you
ought
to
seek
the
word
of
God.
You
will
not
find
it
there
,
but
corrupt
,
and
mingled
with
human
Traditions
,
and
although
some
Preachers
should
affect
,
and
chuse
to
Preach
nothing
but
Morality
unto
you
,
nevertheless
there
will
be
danger
in
going
to
hear
them
.
But
we
intend
to
discourse
you
more
at
large
on
this
subject
,
till
when
we
recommend
you
to
the
Grace
of
God.
October
1.
1687.
The
FOURTH
PASTORAL
LETTER
TO
THOSE
That
frequent
the
Popish
Churches
.
Assemblies
of
Christians
in
Cevennes
.
The
Martyrdom
of
many
Christians
of
that
Country
,
and
particularly
of
Sr
Fulcran
Rey
,
Student
in
Theology
.
My
dearly
beloved
Brethren
in
our
Lord
Jesus
Christ
,
Grace
and
Peace
be
given
to
you
from
our
God.
WE
will
begin
our
Letter
where
we
ended
the
precedent
.
We
have
learn'd
that
those
among
you
which
have
not
yet
been
prevailed
on
to
go
to
Mass
,
do
nevertheless
fill
the
Popish
Churches
at
the
hours
of
Service
,
and
worship
,
particularly
in
great
Cities
,
as
Paris
.
You
intend
thereby
to
satisfie
your
Persecutors
in
part
,
you
think
by
this
means
to
turn
away
,
or
at
least
delay
the
violence
wherewith
they
threaten
you
,
that
they
may
force
you
to
go
to
Mass
,
and
communicate
.
And
besides
you
imagine
that
yon
do
no
evil
,
because
you
go
to
hear
Men
that
preach
the
Word
of
God
,
tho
not
in
a
manner
so
pure
as
you
desire
it
;
and
you
think
your selves
sufficiently
able
to
separate
the
good
from
the
bad
.
Moreover
among
Preachers
you
chuse
those
,
that
out
of
complaisance
and
kindness
to
you
,
speak
little
of
Controversie
,
and
with
very
much
moderation
,
and
entertain
you
for
the
most
part
of
the
time
with
Truths
which
are
common
to
us
,
with
the
Church
of
Rome
,
and
Duties
of
Morality
,
the
necessity
whereof
is
acknowledged
by
all
Christians
.
It
is
better
,
say
you
,
to
hear
the
Word
of
God
in
this
manner
,
than
not
to
hear
it
at
all
.
Behold
,
these
are
your
Excuses
.
But
I
pray
,
my
Brethren
,
give
heed
to
what
I
am
about
to
say
.
You
do
not
perceive
whither
this
conduct
will
lead
you
.
1.
In
frequenting
constantly
the
exercises
of
Devotion
of
the
Romish
Religion
,
and
being
often
in
the
Popish
Churches
,
you
will
insensibly
abate
in
the
aversion
you
ought
to
have
for
those
places
of
Devotion
,
which
Superstition
hath
rendred
entirely
profane
.
You
enter
without
indignation
into
those
places
in
which
the
great
God
,
jealous
of
his
Honor
,
is
provoked
to
jealousie
by
Idolatry
.
You
accustom
your selves
to
see
Images
before
which
men
prostrate
themselves
,
and
to
which
they
give
Religious
Honor
,
contrary
to
the
express
Commandment
of
that
Law
which
was
given
in
the
midst
of
Thunders
,
to
signifie
that
the
Transgressors
thereof
should
be
smitten
with
the
just
Thunders
of
the
Divine
Vengeance
.
You
behold
without
emotion
those
Altars
where
that
unhappy
Sacrifice
is
offered
,
which
is
so
great
a
shame
to
the
Christian
Religion
,
and
doth
expose
it
to
the
reproach
of
Infidels
,
who
reproach
Christians
as
Furies
,
and
mad
Men
,
that
offer
their
God
in
Sacrifice
every
day
,
and
eat
him
when
they
have
done
.
You
account
this
nothing
.
We
see
the
Images
and
Altars
of
the
Roman
Church
,
you
say
,
without
indignation
,
but
we
have
no
Faith
,
or
Veneration
for
their
Mysteries
,
and
in
this
respect
we
are
at
the
same
distance
that
ever
we
were
.
Alas
,
how
ill
are
you
instructed
in
the
windings
and
turnings
of
the
Heart
of
Man
!
The
Devil
serves
himself
of
every
thing
;
by
diminishing
the
aversion
that
you
have
had
for
the
places
where
this
Worship
is
performed
,
you
will
insensibly
lose
your
aversion
for
the
Worship
it self
.
After
you
have
beheld
,
without
any
emotion
of
mind
,
the
Altars
on
which
they
sacrifice
,
by
little
and
little
you
will
accustom
your selves
to
be
Spectators
thereof
,
and
in
conclusion
you
will
soon
come
to
partake
therein
.
Believe
me
,
you
can
never
be
too
much
on
your
Guard
against
Error
and
Superstition
.
They
will
gain
upon
you
at
such
places
where
your
Guard
is
weak
;
and
with
much
more
ease
will
they
find
means
to
enter
into
you
by
ways
so
sensible
,
and
so
open
.
A
Christian
,
that
hath
any
tenderness
of
Conscience
,
grows
into
some
passion
when
he
goes
into
a
Mosque
;
or
into
a
Pagan
Temple
.
A
tender
person
cannot
behold
those
places
,
wherein
his
Parents
or
Friends
have
received
violent
outrages
,
without
some
commotion
of
Spirit
.
And
how
can
you
,
without
any
turning
of
your
Bowels
,
enter
into
those
places
,
in
which
a
Worship
is
practised
,
by
which
God
is
offended
and
dishonored
,
and
for
which
hitherunto
you
have
no
kindness
,
or
adherence
?
Do
you
not
remember
that
your
Fathers
were
burnt
,
torn
in
pieces
and
quartered
,
because
they
would
not
meddle
with
this
false
Worship
,
and
that
they
sacrificed
them
to
those
Idols
of
Jealousie
that
are
before
your
Eyes
?
The
memory
of
the
outrages
offered
to
the
Blood
that
runs
in
your
Veins
,
should
preserve
a
just
resentment
thereof
in
your
minds
.
Consider
moreover
that
thereby
you
do
not
only
accustom
your selves
to
the
places
of
Superstition
,
but
you
do
also
habituate
your selves
to
behold
the
Romish
Religion
on
its
best
and
fairest
side
.
They
preach
to
you
the
fundamental
Truths
of
Christianity
;
they
display
with
great
pomp
the
moral
Precepts
of
Jesus
Christ
.
In
a
little
while
you
will
come
to
say
,
yea
,
you
do
say
it
already
,
that
the
Romish
Religion
is
not
so
bad
as
it
hath
been
described
;
our
Ministers
have
deceived
us
.
Unhappy
people
who
labor
to
deceive
your selves
!
Have
we
ever
said
,
that
there
was
nothing
of
Christianity
in
the
Romish
Religion
?
Why
have
we
received
its
Baptism
,
if
there
be
nothing
in
it
that
is
Christian
?
But
doth
that
which
it
hath
of
good
hinder
it
from
having
an
infinite
number
of
things
that
are
evil
?
'T
is
an
Idol's
Temple
built
upon
the
Christian
Religion
,
but
't
is
an
Idol's
Temple
for
all
that
.
'T
is
a
part
of
the
Church
,
but
't
is
that
part
where
the
Son
of
Perdition
sits
,
according
to
the
express
Prophecy
of
Saint
Paul
,
That
the
son
of
perdition
ought
to
sit
in
the
temple
of
God.
Doth
the
good
Morality
that
they
preach
,
hinder
it
from
being
true
,
that
there
are
persons
tolerated
there
,
that
teach
that
we
may
commit
sins
without
offending
God
but
in
a
venial
manner
?
That
we
may
kill
to
preserve
our
Honor
entire
,
and
without
spot
?
That
we
may
steal
with
impunity
?
That
we
may
continue
in
the
habits
of
sin
,
when
we
cannot
free
our selves
of
it
?
That
simple
Fornication
is
no
great
sin
?
That
Repentance
is
not
necessary
during
life
?
That
we
may
be
saved
without
having
exercised
one
single
act
of
love
to
God
all
the
days
of
our
life
?
That
we
may
kill
Kings
when
we
are
persuaded
that
they
are
become
Tyrants
?
We
do
not
say
that
these
Men
are
tolerated
,
but
that
they
tolerate
others
;
for
they
are
far
the
greatest
number
.
They
do
not
shew
you
Popery
on
that
side
,
nor
on
the
side
of
its
Idolatries
,
Images
,
Saints
,
and
Saintesses
,
which
they
have
set
so
near
to
God
,
that
they
cause
them
to
partake
with
him
in
his
Glory
:
nor
on
the
side
of
its
Pilgrimages
,
and
the
Reliques
which
it
adores
,
and
a
thousand
other
Superstitions
:
notwithstanding
it
is
certain
,
that
by
accustoming
your selves
to
like
and
fancy
the
Preachers
of
the
Popish
Church
,
you
will
soon
come
to
like
all
that
they
shall
please
to
preach
,
and
teach
you
.
When
an
object
hath
two
faces
,
the
one
fair
,
and
the
other
foul
and
deform'd
,
to
the
end
that
we
preserve
in
our selves
that
just
aversion
that
we
ought
to
have
for
it
,
't
is
necessary
that
we
always
look
on
it
on
the
ill-favoured
side
.
The
way
to
Hell
hath
its
Roses
,
bus
't
is
the
way
to
Hell
for
all
that
.
If
you
look
not
on
it
but
on
the
side
of
its
Flowers
,
you
will
forget
that
there
are
Thorns
wherewith
your
Souls
will
be
pierced
,
and
wounded
with
wounds
incurable
.
Once
more
,
my
Brethren
,
run
not
to
those
Sermons
where
that
which
is
good
cannot
please
,
without
diminishing
the
hatred
that
you
ought
to
have
for
the
evil
that
is
found
there
.
This
is
not
all
;
by
going
to
these
Sermons
,
you
fill
those
Churches
where
they
celebrate
those
unhappy
Mysteries
,
for
which
you
ought
to
have
a
very
great
aversation
;
and
there
you
are
at
the
very
hour
that
those
Mysteries
are
celebrated
.
I
understand
,
that
from
seven
in
the
morning
you
fill
these
Churches
,
to
hear
a
Sermon
,
which
is
not
preached
till
nine
or
ten
.
And
in
the
mean
while
,
in
the
Chappels
round
about
you
they
say
Mass
,
they
elevate
and
adore
the
Host
;
and
you
call
that
no
going
to
Mass
,
because
you
have
not
your
eyes
precisely
turned
towards
the
Priest
that
celebrates
,
and
are
not
obliged
to
change
your
posture
in
the
moment
of
Elevation
,
because
you
are
removed
at
some
distance
from
it
.
But
good
God!
do
you
think
,
that
he
whose
Eyes
are
so
pure
,
and
Spirit
so
clear
,
will
approve
a
conduct
so
faulty
?
Is
it
not
a
consent
to
Idolatry
,
to
be
found
in
the
same
place
with
Idolaters
?
They
are
there
for
the
Mass
,
and
you
are
there
for
the
Sermon
.
But
in
expectation
of
a
Sermon
don't
you
assist
at
the
Mass
?
You
see
it
at
a
distance
,
but
you
will
accustom
your selves
very
shortly
to
behold
it
nearer
hand
.
And
is
it
not
to
this
very
end
and
purpose
,
that
at
present
they
leave
that
,
which
they
call
the
Holy
Sacrament
,
always
exposed
in
their
Churches
,
that
you
may
not
be
able
to
enter
there
,
without
seeing
persons
prostrate
at
the
Feet
of
the
Altars
of
Superstition
,
and
being
your selves
constrained
to
bear
a
part
in
that
criminal
Worship
.
To
conclude
,
you
assist
at
the
Sermons
of
these
Popish
Preachers
with
a
great
deal
of
diligence
;
are
you
assured
of
what
they
will
tell
you
?
At
the
beginning
they
affect
to
speak
nothing
to
you
,
but
things
that
will
not
affright
you
;
but
very
shortly
they
will
take
the
liberty
to
set
the
Opinions
and
Worship
of
the
Roman
Church
in
open
light
.
Are
you
assured
you
shall
be
able
to
resist
these
deceitful
Charms
,
these
curious
Devices
,
these
false
Appearances
,
these
gilded
Sophisms
,
this
studied
Eloquence
,
this
Logick
full
of
artifice
,
wherewith
they
serve
themselves
to
cover
the
ugliness
of
Falshood
,
and
to
obscure
the
Beauty
of
Truth
?
'T
is
visibly
to
expose
your selves
to
a
Temptation
,
against
which
God
hath
made
no
promise
to
protect
you
.
So
that
,
my
Brethren
,
if
you
do
not
give
over
frequenting
Popish
Churches
,
I
do
foretel
,
that
God
will
permit
the
bud
of
Truth
,
which
is
yet
in
you
,
to
die
,
and
that
he
will
abandon
you
to
a
Spirit
of
Error
.
But
you
will
say
what
shall
we
do
then
?
Must
we
live
without
all
Exercise
of
Religion
?
Must
we
be
deprived
of
the
Word
of
God
?
No
;
but
you
must
enquire
after
the
Word
of
God
in
your
Houses
,
and
amongst
your
Brethren
.
You
must
assemble
amongst
your selves
as
often
as
you
can
,
read
the
Scripture
together
,
and
good
Books
of
Christian
Morality
,
and
you
must
recal
what
you
can
remember
of
former
Sermons
.
You
must
mutually
comfort
one
another
by
good
Prayers
,
and
good
Conversations
,
and
good
Discourses
,
which
without
being
studied
are
oftentimes
of
greater
edification
than
Sermons
,
on
which
the
fancy
of
a
Preacher
hath
toiled
and
labored
many
days
.
To
conclude
,
you
must
imitate
the
zeal
of
our
Brethren
of
Languedoc
,
of
whom
I
have
spoken
something
already
,
and
will
now
go
on
to
pursue
their
History
.
☜
We
left
their
Assemblies
in
the
midst
of
Winter
.
And
we
have
seen
,
that
in
despite
to
the
rigor
of
the
season
,
the
Precipices
wherewith
the
ways
are
bordered
,
and
the
darkness
of
the
night
,
,
these
believing
Christians
did
not
fail
to
be
found
in
those
places
,
in
which
they
agreed
to
meet
together
,
and
pray
to
God.
The
last
of
the
Assemblies
whereof
we
spake
in
the
precedent
Letter
,
was
that
which
was
made
in
a
place
called
Bebe
.
We
have
seen
that
the
Priest
and
Officers
of
Justice
having
removed
themselves
thither
,
found
no
Body
but
the
Wife
of
him
that
dwelt
in
the
Farm
with
her
Child
.
They
carried
her
Prisoner
,
with
many
other
persons
of
the
neighbouring
places
,
which
had
not
signed
their
Abjuration
.
They
put
them
in
the
Castle
of
S
John
,
where
they
were
for
the
space
of
a
Month
,
to
oblige
them
either
to
change
,
or
to
confess
those
who
were
found
at
these
Assemblies
.
They
made
them
a
Fire
with
Leaves
and
Straw
,
and
all
that
which
might
make
a
dark
and
thick
sinoak
to
choke
them
.
They
endured
this
kind
of
Torment
.
At
the
end
of
a
Month
they
separated
them
,
to
the
end
they
might
cause
them
to
fall
the
more
easily
.
They
said
to
one
that
his
companion
had
subscribed
;
to
another
that
he
had
confessed
those
that
were
found
at
these
Assemblies
.
All
this
signifying
nothing
,
they
carried
these
poor
People
to
Montpellier
,
where
after
three
Months
Imprisonment
,
they
were
condemned
,
and
sent
to
the
Gallies
,
except
one
old
Man
,
named
Mauris
,
who
was
imprisoned
with
some
Women
in
the
Tower
of
Constance
.
There
happened
at
that
time
a
thing
considerable
.
A
Man
without
Learning
,
of
the
Village
of
Colignac
,
being
one
night
in
Bed
with
his
Father
,
believed
he
had
a
Vision
,
and
heard
a
Voice
saying
,
Go
comfort
my
People
.
I
know
not
whether
it
were
the
force
of
his
zeal
,
and
imagination
which
produced
this
effect
,
or
whether
it
were
actually
a
Voice
from
Heaven
;
however
it
were
,
all
the
reasonings
and
warnings
of
his
Father
,
who
turned
both
his
Vision
and
Design
into
Ridicule
,
could
not
hinder
him
from
following
this
Call
,
which
he
esteemed
as
coming
from
Heaven
:
he
gathered
Assemblies
,
he
spake
there
with
so
much
success
,
and
with
so
much
order
and
method
,
for
a
person
of
his
quality
,
that
every
one
was
surprised
at
it
,
and
all
that
heard
him
edified
by
it
.
Under
his
Direction
Assemblies
were
made
of
three
thousand
persons
;
amongst
others
,
one
in
a
place
called
Cabanis
,
near
S.
Hypolite
,
and
another
in
a
Farm
of
the
Parsonage
of
S.
Roman
,
situate
upon
the
Mountain
Gezas
,
there
were
full
five
and
twenty
hundred
persons
in
that
Assembly
.
After
the
Sermon
they
named
many
Elders
for
the
several
parts
of
Cevennes
,
and
charged
them
with
giving
notice
of
the
places
,
and
hours
of
Assemblies
.
Of
these
many
have
been
since
taken
,
and
sent
to
the
Gallies
,
as
Monsieur
Arnaud
of
S.
Hypolite
,
and
Monsieur
Nadal
of
the
Village
de
la
Salle
.
There
is
no
danger
in
naming
of
them
,
and
't
is
an
Honor
we
owe
them
,
seeing
they
are
at
this
day
among
the
Confessors
of
Jesus
Christ
,
in
the
Gallies
of
Marseilles
or
Thoulon
.
Many
others
,
which
we
will
not
name
,
because
they
are
not
taken
,
were
hanged
in
effigie
.
In
the
same
Assembly
they
agreed
to
give
to
him
,
that
should
preach
to
them
,
power
to
administer
the
Sacraments
.
In
which
we
may
not
imagine
that
they
committed
any
Irregularity
.
For
the
true
Call
depends
on
the
People
,
and
on
the
choice
of
Assemblies
.
The
Mission
of
one
Pastor
by
another
is
but
a
form
,
which
ought
to
be
observed
in
peaceful
times
of
the
Church
,
but
may
be
neglected
in
cases
of
necessity
.
Before
they
departed
they
caused
all
those
that
were
present
,
to
enter
into
new
obligations
,
not
to
go
to
Mass
;
and
resolved
to
make
another
Assembly
the
Wednesday
following
,
between
S.
Felix
and
Durfort
.
The
Curate
of
S.
Roman
(
or
the
Incumbent
whereof
the
Farm
depended
,
where
this
Assembly
was
made
)
caused
a
Vessel
of
Holy
Water
to
be
carried
thither
,
and
sprinkled
it
about
every
where
,
to
expiate
the
place
,
as
if
the
Devil
had
kept
a
Sabbath
there
.
The
Assembly
was
made
the
Wednesday
following
according
to
the
project
,
and
there
met
near
four
thousand
persons
,
which
was
the
cause
they
left
the
Farm
which
at
first
they
had
chosen
,
and
assembled
in
a
Field
,
and
hung
up
Lamps
on
a
Pear-Tree
that
was
found
there
.
This
Assembly
was
discovered
,
they
sent
thither
some
Dragoons
under
the
Conduct
of
one
called
Villeneufeu
,
an
Apostate
of
the
Town
de
la
Salle
;
but
the
Dragoons
durst
not
draw
near
,
because
they
believed
themselves
too
weak
to
attack
so
great
a
people
:
therefore
they
kept
themselves
in
Ambuscade
,
and
when
the
people
began
to
depart
,
they
took
of
them
such
as
they
could
.
Among
others
one
named
Pouget
,
of
the
Town
of
Valestalieres
.
They
Arrested
also
some
days
after
in
his
own
House
,
Monsieur
Teissier
,
of
the
Town
of
Durfort
,
who
freely
confessed
that
he
was
at
the
Assembly
of
St.
Felix
.
Among
many
Prisoners
,
they
chose
Pouget
of
Valestalieres
,
and
Monsieur
Teissier
of
Durfort
,
to
make
examples
,
as
they
speak
,
that
is
to
say
,
to
make
Victims
of
their
fury
.
They
were
condemned
to
dye
in
the
Village
de
la
Salle
,
by
the
Intendant
,
and
President
of
Nismes
.
Monsieur
Teissier
publickly
confessed
the
Crime
for
which
he
dyed
,
and
declared
that
if
he
had
escaped
their
hands
he
had
continued
it
,
and
would
yet
continue
it
if
it
were
possible
for
him
.
Upon
the
Ladder
he
sung
these
words
of
Psalm
xxxi
.
Into
thy
hands
I
commend
my
spirit
,
for
thou
hast
redeemed
me
O
God
of
truth
.
Pouget
was
so
weak
as
to
change
his
Religion
on
promise
that
they
would
give
him
his
life
,
but
they
hanged
him
for
all
that
.
Their
vengeance
did
not
stay
upon
these
Victims
,
it
proceeded
even
to
things
inanimate
.
They
pulled
the
Farm
down
to
the
ground
where
the
Assembly
was
made
,
they
plucked
up
the
Pear-Tree
by
the
Roots
,
on
which
they
hung
the
Lamps
,
that
they
might
see
to
sing
Psalms
:
It
is
a
circumstance
very
singular
,
and
which
makes
known
how
far
the
fury
of
false
Zeal
may
go
.
It
is
well
nigh
to
what
they
do
by
the
places
where
Sorcerers
have
celebrated
their
horrible
Mysteries
,
and
where
Sodomites
have
exercised
their
abominable
Brutalities
.
There
happened
on
this
occasion
a
thing
which
seems
to
me
very
surprizing
.
It
is
that
at
the
same
hour
that
they
condemned
Monsieur
Teissier
of
Durfort
to
dye
for
having
been
at
Assemblies
;
one
was
made
at
mid-day
in
a
Farm
of
Sr.
Roman
,
two
Leagues
from
de
la
Salle
,
where
there
were
found
fourteen
,
or
fifteen
hundred
persons
.
And
the
day
after
the
Execution
,
another
was
made
at
mid-day
also
,
near
to
Valerangue
:
whilst
they
were
at
Sermon
an
Apostate
named
Couchon
,
of
St.
Andrew
,
went
away
,
and
made
hast
to
advertise
the
Dragoons
thereof
,
which
were
in
their
Quarters
at
Valerangue
.
The
Intendant
,
and
the
Marquess
of
Trousse
,
being
in
a
rage
,
when
they
saw
that
nothing
would
hinder
these
nightly
Assemblies
,
caused
some
Files
of
Dragoons
to
be
drawn
off
,
which
ran
too
and
fro
all
night
over
the
Mountains
,
but
they
could
meet
with
no
Assemblies
.
But
they
made
Prisoners
all
the
single
persons
that
they
found
,
supposing
they
had
been
at
Assemblies
,
or
were
going
to
them
.
The
Lords
Day
after
the
death
of
Monsieur
Teissier
,
another
Assembly
was
made
on
the
top
of
the
Mountain
Liron
,
to
the
number
of
four
or
five
hundred
persons
.
A
while
after
there
was
another
in
a
Farm
near
St.
Germain
:
it
was
so
numerous
that
the
Planchers
of
the
Room
cracked
and
brake
under
the
weight
of
them
.
But
there
was
none
hurt
but
one
old
Man
,
whom
they
were
forced
to
carry
away
.
The
day
after
there
was
another
near
Connas
.
Whilst
they
were
preaching
,
a
Sentinel
,
that
they
had
set
at
the
entrance
of
the
place
,
went
and
advertised
the
Dragoons
,
and
Curate
of
S.
Germain
,
and
betrayed
the
Assembly
.
The
Dragoons
discharged
upon
these
poor
people
,
who
had
no
other
intention
than
to
pray
to
God.
Many
were
left
upon
the
place
dead
,
and
wounded
;
others
betook
themselves
to
flight
,
and
in
flying
fell
into
a
great
Gulph
of
Waters
,
where
a
great
number
of
them
were
drowned
;
others
hid
themselves
in
the
Rocks
,
whither
the
Soldiers
went
,
and
apprehended
them
.
'T
was
in
one
of
these
Assemblies
that
one
of
the
Gentlewomen
of
Belcastell
was
wounded
,
by
a
great
blow
on
the
Head.
A
Priest
or
Jesuit
standing
by
,
cryed
out
,
Make
an
end
of
her
.
But
nevertheless
they
were
content
with
leading
her
,
and
many
others
,
away
Prisoners
.
A
few
days
after
another
Assembly
was
made
,
near
a
place
called
Boucovitan
,
where
there
were
found
full
two
thousand
persons
,
and
there
they
gave
the
Communion
.
Many
persons
which
were
present
at
this
Assembly
were
discovered
,
and
made
Prisoners
,
and
the
Men
were
sent
to
the
Gallies
.
We
here
take
no
notice
of
any
Assemblies
,
but
those
that
are
considerable
,
for
a
great
number
of
others
have
been
made
in
Caves
,
and
Woods
,
and
private
Houses
,
and
the
most
part
of
them
have
been
made
peaceably
enough
,
and
without
being
discovered
.
It
was
this
inconceivable
firmness
of
resolution
to
assemble
in
despight
to
so
many
punishments
,
and
persecutions
,
which
produced
that
terrible
,
Declaration
of
the
twelfth
of
July
last
,
by
which
the
penalty
of
death
is
imposed
upon
all
those
that
shall
be
Convicted
of
having
exercised
any
Religion
but
that
of
the
Church
of
Rome
.
Before
that
time
,
the
Dragoons
had
orders
to
put
to
the
Sword
all
such
as
were
found
at
Assemblies
.
And
they
discharged
their
Commission
very
well
,
as
it
appears
by
what
we
have
reported
concerning
the
precedent
Assemblies
,
which
were
all
made
since
October
on
the
last
year
,
and
June
on
this
.
It
was
thought
that
the
Order
that
the
Dragoons
had
to
Massacre
,
and
the
Declaration
of
the
twelfth
of
July
,
would
have
put
an
end
to
these
Assemblies
.
Nevertheless
they
are
as
frequent
as
ever
,
and
many
times
at
mid-day
.
And
from
that
time
there
have
been
Massacres
and
effusion
of
blood
.
On
the
thirtieth
of
June
there
was
an
Assembly
of
about
two
thousand
persons
,
upon
the
Road
,
from
Calmette
to
Barutet
.
The
Dragoons
of
Nismes
were
there
,
and
took
about
thirty
or
forty
Prisoners
,
which
they
carried
to
the
Tower
of
Vineliere
,
it
is
a
Tower
that
is
joyned
to
the
Walls
of
Nismes
,
above
the
Arones
.
The
Thursday
following
there
were
two
Assemblies
,
the
one
at
St.
Cesari
,
a
Village
half
a
League
from
Nismes
,
the
other
at
Iron
Cross
,
which
is
not
above
a
quarter
of
a
League
from
the
same
City
.
There
have
been
many
others
in
those
parts
,
and
every
where
there
have
been
Massacres
,
bloodshed
,
and
persons
Hanged
upon
the
place
,
and
great
numbers
made
Prisoners
.
But
the
most
considerable
Massacre
was
that
which
was
made
near
Uzes
upon
the
Road
to
Bagnol
.
Upon
the
seventh
of
the
month
of
July
,
there
were
found
on
that
place
twelve
hundred
persons
.
The
Dragoons
of
Uzes
being
informed
thereof
,
hasted
thither
,
and
found
them
at
their
Devotions
.
They
compassed
them
round
.
These
Christians
did
nothing
,
but
with
Hands
,
and
Eyes
lift
up
to
Heaven
,
fell
on
their
Knees
,
and
in
that
posture
expected
death
.
The
Dragoons
discharged
upon
these
poor
people
without
Arms
,
and
without
defence
.
They
succeeded
so
well
therein
,
that
besides
the
wounded
,
the
field
was
covered
with
the
dead
.
An
Eye
witness
that
passed
over
the
place
three
weeks
after
,
found
then
there
the
bodies
of
thirty
Women
half
rotten
.
Besides
this
,
the
Dragoons
strangled
many
with
the
Halters
of
their
Horses
.
They
took
more
than
three
hundred
Women
,
which
they
knocked
,
and
beat
upon
the
Breast
and
Sides
with
their
Daggers
,
they
cut
off
their
Coats
to
their
Hips
,
they
stripped
them
naked
,
and
having
covered
themselves
with
their
Cloths
,
they
returned
with
their
spoils
,
and
Prisoners
to
Uzes
.
Behold
on
one
side
how
the
Devil
defends
his
Gospel
.
And
on
the
other
part
,
it
was
thus
that
the
Primitive
Christians
,
and
our
first
Reformers
planted
the
Gospel
of
Christ
in
the
midst
of
Paganism
,
and
Antichristianism
,
that
is
to
say
by
Courage
,
Patience
,
and
Sufferings
.
Since
the
month
of
July
,
Languedoc
,
and
Cevennes
have
been
a
field
of
blood
,
and
slaughter
.
The
Dragoons
,
under
pretence
of
Assemblies
,
kill
all
they
meet
,
and
Letters
from
those
Countries
report
that
a
Man
can
scarcely
take
four
steps
upon
the
Mountains
without
finding
a
Carcase
,
either
Hanging
on
a
Tree
,
or
lying
on
the
ground
.
On
the
thirteenth
of
July
,
a
Lieutenant
of
Dragoons
having
been
informed
that
there
was
a
Man
near
the
old
Castle
of
Vauvert
,
about
three
Leagues
from
Nismes
,
that
sung
Psalms
,
he
ran
thither
,
and
finds
this
poor
Man
at
the
foot
of
a
Tree
,
reading
in
his
Psalm
Book
,
having
no
other
company
,
but
another
poor
Man
sleeping
by
him
.
He
caused
this
to
Hang
the
other
upon
the
●●ot
.
The
Intendant
,
and
Marquess
of
Trousse
,
publickly
commended
this
action
.
A
little
before
this
a
barbarous
action
was
committed
upon
a
Gentleman
of
five
or
six
thousand
Crowns
Annual
Rent
,
at
the
Bridge
of
Montvert
in
Gevaudan
.
This
Gentleman
that
he
might
avoid
the
temptation
of
Abjuring
his
Religion
,
had
passed
seven
or
eight
months
in
Caves
.
At
last
being
forced
from
thence
,
being
able
to
subsist
there
no
longer
,
he
returned
to
his
House
.
As
soon
as
the
Commander
of
the
Dragoons
had
notice
of
it
,
he
sent
a
Detachment
of
eight
or
ten
Dragoons
,
who
having
found
him
at
one
of
his
Houses
,
wounded
him
in
the
presence
of
his
Wife
,
Plundered
the
House
,
threatned
to
cut
off
her
Fingers
,
because
she
refused
to
give
them
the
Rings
that
were
on
them
.
The
Gentleman
at
the
end
of
five
days
dyed
of
his
wounds
,
and
being
about
to
expire
,
he
called
the
Villain
that
wounded
him
,
(
for
he
never
stirred
from
his
House
)
he
took
him
by
the
Hand
,
and
assured
him
that
he
forgave
him
with
all
his
Heart
,
and
in
this
disposition
of
mind
gave
up
his
Soul
to
God.
The
Widow
with
three
Children
that
she
had
,
was
carried
to
Nismes
,
the
Children
were
taken
from
her
,
and
sent
to
Beaucaire
,
and
she
had
liberty
to
go
whether
she
pleased
upon
her
word
.
All
these
cruelties
have
nothing
abated
the
Zeal
of
the
Reformed
in
this
Country
.
They
continue
their
Assemblies
,
although
they
have
taken
from
them
one
of
their
principal
Guides
,
under
whos●
Conduct
they
held
and
observed
them
.
It
is
Monsieur
Fulcran
Rey
,
a
Native
of
Nismes
,
and
a
Student
in
Theology
,
who
was
hanged
at
Beaucaire
,
on
the
seventh
of
the
month
of
July
.
I
promised
you
an
exact
relation
concerning
him
;
but
it
hath
been
Printed
since
that
time
:
it
is
worth
your
search
and
inquiry
,
that
you
may
know
the
acts
of
the
passion
of
this
Martyr
;
we
shall
content
our selves
to
observe
here
the
principal
passages
thereof
,
to
the
end
that
if
these
Letters
go
further
than
the
intire
relation
thereof
,
those
which
shall
not
be
able
to
read
that
,
may
know
at
least
something
thereof
here
.
This
young
Man
was
not
above
twenty
four
years
of
age
when
he
suffered
Martyrdom
.
He
had
been
Consecrated
from
his
childhood
to
Divinity
,
by
his
Father
and
Mother
.
By
the
Declaration
of
October
in
the
year
past
,
he
was
obliged
to
go
out
of
the
Kingdom
in
fifteen
days
,
as
well
as
the
other
Ministers
of
the
Gospel
:
he
either
could
not
,
or
would
not
go
out
in
the
time
appointed
,
insomuch
that
he
was
found
and
imprisoned
in
the
Kingdom
,
and
exposed
to
the
penalty
of
the
Gallies
,
according
to
the
terms
of
the
Declaration
in
case
he
were
taken
.
God
put
it
into
his
Heart
to
use
no
endeavours
to
go
out
,
which
without
doubt
he
might
have
found
,
as
well
as
so
many
others
,
who
had
that
advantage
.
As
yet
he
was
only
Student
in
Theology
,
the
malignancy
of
the
times
hindering
him
from
Ordination
,
but
an
extraordinary
Call
supplied
that
defect
.
He
understood
that
when
the
House
was
on
fire
,
all
the
World
ought
put
to
their
hand
for
the
extinguishing
thereof
,
and
that
God
who
derives
Praise
from
Children
that
suck
,
may
very
well
serve
himself
of
him
to
edifie
his
Servants
,
notwithstanding
his
Youth
and
meanness
of
Learning
.
He
traversed
the
whole
Province
of
Languedoc
.
He
went
from
Montaub
to
Milhaw
,
from
thence
to
St.
Affrique
,
from
thence
to
the
Bridge
of
Cammares
,
from
thence
to
Nismes
,
and
to
Montpellier
,
every
where
searching
out
persons
that
were
willing
to
be
edified
.
But
the
fear
was
then
so
great
,
that
it
had
stifled
all
other
Thoughts
and
Sentiments
.
Nevertheless
they
recovered
a
little
,
and
this
young
Man
found
opportunity
to
gather
some
Assemblies
in
the
Neighbourhood
of
Nismes
,
which
cost
liberty
,
or
life
to
many
persons
,
for
of
them
some
were
Hanged
,
Massacred
,
and
Imprisoned
,
and
others
sent
to
the
Gallies
.
And
this
put
a
stop
to
the
course
of
these
Assemblies
,
and
our
Martyr
himself
ran
a
great
hazard
by
the
treachery
of
one
named
Audoyer
,
which
made
profession
of
friendship
to
him
.
He
escaped
this
danger
because
his
hour
was
not
yet
come
,
and
God
would
yet
make
use
of
him
some
time
for
his
Work.
After
he
had
made
some
Journeys
to
and
fro
on
the
borders
of
Castres
,
at
last
he
returned
to
Cevennes
,
where
he
found
a
great
many
people
disposed
to
hear
him
,
and
he
resolved
to
fix
himself
to
the
edification
of
that
part
of
the
Country
,
because
he
believed
he
should
there
do
most
good
.
Nevertheless
well
understanding
that
he
could
not
long
escape
the
vigilance
of
Persecutors
,
who
had
filled
that
Country
with
Dragoons
and
Spies
,
he
wrote
to
his
Father
a
Letter
of
fare
.
●●l
,
by
which
he
declared
he
was
perfectly
ready
to
offer
himself
in
Sacrifice
to
God
,
and
suffer
Martyrdom
,
and
prepared
his
Father
to
hear
soon
the
News
of
his
being
taken
,
and
consequently
of
his
death
.
This
presage
was
not
false
,
for
it
was
not
two
months
wherein
he
had
edified
the
Faithful
by
his
Sermons
,
by
his
Visits
,
and
his
private
Discourses
,
before
he
was
apprehended
at
Auduze
by
the
falseness
of
one
Almeras
,
an
Inhabitant
of
that
Village
.
This
wretch
had
accompanied
our
Martyr
in
all
the
places
of
Cevennes
where
he
had
been
,
insomuch
that
he
believed
he
had
reason
to
confide
absolutely
in
him
.
Nevertheless
it
was
he
that
delivered
him
into
the
hands
of
the
Dragoons
.
He
was
then
at
a
House
out
of
the
Village
,
they
took
him
on
a
Saturday
night
,
whilst
he
was
employed
in
Meditation
.
One
of
the
Ministers
of
the
fury
of
the
Persecutors
took
him
by
the
Hair
,
cast
him
to
the
ground
,
and
cruelly
beat
him
.
Our
Martyr
complained
thereof
with
great
moderation
,
adding
that
God
would
punish
him
for
an
outrage
so
unjust
.
This
Prophesie
had
its
accomplishment
,
for
the
Soldier
was
slain
two
days
after
by
one
of
his
Companions
,
with
whom
he
engaged
in
a
quarrel
.
The
Martyr
was
put
in
the
Prison
of
Anduze
,
where
he
was
loaden
with
Chains
,
and
treated
with
all
the
severity
they
use
to
exercise
towards
the
greatest
Criminals
.
It
was
there
he
was
first
examined
,
they
asked
him
whether
he
had
Preached
.
He
confessed
it
,
and
gloried
therein
,
and
declared
that
he
had
done
his
duty
,
and
that
he
would
yet
do
the
same
thing
if
he
were
in
condition
.
They
endeavoured
to
learn
from
him
the
places
where
he
had
Preached
,
and
what
persons
had
been
present
at
his
Sermons
.
But
to
that
he
would
say
nothing
,
because
he
would
bring
no
person
to
hazard
.
After
he
had
undergone
this
interrogatory
,
they
put
him
into
the
hands
of
thirty
Dragoons
which
carried
him
to
the
Prison
of
Alez
,
where
he
was
to
undergo
the
Persecution
of
the
Monks
of
all
Orders
,
besides
the
severity
of
the
Judges
.
But
he
answered
to
all
these
people
with
firmness
,
and
an
admirable
presence
of
mind
,
which
touched
them
with
admiration
and
compassion
;
a
sentiment
which
is
not
ordinary
with
persons
of
this
Character
,
when
they
are
Persecuting
true
Christians
.
They
saw
well
,
that
seeing
the
Monks
were
touched
with
his
Discourses
,
they
might
produce
the
same
effect
upon
others
,
for
which
reason
they
forbad
all
persons
to
see
him
.
A
few
days
after
they
took
him
from
the
Prison
of
Alez
,
to
remove
him
to
that
of
Nismes
.
Those
that
had
been
hindred
from
seeing
him
when
he
was
in
Prison
,
were
willing
to
recompence
the
loss
which
they
had
sustained
;
an
incredible
multitude
of
people
of
all
Ages
,
and
Sexes
,
pouring
out
tears
,
followed
him
on
the
Road
,
accompanying
him
with
their
Prayers
and
good
wishes
:
he
returned
them
blessings
,
and
added
vehement
Exhortations
to
rise
speedily
from
their
fall
,
and
to
glorifie
God
,
as
he
did
,
by
their
Sufferings
.
Whilst
he
was
in
Prison
at
Alez
,
there
were
no
ways
imaginable
which
were
not
employed
to
oblige
him
to
change
his
Religion
.
The
Ecclesiasticks
served
themselves
of
ways
of
Seduction
,
the
Judges
with
that
of
Authority
.
They
promised
him
not
only
impunity
for
what
was
past
,
but
all
kinds
of
Favours
and
Advantages
.
He
equally
resisted
all
,
and
with
the
same
courage
surmounted
these
different
temptations
.
Whilst
they
carried
him
From
the
Prison
of
Alez
to
that
of
Nismes
,
approaching
the
place
of
his
Nativity
,
and
that
where
his
Father
and
Kindred
dwelt
,
he
felt
some
movings
of
his
Bowels
,
which
made
him
fear
,
lest
that
should
be
the
place
where
he
was
to
endure
the
strongest
temptations
,
through
the
softness
and
tenderness
of
nature
.
He
earnestly
desired
of
the
Judges
,
that
they
would
not
let
him
see
neither
his
Father
,
nor
his
Relations
.
Therefore
he
did
not
see
them
,
but
was
content
to
let
them
know
,
that
they
might
be
assured
of
his
stability
,
of
his
constancy
and
perfect
resignation
to
the
will
of
God.
They
kept
him
but
a
few
days
in
the
Prison
of
Nismes
:
the
Monks
and
Ecclesiasticks
of
that
City
engaged
him
in
new
Combats
,
but
't
was
with
as
little
success
as
those
that
went
before
.
They
had
no
intention
to
put
him
to
death
at
Nismes
,
because
that
City
was
full
of
Men
of
the
Reformed
Religion
.
They
feared
either
some
emotion
,
or
at
least
,
that
the
beholding
the
Martyrdom
of
this
young
Man
,
and
his
Constancy
,
should
waken
the
Conscience
of
a
great
many
People
,
who
preserving
the
truth
in
their
Heart
,
hid
it
under
the
veil
of
Dissimulation
.
They
carried
him
therefore
from
Nismes
to
Beaucaire
,
a
Village
where
all
the
People
are
of
the
Roman
Religion
.
'T
was
there
his
Process
was
to
be
made
,
and
he
to
receive
the
Crown
of
Marty●dom
.
'T
was
there
also
he
was
to
sustain
the
most
terrible
Assaults
.
The
Intendent
was
present
,
who
began
by
Engines
of
Sweetness
and
Promises
,
adding
thereunto
all
that
which
is
most
terrible
in
death
.
But
to
his
Promises
he
answered
,
I
love
not
the
world
,
nor
the
things
of
the
world
,
I
esteem
all
those
advantages
whereof
you
speak
as
dung
,
I
tread
them
under
my
feet
.
Unto
the
threatnings
of
punishment
he
said
,
My
life
is
not
at
all
dear
to
me
,
if
so
be
I
may
finish
my
course
with
joy
,
and
gain
Jesus
Christ
,
whatsoever
death
is
prepared
for
me
,
it
will
be
always
glorious
if
I
suffer
it
for
God
,
and
for
the
same
cause
for
the
which
my
Saviour
died
.
An
incredible
company
of
other
people
came
to
see
him
in
the
Prison
,
all
to
the
same
end
;
and
nothing
was
forgotten
of
all
that
which
might
soften
the
mind
,
and
weaken
the
firmness
of
his
courage
.
All
these
means
being
unsuccessful
,
in
conclusion
the
Intendent
proceeded
to
his
condemnation
.
He
appeared
at
the
Bar
:
when
he
was
there
,
the
Intendent
said
to
him
,
Mr.
Rey
,
there
is
yet
time
for
your
preservation
.
Yea
,
my
Lord
,
answered
he
,
and
for
that
reason
I
will
employ
the
time
that
remains
,
in
endeavouring
my
salvation
.
He
replyed
to
him
:
But
you
must
change
,
and
you
shall
have
life
.
Yea
,
saith
he
,
I
must
change
,
but
't
is
to
go
from
this
miserable
world
,
and
go
to
the
Kingdom
of
Heaven
,
where
a
happy
life
attends
me
,
which
I
shall
speedily
enjoy
:
don
't
promise
me
the
present
life
,
I
am
intirely
disengaged
from
it
,
death
is
much
more
eligible
.
If
I
had
been
afraid
of
death
,
you
had
not
seen
me
here
.
God
hath
caused
me
to
understand
his
truth
,
and
does
me
the
honor
to
die
for
it
.
Speak
no
more
to
me
of
the
good
things
of
the
world
,
they
have
no
savour
or
taste
with
me
;
for
all
the
Treasures
of
the
Earth
I
will
not
renounce
that
which
I
expect
in
Heaven
.
When
the
Judges
saw
him
thus
firm
and
stedfast
,
they
gave
over
vexing
him
about
his
Religion
,
and
proceeded
to
make
his
Process
.
He
answered
to
all
their
Questions
with
a
respect
,
sweetness
,
and
moderation
,
which
melted
all
the
Auditors
.
When
they
were
ready
to
pronounce
his
Sentence
,
they
solicited
him
anew
to
have
pity
on
himself
,
and
not
by
an
unhappy
obstinacy
sacrifice
a
Life
which
was
given
him
to
preserve
.
I
am
no
more
,
says
he
,
in
condition
to
advise
about
what
I
am
to
do
;
I
have
made
my
choice
,
here
is
no
farther
place
for
bargains
,
I
am
ready
to
die
,
if
God
hath
so
appointed
it
.
All
the
promises
which
can
be
made
will
never
be
able
to
shake
me
,
nor
hinder
me
from
rendering
what
I
owe
to
my
God.
Therefore
they
read
his
Sentence
,
by
which
he
was
condemned
to
be
hanged
,
and
put
to
the
Rack
before
he
was
led
to
the
Gibbet
.
He
heard
his
Sentence
read
without
any
commotion
;
and
when
it
was
ended
,
he
said
,
They
treat
me
more
gently
than
they
treated
my
Saviour
,
in
condemning
me
to
so
easie
a
death
;
I
had
prepared
my self
to
be
broken
on
the
wheel
,
or
be
burnt
.
And
lifting
up
his
eyes
to
Heaven
,
he
added
,
I
give
thee
thanks
,
Lord
of
Heaven
and
Earth
,
for
all
the
Blessings
that
thou
hast
bestowed
upon
me
.
I
give
thee
thanks
,
that
thou
hast
found
me
worthy
to
suffer
for
thy
Gospel
,
and
die
for
thee
.
I
give
thee
thanks
also
,
for
that
thou
hast
called
me
to
suffer
so
easie
a
death
,
after
I
had
prepared
my
Heart
to
suffer
the
most
cruel
death
for
thee
.
In
execution
of
the
Sentence
he
was
put
upon
the
Rack
,
he
suffered
it
without
any
complaint
,
or
one
word
of
murmuring
;
answering
no
other
thing
,
but
that
he
had
said
all
,
and
had
nothing
more
to
answer
.
And
when
he
was
taken
from
the
Rack
,
turning
to
the
Judges
,
he
told
them
,
I
have
not
suffered
the
pain
which
you
would
have
made
me
suffer
,
I
believe
that
you
have
suffered
more
than
I
,
I
have
had
no
sense
of
pain
,
I
do
profess
before
you
.
'T
is
an
extraordinary
effect
of
Grace
;
for
altho
we
should
not
give
credit
to
those
relations
which
tell
us
that
the
Rack
was
so
violent
,
that
it
was
believed
,
that
he
could
not
have
made
use
of
his
Legs
to
go
to
execution
;
it
is
nevertheless
certain
,
that
naturally
it
cannot
happen
,
that
a
person
should
be
on
those
Instruments
of
Torment
without
feeling
very
great
pains
.
But
't
is
a
Miracle
which
hath
a
hundred
and
a
hundred
Examples
in
the
History
of
the
Martyrs
,
both
of
the
ancient
Church
,
and
that
of
the
Reformation
.
They
bring
back
our
Martyr
to
the
place
where
he
was
to
prepare
himself
for
death
:
he
dined
because
they
would
have
it
so
;
and
whilst
he
was
eating
,
he
said
to
those
that
gave
him
his
meat
,
very
calmly
,
Others
eat
to
live
,
and
I
eat
to
die
;
this
is
the
last
Repast
that
I
shall
take
upon
earth
;
but
against
the
Evening
there
is
prepared
a
Banquet
in
the
Heavens
,
to
which
I
am
invited
,
and
whither
I
shall
be
conducted
by
the
Angels
.
These
happy
Spirits
will
suddenly
remove
me
to
make
me
partaker
with
them
of
the
Delights
of
Paradise
.
The
rest
of
the
day
they
let
loose
upon
him
many
Monks
,
who
received
no
other
Fruits
of
their
Assaults
but
disappointment
,
and
confusion
.
Amidst
all
those
Distractions
,
into
which
they
endeavoured
to
cast
him
,
he
employed
himself
in
singing
of
Psalms
,
in
lifting
up
his
Soul
to
God
,
and
presenting
fervent
Prayers
to
him
.
About
the
Evening
,
as
he
went
forth
of
the
Prison
,
to
go
to
Execution
,
two
Monks
drew
near
to
him
,
saying
,
We
are
here
to
accompany
,
and
comfort
you
.
He
answered
them
:
I
have
no
need
of
you
,
I
have
a
Comforter
that
is
more
faithful
,
and
which
is
within
me
for
my
Consolation
.
I
have
a
Guard
of
Angels
round
about
my
Person
,
and
which
have
assured
me
they
will
be
with
me
to
my
last
Breath
.
He
marched
toward
the
place
of
Execution
with
an
appearance
of
satisfaction
,
and
tranquillity
of
Spirit
visible
to
all
the
Spectators
;
and
having
observed
some
of
our
Brethren
,
that
were
fallen
,
pouring
out
floods
of
tears
while
they
saluted
him
,
said
to
them
,
Weep
not
for
me
,
but
weep
for
your selves
,
I
shall
be
soon
out
of
Sufferings
,
and
far
from
this
Vale
of
Tears
;
but
I
see
,
and
leave
you
there
.
In
the
name
of
God
recover
,
and
repent
,
and
he
will
have
pity
upon
you
.
When
he
was
in
a
place
and
distance
that
he
could
see
the
Gibbet
,
where
he
was
to
end
his
Combat
,
he
cryed
out
with
transport
of
Joy
,
Be
strong
,
be
strong
,
this
is
the
place
which
I
long
since
proposed
to
my self
,
and
for
which
God
himself
hath
prepared
me
;
how
welcome
doth
this
place
appear
to
me
?
I
there
see
the
Heavens
open
to
receive
me
,
and
Angels
coming
to
accompany
me
thither
.
He
would
afterward
have
sung
a
Psalm
,
as
he
drew
near
to
the
Gibbet
;
but
the
Judges
,
which
saw
,
that
the
Crowd
was
moved
,
and
pierced
,
by
the
signs
and
tokens
of
his
constancy
,
imposed
silence
on
him
,
and
forbad
him
to
sing
.
He
obeyed
,
because
they
constrained
him
;
and
arriving
to
the
Foot
of
the
Ladder
,
he
said
,
Oh
,
how
welcome
is
this
Ladder
to
me
!
sine
it
must
serve
me
as
a
step
to
finish
my
course
,
and
mount
to
Heaven
.
They
permitted
him
to
say
his
Prayers
at
the
Foot
of
the
Ladder
.
And
when
he
was
ascended
,
he
saw
Monks
ascending
after
him
,
which
obliged
him
to
repel
them
,
saying
.
Retire
;
I
have
told
you
,
and
I
tell
you
again
,
I
have
no
need
of
your
succor
.
I
receive
enough
from
my
God
to
enable
me
to
take
the
last
step
of
my
Journey
.
He
would
have
gone
on
,
and
given
a
Reason
of
his
Faith
to
that
innumerable
Crowd
of
People
,
above
which
he
was
raised
.
But
they
feared
the
effect
of
a
Sermon
preached
from
such
a
Pulpit
,
and
by
such
a
Preacher
.
They
well
foresaw
,
that
he
would
speak
,
and
therefore
had
set
round
about
the
Gibbet
many
Drums
,
which
they
appointed
to
be
beaten
at
once
.
'T
is
a
new
kind
of
Gag
,
which
is
not
altogether
so
frightful
,
as
that
of
another
kind
,
but
produces
the
same
effect
.
The
Spirit
of
Hell
is
always
the
same
,
and
hath
always
the
same
fears
.
He
hath
often
felt
the
force
of
those
Preachers
which
preach
from
Gibbets
,
and
out
of
the
Piles
of
Wood
,
he
fears
their
Eloquence
,
and
judges
it
most
safe
to
impose
silence
on
them
.
Our
Martyr
therefore
speaks
not
but
for
himself
,
but
his
Countenance
,
his
Eyes
,
his
Hands
bespeak
his
Courage
,
his
Faith
,
and
Constancy
;
and
this
Language
was
so
effectual
,
that
the
Village
of
Beaucaire
,
altho
wholly
plunged
in
darkness
and
prejudices
for
Popery
,
was
moved
thereby
in
an
extraordinary
manner
.
I
do
very
earnestly
wish
,
that
three
or
four
sorts
of
persons
would
make
Reflections
on
this
death
.
-
1.
The
Enemies
of
Truth
.
Is
it
possible
,
that
they
cannot
observe
therein
the
Character
of
true
Religion
?
I
do
conjure
them
to
consider
what
most
resembles
Jesus
Christ
and
his
Apostles
,
whether
a
Man
that
dies
,
as
we
have
seen
this
young
Man
die
,
or
persons
which
cause
him
to
die
for
his
Religion
,
and
because
he
would
not
renounce
it
?
-
2.
I
set
this
Object
before
the
Eyes
of
the
new
Converts
,
who
being
seduced
either
by
their
Passions
,
or
Illusions
,
behold
the
Religion
which
they
have
left
as
abominable
,
and
such
wherein
the
Spirit
of
God
is
not
to
be
found
,
can
they
well
persuade
themselves
,
that
so
much
Courage
,
so
much
Piety
,
so
much
Constancy
,
so
much
Moderation
,
so
much
Sweetness
doth
proceed
from
him
,
who
is
the
Father
of
Lies
,
and
the
Fountain
of
Abominations
?
If
it
be
the
Spirit
of
God
which
produces
these
miraculous
effects
in
our
Martyrs
,
then
our
Religion
is
not
deprived
of
it
,
then
God
has
not
forsaken
us
,
then
we
are
not
out
of
his
Church
,
out
of
which
there
is
neither
Grace
,
nor
Holy
Spirit
.
To
conclude
,
I
demand
here
the
attention
of
the
weak
,
of
those
Men
who
bless
themselves
because
they
yet
preserve
the
Truth
in
their
Hearts
,
and
which
perswade
themselves
,
that
the
Fault
which
they
have
committed
in
subscribing
is
very
light
,
I
demand
of
them
,
are
not
you
obliged
to
do
what
this
Martyr
has
done
?
Has
he
given
to
God
more
than
he
owed
him
?
Who
is
he
that
is
not
obliged
to
seal
and
confirm
the
Truth
by
his
Sufferings
?
You
have
withdrawn
your selves
from
paying
that
which
you
have
received
from
God
,
in
the
opportunities
which
he
has
offered
you
.
And
you
have
withdrawn
your selves
by
a
faulty
weakness
,
and
negligence
,
by
a
lye
both
of
Heart
and
Hand
.
In
what
estate
should
we
be
,
if
God
had
not
left
us
a
Remnant
?
We
should
be
like
unto
Sodom
and
Gomorrah
,
we
should
not
have
had
one
Martyr
,
i.
e.
one
Witness
of
the
Truth
of
our
Lord
Jesus
.
You
will
say
,
all
are
not
capable
of
suffering
Martyrdom
.
At
least
confess
then
,
that
you
are
in
this
respect
in
a
great
degree
of
Imperfection
,
and
that
your
Fault
is
great
.
Don't
justifie
your selves
at
all
,
recover
your selves
by
Repentance
,
if
you
would
that
God
should
pardon
you
.
I
have
given
you
the
History
of
the
Vigor
which
our
Brethren
of
Languedoc
have
had
to
continue
their
Assemblies
without
interruption
,
and
thereby
expose
themselves
to
Martyrdom
and
Death
,
with
design
to
convince
you
of
that
which
I
have
proved
in
the
beginning
of
this
Letter
,
i.e.
that
you
ought
not
to
procure
to
your selves
consolation
by
hearing
the
Word
of
God
in
Popish
Churches
,
where
you
will
find
it
seasoned
,
and
tempered
in
a
way
mortal
to
your
Souls
.
It
is
necessary
,
that
you
search
it
after
the
manner
that
our
Brethren
(
of
which
I
have
been
speaking
)
have
done
.
I
know
well
that
your
Flesh
hath
many
things
to
say
to
me
concerning
it
.
Some
will
say
they
are
a
great
People
in
that
Country
,
and
we
are
here
but
a
handful
of
Men.
The
more
easily
m●y
you
communicate
together
,
the
fewer
you
are
in
number
,
the
less
are
your
motions
perceived
.
Others
will
say
,
these
People
are
favoured
by
the
situation
of
their
Country
,
we
are
in
Cities
where
they
watch
us
night
and
day
.
Hath
the
situation
of
their
Country
hindered
them
from
the
danger
of
being
discovered
,
hanged
,
and
sent
to
the
Gallies
?
Have
they
been
discouraged
by
having
been
discovered
once
,
yea
,
twenty
times
?
I
do
declare
to
you
on
the
behalf
of
God
,
if
you
don't
renounce
this
Spirit
of
Fear
,
and
put
on
the
Spirit
of
Martyrs
,
God
will
forsake
vou
;
you
will
not
find
a
Man
that
will
be
able
to
comfort
you
;
yea
,
you
will
not
receive
Letters
to
support
you
.
You
are
afraid
of
the
shadow
of
danger
.
God
will
be
very
much
beholden
to
you
,
you
will
love
him
,
and
you
will
enquire
after
him
when
there
shall
be
no
danger
therein
.
But
't
is
at
present
,
that
you
ought
to
make
it
appear
,
whether
you
yet
love
God
,
in
exposing
your selves
to
all
dangers
,
and
often
as
you
search
consolation
for
your
Souls
,
and
edification
for
your
Faith.
I
pray
God
to
have
pity
on
your
state
,
and
that
he
will
give
you
such
sentiments
as
you
ought
to
have
.
The
Grace
of
our
Lord
be
given
to
you
again
.
Amen
.
Octob.
15.
1686.
The
FIFTH
PASTORAL
LETTER
.
THE
Christian
Purity
of
the
Apostolick
Church
opposed
to
that
of
Popery
.
Letters
of
some
Confessors
.
My
well
beloved
Brethren
in
our
Lord
Jesus
Christ
,
Grace
and
Peace
be
given
to
you
from
our
God.
IN
our
third
Letter
,
we
promised
to
give
you
a
brief
History
of
the
changes
that
have
happened
in
Christianity
,
in
the
first
five
hundred
years
of
the
Church
,
that
from
thence
you
may
understand
the-unfaithfulness
of
Monsieur
de
Meaux
,
and
your
Converters
,
which
tell
you
with
so
much
impudence
,
that
Christianity
is
come
down
from
the
Apostles
to
them
without
alteration
.
We
have
been
obliged
to
delay
the
performance
of
that
promise
,
that
we
might
make
some
reflections
upon
an
information
,
that
hath
been
given
us
concerning
the
Conduct
of
the
new
Converts
.
This
was
the
subject
matter
of
our
fourth
Letter
.
We
will
return
again
at
this
time
to
the
matter
which
we
have
discontinued
,
and
give
a
short
pourtraiture
,
and
description
of
the
Christianity
of
the
first
Age
,
that
you
may
see
the
changes
that
have
happened
in
the
Ages
following
The
first
Age
of
the
Church
.
WE
cannot
know
the
opinions
,
and
practices
of
an
Age
,
with
any
certainty
but
by
the
Authors
of
that
Age.
We
have
no
Authors
of
the
first
Age
of
the
Church
,
but
the
Apostles
and
Evangelists
And
though
others
should
be
found
,
that
may
be
referred
to
that
first
Age
,
we
shall
leave
them
to
the
second
,
to
which
also
they
do
belong
,
because
it
is
certain
that
those
,
(
i.
e.
the
Apostles
and
Evangelists
)
do
suffice
to
teach
us
what
was
the
Religion
of
the
Apostolick
Church
.
It
is
above
all
things
just
,
that
we
see
what
was
the
Religion
of
that
first
Age
,
and
by
consequence
we
must
consult
the
Writers
of
it
.
This
is
the
more
certain
,
because
they
were
Divinely
inspired
,
and
are
the
only
infallible
Doctors
that
we
have
.
In
so
much
that
if
the
Romish
Religion
be
founded
in
these
infallible
Writers
,
we
are
content
that
you
abandon
,
and
give
up
your selves
to
your
Converters
.
But
on
the
contrary
,
if
nothing
thereof
be
found
there
,
it
is
just
that
you
believe
,
that
all
that
we
reject
hath
been
added
to
the
Christian
Religion
.
It
is
a
prodigy
that
surpasses
all
belief
,
that
Popery
should
be
the
Christian
Religion
,
and
that
the
Founders
thereof
should
not
speak
one
word
concerning
it
.
It
is
true
,
the
Evangelists
,
and
Apostles
,
learn
us
to
believe
one
God
in
three
Persons
,
and
one
Son
of
God
made
Man
,
who
dyed
for
the
sins
of
Mankind
,
Rose
again
,
Ascended
into
Heaven
,
and
will
come
again
to
judge
the
quick
and
the
dead
,
and
to
send
one
part
of
them
into
everlasting
Torments
,
and
to
give
the
other
Rewards
infinite
,
for
extent
and
duration
.
But
this
is
not
Popery
,
this
is
Christianity
.
Popery
is
a
Sacrifice
of
the
Body
and
Blood
of
our
Lord
,
every
day
offered
to
God
for
the
sins
of
the
living
and
the
dead
.
It
is
a
new
Jesus
made
of
Bread
,
descending
at
all
hours
between
the
Hands
of
the
Priest
,
which
they
adore
as
the
great
God.
It
is
the
Worship
,
and
Invocation
of
a
second
sort
of
Mediator
,
and
Intercessor
,
to
whom
they
build
Temples
,
erect
Images
,
and
Altars
,
to
whose
honor
they
Sacrifice
Jesus
Christ
,
by
whose
name
they
swear
,
to
whom
they
make
Vows
,
and
in
one
word
to
whom
they
give
all
those
divine
Honors
that
are
given
to
God
himself
.
It
is
an
intermediate
state
betwixt
Heaven
and
Hell
,
called
Purgatory
,
in
which
for
a
time
Souls
endure
the
pains
of
fire
,
and
the
torments
of
the
damned
;
Purgatory
which
is
the
foundation
of
a
thousand
other
Worships
,
Penances
,
Prayers
for
the
dead
,
Masses
,
indulgences
,
Stations
,
Jubilees
,
Mortifications
,
and
human
satisfactions
.
To
conclude
,
for
I
will
nor
say
all
,
Popery
is
an
institution
of
a
new
Head
,
and
Spouse
for
the
Church
,
into
whole
hands
the
Lord
Jesus
hath
committed
all
his
Authority
,
and
Rights
to
pluck
up
,
and
to
plant
,
to
build
,
and
to
destroy
,
to
bind
and
to
loose
,
to
make
and
unmake
Kings
,
and
to
keep
the
Keys
of
Heaven
and
Hell.
Behold
what
Popery
is
,
and
once
more
I
will
say
,
it
is
a
prodigy
that
God
should
give
us
Scripture
to
instruct
us
in
his
Religion
,
and
that
he
should
not
say
one
word
of
the
greatest
,
and
most
considerable
parts
of
it
there
.
In
the
Name
of
God
,
my
Brethren
,
be
not
taken
in
this
unhappy
snare
,
into
which
I
perceive
that
some
of
you
are
fallen
.
The
Scripture
could
not
say
all
,
say
they
,
it
hath
left
Commission
to
the
Church
to
say
the
rest
.
Now
is
it
possible
that
persons
can
permit
themselves
to
be
taken
by
so
gross
an
illusion
?
If
the
thing
under
debate
were
small
,
peradventure
it
might
be
conceded
,
but
it
is
about
Adoration
of
the
Sacrament
,
that
is
to
say
a
piece
of
Bread
,
and
giving
religious
Worship
to
Creatures
,
and
Images
.
The
thing
debated
is
about
Celebration
of
a
Sacrifice
,
the
most
important
thing
in
the
World
in
Religion
,
yea
about
the
Sacrificing
of
Christ
himself
,
the
greatest
Sacrifice
that
can
be
imagined
.
And
can
it
be
believed
that
God
will
send
us
to
Tradition
concerning
it
.
It
is
to
have
renounced
all
honesty
to
advance
such
a
proposition
,
and
to
be
credulous
even
to
blindness
,
to
believe
it
.
Therefore
if
I
can
prove
that
the
Scripture
says
nothing
at
all
for
the
establishment
of
Popery
,
I
have
gained
my
Cause
,
at
least
for
the
first
Age
,
in
which
I
now
am
,
and
have
proved
sufficiently
that
Popery
was
then
unknown
.
Let
us
proceed
to
some
of
its
Articles
.
The
Sacrifice
of
the
Mass
makes
a
great
figure
in
the
Roman
Religion
,
and
holds
a
principal
place
there
.
It
is
the
Idol
for
which
they
have
the
greatest
jealousie
.
We
cannot
better
understand
what
hath
been
the
Opinion
,
and
Sentiment
of
the
Church
in
all
Ages
,
concerning
it
,
than
from
the
Ceremonies
,
Actions
,
and
Words
which
have
been
practised
in
the
Celebration
of
the
Eucharist
.
To
search
the
Sacrifice
of
the
Mass
in
the
Old
Testament
,
as
the
Papists
do
,
is
an
extravagance
that
hath
no
example
,
for
the
Old
Testament
speaks
only
of
the
Worship
,
and
Ceremonies
of
the
ancient
Religion
.
To
search
it
in
other
Texts
of
the
New
Testament
,
than
those
which
teach
us
the
manner
of
its
Celebration
,
is
to
search
it
where
naturally
it
ought
not
to
be
found
.
It
is
therefore
precisely
in
the
Institution
of
that
Sacrifice
that
we
must
find
the
Nature
of
it
.
Now
the
Evangelists
,
and
St.
Paul
tell
us
with
one
consent
,
that
what
Christ
Jesus
did
in
that
memorable
Action
is
there
.
The
night
in
which
he
was
betrayed
,
he
took
Bread
,
he
blessed
it
,
brake
it
,
and
gave
it
to
his
Disciples
,
saying
take
eat
,
this
is
my
Body
.
Afterwards
he
took
the
Cup
,
blessed
it
also
,
and
said
this
Cup
is
the
New
Testament
in
my
Blood
,
which
is
shed
for
you
,
drink
ye
all
of
it
,
take
,
and
divide
it
among
your selves
,
do
this
in
remembrance
of
me
.
In
fine
they
sung
a
Hymn
,
that
certain
Psalms
according
to
the
Custom
of
the
Jews
.
They
arose
,
and
so
the
Ceremony
was
ended
.
On
that
,
I
beseech
you
my
Brethren
,
call
to
witness
the
Consciences
of
your
Persecutors
,
and
Converters
,
and
enquire
a
little
of
them
,
what
there
is
in
it
,
that
can
have
any
resemblance
with
the
Mass
?
Where
is
the
Gradual
,
the
Introit
,
the
Canon
,
the
Ite
,
Missa
est
?
But
you
will
say
these
are
but
indifferent
Ceremonies
,
which
may
be
added
.
It
is
a
great
question
whether
they
might
be
added
,
yea
,
or
no.
Nevertheless
let
us
let
that
Point
alone
at
present
.
Let
them
shew
you
at
least
what
is
essential
therein
.
Where
is
the
Oblation
?
Where
is
the
Elevation
?
Where
is
the
Adoration
?
Where
is
the
Genuflection
?
Where
is
the
Sacrifice
,
and
presentation
of
the
Victim
?
Jesus
Christ
took
Bread
,
and
gave
it
to
his
Disciples
,
saying
this
is
my
Body
.
In
the
Roman
Church
these
words
are
not
said
to
the
Communicant
,
they
are
said
at
the
Consecration
,
a
long
time
before
the
Communion
.
Jesus
Christ
gave
Bread
to
his
Disciples
to
be
eaten
without
Cremony
,
or
Mystery
.
They
were
sitting
,
or
rather
lying
upon
Beds
,
at
a
Table
,
as
the
manner
of
the
Ancients
was
.
It
was
a
prodigious
stupidity
in
the
Disciples
not
to
cast
themselves
on
the
ground
,
and
Adore
the
great
Miracle
of
Transubstantiation
,
and
the
Real
Presence
of
Jesus
Christ
,
lying
hid
under
the
Species
of
Bread
and
Wine
,
whilst
they
bore
him
in
their
own
proper
Hands
.
These
ignorant
persons
so
prone
to
admiration
,
who
Adored
Christ
Jesus
when
he
appeased
a
storm
at
Sea
,
which
was
an
action
assuredly
,
that
a
Spirit
of
a
Nature
infinitely
inferior
to
God
could
do
,
would
they
not
have
Adored
him
,
when
he
did
a
Work
so
great
as
the
Creation
of
the
World.
But
if
the
Disciples
were
so
stupid
as
not
to
Adore
this
Mistery
,
would
Jesus
Christ
be
so
negligent
as
to
suffer
them
in
this
state
of
impiety
and
indevotion
?
It
was
that
which
the
Disciples
did
,
or
rather
did
not
do
.
Hath
it
any
thing
in
Commune
with
the
Service
.
of
the
Roman
Church
,
with
that
Action
by
which
the
Host
is
lifted
up
that
it
may
be
Adored
,
with
that
Worship
that
all
the
World
give
to
it
,
by
kissing
the
ground
at
the
sight
thereof
,
with
the
Custom
of
carrying
it
in
Pomp
about
the
Streets
that
it
may
be
Adored
.
Press
your
Converters
,
and
enquire
of
them
,
did
the
Apostles
Adore
it
?
If
they
say
yea
,
ask
them
why
they
continued
sitting
,
and
why
they
never
said
one
word
of
it
?
If
they
confess
that
they
did
not
Adore
,
ask
them
why
they
will
constrain
you
to
do
it
?
Why
do
you
desire
that
we
should
do
more
than
the
Apostles
?
And
as
to
the
Oblation
and
Sacrifice
,
where
are
they
?
The
Oblation
of
the
Victim
cannot
be
made
till
after
the
Transubstantiation
,
after
that
the
Body
of
Christ
is
made
present
by
Consecration
,
after
these
words
,
This
is
my
Body
.
Now
after
these
words
,
Jesus
Christ
presented
nothing
to
God
,
he
presented
to
his
Disciples
,
yea
he
did
not
pronounce
those
words
,
This
is
my
Body
,
but
as
he
was
giving
the
Bread
to
his
Disciples
.
The
Oblation
therefore
is
not
necessary
,
the
Sacrifice
is
not
essential
,
for
Christ
Jesus
did
not
practise
it
.
Stay
not
there
.
Press
these
Doctors
to
tell
you
,
whether
Christ
Sacrificed
himself
in
the
first
Institution
of
the
Sacrament
of
the
Eucharist
?
You
will
see
them
perplexed
,
if
they
say
that
he
Sacrificed
himself
.
Ask
them
why
he
Sacrificed
himself
upon
the
Cross
the
next
day
?
The
first
Sacrifice
of
his
Body
which
he
made
by
breaking
the
Bread
,
was
it
not
Propitiatory
for
the
sins
of
the
Living
and
the
Dead
?
Behold
then
the
sins
of
Men
expiated
before
his
Death
,
and
therefore
there
was
no
need
of
his
Death
to
make
that
expiation
.
The
Sacrifice
of
the
Mass
is
at
this
day
,
says
Monsieur
de
Meaux
,
a
Sacrifice
of
Commemoration
.
Now
the
Sacrifice
which
Jesus
Christ
offered
in
the
first
:
Eucharist
was
no
Sacrifice
of
Commemoration
,
for
we
do
not
Commemorate
a
future
event
,
and
a
thing
which
is
not
yet
come
to
pass
,
so
that
the
Sacrifice
which
is
at
this
day
made
,
is
not
the
same
thing
with
that
which
was
made
by
Jesus
Christ
in
the
first
Eucharist
.
The
Sacrifice
of
the
Mass
is
the
Sacrifice
of
the
Flesh
of
our
Lord
bruised
,
and
his
Blood
poured
out
,
but
in
the
first
Eucharist
the
Flesh
of
Christ
was
not
broken
,
nor
his
blood
spilt
.
So
that
Christ
Sacrificed
that
which
yet
was
not
,
and
presented
an
Oblation
under
a
relation
under
which
he
did
not
yet
subsist
.
There
be
certainly
a
thousand
absurdities
in
saying
,
that
Jesus
Christ
Sacrificed
himself
in
the
first
Eucharist
,
many
Papists
have
acknowledged
it
.
If
your
Converters
have
as
much
sincerity
as
many
of
their
Doctors
have
had
,
to
confess
that
Jesus
Christ
did
not
Sacrifice
in
the
first
Eucharist
,
demand
of
them
by
what
right
they
Sacrifice
at
this
day
?
For
they
ought
not
to
do
any
more
than
Christ
did
.
And
he
has
not
commanded
them
in
saying
do
this
,
to
do
any
thing
but
what
he
himself
did
.
So
that
if
he
did
not
Sacrifice
,
he
hath
not
commanded
them
to
Sacrifice
afterward
.
Therefore
it
ought
to
remain
certain
,
that
in
the
first
Age
the
Sacrifice
of
the
Mass
as
well
as
its
Ceremonies
were
intirely
unknown
.
As
to
what
appertains
to
other
Sacraments
,
as
is
that
of
Marriage
and
Penance
,
he
must
have
a
mind
blinded
by
prejudice
beyond
all
imagination
to
believe
they
may
be
found
in
the
Scripture
.
Marriage
and
Penance
are
indeed
found
there
,
but
there
is
not
one
word
which
does
establish
them
as
sacred
Ceremonies
designed
to
seal
the
Covenant
of
Grace
,
and
to
confer
forgiveness
of
sins
.
Confirmation
is
found
there
,
i.
e.
the
custom
of
laying
on
of
hands
for
the
giving
the
Holy
Spirit
,
and
that
of
Anointing
the
Sick
to
recover
them
from
Diseases
.
Some
of
the
Proselytes
of
these
Gentlemen
make
a
great
business
of
it
,
and
have
said
to
us
,
as
a
great
reproach
,
that
we
have
taken
away
Confirmation
and
Extreme
Unction
.
It
is
a
great
pity
that
minds
which
seem
inlightned
,
should
stumble
at
trifles
.
And
is
it
not
clear
,
that
this
Imposition
of
Hands
,
and
Extreme
Unction
was
designed
for
doing
of
Miracles
,
which
are
long
since
ceased
?
But
they
say
that
the
following
Ages
did
nevertheless
practise
it
.
That
we
shall
see
afterward
.
The
Invocation
of
the
Holy
Virgin
and
Saints
,
the
Worship
of
Relicks
,
Adoring
of
Images
,
and
the
Service
of
Creatures
in
Popery
,
is
an
affair
so
considerable
that
it
fills
almost
all
.
Nevertheless
the
Scripture
of
the
New
Testament
says
nothing
of
it
.
Nor
is
it
possible
,
that
Men
well
Educated
can
persuade
themselves
,
that
these
are
Apostolical
Traditions
,
when
we
see
not
the
least
footsteps
of
them
in
the
Writings
of
the
Apostles
.
It
is
a
blindness
which
cannot
be
understood
.
As
to
matter
of
Fact
we
can
have
no
dispute
with
Papists
concerning
it
.
They
must
acknowledge
that
the
Apostles
,
and
Evangelists
speak
not
one
word
,
either
of
the
Invocation
of
Saints
and
Angels
,
nor
of
the
Veneration
of
Relicks
,
nor
of
the
Adoration
of
Images
.
As
to
matter
of
Right
,
if
the
Church
has
power
to
introduce
these
new
Worships
,
let
it
be
proved
,
and
put
past
doubt
and
Controversie
:
for
I
do
affirm
that
he
must
be
smitten
with
a
spirit
of
blockishness
,
that
maintains
that
we
may
Religiously
invoke
creatures
without
the
Authority
of
God
,
and
order
of
his
Apostles
.
Plainly
it
will
be
said
,
that
the
Apostles
have
appointed
the
Invocation
of
Saints
;
and
that
they
themselves
have
practised
it
,
but
they
have
left
nothing
written
concerning
it
.
I
do
affirm
,
that
he
must
have
a
Forehead
made
of
Brass
who
shall
say
such
a
thing
.
And
the
new
Converts
,
who
can
be
persuaded
of
it
,
make
no
use
of
their
reason
.
It
will
never
enter
into
the
mind
of
a
reasonable
Man
,
that
the
Apostles
have
appointed
Invocation
of
Saints
,
and
said
nothing
of
it
in
their
Writings
.
Purgatory
,
which
they
would
have
pass
for
a
little
thing
,
is
nevertheless
a
very
great
one
.
For
Prayers
for
the
dead
,
publick
and
private
Masses
,
and
almost
all
the
Roman
Worship
is
founded
thereon
.
So
that
the
Holy
Spirit
could
not
let
it
slip
.
If
there
be
a
Purgatory
,
it
must
be
in
the
Scripture
,
or
there
is
none
..
I
take
it
for
granted
,
and
't
is
to
scoff
People
,
to
go
search
this
pretended
Fire
,
in
the
prison
whence
we
must
not
go
out
till
we
have
paid
the
utmost
farthing
,
in
the
fire
that
ought
to
try
all
things
at
the
end
of
the
world
,
in
the
prison
where
are
the
Spirits
to
which
Noah
preach'd
.
If
Heaven
and
Hell
were
no
other
ways
revealed
in
the
Scripture
,
the
profane
would
have
a
fair
opportunity
to
laugh
at
us
.
The
Authority
of
the
Pope
is
the
last
of
those
Articles
of
Popery
that
I
have
represented
.
'T
is
an
Affair
about
which
there
can
be
no
Controversie
,
which
has
any
foundation
in
the
World.
Ask
your
Converters
where-is
the
Pope
in
the
Scriptures
,
they
will
quote
to
you
the
Words
of
Jesus
Christ
to
S.
Peter
,
Thou
art
Peter
,
and
upon
this
rock
will
I
build
my
church
.
Call
a
Turk
,
a
Jew
,
or
any
other
Man
,
that
hath
common
sense
,
and
ask
him
,
whether
he
sees
therein
,
that
God
hath
established
a
Man
at
Rome
with
full
authority
to
guide
the
whole
Church
,
to
damn
,
to
save
,
to
judge
of
all
Differences
,
to
determine
without
Appeal
,
to
excommunicate
Kings
,
Princes
and
Sovereigns
,
he
will
believe
you
laugh
him
to
scorn
.
The
new
Converts
which
see
therein
the
Apostolick
Chair
from
S.
Peter
to
Innocent
the
Eleventh
,
have
very
good
Eyes
.
I
beseech
you
,
my
Brethren
,
take
your
Converters
a
little
to
those
Texts
of
Scripture
,
where
S.
Paul
enumerates
the
Officers
of
the
Church
.
He
has
given
some
to
be
Pastors
,
Teachers
,
Apostles
,
Evangelists
,
Bishops
,
Deacons
,
Elders
and
Prophets
;
in
those
places
where
he
declares
the
Duties
of
those
who
enjoy
the
Offices
of
the
Church
.
Press
them
,
say
I
,
and
demand
of
them
,
whether
they
dare
say
,
that
the
Apostle
hath
omitted
the
first
of
all
Offices
,
an
Office
alone
in
its
kind
infinitely
superior
to
all
others
.
Ask
them
if
they
do
believe
in
good
earnest
,
that
S.
Paul
declared
the
Duties
of
Bishops
in
general
,
and
that
he
said
nothing
for
the
Regulation
of
the
Bishop
of
Bishops
.
I
am
persuaded
,
if
you
press
them
earnestly
thereon
,
they
will
blush
in
your
Faces
.
Behold
,
I
do
maintain
,
that
I
have
said
enough
already
for
the
History
of
the
first
Age.
The
silence
of
the
Scripture
about
all
the
Articles
of
Popery
is
an
indisputable
proof
,
that
then
it
was
wholly
unknown
.
But
there
is
much
more
,
you
have
an
hundred
positive
Proofs
,
that
then
the
Christian
Religion
was
wholly
opposite
to
Popery
.
Against
the
Real
Presence
you
have
all
those
Passages
where
the
Eucharist
is
called
Bread
,
and
a
Commemoration
of
the
Death
of
our
Lord
;
all
those
where
't
is
said
,
our
Lord
is
on
high
,
and
not
here
below
.
Against
the
Sacrifice
of
the
Mass
you
have
all
the
Epistle
to
the
Hebrews
.
Against
the
Worship
of
Creatures
you
have
the
Decalogue
,
and
a
thousand
other
Commandments
which
do
appoint
,
that
you
adore
and
invoke
God
alone
.
Against
the
taking
away
the
Cup
,
and
the
Adoration
of
the
Eucharist
,
you
have
the
History
of
its
Institution
.
Against
Purgatory
you
have
an
hundred
Texts
which
tell
you
,
that
after
this
life
Believers
go
to
Heaven
.
Against
the
Pope
you
have
all
those
places
,
where
our
Lord
,
and
the
Apostles
forbid
the
Domination
of
Church-Men
,
both
over
their
Flocks
,
and
one
another
.
This
is
not
a
place
to
engage
in
a
long
Controversie
by
the
Scripture
;
we
compose
a
History
,
not
a
Disputation
.
Know
therefore
historically
,
in
the
following
Articles
,
what
was
the
Primitive
Christianity
.
Behold
what
was
the
form
of
the
Apostolick
Church
.
1.
Christians
having
as
yet
no
Churches
,
assembled
where
they
could
for
the
Service
of
God
;
and
it
was
almost
always
from
House
to
House
.
This
is
apparent
both
in
the
History
of
the
Acts
of
the
Apostles
,
and
the
Epistles
of
S.
Paul.
2.
In
the
Assemblies
they
preached
,
and
declared
the
Word
of
God.
This
is
also
certain
,
and
read
in
divers
Texts
in
the
Book
of
the
Acts.
3
They
brake
Bread
from
House
to
House
,
the
Sacred
Scripture
says
so
expresly
,
that
is
to
say
,
they
had
no
Altars
,
Pattins
,
Communion-Cloaths
,
or
holy
Habits
to
remove
from
place
to
place
.
The
Mysteries
were
celebrated
in
a
perfect
Simplicity
.
4.
Ordinarily
the
Sacrament
was
celebrated
at
ordinary
and
sober
Meals
,
where
Christians
came
by
invitation
.
About
the
end
of
the
Meal
they
brake
Bread
,
precisely
with
those
Ceremonies
which
S.
Paul
describes
in
1
Cor.
11.
5.
The
Sacrament
of
Baptism
was
also
administred
with
the
same
simplicity
,
they
contented
themselves
with
dipping
persons
in
Water
,
with
the
Invocation
of
the
adorable
Trinity
.
As
is
seen
in
all
the
Baptisms
spoken
of
in
the
Book
of
the
Acts.
6.
It
had
been
an
Abomination
to
have
seen
Images
.
And
those
which
have
the
confidence
to
shew
at
this
day
Images
,
as
made
by
S.
Luke
,
and
from
the
time
of
the
Apostles
,
are
impudent
beyond
all
imagination
.
Altho
these
Images
should
be
things
indifferent
in
Religion
,
how
is
it
that
the
Apostles
should
scandalize
the
Jews
,
who
had
Images
in
that
horror
,
that
they
broke
in
pieces
the
Ensigns
of
the
Roman
Emperors
.
How
is
it
,
that
the
Jews
,
which
sought
pretences
against
S.
Paul
to
destroy
him
,
as
an
Apostate
,
and
Violater
of
the
Law
,
never
objected
to
him
,
that
he
proposed
Images
to
be
adored
?
7.
In
the
Holy
Places
there
was
no
Altar
,
but
to
consecrate
,
and
communicate
they
serv'd
themselves
of
the
first
Table
that
came
to
hand
,
they
sprinkled
no
Holy
Water
on
those
that
entered
their
Churches
,
they
made
no
Sign
of
the
Cross
in
the
Celebration
of
the
Mysteries
.
8.
They
spake
and
Preached
in
a
Language
understood
by
all
the
world
;
they
officiated
in
Greek
throughout
all
Greece
,
in
Latin
at
Rome
,
and
in
all
the
West
to
every
one
according
to
their
Language
.
9.
They
gave
the
Communion
to
all
under
both
kinds
.
10.
Celebration
without
Communicants
was
a
thing
altogether
unknown
;
for
the
Eucharist
was
called
a
Supper
or
common
Meal
.
Now
a
Meal
where
one
Man
drinks
and
eats
alone
was
never
called
a
Supper
,
or
common
Repast
.
11.
The
Pastors
were
equal
amongst
themselves
.
Not
to
enter
into
the
Controversie
about
the
Difference
between
a
Bishop
and
a
Presbyter
,
which
is
not
at
all
necessary
for
you
.
It
is
certain
,
that
all
the
Bishops
of
different
Churches
were
all
equal
among
themselves
.
If
we
falsifie
in
any
of
these
Articles
,
your
Converters
shall
do
well
to
shame
us
;
but
they
will
be
obliged
to
do
it
by
Holy
Scripture
.
For
they
and
you
must
remember
,
that
we
are
upon
the
History
,
and
that
we
follow
the
Ages
in
their
order
;
and
so
it
's
necessary
,
that
in
the
first
Age
they
shew
us
all
by
the
Writers
of
that
Age
,
which
are
the
Apostles
and
their
Disciples
.
Seeing
it
is
not
at
all
in
our
Design
to
make
a
Treatise
of
Controversie
upon
the
first
Age
,
no
more
than
on
those
that
follow
,
this
is
sufficient
for
its
History
,
and
we
must
pass
to
the
second
.
But
forasmuch
as
we
cannot
,
at
the
present
,
go
very
far
in
the
second
Age
,
we
will
delay
the
History
thereof
to
a
following
Letter
,
and
we
will
finish
this
with
some
Letters
of
our
Confessors
,
where
you
will
see
the
Character
of
true
Christianity
,
and
Martyrs
;
you
have
already
seen
one
Letter
of
a
famous
Confessor
,
behold
another
of
the
same
Author
.
You
will
understand
the
Loveliness
of
this
second
Letter
the
better
by
reading
that
which
was
the
occasion
thereof
,
which
was
an
Answer
to
the
first
.
And
therefore
you
shall
have
them
both
here
.
May
27
,
1686.
To
our
Dear
Brother
Monsieur
de
M
—
Confessor
,
and
Martyr
of
Jesus
Christ
,
condemned
to
the
Gallies
at
the
Tournelle
.
I
Have
received
your
Letter
,
my
dear
Brother
,
dated
from
the
Tournelle
.
It
hath
caused
me
more
joy
than
if
I
had
received
one
from
the
Pallace
at
Versailles
,
or
Louvre
,
written
by
the
Hand
of
the
greatest
King
in
the
World.
You
do
me
much
greater
Honor
than
I
do
deserve
,
to
chuse
me
to
whom
you
may
impart
the
glorious
advantages
that
God
bestows
upon
you
.
Another
,
it
may
be
,
would
answer
by
condoling
,
and
complaining
of
the
Evils
that
you
suffer
.
But
as
for
me
,
God
forbid
,
that
I
should
look
upon
you
as
unhappy
.
Your
state
is
worthy
of
Envy
,
your
Chains
are
heavy
,
and
your
Irons
shameful
,
according
to
the
opinion
of
the
world
;
and
if
you
bore
them
with
any
other
Spirit
than
you
do
,
I
should
complain
thereof
.
But
with
the
Courage
and
Piety
,
which
you
seem
to
me
to
have
,
I
do
not
believe
,
that
there
is
a
person
in
the
world
more
happy
,
and
more
glorious
.
The
Yoke
of
Christ
is
heavy
to
the
Men
of
the
World
which
are
weak
;
but
it
is
sweet
and
easie
to
faithful
Souls
that
bear
it
with
patience
.
Your
Sentiments
and
Dispositions
are
Christian
,
my
dear
Brother
,
and
worthy
of
emulation
,
but
beware
of
one
thing
,
that
is
Pride
.
If
you
continue
this
glorious
Work
as
you
have
begun
it
,
your
name
will
be
put
in
the
Catalogue
of
holy
Martyrs
,
whose
names
yet
live
laden
with
Blessings
.
God
will
distinguish
you
in
his
Rewards
,
you
shall
be
with
Jesus
Christ
amongst
the
first
raised
from
the
dead
,
which
shall
judge
others
.
But
attribute
the
Courage
that
you
have
to
the
Grace
of
God
,
which
works
this
great
Work
in
you
,
so
worthy
of
admiration
.
Alas
,
we
have
seen
pillars
broken
by
the
wind
of
Temptation
,
Men
fall
unhappily
,
which
we
had
called
the
Successors
of
the
Martyrs
,
but
which
have
been
found
Successors
to
Peter
,
who
through
weakness
denyed
his
Master
.
Who
is
it
that
hath
sustained
you
among
so
many
Falls
,
but
the
Hand
of
the
Almighty
God
,
who
supports
whom
he
pleaseth
,
and
permits
to
fall
whom
he
will
by
the
ununsearchableness
of
his
Judgments
?
What
an
Honor
is
it
,
my
dear
Brother
,
to
have
been
willing
to
chuse
you
,
and
make
you
an
example
of
that
holy
perseverance
which
is
so
rare
at
this
day
.
Be
of
good
courage
in
the
name
of
our
great
God
,
and
most
compassionate
Saviour
Jesus
Christ
,
and
remember
,
my
dear
Brother
,
that
you
suffer
for
him
who
suffered
for
you
,
and
render
to
him
that
which
you
have
received
from
him
.
Remember
that
the
loving
Saviour
offers
you
a
Crown
at
the
end
of
you
Race
,
and
that
he
says
to
you
,
Soldier
of
Jesus
Christ
be
of
good
courage
,
Fight
the
good
fight
,
he
which
overcomes
,
I
will
cause
to
sit
down
on
my
throne
,
as
I
also
have
overcome
,
and
am
set
down
with
my
father
in
his
throne
.
Remember
,
that
the
Angels
,
are
at
present
,
Spectators
of
your
Combat
,
that
they
wait
the
issue
,
and
that
they
prepare
a
place
for
your
holy
Soul
in
their
holy
Society
.
Either
you
will
continue
in
these
Torments
,
or
you
will
surmount
and
escape
them
.
If
this
last
happens
,
as
I
very
much
hope
,
how
glorious
will
you
be
among
your
Brethren
!
You
will
have
right
to
say
as
S.
Paul
,
Let
no
man
trouble
me
,
for
I
bear
in
my
body
the
marks
,
and
scars
of
our
Lord
Jesus
.
We
shall
kiss
your
wounds
,
and
we
shall
behold
you
with
envy
and
admiration
.
If
you
lose
your
life
in
your
slavery
and
pains
,
God
will
prepare
for
you
in
the
Heavens
a
Glory
distinct
from
others
;
for
you
must
believe
the
Crown
of
Martyrs
is
more
rich
,
and
illustrious
than
that
of
ordinary
Believers
.
Say
them
,
All
things
well
considered
,
this
light
and
transient
Affliction
is
not
worthy
to
be
compared
to
the
Glory
which
is
to
come
,
and
which
shall
be
revealed
in
me
.
Would
to
God
I
could
depaint
before
you
the
Glory
of
Heaven
,
the
Joy
of
Souls
which
see
God
and
possess
him
,
the
Satisfaction
of
the
Blessed
,
which
are
plunged
in
an
Ocean
of
Delights
,
the
Transports
of
Saints
,
which
embrace
their
Divine
Saviour
,
which
are
in
the
glorious
Society
of
the
Patriarchs
,
which
sing
the
Praises
of
God
with
Angels
,
and
are
full
of
Joy
,
which
exceeds
all
understanding
!
In
the
name
of
God
,
dear
Brother
,
lift
up
your
eyes
that
way
,
and
let
that
grand
object
support
you
.
Take
heed
of
the
perilous
Temptations
,
to
which
the
World
,
and
your
own
Heart
may
expose
you
.
1.
Your
Heart
may
peradventure
say
,
the
Difference
which
is
between
the
Roman
Religion
and
mine
is
so
little
,
that
't
is
not
worth
the
while
to
suffer
Martyrdom
for
it
.
Say
thereon
,
Get
thee
behind
me
,
Satan
,
thou
art
an
offence
unto
me
.
Rome
is
that
spiritual
Babylon
,
concerning
which
,
God
has
said
,
Go
out
of
her
my
people
.
The
Church
of
Rome
is
the
Court
trod
under
foot
by
the
Gentiles
for
the
space
of
twelve
hundred
and
sixty
days
.
The
Papists
are
the
Gentiles
,
which
tread
under
foot
the
Church
of
God
,
and
oppress
it
;
their
Images
are
the
Idols
of
the
ancient
Pagans
,
and
their
Saints
are
in
the
place
of
the
false
Gods
of
Antiquity
.
The
Sacrament
which
they
appoint
to
be
adored
,
is
an
Idol
which
cannot
be
adored
,
without
stirring
up
the
holy
Jealousie
of
the
true
Jesus
Christ
.
Remember
,
my
dear
Brother
,
that
our
Truths
are
not
less
important
than
they
were
an
hundred
and
fifty
years
ago
,
when
our
Fathers
went
joyfully
to
death
,
in
defence
of
them
.
They
deserved
that
they
should
die
for
them
then
,
they
deserve
that
we
should
suffer
for
them
at
this
day
.
Take
head
of
another
very
grievous
Temptation
.
Your
Heart
will
say
,
What
,
must
I
condemn
to
Hell
all
those
persons
that
have
fallen
through
weakness
,
which
go
to
Mass
by
constraint
?
Without
doubt
God
will
shew
them
mercy
,
and
save
them
.
He
will
do
the
same
by
me
,
I
will
follow
their
example
,
I
shall
have
the
same
lot
with
them
.
To
that
,
remember
the
Precept
of
Jesus
Christ
,
Judge
not
that
ye
be
not
judged
.
Leave
the
Brethren
that
are
fallen
to
the
Judgment
of
God.
We
do
hope
that
God
will
shew
them
mercy
,
that
is
to
say
,
that
he
will
give
them
Repentance
of
their
great
fault
;
but
in
the
name
of
God
,
be
not
tempted
to
imitate
them
.
Is
it
not
certain
,
that
the
state
in
which
they
are
,
is
at
least
doubtful
?
And
is
not
yours
certain
?
Will
it
not
be
then
a
madness
to
quit
a
state
,
and
way
which
certainly
leads
you
to
the
Greatest
Glory
of
Paradise
,
to
put
your self
in
a
way
which
may
lead
you
to
ruine
and
damnation
;
this
is
the
best
that
you
can
think
of
it
.
Moreover
,
my
dear
Brother
,
you
ought
to
remember
,
that
where
much
hath
been
given
,
much
will
be
required
,
the
Favours
which
God
hath
bestowed
upon
you
hitherto
are
so
great
,
that
you
can
never
make
sufficient
acknowledgments
for
them
.
He
hath
given
you
a
courage
and
resolution
that
hath
few
Examples
.
Oh!
how
precious
is
the
Talent
that
you
have
received
?
But
also
how
faulty
will
your
laziness
be
if
you
go
dig
and
hide
it
?
When
a
person
falls
at
the
beginning
of
his
Race
,
it
will
be
said
he
was
not
fit
for
so
long
a
Course
,
and
Men
will
excuse
him
.
But
if
he
run
vigorously
within
two
steps
of
the
end
,
and
having
his
hand
already
upon
the
Crown
,
lets
it
go
,
and
loses
it
,
all
Men
will
blame
him
,
and
treat
him
as
wretched
,
and
sloathful
.
Run
you
therefore
the
race
that
is
set
before
you
with
patience
,
and
perseverance
,
seeing
you
are
encompassed
with
so
great
a
Cloud
of
Witnesses
.
Look
to
that
Cloud
of
holy
Martyrs
of
Jesus
Christ
,
which
have
gone
before
you
,
which
have
been
Burnt
,
Tortured
,
torn
with
Pincers
,
sometimes
whole
years
together
,
which
have
seen
their
Bowels
fall
out
in
the
Fire
before
they
gave
up
the
Ghost
.
The
Chain
which
you
wear
about
your
neck
is
fifty
pounds
,
but
it
is
more
supportable
than
flames
of
Fire
.
Say
therefore
,
We
have
not
yet
resisted
unto
blood
fighting
against
sin
.
How
glorious
is
the
Chain
that
you
bear
about
your
neck
!
It
is
more
precious
than
if
it
were
of
Gold
and
Diamonds
.
Being
coloured
with
your
sweat
,
and
sometimes
with
your
blood
,
it
may
one
day
prove
,
(
if
it
pleases
God
)
the
most
precious
of
your
moveables
,
and
you
will
say
,
behold
there
the
Carcanet
,
and
Collar
that
my
Divine
Spouse
hath
given
me
.
Behold
the
Nuptial
Jewel
wherewith
he
hath
honoured
me
.
He
hath
done
me
the
honor
to
make
me
conformable
to
him
in
his
Sufferings
,
that
I
may
be
conformable
to
him
in
his
Glory
.
In
the
name
of
God
,
my
dear
Brother
,
do
not
suffer
your self
to
be
softned
by
the
memory
of
your
Wife
and
Children
.
God
who
is
rich
in
Mercy
,
the
Father
of
the
Fatherless
,
and
Husband
of
the
Widow
,
will
take
care
of
her
and
them
,
and
not
leave
them
without
all
Consolation
.
He
that
loves
Father
or
Mother
,
Wife
or
Children
,
more
than
me
,
is
not
worthy
of
me
.
We
ought
not
to
love
any
thing
but
God
,
and
for
the
love
of
God
,
this
good
God
will
be
to
us
in
the
stead
of
all
things
,
and
will
comfort
us
effectually
.
The
moment
of
time
in
which
you
leave
the
Prison
,
to
go
to
the
Galleys
,
to
which
you
are
designed
,
will
be
a
terrible
moment
to
you
;
but
in
the
name
of
God
fortifie
your self
against
the
horrors
of
it
,
and
say
,
I
follow
Jesus
Christ
my
Saviour
,
he
went
forth
of
the
Judgment-Hall
bearing
his
Cross
,
and
I
go
out
of
my
Prison
bearing
my
Chains
.
I
shall
arrive
at
my
Calvary
,
but
I
shall
also
arrive
at
the
Mount
of
Olives
,
at
the
Mountain
,
of
Peace
,
and
at
last
I
shall
ascend
up
into
Heaven
to
my
God
,
and
dear
Redeemer
.
In
your
Journey
you
will
bear
your
Chain
by
the
Roads
,
but
it
will
sparkle
with
glory
,
and
whereas
the
shame
and
infamy
wherewithal
Galley-Slaves
are
laden
,
is
usually
the
heaviest
part
of
their
burthen
,
on
the
contrary
you
will
be
laden
with
glory
,
and
your
Enemies
themselves
will
admire
you
.
I
praise
God
for
the
moderation
with
which
you
speak
of
your
Persecutors
,
therein
I
observe
a
proof
that
you
are
a
true
Martyr
of
Jesus
Christ
.
Continue
to
bless
,
and
pray
to
God
for
them
.
When
Men
suffer
for
an
ill
Cause
,
it
is
always
with
impatience
,
and
fury
against
those
that
are
the
cause
thereof
.
But
the
true
Religion
inspires
this
spirit
of
sweetness
and
kindness
.
So
that
without
going
further
than
your
own
Heart
,
you
may
there
find
evidences
of
the
truth
of
the
Religion
that
you
defend
.
Call
to
mind
our
glorious
Ancestors
,
and
their
Sufferings
,
and
say
,
they
were
not
Fools
,
and
desperate
persons
,
when
they
sufiered
for
the
same
Truths
that
I
defend
.
On
the
contrary
,
they
were
full
of
Piety
,
good
Understanding
,
and
Zeal
.
I
will
therefore
imitate
them
,
and
not
be
troubled
at
the
Judgment
that
the
Men
of
the
World
shall
make
concerning
it
.
Endeavour
to
get
a
Bible
,
or
a
New
Testament
,
it
matters
not
what
Translation
it
be
,
it
will
be
always
sufficient
for
your
Consolation
.
If
this
Letter
come
to
your
hands
,
inform
me
,
if
possible
,
where
your
dear
Wife
is
,
to
the
end
that
I
may
comfort
her
.
She
it
a
good
Woman
,
and
I
have
always
esteemed
and
loved
her
,
and
I
hope
God
will
have
pity
on
her
.
Farewel
my
dear
Brother
.
Mademoiselle
de
P
—
your
Sister
,
is
well
.
I
communicated
to
her
your
Letter
for
her
Consolation
.
Do
not
fear
lest
we
should
forget
you
in
our
Prayers
.
Do
not
forget
us
in
yours
.
Pray
to
God
to
preserve
this
small
Country
,
in
which
there
are
so
many
of
his
Children
.
Your
Prayers
proceeding
out
of
Irons
will
be
more
effectual
than
ours
.
The
Grace
of
our
Lord
Jesus
be
with
you
.
Amen
.
From
the
Tournelle
,
July
2.
1687.
I
Have
received
that
which
you
did
me
the
honor
to
write
,
it
hath
been
a
great
Consolation
to
me
,
and
I
did
not
expect
less
from
so
faithful
a
servant
of
God
as
you
are
.
It
hath
not
only
edified
and
confirmed
me
,
but
it
may
produce
the
same
effect
upon
some
few
others
to
whom
we
have
thought
fit
to
communicate
it
.
I
have
not
the
satisfaction
to
read
it
,
as
often
as
I
have
desired
,
and
do
yet
desire
.
I
have
not
read
,
it
but
in
secret
,
because
of
the
difficulty
of
getting
any
thing
from
abroad
without
the
knowledge
of
our
Guards
.
I
return
you
thanks
for
the
care
you
have
had
of
representing
so
much
to
the
life
,
what
I
ought
to
fear
,
and
hope
,
in
the
condition
and
state
wherein
I
am
.
I
had
already
formed
to
my self
Ideas
sufficiently
clear
of
those
things
,
and
thanks
be
to
God
,
your
good
advice
hath
impressed
them
more
strongly
upon
my
Heart
,
so
that
I
have
reason
to
hope
,
that
with
help
from
on
high
,
God
will
finish
that
good
Work
that
he
hath
begun
in
me
,
and
that
my
Sufferings
shall
end
in
his
Glory
,
my
own
Salvation
,
and
the
Edification
of
my
Brethren
.
When
I
make
reflection
upon
the
merciful
conduct
,
of
God
towards
me
,
I
am
ravished
in
admiration
thereof
,
and
cannot
find
words
sufficient
to
testifie
my
sense
of
them
,
and
my
acknowledgment
for
them
.
There
are
few
Prayers
that
I
make
which
are
not
accompanyed
with
tears
of
joy
,
when
I
make
mention
of
them
.
As
soon
as
our
Churches
were
shut
up
in
the
Province
where
I
lived
,
and
that
pretious
liberty
lost
,
which
now
we
breath
after
,
God
put
it
into
my
Heart
to
go
and
search
it
at
Lixim
,
where
yet
they
did
enjoy
it
,
and
a
few
days
after
we
were
deprived
of
it
there
,
as
well
as
elsewhere
;
without
staggering
I
put
my self
to
find
it
among
Strangers
,
forsaking
with
courage
and
joy
,
all
the
accommodations
of
Life
which
we
enjoyed
in
France
.
In
these
Travels
,
and
in
the
different
Prisons
,
and
Dungeons
,
through
which
the
providence
of
God
led
me
,
I
have
been
preserved
from
violent
temptations
,
which
have
made
almost
all
our
Brethren
fall
,
and
which
would
not
have
failed
to
have
born
me
down
with
the
first
.
For
the
imprisonments
that
I
have
suffered
this
day
seven
months
compleat
,
are
a
small
matter
in
comparison
of
those
terrible
tryals
,
and
nevertheless
I
have
not
been
without
giving
some
marks
of
my
weakness
.
The
tears
of
a
Wife
,
and
Family
which
are
dear
to
me
,
and
which
could
not
shake
me
at
Strasburgh
,
joyned
to
those
of
two
Brother-in-Laws
,
which
came
to
see
me
at
Chalons
,
prevailed
with
me
to
accept
certain
propositions
,
which
were
made
to
me
by
two
persons
the
most
considerable
of
that
Province
;
but
a
few
days
after
God
having
shewed
me
my
fault
,
and
presented
me
an
occasion
to
repair
it
,
I
embraced
it
with
Zeal
,
Joy
,
and
Tears
,
and
the
Father
of
Mercies
,
that
knows
how
to
bring
light
out
of
darkness
,
made
use
of
my
infirmities
to
give
me
that
vigor
and
firmness
that
I
have
had
ever
since
.
This
gives
me
ground
to
hope
that
he
will
continue
this
favour
to
me
to
the
end
,
and
that
he
will
always
proportion
his
Gifts
and
Graces
to
the
tryals
whereunto
he
shall
please
to
expose
me
;
for
that
which
was
done
not
being
executed
,
other
offers
were
afterwards
made
unto
me
,
which
touched
me
less
than
the
former
,
and
I
rejected
them
without
any
deliberation
;
wherewithal
they
were
so
provoked
,
that
on
the
morrow
I
was
put
in
the
Dungeon
.
Thirteen
days
before
my
Condemnation
,
being
in
the
Prison
at
Paris
,
one
of
my
friends
,
Tutor
to
the
Children
of
the
King
,
and
Madam
de
Mortespan
,
with
his
Majesties
leave
came
to
see
me
;
he
proposed
to
me
,
that
I
should
go
eight
or
ten
months
to
the
Bishop
de
Meaux
to
be
instructed
(
so
they
speak
here
.
)
I
soon
returned
him
thanks
,
and
assured
him
,
that
time
was
not
capable
of
changing
my
Illuminations
and
Persuasions
,
and
that
I
did
believe
,
that
Monsieur
de
Meaux
would
give
me
no
more
satisfaction
than
other
Ecclesiasticks
that
I
had
seen
.
It
is
about
eight
days
since
that
M.
Morel
le
Riche
Partisan
sent
me
word
,
that
he
would
take
me
out
of
my
Chains
on
the
morrow
,
if
I
would
take
time
,
and
that
undetermined
,
faithfully
to
imploy
for
my
Inst●uction
,
and
did
assure
me
,
that
the
promise
that
should
be
made
me
should
be
faithfully
observed
.
'T
was
Le
—
which
spake
to
me
in
his
Name
.
I
prayed
him
to
go
quickly
and
tell
M.
Morel
,
that
I
was
sensibly
affected
with
the
kindness
that
he
testified
towards
me
,
and
that
I
made
him
all
the
acknowledgments
imaginable
,
and
gave
him
my
humble
thanks
;
but
I
was
resolved
to
expiate
my
fault
,
by
suffering
the
penalties
to
which
I
was
condemned
.
I
give
you
this
particular
account
of
things
M.
that
you
may
know
the
Disposition
of
my
Soul.
The
manner
after
which
I
suffer
,
and
the
bright
side
on
which
God
causes
me
to
behold
all
my
Evils
,
persuade
me
,
that
he
will
do
me
the
favour
to
be
faithful
to
him
even
to
the
death
.
I
do
not
fix
my
consideration
on
the
estate
;
in
which
I
am
,
which
is
much
more
uneasie
to
all
those
that
see
it
,
than
to
my self
.
I
carry
it
only
to
those
Recompences
that
God
has
promised
to
those
that
fear
his
Name
.
I
am
certain
that
the
light
Afflictions
wherewithal
he
is
pleased
to
visit
me
,
will
produce
in
me
,
according
to
his
promises
,
a
far
more
exceeding
and
eternal
weight
of
Glory
.
I
comfort
my self
on
this
,
that
the
Sufferings
of
the
present
time
are
not
worthy
to
be
compared
with
the
Glory
that
shall
be
revealed
in
us
.
I
assure
my self
of
what
S.
James
says
,
Blessed
is
he
that
endureth
temptation
when
he
is
tryed
,
for
he
shall
receive
the
crown
of
life
,
which
the
Lord
hath
promised
to
those
that
love
him
.
I
rejoyce
in
this
,
that
our
Saviour
declares
them
happy
that
suffer
for
Righteousness
sake
.
M.
I
make
all
my
Glory
and
all
my
happiness
to
consist
in
this
,
that
my
Saviour
has
not
thought
me
unworthy
to
suffer
shame
for
his
Name
.
I
support
my self
on
the
Rock
of
Ages
,
I
put
my
whole
trust
in
him
,
I
expect
no
succour
or
assistance
but
from
him
alone
.
Upon
a
Foundation
so
solid
,
I
promise
my self
that
nothing
shall
be
able
to
shake
me
,
at
present
he
makes
me
feel
the
effects
of
a
singular
goodness
,
in
the
midst
of
wicked
Passengers
,
which
it
pleases
him
that
I
suffer
,
he
makes
me
to
tast
the
sweetness
of
true
and
solid
good
,
he
fills
my
soul
with
that
joy
unspeakable
and
glorious
,
which
surpasses
all
understanding
,
he
fills
me
with
that
hope
by
which
he
hath
sustained
all
the
happy
Confessors
of
his
Truth
,
and
by
which
I
hope
he
will
sustain
me
,
as
well
as
they
.
My
principal
study
is
to
disingage
my self
from
Earth
,
to
conceive
a
disgust
for
the
World
,
and
an
ardent
desire
for
Heaven
.
This
,
Monsieur
,
is
my
ordinary
imployment
,
as
far
as
the
infamous
place
where
I
am
imprisoned
will
permit
it
.
I
call
it
infamous
,
because
one
never
hears
an
honest
word
there
,
all
rings
and
sounds
again
with
filthiness
and
execrable
Blasphemies
.
There
is
such
a
noise
for
the
most
part
night
and
day
,
that
I
have
scarcely
found
heretofore
one
happy
moment
to
lift
up
my
Heart
to
God.
I
have
been
so
oppressed
with
sleep
that
I
have
oftentimes
fell
under
it
before
I
finished
my
Prayers
,
when
I
awake
at
three
or
four
in
the
morning
,
I
indeavour
to
sleep
no
more
,
to
the
end
that
whilst
we
are
a
little
at
rost
,
I
may
with
some
attention
perform
my
Devotions
to
God.
I
have
had
more
liberty
for
ten
or
twelve
days
,
for
when
the
weather
is
fair
they
let
the
Prisoners
go
forth
,
and
keep
them
in
a
Court
all
the
day
,
unless
it
be
six
which
they
keep
inclosed
.
I
imploy
one
part
of
this
time
in
Reading
,
Meditation
,
and
Prayer
,
and
I
take
the
liberty
to
sing
some
Psalms
,
as
I
have
done
in
all
the
places
of
my
Captivity
,
and
no
body
hath
complained
thereof
.
Behold
in
two
words
an
abridgment
of
our
misery
.
We
lie
three
and
fifty
of
us
in
a
place
which
is
not
above
five
fathom
in
length
,
and
one
and
a
half
in
breadth
.
There
lies
on
my
right
side
a
Countryman
sick
,
with
his
Head
at
my
feet
,
and
his
Feet
at
my
Head
,
and
so
it
is
with
others
.
There
is
not
it
may
be
one
among
us
,
which
do
not
envy
the
condition
of
many
Dogs
and
Horses
.
This
makes
us
all
wish
that
the
Prisoners
may
soon
depart
,
but
that
is
a
secret
that
must
not
be
told
us
;
but
as
far
as
we
can
judge
,
they
will
depart
the
next
week
.
There
were
95
of
us
yesterday
condemned
,
but
there
dyed
two
on
that
day
,
and
one
on
this
,
and
we
have
yet
15
or
16
sick
,
and
there
be
few
escape
.
I
have
had
five
fits
of
a
Tertian
Ague
,
but
God
bethanked
I
am
very
well
recovered
,
and
prepared
to
take
my
Journey
to
Marseilles
.
We
shall
take
in
Burgundy
some
of
our
Brethren
,
which
are
in
Prison
for
the
same
reason
with
my self
,
who
am
the
first
that
have
had
the
honor
to
be
Condemned
by
the
Parliament
of
Paris
.
There
remains
no
more
,
Monsieur
,
but
that
I
intreat
you
to
continue
▪
to
me
the
assistance
of
your
Holy
Prayers
.
I
desire
the
same
favour
of
Mademoiselle
your
Wife
,
whom
(
with
your
leave
)
I
do
here
assure
of
my
respect
.
Obtain
for
me
,
if
you
please
,
the
same
advantage
from
those
Frenchmen
of
your
acquaintance
,
which
God
doth
admit
to
your
Holy
Assemblies
.
Monsieur
M
—
arrived
yesterday
,
but
I
have
not
yet
had
the
honor
to
see
him
.
Not
having
the
liberty
to
write
to
my
Sister
,
nor
my
Nephew
her
Son
,
I
must
be
content
here
to
give
them
my
Salutations
.
I
do
not
write
this
,
but
in
great
uncertainty
whether
it
can
go
hence
.
If
your
great
imployment
will
permit
you
to
give
some
Consolation
to
my
Wife
and
Children
,
as
you
have
made
me
hope
,
and
she
expects
with
a
great
deal
of
joy
,
I
intreat
you
do
it
.
You
may
well
imagin
that
our
separation
will
be
a
thing
terrible
to
us
all
,
and
above
all
to
her
.
Before
I
received
your
Letter
,
I
did
nor
forget
in
my
Prayers
those
things
which
you
recommended
to
me
.
I
pray
God
encompass
you
about
with
his
protection
,
and
preserve
you
many
years
to
labour
profitably
in
his
Vineyard
.
N●●●mber
1.
1686.
The
SIXTH
PASTORAL
LETTER
.
WHAT
WAS
The
Form
of
Christianity
in
the
second
Age.
Dear
Brethren
in
our
Lord
,
Grace
and
Peace
be
given
to
you
from
our
God
and
Soviour
Jesus
Christ
.
WHereas
many
things
worthy
of
your
Curiosity
,
and
proper
to
nourish
your
Piety
,
have
been
communicated
to
us
by
many
of
our
Brethren
,
we
have
been
tempted
(
for
a
few
months
)
to
communicate
them
to
you
at
this
time
.
But
in
conclusion
we
have
chosen
to
satisfie
the
impatience
of
those
,
which
are
willing
to
see
what
we
have
to
teach
them
,
concerning
the
Christianity
of
the
second
Age.
We
remit
therefore
to
the
following
Letters
,
that
which
we
do
not
do
in
this
,
and
we
do
promise
those
that
have
sent
us
any
Memorials
touching
our
Martyrs
and
Confessors
,
to
enter
them
afterward
in
this
Work
,
according
as
we
shall
find
place
and
occasion
therein
.
The
second
Age
of
the
Church
.
WE
must
consider
,
first
of
all
,
the
manner
wherein
they
did
Celebrate
the
Sacraments
,
and
thereby
we
shall
learn
what
Opinion
they
had
of
them
.
They
were
Celebrated
as
yet
with
great
Simplicity
in
the
second
Age.
Behold
that
which
Justin
Martyr
says
,
concerning
the
manner
of
Administring
Baptism
.
We
will
here
Expound
after
what
manner
we
Dedicate
our selves
to
Jesus
Christ
,
fearing
lest
if
we
pass
over
any
thing
concerning
it
,
we
should
be
suspected
of
malignity
and
dissimulation
.
All
those
therefore
,
which
are
persuaded
of
the
truth
of
our
Doctrine
,
and
promise
to
live
according
to
our
Rules
and
Laws
,
are
commanded
to
Pray
,
to
Fast
,
and
beg
the
forgiveness
of
their
sins
,
and
we
Pray
and
Fast
with
them
.
After
that
we
lead
them
to
a
place
where
there
is
Water
,
and
we
Regenerate
them
after
the
same
manner
which
we
our selves
were
Regenerated
:
for
we
Wash
,
or
Baptise
them
in
the
Name
of
the
Author
of
all
things
,
of
the
Lord
God
,
and
Saviour
Jesus
Christ
,
and
of
the
Holy
Spirit
.
Hitherunto
we
see
nothing
changed
from
the
Apostolick
Form.
There
is
neither
sign
of
the
Cross
,
nor
Exorcism
,
nor
Salt
,
nor
Spittle
,
nor
nothing
of
that
,
which
is
at
this
day
practised
in
Baptism
.
Behold
after
what
manner
the
Mystery
of
the
Eucharist
was
Celebrated
in
the
same
Age
,
according
to
the
Testimony
of
the
same
Author
,
and
in
the
same
place
.
After
,
says
he
,
we
have
Baptised
after
the
same
manner
,
him
that
doth
believe
,
we
conduct
him
to
the
place
where
are
those
Believers
that
are
called
Brethren
,
which
are
assembled
on
purpose
to
Pray
earnestly
to
God
,
both
for
themselves
,
and
for
him
that
hath
been
illuminated
or
Baptised
,
and
for
all
others
in
all
places
,
to
the
end
that
we
may
be
worthy
to
be
found
Disciples
to
the
Truth
,
and
Observers
of
those
things
that
are
commanded
,
and
to
converse
in
all
good
Works
,
for
the
obtaining
of
eternal
Salvation
.
When
Prayers
are
ended
,
we
mutually
Salute
each
other
by
a
Kiss
.
After
that
they
present
to
him
of
the
Brethren
which
doth
preside
,
Bread
,
and
a
Cup
of
Wine
mingled
with
Water
:
he
takes
it
,
and
pronounces
over
it
praises
to
the
Father
of
all
things
,
in
the
Name
of
the
Son
,
and
by
the
Holy
Spirit
.
Afterwards
he
inlarges
much
in
Praises
,
for
that
it
hath
pleased
him
to
give
us
these
things
.
And
when
he
hath
finished
his
Prayers
,
and
Praises
,
the
people
that
are
present
,
concur
by
their
acclamations
,
saying
Amen
.
Now
Amen
in
the
Hebrew
Language
signifies
so
be
it
.
When
the
President
hath
finished
his
Praises
,
and
Thanksgivings
,
and
the
people
have
said
Amen
,
those
which
amongst
our selves
we
call
Deacons
,
distribute
to
every
one
,
that
are
present
,
of
this
Bread
that
hath
been
blest
,
and
of
this
Wine
and
Water
,
and
they
carry
thereof
to
the
absent
.
And
this
Aliment
is
called
among
us
the
Eucharist
.
It
is
not
permitted
to
any
one
to
eat
thereof
,
unless
he
receive
our
Doctrine
as
true
,
and
hath
been
partaker
in
the
washing
of
Regeneration
for
the
remission
of
sins
,
and
lives
according
to
the
appointment
,
and
Laws
of
Christ
Jesus
.
To
conclude
,
we
do
not
receive
this
Bread
as
common
Bread
,
nor
this
Drink
as
common
Drink
.
But
as
by
the
word
of
God
Jesus
Christ
our
Saviour
was
made
Flesh
,
and
took
Flesh
and
Blood
for
our
Salvation
:
So
we
have
been
taught
that
this
Aliment
upon
which
have
been
pronounced
Praises
and
Thanksgivings
,
are
the
Flesh
and
Blood
of
that
Jesus
that
was
made
Flesh
.
Behold
what
was
the
Worship
of
the
Ancients
,
and
the
Ceremonies
with
which
they
Celebrated
their
Mysteries
.
-
1.
They
caused
him
that
was
to
be
Baptised
to
confess
and
own
the
Name
of
Jesus
Christ
,
and
his
Doctrine
.
-
2.
They
obliged
him
to
Fast
and
Pray
,
and
they
Fasted
and
Prayed
with
him
.
-
3.
After
that
they
carried
him
into
a
place
in
which
there
was
Water
appointed
for
Baptism
.
-
4.
The
place
was
separate
,
because
then
Baptism
was
performed
by
immersion
,
and
that
they
might
not
expose
the
Nakedness
of
Men
and
Women
to
the
view
of
other
Believers
.
-
5.
He
that
was
Baptised
,
was
plunged
in
the
Water
,
and
they
pronounced
over
him
the
Invocation
of
the
Father
,
Son
,
and
Holy
Ghost
,
i.e.
they
Baptised
him
in
the
Name
of
the
Father
,
Son
,
and
Holy
Ghost
.
-
6.
Afterwards
they
brought
him
back
to
the
full
Assembly
,
and
there
he
was
gathered
,
and
received
into
the
number
of
the
Faithful
.
-
7.
All
the
Assembly
continued
their
Prayers
,
in
which
they
Prayed
for
the
Church
,
for
the
person
Baptised
,
for
the
Powers
in
general
,
and
in
particular
.
-
8.
When
Prayers
were
ended
,
they
prepared
themselves
for
the
Communion
by
a
Kiss
of
Charity
,
which
they
mutually
gave
each
other
.
-
9.
They
presented
to
the
President
,
and
to
him
that
had
Prayed
,
common
Bread
,
made
after
the
ordinary
manner
,
and
a
Cup
in
which
there
was
Wine
mingled
with
Water
.
-
10.
The
President
uttered
,
or
pronounced
some
Prayers
to
the
Glory
of
God
the
Father
,
Son
,
and
Holy
Ghost
.
-
11.
He
adds
some
Prayers
,
and
Thanksgivings
to
God
,
that
he
hath
been
pleased
to
give
to
us
the
pretious
Gift
of
the
Flesh
,
and
Blood
,
of
his
Son
at
the
Holy
Table
.
-
12.
When
he
finished
his
Prayers
,
all
the
people
said
Amen
.
-
13.
In
consequence
whereunto
the
Deacons
distributed
to
the
People
the
Bread
and
Wine
that
had
been
Consecrated
by
Prayer
.
-
14.
They
carried
it
to
the
absent
,
they
Collected
the
Alms
of
the
People
,
they
dismissed
the
Assembly
,
and
finished
the
business
and
exercise
.
Observe
first
that
which
seems
added
to
the
Practice
of
the
Apostles
.
-
1.
They
mingled
Water
with
their
Wine
.
We
do
not
observe
,
that
it
was
either
Practised
by
the
Apostolick
Church
,
or
that
any
such
thing
was
appointed
by
them
.
-
2.
They
carried
the
Consecrated
Bread
to
the
absent
.
It
doth
not
appear
that
this
was
Practised
in
the
first
Age.
These
are
indeed
small
changes
,
but
nevertheless
they
ought
to
be
observed
,
for
the
better
knowledge
of
those
that
followed
.
But
on
the
other
side
observe
that
we
see
not
here
,
-
1.
Either
Oblation
or
Sacrifice
.
-
2.
He
speaks
nothing
of
any
Altar
.
-
3.
That
there
was
no
Elevation
made
.
-
4.
That
no
signs
of
the
Cross
were
seen
there
.
-
5.
That
no
Prayers
were
made
but
to
God
,
and
no
Intercessions
made
use
of
but
those
of
Jesus
Christ
,
and
the
Holy
Spirit
.
-
6.
That
he
speaks
nothing
of
Adoration
.
-
7.
That
it
doth
not
appear
that
they
Communicated
upon
their
Knees
.
-
8.
That
they
gave
to
the
People
the
Communion
under
both
Kinds
.
-
9.
That
the
Service
was
performed
in
a
Language
understood
by
the
People
,
for
they
answered
Amen
to
the
Thanksgivings
.
-
10.
That
all
that
were
present
did
partake
in
the
Mysteries
,
and
not
the
Priest
only
.
We
Conjure
you
,
my
Brethren
,
to
give
attention
to
all
this
,
and
so
if
there
be
any
thing
therein
that
hath
the
least
tast
,
or
savour
of
Sacrifice
.
What
a
prodigious
change
must
have
happened
since
that
time
,
to
compose
and
frame
such
a
Worship
as
they
call
the
Mass
,
where
a
Priest
covered
with
extravagant
Garments
,
(
which
they
say
are
Mysterious
)
heaps
one
upon
another
,
in
a
Language
that
the
People
do
not
understand
,
a
multitude
of
Prayers
,
some
good
,
and
some
bad
,
all
without
order
,
and
without
reason
,
make
Oblations
,
signs
of
the
Cross
,
Elevations
,
where
the
people
Adore
,
and
Prostrate
themselves
before
the
Sacrament
when
it
is
lifted
up
,
where
the
Priest
eats
alone
,
after
he
hath
made
a
hundred
Ceremonies
on
the
Bread
and
Wine
,
Ceremonies
that
signifie
nothing
,
but
render
the
Celebration
of
the
Mystery
ridiculous
.
Do
not
insist
pertinaciously
on
what
remains
,
(
viz.
)
That
Justin
Martyr
calls
the
Bread
and
Wine
of
the
Sacrament
,
the
Flesh
and
Blood
of
Christ
Jesus
.
So
we
call
them
our selves
,
and
so
have
the
Writers
of
all
Ages
called
them
.
So
our
Lord
Jesus
,
and
S.
Paul
calls
them
.
And
it
signifies
no
more
in
Justin
Martyr
,
than
those
words
of
our
Saviour
,
This
bread
is
my
body
,
this
cup
is
my
blood
.
Theophilus
of
Antioch
,
who
lived
in
the
same
Age
with
Justin
Martyr
,
acknowledges
,
that
't
is
a
Denomination
,
not
a
Transmutation
.
When
Jesus
Christ
,
saith
he
,
said
,
This
is
my
body
,
he
called
his
Body
Bread
,
which
is
made
of
many
Grains
.
'T
is
not
common
Bread
,
saith
Justin
Martyr
,
't
is
the
Flesh
and
Blood
of
Jesus
Christ
.
But
't
is
such
Flesh
and
Blood
of
Jesus
Christ
,
as
nourisheth
our
Flesh
and
Blood
,
according
to
him
.
That
is
to
say
,
which
is
changed
into
our
bodily
Nourishment
,
and
passes
through
our
Veins
.
Now
no
Man
ever
believed
,
or
can
believe
,
that
the
true
Flesh
of
Christ
passes
into
the
Nourishment
of
our
Members
.
The
same
Justin
which
calls
the
Eucharist
Flesh
and
Blood
,
calls
it
Bread
and
Wine
after
the
Consecration
,
and
at
the
time
of
the
Distribution
.
They
give
,
says
he
,
to
all
those
that
are
present
,
Bread
and
Wine
,
over
which
Praises
and
Thanksgivings
have
been
made
.
Because
he
hath
said
,
that
't
is
not
common
Bread
,
we
must
not
conclude
,
that
't
is
not
Bread
at
all
,
if
it
be
not
thought
fit
,
that
we
say
a
great
Man
is
no
Man
,
because
it
hath
been
said
,
that
he
is
no
ordinary
or
common
Man
.
I
must
also
give
you
notice
in
this
place
,
my
Brethren
,
that
you
beware
of
a
snare
,
that
they
compose
or
make
of
several
Passages
of
the
Fathers
of
this
Age
,
where
they
make
you
read
the
words
Altar
,
Oblation
,
and
Sacrifice
on
the
Subject
of
the
Eucharist
,
and
by
these
Words
and
Terms
,
they
endeavour
to
perswade
you
,
that
the
Sacrifice
of
the
Mass
was
then
known
.
The
word
Altar
is
not
found
in
the
Authors
of
the
second
Age
,
whose
Writings
are
indisputable
.
'T
is
found
in
the
Canons
attributed
to
the
Apostles
,
and
in
the
Epistles
of
S.
Ignatius
.
But
't
is
known
,
that
their
Writings
are
not
owned
by
all
the
World.
Nevertheless
I
am
inclined
to
believe
,
that
from
that
time
they
called
the
Table
of
the
Eucharist
Altar
.
For
why
should
they
make
any
scruple
of
using
the
word
Altar
,
seeing
they
made
use
of
the
words
Oblation
,
and
Sacrifice
when
they
spake
of
this
Sacrament
?
But
you
must
know
,
-
1.
That
't
was
an
Innovation
in
the
Terms
,
and
that
in
the
Writings
of
the
Apostles
,
you
never
find
the
words
Altar
,
Oblation
or
Sacrifice
on
that
Subject
.
Read
the
History
of
the
Institution
of
the
Eucharist
,
the
Acts
of
the
Apostles
,
where
the
breaking
of
bread
is
often
spoken
of
,
that
is
,
the
Celebration
of
the
Sacrament
of
the
Supper
.
Read
the
tenth
and
eleventh
Chapters
of
the
first
Epistle
to
the
Corinthians
,
where
much
is
said
of
this
Sacrament
;
you
do
not
see
these
Terms
there
.
-
2.
You
must
know
,
that
these
terms
Altar
,
Oblation
and
Sacrifice
took
their
originals
from
the
custom
that
Christians
had
in
those
times
of
bringing
their
Offerings
of
Bread
and
Wine
,
and
other
things
necessary
for
the
Service
of
the
Church
,
and
the
maintenance
of
its
Pastors
,
and
setting
them
as
an
Offering
to
God
on
the
Communion
Table
.
Yea
,
they
offered
them
to
God
by
certain
Prayers
,
the
Forms
whereof
are
still
found
in
the
ancient
Liturgies
.
-
3
To
conclude
,
you
ought
to
hold
for
certain
,
that
these
Oblations
,
these
Sacrifices
,
&c.
of
the
second
Age
,
had
no
relation
to
the
consecrated
Signs
or
Elements
.
For
no
Oblation
was
made
to
God
of
the
Signs
or
Elements
of
Bread
,
or
Wine
after
their
Consecration
.
Observe
that
in
the
passage
of
Justin
Martyr
,
immediately
after
the
Consecration
of
Bread
and
Wine
,
the
distribution
was
made
,
and
no
Oblation
between
them
.
And
for
an
undoubted
proof
thereof
,
observe
,
that
they
are
the
Believers
that
make
these
Oblations
,
and
not
the
Priests
alone
.
Hear
S.
Clement
Romanus
,
the
Disciple
and
Companion
of
S.
Paul
:
Those
,
says
he
,
who
make
their
Oblations
at
appointed
times
are
acceptable
,
and
happy
;
for
in
following
the
Commandments
of
God
they
commit
no
sin
.
By
this
we
do
not
intend
to
affirm
,
that
afterwards
the
Priest
don't
bless
these
Oblations
,
and
present
them
to
God.
But
learn
from
S.
Ireneus
what
's
understood
by
these
Oblations
,
and
what
they
were
:
Jesus
Christ
,
says
he
,
hath
given
advice
to
his
Disciples
to
offer
to
God
the
first
Fruits
of
his
Creatures
,
not
that
he
hath
any
need
of
them
,
with
respect
to
himself
,
but
to
the
end
they
might
not
appear
with
respect
to
themselves
,
ungrateful
and
unfruitful
,
he
took
Bread
,
which
is
a
Creature
,
and
gave
thanks
thereon
,
saying
,
This
is
my
body
,
&c.
And
he
hath
taught
us
a
new
Oblation
of
the
New
Testament
,
which
the
Church
receiving
from
the
Apostles
,
offer
,
as
the
first
Fruits
of
his
Gifts
to
God
,
which
gives
us
food
and
nourishment
.
You
very
well
see
,
that
the
Church
offers
not
Jesus
Christ
the
Creator
to
God
,
but
Bread
which
is
the
first
Fruits
of
his
Creation
.
You
see
well
that
this
Oblation
is
presented
to
God
as
a
Thanksgiving
,
because
he
has
given
us
the
Nourishments
of
Bread
and
Wine
,
and
not
transubstantiated
Bread
,
for
a
propitiatory
Sacrifice
.
Hear
how
he
speaks
yet
of
these
Oblations
:
They
are
not
Sacrifices
,
that
sanctifie
the
Man
,
but
it
is
the
Conscience
of
him
that
offers
,
sanctifies
the
Sacrifice
,
&c.
seeing
then
that
the
Church
offers
with
simplicity
,
't
is
but
Justice
that
its
Oblation
pass
for
a
pure
Sacrifice
before
God.
Behold
an
undoubted
Blasphemy
,
according
to
the
Principles
of
Popery
.
The
Eucharist
is
a
Sacrifice
,
but
the
Sacrifice
of
the
Body
of
Jesus
Christ
doth
not
sanctifie
the
Man
:
on
the
contrary
,
't
is
the
Conscience
of
him
that
offers
,
who
sanctifies
the
Sacrifice
of
the
Body
of
our
Lord
in
the
Mass
.
There
is
,
say
I
,
a
Blasphemy
in
all
shapes
and
forms
.
Acknowledge
therefore
,
that
nothing
is
debated
there
,
but
the
Offerings
that
Believers
set
upon
the
holy
Table
.
And
that
ye
may
have
a
perfect
knowledge
of
what
was
then
done
in
the
Celebration
of
the
holy
Supper
;
add
from
S.
Clement
and
S.
Ireneus
,
that
which
was
wanting
in
S.
Justin
:
-
1.
'T
is
the
Believers
brought
Bread
,
Wine
,
Wax
,
Oil
and
other
things
necessary
in
the
Church
.
And
as
for
Fruits
and
Animals
,
Apples
and
Pulse
necessary
for
the
maintenance
of
life
,
they
carried
them
to
the
Bishops
House
.
-
2.
These
things
set
upon
the
Table
were
consecrated
to
God
by
Prayer
.
-
3.
Of
the
Bread
and
Wine
which
had
been
thus
offered
,
they
took
one
part
for
the
Celebration
of
the
Eucharist
,
and
the
rest
was
spent
by
the
Ministers
of
the
Church
,
and
divided
among
them
for
their
support
and
maintenance
.
Behold
the
only
Oblation
that
was
then
made
,
and
't
is
nothing
:
nevertheless
from
thence
is
come
an
Innovation
in
the
Terms
,
and
from
thence
insensibly
is
come
the
Sacrifice
of
the
Mass
.
Behold
the
meaning
of
the
third
,
the
fourth
and
the
fifth
Canons
attributed
to
the
Apostles
.
The
third
forbids
,
that
they
present
upon
the
Altar
Hony
,
Milk
,
Birds
,
Beasts
and
Pulse
.
The
second
permits
to
offer
Ears
of
Corn
,
Raisins
,
Oil
for
the
Lights
,
and
Incense
.
And
the
fifth
ordains
,
that
they
carry
their
Fruits
to
the
Bishops
,
and
Presbyters
,
to
be
distributed
among
them
,
and
their
Deacons
.
In
the
Margin
of
these
Canons
the
Roman
Doctors
set
these
Words
,
The
Sacrifice
of
the
Mass
appointed
by
our
Lord
.
What
shameless
Foreheads
have
they
?
Do
Men
sacrifice
Oil
,
and
Incense
in
the
Sacrifice
of
the
Mass
?
In
the
second
Age
,
where
we
now
are
,
nothing
is
found
of
that
which
is
called
Confirmation
,
which
is
one
of
the
Popish
Sacraments
.
But
it
doth
not
appear
,
that
the
Primitive
Christians
,
even
to
the
end
of
the
second
Age
,
did
employ
any
Unction
for
the
giving
the
Holy
Spirit
,
and
for
the
Confirmation
of
those
that
had
been
baptised
.
'T
is
true
,
they
imposed
Hands
on
those
that
were
baptised
,
both
before
their
Baptism
,
and
it
may
be
after
.
But
it
is
ridiculous
to
make
a
Sacrament
of
this
Imposition
of
Hands
.
Concerning
which
,
my
Brethren
,
you
ought
to
know
,
-
1.
That
Imposition
of
Hands
is
a
Ceremony
descended
from
the
Jews
;
our
Lord
approved
and
practised
it
;
for
which
reason
he
laid
hands
on
all
the
Children
they
brought
to
him
,
when
he
blessed
them
.
-
2.
You
ought
to
be
advertised
,
that
Imposition
of
Hands
was
an
Appendage
of
Prayer
,
and
that
they
served
themselves
of
that
Ceremony
,
as
often
as
they
would
implore
the
extraordinary
assistance
of
God
upon
any
one
.
When
any
one
was
sick
,
they
prayed
and
laid
their
hands
on
them
.
When
any
one
was
reconciled
to
the
Church
,
they
begged
of
God
pardon
of
sins
for
him
,
laying
their
hands
on
him
.
When
any
one
was
admitted
to
a
publick
Office
,
they
prayed
to
obtain
that
assistance
that
was
necessary
for
him
,
and
laid
on
him
their
hands
.
When
they
sent
any
one
upon
a
difficult
Commission
,
they
laid
hands
on
him
,
and
prayed
,
as
may
be
seen
in
▪
Acts
13.
The
fathers
after
they
had
fasted
and
prayed
,
laid
hands
on
Paul
and
Barnabas
;
to
the
end
they
might
go
preach
the
Gospel
amongst
the
Gentiles
.
They
were
already
Presbyters
,
and
had
received
Mission
from
God
and
the
Church
.
When
they
married
,
they
received
also
Prayer
,
and
the
Benediction
of
the
Church
with
Imposition
of
Hands
annex'd
unto
it
.
'T
is
a
prodigious
Blindness
,
to
make
of
these
differing
Impositions
of
Hands
,
so
many
Sacraments
.
I
should
as
soon
chuse
,
or
rather
sooner
chuse
,
to
make
of
these
differing
Prayers
,
which
were
made
on
sundry
occasions
,
so
many
Sacraments
.
For
't
is
certain
,
that
Prayer
over
the
baptised
,
the
penitent
,
the
sick
,
those
that
took
Office
,
those
that
were
sent
on
Commission
,
those
that
were
married
,
was
the
chief
of
the
Action
,
and
Imposition
of
Hands
was
but
a
decent
Gesture
and
a
Rite
;
which
signified
,
that
they
desired
the
Grace
of
God
and
his
assistance
on
the
person
that
was
concerned
therein
.
'T
is
a
pityful
thing
,
that
Men
lay
hold
alway
on
the
Skin
,
and
meddle
not
with
the
Marrow
,
and
if
the
principal
Action
be
accompanied
with
some
little
Ceremony
,
which
is
but
accessory
,
the
love
of
that
which
is
external
,
and
easie
to
practise
,
presently
changes
the
principal
into
accessory
,
and
the
accessory
into
principal
.
Bowing
the
Knee
and
Imposition
of
Hands
are
two
Rites
of
the
same
kind
,
and
of
the
same
necessity
.
To
bend
the
Knee
,
and
lift
up
the
Hands
,
have
been
two
signs
,
which
almost
always
accompanied
Prayer
,
the
first
signifies
the
Humiliation
of
the
Spirit
;
the
second
the
Elevation
of
the
Heart
;
and
when
this
Elevation
of
the
Hands
is
made
on
the
Head
of
any
one
,
't
is
to
signifie
,
that
the
Heart
lifts
up
it self
according
to
the
desire
,
and
intention
of
him
,
over
whom
they
lift
up
their
hands
.
Behold
the
whole
Mystery
of
this
Ceremony
,
whereof
they
have
made
four
or
five
Sacraments
.
And
't
is
the
first
original
of
the
Sacrament
of
Confirmation
,
of
Penance
,
of
Marriage
,
of
Orders
,
and
of
Extreme
Unction
.
If
the
Humor
of
Popery
and
Superstition
had
turn'd
on
the
other
hand
,
we
had
had
,
it
may
be
,
fourteen
Sacraments
instead
of
seven
.
For
of
the
Genuflection
,
which
is
made
in
praying
for
the
whole
and
sound
,
of
that
which
is
made
in
praying
for
the
sick
,
for
hardened
Sinners
,
and
for
those
that
are
penitent
,
&c.
Of
these
Genuflections
,
say
I
,
they
might
have
made
as
many
Sacraments
with
as
much
reason
as
they
have
made
five
Sacraments
of
the
five
Orders
of
Prayers
,
to
which
Imposition
of
Hands
has
been
annexed
.
Let
this
serve
,
my
Brethren
,
to
make
you
understand
,
that
nothing
is
more
absurd
,
that
to
make
a
Sacrament
of
Confirmation
,
because
in
the
first
and
second
Age
they
laid
hands
on
those
which
had
been
baptised
.
The
Apostles
practised
it
also
because
they
had
power
to
obtain
the
miraculous
Gifts
of
the
Holy
Ghost
for
those
which
had
received
Baptism
.
The
Bishops
affirming
themselves
Succession
of
the
Apostles
,
appropriated
to
themselves
afterward
a
Ceremony
which
became
vain
and
empty
,
because
they
had
not
the
power
to
cause
the
Holy
Ghost
to
descend
upon
those
on
whom
they
laid
hands
.
Jesus
Christ
laid
hands
not
only
on
Children
brought
to
him
,
but
also
on
the
sick
,
as
it
appears
in
the
Gospel
of
S.
Mark
[
](A46367-e21770-b)*
*
Mark
6.5.8.13
.
,
and
that
of
S.
Luke
[
](A46367-e21800-b)†
†
Luke
4.40
.
.
When
he
healed
the
Woman
that
had
been
bowed
together
during
the
space
of
eighteen
years
,
he
also
[
](A46367-e21820-b)‖
‖
Luke
13.13
.
laid
his
Hands
upon
her
.
When
[
](A46367-e21840-b)*
*
Act.
9.17
.
Ananias
would
give
sight
to
Saul
,
he
laid
his
hands
on
him
.
When
S.
Paul
would
heal
the
Father
of
Publius
,
Prince
of
Malta
,
of
his
Fever
and
Bloody
Flux
,
he
laid
his
hands
on
him
.
To
conclude
,
a
Man
must
have
a
Spirit
prejudiced
beyond
all
that
can
be
imagined
,
not
to
see
,
that
Imposition
of
Hands
is
a
simple
Ceremony
annexed
to
Prayer
.
Concerning
Extreme
Unction
,
i.
e.
the
Ceremony
of
anointing
the
dying
to
obtain
for
them
Vigor
and
Strength
,
necessary
to
overcome
death
;
't
is
that
whereof
there
is
not
found
the
least
footstep
in
all
the
Authors
of
this
second
Age.
We
do
not
doubt
at
all
,
but
that
they
did
serve
themselves
of
that
Unction
of
which
the
Evangelist
and
Apostle
speak
,
an
Unction
wherewith
they
served
themselves
for
the
miraculous
Cure
of
Diseases
.
As
in
the
second
and
third
Ages
there
continued
in
the
Church
some
Remainders
of
the
Gift
of
Healing
,
they
might
also
serve
themselves
with
the
Ceremony
of
Unction
.
But
boldly
defie
your
Converters
to
shew
you
,
any
Example
of
a
Man
dying
,
that
was
anointed
with
Oil
in
the
second
Age
,
with
this
intent
to
make
the
passage
of
death
more
easie
to
him
.
Press
them
with
the
same
confidence
about
their
other
false
Sacraments
,
Orders
,
Penance
,
and
Marriage
,
and
oblige
them
to
shew
you
by
antiquity
in
the
second
Age
,
that
the
Doctors
of
the
Church
did
regard
them
,
as
Sacraments
.
Purgatory
in
Popery
is
a
Foundation
upon
which
they
build
an
infinite
number
of
idolatrous
and
superstitious
Worships
;
for
which
reason
't
is
of
importance
to
see
what
Men
believed
of
it
in
the
second
Age
of
the
Church
.
The
State
of
Souls
after
death
hath
always
been
an
Abyss
,
in
which
Men
have
seen
nothing
without
Revelation
.
And
for
that
reason
the
Pagans
fell
in
this
regard
into
prodigious
Errors
;
and
the
Jews
,
before
our
Saviour
,
floated
about
in
great
Uncertainties
.
The
Primitive
Christians
fell
close
to
that
which
our
Lord
said
to
the
good
Thief
:
This
day
shalt
thou
be
with
me
in
paradise
.
To
that
which
S.
Paul
had
taught
,
1
Cor.
5.
Phil.
1.
That
if
our
earthly
house
of
this
tabernacle
,
&c.
And
that
when
we
depart
from
hence
we
shall
be
with
Christ
Jesus
.
To
that
which
the
Holy
Spirit
hath
said
in
the
Revelations
,
that
those
which
die
in
the
Lord
are
happy
,
and
their
works
follow
them
.
About
the
middle
of
the
second
Age
,
a
Christian
apparently
come
over
from
Judaism
,
but
bred
up
in
the
Schools
of
the
Greeks
,
having
suck'd
the
Spirit
of
Fables
and
Lies
(
wherewith
those
two
Nations
are
justly
reproached
)
forged
the
Oracles
,
which
he
attributes
to
the
Sybils
,
he
caused
to
enter
there
as
Oracles
of
those
ancient
Prophetesses
,
all
that
which
he
believed
proper
to
support
the
Christian
Religion
,
and
render
it
plausible
to
the
Pagans
.
The
better
to
persuade
the
Greeks
,
he
there
mingled
their
Fables
;
and
to
please
the
Philosophers
,
he
entered
their
Dreams
there
,
making
himself
all
things
to
all
Men
,
that
he
might
gain
some
.
Among
other
Philosophick
Dreams
he
inserts
two
in
his
Work
:
The
first
was
drawn
from
the
Platonick
Philosophy
:
'T
was
that
there
was
a
certain
separate
place
,
into
which
he
pretended
the
Souls
of
the
Faithful
were
carried
after
death
,
and
where
they
were
lodged
till
the
Day
of
Judgment
,
without
enjoying
the
happy
vision
of
God.
The
other
was
this
,
that
at
the
end
of
the
World
,
there
would
be
a
great
Fire
,
through
which
all
Men
must
pass
that
should
be
saved
.
An
imagination
which
seems
to
have
some
likeness
to
the
Stoick
Philosophy
,
which
teaches
,
that
the
World
would
be
burnt
,
after
which
it
would
return
into
the
State
wherein
it
was
at
the
beginning
,
and
in
a
continual
vicissitude
pass
through
the
same
Revolutions
and
Changes
.
Or
rather
,
't
is
taken
from
what
the
Holy
Scripture
says
,
that
the
World
at
last
must
be
burnt
by
Fire
.
We
are
not
able
to
say
how
these
two
Opinions
,
the
one
concer●●ng
the
separate
state
of
Souls
,
and
the
other
concerning
the
Torrent
of
Fire
,
through
which
they
ought
to
pass
,
did
readily
diffuse
themselves
among
those
which
had
any
Learning
,
and
read
any
thing
besides
the
Sacred
Volumes
.
The
Ancients
,
good
Men
,
and
credulous
,
being
ravished
to
find
Books
,
under
the
name
of
Pagan
Prophesies
,
which
foretold
the
coming
of
Jesus
Christ
,
his
Names
,
his
Passion
,
the
Circumstances
of
his
Birth
,
of
his
Life
,
Death
and
Resurrection
,
much
more
clearly
than
the
true
Prophets
,
embraced
with
greediness
what
they
found
in
these
false
Prophesies
.
Justin
Martyr
who
wrote
well
nigh
in
the
same
time
that
these
false
Oracles
were
forged
,
falls
into
the
persuasion
,
that
Souls
after
death
are
in
a
separate
place
,
where
even
in
some
sort
they
are
subject
to
the
Power
and
Persecution
of
the
Devil
.
From
thence
it
comes
to
pass
,
that
he
said
it
was
the
Devil
that
caused
the
true
Samuel
to
ascend
,
by
the
Charms
of
the
Witch
of
Endor
:
[
](A46367-e22120-b)‖
‖
Dial.
cum
Tryph.
For
which
reason
,
says
he
,
when
a
person
is
near
death
,
you
ought
to
pray
,
that
his
Soul
don't
fall
under
such
a
power
.
S.
Ireneus
,
Bishop
of
Lyons
,
the
most
considerable
Writer
of
this
second
Age
,
was
of
the
same
opinion
concerning
this
separate
place
,
where
all
Souls
must
be
inclosed
until
the
Day
of
Judgment
,
without
seeing
the
Face
of
God.
[
](A46367-e22170-b)*
*
Advers.
Haeres
.
lib.
5.
He
calls
this
place
Paradise
,
whither
Enoch
and
Elias
were
transported
,
but
he
also
calls
it
Hades
,
Hell
,
and
a
place
invisible
.
Note
,
that
this
Opinion
is
universally
at
this
day
rejected
by
the
Papists
,
and
passes
among
them
for
an
Error
.
Pope
John
XXII
.
having
been
accused
to
be
of
this
Persuasion
,
there
was
a
terrible
noise
about
it
,
and
he
was
forced
to
retract
it
.
Now
this
Opinion
is
the
original
of
Purgatory
.
For
as
we
shall
see
afterward
,
this
place
changes
,
by
little
and
little
,
its-nature
,
until
at
length
they
made
of
it
a
place
of
Torments
and
Punishments
for
the
purging
of
Souls
.
This
separate
state
produced
,
a
little
while
after
,
Prayer
for
the
Dead
,
which
we
shall
see
had
its
original
about
the
beginning
of
the
third
Age.
But
whereof
nevertheless
we
see
nothing
in
the
second
,
unless
it
be
towards
its
end
.
On
the
contrary
,
Justin
Martyr
tells
us
,
that
we
must
pray
for
dying
Souls
,
to
the
end
,
that
(
in
the
place
of
their
Separation
)
they
fall
not
under
the
Power
of
Devils
.
He
would
not
have
failed
to
have
added
,
that
we
must
pray
for
Souls
after
death
,
to
the
end
,
that
we
might
draw
them
from
under
the
power
of
Devils
,
if
Prayers
for
the
dead
had
then
been
in
use
.
On
the
Subject
of
this
praying
for
the
Dead
,
whereof
they
make
such
great
boasts
in
Antiquity
,
tell
them
these
three
things
,
-
1.
That
it
was
not
in
use
in
the
first
and
second
Age.
-
2.
That
the
Reason
why
they
began
to
pray
for
the
Dead
,
is
very
different
from
that
which
causes
Prayers
for
them
at
this
day
.
At
this
day
't
is
to
draw
them
from
Purgatory
;
then
it
was
,
to
the
end
,
that
in
the
terrestrial
Paradise
,
or
other
place
of
Separation
where
they
were
,
God
would
increase
their
rest
and
joy
;
for
it
was
believed
,
that
they
were
there
in
the
beginning
of
Happiness
.
-
3.
To
conclude
,
tell
them
,
that
these
Prayers
for
the
Dead
are
no
important
business
in
Religion
,
and
that
they
are
not
the
Reason
of
our
Separation
.
After
that
press
them
to
shew
you
in
the
second
Age
the
least
footsteps
of
this
place
of
Torments
,
whither
penitent
Souls
must
go
after
Death
,
to
pay
the
remainder
of
those
punishments
which
they
could
not
satisfie
during
their
life
.
Demand
proofs
from
them
,
that
in
this
Age
the
Church
prayed
for
Souls
,
that
they
might
quickly
get
out
of
torment
,
and
you
will
see
them
forced
to
confess
,
that
there
are
none
.
I
come
to
the
Worship
and
Adoration
of
Creatures
,
such
as
are
Relicks
,
Images
,
the
Blessed
Virgin
,
Saints
and
Angels
.
They
treat
this
as
a
small
business
:
we
shall
have
occasion
to
prove
to
you
one
day
,
that
without
running
into
any
extravagance
,
't
is
a
Pagan
Idolatry
.
But
for
the
present
we
will
content
our selves
to
shew
you
,
that
we
do
not
find
the
least
footsteps
of
these
worships
in
the
second
Age
,
wherein
we
now
are
.
If
they
did
invoke
Saints
,
the
Blessed
Virgin
,
and
Angels
,
if
they
had
Images
,
if
they
did
kiss
,
and
adore
Relicks
,
let
them
shew
it
you
,
let
them
cause
you
to
read
one
Author
that
speaks
of
it
.
Bellarmine
hath
the
impudence
to
produce
the
words
of
Justin
Martyr
,
to
prove
the
Worship
of
Angels
,
We
adore
and
venerate
the
Father
,
and
the
Son
,
which
is
come
to
us
from
him
,
who
hath
taught
us
,
both
us
and
others
,
which
follow
him
,
and
the
Army
of
good
Angels
,
by
the
Spirit
of
Prophecy
,
&c.
Apol.
2.
He
refers
the
word
we
adored
,
to
that
of
Angels
,
as
if
the
design
of
Justin
Martyr
had
been
to
say
,
that
they
adored
Angels
.
Whereas
he
ought
to
refer
Angels
to
the
word
teach
,
his
Sense
being
that
Jesus
Christ
hath
taught
the
Angels
as
well
as
us
,
the
Mystery
of
the
Gospel
,
according
to
what
S.
Paul
says
:
To
the
intent
that
now
unto
the
principalities
and
powers
in
heavenly
places
might
be
known
by
the
Church
the
manifold
wisdom
of
God
,
Eph.
3.10
.
It
is
so
clear
,
that
this
is
the
Sense
of
S.
Justin
,
that
at
this
day
none
of
your
new
Doctors
dare
quote
these
words
to
prove
,
that
they
worshiped
Angels
in
the
second
Age.
This
passage
being
set
aside
,
let
them
produce
you
another
.
Was
there
therefore
no
Saints
in
these
Ages
?
Had
they
no
Martyrs
?
Why
did
they
not
invoke
the
Apostles
,
that
had
newly
received
their
Crowns
?
Why
did
they
then
neglect
the
Intercession
of
the
Virgin
?
Was
it
that
her
Credit
was
not
well
established
in
Heaven
at
that
time
,
and
that
she
wanted
time
to
obtain
the
Empire
which
at
this
day
she
possesses
?
But
why
have
the
Authors
of
this
Age
been
so
impudent
to
say
,
that
they
adore
God
alone
,
and
that
they
adore
none
but
He
?
Justin
Martyr
says
,
speaking
of
Jesus
Christ
,
He
hath
taught
us
,
that
we
must
adore
but
one
only
God
,
when
he
said
,
This
the
great
commandment
,
thou
shalt
worship
God
,
and
him
only
shalt
thou
serve
,
Apol.
2.
And
a
little
after
having
quoted
those
other
words
of
Jesus
Christ
,
Render
unto
Caesar
the
things
that
are
Caesars
,
and
unto
God
the
things
that
are
Gods
:
He
adds
't
is
for
this
reason
that
we
adore
but
one
only
God.
And
as
to
what
concerns
you
,
we
give
you
our
Services
with
gladness
in
all
other
things
.
Let
not
your
Eyes
be
dazled
by
crafty
Tricks
upon
the
word
Adore
,
as
if
Justin
Martyr
spake
of
Soveraign
Adoration
,
which
they
give
to
none
but
God
,
according
to
your
Converters
;
for
you
ought
to
be
advertised
,
that
he
serves
himself
of
the
word
Proskunoumen
,
which
signifies
all
sorts
of
Worship
and
Religious
Service
.
A
word
which
signifies
properly
to
prostrate
our selves
,
and
wherewith
the
second
Council
of
Nice
serves
it self
,
when
it
appoints
the
Worship
of
Images
.
So
the
sense
is
,
We
do
not
prostrate
our selves
,
we
do
not
give
any
Religious
Worship
but
to
God.
See
if
they
can
say
so
at
this
day
in
the
Church
of
Rome
.
Theophilus
of
Antioch
,
and
Author
of
the
same
Age
says
,
[
](A46367-e22570-b)*
*
Lib.
1.
ad
Autol.
The
King
will
not
that
they
call
those
Kings
,
which
command
under
him
.
For
King
is
his
name
,
and
it
is
not
permitted
to
another
to
take
it
.
So
it
is
not
permited
to
adore
any
other
but
God.
St.
Ireneus
,
Bishop
of
Lyons
,
speaking
of
the
God
,
which
gave
the
Law
,
[
](A46367-e22610-b)†
†
Lib.
5.
cap.
22.
It
is
he
alone
to
whom
the
Disciples
of
Jesus
Christ
ought
to
perform
worship
,
&c.
And
a
little
after
,
The
Law
commands
us
to
praise
the
Creator
,
and
serve
him
alone
.
But
hear
a
Testimony
which
will
instruct
you
sufficiently
concerning
the
opinions
,
and
practice
of
that
Age
about
it
.
They
are
the
Acts
of
the
Martyrdom
of
St.
Polycarpus
,
Bishop
of
Smyrna
.
After
the
death
of
this
Holy
Bishop
,
[
](A46367-e22660-b)⸫
⸫
Euseb.
lib.
4.
cap.
15.
his
Church
writ
to
that
of
Pontus
an
excellent
Letter
,
which
is
one
of
the
most
precious
monuments
that
we
have
of
Primitive
Antiquity
.
In
this
Letter
the
Believers
of
Smyrna
,
having
reported
all
the
circumstances
of
the
death
of
Polycarpus
their
Bishop
,
say
that
the
Devil
used
endeavours
,
that
our
Brethren
might
not
obtain
his
body
,
which
many
among
us
did
very
much
desire
,
to
the
end
they
might
participate
of
that
sacred
body
.
Some
therefore
suggested
to
Nicetas
,
Father
of
Herod
,
and
Brother
of
Dalces
,
to
go
find
out
the
Proconsul
,
to
advise
him
not
to
give
us
the
body
,
for
fear
,
say
they
,
that
having
abandoned
Christ
,
the
Christians
may
come
to
Worship
him
;
it
was
at
the
suggestion
of
the
Jews
,
and
at
their
pressing
sollicitation
,
that
these
Men
thus
represented
the
matter
.
For
they
were
the
Jews
that
observed
our
Brethren
,
when
they
endeavoured
to
take
the
body
from
the
Pile
of
Wood.
Fools
which
know
not
that
we
can
never
forsake
Jesus
Christ
,
who
hath
suffered
death
,
for
all
those
that
must
be
saved
,
nor
serve
any
other
.
For
we
Adore
him
as
the
Son
of
God
,
and
as
for
the
Martyrs
,
we
love
them
,
and
are
kind
to
them
as
Disciples
,
and
imitators
of
the
Lord
,
because
of
the
great
love
which
they
have
shewn
to
their
King
,
and
Master
,
and
we
wish
to
be
their
Associates
,
and
fellow
Disciples
.
The
Centurion
therefore
seeing
the
obstinacy
of
the
Jews
,
caused
the
body
to
be
burnt
upon
the
place
,
according
to
the
custom
.
After
which
we
gathered
together
his
Bones
,
more
precious
than
the
most
precious
Stones
,
and
more
pure
than
Gold
,
and
laid
them
up
in
a
convenient
place
.
In
which
place
if
it
be
possible
for
us
,
and
God
permit
it
,
we
will
hold
our
Assemblies
to
Celebrate
with
joy
,
and
gladness
,
the
Birth
day
of
his
Martyrdom
,
in
memory
of
those
who
have
undergone
this
glorious
Combat
,
and
to
instruct
,
and
confirm
our
descendents
by
such
an
example
.
The
passage
is
altogether
such
as
we
would
wish
,
for
we
there
see
all
which
we
search
after
,
and
what
was
the
Religion
of
the
ancient
Christians
with
respect
to
Relicks
,
and
Saints
,
and
from
whence
began
the
Superstition
,
and
Idolatry
which
after
appeared
in
the
World.
First
of
all
you
see
that
in
the
second
Age
they
served
no
other
but
God
,
we
serve
no
other
but
God.
Secondly
,
That
the
Worship
given
to
the
Martyrs
was
a
Worship
of
love
,
and
simple
imitation
,
we
love
them
and
have
a
kindness
for
them
.
These
people
had
lost
all
sense
not
to
have
added
,
and
we
pray
to
them
,
if
so
be
they
had
them
prayed
to
the
Martyrs
.
Thirdly
,
That
they
had
no
regard
to
the
merits
of
Saints
,
and
Martyrs
,
nor
did
they
pray
to
God
to
make
us
partakers
of
them
,
we
wish
to
be
their
Companions
,
and
fellow
Disciples
.
They
might
as
easily
have
said
,
as
they
say
now
adays
,
we
desire
to
be
made
partakers
of
their
merits
.
Fourthly
,
That
they
did
not
assemble
at
the
Tombs
of
the
Martyrs
,
that
they
might
invocate
and
serve
them
,
but
only
with
design
to
celebrate
the
Birth-day
of
their
Martyrdom
,
and
the
memory
of
their
Sufferings
.
It
is
an
amazing
stupidity
not
to
have
added
,
and
to
recommend
our selves
to
their
prayers
,
and
intercession
,
if
any
such
thing
had
been
in
use
.
Fifthly
,
That
they
did
not
rend
the
Bodies
of
Martyrs
in
pieces
,
nor
distribute
their
Bones
to
fill
Reliquaire's
.
For
they
took
the
bones
of
Polycarpus
,
and
laid
them
in
a
convenient
place
:
that
is
to
say
,
they
laid
them
honorably
in
a
Tomb.
In
all
this
we
see
the
innocence
of
the
worship
of
the
ancient
Christians
.
But
in
that
which
follows
we
see
the
first
bloomings
from
whence
afterward
proceeded
Idolatry
.
1.
We
see
here
an
excessive
love
,
which
Christians
did
shew
towards
the
bodies
of
Martyrs
,
they
say
that
they
are
more
precious
than
the
most
precious
Stones
,
and
more
pure
than
the
purest
Gold.
2.
They
assembled
upon
their
Tombs
,
and
their
burying
places
served
them
as
Temples
,
not
simply
through
necessity
,
for
they
might
have
assembled
more
conveniently
in
Houses
,
but
because
they
believed
those
places
more
Holy
,
and
more
proper
to
excite
Devotion
,
because
of
the
memory
of
the
Martyrs
.
3.
They
Consecrated
certain
days
to
remember
the
Passion
day
of
the
Martyrs
.
Indeed
they
did
not
Invoke
,
or
Pray
to
them
,
but
nevertheless
this
was
done
in
their
honor
,
as
we
Celebrate
the
Birth-day
of
a
Prince
,
to
whom
we
give
no
kind
of
Religious
Worship
,
and
this
is
that
which
the
Ancient
Christians
call
here
,
to
communicate
with
the
body
of
the
Martyr
:
that
is
to
say
,
assemble
where
he
was
buryed
,
Pray
to
God
,
and
Celebrate
the
Mysteries
of
the
Christian
Religion
in
the
same
place
,
and
even
over
the
Tomb
of
the
Martyr
.
In
this
there
is
nothing
Criminal
,
all
is
done
with
a
good
meaning
.
Nevertheless
we
shall
see
how
insensibly
all
did
degenerate
into
Superstition
.
It
does
not
appear
that
either
they
Prayed
to
Polycarpus
,
or
that
they
Prayed
for
him
,
on
the
day
Consecrated
to
his
memory
:
but
we
shall
see
in
the
third
Age
they
Prayed
for
the
Martyrs
,
and
in
the
fourth
Age
they
Prayed
to
them
.
Give
attention
to
this
passage
I
earnestly
intreat
you
.
As
to
what
appertains
to
Images
,
I
think
,
I
shall
do
a
thing
of
great
advantage
,
if
I
prove
,
that
the
Christian
Church
had
none
in
their
Temples
in
the
second
Age
,
for
it
will
appear
by
the
Ages
following
,
that
they
had
all
sorts
of
Images
,
even
out
of
Temples
,
in
the
greatest
abhorrence
.
Fasts
,
Lent
,
Abstinence
from
certain
Meats
,
and
other
Mortifications
of
like
kind
,
which
makes
so
great
a
part
of
the
Roman
Religion
,
which
dazle
the
Eyes
of
some
of
our
New
Converts
,
were
intirely
unknown
in
the
second
Age.
We
there
see
,
and
observe
Prayers
,
and
Fasts
very
often
,
but
there
is
nothing
Read
which
may
make
us
suspect
,
that
they
were
affixed
to
certain
days
of
the
week
,
or
certain
months
of
the
year
:
all
the
days
of
Prayer
,
except
the
Lords
day
,
were
almost
always
days
of
Fasting
.
But
it
was
by
accident
,
because
the
Fasting
of
the
New
Testament
was
often
joyned
with
Prayer
,
that
the
Ancient
Christians
made
it
a
duty
to
Fast
on
days
of
Prayer
.
But
it
was
a
thing
unheard
of
,
precisely
to
make
Devotion
to
consist
of
Fasting
,
without
any
respect
to
Prayer
,
and
those
that
do
affirm
it
was
the
use
of
the
Primitive
Church
must
prove
it
.
Now
we
are
certain
,
that
they
cannot
find
any
proof
thereof
in
the
Writings
of
the
second
Age.
And
as
to
what
remains
,
as
we
shall
make
it
appear
by
the
clearest
evidence
,
that
the
Popish
Fasts
were
unknown
in
the
third
Age
,
it
will
appear
by
consequence
,
that
they
were
of
no
use
in
the
second
,
only
it
appears
that
they
prepared
for
the
Communion
of
Easter
by
a
Fast
of
two
days
.
St.
Ireneus
writ
to
Victor
Bishop
of
Rome
,
on
occasion
of
the
Controversie
touching
the
day
on
which
they
ought
to
Celebrate
Easter
.
[
](A46367-e22990-b)*
*
Euseb.
Hist.
Eccles.
lib.
5.
cap.
24.
is
not
only
disputed
concerning
Easter-day
,
but
also
concerning
the
form
of
the
Fasts
antecedent
thereto
,
for
some
think
they
ought
not
to
Fast
but
one
day
,
others
two
,
others
more
,
and
others
measure
their
Fast-day
by
the
space
of
twenty
four
hours
,
night
and
day
,
and
this
diversity
in
the
observation
of
the
Fast
,
had
not
its
being
in
our
Age
,
but
hath
begun
from
the
time
of
our
Fathers
,
who
by
negligence
,
simplicity
,
and
ignorance
,
have
suffered
this
custom
to
slip
in
.
Nevertheless
they
lived
in
peace
with
each
other
,
and
we
retain
it
to
this
day
.
Observe
well
,
it
is
not
Lent
,
but
the
beginning
,
and
original
thereof
.
These
forty
hours
of
Fast
are
greatned
,
and
grown
up
to
forty
days
.
So
it
is
,
that
the
most
innocent
practices
have
been
the
original
of
Superstition
,
so
dangerous
is
it
,
to
make
Innovations
,
although
they
seem
without
hazardous
consequence
,
let
them
shew
you
other
solemn
Fasts
besides
this
in
the
second
Age.
It
remains
,
that
we
speak
a
word
concerning
the
Pope
,
and
the
prodigious
Authority
he
arrogates
to
himself
.
It
is
a
Capital
affair
in
Popery
,
he
is
the
Principle
of
Unity
,
he
is
the
Centre
unto
which
your
Converters
tell
you
,
you
ought
to
be
united
,
if
you
will
be
saved
.
God
knows
what
they
think
of
it
,
but
we
defie
them
to
shew
you
,
that
the
Church
of
Rome
had
then
any
Superiority
over
other
Churches
.
We
may
assure
you
without
rashness
,
that
the
most
part
of
the
Churches
,
which
were
in
the
extreme
Parts
of
Asia
,
scarce
knew
whether
there
were
any
such
thing
as
a
Church
of
Rome
,
they
neither
knew
the
name
of
its
Bishop
,
nor
the
form
of
its
Government
,
nor
Customs
,
and
therefore
were
far
enough
from
being
subject
to
its
Orders
,
and
Decrees
.
We
may
also
assure
you
,
there
were
also
Christians
in
Persia
,
and
in
the
farthest
parts
of
the
East
,
which
knew
not
whether
there
were
a
Roman
Church
in
the
World.
Send
your
Converters
to
the
famous
de
Launy
,
Doctor
of
the
Sorbonne
,
who
makes
appear
with
sufficient
clearness
,
and
evidence
,
the
independence
of
other
Churches
,
and
the
few
bonds
and
ties
that
they
had
with
Rome
,
by
proving
,
that
the
adherence
they
had
to
the
Roman
Seat
,
was
not
accounted
necessary
in
any
Age
of
the
ancient
Church
.
They
produce
to
you
in
the
second
Age
Victor
,
who
cut
off
from
his
Communion
the
Churches
of
Asia
,
on
occasion
of
the
Controversie
about
Easter-Day
.
But
you
ought
to
understand
,
that
this
was
an
attempt
without
example
,
and
which
had
no
effect
,
but
was
despised
of
all
the
World.
And
besides
this
was
no
right
,
that
was
particular
to
the
Bishop
of
Rome
;
for
other
Churches
pretended
to
have
that
right
of
cutting
off
other
Churches
from
their
Communion
,
as
well
as
that
of
Rome
.
Moreover
,
the
nearer
the
Churches
of
the
World
were
to
Rome
,
the
more
respect
and
consideration
they
had
for
the
Church
which
was
there
.
The
Churches
which
were
without
the
Bounds
of
the
Roman
Empire
,
scarce
knew
that
there
was
a
Church
at
Rome
.
The
Provinces
at
a
distance
from
Italy
,
such
were
Asia
and
Africa
,
beheld
her
so
far
off
,
that
they
scarce
knew
either
her
Customs
,
or
her
Doctrine
,
nor
did
they
think
themselves
under
any
obligation
to
be
instructed
in
them
,
or
to
follow
them
.
And
therefore
they
continued
a
long
time
to
celebrate
Easter
with
the
Jews
,
and
to
rebaptize
Hereticks
,
without
any
regard
to
the
Decisions
of
Victor
and
Stephen
,
Bishops
of
Rome
.
The
Churches
of
France
,
which
beheld
her
near
at
hand
,
had
her
in
greater
value
and
estimation
,
because
they
were
smitten
and
amazed
,
not
at
the
Majesty
of
the
Church
,
but
at
the
Majesty
of
the
Empire
,
which
had
its
Seat
at
Rome
.
This
is
it
which
made
Ireneus
,
Bishop
of
Lions
,
to
say
,
That
it
was
necessary
,
that
the
whole
Church
should
travel
to
the
Church
of
Rome
,
because
of
its
more
powerful
principality
.
That
is
to
say
,
because
it
was
the
Seat
of
the
Empire
,
that
all
Nations
come
thither
,
and
that
Christians
were
found
there
of
all
the
Provinces
of
the
Empire
,
from
whose
Mouths
might
be
learn'd
what
was
that
Faith
which
was
scattered
all
over
the
Earth
.
Behold
what
was
the
Christianity
of
the
second
Age.
And
behold
the
Additions
that
we
find
there
,
which
afterward
was
the
Seed
of
Superstition
and
Idolatry
.
First
of
all
they
mingled
Water
with
the
Wine
in
the
Eucharist
,
which
was
not
used
in
the
time
of
the
Apostles
.
2.
They
carried
the
Sacrament
to
the
absent
,
which
was
not
usual
neither
in
the
Apostolick
Church
.
3.
They
undertook
a
custom
of
bringing
Offerings
,
and
Alms
,
not
in
Silver
,
but
in
Merchandize
,
Bread
,
Wine
,
Corn
,
Raisins
,
Fruits
,
&c.
And
of
that
they
offered
on
the
Holy
Table
those
things
,
which
might
be
of
use
in
the
publick
Service
,
whereas
in
the
Apostolick
Church
we
see
no
other
Alms
,
but
such
as
were
gathered
by
the
Hands
of
the
Deacons
,
either
at
the
end
,
or
beginning
of
their
Assemblies
.
4.
Of
these
Alms
of
the
Believers
,
they
made
Oblations
to
God
,
consecrating
them
by
Prayer
.
5.
At
the
end
of
their
Prayers
before
the
Communion
they
added
the
mutual
kiss
,
which
was
not
of
Apostolick
Institution
,
and
was
afterwards
abolished
.
6.
Many
persons
entertained
an
opinion
of
the
separate
state
for
Souls
after
death
,
a
third
place
which
was
utterly
unknown
to
the
Apostles
.
7.
They
conceive
an
excessive
Love
for
the
Bones
of
the
Martyrs
,
nevertheless
without
giving
them
any
kind
of
Worship
,
or
Religious
Homage
.
This
excessive
love
for
Bones
was
not
reasonable
,
nor
was
it
of
the
Apostolick
Age.
8.
About
the
end
of
the
second
Age
they
appointed
Feasts
,
to
celebrate
the
memories
of
the
Martyrs
;
which
was
not
neither
of
Apostolick
Institution
.
9.
They
appointed
a
day
or
two
for
Fasting
before
Easter
.
Behold
the
principal
Innovations
in
the
second
Age
,
in
which
there
is
nothing
almost
that
can
be
blamed
,
considered
in
it self
,
and
separated
from
the
Fruits
and
Consequences
thereof
.
To
conclude
,
to
the
end
,
that
you
be
not
abused
by
false
Authors
,
you
ought
to
know
that
we
entertain
none
for
the
Writers
of
the
second
Age
,
but
these
:
S.
Clement
,
the
Disciple
of
S.
Paul
,
who
writ
an
Epistle
to
the
Corinthians
:
S.
Ignatius
,
of
whom
we
have
many
Epistles
,
concerning
which
the
Learned
doubt
with
reason
,
but
we
will
nevertheless
receive
them
in
the
present
Affair
:
S.
Polycarp
,
who
wrote
an
Epistle
to
the
Philippians
:
the
Epistle
of
the
Church
of
Smyrna
,
concerning
the
Martyrdom
of
S.
Polycarp
:
Justin
Martyr
,
whose
Works
ought
to
be
distinguished
,
for
there
are
many
among
them
which
are
falsly
attributed
unto
him
:
Athanagoras
the
Athenian
,
of
whom
we
have
an
Apology
for
the
Christians
,
and
a
Discourse
concerning
the
Resurrection
:
Theophilus
of
Antioch
,
of
whom
we
have
three
Books
written
to
Autolycus
:
Tatian
,
of
whom
we
have
a
Discourse
in
Defence
of
the
Christian
Religion
,
and
against
that
of
the
Pagans
.
And
in
fine
,
S.
Ireneus
,
Bishop
of
Lyons
,
of
whom
we
have
a
considerable
Work
against
the
Heresies
of
his
Times
.
If
they
quote
unto
you
the
Liturgies
of
S.
Mark
,
of
S.
James
,
of
S.
Peter
,
the
Works
of
Dionysius
the
Areopagite
,
the
Canons
of
the
Apostles
,
and
other
like
Discourses
,
you
ought
to
reject
them
,
as
being
false
and
forged
,
in
the
opinion
of
all
the
Learned
,
who
have
any
thing
of
sincerity
.
November
15
,
1686.
THE
SEVENTH
PASTORAL
LETTER
.
CONCERNING
Songs
,
and
Voices
,
which
were
heard
in
several
places
in
the
Air.
Dear
Brethren
in
our
Lord
,
Grace
and
Peace
be
given
to
you
from
our
God
and
Saviour
Jesus
Christ
.
IN
the
last
of
our
Letters
we
engaged
our selves
to
communicate
unto
you
certain
notable
matters
of
Fact
,
which
some
of
our
Brethren
have
thought
adviseable
to
impart
unto
us
.
Amongst
these
matters
of
Fact
,
I
do
not
think
there
's
any
one
that
better
deserves
to
be
examined
,
than
that
which
hath
been
reported
to
us
,
That
in
many
places
where
there
have
been
formerly
Churches
,
Voices
have
been
heard
in
the
Air
,
so
perfectly
like
to
our
singing
of
Psalms
,
that
they
could
not
be
taken
for
any
thing
else
.
If
this
be
true
,
't
is
a
wonder
which
very
well
deserves
the
labor
of
our
attention
.
We
shall
think
our selves
very
ungrateful
to
the
Divine
Goodness
,
if
we
should
suppress
so
illustrious
a
Testimony
of
his
Approbation
.
He
must
be
bold
,
in
this
Age
,
that
dares
speak
of
Prodigies
,
Marvels
,
Presages
and
other
such
like
things
.
There
are
times
in
which
Men
believe
every
thing
;
in
this
wherein
we
now
are
,
they
believe
nothing
;
I
think
there
is
a
mean
to
be
chosen
,
we
may
not
believe
every
thing
,
but
surely
something
ought
to
be
believed
.
For
this
Spirit
of
Incredulity
,
and
this
Character
of
a
brave
Spirit
,
is
good
for
nothing
,
and
I
have
not
as
yet
discovered
the
use
thereof
.
'T
is
true
,
Credulity
hath
destroyed
Religion
,
and
introduced
a
thousand
Superstitions
;
for
these
unhappy
Tales
of
Miracles
done
at
the
Tombs
of
Saints
,
these
Apparitions
of
Souls
,
these
pretended
Visions
of
Spirits
,
that
come
from
the
other
World
,
these
,
say
I
,
have
produced
the
Invocation
of
Saints
,
the
Adoration
of
Images
,
Purgatory
,
Masses
,
the
Prayers
of
the
living
for
the
dead
.
For
which
reason
I
am
content
,
that
Men
stand
upon
their
Guard
,
when
any
thing
is
debated
,
and
reported
concerning
wonderful
,
and
pious
Histories
.
The
generality
of
those
which
are
called
honest
Men
are
come
so
far
from
thence
,
that
they
have
cast
themselves
on
the
other
extreme
,
and
believe
nothing
.
'T
is
to
expose
a
Man's
self
,
and
to
be
turned
into
Ridicule
,
to
maintain
that
there
have
been
Miracles
,
and
that
there
may
yet
be
,
they
mock
at
Presages
,
and
have
no
Faith
for
that
which
they
call
Prodigies
.
Nevertheless
whither
goes
this
,
and
what
will
be
the
Issue
of
it
?
'T
is
to
deny
Providence
,
't
is
to
make
our selves
believe
,
God
does
not
intermeddle
in
the
Affairs
here
below
,
and
to
ruine
all
the
Principles
of
human
Faith
,
and
by
consequence
to
cast
our selves
on
a
perfect
Scepticism
,
which
is
peradventure
a
disposition
of
mind
the
most
dangerous
to
Religion
of
any
in
the
World.
By
doubting
all
matters
of
Fact
which
have
any
appearance
of
extraordinary
,
they
tell
us
they
have
no
intention
to
extend
it
any
farther
than
the
History
of
the
World.
But
we
don't
perceive
,
that
we
insensibly
entertain
a
habit
of
doubting
,
which
extends
it self
to
every
thing
.
There
is
a
God
,
we
all
consent
thereto
.
There
is
a
Providence
,
we
all
profess
,
and
avow
it
.
Nothing
comes
to
pass
without
him
.
Is
it
possible
,
that
God
should
so
hide
himself
behind
his
Creatures
,
and
under
the
veil
of
second
Causes
,
that
he
should
never
at
any
time
,
tho
never
so
little
,
draw
aside
the
Curtain
?
If
we
have
taken
a
resolution
to
deny
the
truth
of
all
extraordinary
matters
of
Fact
,
what
shall
we
do
with
History
,
both
sacred
and
profane
?
Can
we
persuade
our selves
,
that
the
Historians
of
all
Ages
intended
to
deceive
us
,
by
making
us
believe
,
that
the
great
Revolutions
which
have
happened
in
the
Societies
of
Men
,
and
the
Church
,
have
been
preceded
by
extraordinary
Events
,
such
as
Earthquakes
,
Signs
in
Heaven
,
and
Prodigies
on
Earth
?
They
will
say
the
most
part
of
these
Histories
are
Fables
,
it
may
be
so
:
but
if
the
most
part
be
Fables
,
there
have
been
some
which
have
been
true
.
If
there
had
never
been
any
true
Prodigies
,
they
would
not
have
reported
those
that
were
false
;
for
falshood
is
an
imitation
of
Truth
.
He
must
have
a
hardness
and
impudence
that
I
understand
not
,
that
can
put
all
Historians
in
one
rank
,
and
range
them
all
together
amongst
Forgers
of
Lies
.
I
admire
the
agreement
of
those
Writers
,
which
lived
two
or
three
thousand
years
from
one
another
,
who
nevertheless
have
all
conspired
to
deceive
us
,
according
to
our
Moderns
,
and
there
is
neither
Sorcerers
,
nor
Magicians
,
nor
Possessions
,
nor
Apparitions
of
Demons
,
nor
any
thing
like
it
.
'T
is
much
,
that
these
Gentlemen
have
not
pushed
on
their
confidence
,
even
to
deny
the
truth
of
matters
of
Fact
contained
in
the
Scriptures
,
which
would
be
very
convenient
for
them
.
In
the
times
that
the
Sacred
Writers
writ
their
Books
,
there
were
all
these
things
;
and
where
do
we
find
,
that
they
ought
to
cease
,
and
that
a
time
was
to
come
,
in
which
Devils
should
no
more
deceive
Men
,
and
in
which
he
Heaven
should
speak
no
more
Prodigies
?
Because
Historians
have
not
been
infallible
,
must
we
believe
they
have
been
all
Liars
,
and
in
all
things
?
Can
a
Man
,
for
example
,
honestly
call
in
doubt
the
prodigies
which
Josephus
reports
to
us
,
as
coming
to
pass
a
little
before
the
final
ruin
of
Jerusalem
?
A
Man
walked
round
the
City
,
and
its
Walls
perpetually
,
crying
,
Wo
,
wo
to
the
Temple
,
City
,
&c.
and
in
fine
,
during
the
Siege
,
as
he
was
upon
the
Wall
,
he
added
,
Wo
to
me
also
:
that
which
he
never
did
before
,
and
in
the
very
moment
,
a
great
stone
coming
from
the
Engines
of
the
Besiegers
,
knock'd
him
on
the
Brest
,
and
brake
him
in
pieces
.
A
Sword
of
Fire
passed
over
the
City
Jerusalem
,
for
a
whole
year
together
,
from
East
to
West
.
A
Voice
was
heard
in
the
Temple
which
said
,
Let
us
go
hence
.
A
brazen
Gate
in
the
Temple
,
which
eighteen
or
twenty
Men
could
scarce
open
,
opened
of
it self
.
It
must
be
,
that
Josephus
had
a
design
to
prostitute
his
Reputation
,
reporting
such
matters
of
Fact
,
the
falseness
whereof
he
might
be
convinced
of
by
a
thousand
Witnesses
yet
living
,
if
they
were
not
true
.
The
Saviour
of
the
World
was
willing
to
honor
some
mute
presages
,
altho
he
might
well
have
passed
them
by
,
since
he
had
so
many
living
Testimonies
on
his
behalf
,
't
was
his
pleasure
that
the
Heavens
should
produce
a
new
Star
at
his
Birth
,
or
at
least
,
that
the
Air
should
produce
a
new
Meteor
,
that
deserved
that
name
.
And
what
shall
we
say
of
that
great
Miracle
,
which
was
at
the
Pool
of
Bethesda
,
where
an
Angel
descended
,
troubled
the
Waters
,
and
the
first
sick
person
that
went
into
them
after
the
action
of
the
Angel
,
was
healed
?
This
marvel
was
not
ancient
,
and
without
doubt
it
had
not
continued
long
.
'T
is
clear
,
that
this
was
done
about
the
time
that
our
Lord
arrived
at
the
age
of
thirty
years
,
and
entered
upon
the
Office
of
Mediator
;
and
't
was
an
admirable
presage
of
the
coming
of
him
,
who
is
called
,
A
fountain
opened
to
the
house
of
Jacob
for
sin
,
and
for
uncleanness
:
whose
Water
,
that
is
to
say
,
whose
Grace
,
was
to
heal
and
cure
all
our
Maladies
.
I
could
bring
you
an
infinite
number
of
matters
of
Fact
very
well
attested
,
that
is
to
say
,
Visions
,
Prophetick
Dreams
,
Signs
seen
in
the
Air
,
and
in
the
Heavens
,
which
have
been
Presages
of
Events
little
less
considerable
than
those
we
see
at
present
.
'T
is
true
,
that
under
color
of
Signs
and
Marvels
,
an
hundred
and
an
hundred
Fables
have
passed
current
in
the
World
;
but
all
that
we
ought
to
conclude
thence
is
,
that
every
wise
Man
will
have
great
Securities
before
he
will
believe
.
As
soon
as
any
event
may
have
natural
Causes
,
it
signifies
nothing
according
to
these
Gentlemen
,
as
if
God
was
not
at
all
the
Master
of
natural
Causes
,
and
could
not
dispose
them
for
the
production
of
certain
Effects
,
when
he
would
presage
great
Revolutions
in
the
World.
It
seems
to
me
,
that
Earthquakes
have
their
natural
Causes
,
and
so
have
Famines
,
Pestilences
and
Wars
:
nevertheless
Jesus
Christ
puts
these
things
among
those
things
which
are
to
presage
his
coming
.
Nation
shall
rise
against
nation
,
and
kingdom
against
kingdom
,
there
shall
be
famines
,
earthquakes
and
pestilences
in
divers
countries
.
And
why
may
we
not
interpret
that
which
he
adds
of
Eclipses
of
the
Sun
and
Moon
,
and
of
Signs
which
are
seen
in
Heaven
,
The
Sun
shall
be
turned
into
darkness
,
and
the
Moon
shall
not
give
her
light
,
the
Stars
shall
fall
from
Heaven
,
and
the
powers
of
Heaven
shall
be
shaken
.
'T
is
believed
,
that
this
is
a
Description
of
what
shall
be
at
the
last
Day
of
Judgment
;
but
if
this
were
a
place
for
it
,
I
could
prove
,
that
it
is
no
such
thing
.
Not
that
I
am
persuaded
all
Eclipses
,
and
all
Earthquakes
are
Presages
;
but
there
are
such
Circumstances
of
time
and
place
,
and
concomitant
Signs
,
that
a
Man
cannot
(
as
I
think
)
without
rashness
deny
,
that
the
Providence
of
God
doth
dispense
them
to
strike
the
minds
of
Men
with
astonishment
,
and
make
them
attentive
to
his
Judgments
.
What
shall
we
say
concerning
the
Bow
in
the
Heavens
?
It
is
made
without
doubt
by
natural
Causes
.
Nevertheless
it
has
been
the
pleasure
of
God
in
all
Ages
of
the
World
,
that
it
should
be
a
Sign
by
Institution
to
assure
Mankind
,
that
there
should
never
be
an
universal
Deluge
upon
the
earth
.
God
granted
to
Gideon
a
Sign
in
Nature
to
assure
him
of
the
truth
of
his
Mission
.
Ezekias
received
one
in
the
Sun
,
at
least
,
in
the
shadow
of
the
Sun
on
the
Dial
of
Ahaz
,
as
a
Sign
of
his
restauration
to
life
,
we
may
not
therefore
imagine
,
that
't
is
contrary
to
the
order
of
Providence
to
do
extraordinary
things
in
nature
for
the
marking
and
noting
extraordinary
events
in
the
World.
Let
us
conclude
therefore
,
that
the
Credulity
of
our
Ancestors
hath
caused
many
mischievous
Tales
to
be
received
as
faithful
Histories
;
but
also
,
that
it
hath
been
the
cause
,
that
very
faithful
Histories
do
at
this
day
pass
for
false
Tales
.
I
could
not
refuse
this
little
Prologue
to
the
Year
wherein
we
are
presently
to
engage
,
as
abundant
in
Prodigies
as
any
has
been
for
a
long
time
:
for
on
all
sides
,
we
have
heard
speak
of
nothing
but
extraordinary
Storms
,
Fires
falling
from
Heaven
,
others
coming
out
of
the
Earth
,
of
Signs
speaking
loud
,
which
have
appeared
in
the
Air
,
of
Insects
of
an
unknown
shape
,
which
have
been
believed
to
have
fallen
from
Heaven
.
The
Writers
of
publick
News
have
not
been
able
to
forbear
remarking
them
,
and
making
their
Reflections
thereon
.
I
believe
't
is
the
interest
of
the
publick
to
make
evident
all
these
Events
;
and
there
lies
an
Obligation
on
those
that
desire
to
fear
God
,
to
give
a
very
exact
Relation
concerning
all
these
Prodigies
;
if
they
intend
to
learn
us
any
thing
concerning
them
,
we
intreat
them
,
that
it
be
not
on
Reports
and
Hear-says
,
yea
,
that
it
be
not
on
the
report
of
persons
whose
fidelity
is
not
very
well
known
;
for
we
have
no
design
to
deceive
either
our selves
or
others
:
this
will
be
known
by
the
manner
wherein
we
shall
report
a
matter
of
Fact
,
that
is
to
say
,
the
singing
of
Psalms
in
the
Air
,
which
has
been
heard
in
divers
places
.
It
is
near
a
year
since
,
that
we
first
heard
any
speech
concerning
it
,
and
they
told
us
,
that
these
Singings
had
been
heard
in
Bearne
,
the
first
Province
whither
the
Dragoons
were
sent
.
Behold
our
Witnesses
,
every
one
will
judge
of
what
worth
they
are
.
Monsieur
Magendie
,
Pastor
of
the
Church
of
Orthez
,
having
been
questioned
concerning
this
Affair
,
hath
interrogated
divers
persons
,
according
as
it
appears
by
his
Certificate
.
I
do
declare
,
that
Monsieur
de
Bazin
,
a
younger
Brother
,
and
an
Inhabitant
of
Orthez
in
Bearne
,
hath
told
me
,
that
walking
with
some
of
his
Friends
,
after
mid-day
,
near
the
City
of
Orthez
,
he
heard
Voices
which
sung
Psalms
,
and
as
he
imagined
,
that
it
might
be
some
Women
that
washed
Linnen
in
a
certain
River
which
passed
through
Orthez
,
he
ran
to
them
to
demand
of
them
,
whether
it
were
they
that
sung
;
they
told
him
,
that
it
was
not
they
,
and
that
they
themselves
for
a
long
time
had
heard
the
same
singing
of
Psalms
.
This
happened
some
months
before
the
Interdiction
of
our
Church
.
The
said
Monsieur
Bazin
is
a
very
honest
Man
,
very
judicious
,
and
of
great
integrity
.
2.
I
add
,
that
Mademoiselle
de
Casenaue
of
Orthez
,
said
to
persons
worthy
of
credit
,
that
being
not
able
to
believe
that
which
was
said
concerning
this
singing
of
Psalms
,
a
Woman
said
to
her
,
that
if
she
had
the
curiosity
to
hear
them
sing
,
she
would
come
and
take
her
at
her
own
House
,
at
a
time
convenient
,
which
she
did
;
for
this
Woman
being
at
eleven
of
the
clock
at
night
in
the
uttermost
part
of
the
City
,
with
multitudes
of
other
persons
,
to
hear
these
Voices
which
sung
in
the
Air
the
Praises
of
God
,
having
heard
this
singing
of
Psalms
,
she
ran
to
Mademoiselle
de
Casenaue
,
who
immediately
gets
out
of
her
Bed
,
causes
one
of
her
Neigbours
to
rise
,
and
they
ran
to
that
quarter
of
the
City
which
was
far
removed
from
her
House
,
where
they
found
multitudes
of
persons
,
who
were
ravished
with
that
pleasant
Melody
which
they
heard
in
the
Air
;
they
themselves
returned
to
their
Houses
,
with
this
great
consolation
to
have
heard
those
Psalms
sung
in
the
Air
,
which
they
could
no
more
sing
in
their
Church
,
which
had
been
interdicted
for
some
months
past
;
and
they
added
,
that
it
seemed
to
them
,
that
they
heard
them
sing
after
the
same
manner
which
they
used
to
sing
in
their
Church
,
and
that
after
the
singing
had
ceased
,
there
was
a
Voice
which
spake
,
but
after
a
manner
inarticulate
and
confused
,
so
that
they
could
not
distinguish
what
was
said
.
This
Gentlewoman
is
very
well
worthy
of
Credit
.
3.
I
say
moreover
that
an
infinite
number
of
the
persons
of
Orthez
do
say
,
that
they
have
heard
the
singing
of
Psalms
,
which
they
call
the
singing
of
Angels
,
and
that
they
exhorted
each
other
on
the
day
to
be
present
in
the
night
,
in
certain
places
of
the
City
,
to
satisfie
this
holy
Curiosity
,
which
was
the
reason
,
that
the
Magistrates
of
Orthez
published
an
Ordinance
,
whereby
they
forbad
all
persons
from
going
out
of
their
Houses
,
or
assembling
themselves
by
night
for
hearing
these
Voices
,
which
filled
this
poor
afflicted
people
with
joy
,
and
extraordinary
consolation
.
This
is
it
which
has
been
told
me
concerning
this
singing
of
Psalms
,
to
which
In
find
no
difficulty
to
give
a
full
consent
,
because
the
persons
that
have
reported
it
,
are
of
great
sincerity
.
Given
at
Amsterdam
,
Novemb.
23
,
1686.
Signed
Magendie
,
heretofore
Minister
of
Orthez
in
Bearne
.
M.
Garsin
,
another
Minister
of
the
said
Church
of
Orthez
,
declares
this
which
follows
,
concerning
the
singing
of
Psalms
,
which
had
been
heard
at
Orthez
for
a
long
time
.
I
whose
Name
is
underwritten
,
heretofore
Pastor
of
the
Reformed
Church
of
Orthez
in
Bearne
,
do
certifie
to
all
those
whom
it
may
concern
,
that
my
Brother-in-law
De
Roux
,
a
Lawyer
,
told
me
,
that
between
the
hours
of
eleven
and
twelve
at
night
,
being
on
the
back
side
of
his
House
in
the
City
of
Orthez
,
he
heard
a
singing
of
Psalms
above
him
,
and
that
a
little
after
he
heard
the
same
singing
come
from
a
place
at
a
greater
distance
.
After
that
he
was
fully
convinced
of
the
truth
of
this
singing
of
Psalms
,
so
much
discoursed
of
all
the
World
over
.
Moreover
he
thought
,
that
sometimes
during
the
whole
night
,
when
his
Gout
hindered
him
from
sleeping
,
that
he
heard
the
same
singing
after
a
manner
less
distinct
and
intelligible
.
I
am
informed
by
Monsieur
Clavier
,
a
Lawyer
of
the
same
City
of
Orthez
,
that
the
Curate
of
the
place
,
and
a
certain
Priest
,
called
Dufau
,
and
Monsieur
Lichigarai
another
Lawyer
,
as
also
a
Brother
of
the
Curate
,
called
Monsieur
De
la
Roque
,
sent
to
search
out
a
certain
Popish
Damosel
of
Moncade
,
to
know
of
her
,
if
it
were
true
,
that
she
had
said
,
that
she
had
heard
this
singing
of
Psalms
,
and
that
she
told
them
yea
.
And
having
demanded
of
her
how
she
knew
it
was
the
singing
of
Psalms
;
she
told
them
it
was
because
she
had
heard
the
same
thing
,
at
such
time
as
they
sung
in
the
Church
of
those
of
the
Reformed
Religion
.
And
having
further
asked
her
how
she
had
heard
the
singing
of
Psalms
in
the
Church
,
she
answered
them
,
she
had
been
once
there
at
a
Baptism
;
but
that
going
to
a
certain
Fountain
,
she
had
often
heard
this
singing
as
she
passed
by
the
Church
,
at
the
hours
of
Preaching
,
and
Prayer
.
After
this
Monsieur
Clavier
told
me
,
that
the
Curate
and
others
strictly
forbad
her
to
say
any
more
,
that
she
had
heard
the
said
singing
of
Psalms
.
Given
at
Amsterdam
,
September
23.
1686.
Signed
Garsin
,
Minister
.
I
whose
Name
is
underwritten
,
certifie
to
all
whom
it
may
concern
,
that
in
the
year
1685
,
about
the
Month
of
August
,
or
September
,
I
heard
in
the
Air
the
singing
of
Psalms
with
different
Voices
,
and
very
melodious
,
and
this
at
two
several
times
;
the
first
time
before
the
House
of
Poey
,
where
I
was
lying
upon
a
Bank
half
asleep
,
I
was
awakened
by
this
singing
of
Psalms
,
which
continued
almost
half
an
hour
.
Afterwards
I
went
into
the
House
of
Monsieur
du
Poey
,
a
Merchant
Draper
,
with
whom
I
wrought
at
that
Employment
.
Having
told
this
to
Mademoiselle
du
Poey
and
her
Daughters
,
they
were
much
offended
at
me
,
that
I
had
not
given
them
notice
of
it
at
the
time
I
heard
the
said
singing
.
The
second
time
,
I
and
many
others
about
an
hour
after
midnight
having
gone
on
purpose
to
a
place
most
high
,
and
raised
,
in
the
City
,
near
to
Moncade
,
named
the
Posterle
,
I
heard
many
Voices
in
the
Air
,
sometimes
on
one
side
,
and
sometimes
on
the
other
;
withdrawing
my self
a
little
,
I
found
Mademoiselle
des
Pagnou
,
Daughter
of
Monsieur
Dombideau
,
Merchant
of
Oleron
,
Wife
to
Monsieur
des
Pagnou
,
Merchant-Tanner
,
accompanied
with
many
other
Women
of
the
Neighborhood
,
I
asked
them
from
whence
they
came
.
They
told
me
they
came
from
the
Bank
of
a
River
called
Le
Gaur
,
which
passes
by
the
City
,
near
a
Mill
which
they
call
the
New
Mill.
I
asked
them
if
they
had
heard
the
singing
of
Psalms
.
They
answered
me
,
Yea.
I
asked
them
from
what
side
they
had
heard
the
Voices
:
they
told
me
it
seemed
to
them
it
was
from
the
place
called
the
Posterle
.
I
told
them
I
came
from
thence
,
and
that
I
had
heard
those
Voices
in
the
Air
,
and
that
it
seemed
to
me
,
that
they
came
from
that
side
the
New
Mill
stood
;
and
both
they
and
I
agreed
with
one
consent
,
that
they
were
in
the
Air
,
and
that
they
never
had
heard
Voices
so
pleasant
and
charming
.
My
Father
(
being
a
Neighbor
of
the
said
Mademoiselle
des
Pagnou
)
and
those
other
Women
being
at
the
Gate
two
hours
after
midnight
,
with
a
Marshal
named
Maresque
,
a
Papist
of
the
Town
of
Lembege
,
of
the
Quarter
of
Bilbil
,
which
belongs
to
the
Partement
of
Navarre
,
my
Father
,
I
say
,
who
had
changed
his
Religion
about
two
years
and
half
since
,
inquiring
of
these
Women
if
they
had
heard
the
singing
of
Psalms
.
They
answered
,
Yea.
And
I
too
,
said
my
Father
.
And
Maresque
the
Marshal
replyed
,
he
had
never
heard
better
singing
:
let
Men
say
what
they
will
,
for
my
part
,
said
he
,
I
am
persuaded
,
that
it
is
a
true
singing
of
Psalms
.
The
said
Monsieur
Poey
,
my
Father
,
and
the
said
Maresque
came
from
a
place
called
De
Part
,
near
to
Orthez
.
And
I
add
,
that
I
have
heard
a
Prohibition
published
to
all
sorts
of
persons
,
at
the
sound
of
a
Trumpet
,
by
the
Cryer
of
the
City
,
called
Monleres
,
containing
,
that
none
were
to
go
out
at
night
to
hear
the
singing
of
Psalms
,
under
the
penalty
of
Imprisonment
.
In
witness
whereof
I
have
signed
the
present
Certificate
,
as
it
was
desired
of
me
.
Given
November
22
,
1686.
Signed
Peter
Mauperg
of
Orthez
in
Bearn
,
aged
twenty
three
years
.
One
named
Monsieur
Bergerit
hath
declared
under
his
Signet
,
this
which
follows
.
About
the
month
of
September
last
,
being
in
my
Mothers
House
,
she
told
me
,
that
the
Evening
before
they
had
heard
singing
of
Psalms
in
the
Air.
I
believ'd
nothing
thereof
,
but
went
away
to
Bed
,
because
I
was
weary
;
this
was
about
eight
at
night
;
about
half
an
hour
after
some
of
the
Neighbors
came
to
the
House
to
inquire
whether
I
were
so
great
a
fool
to
sing
Psalms
,
considering
the
strict
Prohibition
had
been
made
thereof
;
and
at
the
same
instant
my
Mother
entered
into
the
Chamber
to
awake
,
and
tell
me
,
that
Psalms
were
sung
in
the
Air.
I
awoke
,
and
awaking
,
heard
this
singing
of
Psalms
,
and
thought
it
had
been
in
the
Garden
belonging
to
the
House
.
I
arose
and
went
forth
into
the
street
Montcade
at
Orthez
,
where
all
the
Neighborhood
were
gathered
together
,
and
they
heard
the
singing
of
Psalms
repeated
two
or
three
several
times
.
Signed
Bergerit
.
A
person
named
John
de
la
Bordette
,
hath
declared
under
his
Signet
,
this
which
follows
.
About
the
month
of
September
last
,
being
in
my
House
at
Orthez
,
the
place
of
my
Habitation
,
and
having
heard
,
that
it
was
said
,
that
Psalms
were
sung
,
I
went
out
into
the
street
about
eight
in
the
Evening
,
to
see
and
hear
what
was
said
,
and
done
,
and
I
heard
in
the
Air
Voices
which
formed
a
Vocal
Musick
perfectly
,
like
to
the
singing
of
Psalms
.
Nevertheless
,
without
being
able
to
distinguish
what
Psalm
it
was
.
Of
the
of
this
same
thing
many
persons
of
the
Neighbourhood
were
witnesses
.
Another
time
as
I
was
at
the
Wine
Press
,
amidst
the
Vines
,
above
ten
in
the
evening
,
I
heard
the
same
thing
with
many
other
persons
.
Signed
John
De
la
Bordette
.
A
Damosel
called
Mademoiselle
Deformalagues
,
hath
declared
under
her
Signet
,
in
these
words
.
I
underwritten
,
do
declare
in
the
presence
of
God
,
that
being
at
Orthez
in
Biar
,
the
place
of
my
Habitation
,
I
heard
clearly
at
three
several
times
,
on
the
month
of
October
last
,
this
which
follows
.
On
a
Friday
in
the
said
month
of
October
,
about
8
or
9
at
night
,
being
in
my
Chamber
,
some
Neighbours
called
me
with
earnestness
,
saying
,
that
I
must
hasten
to
hear
the
Angels
singing
Psalms
;
I
hastily
went
out
of
the
House
,
and
being
arrived
at
the
Street
called
St.
Gille
,
I
there
found
a
great
number
of
people
,
which
had
ran
together
from
all
parts
to
hear
this
Heavenly
Musick
.
And
at
that
instant
my
Ears
were
smitten
with
a
Melody
so
ravishing
,
that
I
never
heard
any
thing
like
it
.
I
could
very
well
discern
the
Air
and
Tune
of
our
Psalms
,
which
were
sung
admirably
well
.
I
heard
many
persons
say
,
they
heard
distinctly
the
first
verse
of
the
42.
Psalm
.
Like
as
the
hart
doth
breach
and
bray
.
There
were
others
that
confirmed
the
same
,
and
assured
us
moreover
that
they
had
heard
the
whole
Psalm
Sung.
For
my
part
I
do
acknowledg
that
I
could
not
distinguish
the
words
.
I
only
heard
a
charming
Musick
,
which
represented
to
me
a
great
number
of
Voices
that
agreed
exceeding
well
.
There
was
one
that
raised
his
Voice
above
the
rest
,
and
made
himself
observed
when
the
rest
had
done
.
After
I
had
heard
a
long
while
this
Melody
with
ravishment
;
I
perceived
that
these
Voices
drew
off
,
and
abated
by
little
and
little
,
until
they
were
insensibly
lost
in
the
Air.
The
same
evening
being
on
my
return
,
and
near
the
Gate
of
my
House
,
with
many
of
my
Neighbours
,
as
we
discoursed
together
of
the
marvellous
things
that
we
had
heard
,
behold
all
of
a
sudden
the
same
Voices
which
we
had
heard
some
hours
before
,
striking
again
our
Ears
with
great
pleasure
,
they
filled
us
anew
with
ravishment
,
for
the
space
of
one
quarter
of
an
hour
,
after
which
this
Melody
withdrew
,
as
it
had
done
at
the
first
.
The
Tuesday
following
,
being
at
the
door
of
my
House
,
with
one
of
my
Relations
at
Evening
,
we
both
heard
a
great
number
of
Voices
in
the
Air
,
which
resounded
with
strength
,
and
made
themselves
heard
with
the
greatest
clearness
:
hearing
this
melodious
singing
,
I
ran
hastily
to
the
Lodgings
of
a
Popish
Physician
who
dwelt
in
my
House
,
and
was
that
year
one
of
the
Magistrates
of
Orthez
,
to
the
end
that
he
himself
might
hear
this
wonderful
Melody
.
He
followed
me
to
hear
what
it
was
.
The
singing
founded
clearly
,
the
night
being
calm
and
serene
,
but
he
pretended
to
hear
nothing
.
A
while
after
the
Voices
reinforced
themselves
,
and
then
having
pressed
this
Magistrate
to
tell
me
if
he
heard
the
singing
,
he
could
no
longer
dissemble
the
truth
.
It
is
true
said
he
(
in
the
presence
of
all
the
world
)
I
hear
very
lovely
singing
.
I
think
I
hear
the
Voice
of
such
an
one
,
and
such
an
one
,
naming
several
persons
in
Orthez
,
which
sung
exceeding
well
;
to
this
I
replyed
,
Monsieur
,
if
Men
hold
their
peace
,
the
very
stones
will
speak
:
but
he
,
as
if
he
had
been
troubled
at
the
confession
he
had
made
,
complains
that
,
alas
,
I
observe
here
a
crafty
wile
of
the
Devil
,
he
causes
these
Voices
to
be
heard
in
the
Air
,
to
keep
the
World
in
error
,
and
hinder
this
poor
people
from
Converting
,
and
embracing
the
Catholick
Faith.
Whereupon
I
inquired
if
he
had
ever
heard
that
the
Devil
sung
the
praises
of
God
;
he
smiled
,
and
retired
hastily
to
his
Lodgings
:
nevertheless
we
bless
God
for
the
favor
that
he
hath
done
us
,
in
admonishing
us
of
our
duty
by
these
heavenly
Voices
,
who
melodiously
sung
those
holy
Hymns
,
which
we
were
wont
to
sound
forth
in
our
Church
,
which
was
then
laid
wast
and
destroyed
.
I
protest
before
God
that
these
things
are
so
as
I
have
reported
them
,
and
I
am
very
glad
to
make
known
these
truths
,
for
the
Edification
of
all
those
that
fear
the
Lord
.
In
Testimony
whereof
I
subscribe
my self
at
Amsterdam
,
September
4.
1686.
V.
Deformalagues
.
I
do
maintain
that
a
Testimony
,
such
as
this
,
though
it
were
alone
,
is
capable
of
putting
the
spirit
of
incredulity
to
distress
:
for
what
that
is
reasonable
can
be
said
against
it
?
It
will
be
said
this
is
the
Testimony
of
a
Woman
,
but
by
being
a
Woman
hath
she
renounced
all
Honor
,
Shame
,
and
Conscience
,
in
the
matter
of
Testimony
?
She
must
have
renounced
all
those
things
,
to
attest
with
an
Oath
a
matter
of
Fact
,
with
so
many
circumstances
.
She
is
but
a
Woman
,
but
she
is
not
a
Woman
that
reports
some
Visions
of
the
night
,
or
particular
Revelations
,
she
is
a
Woman
that
reports
things
that
happened
in
publick
,
and
whereof
she
hath
for
witnesses
with
her self
many
hundreds
of
persons
.
Though
she
be
a
Woman
,
it
does
not
follow
but
she
may
be
endued
with
good
understanding
:
now
she
must
have
lost
all
sense
to
advance
such
a
falsity
,
and
to
expose
her self
to
be
overwhelmed
with
shame
,
as
a
maker
of
Fables
:
to
conclude
,
she
is
a
Woman
,
but
she
speaks
of
a
thing
happened
not
above
seven
days
ago
,
if
I
may
so
say
.
To
conclude
,
behold
a
Memorial
of
Monsieur
de
Brassalay
,
a
Gentleman
of
Honor
,
and
acknowledged
such
by
all
that
know
him
.
Some
days
before
the
Interdiction
of
the
Churches
of
Bearn
,
there
were
many
persons
,
that
heard
the
singing
of
Psalms
in
the
Air
,
in
the
City
of
Orthez
.
The
first
that
heard
it
was
Lichigaray
Brunier
,
a
Lawyer
,
revolted
some
years
since
,
the
most
malignant
of
the
Persecutors
,
and
who
continually
stirred
up
troubles
to
those
of
the
Reformed
Religion
.
He
rose
from
his
Bed
to
go
tell
the
Curate
,
that
there
was
an
Assembly
of
people
that
sung
Psalms
without
the
City
,
he
also
went
to
a
Serjeant
named
Gowlan
,
to
conduct
him
to
the
place
where
he
thought
to
surprize
them
,
but
this
Popish
Serjeant
having
laid
his
Ear
to
the
Window
,
answered
him
there
was
nothing
to
be
done
,
for
he
well
perceived
the
singing
was
in
the
Air.
Afterward
it
was
heard
from
time
to
time
,
more
than
a
month
,
by
divers
persons
,
sometimes
at
night
,
and
sometimes
by
day
:
among
others
Lichagaray
Canneille
,
an
Elder
of
the
Church
of
Orthez
,
protested
and
told
me
,
that
sitting
upon
the
bank
of
the
River
,
a
thousand
Paces
from
the
City
,
reading
in
a
Book
,
he
heard
a
great
singing
of
Psalms
on
that
side
the
Church
stands
,
which
is
in
the
midst
of
the
City
,
and
not
doubting
at
all
that
is
was
an
ordinary
Assembly
,
that
were
met
together
at
Evening
Prayers
,
which
was
then
very
numerous
,
because
of
the
hazardous
conjuncture
,
and
consisted
at
the
least
of
two
or
three
thousand
souls
,
he
hasted
to
go
thither
,
and
always
heard
a
great
singing
of
Psalms
till
he
was
entered
into
the
City
,
but
having
found
the
doors
of
the
Church
shut
,
the
Neighbours
told
him
,
that
it
was
not
yet
the
hour
of
Prayer
.
It
is
to
no
purpose
to
say
they
sung
in
some
Cavern
or
Cave
,
for
there
is
nothing
but
Houses
,
and
the
parts
adjacent
to
Orthez
are
Vineyards
,
Meadows
,
and
Fields
,
it
has
been
a
long
time
since
forbidden
to
sing
Psalms
in
Houses
,
and
no
body
has
dared
to
venture
thereon
,
and
least
of
all
would
they
think
thereon
in
a
time
when
they
every
hour
feared
the
Interdiction
of
their
Church
,
and
when
they
advised
by
all
sorts
of
methods
to
defend
themselves
from
it
.
Moreover
this
Elder
hath
assured
me
,
that
he
never
heard
more
lofty
singing
in
the
Church
.
This
he
told
me
,
being
in
Bearne
,
about
sixteen
months
since
,
in
the
presence
of
very
many
honest
Men.
After
the
Church
of
Orthez
was
razed
to
the
ground
,
this
singing
of
Psalms
was
heard
no
more
for
some
time
,
but
about
the
months
of
September
and
October
last
,
it
was
heard
by
most
part
of
the
people
of
Orthez
,
and
many
others
of
the
Country
which
tarried
till
night
before
they
went
home
on
Market-days
,
those
of
the
Suburbs
,
as
well
as
those
of
the
City
,
heard
it
,
every
one
in
his
Quarter
,
ordinarily
at
the
same
hour
,
viz.
between
eight
and
nine
at
night
,
some
heard
the
words
,
others
heard
the
Tune
of
the
Psalms
,
and
there
is
not
it
may
be
,
a
House
in
Orthez
of
which
some
one
of
the
Family
hath
not
heard
it
.
The
said
Lichiguray
Bruneir
,
went
one
night
,
he
and
two
others
,
to
that
part
where
they
heard
this
singing
without
the
City
,
and
they
all
three
heard
the
singing
for
a
long
time
over
their
Heads
,
the
Tune
of
the
138.
Psalm
,
whereof
they
could
not
hear
distinctly
but
these
words
:
Toward
thy
holy
Temple
I
will
look
and
worship
thee
,
and
praised
in
my
thankful
mouth
,
thy
holy
name
shall
be
:
even
for
thy
loving
kindness
sake
,
and
for
thy
truth
withal
,
for
thou
thy
name
,
hast
by
thy
word
,
advanced
over
all
.
Du
Faur
a
Physician
,
and
Magistrate
of
the
City
,
another
Papist
,
heard
it
divers
times
,
but
their
malice
made
them
say
they
were
Sorcerers
and
Devils
.
A
young
Damosel
of
the
Suburbs
of
Moncade
,
which
is
near
the
Castle
,
the
ancient
Habitation
of
the
Lords
of
Bearn
,
heard
this
singing
,
being
in
her
Bed
;
she
rose
,
and
caused
more
than
fifty
persons
to
go
out
,
who
having
heard
it
fell
on
their
Knees
,
and
wept
through
the
joy
they
conceived
to
hear
so
incomparable
a
Melody
in
the
Air
,
which
continued
more
than
half
an
hour
.
And
it
must
be
known
that
it
was
in
a
place
much
raised
above
the
City
,
even
as
a
very
high
Mountain
,
and
the
people
heard
this
singing
over
their
Heads
,
as
if
it
had
been
in
the
Clouds
:
I
have
heard
an
honest
Man
,
who
was
one
of
the
Spectators
,
make
this
relation
,
who
poured
out
Tears
then
when
he
spake
of
it
:
the
same
thing
I
have
heard
from
other
places
.
To
conclude
,
it
is
impossible
to
doubt
of
a
truth
,
which
the
far
greatest
part
of
the
Inhabitants
of
Orthez
are
able
to
certifie
.
The
Parliament
of
Pau
,
and
the
Intendent
of
Bearn
,
have
also
given
their
Testimony
thereto
by
a
Decree
,
which
forbids
Men
to
go
hear
these
Psalms
,
and
to
say
they
have
heard
it
on
the
forfeiture
of
five
hundred
Crowns
:
and
by
another
Ordinance
,
which
forbids
the
same
thing
,
under
the
forfeiture
of
two
thousand
Crowns
.
The
Consuls
of
Orthez
did
publish
these
Ordinances
in
their
City
.
I
do
not
as
yet
very
well
understand
,
what
can
be
opposed
to
the
Testimony
of
Monsieur
Brassalny
.
Those
that
know
him
as
we
do
,
know
that
he
is
not
of
a
temper
to
impose
upon
any
one
,
nor
to
suffer
himself
to
be
imposed
upon
by
any
one
whoever
he
be
.
Those
things
which
he
reports
are
not
hear-says
at
a
great
distance
,
for
they
are
persons
of
Credit
an
Reputation
,
who
put
into
his
Hands
those
things
which
they
themselves
heard
.
If
after
all
this
,
the
matter
of
Fact
be
false
,
I
do
avow
that
we
must
no
more
believe
any
thing
.
But
there
are
but
few
people
into
whose
minds
it
can
enter
,
that
two
or
three
thousand
persons
,
(
for
there
are
not
less
of
the
Reformed
Religion
in
Orthez
)
should
conspire
to
lye
about
an
affair
,
which
after
all
,
is
not
of
any
great
concernment
to
them
.
For
although
the
Angels
should
not
have
sung
in
the
Air
,
their
Religion
would
not
be
the
less
true
.
Moreover
it
is
to
be
observed
,
that
our
people
are
not
Educated
in
the
Spirit
of
Superstition
and
Credulity
for
Miracles
.
On
the
contrary
,
it
is
known
that
we
have
always
made
it
part
of
our
business
to
defend
them
against
those
delusions
.
Besides
this
he
must
have
an
impudence
which
cannot
be
found
but
in
very
few
Men
,
to
feign
events
as
happening
in
the
view
of
a
whole
City
,
and
to
introduce
on
the
Stage
,
Men
who
can
give
them
the
lye
,
and
whose
interest
it
is
so
to
do
.
To
conclude
,
I
do
not
know
how
any
one
can
imagine
that
the
Magistrates
of
Orthez
,
and
the
Parliament
of
Pau
,
should
publish
Ordinances
to
hinder
Men
from
going
to
hear
these
Voices
,
if
the
thing
it self
were
false
.
At
least
it
must
be
granted
that
the
Reformed
in
Orthez
did
believe
they
heard
it
.
Incredulity
which
always
finds
out
some
intrenchment
,
and
defence
for
it self
,
will
demand
that
we
produce
the
Ordinances
of
the
Parliament
of
Pau
,
and
of
the
Magistrates
of
Orthez
.
It
is
not
at
all
probable
,
that
Men
who
would
stifle
both
the
knowledg
,
and
memory
of
so
extraordinary
an
event
,
and
which
was
so
disadvantageous
to
them
,
should
be
willing
to
transcribe
them
upon
Paper
,
and
yet
much
less
Print
,
and
deliver
these
Ordinances
,
which
would
have
immortalized
the
memory
of
that
Fact
,
which
they
were
willing
should
be
forgotten
.
But
having
heard
above
the
Deposition
of
a
person
of
honor
,
who
said
that
he
heard
with
his
Ears
,
the
publication
of
these
Prohibitions
,
he
must
be
very
incredulous
that
will
deny
the
truth
of
this
circumstance
.
And
he
must
suppose
that
two
thousand
persons
are
furnished
with
a
great
measure
of
impudence
to
attribute
to
a
Court
of
Justice
,
and
to
the
Magistrates
of
a
City
,
a
thing
that
is
false
.
If
this
be
not
sufficient
to
convince
those
that
doubt
,
they
may
tarry
if
they
please
,
till
Men
have
found
the
secret
of
collecting
the
impressions
that
words
make
upon
the
Air
,
and
rendring
them
visible
,
and
then
they
will
be
made
to
see
all
things
in
their
Original
.
The
same
thing
hath
happened
in
Cevennes
:
as
this
Country
is
full
of
Mountains
,
where
there
are
Eccho's
,
which
multiply
and
return
the
Voice
,
and
as
night
Assemblies
have
continually
been
made
there
where
they
sing
Psalms
with
a
loud
Voice
,
therefore
the
relations
of
singings
,
which
have
been
made
in
the
Air
,
would
be
more
suspected
by
me
.
But
the
Affair
of
Orthez
,
which
is
a
Country
close
and
without
Mountains
,
being
well
proved
,
I
see
no
reason
to
doubt
of
that
of
Cevennes
,
for
which
reason
without
scruple
we
will
produce
the
Certificates
which
come
from
that
Country
.
The
first
Certificate
.
I
Certifie
that
one
of
my
Sisters
wrote
to
me
on
Feb.
8.
last
,
from
a
place
called
Collet
,
in
Cevennes
,
where
she
then
was
,
in
these
words
.
My
dear
Brother
,
you
would
be
informed
touching
the
singing
of
Psalms
,
which
Men
have
told
you
that
they
hear
in
this
Country
,
there
is
nothing
more
true
,
Monsieur
the
late
Baron
of
Cadorve
,
heard
it
two
or
three
hours
in
the
night
,
with
his
whole
Family
.
I
my self
,
and
almost
all
the
World
in
this
Country
,
have
heard
this
Voice
,
but
we
have
not
been
able
to
discern
whether
they
were
Psalms
,
yea
or
no.
It
seems
to
us
that
it
is
a
complaint
,
and
even
now
at
the
hour
I
write
to
you
,
I
hear
,
and
am
sensible
of
it
.
La
Roquette
,
Minister
of
Manoblet
in
Cevennes
,
given
at
Lausanna
,
March
30.
1686.
The
second
Certificate
.
I
attest
that
Monsieur
of
the
Dark
Valley
,
a
Gentleman
of
Cevennes
,
living
near
St.
John
de
Gardonnengue
,
writ
to
me
September
17.
1685.
this
which
follows
.
We
see
strange
things
in
all
the
places
in
Cevennes
,
we
hear
singing
of
Psalms
in
the
Air
by
night
,
as
if
it
were
in
the
Church
.
Wednesday
last
I
was
lying
alone
in
my
Chamber
,
and
about
midnight
I
heard
upon
the
roof
a
Voice
very
shrill
,
which
awoke
me
,
and
afterwards
five
of
six
other
Voices
that
assisted
it
,
and
they
sung
five
or
six
verses
of
the
fifth
Psalm
:
all
those
of
the
House
heard
it
many
times
.
The
said
Monsieur
of
the
Dark
Valley
,
confirmed
me
in
this
belief
,
by
a
second
Letter
,
Jan.
27.
1686.
That
this
singing
of
Psalms
doth
constantly
continue
.
The
said
Monsieur
adds
,
now
the
beating
of
a
Drum
is
heard
,
as
if
Men
of
War
were
marching
,
and
this
is
heard
at
mid-day
in
many
places
.
Barjune
,
Minister
of
St.
Marselle
in
Cevennes
,
now
fled
to
Lausanna
in
Switzerland
.
The
third
Certificate
.
Towards
the
end
of
the
month
of
September
last
,
being
with
M.
d'
Esperies
,
a
Gentleman
of
merit
,
which
is
of
Vigan
in
Cevennes
,
and
we
flying
to
the
Castle
of
a
Gentleman
of
our
friends
,
named
M.
de
Montualian
,
we
heard
in
the
Air
a
considerable
number
of
Drums
.
Five
or
six
days
after
,
being
with
the
said
M.
d'
Esperies
,
in
a
little
place
named
Ablatatz
,
in
Cevennes
,
in
the
Parish
of
Fraisin
,
and
Fourques
,
and
in
the
Diocess
of
Mand
,
whither
my
Family
was
fled
for
refuge
,
we
heard
in
the
Air
a
Holy
Harmony
,
singing
the
Holy
Praises
of
God
;
this
is
that
which
I
do
certifie
to
be
true
,
forasmuch
as
I
heard
it
.
Saligne
de
Marnis
in
Cevennes
.
D'
Esperies
de
Vigan
in
Cevennes
,
do
attest
the
abovesaid
to
be
true
.
The
fourth
Certificate
.
Extracts
of
two
Letters
written
to
Lausanna
,
to
Mademoiselle
Louise
d's
Vignoles
,
by
her
Cousin
Mademoiselle
Jane
de
Vignoles
,
a
Maiden
of
Vebron
,
Sister
of
M.
De
Lavalett
,
who
was
Arrested
in
the
Citadel
of
the
Holy
Ghost
on
the
month
of
Octob.
1683.
as
it
is
reported
in
The
defence
of
the
Project
,
&c.
which
makes
the
third
Tome
of
The
Estate
of
the
Reformed
.
This
Jan.
3.
1686.
How
happy
are
you
my
dear
Cousin
,
that
you
can
Pray
,
and
sing
the
Praises
of
God
in
publick
,
when
in
the
mean
time
so
many
good
souls
have
their
mouths
stopped
,
and
dare
not
discover
that
which
passes
in
their
minds
.
But
as
to
the
business
of
singing
the
Praises
of
God
,
it
is
necessary
that
I
speak
to
you
of
the
miracle
which
makes
so
much
noise
in
this
Country
,
which
is
,
that
since
the
intire
loss
of
our
Churches
,
and
our
Pastors
,
there
has
been
heard
in
the
Air
Voices
,
and
sounds
of
Instruments
,
very
melodious
,
and
that
which
is
most
extraordinary
,
is
that
many
persons
distinguish
the
Tunes
of
the
Psalms
,
and
I
can
assure
you
of
the
truth
thereof
,
since
I
may
self
have
distinguished
more
than
thirty
.
It
has
been
told
me
that
my
Brother
(
she
means
M.
de
Mont
Vaillant
,
elder
Brother
both
of
her
,
and
M.
de
Vallette
)
distinguishes
them
all
perfectly
well
.
Can
you
imagine
that
we
hear
these
Voices
night
and
day
,
and
that
we
can
so
much
as
doubt
that
they
are
Troops
of
Angels
which
God
sends
to
us
for
Consolation
;
to
assure
us
that
he
hath
not
utterly
forsaken
us
,
and
that
our
deliverance
is
at
hand
,
God
grant
that
we
may
make
profit
by
these
things
.
I
had
forgotten
to
tell
you
,
that
the
noise
of
a
Drum
is
also
heard
so
clearly
,
that
no
body
can
doubt
thereof
.
It
hath
been
answered
to
this
Letter
,
that
this
might
be
natural
,
considering
the
situation
of
the
Country
,
in
which
they
then
made
Assemblies
,
together
with
other
circumstances
,
to
which
the
following
reply
was
made
.
This
March
6.
1686.
Be
no
more
incredulous
,
I
do
conjure
you
,
about
the
singing
of
Psalms
,
for
there
are
so
many
persons
of
good
understandings
convinced
thereof
,
that
we
ought
to
give
up
our selves
to
the
power
of
truth
.
I
do
avow
that
the
thing
passes
all
imagination
,
but
be
assured
that
all
care
imaginable
has
been
taken
to
prevent
delusion
.
The
two
Letters
whereof
my
Brother
has
made
the
extracts
above
,
were
truly
written
to
me
by
my
Cousin
de
Vebron
from
Cevennes
,
whose
Character
and
Spirit
I
so
well
understand
,
that
I
cannot
be
deceived
therein
.
Louise
Des
Vignoles
.
Mademoiselle
de
Vebron
,
is
a
person
which
hath
so
much
of
Wit
,
Understanding
,
Honor
,
and
Piety
,
that
I
am
persuaded
as
much
as
any
one
can
be
,
that
she
has
no
intention
to
deceive
us
.
I
do
not
at
all
doubt
,
but
that
all
those
that
have
known
her
,
will
readily
give
her
the
same
testimony
with
my self
.
She
hath
always
been
of
the
Reformed
Religion
,
and
God
hath
preserved
her
hitherto
from
the
general
fall
,
as
it
appears
by
two
Letters
,
the
original
whereof
I
preserve
to
shew
them
to
such
as
desire
it
.
From
Lausanna
,
March
30.
Styl
.
Vet.
1686.
Signed
Des
Vignoles
,
Minister
of
Lower
Languedoc
.
I
give
the
same
Testimony
to
the
Merit
and
Piety
of
Mademoiselle
de
Vebron
.
Baschi
Aubais
.
We
may
add
to
these
Certificates
from
Cevennes
and
Bearn
,
the
Testimony
of
M.
Jacquelot
,
Pastor
of
the
Church
of
Vassy
,
whom
we
have
heard
say
,
that
he
was
informed
by
one
of
his
Parishoners
(
a
Man
that
never
did
appear
to
him
of
a
humour
inclined
to
sell
Fables
for
truth
)
that
two
hours
after
midnight
passing
by
the
Church
of
Vassy
,
he
there
heard
the
singing
of
Psalms
.
Testimonies
of
like
nature
may
be
reported
from
many
other
places
,
but
these
are
enough
.
As
to
what
remains
,
I
am
willing
before
I
conclude
here
to
defend
our selves
against
an
injustice
,
which
is
very
ordinary
in
this
kind
of
affairs
,
and
it
is
this
,
by
one
sole
Negative
Testimony
,
to
endeavour
to
destroy
many
Affirmatives
.
They
will
say
,
I
have
asked
a
person
that
came
from
that
Country
,
who
hath
said
that
there
is
no
such
thing
,
and
the
proof
thereof
is
,
that
he
never
heard
it
.
Behold
a
great
Marvel
,
that
in
a
large
Country
,
and
in
a
place
where
there
are
multitudes
of
persons
scattered
,
some
on
one
side
,
and
some
on
the
other
,
there
should
be
some
of
them
that
should
not
see
and
hear
that
which
thousands
of
others
did
!
Let
any
Man
judge
if
it
be
just
to
call
in
doubt
,
that
which
a
hundred
Witnesses
have
seen
,
for
the
sake
of
one
that
affirms
he
did
not
see
it
.
But
it
will
be
said
yet
,
that
there
are
persons
in
Switzerland
that
after
they
had
said
they
had
heard
the
singing
of
Psalms
in
Cevennes
,
had
aft●rwards
retracted
it
.
It
is
a
matter
of
Fact
that
is
told
us
here
without
any
proof
.
But
I
am
content
at
present
to
receive
it
as
true
.
It
is
not
a
thing
very
extraordinary
,
that
a
Man
hearing
speak
of
a
Prodigy
which
holds
all
minds
in
doubt
and
suspence
,
should
boast
to
be
of
the
Party
,
and
cry
with
the
croud
,
I
saw
it
,
I
saw
it
.
These
sort
of
Affairs
were
never
otherwise
,
a
hundred
false
Witnesses
mingle
themselves
with
true
ones
,
when
the
thing
discovered
is
only
matter
of
report
and
hear-say
.
And
it
is
likewise
very
possible
that
some
may
return
to
their
integrities
,
and
confess
that
they
saw
nothing
.
But
can
this
invalidate
the
fidelity
of
those
which
Persevere
,
which
Write
,
which
Depose
,
and
which
Sign
with
an
Oath
?
These
Histories
being
set
in
so
much
light
,
that
it
appears
to
me
sufficiently
difficult
to
call
them
in
doubt
.
I
think
it
may
be
permitted
us
to
draw
some
Conclusions
from
them
.
Some
will
be
for
us
,
others
against
us
.
Against
us
,
for
it
is
a
reproach
,
that
the
Providence
of
God
makes
unto
us
,
because
you
have
so
easily
suffered
your
mouths
to
be
stopped
,
and
because
you
have
not
dared
,
nor
been
willing
any
more
to
sing
his
Praises
,
and
Songs
of
Thanksgiving
,
which
are
the
Symbols
of
your
Reformation
.
God
has
made
mouths
in
the
midst
of
the
Air
,
and
he
causes
his
Praises
to
proceed
from
Stones
and
Rocks
.
And
don't
ye
doubt
but
Rocks
,
and
these
invisible
mouths
,
will
rise
in
judgment
against
those
that
fear
Men
,
and
will
not
glorifie
God
generously
,
and
in
the
presence
of
Persecutors
.
The
other
Conclusions
are
for
us
,
and
against
our
Enemies
.
This
event
speaks
,
and
tells
them
if
these
hold
their
peace
,
the
Stones
will
speak
.
You
ought
to
give
thanks
to
God
,
that
he
approves
your
Worship
by
a
Sign
so
considerable
,
and
by
a
Testimony
so
evident
.
Let
them
not
tell
you
that
all
this
is
nothing
but
delusion
;
for
all
illusions
come
from
the
Devil
,
who
is
the
Father
of
lies
,
and
who
hath
the
Praises
of
God
in
horror
and
detestation
.
To
conclude
,
behold
the
Event
as
a
happy
Presage
,
that
God
will
not
suffer
your
Voices
and
your
Songs
to
dye
;
the
Angels
have
seized
on
them
,
and
will
shortly
restore
them
,
that
you
your selves
may
sound
them
forth
in
the
Air.
You
are
obliged
to
make
a
great
change
in
your
life
,
that
you
may
be
worthy
to
receive
this
Grace
from
God.
For
which
reason
you
ought
to
think
of
renouncing
these
worldly
vanities
of
Cloaths
,
Customs
,
Words
,
Food
,
Houses
,
Furniture
,
Pleasures
and
Divertisements
;
to
take
Sackcloth
and
Ashes
,
to
Cloath
your selves
with
an
Humility
,
and
Modesty
truely
Christian
.
The
time
of
your
deliverance
is
at
hand
,
but
it
will
not
come
till
that
of
your
Repentance
hath
gone
before
it
:
the
Spirit
of
Life
will
not
return
,
till
the
Spirit
of
Piety
and
Devotion
be
re-entered
into
your
souls
.
Decemb.
1.
1686.
THE
EIGHTH
PASTORAL
LETTER
.
Alterations
happening
during
the
Third
Age.
Concerning
Baptism
,
Confirmation
,
and
the
Sacrifice
of
the
Mass
.
Dear
Brethren
in
our
Lord
,
Grace
and
Peace
be
given
to
you
from
our
God
and
Saviour
Jesus
Christ
.
WE
continue
at
this
time
the
History
of
the
Alterations
that
happened
in
the
Doctrine
and
Worship
of
the
Church
.
We
are
in
the
third
Age
thereof
,
we
will
divide
what
we
have
to
tell
you
concerning
this
Age
into
three
Letters
,
to
the
end
that
we
may
not
overcharge
your
memory
,
and
we
will
fill
the
Sheet
with
matters
of
Fact
,
respecting
the
Persecution
which
you
suffer
,
and
whereof
our
Brethren
from
divers
places
have
given
us
information
.
The
Doctrine
of
the
Church
is
a
Flood
which
rolls
and
swells
in
rolling
,
it
unhappily
gathers
more
of
impurity
than
good
things
,
we
shall
see
it
in
the
third
Age.
We
have
already
observed
Additions
and
Alterations
in
the
Simplicity
of
the
Christian
Worship
arrived
in
the
second
Age.
We
shall
see
many
more
in
this
.
We
will
begin
with
the
Sacraments
,
as
we
have
done
in
the
second
Age.
The
first
of
these
Sacraments
is
Baptism
,
we
have
not
observed
by
the
manner
wherein
Justin
Martyr
tells
us
they
did
administer
it
,
that
there
was
made
unto
his
time
(
that
is
to
say
,
until
the
year
160.
of
our
Lord
)
any
considerable
Addition
.
But
Tertullian
,
a
Priest
of
Carthage
,
who
wrote
in
the
beginning
of
the
third
Age
,
about
forty
years
after
Justin
Martyr
,
learns
us
,
that
in
his
time
they
had
added
some
Ceremonies
to
Baptism
,
that
they
gave
Milk
and
Honey
to
the
baptised
,
when
they
came
out
of
the
Baptismal
Font.
E
fontibus
egressi
lact
is
&
mellis
concordiam
praegustant
.
During
the
space
of
seven
days
after
Baptism
they
abstained
from
ordinary
Washings
,
i.
e.
from
going
unto
the
Baths
,
they
added
also
an
Unction
of
Oil
after
Baptism
,
and
the
Imposition
of
Hands
.
Afterwards
,
says
the
same
Tertullian
,
when
we
are
gone
out
of
the
water
we
are
anointed
with
the
blessed
Unction
,
according
to
the
ancient
Discipline
by
which
they
were
accustomed
to
anoint
the
Priests
with
Oil
,
which
they
poured
out
of
a
Horn
,
&c.
As
to
what
concerns
the
Imposition
of
Hands
,
I
believe
sufficiently
,
that
it
was
a
Ceremony
not
used
in
Baptism
.
For
it
has
always
been
an
Appendage
of
Prayer
when
they
prayed
for
any
one
in
particular
,
and
demanded
on
his
particular
the
Spirit
of
God
and
his
Grace
.
Tertullian
does
not
say
,
that
it
was
the
custom
to
kiss
those
persons
that
were
received
to
Baptism
.
But
it
appears
by
the
Answer
of
S.
Cyprian
to
Fidus
,
that
Custom
was
afterward
introduced
.
This
Bishop
Fidus
made
scruple
to
baptise
Children
before
the
eighth
day
,
because
that
before
that
day
the
Impurities
which
proceed
from
their
Birth
do
not
appear
well
wiped
off
.
Thereupon
S.
Cyprian
tells
him
:
Concerning
what
you
say
,
that
a
Child
in
the
first
days
after
his
Birth
is
not
sufficiently
clear
,
and
that
every
one
of
us
have
some
abhorrence
to
kiss
him
:
we
do
not
think
that
that
can
be
any
hinderance
to
the
giving
of
him
Grace
.
In
the
mean
while
,
as
we
find
no
Authors
of
this
Age
who
speak
of
this
kiss
,
as
one
of
the
Ceremonies
of
Baptism
;
so
it
is
more
probable
,
that
S.
Cyprian
speaks
it
with
respect
to
the
kiss
which
the
faithful
gave
each
other
before
the
Communion
:
For
then
they
caused
Infants
to
communicate
after
their
Baptism
all
together
,
after
the
same
manner
they
did
the
adult
;
and
before
they
did
communicate
it
was
necessary
that
they
should
salute
them
.
The
same
S.
Cyprian
speaks
of
certain
possessed
persons
,
which
they
did
efficaciously
exorcise
in
Baptism
in
such
a
manner
,
that
the
Devils
,
which
had
resisted
all
kinds
of
Conjurations
,
gave
place
to
the
Sacramental
Waters
.
But
it
does
not
appear
,
that
this
Exorcism
was
,
as
at
this
day
,
a
Ceremony
practised
in
the
Baptism
of
all
Catechumens
in
whatsoever
state
they
were
,
nor
did
the
Devil
go
out
by
virtue
of
any
Exorcism
,
but
by
the
sole
virtue
of
the
Baptismal
Water
sprinkled
on
them
.
So
that
we
see
nothing
added
to
Baptism
in
this
third
Age
but
Milk
and
Hony
,
which
they
caused
the
baptised
to
eat
,
and
the
Unction
wherewithal
they
did
anoint
them
when
they
came
out
of
the
Font.
These
Ceremonies
of
Unction
and
Imposition
of
Hands
,
which
were
of
use
in
the
third
Age
,
do
oblige
us
to
observe
here
,
that
they
were
not
at
all
the
pretended
Sacrament
of
Confirmation
,
as
they
would
since
make
us
believe
.
It
is
true
,
they
are
that
whereof
the
Roman
Church
have
made
their
Sacrament
of
Confirmation
.
But
it
is
false
,
that
the
Church
did
then
consider
it
as
a
Sacrament
.
They
were
purely
Ceremonies
of
Decency
or
Mystery
,
which
made
up
part
of
the
Baptismal
Administration
.
-
1.
This
appears
because
this
Unction
and
Imposition
of
Hands
was
performed
immediately
after
Baptism
,
this
no
Man
disputes
.
At
this
day
Confirmation
is
deferred
a
long
time
after
Baptism
,
and
thousands
of
persons
even
amongst
the
adult
die
without
being
confirmed
.
-
2.
The
same
Minister
that
had
baptised
was
he
that
performed
this
Unction
and
Imposition
of
Hands
,
whereas
afterwards
this
privilege
was
affected
by
,
and
appropriated
to
the
Bishop
.
-
3.
To
conclude
,
Tertullian
tells
us
expresly
,
that
this
Unction
was
in
imitation
of
the
ancient
Jewish
Discipline
,
according
to
which
the
Priests
were
anointed
.
Which
he
would
never
have
said
,
if
he
had
believed
it
a
Sacrament
of
the
Christian
Church
.
For
the
Sacraments
of
the
New
Covenant
derive
their
original
from
Jesus
Christ
,
and
not
from
Moses
.
'T
is
the
opinion
of
the
Learned
Dr.
Reynolds
,
of
the
famous
Grotius
,
.
and
of
almost
all
the
Learned
that
are
unprejudiced
,
that
these
Ceremonies
were
Appendages
of
the
Baptism
of
the
Ancients
,
and
that
they
were
added
in
the
second
and
third
Age.
But
it
's
of
very
little
importance
to
know
how
the
Ancients
did
consider
these
Ceremonies
of
Unction
and
Imposition
of
Hands
,
whether
as
Dependances
of
Baptism
,
or
as
Ceremonies
separate
and
distinct
from
it
.
It
is
sufficient
,
that
they
did
not
consider
it
as
a
Sacrament
descended
from
Christ
Jesus
;
and
that
Tertullian
,
who
is
the
first
in
whom
this
Unction
is
observed
,
professes
that
it
is
in
imitation
of
Judaism
,
just
in
the
same
manner
,
as
is
the
Imposition
of
Hands
.
The
English
Church
,
amongst
the
Reformed
,
hath
rejected
this
Unction
,
which
makes
the
principal
part
of
Confirmation
,
and
has
retained
nothing
but
the
Imposition
of
Hands
,
to
which
she
hath
left
the
Name
of
Confirmation
.
'T
is
an
Ecclesiastical
Ceremony
,
which
she
might
retain
without
crime
,
and
which
we
might
abandon
without
any
prejudice
to
Christianity
.
We
have
learned
that
many
of
the
new
Converts
,
which
have
suffered
themselves
to
be
seduced
,
are
very
obstinate
and
wilful
thereupon
(
viz.
)
about
the
Sacrament
of
Confirmation
,
about
its
antiquity
,
and
because
we
have
rejected
it
;
but
they
ought
to
know
that
we
have
renounced
it
:
-
1.
Because
they
have
made
a
Divine
Sacrament
thereof
,
whereas
it
was
nothing
but
a
Ceremony
of
human
Institution
.
-
2.
Because
it
is
always
permitted
to
reject
those
observances
which
are
of
no
necessity
,
as
the
Roman
Church
,
at
this
day
,
does
not
practise
the
giving
Hony
and
Milk
to
those
that
are
baptised
,
nor
to
forbid
them
bathing
,
during
the
space
of
seven
days
:
Unction
is
a
Ceremony
of
no
other
nature
or
importance
than
this
.
-
3.
To
conclude
,
we
have
judged
it
to
purpose
to
omit
the
Ceremony
of
Unction
with
the
others
,
because
we
were
willing
to
restore
the
Christian
Worship
to
its
ancient
Simplicity
.
And
it
is
certain
,
that
these
are
Additions
of
the
third
Age.
We
must
therefore
know
,
that
the
Christians
of
the
second
and
third
Age
being
disgusted
at
the
Simplicity
of
the
Apostolick
Worship
,
did
blow
up
the
Sacraments
with
Ceremonies
that
were
added
with
intention
to
signifie
the
Grace
that
God
did
communicate
and
give
there
.
They
caused
the
new
baptised
to
eat
Wine
and
Milk
,
because
they
were
the
nourishments
of
Infants
,
and
they
would
signifie
,
that
Believers
newly
baptised
,
ought
to
be
as
Children
new
born
.
For
which
reason
Tertullian
makes
the
word
infantare
to
design
the
Action
,
by
which
they
made
the
new
baptised
to
taste
Wine
and
Milk.
They
anointed
them
with
Oil
,
to
signifie
that
spiritual
Unction
of
Grace
which
Believers
did
receive
,
they
laid
hands
on
them
to
signifie
the
Descent
of
the
Holy
Ghost
.
The
following
Ages
added
Wax
Candles
and
Torches
to
signifie
spiritual
Illuminations
;
white
Garments
to
represent
the
Innocence
of
the
newly
baptised
,
and
with
the
same
intention
many
other
Ceremonies
.
But
I
know
not
how
by
an
imagination
which
may
be
called
rough
and
impolished
in
a
little
time
after
the
Institution
of
these
Ceremonies
(
which
were
not
instituted
by
the
Church
but
to
signifie
)
Men
came
to
believe
they
had
the
virtue
to
confer
Grace
.
And
of
the
divers
Graces
which
are
confirmed
to
the
Believers
in
Baptism
,
they
attribute
one
to
the
washing
with
Water
,
another
to
Unction
,
and
another
to
Imposition
of
Hands
.
They
imagined
,
that
the
Water
in
Baptism
did
precisely
give
the
Remission
of
Sins
,
that
the
Oil
did
bestow
the
spiritual
Unction
,
and
that
the
Imposition
of
Hands
gave
the
Holy
Ghost
.
This
Divinity
is
found
in
Tertullian
,
in
the
Book
which
he
has
left
us
concerning
Baptism
.
Where
he
proves
the
Imposition
of
Hands
,
after
Baptism
,
causes
the
coming
of
the
Holy
Ghost
;
and
he
does
it
thus
:
-
1.
Because
the
Priests
and
Magicians
of
Paganism
did
cause
malignant
Spirits
to
come
upon
their
impure
Waters
by
a
Ceremony
much
like
unto
it
.
-
2.
Because
by
the
Imposition
of
Hands
,
Jacob
drew
down
a
Blessing
upon
the
Children
of
Joseph
.
-
3.
By
the
Figure
of
the
Ark
and
Dove
,
who
brought
an
Olive
Branch
from
the
the
midst
of
the
Waters
of
the
Deluge
,
wherein
this
Dove
was
a
Figure
of
the
Holy
Ghost
,
which
falls
upon
him
that
comes
out
of
the
Baptismal
Waters
.
S.
Cyprian
,
Bishop
of
Carthage
,
who
lived
a
little
while
after
,
taught
the
same
thing
(
viz.
)
that
Baptism
gives
forgiveness
of
sins
,
and
that
the
Holy
Spirit
is
communicated
by
the
Imposition
of
Hands
.
But
let
it
not
offend
these
great
Men
,
This
Discourse
signified
nothing
in
their
Age
,
and
a
person
may
see
that
it
is
a
Language
which
is
descended
from
the
Age
of
the
Apostles
,
and
from
those
times
in
which
extraordinary
Gifts
of
the
Spirit
were
communicated
by
the
Imposition
of
Hands
.
For
will
they
say
,
that
Remission
of
Sins
was
given
by
the
washing
of
Water
,
and
the
Holy
Spirit
by
the
Imposition
of
Hands
,
is
it
to
be
thought
,
according
to
their
opinion
,
that
sanctifying
Grace
and
the
Spirit
of
Regeneration
are
not
at
all
given
in
Baptism
?
No
,
on
the
contrary
S.
Cyprian
lays
it
down
in
express
words
,
That
the
Spirit
is
received
by
Baptism
.
And
in
another
place
he
does
affirm
,
that
sanctifying
Grace
whole
and
entire
is
given
in
Baptism
,
and
that
Men
augment
or
diminish
it
afterwards
by
the
good
or
evil
use
that
they
make
of
it
,
there
is
therefore
no
need
of
a
new
Ceremony
for
the
donation
of
the
Holy
Spirit
.
He
himself
teaches
us
whence
the
Church
took
that
custom
of
imposing
Hands
after
Baptism
.
'T
is
from
the
Action
of
the
Apostles
Peter
and
John
,
who
laid
Hands
on
the
People
of
Samaria
,
to
the
end
,
that
they
might
receive
the
Holy
Ghost
.
Which
thing
is
done
among
us
,
says
he
,
Those
that
are
baptised
present
themselves
to
the
Governors
of
the
Church
,
and
receive
the
Holy
Spirit
by
our
Prayer
,
and
the
Imposition
of
Hands
,
and
are
compleated
by
the
Seal
of
the
Lord
.
The
original
of
this
Ceremony
,
which
S.
Cyprian
acknowledges
,
ought
to
have
made
him
confess
the
inutility
thereof
in
his
Age
,
since
they
had
no
longer
the
power
of
communicating
the
miraculous
Gifts
of
the
Holy
Ghost
.
This
Imposition
of
Hands
was
an
imitation
of
the
Apostles
ill
understood
,
and
Unction
was
also
a
pure
Addition
in
this
Age
,
the
effect
whereof
they
were
very
much
perplexed
to
express
.
They
said
indeed
this
Unction
was
designed
to
give
Grace
;
but
what
Grace
since
Baptism
communicates
it
whole
and
entire
?
It
is
necessary
,
says
S.
Cyprian
,
that
he
who
is
baptised
should
also
be
anointed
,
to
the
end
,
that
having
received
the
Chrism
,
that
is
to
say
,
the
Unction
,
he
might
be
the
anointed
of
God
,
and
have
in
himself
the
Grace
of
Jesus
Christ
.
Now
the
Eucharist
,
and
the
Oil
which
they
make
use
of
to
anoint
the
baptised
,
are
sanctified
upon
the
Altar
.
It
is
clear
by
these
words
,
that
Unction
is
nothing
else
but
a
Ceremony
of
Baptism
,
and
that
the
Donation
of
the
Grace
of
Jesus
Christ
is
not
attributed
to
it
,
but
because
't
is
annexed
to
Baptism
.
For
to
give
the
Grace
of
Jesus
Christ
is
the
proper
effect
of
Baptism
,
according
to
all
the
Ancients
.
It
seems
by
this
Passage
,
that
the
Oil
wherewith
they
anointed
the
baptised
,
was
consecrated
Oil
;
for
S.
Cyprian
says
,
It
was
consecrated
on
the
Altar
.
But
this
is
not
all
;
for
the
sanctification
of
the
Oil
upon
the
Altar
signifies
no
more
than
what
we
have
observed
concerning
the
second
Age.
'T
was
that
Believers
brought
Bread
,
Wine
and
Oil
,
and
placed
them
upon
the
Holy
Table
.
They
consecrated
these
Oblations
by
Prayer
,
and
they
served
themselves
of
them
for
the
Usages
of
the
Church
:
among
others
,
they
served
themselves
of
Oil
for
Lights
,
when
they
assembled
by
night
,
and
for
the
Unction
of
the
baptised
.
As
to
what
remains
you
may
observe
,
that
in
the
third
Age
nothing
was
seen
but
one
Unction
in
Baptism
,
whereas
we
shall
find
two
afterwards
.
Behold
the
Alterations
which
have
happened
to
the
Sacrament
of
Baptism
in
this
Age.
Let
us
consider
the
Eucharist
.
We
have
observed
,
that
in
the
second
Age
they
had
added
the
mixture
of
Water
with
Wine
,
the
Custom
of
sending
it
to
the
absent
by
the
Deacons
,
and
above
all
they
had
there
annexed
the
Oblation
of
those
Gifts
that
Believers
made
on
the
Altar
,
as
a
part
of
the
Ceremony
.
This
had
already
given
it
the
appearance
of
a
Sacrifice
,
and
indeed
gave
the
name
to
the
whole
Action
.
We
shall
not
need
to
doubt
,
but
this
imagination
increased
with
time
,
Christians
having
a
very
great
desire
to
give
to
their
Worship
some
appearance
of
a
Sacrifice
,
to
take
away
the
scandal
which
the
Pagans
conceived
against
them
.
For
they
perpetually
said
to
Christians
,
You
have
no
Temples
,
Statues
,
Altars
,
nor
Sacrifices
,
and
by
consequence
you
are
impious
.
There
was
nothing
in
the
Worship
of
the
Christian
Religion
which
might
be
dressed
up
in
the
likeness
of
a
Sacrifice
,
but
the
Eucharist
.
They
had
that
respect
for
the
converted
Pagans
,
that
they
added
as
many
innocent
Ceremonies
as
they
could
,
to
give
to
this
Sacrament
the
appearance
of
a
Sacrifice
,
with
the
same
intention
they
gave
it
the
name
,
with
this
intention
,
to
the
first
Oblation
used
in
the
second
Age
,
they
added
another
.
And
they
began
to
present
to
God
by
Prayer
the
Bread
and
Wine
they
were
about
to
consecrate
,
and
wherewith
they
made
the
Eucharist
.
This
is
called
Oblation
and
Sacrifice
.
The
Writings
of
the
third
Age
are
full
thereof
.
And
't
is
from
thence
,
that
Popery
would
draw
some
advantage
,
as
if
they
found
therein
their
Propitiatory
Sacrifice
for
the
Living
and
the
Dead
.
But
this
pretence
is
false
,
for
first
of
all
it
must
be
observed
,
that
the
Fathers
says
expresly
,
that
't
is
a
Sacrifice
of
Bread
and
Wine
;
we
shall
hear
afterwards
the
Fathers
of
the
fourth
Age
,
and
those
following
.
At
present
we
are
to
hear
those
of
the
third
,
Clemens
of
Alexandria
says
that
Melchisedec
gave
Bread
and
Wine
,
as
sanctified
Provisions
,
in
Type
of
the
Eucharist
.
Which
St.
Cyprian
explains
in
these
words
,
Our
Lord
hath
offered
to
God
the
same
Sacrifice
that
Melchisedec
offered
,
that
is
to
say
Bread
and
Wine
,
viz.
his
Body
and
his
Blood.
We
see
,
says
he
farther
,
the
Sacrament
of
the
Sacrifice
of
our
Lord
prefigured
in
the
Priest
Melchisedec
,
according
to
what
the
Scripture
testifies
,
where
it
says
Melchisedec
brought
forth
Bread
and
Wine
.
And
a
little
below
,
The
Lord
accomplishing
,
and
rendering
perfect
the
image
of
his
Sacrifice
,
hath
offered
Bread
and
Wine
.
Now
,
who
ever
heard
say
that
there
were
Propitiatory
Sacrifices
of
Bread
aad
Wine
?
All
propitiation
is
in
the
effusion
of
blood
,
and
death
of
the
Sacrifice
.
2.
Moreover
,
it
is
certain
that
the
Fathers
of
the
third
Age
called
the
Eucharist
a
Sacrifice
,
because
it
is
the
commemoration
of
the
Sacrifice
of
the
Cross
.
We
make
mention
of
the
Passion
of
the
Lord
Jesus
Christ
in
all
our
Sacrifices
,
saith
St.
Cyprian
.
3.
We
have
yet
an
invincible
proof
,
that
the
Fathers
of
the
third
Age
did
not
look
upon
the
Eucharist
as
a
true
Sacrifice
,
from
the
manner
in
which
they
answered
the
Pagans
,
upon
the
reproach
which
they
continually
offered
to
them
,
because
they
had
no
Sacrifices
.
In
the
second
Age
,
Justin
Martyr
said
,
That
the
Prayers
and
Thanksgivings
of
Saints
and
Believers
,
were
the
only
Sacrifices
which
were
perfect
,
and
acceptable
to
God
,
and
were
the
only
Sacrifices
which
Christians
have
learnt
to
Offer
,
even
then
when
they
celebrated
the
Eucharist
.
In
truth
this
Author
had
lost
either
his
understanding
or
his
memory
,
if
the
Eucharist
it self
had
been
a
Propitiatory
Sacrifice
.
Athenagoras
,
who
lived
in
the
same
Age
,
answered
also
the
Pagans
after
the
same
manner
.
What
have
I
to
do
with
Sacrifices
and
Burnt
Offerings
,
since
God
cares
not
for
them
?
He
demands
an
unbloody
Sacrifice
,
a
reasonable
Service
.
Can
any
thing
be
more
express
,
and
more
lovely
than
that
which
Minutius
Felix
says
,
in
answer
to
a
Pagan
,
that
objected
to
him
,
The
Christians
have
no
Temples
nor
Altars
,
do
you
think
that
we
hide
what
we
adore
,
under
pretence
that
we
have
no
Temples
nor
Altars
?
The
Sacrifice
that
ought
to
be
offered
to
God
,
is
a
good
Mind
,
a
pure
Conscience
,
a
sincere
Faith
,
it
is
to
live
Innocently
,
exercise
Justice
,
abstain
from
Evil
,
and
prevent
his
Neighbour
from
Perishing
,
this
is
to
Sacrifice
a
fat
Victim
,
these
are
our
Sacrifices
,
this
is
our
Service
.
Origen
answers
absolutely
after
the
same
manner
,
to
the
Objection
which
was
made
by
the
Pagan
Celsus
.
If
we
read
Clemens
of
Alexandria
,
he
expresses
himself
almost
in
the
same
words
.
Arnobius
producing
the
Objection
of
the
Pagans
,
How
then
will
some
say
,
that
you
are
under
no
obligation
to
offer
Sacrifice
?
And
answers
after
a
manner
very
exact
,
We
are
not
at
all
obliged
thereunto
.
Lactantius
answers
no
otherwise
than
those
which
went
before
.
Now
it
is
a
prodigious
blindness
in
these
Men
not
to
have
answered
the
Pagans
:
You
deceive
your selves
,
we
have
a
Sacrifice
,
and
the
most
glorious
of
all
Sacrifices
.
For
we
offer
the
Body
of
Jesus
Christ
as
a
Propitatory
Sacrifice
to
God
,
his
Father
.
I
intreat
you
,
my
Brethren
,
press
your
Converters
,
and
demand
of
them
whether
they
dare
say
to
a
Pagan
,
we
have
no
other
Sacrifices
than
Prayers
and
Thanksgivings
,
as
for
true
Sacrifices
we
have
no
need
to
offer
them
.
To
Conclude
,
my
Brethren
,
give
attention
to
this
last
proof
,
that
the
Ancients
of
the
third
Age
,
did
not
account
the
Eucharist
a
true
Sacrifice
.
It
is
that
they
Consecrated
,
and
Celebrated
this
Sacrament
out
of
Churches
,
in
private
Houses
,
and
at
their
Meals
,
besides
their
solemn
Communions
,
which
were
made
in
publick
Assemblies
,
they
Celebrated
the
Mysteries
in
private
,
and
among
their
Domesticks
.
This
we
see
in
a
Letter
of
St.
Cyprian
,
where
he
disputes
against
certain
persons
who
out
of
Mortification
,
and
Abstinence
from
Wine
,
especially
in
the
morning
,
will
not
Celebrate
the
Eucharist
but
with
Water
.
Let
not
any
one
,
says
he
,
flatter
himself
with
this
consideration
,
that
although
in
the
mornings
they
offer
with
Water
alone
,
nevertheless
when
they
come
to
Supper
,
they
offer
the
Cup
mixed
with
Wine
and
Water
.
For
when
we
eat
this
Supper
,
we
cannot
call
together
all
our
people
,
to
Celebrate
this
Sacrament
in
all
its
truth
,
in
the
presence
of
all
our
Brethren
.
His
sence
is
,
these
Water
drinkers
,
against
whom
he
disputes
,
did
not
satisfie
the
Commandment
and
Institution
of
Christ
Jesus
,
to
Celebrate
with
Wine
,
by
these
private
Communions
which
were
made
in
Houses
,
in
which
they
mingled
Wine
with
Water
,
because
they
ought
to
follow
the
Institution
of
Jesus
Christ
,
and
to
Celebrate
the
Sacrament
in
its
purity
,
and
integrity
,
in
the
presence
of
all
the
Brethren
,
and
in
the
midst
of
publick
Assemblies
.
It
appears
then
from
thence
,
-
1.
That
they
Celebrated
it
in
private
Houses
in
the
Evening
when
they
Supped
together
.
-
2.
That
they
there
Consecrated
the
Cup
,
and
that
it
was
not
brought
from
Elce
,
where
,
-
3.
That
the
Bread
,
as
well
as
the
Cup
,
was
Consecrated
at
the
same
instant
,
for
why
should
they
Consecrate
the
Cup
,
if
they
had
not
power
to
Consecrate
the
Bread
?
-
4.
To
conclude
,
these
Communions
were
private
amongst
a
few-persons
,
and
out
of
the
presence
of
the
people
.
I
do
not
doubt
at
all
but
it
is
of
these
private
Communions
whereof
Tertullian
speaks
in
Chap.
3.
of
his
Book
concerning
The
Soldiers
Crown
.
We
take
,
says
he
,
the
Sacrament
of
the
Eucharist
at
Meal-time
,
as
also
at
Morning
Assemblies
before
day
,
where
we
do
not
Communicate
but
at
the
hand
of
the
Presidents
.
It
is
a
passage
that
Men
do
not
,
or
will
not
understand
.
For
the
understanding
of
it
,
we
must
know
that
Tertullian
made
this
Book
on
the
occasion
of
a
Christian
Soldier
,
who
would
not
set
a
Crown
of
leaves
upon
his
Head
,
because
it
was
forbidden
to
Christians
.
By
this
refusal
he
discovered
he
was
a
Christian
,
and
exposes
himself
to
Martyrdom
,
which
he
suffering
,
many
blamed
him
,
and
said
,
why
did
he
refuse
to
bear
his
Crown
on
his
Head
,
where
is
the
Text
of
Scripture
that
forbids
it
?
Tertullian
answers
,
that
though
it
was
not
written
,
nevertheless
the
Soldier
had
done
well
,
because
when
we
dispute
concerning
Customs
,
Tradition
without
Scripture
,
is
sufficient
to
Establish
them
,
and
he
proves
it
by
the
Trine
Immersion
in
Baptism
,
which
was
more
commended
,
as
also
by
the
Milk
and
Hony
that
they
gave
to
the
new
Baptised
.
Among
the
observances
which
had
not
been
commanded
,
and
in
which
they
did
a
little
deviate
from
the
first
institution
,
he
puts
the
Custom
of
receiving
the
Eucharist
in
the
Morning
,
in
Assemblies
before
day
,
as
St.
Cyprian
calls
them
.
And
he
pretends
that
the
Custom
of
taking
the
Eucharist
at
Meal-time
,
is
that
alone
which
Jesus
Christ
hath
commanded
,
that
is
to
say
,
hath
Authorized
by
his
Example
:
from
whence
it
is
clear
he
makes
two
sorts
of
Celebration
of
this
Mystery
,
the
one
Solemn
,
which
was
done
in
their
night
Assemblies
,
the
other
private
,
that
every
Family
did
in
their
own
House
.
Now
it
is
to
be
observed
,
That
in
these
Domestick
Eucharists
,
it
was
the
Master
of
the
House
,
or
of
the
Feast
,
that
did
Celebrate
,
that
did
Consecrate
and
Distribute
.
This
is
clear
by
a
passage
of
Tertullian
,
where
endeavouring
to
prove
second
Marriages
unlawful
to
all
sorts
of
persons
,
and
not
only
to
Priests
and
Ministers
of
the
Altar
,
he
says
that
all
Believers
are
Priests
,
that
all
Celebrate
,
that
all
Baptise
,
and
by
consequence
they
are
obliged
by
the
Law
which
forbids
second
Marriages
to
Priests
and
Presbyters
.
We
deceive
our selves
very
much
,
says
he
,
if
we
imagin
that
what
is
forbidden
to
Priests
,
is
permitted
to
Laicks
,
for
are
they
not
all
Priests
?
It
is
written
he
hath
made
us
Kings
and
Priests
to
God
his
Father
.
It
is
the
Authority
of
the
Church
which
hath
put
a
difference
between
the
Clergy
and
●he
People
,
and
which
hath
established
this
sacred
honor
for
the
body
of
the
Clergy
,
this
is
so
true
,
that
when
there
●s
no
Clergy-man
in
a
place
,
thou
dost
Celebrate
,
thou
dost
Baptise
,
and
thou
art
to
thy self
a
Priest
:
now
where
there
are
three
,
there
is
a
Church
,
though
they
be
Laicks
,
for
every
one
lives
by
his
own
Faith
,
and
God
has
no
regard
at
all
to
persons
.
Here
are
divers
things
which
are
contrary
to
false
Principles
that
have
been
established
some
time
since
.
First
of
all
,
In
this
time
it
was
not
believed
that
the
distinction
of
Laity
and
Clergy
,
and
with
much
more
reason
that
of
Priest
and
Bishop
,
was
by
Divine
right
.
It
was
the
Church
,
and
positive
Law
,
made
this
difference
.
2.
Every
one
for
himself
,
and
for
those
that
were
his
might
exercise
the
Ministry
.
3.
And
above
all
,
All
might
Baptise
,
and
Consecrate
,
and
Administer
the
Sacrament
of
the
Eucharist
.
Offers
&
tingis
,
you
Laicks
Administer
the
Eucharist
,
and
you
do
also
Baptise
,
that
is
to
say
in
private
Houses
.
For
as
to
publick
Assemblies
which
met
before
day
,
Tertullian
tells
us
,
that
they
did
not
Communicate
in
them
,
but
from
the
hand
of
the
Presidents
:
that
is
to
say
,
from
the
hand
of
Bishops
,
or
Priests
,
which
were
present
.
In
which
he
insinuates
clearly
enough
,
that
out
of
these
publick
Assemblies
they
Communicated
by
the
hand
of
Laicks
.
And
I
my self
do
not
doubt
,
but
that
this
Custom
continued
in
some
places
,
even
till
St.
Austins
time
;
who
assures
us
that
in
his
time
they
Communicated
after
Supper
the
Thursday
before
Easter
,
although
on
all
other
days
of
the
year
they
thought
it
necessary
to
Communicate
in
the
morning
,
and
before
they
had
eaten
.
And
it
was
the
Head
of
the
Family
that
Administred
the
Sacrament
on
that
day
,
in
memory
of
the
first
Communion
,
where
Jesus
Christ
,
as
Father
of
the
Family
,
distributed
the
Holy
Bread
to
his
Disciples
.
The
same
thing
was
done
also
in
the
Churches
near
to
Alexandria
,
and
in
Thebais
,
according
to
the
Testimony
of
Socrates
.
We
conclude
at
present
from
hence
two
things
,
-
1.
That
in
the
third
Age
they
did
not
look
upon
the
Eucharist
as
a
true
Sacrifice
,
for
would
they
have
permitted
every
private
person
to
Communicate
among
themselves
,
whilst
they
were
eating
at
the
Table
amongst
their
Domesticks
?
Sacrifices
are
not
offered
but
in
Temples
,
and
upon
Altars
.
-
2.
That
according
to
the
Christians
of
the
third
Age
,
Oblations
,
Liturgies
,
and
other
Ceremonies
,
were
not
considered
but
as
parts
of
Decency
,
and
by
no
means
as
things
that
were
of
the
Essence
,
and
of
necessity
in
the
Sacrament
of
the
Eucharist
:
for
in
these
Domestick
Communions
all
this
was
omitted
,
they
practised
nothing
but
Consecration
,
Fraction
,
and
Manducation
of
the
Bread
,
it
was
nevertheless
a
true
Eucharist
.
-
3.
We
conclude
a
third
thing
by
the
way
,
it
is
that
there
is
no
need
of
Mission
,
nor
Vocation
,
for
the
Administration
of
Holy
things
,
and
by
consequence
those
people
who
trouble
us
so
violently
about
the
Vocation
of
the
Reformers
,
and
our
own
,
have
no
foundation
for
it
in
any
Law
,
Divine
or
Apostolick
.
We
will
here
conclude
what
we
are
willing
to
say
,
at
this
time
,
concerning
the
Christianity
of
the
third
Age
,
we
will
add
divers
things
for
your
Edification
and
Instruction
.
☞
First
of
all
it
has
been
judged
convenient
to
let
you
understand
what
is
the
fidelity
and
honesty
of
M.
de
Meaux
,
and
your
Converters
,
on
the
Subject
of
the
means
wherewith
they
serve
themselves
to
Convert
you
.
It
has
been
thought
fit
I
say
,
to
inform
you
,
that
we
have
received
Letters
from
the
Diocess
of
Meaux
,
which
do
fully
confute
,
what
the
Bishop
of
the
Diocess
has
dared
to
publish
in
his
Pastoral
Letter
,
viz.
That
the
Reformed
of
that
Country
had
not
heard
of
any
torments
.
There
is
a
Letter
dated
Decemb.
15.
1685.
that
says
,
We
are
in
confusion
,
Pray
to
God
for
us
,
the
Dragoons
are
at
Meaux
,
after
they
had
caused
all
the
Country
of
Claye
to
change
their
Religion
,
nothing
stands
before
them
,
behold
the
pitiable
state
whereunto
our
sins
have
brought
us
.
In
another
Letter
of
January
3.
it
is
thus
,
In
the
confusion
wherein
we
are
,
what
shall
I
say
to
you
?
I
am
not
able
to
speak
to
you
but
with
tears
of
blood
,
the
Dragoons
have
made
all
to
change
by
force
in
the
Provinces
of
Meaux
and
Soissons
.
Another
Letter
of
Jan.
6.
from
the
Diocess
of
Meaux
,
makes
mention
of
the
violences
that
were
offered
to
a
venerable
old
Man
,
de
la
Ferte
au
Col
,
of
the
Age
of
seventy
eight
years
,
called
M.
de
Monceaux
,
Dr.
in
Physick
.
The
Archers
came
to
carry
him
away
in
the
midst
of
Winter
,
and
without
giving
him
one
days
respite
,
they
carried
him
away
by
force
.
When
he
was
in
the
middle
of
the
Woods
he
fell
into
so
great
weakness
and
faintness
,
that
he
resolved
to
cast
himself
down
in
the
mire
,
and
dye
there
,
but
they
would
not
do
him
the
favour
to
let
him
dye
in
peace
.
They
tempted
him
by
all
sorts
of
methods
,
and
in
conclusion
being
able
to
again
nothing
upon
him
,
they
chose
to
imprison
him
with
very
many
others
.
I
do
profess
that
reading
the
Pastoral
Letter
of
M.
de
Meaux
,
I
was
tempted
to
believe
that
the
Reformed
of
his
Diocess
had
all
fallen
only
under
the
fear
of
evil
,
for
I
was
not
able
to
imagin
that
any
one
should
write
falsely
concerning
a
matter
of
Fact
,
whereof
there
are
thirty
or
forty
thousand
Witnesses
.
But
behold
the
Letters
which
teach
us
what
we
ought
to
believe
concerning
it
.
There
are
others
by
which
it
appears
that
all
those
Violences
have
been
done
in
the
Diocess
of
Meaux
,
which
have
been
committed
elsewhere
.
It
is
also
known
by
an
Eye-witness
,
that
M.
de
Meaux
himself
made
use
of
the
Kings
Declaration
to
prevail
with
a
sick
person
to
Communicate
,
which
Declaration
appoints
,
that
those
who
do
not
Communicate
in
their
sickness
,
shall
be
sent
to
the
Gallies
if
they
recover
their
health
.
These
things
which
precede
are
not
reported
but
accidentally
,
for
we
do
not
make
it
our
duty
to
report
to
you
the
Violences
and
Cruelties
that
have
been
done
,
and
which
shall
be
done
,
if
it
be
not
in
such
degree
and
measure
,
as
shall
be
necessary
to
give
you
example
of
the
courage
and
strength
of
our
Martyrs
.
For
the
design
that
we
have
in
these
Letters
is
not
to
irritate
and
provoke
you
against
your
Persecutors
,
but
to
comfort
and
edifie
you
by
the
constancy
of
those
which
Suffer
.
Upon
this
consideration
,
and
with
this
intention
,
we
will
report
some
Histories
which
have
been
communicated
to
us
,
which
will
learn
you
,
that
thanks
be
to
God
,
our
Enemies
have
not
accomplished
the
cruel
design
which
they
had
formed
against
us
,
which
was
to
hinder
us
from
having
Martyrs
.
We
ought
not
to
refuse
this
Name
,
and
Honor
,
to
those
which
after
they
had
been
so
weak
as
to
sign
I
know
not
what
form
of
Abjuration
of
our
Religion
,
have
had
the
courage
to
raise
themselves
,
and
to
persevere
even
unto
death
in
the
profession
of
the
Truth
.
We
owe
also
the
same
honor
to
those
which
are
dead
amidst
the
torments
,
which
the
Dragoons
,
and
Persecutors
have
inflicted
on
them
,
and
which
have
persevered
even
to
the
last
breath
in
the
bold
profession
of
the
Truth
.
To
conclude
,
it
seems
to
me
that
without
extending
the
signification
of
the
word
Martyr
too
far
,
we
may
give
it
to
those
,
who
after
suffering
long
and
cruel
torments
,
have
seen
death
as
very
near
them
,
and
have
beheld
it
as
certain
,
without
being
the
least
shaken
thereby
.
So
that
without
reckoning
those
that
are
dead
by
the
hand
of
the
Hangman
,
or
by
the
Sword
of
the
Soldier
,
formerly
for
the
sake
of
Religion
;
behold
three
sorts
of
Martyrs
,
whereof
we
ought
to
have
some
estimation
,
and
of
every
one
of
these
three
Orders
,
we
will
repoot
unto
to
some
Examples
which
have
been
writ
unto
us
.
An
Eye-Witness
hath
written
to
us
,
that
in
a
Village
of
Poictou
,
called
Gods
Town
Dannai
,
an
honest
Man
called
M.
Palmenteir
,
after
having
suffered
all
the
first
violences
by
the
Dragoons
,
to
wit
Blasphemies
,
Threatnings
,
Plundering
of
all
his
Goods
,
and
other
things
of
like
nature
,
not
yielding
was
treated
as
you
shall
understand
,
and
in
conclusion
dyed
amidst
the
torments
.
The
Archbishop
of
Bourdeaux
returning
from
the
Assembly
of
the
Clergy
at
Paris
,
about
the
end
of
the
month
September
in
the
year
past
,
comes
into
the
House
of
the
said
Palmenteir
,
and
asked
the
Dragoons
why
they
had
done
their
duty
no
better
,
and
whether
there
were
no
fire
to
warm
this
Gouty
old
Man
?
After
he
had
given
this
order
,
he
went
up
the
Chamber
on
high
,
and
the
Dragoons
dragged
the
weak
old
Man
out
of
his
Bed
,
full
of
the
Gout
for
many
years
.
They
dragged
him
on
the
floor
,
they
applied
an
Iron
Plate
red
hot
to
the
bottom
of
his
Feet
,
and
to
his
Hands
.
In
this
torment
he
uttered
dreadful
cries
;
the
Archbishop
in
the
Chamber
above
laughed
at
it
,
and
diverted
himself
with
it
.
The
Wife
of
the
said
Palmenteir
came
to
the
succour
of
her
Husband
,
they
knocked
her
down
with
blows
of
their
Daggers
,
and
the
butt
end
of
their
Pistols
:
she
fell-into
a
Swoon
.
In
this
estate
they
bathed
her
with
two
or
three
Buckets
of
Water
.
This
punishment
being
indured
a
long
time
,
this
poor
Man
was
so
weak
,
not
to
Abjure
his
Religion
,
but
to
promise
to
use
means
for
his
instruction
and
information
.
The
Archbishop
desired
at
least
,
that
he
would
sign
this
promise
,
but
the
condition
his
hands
were
in
not
permitting
him
to
move
them
,
the
Archbishop
signed
for
him
,
and
sent
the
writing
to
the
Bishop
of
Poicters
,
intreating
him
to
send
Missionaries
to
Convert
this
Family
.
This
poor
sick
person
had
no
sooner
consented
to
this
Signature
,
but
he
retracted
it
,
and
caused
a
person
to
write
to
the
Bishops
that
he
had
no
need
of
instruction
,
and
would
dye
in
his
Religion
.
In
the
mean
time
the
Wounds
of
his
burning
,
wherewith
he
was
covered
all
over
,
grew
to
inflammation
,
and
resisted
all
remedies
,
a
Fever
joyns
it self
thereunto
,
and
he
dyed
within
a
few
days
after
,
bewailing
without
ceasing
his
weakness
,
and
repeating
every
moment
those
words
of
Psalm
51.
God
be
merciful
to
me
a
sinner
,
and
repelling
couragiously
the
temptations
of
a
Carmelite
,
and
a
Jesuite
,
which
persecuted
him
to
the
last
breath
.
I
see
no
reason
why
we
should
refuse
the
honor
of
Martyrdom
to
this
Man
,
since
he
dyed
confessing
the
name
of
God
amidst
the
cruel
Wounds
,
that
had
been
given
him
,
because
he
would
not
abjure
it
.
We
ought
not
to
refuse
a
place
in
the
Catalogue
of
our
Martyrs
to
M.
de
Villiers
,
a
younger
Brother
,
of
the
House
Juigne
,
a
Family
sufficiently
known
.
This
Gentleman
was
arrested
at
Francy
,
near
to
Bolonia
,
indeavouring
to
save
himself
by
flight
.
They
carried
him
to
Calice
,
from
whence
the
Intendant
sent
him
to
Paris
by
the
Provost
,
where
he
was
put
in
prison
in
Bishop-Fort
,
there
he
continued
from
Jan.
8.
till
the
22.
of
August
last
.
During
the
whole
time
of
his
Imprisonment
,
he
preached
by
his
actions
and
words
,
after
a
manner
the
most
efficacious
in
the
world
.
He
was
both
Learned
and
Pious
,
that
he
confounded
all
the
Converters
,
after
a
manner
that
edified
the
other
Prisoners
,
which
suffered
for
the
same
Cause
.
The
chief
President
took
the
pains
one
day
to
come
and
see
him
.
They
entered
into
Discourse
;
but
there
was
found
that
inequality
betwixt
him
and
Monsieur
de
Villiers
,
that
he
was
constrained
to
leave
him
,
saying
what
formerly
a
Cardinal
said
to
Ariosto
,
on
occasion
of
his
Poem
,
called
Orlando
Furioso
,
Oh
God!
where
have
you
gotten
so
much
Roguery
?
An
Answer
well
worthy
the
Gravity
of
a
chief
Magistrate
,
about
so
serious
an
Affair
.
M.
de
Villiers
had
to
do
with
all
sorts
of
persons
;
Men
of
the
Church
,
and
Men
of
the
Sword
assaulted
him
,
and
he
disingaged
himself
from
all
their
Attacks
,
always
with
an
admirable
success
.
The
inconveniences
of
the
Prison
caused
him
to
fall
into
a
Bloody
Flux
,
whereof
he
died
at
the
end
of
six
weeks
.
During
his
Sickness
they
denyed
him
all
commerce
,
with
the
other
Prisoners
of
his
own
Religion
,
he
saw
none
but
Persecutors
and
Tempters
.
But
nevertheles
it
was
known
by
themselves
,
that
he
never
ceased
to
praise
God
,
and
to
bless
him
,
that
he
died
in
and
for
the
Defence
of
his
Truth
and
Gospel
;
his
Soul
was
always
raised
towards
Heaven
,
his
Discourses
were
full
of
Piety
,
Disingagement
from
the
World
,
and
of
ardent
Desires
for
the
Kingdom
of
Heaven
.
I
have
told
you
already
,
that
I
do
not
believe
,
that
we
ought
to
refuse
the
Glory
of
Martyrdom
to
those
who
,
through
weakness
,
made
their
Subscriptions
.
Nevertheless
without
partaking
in
any
Idolatrous
Worship
did
afterwards
recover
,
and
die
between
the
fear
of
being
sent
to
the
Gallies
,
if
they
returned
to
health
,
and
the
horror
of
being
dragged
all
naked
upon
a
Hurdle
after
their
Death
.
This
Fear
and
the
Horror
are
true
Punishments
,
so
that
I
reckon
those
Women
,
which
surmount
the
horror
of
nakedness
,
to
which
their
dead
Bodies
were
to
be
exposed
after
death
,
as
dying
in
the
midst
of
Torments
for
the
Faith.
Nothing
makes
a
more
violent
impression
on
the
Spirit
of
a
modest
Woman
.
And
all
the
World
knows
the
History
of
the
Christian
Damosels
,
which
were
cured
of
a
certain
melancholick
Distemper
,
which
put
them
upon
hanging
themselves
.
Nothing
could
give
check
to
this
rage
.
In
conclusion
,
they
thought
it
adviseable
to
draw
some
of
them
stark
naked
through
the
Streets
in
the
view
of
the
People
.
The
fear
of
being
thus
prostituted
to
the
Eyes
of
Men
,
staid
others
,
and
hindered
them
from
being
their
own
Executioners
.
Of
this
sort
of
Martyrs
we
have
an
infinite
number
.
For
of
all
the
new
Converts
which
are
dead
in
great
numbers
within
a
year
past
,
particularly
in
Poytou
,
where
by
a
just
Judgment
of
God
Death
hath
made
such
Spoils
,
that
great
Parishes
are
intirely
depopulated
of
all
these
new
Converts
.
I
say
there
are
not
,
it
may
be
,
one
of
an
hundred
which
have
given
way
to
their
Threatnings
,
and
permitted
themselves
to
communicate
after
the
Roman
Manner
.
Thus
't
is
also
in
Languedoc
,
there
have
been
Women
which
they
have
affrighted
with
this
punishment
.
But
they
answered
courageously
,
that
what
they
threatened
as
an
evil
,
they
desired
as
an
advantage
,
and
that
they
would
offer
this
shame
which
they
prepared
for
them
to
their
Saviour
,
as
an
Expiation
of
their
Crime
.
This
great
Resignator
has
not
at
all
mollified
the
rage
of
their
Persecutors
.
At
Montpellier
hath
been
seen
the
Body
of
a
venerable
Woman
,
named
Mademoiselle
Cauquet
,
Wife
of
M.
Samuel
Cauquet
,
a
Physician
,
exposed
all
naked
through
the
Streets
,
besmearing
the
Pavement
with
her
Blood
and
Entrails
poured
out
thereon
.
And
when
she
was
left
at
the
Dunghil
,
there
came
two
Dragoons
,
which
caused
their
Horses
to
pass
and
repass
over
this
poor
body
an
hundred
times
.
But
that
which
is
most
edifying
,
is
to
know
,
that
during
her
Sickness
,
the
Answers
that
this
holy
Woman
made
to
her
Judges
,
and
which
are
mentioned
in
her
process
,
bear
the
marks
of
a
profound
humility
,
and
of
an
extraordinary
goodness
.
It
may
be
they
may
be
found
one
day
in
the
Registers
,
if
the
malice
of
the
Devil
does
not
cause
those
precious
Monuments
to
be
suppressed
,
as
they
have
almost
intirely
blotted
out
the
Procedures
against
the
ancient
Waldenses
,
to
the
end
that
the
proofs
of
their
Innocency
might
be
all
made
void
.
We
have
seen
the
Carcase
of
one
named
Peter
Crousel
,
the
Son
of
a
Merchant
of
Clermont
of
Lodeve
,
dying
a
Confessor
in
the
City
of
Montpellier
,
dragged
at
a
Horses
Tail
,
and
a
Prisoner
taken
from
the
same
Prison
where
the
Martyr
died
,
leading
the
Horse
,
and
a
Hangman
striking
the
Body
of
the
living
person
more
frequently
than
the
Horse
which
dragged
the
dead
.
The
number
of
this
kind
of
Martyrs
being
so
great
,
we
cannot
make
a
Catalogue
of
them
,
without
the
assistance
of
those
which
are
scattered
in
divers
places
in
France
,
and
have
been
eye-witnesses
thereof
.
I
will
only
report
here
two
,
which
are
more
particularly
come
to
my
knowledge
,
and
which
have
something
peculiar
in
them
,
because
of
the
Quality
of
the
Persons
.
The
first
is
M.
Robert
d'
Ully
,
Vicount
d'
Nouion
,
of
the
Church
of
Couci
in
Picardy
,
an
old
Gentleman
of
about
eighty
years
of
age
,
who
had
been
Master
of
Camp
to
a
Regiment
of
Infantry
,
and
Governor
of
a
place
called
La
Motte
au
Bois
,
all
covered
with
Wounds
and
Scars
that
he
had
received
in
the
Service
of
the
King
,
during
forty
years
space
,
and
having
yet
a
Bullet
in
his
Knee
,
which
could
not
be
taken
thence
.
This
old
Man
was
so
weak
,
as
to
make
his
Subscription
,
as
many
others
did
;
but
he
had
also
the
courage
to
retract
it
not
only
by
word
of
mouth
,
but
also
by
a
Writing
signed
with
his
own
hand
.
They
caused
a
Hangman
with
a
Hurdle
to
come
before
his
door
,
and
told
him
he
must
be
dragged
.
M.
de
Novion
told
them
,
that
they
should
not
tarry
for
him
,
for
he
was
ready
to
go
to
the
place
of
Execution
.
He
arose
from
his
Bed
,
altho
he
had
not
been
able
to
walk
for
many
years
;
the
Provost
being
astonished
at
this
constancy
,
paid
the
Hangman
and
others
for
their
Journey
,
and
sent
them
back
.
This
Gentleman
a
few
days
after
was
dragged
from
his
House
,
and
put
into
a
Convent
of
the
Order
of
the
Premonstrants
,
where
the
Monks
discharged
themselves
so
well
of
the
Commission
,
that
they
killed
him
by
harassing
him
without
ceasing
.
They
made
him
lose
his
Voice
many
days
before
he
lost
his
Life
,
by
speaking
eagerly
to
him
,
and
he
repelling
them
with
vehemence
.
He
died
,
continually
thrusting
them
from
him
with
his
hand
,
and
lifting
up
his
Hands
and
Eyes
to
Heaven
,
when
he
was
no
longer
able
to
lift
his
Voice
thither
.
As
soon
as
he
was
dead
the
Monks
caused
his
Body
to
be
cast
into
a
Dog's
Kennel
,
and
gave
notice
thereof
to
the
chief
Magistrate
of
Couci
;
he
came
and
caused
his
Body
,
without
so
much
as
a
Shirt
,
to
be
laid
upon
a
Cart
to
carry
it
to
that
City
.
A
frightful
Spectacle
was
there
seen
,
the
Head
of
this
poor
Man
hung
out
of
the
Cart
all
bloody
.
All
the
Wounds
that
he
had
formerly
received
reopened
all
at
once
,
and
became
so
many
mouths
,
which
vomited
Blood
,
and
demanded
Vengeance
,
that
after
so
long
Services
they
were
so
rewarded
.
When
the
Body
was
arrived
at
Couci
,
they
cast
it
,
in
this
condition
,
into
the
Sink
of
the
Prison
,
they
caused
his
Bowels
to
be
torn
out
by
a
Chirurgeon
,
they
threw
them
to
Dogs
upon
the
Walls
of
the
City
.
This
Body
lying
in
the
dirt
continued
some
weeks
,
expecting
that
his
Process
would
be
made
.
At
the
end
of
fifteen
days
Sentence
was
pronounced
,
and
executed
,
the
Carcase
was
drawn
through
all
the
Streets
of
the
City
:
and
in
conclusion
,
thrown
into
the
Ditch
,
whither
the
Rabble
went
,
and
pelted
it
with
Stones
,
till
they
left
not
one
whole
Bone
;
and
for
fear
lest
any
one
should
take
him
by
night
,
and
bury
him
,
they
set
a
Sentinel
upon
the
Wall
of
the
City
for
many
nights
together
near
the
place
where
they
had
cast
him
.
And
they
added
a
Prohibition
upon
pain
of
death
,
that
no
Body
should
bury
him
,
so
that
there
he
is
to
be
eaten
of
Dogs
,
if
it
be
not
done
already
.
To
this
Martyr
so
famous
in
the
Wars
,
we
will
joyn
M.
Paul
Cheneuix
,
famous
in
the
long
Robe
,
Dean
of
the
Counsellors
of
the
Parliament
of
Metts
,
more
than
eighty
years
of
age
,
and
who
had
sate
upon
the
Flower
de
Luces
from
the
35
th
.
year
of
his
age
.
This
venerable
old
Man
died
about
the
end
of
November
,
without
ever
having
communicated
,
begging
pardon
of
God
for
his
weakness
,
confounding
the
Priests
and
the
Bishop
of
Metts
,
the
Governor
,
the
Procurator
of
the
King
,
and
the
principal
Members
of
Parliament
,
which
urged
him
vehemently
by
Threatnings
,
lewd
Reasonings
,
and
Argumentations
.
When
he
was
dead
his
Body
was
carried
to
the
Prison
in
his
own
Coach
,
and
condemned
by
the
chief
Magistrate
to
be
drawn
upon
a
Hurdle
.
The
Parliament
,
who
had
some
horror
to
see
the
most
ancient
Member
of
their
Body
thus
treated
,
suspended
the
execution
of
the
Sentence
.
But
an
Order
came
from
the
Court
to
execute
it
,
and
't
was
done
the
28th
.
of
the
last
month
.
This
venerable
Body
was
stripped
stark
naked
,
without
the
least
covering
for
its
shameful
parts
,
they
dragged
it
with
the
utmost
reproach
,
all
the
Militia
was
put
in
Arms
,
and
the
Hangman
himself
was
armed
.
The
People
at
this
Spectacle
sent
forth
Cryes
that
pierced
the
Heavens
;
and
the
Reformed
of
Metts
did
an
Action
of
Courage
,
which
ought
to
be
immortalized
;
when
the
Body
was
on
the
Dunghil
,
they
took
it
thence
,
and
interred
it
honorably
with
a
train
of
400
persons
,
they
did
the
same
to
a
little
Coffin
wherein
they
had
inclosed
his
Bowels
,
upon
the
Dunghil
they
sang
Psalm
79.2
.
The
bodies
of
thy
saints
most
dear
,
Abroad
to
birds
they
cast
:
The
flesh
of
them
that
do
thee
fear
,
The
beasts
devour
and
waste
.
A
few
days
before
they
exercised
the
same
cruelty
in
the
same
City
of
Metts
,
upon
the
Body
of
a
Man
named
Robert
a
Knacker
,
a
poor
Man
for
his
quality
,
but
whose
Courage
appeared
heroical
,
during
a
sickness
of
many
days
,
in
which
he
rejected
with
very
great
constancy
and
stability
all
those
temptations
,
which
without
ceasing
were
offered
to
him
.
I
do
not
report
this
with
intent
to
introduce
horror
upon
your
minds
for
inhumanities
so
prosecuted
,
but
to
the
end
that
you
may
learn
,
that
without
doubt
God
has
given
the
Crown
of
Martyrdom
to
Souls
whose
Bodies
have
suffered
so
many
reproaches
,
and
to
have
opportunity
to
conjure
you
to
despise
the
like
outrages
which
are
prepared
for
your
Bodies
,
provided
you
take
care
to
put
your
Souls
in
a
state
of
Security
,
and
in
the
way
to
Glory
by
a
holy
and
serious
Repentance
.
December
,
15.
1686.
The
Ninth
PASTORAL
LETTER
.
A
Continuation
of
the
Alterations
happening
in
the
Christian
Church
during
the
Third
Age.
Concerning
Masses
for
the
Dead
,
the
communicating
of
Infants
,
the
Real
Presence
,
and
Transubstantiation
.
Dear
Brethren
in
our
Lord
,
Grace
and
Peace
be
given
to
you
from
our
God
and
Savior
Jesus
Christ
.
WE
told
you
in
the
last
of
our
Letters
,
that
we
should
divide
the
third
Age
,
at
least
,
into
three
parts
,
to
the
end
,
that
we
may
not
charge
your
Memories
with
too
many
things
at
once
;
we
have
found
some
Additions
made
to
the
Ceremonies
of
Baptism
,
and
some
in
those
of
the
Sacrament
of
the
Eucharist
.
The
most
notable
Additions
are
Offerings
,
and
Prayers
for
the
dead
,
which
are
added
in
the
Liturgy
,
which
concerns
the
celebration
of
this
Sacrament
.
Look
to
this
point
,
there
is
a
snare
laid
for
you
.
In
the
Extracts
,
which
your
Converters
make
for
you
from
the
Fathers
,
of
the
third
Age
,
they
will
shew
you
some
Passages
of
Tertullian
and
Cyprian
,
where
they
speak
of
Oblations
for
the
dead
,
of
performing
Sacrifice
for
the
dead
,
and
of
desiring
refreshment
for
the
dead
.
And
upon
this
they
cry
boldly
and
say
,
Behold
the
Sacrifice
of
the
Mass
and
Purgatory
at
the
same
time
;
for
this
Sacrifice
is
that
of
the
Mass
;
these
dead
for
which
they
pray
are
the
Souls
in
Purgatory
,
and
this
refreshment
which
they
beg
for
them
is
the
deliverance
of
Souls
out
of
that
Fire
.
But
these
Men
which
instruct
you
are
either
ignorant
Sots
,
which
never
saw
the
Fathers
,
unless
in
little
Extracts
;
or
else
they
are
Knaves
,
which
cheat
and
deceive
you
.
For
behold
the
Truth
pure
and
entire
as
it
is
.
So
it
is
,
that
in
the
beginning
of
the
third
Age
,
or
just
at
the
end
of
the
second
they
began
to
pray
for
the
dead
;
the
most
ancient
Writer
which
speaks
thereof
is
Tertullian
,
a
Priest
of
Carthage
,
who
died
in
the
year
217.
Secondly
,
't
is
to
be
observed
,
that
the
Prayers
,
in
favour
of
whomsoever
made
,
and
for
whatsoever
it
was
,
were
put
into
the
Liturgy
of
the
Celebration
of
the
Eucharist
,
because
the
Ancients
were
persuaded
,
that
Prayers
joyned
to
this
Sacrament
,
which
is
the
Commemoration
of
the
Sacrifice
of
Jesus
Christ
,
were
much
more
efficacious
,
and
acceptable
to
Almighty
God.
So
that
those
who
recommended
themselves
to
the
Prayers
of
the
Church
did
carry
,
or
cause
to
be
carried
,
their
Names
to
the
Pastors
,
to
the
end
,
that
they
might
insert
them
into
those
places
of
the
Liturgies
,
where
they
prayed
God
on
the
behalf
of
particular
persons
.
And
't
is
from
thence
came
the
custom
of
saying
Masses
for
all
persons
and
all
things
.
Those
that
desire
that
they
should
pray
for
their
dead
did
not
fail
to
bring
their
Names
,
and
cause
them
to
be
inserted
in
their
Liturgy
.
Now
it
must
be
remembred
,
that
it
was
the
custom
of
Christians
from
the
first
Age
to
bring
their
Alms
and
Offerings
to
the
Holy
Table
.
Before
the
Celebration
of
the
Eucharist
they
consecrated
these
Offerings
by
Prayer
,
and
the
Names
of
those
which
had
offered
them
were
mentioned
therein
.
When
the
custom
of
praying
for
the
dead
was
introduced
,
the
Kindred
which
desired
that
they
should
pray
for
their
dead
,
brought
Offerings
according
to
their
appointment
.
They
declared
,
that
these
Oblations
or
Alms
were
made
by
the
order
of
the
dead
,
or
that
of
their
Relations
,
to
the
end
that
they
would
pray
for
them
,
and
that
mention
might
be
made
of
them
in
their
Liturgy
,
and
in
their
Prayers
.
And
those
Oblations
or
Alms
are
called
Oblations
for
the
dead
.
And
as
those
Offerings
which
are
made
by
the
living
,
have
given
the
Name
of
Oblation
to
all
the
Action
of
the
Sacrament
:
so
these
Oblations
made
for
the
dead
,
to
the
end
they
might
pray
for
them
,
give
the
name
of
Sacrifice
for
the
dead
to
all
the
Prayers
made
for
them
in
the
Celebrations
of
the
Mysteries
.
To
conclude
,
it
must
be
known
,
that
the
Church
of
the
first
Age
,
which
had
a
respect
(
it
may
be
excessive
)
for
the
memory
of
the
Martyrs
,
caused
their
Names
to
be
registred
in
the
Liturgy
of
the
Sacrament
of
the
Eucharist
,
particularly
in
the
Celebration
of
the
Mysteries
,
which
were
performed
on
the
day
of
their
Martyrdom
,
which
was
called
the
Birth-Day
of
the
Martyr
,
and
this
was
also
called
Oblations
for
the
dead
:
We
offer
every
year
on
the
day
of
the
Death
of
a
Martyr
Oblations
for
the
dead
,
saith
Teruillian
.
Behold
from
whence
comes
Masses
for
the
dead
,
and
the
shadow
of
resemblance
with
what
is
done
in
the
Church
of
Rome
is
capable
of
dazling
ye
.
But
observe
these
great
Differences
.
The
first
is
that
the
Sacrifices
that
were
offered
for
the
dead
(
so
they
call
them
)
were
not
accounted
true
Sacrifices
,
much
less
propitiatory
Sacrifices
.
2.
That
they
did
not
beg
of
God
deliverance
from
the
pains
of
Purgatory
.
For
Purgatory
was
not
known
at
that
time
.
The
third
is
that
they
did
not
commemorate
Saints
and
Martyrs
as
they
do
at
this
day
,
to
have
part
in
their
Merits
,
or
to
offer
their
Merits
to
God.
First
of
all
it
is
indisputable
,
that
the
Church
of
the
third
Age
did
not
think
,
that
Prayers
for
the
dead
joyned
to
the
Sacrament
of
the
Eucharist
were
a
true
Sacrifice
,
I
will
not
repeat
the
proofs
,
those
that
please
may
see
them
in
the
preceding
Letters
.
For
since
we
have
proved
,
that
they
did
not
at
all
account
the
Eucharist
in
general
a
true
Sacrifice
,
altho
they
gave
it
that
name
,
t
is
clear
,
that
they
could
not
account
as
a
true
Sacrifice
the
Prayers
which
were
joyned
to
the
Eucharist
for
the
repose
of
the
dead
.
So
that
the
Ancients
did
not
call
that
part
of
their
Worship
,
which
they
called
Oblations
for
the
dead
,
Sacrifice
,
for
any
other
reason
,
than
because
the
Offerings
which
were
consecrated
upon
the
holy
Table
,
were
there
placed
on
the
behalf
of
the
dead
,
either
by
their
order
,
or
according
to
their
will
and
intention
.
And
because
these
Prayers
for
the
dead
were
joyned
to
the
Sacrament
,
which
is
a
Sacrifice
of
Praise
,
and
the
Commemoration
of
the
propitiatory
Sacrifice
of
the
Cross
.
Secondly
,
we
say
,
that
the
end
for
which
they
make
mention
of
the
dead
in
the
Celebration
of
the
Eucharist
,
was
not
for
deliverance
from
Purgatory
,
whereof
no
Discourse
had
been
yet
heard
.
To
be
assured
thereof
,
there
needs
no
more
than
to
hear
the
Ancients
concerning
it
.
1.
At
the
beginning
they
were
only
simple
Commemorations
of
the
dead
,
to
give
thanks
that
they
died
in
the
Lord
,
and
in
the
fear
of
God.
'T
was
wholly
to
this
end
that
they
made
mention
of
the
Martyrs
.
S.
Cyprian
speaking
of
two
Men
of
War
who
had
suffered
death
,
says
,
that
they
were
true
and
spiritual
Soldiers
of
Jesus
Christ
,
and
that
in
overthrowing
the
Devil
by
the
Confession
of
the
name
of
Jesus
Christ
.
They
had
by
a
generous
suffering
been
worthy
to
receive
the
Palms
and
Crowns
of
the
Lord.
Now
you
may
remember
,
says
he
,
that
we
offer
Sacrifices
for
them
.
Observe
,
the
S.
Cyprian
says
expresly
,
that
these
two
Martyrs
were
crowned
in
Heaven
.
Nevertheless
he
says
that
they
offered
Sacrifice
for
them
;
therefore
it
was
not
to
fetch
them
from
Purgatory
.
How
could
it
be
that
S.
Cyprian
and
the
Ancients
should
offer
a
Sacrifice
to
fetch
the
Martyrs
from
Purgatory
,
when
they
believed
they
were
in
a
state
of
Blessedness
?
'T
was
to
do
an
injury
to
Martyrs
,
to
pray
for
them
,
say
they
,
according
to
that
saying
so
much
known
among
the
Ancients
,
Injuriam
facit
Martyri
qui
orat
pro
Martyre
.
For
't
was
to
doubt
of
his
happiness
.
The
same
S.
Cyprian
says
in
another
place
:
Observe
well
the
days
on
which
they
died
,
speaking
of
the
Martyrs
,
to
the
end
that
we
may
remember
them
when
we
celebrate
the
Memories
of
the
Martyrs
.
Altho
Terullian
,
our
most
faithful
and
devout
Brother
hath
written
to
us
,
and
doth
write
to
inform
us
of
the
days
in
which
our
blessed
Brethren
,
which
were
in
Prison
,
passed
to
a
glorious
immortality
,
to
the
end
that
we
may
here
celebrate
Oblations
and
Sacrifices
for
their
Memory
,
expecting
,
that
with
the
help
of
God
we
shall
celebrate
them
with
you
.
That
which
he
calls
in
the
beginning
Remembring
the
Martyrs
,
he
calls
afterwards
Oblations
and
Sacrifices
for
the
memory
of
them
.
But
if
to
the
Commemorations
,
that
is
to
say
,
to
the
Praises
which
they
gave
to
God
for
the
glorious
death
of
the
departed
,
they
added
some
Prayers
to
God
,
it
was
with
respect
to
the
Opinions
then
prevailing
,
touching
the
state
of
Souls
after
death
.
And
these
Opinions
were
such
as
had
their
Birth
in
the
end
of
the
second
Age
,
and
was
almost
generally
established
and
received
in
the
third
.
-
1.
That
Souls
did
not
enter
into
the
Heavenly
Paradise
till
after
the
Resurrection
.
-
2.
That
they
remained
in
a
separate
place
and
state
,
till
that
day
.
-
3.
That
they
might
go
thence
sooner
or
later
,
by
a
quicker
or
slower
Resurrection
;
for
they
thought
that
the
Resurrection
was
not
accomplished
in
a
day
,
but
continued
the
space
of
a
thousand
years
,
at
many
and
divers
times
.
-
4.
That
at
the
day
of
Judgment
the
Souls
pass
through
that
fire
which
shall
consume
the
World.
-
5.
That
in
conclusion
,
they
present
themselves
in
the
day
of
Judgment
,
either
to
be
Absolved
,
or
Condemned
.
There
is
not
a
learned
and
upright
Man
,
which
doth
not
acknowledge
this
was
the
Divinity
of
the
third
Age
,
yea
,
and
of
those
that
follow
.
So
that
with
respect
to
these
Opinions
then
prevailing
,
they
begged
of
God
for
the
Dead
.
-
1.
That
he
would
fix
them
in
the
place
of
Repose
,
which
they
call
locus
refrigerii
,
or
the
Bosom
of
Abraham
.
-
2.
That
he
would
increase
their
happiness
in
that
place
,
and
moderate
the
desire
they
have
to
go
from
thence
.
-
3.
That
they
may
go
early
thence
,
and
partake
in
the
first
Resurrection
.
-
4.
That
they
may
pass
through
the
fire
at
the
last-day
without
receiving
and
damage
.
-
5.
And
to
conclude
,
that
they
may
be
Absolved
when
they
present
themselves
before
the
Throne
of
God
:
all
this
was
not
expressed
in
the
Prayers
of
the
Church
.
On
the
contrary
they
were
conceived
in
general
terms
,
it
was
the
intention
of
those
which
made
Prayers
for
the
Dead
.
But
to
what
purpose
is
it
to
dispute
farther
,
whether
they
offered
Masses
for
the
repose
of
Souls
in
Purgatory
at
that
time
,
since
we
have
ancient
Liturgies
,
where
we
may
see
what
they
begged
of
God
for
the
Dead
.
There
are
two
Liturgies
,
of
which
one
bears
the
name
of
St.
James
,
the
other
of
St.
Mark.
We
shall
do
them
a
great
honor
if
we
put
them
among
the
Writings
of
the
third
Age.
The
Liturgy
attributed
to
St.
James
,
says
,
Lord
God
of
the
Spirits
of
all
flesh
,
remember
the
Orhtodox
,
of
which
we
have
made
mention
,
and
whereof
we
have
made
none
,
from
Abel
the
Righteous
unto
this
day
,
cause
them
to
rest
in
the
Land
of
the
Living
,
in
the
Bosom
of
Abraham
,
Isaac
,
and
Jacob
,
in
thy
Kingdom
,
in
the
delights
of
Paradise
.
And
that
of
St.
Mark
,
Cause
the
Souls
of
our
Fathers
,
and
of
our
Brethren
,
which
are
dead
in
the
Faith
of
Christ
Jesus
,
to
rest
,
&c.
Cause
them
to
rest
in
the
Tabernacles
of
thy
Saints
,
and
give
them
the
Kingdom
of
Heaven
.
That
Composition
which
is
called
the
Constitutions
of
the
Apostles
,
is
a
Work
of
the
fourth
,
and
it
may
be
of
the
fifth
Age.
Nevertheless
we
do
not
see
there
in
the
Prayers
for
the
Dead
,
any
Prayer
for
the
deliverance
of
Souls
out
of
Purgatory
.
According
to
the
Liturgies
of
that
time
,
they
requested
two
things
for
the
Dead
.
-
1.
Pardon
all
his
sins
,
voluntary
,
and
involuntary
,
give
him
Angels
for
his
guard
.
For
the
believed
that
in
these
separate
places
they
were
assisted
by
Angels
.
-
2.
Place
them
in
the
Bosom
of
the
Patriarchs
and
Apostles
,
and
of
all
those
that
have
been
acceptable
to
thee
from
the
beginning
of
the
World
,
where
there
is
neither
sorrow
nor
sighing
.
It
is
the
separate
place
,
where
according
to
them
Souls
rest
to
the
day
of
Judgment
.
To
conclude
,
will
you
have
any
thing
more
than
all
this
?
Behold
it
in
the
Book
of
the
Ecclesiastical
Hierarchy
,
of
the
false
Dionysius
the
Areopagite
.
It
is
to
do
him
great
honor
to
quote
him
among
the
Authors
of
the
third
Age
,
since
he
is
much
more
modern
.
But
at
least
in
teaching
us
what
was
done
in
the
following
Ages
,
he
will
learn
us
what
was
not
done
in
the
Ages
preceding
.
He
says
,
-
1.
That
when
a
Man
was
dead
,
hi
Relations
and
Friends
sung
Praises
to
God
that
had
given
him
the
Victory
,
and
caused
him
to
arrive
at
the
end
he
desired
.
-
2.
Afterwards
they
carried
him
to
the
Bishop
as
if
it
were
to
receive
the
Sacred
Crown
.
-
3.
The
Bishop
caused
him
to
be
carried
,
if
he
were
a
Laick
,
to
the
entrance
of
the
Quire
of
the
Church
,
and
there
they
performed
the
Office
of
Prayers
,
which
began
with
Praises
,
afterwards
they
read
the
Promises
of
the
Resurection
,
and
sung
Psalms
:
before
they
passed
farther
they
caused
the
Catechumens
to
go
out
,
after
which
they
mentioned
all
the
Saints
heretofore
dead
,
in
whose
Praises
they
thought
the
deceased
might
have
some
part
.
They
exhorted
all
those
which
were
present
,
to
breath
after
a
happy
end
in
Christ
Jesus
,
and
in
conclusion
the
Bishop
made
Prayers
for
the
Dead
,
he
saluted
the
deceased
person
,
and
after
him
all
the
living
.
But
what
did
these
Prayers
for
the
Dead
contain
?
It
is
,
says
he
,
that
all
the
sins
which
they
have
committed
through
human
frailty
,
might
be
forgiven
them
,
and
that
God
would
conduct
them
into
the
Land
of
the
Living
,
into
the
Bosom
of
Abraham
,
Isaac
,
and
Jacob
,
to
the
place
where
there
is
neither
grief
,
sorrow
,
nor
sighing
.
In
all
this
there
is
nothing
of
Purgatory
.
To
conclude
,
For
the
third
and
last
difference
of
the
Sacrifice
of
the
Mass
at
this
day
,
where
they
make
mention
of
the
Dead
,
and
the
services
which
the
Christians
of
the
third
and
fourth
Age
did
for
them
,
it
must
be
known
,
that
at
this
time
they
distinguished
the
Dead
,
whereof
they
make
two
sorts
,
there
are
those
which
they
put
in
the
Liturgy
to
Pray
for
them
for
their
rest
,
and
deliverance
from
Purgatory
:
and
others
whereof
they
make
mention
to
present
their
merits
to
God
,
and
to
be
aided
by
their
Intercession
.
For
in
the
Mass
they
make
mention
of
the
Holy
Virgin
,
of
the
Apostles
,
Martyrs
,
Confessors
,
&c.
to
be
aided
by
their
Prayers
,
and
to
partake
in
their
Merits
,
that
is
to
say
,
they
Prayed
to
them
,
instead
of
Praying
for
them
,
but
this
was
a
thing
unheard
of
in
those
Ages
.
It
was
a
thing
so
impossible
that
they
should
Invoke
God
by
the
Merit
of
the
Apostles
and
Martyrs
,
that
they
Prayed
to
God
even
for
them
:
just
in
the
same
manner
as
for
the
least
Believers
.
This
may
be
seen
in
the
Liturgies
that
we
have
quoted
,
where
we
have
seen
they
Prayed
for
all
Saints
,
from
Abel
to
this
present
day
:
and
the
Liturgy
of
St.
Mark
makes
express
mention
of
Apostles
,
Martyrs
,
Confessors
,
as
of
persons
for
which
it
says
,
Cause
them
to
rest
in
the
Bosom
of
Abraham
.
This
by
the
way
makes
it
appear
,
that
these
good
Men
make
little
reflection
upon
what
they
say
,
for
they
request
on
the
behalf
of
the
Apostles
and
Martyrs
,
that
God
would
set
them
in
a
place
of
rest
,
nevertheless
it
is
one
of
the
Articles
of
their
Faith
that
they
are
there
already
,
and
that
they
had
been
there
from
the
moment
of
their
death
.
But
as
Bellarmin
hath
well
observed
,
their
Prayers
for
the
Dead
were
conceived
in
the
same
terms
as
if
they
had
been
made
at
the
instant
of
time
when
their
Souls
left
their
Bodies
,
an
instant
which
is
the
precise
time
of
Praying
for
the
forgiveness
of
their
sins
,
and
the
rest
of
their
Souls
.
If
after
this
the
new
Converts
through
their
prejudice
and
blindness
,
will
find
the
Sacrifice
of
the
Mass
in
the
third
Age
,
we
know
not
how
to
help
it
;
let
them
only
know
,
that
this
heap
of
Prayers
for
the
Dead
,
and
Oblations
for
the
Deceased
,
which
were
added
to
the
Celebration
of
the
Eucharist
in
the
third
Age
,
was
the
unhappy
Seed
which
the
Spirit
of
Lies
and
Superstition
did
Sow
in
the
Church
,
that
he
might
cause
from
thence
to
spring
the
false
Sacrifice
of
the
Mass
,
Propitiatory
both
for
the
Living
and
the
Dead
:
so
that
they
ought
not
to
be
astonished
if
there
be
some
shadow
of
likeness
between
these
Oblations
for
the
Dead
,
and
the
Sacrifice
of
the
Mass
,
since
the
one
is
the
Seed
,
and
the
other
the
Fruit
,
the
one
the
beginning
,
and
the
other
the
end
.
This
Article
might
suffice
,
not
only
for
the
Sacrifice
of
the
Mass
,
and
for
Prayers
for
the
Dead
,
but
also
for
Purgatory
;
for
what
we
have
said
proves
that
Prayer
;
for
the
Dead
was
by
no
means
established
upon
the
Opinion
that
Souls
were
in
fire
after
death
,
from
whence
they
might
be
drawn
by
Masses
.
And
you
may
,
my
Brethren
,
boldly
defie
your
Seducers
to
shew
you
in
that
Age
any
passage
in
the
Ancients
that
say
so
.
Suffer
not
your selves
to
be
abused
by
the
Word
Refrigerium
,
which
signifies
refreshment
,
as
if
they
had
desired
for
Souls
some
abatement
of
the
heat
of
the
flames
,
for
this
Word
signifies
no
other
thing
in
the
Authors
of
those
times
than
pleasure
,
and
locus
refrigerii
,
a
place
of
pleasure
.
Beware
also
of
the
Knavery
of
your
Translators
,
who
in
those
places
where
they
find
offerre
pro
dormitione
,
that
is
to
offer
for
those
asleep
,
they
Translate
it
to
offer
for
their
repose
,
as
if
the
Souls
for
which
they
Prayed
had
been
in
some
Pain
and
Travel
.
For
to
offer
for
those
asleep
,
is
simply
to
offer
for
the
Dead
.
Sleep
,
according
to
the
Style
o
Scripture
,
signifies
nothing
but
Death
,
and
to
offer
for
the
Dead
,
or
for
those
asleep
,
was
to
offer
by
making
mention
of
the
deceased
.
Behold
that
which
was
added
to
the
Sacrament
of
the
Eucharist
in
the
third
Age
,
which
began
to
give
it
some
appearance
of
the
Mass
,
but
they
yet
wanted
three
great
things
,
the
Elevation
,
the
Adoration
,
and
the
refusal
of
the
Cup.
We
do
not
find
the
least
trace
of
these
three
things
,
take
it
for
granted
,
and
put
your
Converters
upon
the
necessity
of
proving
the
contrary
,
and
you
will
reduce
them
to
what
is
impossible
.
As
for
us
,
if
we
would
bring
you
Proofs
that
they
did
Communicate
under
both
Kinds
,
that
they
did
not
Elevate
nor
Adore
,
we
should
have
nothing
to
do
but
to
produce
a
hundred
places
where
it
is
clear
that
they
gave
the
Communion
under
both
Kinds
,
without
ever
speaking
of
Elevation
or
Adoration
.
This
Communicating
of
Infants
which
is
not
disputed
,
and
by
consequence
we
have
no
need
to
prove
it
,
is
a
thing
worthy
of
observation
,
for
it
is
an
addition
of
the
third
Age
,
which
makes
it
appear
,
-
1.
That
the
Church
is
not
Infallible
,
by
the
confession
of
our
Adversaries
.
For
the
Church
of
the
third
Age
,
and
those
that
followed
it
,
hath
erred
,
according
to
them
,
in
judging
that
the
Eucharist
was
necessary
to
little
Children
,
as
well
as
Baptism
:
therefore
she
is
not
Infallible
in
the
interpretation
of
the
Holy
Scripture
,
for
the
hath
misinterpreted
those
Words
,
If
any
one
eat
not
my
flesh
,
and
drink
not
my
blood
,
he
cannot
have
everlasting
life
.
Since
she
hath
believed
that
Children
could
not
be
Saved
without
Communicating
.
-
2.
That
Custom
makes
it
appear
that
the
Church
is
capable
of
introducing
considerable
Innovations
,
and
those
Universal
,
and
of
long
duration
.
Your
Converters
grant
that
it
was
no
Apostolick
Tradition
,
that
at
the
beginning
it
was
not
so
,
nevertheless
it
was
an
important
Innovation
,
as
it
is
clear
,
for
according
to
us
,
It
is
no
less
than
to
prophane
a
Sacrament
,
which
requires
self
examination
,
by
giving
it
to
persons
that
cannot
prepare
themselves
:
and
according
to
the
Roman
Doctors
it
is
to
expose
the
true
Body
of
Jesus
Christ
to
horrible
indignities
,
by
putting
it
in
the
mouth
of
an
Infant
,
of
some
few
days
,
or
months
old
.
And
that
which
cannot
fail
to
happen
,
is
,
that
the
Body
of
Jesus
Christ
was
oftentimes
spit
out
upon
the
floor
.
For
Children
do
not
fail
to
reject
whatsoever
does
not
please
their
Palat.
Moreover
,
this
important
Innovation
was
so
Universal
,
that
the
whole
Church
embraced
and
entertained
it
,
and
of
so
long
duration
,
that
we
find
examples
thereof
many
Ages
after
the
fourth
.
-
3.
Learn
from
this
Custom
,
that
in
those
Ages
they
were
not
obliged
to
Adore
the
Sacrament
before
they
cat
it
,
for
Children
could
not
perform
any
act
of
Adoration
.
Therefore
press
your
Converters
vigorously
with
this
Example
,
and
ask
them
if
the
Church
cannot
Innovate
in
other
Articles
of
importance
,
since
it
hath
plainly
Innovated
in
this
,
and
if
we
may
not
Correct
Ancient
and
Universal
Customs
,
since
the
Church
of
Rome
hath
rescinded
practices
,
where
were
introduced
but
one
Age
after
the
Apostles
.
Behold
thus
much
for
Worship
and
Practice
.
As
to
Opinion
,
do
not
suffer
your selves
to
be
persuaded
that
any
change
in
Doctrine
,
touching
the
Sacrament
of
the
Eucharist
,
did
happen
during
the
third
Age.
The
proofs
that
your
Converters
bring
thereof
unto
you
,
are
very
pittiful
.
For
they
are
passages
where
the
Fathers
of
that
Age
called
the
Bread
and
Wine
of
the
Eucharist
,
The
Body
,
the
Flesh
,
and
the
Blood
of
the
Lord
.
Behold
verifying
proofs
!
What
is
to
be
said
concerning
them
,
since
it
is
the
language
of
Jesus
Christ
himself
,
and
of
his
Apostles
?
The
question
is
not
what
they
said
;
but
that
we
are
to
know
,
is
in
what
sence
,
and
after
what
manner
the
Fathers
of
the
third
Age
understood
that
the
Bread
of
the
Eucharist
was
the
Flesh
of
Jesus
Christ
.
Now
I
do
maintain
that
your
Converters
must
be
either
Fools
or
Knaves
beyond
all
imagination
,
that
dare
to
say
,
that
according
to
the
Fathers
of
the
third
Age
,
that
the
Bread
of
the
Eucharist
was
the
Body
of
Jesus
Christ
,
by
way
of
Reality
and
Transubstantiation
,
for
the
Fathers
of
that
Age
spoke
as
plainly
,
and
clearly
concerning
it
,
as
we
do
.
Hear
then
Tertullian
,
who
lived
in
the
beginning
of
that
Age
,
among
other
Hereticks
,
with
a
sort
of
impious
Villains
,
who
said
that
our
Lord
Jesus
Christ
had
no
true
Body
.
Thus
he
reasons
against
them
,
Our
Lord
having
taken
Bread
,
and
distributed
to
his
Disciples
,
made
it
his
Body
,
saying
this
is
my
Body
,
that
is
to
say
the
figure
of
my
Body
.
Now
this
had
not
been
a
Figure
if
he
had
not
had
a
true
Body
.
That
is
to
say
,
if
the
Figure
had
no
relation
to
the
true
Body
.
For
an
empty
thing
,
as
is
a
Phantasm
,
is
not
capable
of
having
a
Figure
.
Another
Author
of
the
same
Age
,
whose
Work
is
ascribed
to
Origen
,
Disputing
against
the
same
Hereticks
,
called
Marcionites
,
says
,
If
as
these
pretend
,
our
Lord
were
destitute
of
Flesh
and
Blood
,
of
what
Body
,
of
what
Flesh
,
of
what
Blood
,
has
he
given
us
the
Signs
,
and
the
Images
,
viz.
The
Bread
and
the
Cup
,
by
which
he
has
commanded
his
Disciples
to
preserve
and
renew
his
memory
?
These
Men
had
lost
their
Reason
to
speak
in
this
manner
,
if
they
believed
the
Real
Presence
,
above
all
in
disputing
against
those
which
denyed
that
Jesus
Christ
had
a
true
Body
.
They
say
Jesus
Christ
was
no
Phantasm
,
he
had
a
true
Body
,
for
he
gave
us
in
the
Eucharist
the
figure
and
Image
thereof
.
Now
Phantasms
have
no
Images
,
they
themselves
being
Images
and
no
more
.
These
Men
,
say
I
,
had
lost
their
wits
,
for
they
should
have
said
Jesus
Christ
was
no
Phantasm
,
he
had
a
true
Body
,
for
he
gives
this
true
Body
to
us
to
eat
every
day
.
Since
at
this
day
he
has
a
Body
,
and
we
eat
thereof
,
with
great
reason
it
may
be
affirmed
he
had
one
when
he
was
upon
Earth
.
The
first
Reason
taken
from
the
Image
and
Figure
,
is
of
some
weight
I
do
acknowledge
.
But
this
taken
from
the
Reality
in
the
Eucharist
,
had
been
a
hundred
time
better
,
and
according
to
the
Opinion
of
the
Church
of
Rome
,
is
an
argument
altogether
invincible
.
So
that
we
must
suppose
these
Authors
did
betray
,
and
abandoned
the
Cause
of
the
Church
,
by
making
use
of
feeble
Arguments
against
the
Marcionites
,
when
she
had
furnished
them
with
one
that
was
utterly
impregnable
.
For
,
after
all
,
it
is
not
wholly
true
that
Phantasms
can
have
no
Figures
or
Images
.
It
is
a
reflection
that
you
ought
to
make
,
to
discover
the
vanity
of
the
Sophistry
wherewith
your
Converters
serve
themselves
to
answer
to
those
passages
,
and
an
hundred
others
,
without
Hyperbole
,
where
the
Fathers
of
the
seven
first
Ages
,
called
the
Eucharist
,
the
Figure
,
the
Type
,
the
Image
,
the
Symbols
,
the
Signs
,
the
Antitypes
,
of
the
Body
and
Blood
of
the
Lord
,
it
is
,
say
they
,
because
there
are
two
things
in
the
Eucharist
.
There
is
Figure
and
Reality
.
Figure
,
because
of
the
Accidents
of
Bread
and
Wine
,
which
are
the
Figures
of
the
Body
and
Blood
of
Jesus
Christ
.
Truth
and
Reality
,
because
of
the
Real
Presence
of
the
Flesh
inwardly
contained
under
the
Species
.
Now
the
Fathers
sometimes
respected
the
Sacrament
on
its
external
part
,
that
is
to
say
,
by
the
Species
,
in
this
respect
they
have
called
it
Figure
.
It
it
be
so
,
at
least
the
Ancients
ought
not
to
consider
the
Sacraments
on
the
side
of
the
Figure
,
when
it
was
necessary
for
the
Cause
which
they
defended
,
to
consider
it
on
the
side
of
the
Reality
,
as
it
was
in
the
disputes
against
the
Marcionites
.
Hear
yet
the
same
Tertullian
,
to
the
end
that
ye
may
not
think
that
this
slipt
from
him
through
inadvertency
.
Disputing
against
the
same
Heretick
Marcion
,
and
upon
the
same
Point
,
he
sites
to
him
certain
Words
of
Jeremy
,
where
according
to
the
ancient
Translation
it
is
thus
,
let
us
cast
the
Wood
upon
his
Bread
,
or
let
us
cast
the
Bread
upon
the
Wood
,
He
would
prove
that
this
Bread
signifies
the
Body
of
Jesus
Christ
,
and
that
the
Prophet
had
respect
to
his
Passion
,
in
which
they
put
the
Body
of
Jesus
Christ
upon
the
Wood
of
his
Cross
,
and
he
adds
,
speaking
to
Marcion
.
So
hath
God
revealed
it
in
our
Gospel
,
calling
the
Bread
his
Body
,
to
the
end
that
thou
mayst
understand
that
at
this
day
he
hath
given
in
the
Bread
the
Figure
of
his
Body
,
which
the
Prophet
before
had
figured
by
Bread.
The
same
Author
says
further
,
That
Jesus
Christ
did
not
reject
the
water
of
the
Creator
by
which
he
washed
those
that
were
his
own
;
the
Oil
wherewith
he
did
anoint
them
,
the
Hony
and
the
Milk
which
he
causes
them
,
as
Infants
,
to
take
from
the
Bread
,
by
which
he
represents
his
Body
.
Mark
these
words
,
by
which
he
represents
his
Body
.
I
know
not
whether
a
Disciple
of
Calvin
could
speak
otherwise
.
Hear
Clemens
of
Alexandria
,
an
Author
of
the
same
Age.
Expounding
the
words
of
Christ
,
John
6.
he
saith
,
That
by
the
Flesh
and
Blood
which
Jesus
Christ
commands
us
to
eat
,
we
must
Allegorically
understand
Faith
and
the
Promise
.
It
is
the
fame
Author
that
says
,
and
maintains
that
that
which
Jesus
Christ
said
Take
drink
this
is
my
blood
,
ought
to
be
understood
by
way
of
Allegory
,
and
that
it
was
true
Wine
:
Ye
know
well
,
says
he
,
that
he
drunk
Wine
forasmuch
as
he
was
a
Man
,
and
he
blessed
Wine
,
saying
,
Take
drink
,
this
is
my
Blood
,
the
Blood
of
the
Vine
.
And
the
word
signifies
by
Allegory
the
sacred
blood
of
joy
,
which
was
shed
for
many
,
&c.
But
that
what
he
blessed
was
Wine
,
he
caused
his
Disciples
to
understand
,
when
he
said
to
them
,
I
will
drink
no
more
of
this
fruit
of
the
Vine
,
until
I
drink
it
new
with
you
in
the
Kingdom
of
my
Father
.
This
good
Doctor
was
openly
a
Disciple
of
Zuinglius
and
Calvin
,
for
he
serves
himself
exactly
with
their
Arguments
.
St.
Cyprian
says
,
That
the
Lord
called
his
Body
Bread
kneeded
and
made
up
of
many
Kernels
,
and
his
Blood
Wine
drawn
from
many
Grapes
.
He
says
not
that
he
made
,
but
that
he
called
.
He
says
that
by
the
Wine
is
shewn
,
or
signified
the
Blood
,
as
by
the
Water
which
is
mixed
with
the
Wine
,
is
signified
the
People
.
To
conclude
,
Origen
in
the
same
Age
,
Writing
on
those
words
Matth.
15.
That
which
enters
into
the
mouth
defileth
not
the
Man
.
He
makes
a
difficulty
on
this
,
that
it
seems
the
Eucharist
that
enters
into
the
Mouth
doth
not
sanctifie
the
Man
,
if
so
it
be
that
what
enters
into
the
Mouth
do
neither
sanctifie
nor
defile
him
.
To
this
he
answers
that
the
Bread
which
is
sanctified
by
the
Word
of
God
and
Prayer
,
doth
not
of
its
own
nature
sanctifie
him
which
makes
use
thereof
,
for
if
it
were
so
,
says
he
,
it
would
sanctifie
him
which
eateth
thereof
unworthily
.
He
adds
that
there
is
advantage
in
eating
the
Bread
of
the
Lord
,
when
we
participate
thereof
with
a
clear
Mind
,
and
a
pure
Conscience
,
&c.
And
at
last
concludes
with
these
words
,
If
all
that
which
enters
into
the
Mouth
goes
into
the
Belly
,
and
be
cast
out
into
the
draught
,
this
Bread
which
is
sanctified
by
the
Word
of
God
and
Prayer
,
according
to
what
it
hath
that
is
material
,
goes
into
the
Belly
,
and
from
thence
to
the
place
of
Excrements
;
but
in
relation
to
the
Prayers
that
have
been
made
thereon
it
is
profitable
in
proportion
to
a
Mans
faith
,
which
does
illuminate
the
mind
,
and
make
it
attentive
to
those
things
which
are
profitable
.
And
it
is
not
the
matter
of
Bread
,
but
the
Word
which
is
pronounced
over
it
,
which
profits
him
that
does
not
eat
unworthy
of
the
Lord
.
Behold
thus
much
concerning
the
Typical
and
Symbolical
Body
.
Many
things
also
may
be
said
concerning
the
Word
it self
,
which
was
made
flesh
,
and
which
is
become
true
food
,
whereof
whosoever
shall
eat
shall
live
for
ever
.
No
wicked
man
can
eat
thereof
.
For
if
it
were
possible
,
that
he
that
perseveres
in
evil
could
eat
the
Word
which
was
made
flesh
,
that
is
,
as
it
is
the
Word
and
the
living
Bread
,
it
would
not
have
been
wasted
.
He
which
shall
eat
of
this
Bread
shall
live
for
over
.
I
know
not
whether
Calvin
could
have
written
more
clearly
:
-
1.
That
the
Bread
,
as
to
the
matter
thereof
,
remains
.
-
2.
That
this
matter
suffers
all
that
which
other
Aliments
do
suffer
,
even
to
its
descent
into
the
draught
.
-
3.
That
it's
Faith
which
makes
us
partakers
of
Jesus
Christ
in
the
Sacrament
,
and
that
we
eat
in
proportion
to
the
Faith
and
Attention
that
we
bring
thither
.
-
4.
That
it
is
a
symbolical
Body
of
the
Symbol
of
the
Body
of
Jesus
Christ
.
-
5.
That
no
wicked
Man
or
Unbeliever
can
eat
Jesus
Christ
,
because
he
is
not
eaten
but
by
Faith.
I
do
profess
unto
you
,
that
I
know
not
how
these
Mens
Minds
and
Souls
are
made
,
to
maintain
after
these
passages
,
that
they
believed
the
Doctrine
of
the
Real
Presence
,
and
Transubstantiation
in
the
third
Age.
It
is
some
kind
of
pleasure
to
see
how
our
Adversaries
bestir
themselves
,
and
sweat
both
Water
and
Blood
over
these
passages
.
Give
attention
,
my
Brethren
,
I
do
adjure
you
,
and
call
to
mind
also
that
notable
matter
of
Fact
practised
in
the
third
Age
,
which
we
have
proved
unto
you
in
the
preceding
Letter
.
It
was
that
the
Father
of
the
Family
,
though
no
Priest
,
Consecrated
the
Eucharist
at
the
end
of
his
Meal
.
This
continued
in
the
Church
of
Africa
till
the
time
of
St.
Augustin
.
Judge
you
whether
ever
private
person
had
the
power
of
doing
this
great
Miracle
,
that
is
to
say
,
of
changing
the
substance
of
Bread
into
that
of
our
Lord
Jesus
Christ
,
and
whether
they
would
have
permitted
such
a
Profanation
of
the
Son
of
God.
Consider
therefore
,
-
1.
That
in
the
third
Age
they
spoke
as
clearly
against
the
Real
Presence
as
we
do
.
-
2.
That
this
ought
to
be
the
Rule
of
all
the
following
Ages
.
For
,
when
afterwards
they
produce
unto
me
an
hundred
hard
improper
expressions
on
the
subject
of
the
Sacrament
,
I
am
assured
that
they
ought
to
be
interpreted
according
to
the
Faith
of
the
third
Age
;
for
what
reason
?
Because
none
of
the
Ancients
hath
accused
either
Tertullian
,
or
Clemens
of
Alexandria
,
or
St.
Cyprian
,
nor
Origen
of
Heterodoxy
,
although
they
condemned
without
scruple
many
of
their
Opinions
.
I
have
been
longer
upon
the
Eucharist
of
the
third
Age
,
because
it
is
important
to
understand
well
the
Faith
thereof
,
for
it
being
the
last
Age
of
the
Purity
of
the
Church
,
it
ought
to
serve
as
a
Rule
to
Judge
of
those
that
follow
.
I
will
finish
this
Letter
by
continuing
the
History
of
our
Martyrs
,
whereof
we
have
made
3
Orders
.
I
come
to
the
third
kind
,
such
to
whom
they
have
presented
death
as
present
and
certain
,
and
who
have
courageously
offered
themselves
thereunto
.
For
't
is
a
divertisement
that
the
Persecutors
often
give
themselves
,
and
a
kind
of
temptation
which
they
have
often
exercised
to
declare
to
our
Confessors
,
that
the
Sentence
of
Death
is
pronounced
against
them
,
and
that
they
must
die
if
they
did
not
change
their
Religion
immediately
.
And
we
have
not
heard
that
any
one
has
faln
under
this
kind
of
tryal
.
M.
de
Voutron
,
a
Gentleman
in
the
Neighborhood
of
Rochel
,
hath
given
us
within
a
few
days
a
great
example
of
this
kind
of
Constancy
.
He
indured
for
the
space
of
a
year
the
most
cruel
Imprisonment
that
could
be
imagined
;
he
suffered
hunger
and
thirst
,
he
lay
upon
the
ground
with
Irons
on
his
feet
in
a
Dungeon
dark
and
deep
without
light
,
without
fire
in
the
winter
,
and
without
other
nourishment
than
a
little
Bread
and
Water
,
whereof
oftentimes
they
did
not
give
him
the
half
of
what
was
necessary
for
his
nourishment
.
At
last
in
the
end
of
the
year
,
the
Governor
of
S.
Martin
de
Re
,
where
he
was
Prisoner
,
came
to
see
him
,
and
told
him
,
that
it
was
with
extreme
grief
that
he
was
constrained
to
tell
him
very
unhappy
news
:
'T
was
that
the
King
had
appointed
,
that
all
those
that
were
Rebels
on
the
Subject
of
Religion
,
should
be
put
to
death
;
the
Gentlemen
were
to
be
beheaded
,
and
the
others
hanged
,
that
he
would
very
willingly
have
been
excused
from
this
Commission
,
but
could
not
avoid
it
;
that
nevertheless
he
felt
some
joy
in
this
,
that
at
this
time
he
might
be
the
Instrument
whereof
God
might
serve
himself
to
rescue
him
from
Heresie
,
and
the
Precipice
from
which
he
was
about
to
fall
,
that
he
had
but
one
step
to
make
to
deliver
himself
from
it
,
to
gain
Paradise
,
to
establish
his
Fortune
,
and
that
of
all
his
Family
.
Our
Confessor
believed
the
thing
in
good
earnest
,
and
it
is
not
difficult
to
believe
,
that
they
would
prosecute
their
cruelty
to
the
uttermost
,
when
they
had
continued
it
to
an
imprisonment
so
long
,
and
so
barbarous
.
But
he
was
not
moved
thereby
the
least
in
the
world
,
unless
by
emotions
of
Joy.
He
answered
;
Monsieur
,
this
news
is
so
far
from
afflicting
me
,
that
it
rejoyces
and
comforts
me
,
since
it
will
end
all
the
troubles
of
my
Imprisonment
,
and
I
shall
enjoy
the
sight
of
my
God.
I
have
made
my
choice
,
and
when
it
shall
please
you
to
cause
me
to
mount
the
Scaffold
,
I
am
ready
.
The
favour
that
I
beg
of
you
is
,
that
if
you
cause
any
one
to
die
before
me
,
you
will
permit
me
to
accompany
him
to
his
Execution
.
Instead
of
executing
the
Threatning
,
within
two
days
after
they
drew
him
out
of
the
Dungeon
,
and
gave
him
the
Castle
at
large
for
his
prison
,
with
liberty
to
see
his
Kindred
and
Friends
.
We
shall
see
how
long
this
will
last
.
It
is
written
also
from
Picardy
,
that
two
Damosels
of
inferior
Rank
,
of
Laon
,
Seamstresses
by
their
Profession
,
saw
the
little
that
they
had
,
wasted
,
without
being
moved
or
shaken
;
after
which
they
imprisoned
them
in
places
where
they
passed
the
whole
Winter
without
fire
,
or
covering
,
but
one
single
Coat
.
During
the
space
of
eight
months
,
they
made
use
of
all
that
which
the
craft
and
rage
of
Persecutors
in
these
last
days
could
invent
to
vanquish
and
overcome
them
.
They
resisted
all
.
In
conclusion
they
pronounced
their
Sentence
,
which
condemned
them
to
death
;
they
carried
on
the
Play
to
the
last
,
for
they
led
them
to
the
place
of
Execution
,
and
caused
them
to
see
a
Pile
of
Wood
inkindled
to
burn
them
.
Nothing
struck
them
,
they
persevered
;
they
undressed
,
and
prepared
themselves
to
be
bound
to
the
Post
.
The
chief
Magistrate
laughed
at
what
astonished
all
the
world
,
and
said
,
These
are
fools
enough
to
suffer
themselves
to
be
burnt
.
They
released
them
,
and
drove
them
out
of
the
City
;
they
forbad
all
the
world
to
entertain
or
feed
them
.
For
my
part
,
I
do
not
see
why
this
may
not
be
called
Martyrdom
,
seeing
God
regards
the
intentions
and
dispositions
of
the
Soul
much
more
than
external
actions
,
we
can't
doubt
that
he
doth
not
reckon
those
for
Martyrs
,
which
have
offered
him
their
life
,
and
put
it
into
his
hands
with
so
much
resignation
,
altho
death
did
not
follow
as
they
expected
and
believed
.
If
we
will
have
Martyrs
according
to
the
most
perfect
Rules
and
Laws
,
the
Constancy
of
our
Brethren
in
Cevennes
will
not
fail
to
furnish
us
with
a
very
great
number
,
if
we
may
believe
some
Letters
that
come
from
Nismes
.
The
Governor
and
Intendant
have
within
a
few
days
caused
75
Men
and
one
Woman
to
be
hanged
at
S.
Hyppolite
.
This
Butchery
appears
to
me
so
terrible
,
that
I
am
resolved
not
to
give
a
full
belief
to
it
till
further
confirmation
.
We
may
see
in
one
of
our
precedent
Letters
the
perseverance
of
these
honest
Men
to
assemble
for
Prayers
to
God
,
notwithstanding
the
Punishments
and
Dragoons
.
The
severe
Declaration
of
July
12.
which
condemns
to
death
all
those
which
exercise
the
Reformed
Religion
,
has
not
at
all
abated
this
heat
and
zeal
.
For
know
,
that
they
assemble
every
day
,
and
that
they
cause
them
every
day
to
suffer
Martyrdom
.
The
publick
News
Printed
at
Amsterdam
are
sufficiently
true
and
exact
on
this
point
,
because
they
are
published
from
Memorials
that
come
from
persons
that
are
upon
the
place
.
These
Memorials
have
told
us
that
40
persons
were
killed
upon
the
place
at
an
Assembly
,
that
they
have
seised
on
a
very
great
number
of
other
persons
,
and
that
they
have
discovered
and
surprised
these
Assemblies
.
That
a
young
Gentleman
of
the
House
of
M.
Julian
,
named
M.
de
Frumey-rolle
had
his
Head
cut
off
,
and
that
he
received
death
with
a
piety
and
constancy
in
nothing
inferior
to
that
of
the
greatest
Martyrs
.
His
Brother
,
the
eldest
of
the
House
,
was
sent
to
the
Prison
of
Ayques
Mortes
.
They
have
hanged
of
Men
and
Women
a
number
that
can't
be
determined
,
because
the
reports
concerning
it
are
something
various
.
But
't
is
certain
that
Executions
are
done
every
day
,
and
that
they
die
with
all
the
Characters
of
the
Martyrs
of
God
,
and
of
his
Truth
.
A
favour
for
which
we
are
to
give
eternal
Praises
to
our
dear
Saviour
.
The
Martyrs
of
the
Valleys
of
Piedmont
alone
would
deserve
a
large
Chapter
.
But
we
must
delay
it
till
we
can
receive
exact
Memorials
concerning
them
.
That
which
we
know
of
them
is
,
that
some
of
the
Ministers
made
Prisoners
by
the
Duke
of
Savoy
were
hanged
.
Among
others
M.
Leydet
,
whose
constancy
did
astonish
,
and
make
the
whole
Court
of
the
Duke
to
tremble
:
the
poor
Prisoners
suffered
unheard
of
Cruelties
in
their
Imprisonment
.
The
Duke's
People
have
published
abroad
that
they
were
very
well
treated
,
and
that
they
gave
to
them
the
same
quantity
of
Provisions
which
they
gave
to
their
Soldiers
,
that
they
oftentimes
gave
them
fresh
Straw
,
that
they
suffered
the
sick
to
take
the
air
,
and
also
that
they
gave
them
Wine
.
But
the
truth
is
,
they
did
all
that
could
be
done
to
destroy
them
,
that
they
might
deliver
themselves
from
the
fear
of
seeing
them
in
Arms
,
and
returning
to
their
own
Estates
and
Possessions
.
They
put
Mortar
in
their
Bread
,
they
gave
them
nothing
to
drink
but
stinking
water
,
and
they
let
them
die
in
their
dung
and
ordure
.
And
they
have
been
so
successful
in
their
design
,
that
there
is
a
place
where
,
of
400
persons
,
there
are
250
dead
;
nevertheless
we
have
not
heard
that
any
one
did
renounce
his
Religion
,
it
were
injustice
to
refuse
both
the
Name
and
Glory
of
Martyrdom
to
those
which
have
died
in
so
constant
and
so
difficult
a
Confession
.
The
Church
hath
put
its
Confessors
one
degree
below
Martyrs
,
but
in
truth
I
do
not
find
that
they
are
much
inferior
to
them
.
I
do
openly
avow
that
there
are
Confessors
which
I
admire
more
than
Martyrs
.
It
is
in
my
opinion
a
more
glorious
Work
to
endure
a
terrible
and
furious
Combat
,
during
the
space
of
many
months
or
years
,
than
to
behold
the
face
of
death
for
a
few
moments
.
And
we
may
say
with
assurance
,
that
such
persons
have
faln
in
a
long
Confession
,
which
would
courageously
have
endured
the
sight
of
death
.
Therefore
,
my
Brethren
,
do
honor
to
so
many
Believers
which
have
suffered
to
afford
you
an
example
.
Remember
how
many
righteous
persons
are
in
the
Gallies
,
laden
in
Chains
,
but
incircled
with
Glory
.
We
have
there
two
which
are
very
famous
among
many
others
,
who
,
it
may
be
,
are
not
inferior
to
them
,
tho
they
be
less
known
to
us
.
We
have
there
M.
de
Marolles
,
of
whom
we
have
spoken
already
,
and
some
of
whose
Letters
we
have
communicated
unto
you
.
We
have
there
another
Man
of
Learning
and
Merit
,
called
M.
Le
Feure
,
of
a
considerable
Family
of
Chastel
Chinon
in
Nivernois
,
of
the
Church
of
Corbigni
.
This
faithful
Christian
,
after
he
had
avoided
with
a
great
deal
of
labor
,
the
occasions
and
seasons
of
Subscriptions
,
by
shifting
hither
and
thither
,
at
length
he
puts
himself
on
the
way
to
go
out
of
the
Kingdom
.
He
was
seised
upon
the
Frontiers
,
towards
the
beginning
of
the
month
of
March
,
he
was
conducted
to
Besancon
,
where
he
was
put
into
a
Dungeon
,
in
which
,
during
the
space
of
three
months
,
he
experienced
all
the
Severities
which
they
put
upon
the
greatest
Criminals
,
and
he
endured
all
the
Temptations
of
Threatnings
,
Promises
and
Disputes
,
which
the
Persecutors
are
wont
to
make
use
of
,
to
vanquish
the
Constancy
of
the
Saints
.
By
word
of
mouth
and
writing
he
caused
all
his
Friends
to
know
,
that
they
had
no
reason
to
fear
on
his
behalf
,
and
all
his
Letters
bore
the
Marks
and
Characters
of
true
Christianity
,
by
the
Humility
,
Sweetness
,
Piety
and
Patience
which
were
manifested
and
displayed
there
.
After
he
had
languished
many
months
in
Dungeons
,
with
a
Body
naturally
weak
and
sickly
,
he
was
condemned
for
ever
to
the
Gallies
.
They
sent
him
in
Chains
to
Dijon
,
where
he
met
with
M.
de
Marolles
,
which
they
brought
from
Paris
.
So
these
two
illustrious
Confessors
,
who
already
knew
each
other
by
the
report
of
their
Courage
and
Sufferings
,
were
joyned
together
to
be
a
pair
of
eminent
Witnesses
to
the
Truth
.
They
had
the
same
Fortune
as
they
had
the
same
Heart
,
both
were
sick
even
unto
death
upon
the
way
,
whilst
they
dragged
their
Chains
after
them
;
both
arrived
at
Marseilles
,
and
both
are
actually
in
the
Gallies
,
bearing
their
Chains
both
night
and
day
,
by
express
order
from
the
Court
,
and
both
of
them
with
the
same
courage
pursue
the
glorious
Race
of
their
Martyrdom
,
until
it
shall
please
God
to
grant
them
the
Crown
after
which
they
breath
.
Amongst
the
Confessions
which
are
well
worthy
of
Martyrs
,
I
cannot
forbear
to
place
that
of
a
Gentlewoman
of
Poictou
near
St.
Maixant
,
about
the
Age
of
fifty
or
fifty
five
years
,
whose
name
is
slipt
from
us
,
though
there
be
many
Witnesses
of
the
same
place
,
who
have
informed
,
and
assured
us
with
one
consent
of
the
truth
of
the
following
History
.
She
endured
the
first
rage
of
the
Dragoons
,
that
is
to
say
,
the
wasting
of
her
Estate
,
their
Threatnings
,
Blasphemies
,
and
other
Evangelical
means
of
our
modern
Converters
.
Her
Goods
being
wasted
,
the
Soldiers
attacked
her
Person
,
and
there
was
not
any
kind
of
Torment
,
Violence
,
Blows
,
or
Reproaches
,
which
they
did
not
offer
to
her
.
They
tied
her
to
the
post
of
a
Bed
,
where
she
remained
a
long
time
the
object
of
the
impudence
and
fury
of
the
Soldiers
,
who
proceeded
to
commit
all
the
outrages
upon
her
,
that
an
honest
Woman
could
suffer
,
except
Violation
.
In
conclusion
,
one
of
these
Wretches
thought
fit
to
tell
her
,
if
you
can
suffer
a
living
Coal
upon
your
hand
during
the
space
of
a
Pater
Noster
,
we
will
let
you
go
.
She
consented
very
freely
.
They
then
took
the
greatest
,
and
the
most
burning
Coal
that
was
in
the
Fire
;
she
had
the
Courage
to
stretch
out
her
Hand
,
and
to
hold
it
herself
stretched
out
,
without
complaint
,
and
to
pronounce
Our
Father
,
&c.
from
the
beginning
to
the
end
,
a
Dragoon
in
the
mean
time
blowing
the
Coal
for
fear
it
should
go
out
,
which
scorched
her
Flesh
and
Skin
,
and
made
her
Blood
and
Humours
to
bubble
and
boil
:
when
this
as
done
,
one
of
the
Soldiers
raging
,
and
swearing
said
,
thou
haft
said
the
Pater
Noster
too
quickly
.
I
will
say
it
my self
,
and
if
thou
canst
endure
a
light
Coal
of
Fire
on
the
other
Hand
,
whilst
I
repeat
my
Pater
Noster
,
we
will
give
thee
thy
Liberty
.
This
poor
Woman
consented
to
this
second
proposition
,
with
the
same
chearfulness
which
she
had
manifested
at
the
first
,
this
was
done
.
The
Soldier
takes
the
Coal
,
she
receives
it
,
and
held
up
her
Hand
in
the
Air
,
with
the
fire
Coal
,
which
consumed
it
,
whilst
the
Soldier
said
his
Pater
Noster
,
putting
a
great
distance
between
word
and
word
.
In
conclusion
,
another
Soldier
overcome
by
an
example
of
Courage
so
extraordinary
,
blamed
him
for
repeating
his
Prayer
so
slowly
,
and
struck
off
the
Coal
from
her
hand
,
and
so
they
left
her
.
Behold
say
I
,
in
my
Opinion
,
a
Confession
well
worthy
of
a
true
Martyr
.
Praised
be
God
,
that
we
have
yet
souls
so
inspired
of
God
to
overcome
such
punishments
,
and
so
inflamed
with
his
Love
,
that
they
can
surmount
the
burning
Fire
.
Jan.
1.
1687.
The
TENTH
PASTORAL
LETTER
.
Two
Articles
;
the
one
of
Antiquity
,
the
other
of
Controversie
:
The
Article
of
Antiquity
,
The
Faith
of
the
Third
Age
about
the
Invocation
of
Saints
,
Relicks
,
Images
,
Fasts
,
Indulgences
,
Human
Satisfaction
and
Confession
.
The
Article
of
Controversie
,
Concerning
the
Unity
of
the
Church
;
that
't
is
not
included
in
the
Church
of
Rome
,
and
that
we
are
not
excluded
from
it
.
Dear
Brethren
in
our
Lord
,
Grace
and
Peace
be
given
to
you
from
our
God
and
Saviour
Jesus
Christ
.
WE
have
already
begun
in
the
last
Letters
,
to
give
you
a
History
of
the
Faith
of
the
Church
in
the
Third
Age
;
and
the
last
thing
upon
which
we
staid
was
the
Real
Presence
and
Transubstantiation
.
We
have
nothing
more
to
say
about
the
Article
of
Purgatory
than
what
we
have
said
concerning
it
on
the
Subject
of
Oblations
,
and
Sacrifice
for
the
Dead
;
we
will
only
add
,
that
Origen
,
a
Man
of
great
sense
in
that
Age
,
and
also
of
great
boldness
,
who
among
many
bold
and
rash
Opinions
advanced
that
of
a
temporary
Hell
,
that
is
to
say
properly
,
of
Purgatory
,
of
a
Fire
in
which
the
Wicked
ought
to
be
purified
,
that
they
may
be
saved
after
some
Ages
of
Torment
.
And
't
is
of
this
temporary
Hell
,
jumbled
with
the
separate
state
of
Souls
,
that
the
Purgatory
of
the
Roman
Church
is
at
last
formed
and
made
.
We
therefore
pass
to
Worship
,
Adoration
,
and
Invocation
of
Creatures
,
of
Saints
,
of
the
Blessed
Virgin
,
of
Angels
,
of
Relicks
,
and
of
Images
:
This
is
a
place
of
Triumph
for
the
Truth
,
and
Confusion
for
Error
.
Ask
,
my
Brethren
,
ask
,
and
be
you
never
weary
thereof
;
bid
them
shew
you
Tertullian
,
Cyprian
,
Clemens
of
Alexandria
,
Minutius
Foelix
,
Gregory
Thaumaturgus
,
Arnobius
,
Lactantius
,
and
Origen
,
of
whom
we
have
so
many
Writings
;
let
them
shew
you
them
(
I
say
)
recommending
the
Worship
of
the
Virgin
,
the
Invocation
of
Saints
,
and
the
Adoration
of
Relicks
.
Their
Silence
suffices
to
make
it
known
,
that
then
men
knew
not
what
this
unhappy
Superstition
was
:
and
if
their
Silence
be
not
enough
,
remember
that
which
we
have
proved
unto
you
;
't
is
first
,
that
then
they
prayed
for
all
Saints
in
general
,
both
Apostles
and
Martyrs
:
now
it
is
inconsistent
to
pray
to
a
Saint
and
for
him
,
as
your
Converters
will
acknowledge
;
seeing
to
pray
to
a
Saint
supposes
him
glorified
,
and
to
pray
for
a
Saint
or
Martyr
supposes
him
not
glorified
.
Secondly
,
Remember
also
,
that
in
those
Ages
the
prevailing
Opinion
was
,
That
the
Martyrs
themselves
and
Apostles
,
were
not
yet
in
Heaven
,
and
by
consequence
,
did
not
see
the
face
of
God
;
so
that
they
could
neither
learn
from
God
the
necessities
of
the
Living
,
nor
intercede
for
them
before
him
.
After
this
know
,
That
in
this
Age
,
as
well
as
that
preceding
,
Christians
made
open
Protestations
,
That
they
did
not
serve
,
adore
,
nor
invoke
,
any
other
but
God.
Tertullian
said
,
[
](A46367-e30860-b)*
*
Scorpiac
.
cap.
4.
That
't
is
appointed
,
that
I
call
upon
no
other
God
,
that
I
may
no
more
make
another
God
by
my
tongue
,
than
by
my
hand
.
'T
is
ordained
that
I
adore
or
worship
no
other
,
after
what
manner
soever
it
be
,
besides
the
One
God
,
which
commands
this
in
his
Law.
[
](A46367-e30890-b)*
*
Ad
Scapul
.
cap.
2.
We
serve
but
one
only
God
,
which
you
naturally
know
,
whose
Thunder
and
Lightnings
you
fear
,
and
from
whom
you
receive
Blessings
with
great
joy
.
He
serves
himself
of
the
Words
Venerate
,
and
Serve
,
and
they
are
general
words
:
Where
is
the
Papist
that
will
say
,
That
he
gives
no
Worship
but
to
God
alone
?
Clemens
of
Alexandria
saith
,
[
](A46367-e30930-b)†
†
Strom.
lib.
6.
The
Greeks
ought
to
learn
from
the
Law
and
the
Prophets
to
serve
but
one
only
God
,
who
is
truly
Almighty
.
Origen
repeats
the
same
thing
in
a
hundred
places
,
That
Christians
worship
and
serve
God
alone
.
But
if
this
be
not
enough
,
hear
Origen
after
he
had
said
in
express
words
,
[
](A46367-e30990-b)‖
‖
Lib.
5.
cont.
Cels
.
That
we
ought
to
address
all
Prayer
,
Supplication
,
Request
,
and
Thanksgiving
,
to
the
Supream
God
,
Lord
of
all
things
by
the
Eternal
Word
,
God
the
High
Priest
,
who
is
above
all
Angels
;
after
that
say
I
,
he
excludes
by
name
Angels
from
the
number
of
those
which
ought
to
be
invoked
.
To
the
end
,
saith
he
,
that
Angels
may
be
propitious
to
us
,
and
that
they
may
do
all
things
for
us
,
it
suffices
in
the
first
place
that
we
be
very
closely
united
to
God
,
and
disposed
to
imitate
Angels
who
imitate
God
,
&c.
That
't
is
best
to
trust
in
God
,
and
to
beg
of
him
all
the
aid
,
and
all
the
succour
which
can
come
to
us
from
good
Angels
,
&c.
For
't
is
,
saith
he
,
a
thing
altogether
unreasonable
,
that
we
should
invoke
Angels
,
seeing
we
know
nothing
of
their
service
,
or
knowledge
,
because
it
is
above
men
.
Although
we
should
grant
that
their
knowledge
,
which
is
admirable
and
secret
,
may
be
understood
,
this
same
knowledge
which
we
have
of
their
Nature
,
and
of
the
thing
over
which
every
one
of
them
presides
,
would
hinder
us
from
daring
to
invoke
any
other
but
the
Lord
who
is
over
all
things
,
and
sufficient
for
all
.
'T
is
certain
,
that
Origen
had
lost
his
Understanding
,
if
at
that
time
they
invoked
Angels
;
and
if
they
did
not
invoke
Angels
,
how
could
they
invoke
the
Saints
departed
?
Do
we
not
learn
from
Scripture
,
that
Angels
are
round
about
us
,
and
by
consequence
,
that
they
hear
us
?
Do
we
not
know
that
God
hath
committed
to
them
the
care
and
preservation
of
his
Children
?
we
know
nothing
of
all
this
concerning
Saints
:
so
those
which
did
not
invoke
Angels
certainly
never
did
invoke
Saints
.
As
for
Relicks
,
my
Brethren
,
ask
your
Converters
,
ask
their
Proofs
,
that
men
took
them
from
their
Tombs
,
that
they
put
them
in
Boxes
,
that
every
one
carried
his
part
thereof
in
great
Devotion
,
that
they
wrought
Miracles
,
that
Men
went
in
Pilgrimage
to
the
Tombs
of
Martyrs
,
where
Relicks
were
laid
,
that
they
kissed
them
,
and
fell
on
their
knees
before
them
.
If
they
cannot
prove
this
,
let
them
confess
that
this
Worship
was
perfectly
unknown
in
the
third
Age.
Mr.
Demabis
,
a
revolted
Minister
,
confesses
clearly
enough
,
that
in
the
first
Ages
they
gave
not
this
external
Honor
to
Relicks
;
because
,
says
he
,
the
state
in
which
they
were
did
not
permit
it
.
Is
not
this
a
miserable
defence
?
They
say
,
't
was
a
time
of
Persecution
;
I
confess
it
;
but
it
was
the
more
easie
for
them
to
get
the
Ashes
and
Bones
of
Martyrs
,
for
they
made
them
every
day
:
't
is
true
,
that
in
some
places
the
Pagans
hindred
the
Christians
from
taking
their
Bodies
,
but
in
many
others
they
left
them
on
the
Dunghil
to
him
that
would
first
take
them
;
and
all
their
rigour
could
not
hinder
them
from
getting
some
one
of
their
Bones
from
the
flames
,
as
did
the
Believers
of
Smyrna
those
of
Polycarpus
.
The
Persecution
did
not
hinder
Christians
from
kissing
these
Bones
on
their
knees
,
in
their
private
Houses
and
Oratories
.
As
to
what
concerns
Images
,
I
cannot
resolve
to
make
an
Article
thereof
,
although
I
had
intended
it
;
for
I
do
not
think
that
there
is
any
learned
man
among
your
Converters
,
who
hath
the
impudence
to
maintain
that
there
were
Images
in
Churches
during
the
time
of
the
third
Age
,
and
that
men
worship'd
them
,
after
we
have
proved
unto
them
,
that
in
that
Age
Painters
and
Statuaries
were
accounted
infamous
,
and
that
they
drove
them
from
the
Communion
of
the
Church
,
as
they
did
Comedians
,
Bauds
,
and
other
instruments
of
Wickedness
and
beastly
Pleasures
,
and
that
there
the
Christians
scoffed
at
the
Pagans
,
which
prostrated
themselves
before
Images
of
Wood
,
Copper
,
Stone
,
Gold
and
Silver
,
which
might
be
stoln
,
and
carried
away
;
in
the
mouths
and
ears
whereof
Mice
made
their
Habitations
,
and
upon
which
Birds
laid
their
Ordure
.
They
offered
,
I
say
,
a
thousand
Reproaches
to
the
Pagans
about
their
Statues
,
all
which
might
be
retorted
against
the
Christians
,
if
they
had
had
any
themselves
;
and
to
expose
themselves
to
these
Replies
,
it
must
be
said
,
that
they
had
lost
both
Memory
and
Sense
.
I
would
very
willingly
know
what
Clemens
of
Alexandria
would
have
said
,
had
he
seen
Images
in
Churches
,
who
said
concerning
Women
that
beheld
themselves
in
Glasses
,
[
](A46367-e31130-b)*
*
Pedag.
lib.
3.
c.
2.
If
Moses
did
for
▪
bid
Men
to
make
any
Image
which
represented
God
,
how
can
these
Women
be
innocent
,
who
by
a
fictitious
Representation
,
make
Images
of
themselves
?
Read
therefore
,
Tertullian
,
Arnobius
,
Minutius
Foelix
,
Lactantius
,
Clemens
of
Alexandria
,
and
Origen
.
And
if
ye
be
not
qualified
,
my
Brethren
,
for
the
reading
of
them
,
ask
your
Converters
,
if
what
we
have
said
above
be
not
true
:
they
will
not
have
the
impudence
to
deny
it
;
't
is
a
matter
of
Fact
,
which
is
confessed
by
the
more
honest
of
the
Roman
Religion
;
amongst
others
,
by
Baluzius
,
in
his
Notes
upon
Lactantius
,
concerning
the
Death
of
Persecutors
.
In
the
Third
Age
they
began
to
give
Rules
concerning
days
of
Fasting
.
The
African
Church
,
besides
the
Lords
Day
,
had
two
other
days
in
the
week
consecrated
to
Prayer
,
that
is
to
say
,
Wednesday
and
Friday
.
Instead
of
Friday
,
the
Roman
Church
set
apart
Saturday
to
that
end
and
use
.
According
to
the
Discipline
of
the
Ancient
Church
,
it
was
not
permitted
to
fast
on
the
Lords
Day
,
and
for
that
reason
,
she
set
apart
two
other
days
in
the
Week
to
join
Prayer
with
Fasting
,
and
called
those
days
Stations
.
They
were
reckoned
for
half
Fasts
,
because
they
fasted
no
longer
than
till
three
hours
after
Noon
;
whereas
in
compleat
Fasts
,
they
abstained
from
eating
till
the
Sun
were
set
.
At
this
day
,
instead
of
half
Fasts
(
as
they
call
them
)
they
ought
to
call
them
Fasts
less
than
half
,
for
they
fast
not
but
from
six
in
the
Morning
until
Noon
,
in
the
Church
of
Rome
;
a
great
Mortification
to
make
so
great
account
on
!
These
half
Fasts
were
accompanied
with
publick
Prayers
:
For
the
Christians
assembled
together
,
continued
in
Prayer
at
the
Church
until
three
hours
after
Noon
;
and
as
it
was
the
custom
of
that
time
to
communicate
in
all
publick
Assemblies
,
they
concluded
these
Stations
or
half
Fasts
with
the
celebration
of
the
Eucharist
.
They
did
not
communicate
in
the
Morning
,
in
the
beginning
of
their
Assembly
,
because
those
days
were
accounted
days
of
Fast
,
and
they
then
believed
that
the
Bread
and
Wine
of
the
Eucharist
,
did
break
their
Fast
;
for
as
yet
they
were
not
instructed
in
the
method
of
withdrawing
the
Substance
,
and
leaving
nothing
but
Accidents
there
.
To
conclude
,
Lent
,
and
the
other
Fasts
of
this
day
were
then
wholly
unknown
.
They
fasted
in
this
Age
(
as
they
did
in
the
second
)
the
Passion-day
and
that
which
followed
it
,
but
no
more
.
And
because
the
Montanists
,
a
sort
of
Hereticks
,
amongst
which
Tertullian
listed
himself
towards
the
end
of
his
life
,
would
consecrate
two
Weeks
in
the
Year
to
fast
in
;
The
Catholick
Church
made
a
great
stir
about
it
;
and
that
which
is
remarkable
is
,
that
then
the
Church
served
it self
exactly
of
the
same
reason
against
the
Montanists
,
which
we
make
use
of
against
the
Fasts
of
the
Papists
,
[
](A46367-e31340-b)*
*
Tertul.
Lib.
de
Jejun.
c.
15.
particularly
they
made
use
of
those
words
of
S.
Paul
,
who
said
,
That
false
teachers
should
come
,
who
should
command
to
abstain
from
meats
,
which
God
had
permitted
to
believers
;
that
we
must
not
observe
days
,
and
months
,
and
years
;
that
we
must
eat
of
every
thing
,
and
at
all
times
,
without
asking
questions
for
conscience
sake
.
We
must
suppose
an
extravagance
of
mind
,
without
excuse
,
to
believe
that
men
who
disputed
thus
against
the
Montanists
about
two
Weeks
Fasting
,
should
themselves
have
and
observe
five
or
six
.
Nevertheless
you
must
hold
this
for
certain
,
that
these
two
Weeks
of
Fasting
of
the
Montanists
were
the
beginning
of
Lent
;
for
a
little
while
after
,
the
Church
was
ashamed
to
see
it self
surpassed
with
Mortifications
,
by
persons
they
accounted
Hereticks
,
and
therefore
she
was
willing
to
out-bid
and
out
do
them
.
My
Brethren
,
they
make
you
extracts
from
S.
Cyprian
Bishop
of
Carthage
,
a
great
Man
,
and
a
very
holy
Martyr
,
in
which
you
oftentimes
read
the
words
Satisfactions
and
Indulgencies
.
But
let
this
example
teach
you
,
not
to
suffer
your selves
to
be
seduced
by
a
similitude
of
terms
and
words
;
for
those
Satisfactions
and
Indulgencies
have
no
alliance
or
cognation
with
those
of
the
Church
of
Rome
.
Then
the
Discipline
of
the
Church
was
extremely
severe
upon
mens
Faults
and
Crimes
,
against
which
,
the
Romish
Confessors
at
this
day
,
do
oftentimes
appoint
but
very
gentle
Penances
,
and
no
forbearance
from
the
Sacrament
:
But
they
commanded
Sinners
the
forbearance
of
many
years
together
,
with
many
long
and
tedious
Fasts
and
Mortifications
.
Those
who
had
accomplished
their
years
of
Penance
and
Forbearance
,
were
said
to
make
,
and
have
made
Satisfaction
.
But
,
First
,
They
did
not
then
imagin
that
these
Satisfactions
were
intended
to
excuse
them
from
the
pains
of
Purgatory
,
as
hath
since
been
believed
.
Secondly
,
These
Satisfactions
were
properly
made
to
the
Church
,
and
its
Discipline
,
and
not
to
the
Justice
of
God.
'T
is
true
,
that
S.
Cyprian
speaks
sometimes
of
Satisfying
God
;
but
these
words
with
him
,
signifie
no
more
than
to
appease
God
with
Prayers
and
Humiliations
.
Those
Christians
which
fell
through
the
violence
of
Persecution
,
did
owe
to
the
Church
very
rough
and
severe
Penances
,
according
to
the
Rules
of
her
Discipline
.
All
were
not
capable
of
bearing
the
trouble
of
long
Penances
,
therefore
they
desired
that
they
would
remit
the
whole
,
or
some
part
of
it
,
and
receive
them
to
the
Peace
of
the
Church
.
To
obtain
which
,
they
made
their
applications
to
their
Martyrs
and
Confessors
which
were
in
Prison
for
the
Cause
of
Jesus
.
[
](A46367-e31470-b)*
*
Cypr.
Epist.
10
,
11
,
12
,
&c.
These
Confessors
wrote
Letters
of
intercession
,
addressed
to
the
Bishop
,
Presbyters
,
and
People
,
to
the
end
that
they
might
receive
these
Sinners
to
the
Peace
and
Communion
,
without
causing
them
to
pass
through
the
rigor
of
their
Discipline
.
They
had
so
great
a
respect
to
the
Confessors
of
the
Name
of
Jesus
Christ
,
that
they
could
deny
them
nothing
.
So
that
at
their
Intercessions
they
admitted
Sinners
without
Penance
,
and
this
was
called
Indulgence
,
this
is
it
whereof
S.
Cyprian
complains
in
many
of
his
Epistles
.
I
intreat
you
,
my
Brethren
,
to
observe
in
this
place
how
the
Devil
takes
occasion
from
things
the
most
innocent
,
to
establish
Opinions
and
Practices
greatly
faulty
and
criminal
.
For
behold
the
first
original
of
application
to
the
Intercession
of
Saints
,
Indulgences
,
and
Merits
of
Supererogation
.
From
Saints
who
were
in
Prison
for
the
Name
of
Jesus
Christ
,
they
ascended
to
the
Saints
who
are
in
Heaven
.
At
first
they
prayed
the
Holy
Martyrs
that
were
on
earth
to
intercede
for
them
with
the
Church
.
Afterwards
they
came
to
pray
the
same
Martyrs
in
Heaven
to
intercede
with
God
for
them
.
They
called
Indulgences
the
relaxation
of
the
Severity
of
Discipline
,
which
the
Church
granted
at
the
request
of
the
Martyrs
.
At
this
day
they
call
Indulgence
the
relaxation
of
the
Justice
of
God
,
which
he
grants
as
they
suppose
,
in
considerations
of
the
Merits
and
Sufferings
of
the
Martyrs
,
who
suffered
more
than
was
necessary
for
themselves
.
To
conclude
,
they
have
changed
the
Consideration
and
Respect
which
they
had
for
the
Intercessions
of
Confessors
and
Martyrs
,
into
Merits
and
Works
of
Supererogation
.
The
Church
did
retard
the
rigor
of
her
Law
against
Sinners
,
because
of
the
esteem
which
she
had
for
those
that
suffered
for
the
Name
of
Jesus
Christ
.
At
this
day
they
grant
Indulgences
by
the
application
of
the
Merit
of
those
which
have
suffered
too
much
,
either
by
involuntary
Persecutions
,
or
by
chosen
and
voluntary
Mortifications
.
But
hear
how
the
same
S.
Cyprian
speaks
very
aptly
concerning
one
of
these
Confessors
named
Lucian
,
who
carried
himself
too
haughtily
,
and
desired
too
earnestly
that
they
should
have
respect
to
his
Letters
of
Intercession
.
[
](A46367-e31540-b)*
*
Epist.
34.
The
Lord
Jesus
Christ
hath
said
that
we
must
Baptize
Nations
in
the
Name
of
the
Father
,
of
the
Son
,
and
of
the
Holy
Ghost
,
and
that
all
Sins
past
are
forgiven
in
Baptism
.
But
this
man
,
that
is
to
say
,
the
Confessor
Lucian
,
knowing
neither
the
Law
nor
the
Commandments
,
commands
that
we
give
Peace
,
and
pardon
Sins
in
the
Name
of
S.
Paul
,
not
considering
that
they
are
not
the
Martyrs
who
make
the
Gospel
,
but
that
it
is
the
Gospel
which
makes
the
Martyrs
.
Therefore
at
that
time
they
did
not
alledge
the
Threats
of
S.
Paul
,
S.
Peter
,
the
Martyrs
and
Confessors
,
as
the
reasons
for
which
they
granted
Indulgences
,
that
is
to
say
,
the
relaxation
of
the
Discipline
of
the
Church
.
In
the
same
Age
,
that
is
to
say
the
third
,
they
will
produce
unto
you
the
word
Confession
,
and
the
terms
of
being
on
their
knees
at
the
feet
of
their
Priests
.
And
they
will
not
fail
to
find
for
you
there
the
Auricular
Confession
practised
at
this
day
;
but
there
is
nothing
more
false
.
For
those
which
dazle
your
Eyes
thereby
,
do
very
well
know
,
that
the
Greek
word
which
signifies
Confession
,
was
not
at
that
time
any
secret
Confession
.
But
the
whole
Act
,
or
Actions
of
publick
Penance
were
so
called
:
And
if
at
that
Age
Penitents
were
seen
at
the
feet
of
Papists
,
this
was
not
done
in
secret
,
and
in
a
place
appointed
for
the
receiving
Confessions
,
where
they
acknowledged
all
their
Sins
in
the
Ear
of
the
Priest
.
But
in
Churches
and
in
publick
,
that
they
might
be
admitted
by
Prayer
and
imposition
of
hands
,
either
to
Penance
or
to
the
Peace
of
the
Church
.
It
was
so
certainly
a
publick
Action
,
that
the
Pagans
took
occasion
from
thence
to
accuse
the
Christians
of
adoring
the
shameful
parts
of
their
Priests
.
This
Confession
was
made
in
publick
,
with
Sack-cloth
,
Ashes
,
and
Tears
,
begging
the
Prayers
and
Assistance
of
all
Christians
.
This
may
be
seen
fully
explicated
in
the
Ninth
and
Tenth
Chapters
of
Tertullian's
Book
of
Repentance
.
A
Point
of
Controversie
,
Concerning
the
Vnity
of
the
Church
,
that
it
is
not
in
the
Church
of
Rome
,
and
that
we
are
not
departed
from
it
.
WHen
a
City
is
besieged
and
assaulted
of
all
sides
,
those
that
have
a
desire
to
defend
it
,
would
be
every
where
at
the
same
time
,
but
they
cannot
,
which
is
their
trouble
.
My
Brethren
,
we
have
the
trouble
at
this
day
,
you
are
besieged
,
you
are
attack'd
at
an
hundred
places
,
they
batter
you
by
a
thousand
wicked
Reasons
,
we
would
be
every
where
,
and
defend
you
on
all
sides
;
but
whilst
we
endeavour
to
defend
you
on
one
side
,
they
deceive
and
ruine
you
on
another
.
The
rash
and
bold
adventure
of
the
Bishop
of
Meaux
(
who
hath
told
you
in
his
Pastoral
Letter
)
That
from
the
Apostles
days
to
his
,
no
alteration
has
happened
in
the
Doctrine
of
the
Church
,
hath
engaged
us
(
that
we
may
confound
him
)
to
make
you
perceive
the
essential
Changes
which
have
been
introduced
,
both
in
its
Doctrine
and
Worship
,
at
least
in
the
first
five
Ages
,
to
the
end
,
that
from
thence
you
may
judg
of
all
the
rest
.
But
whilst
we
pursue
this
design
,
which
cannot
presently
be
executed
;
I
understand
that
they
seduce
you
by
the
Sophisms
of
the
Church
,
of
its
Unity
,
Visibility
,
and
the
horror
of
Schism
.
And
that
which
grieves
us
most
is
,
that
by
the
Letters
which
come
,
or
are
communicated
to
us
,
we
see
that
the
most
part
of
you
,
who
are
willing
(
at
any
rate
whatsoever
)
to
be
at
ease
and
rest
where
they
are
,
do
also
endeavour
to
possess
themselves
of
,
and
obstinately
to
maintain
these
wicked
Reasons
,
and
it
may
be
that
one
of
you
will
know
himself
in
the
following
words
,
All
the
World
reasons
concerning
Religion
agreeably
to
their
own
Light
and
Passions
.
But
the
Questions
which
do
most
trouble
and
confound
it
are
these
:
1.
The
positive
separation
which
our
Fathers
made
:
'T
is
said
that
we
ought
to
suffer
without
separating
from
the
Communion
of
the
Church
,
that
the
Abuses
introduced
by
Governors
may
not
be
imputed
to
Believers
.
But
the
Scriptures
that
make
mention
of
the
Heresies
that
must
arrive
in
the
Church
,
do
not
command
Separation
for
the
sake
of
them
:
On
the
contrary
they
exhort
us
mutually
to
bear
with
one
another
;
they
say
that
Wood
,
Hay
,
and
Stubble
may
be
built
on
that
foundation
,
which
is
Christ
Jesus
,
and
that
he
alone
will
separate
one
from
the
other
,
that
the
good
Grain
and
the
Chaff
shall
be
separated
at
the
last
day
,
but
we
must
let
them
grow
together
till
then
.
Behold
exactly
the
Religion
,
-
1.
Of
our
revolted
Ministers
.
There
has
been
sent
unto
us
an
Account
of
a
Conference
which
Cheyron
an
Apostate
Minister
of
the
City
of
Nismes
had
with
the
famous
Confessor
called
Mr.
Matthew
an
Advocate
of
Duras
,
who
is
in
the
Town
of
Constance
at
Aggues-Mortes
,
that
which
this
Wretch
says
is
the
same
with
what
hath
been
written
and
you
have
read
.
-
2.
'T
is
also
the
Religion
of
all
those
which
have
any
understanding
or
illuminations
,
they
cannot
but
see
,
that
the
Church
of
Rome
is
extremely
corrupt
.
But
the
question
is
,
say
they
,
whether
we
ought
to
separate
from
it
because
of
its
Corruptions
,
yea
,
they
say
,
we
ought
to
bear
them
;
and
add
further
after
all
,
there
is
but
one
true
Church
;
and
although
it
be
corrupt
,
it
is
nevertheless
the
Church
,
and
we
must
endure
its
Diseases
and
Imperfections
.
The
Poyson
of
this
illusion
is
so
eating
and
dangerous
,
that
we
have
reason
to
fear
that
it
continues
long
upon
your
Minds
;
it
will
penetrate
into
them
and
totally
corrupt
them
,
and
so
whilst
we
are
pursuing
other
Subjects
,
your
hearts
will
be
poysoned
by
this
mischievous
Sophism
,
in
that
manner
and
to
that
degree
,
that
you
will
never
recover
.
This
is
it
which
obliges
us
to
return
to
the
Bishop
of
Meaux's
Letter
sooner
than
we
intended
.
Nevertheless
without
forsaking
the
subject
matter
we
are
upon
,
for
we
will
endeavour
to
intermix
things
in
such
a
manner
,
that
in
every
one
of
our
following
Letters
you
will
find
one
Article
concerning
Antiquity
,
and
another
concerning
the
Questions
of
the
Church
,
as
you
will
find
in
this
.
And
forasmuch
as
these
Letters
ought
to
be
instead
of
Sermons
to
you
,
we
will
joyn
unto
them
some
words
of
Exhortation
as
often
as
we
can
.
We
return
therefore
to
the
Letter
of
Monsieur
de
Meaux
,
one
of
the
Bishops
of
Rome
.
We
are
considering
the
third
Article
of
his
Pastoral
Letter
:
This
third
Article
,
and
that
which
follows
,
will
give
us
an
occasion
to
confute
the
Sophisms
which
they
make
,
or
you
make
for
your selves
about
the
Church
.
The
Bishop
of
Meaux
in
his
Pastoral
Letter
does
six
things
:
-
1.
He
endeavours
to
establish
the
Idea
and
Unity
of
the
Church
principally
upon
the
Testimony
of
S.
Cyprian
,
and
in
consequence
thereunto
,
the
Unity
of
the
Ministers
.
-
2.
He
proves
,
[
](A46367-e31890-b)*
*
Page
12.
There
is
none
allowed
to
separate
from
the
Church
,
and
that
all
separate
Assemblies
are
in
a
state
of
Damnation
[
](A46367-e31910-b)†
†
Page
14.
;
so
that
a
Martyr
which
dies
for
the
Faith
of
the
Church
out
of
this
Unity
,
is
nevertheless
damn'd
.
-
3.
[
](A46367-e31940-b)‡
‡
Page
13.
That
we
must
not
examin
Opinions
to
know
whether
such
an
Assembly
be
the
Church
[
](A46367-e31960-b)‖
‖
Page
14.
.
But
we
must
know
if
an
Assembly
be
the
Church
,
and
judg
from
thence
concerning
the
truth
of
Opinions
.
-
4.
He
endeavours
to
answer
to
that
Text
,
Where
two
or
three
are
gathered
together
in
my
Name
,
I
will
be
in
the
midst
of
them
.
A
Text
that
proves
wherever
is
Truth
,
there
is
a
True
Church
;
and
then
comes
to
his
Chimera
,
that
all
Separation
ruins
Unity
;
a
Chimera
which
he
supports
by
the
Testimony
of
the
great
S.
Cyprian
,
who
is
indeed
his
only
Author
.
-
5.
[
](A46367-e32020-b)*
*
Page
17.
By
the
same
S.
Cyprian
he
proves
that
the
Church
,
with
whom
we
must
preserve
Union
,
is
the
Church
of
Rome
,
or
the
Chair
of
S.
Peter
.
-
6.
In
conclusion
,
he
falls
on
the
common
place
of
the
invalidity
of
the
Call
of
our
first
Reformers
,
he
proves
their
Vocation
invalid
;
because
they
were
either
Laicks
or
Renegado
Priests
which
had
renounced
the
Ministry
.
The
first
never
having
Mission
,
the
last
having
it
no
longer
,
cannot
be
lawful
Pastors
.
This
is
the
Abridgment
of
a
great
number
of
Volumns
,
which
have
been
made
to
seduce
you
within
twenty
years
last
past
;
concerning
which
we
do
intreat
you
to
be
attentive
to
these
invincible
Arguments
which
we
have
to
produce
for
the
subversion
of
these
wicked
Engins
.
Although
we
do
not
account
it
a
Duty
to
follow
precisely
the
order
of
the
Articles
of
the
Bishop
of
Meaux
:
Nevertheless
,
seeing
he
begins
with
the
Unity
and
Visibility
of
the
Church
,
we
will
begin
there
also
,
and
we
will
make
you
understand
,
-
1.
What
is
the
true
Unity
of
the
Church
.
-
2.
What
is
the
Unity
of
its
Ministry
.
-
3.
What
is
its
perpetual
Visibility
.
-
4.
That
to
separate
from
a
corrupt
Church
,
is
not
to
break
the
Unity
thereof
.
-
5.
That
there
is
such
a
degree
of
Corruption
that
obliges
to
separation
,
and
that
the
Church
of
Rome
is
corrupt
to
that
degree
.
First
,
My
Brethren
,
it
is
necessary
that
you
make
to
your selves
a
just
and
ligitimate
Idea
of
the
Unity
of
the
Church
.
They
tell
you
that
there
is
but
one
Catholick
Church
,
and
that
there
cannot
be
many
.
This
is
true
,
there
is
but
one
Church
universal
,
and
even
the
Word
Universal
,
that
is
added
thereunto
makes
it
apparent
,
that
there
can
be
but
one
.
Just
after
the
same
manner
that
the
word
Universe
(
by
which
is
signified
the
World
)
signifies
also
that
there
is
but
one
,
for
if
there
were
another
World
besides
this
,
ours
would
not
be
the
Universe
,
seeing
it
would
not
comprehend
totally
all
.
But
the
Bishop
of
Meaux
and
those
that
are
like
unto
him
,
give
you
a
pleasant
Idea
of
its
Unity
and
Universality
both
together
.
The
Church
of
Rome
,
say
they
,
is
this
universal
and
only
Church
,
it
is
universal
,
and
yet
nevertheless
,
out
of
it
,
and
separate
from
it
there
are
many
other
Churches
.
This
is
just
as
if
I
should
say
,
our
World
is
the
Universe
,
nevertheless
there
be
many
other
Worlds
besides
it
.
Is
not
this
absurd
?
But
it
will
be
said
,
that
these
Propositions
are
not
alike
nor
the
same
,
for
we
mean
thereby
all
other
Churches
;
besides
,
the
Roman
Churches
are
false
Churches
.
This
is
another
absurdity
altogether
alike
,
as
if
a
person
or
a
man
should
say
;
'T
is
true
,
there
are
many
Worlds
besides
ours
;
nevertheless
,
ours
is
the
Universe
,
because
all
the
rest
are
false
Worlds
.
If
they
Church
of
Rome
did
say
,
Indeed
I
am
but
part
of
the
Church
Universal
;
but
I
am
the
only
sound
and
entire
part
,
the
others
are
sick
and
diseased
.
where
a
man
cannot
be
saved
:
If
it
should
speak
thus
,
say
I
,
it
would
speak
false
,
but
it
would
speak
nothing
absurd
or
contradictory
,
and
there
would
be
reason
to
examin
its
pretensions
to
the
bottom
,
to
know
if
indeed
it
be
the
only
Church
that
is
sound
and
without
Errors
.
But
it
must
have
renounced
common
sense
,
to
avow
that
out
of
her
Bosom
there
are
many
Churches
,
and
nevertheless
call
her self
the
Church
universal
.
However
it
be
,
her
pretension
is
,
that
the
Unity
of
the
Church
consists
in
a
certain
Communion
,
characterized
and
distinguished
from
all
others
by
certain
limits
and
boundaries
,
and
under
certain
Pastors
,
out
of
which
Communion
,
whether
you
believe
in
Jesus
Christ
or
not
,
whether
you
have
considerable
Errors
or
no
,
you
are
always
out
of
the
Church
and
hopes
of
Salvation
,
altho
you
should
believe
and
maintain
all
the
truths
of
the
Gospel
from
the
beginning
to
the
end
,
tho
you
should
be
Orthodox
as
S.
Paul
,
retaining
all
the
Articles
of
the
Christan
Faith
,
yea
,
of
the
Faith
of
the
Church
of
Rome
,
if
nevertheless
you
live
in
separation
with
this
certain
Seat
and
this
certain
Church
,
which
is
the
Church
Catholick
you
must
be
certainly
damned
.
I
intreat
you
,
my
Brethren
,
before
you
go
further
,
propose
a
Question
to
your
Converts
.
Tell
them
I
am
content
to
grant
there
is
a
certain
particular
Church
,
in
which
is
that
Unity
from
which
we
must
never
separate
.
But
how
shall
I
know
that
this
Church
,
in
which
is
that
Unity
to
which
we
ought
to
adhere
,
is
the
Church
of
Rome
?
for
I
have
heard
say
,
that
there
are
many
other
Churches
;
among
others
,
it
hath
been
told
me
,
there
is
a
Church
in
the
East
,
called
the
Greek
Church
,
which
hath
six
Patriarchs
,
that
is
to
say
,
for
Popes
,
the
Bishops
of
Constantinople
,
Antioch
,
and
Alexandria
,
and
these
do
all
in
like
manner
Anathematize
the
Pope
of
Rome
.
Propose
to
them
,
say
I
,
this
difficulty
,
and
press
it
home
,
and
you
will
see
them
brought
into
such
streights
,
that
they
can
say
nothing
but
impertinences
and
absurdities
:
They
will
tell
you
that
Rome
is
the
seat
of
S.
Peter
,
it
is
to
her
that
this
Priviledg
was
granted
,
all
those
which
separate
from
her
,
depart
from
Unity
.
So
that
the
Greek
Church
,
and
the
three
Popes
whereof
we
have
spoken
,
are
out
of
the
Unity
.
Can
there
be
a
greater
Absurdity
than
to
answer
by
that
which
has
been
under
dispute
?
It
is
not
true
that
Rome
is
the
Chair
of
S.
Peter
,
we
shall
it
may
be
have
occasion
to
prove
it
to
you
in
some
other
place
.
But
although
it
should
be
true
,
where
is
it
said
that
the
Priviledg
of
Unity
ought
to
be
affixed
to
the
Chair
of
S.
Peter
?
The
Pope
of
Constantinople
says
,
I
am
in
the
Chair
of
S.
Andrew
,
who
was
an
Apostle
.
The
Pope
of
Antioch
says
,
'T
is
I
who
am
in
the
true
Chair
of
St.
Peter
;
for
according
to
Tradition
,
St.
Peter
was
seven
years
Bishop
of
Antioch
before
he
was
Bishop
of
Rome
:
so
that
it
is
the
first
Chair
,
sounded
by
the
chief
of
the
Apostles
.
The
Pope
of
Alexandria
saith
,
I
am
in
the
Chair
of
St.
Mark
,
who
was
an
Evangelist
,
and
had
the
Spirit
of
Infallibility
as
well
as
St.
Peter
.
Behold
three
Popes
against
one
,
three
Churches
against
one
,
three
Apostles
or
Evangelists
against
one
;
wherefore
then
,
Gentlemen
Converters
,
would
you
that
I
should
esteem
you
as
only
in
the
rightful
possession
of
Unity
,
to
the
prejudice
of
Persons
which
pretend
to
have
as
good
a
Title
to
it
as
your selves
?
Press
these
false
Babylonish
Teachers
on
this
point
,
and
you
will
see
such
confusion
,
and
such
a
multitude
of
Words
in
their
Discourse
,
which
will
discover
to
you
the
falseness
of
their
pretensions
.
After
this
we
will
consider
the
Proposition
in
it self
,
The
Vnion
that
is
necessary
to
Salvation
is
included
in
the
Church
of
Rome
alone
;
out
of
it
there
is
neither
Salvation
,
Faith
,
Grace
,
Remission
of
Sins
,
nor
the
True
Church
:
so
that
every
man
which
is
separate
from
it
by
Schism
alone
,
without
Heresie
,
dies
eternally
.
I
do
maintain
,
That
this
Proposition
is
the
most
foolish
,
but
withal
,
the
most
cruel
and
barbarous
that
ever
was
asserted
:
and
I
do
beseech
you
,
my
Brethren
,
to
be
attentive
to
the
proofs
that
I
shall
make
thereof
.
First
,
According
to
the
Scripture
,
Fathers
,
and
Evidence
of
Reason
,
the
Unity
of
the
Church
ought
to
contain
Universality
in
it self
;
that
is
to
say
,
That
Church
which
is
One
ought
to
be
universal
,
and
extended
through
all
the
World
;
it
ought
to
comprehend
all
Christians
.
I
will
not
prove
this
,
for
it
's
clear
and
also
confessed
:
't
is
a
truth
so
known
among
the
Ancients
,
that
they
look
on
certain
Schismaticks
of
the
fourth
and
fifth
Age
,
called
Donatists
,
as
Fools
.
These
People
,
in
the
beginning
of
the
fourth
Age
,
separated
themselves
from
the
rest
of
the
Church
of
Carthage
,
and
all
Africa
:
this
Separation
was
caused
by
the
Election
of
a
Bishop
of
Carthage
.
This
hath
always
been
one
of
the
most
fruitful
Sources
of
Division
.
These
Donatists
said
precisely
that
which
the
Church
of
Rome
says
at
this
day
,
[
](A46367-e32560-b)*
*
Aug.
de
Agone
Christi
,
Cap.
28.
All
the
Church
is
fall'n
into
Apostasie
,
and
is
only
preserved
in
the
Communion
of
Donatus
:
upon
which
St.
Augustine
thus
cries
out
,
Oh
proud
and
wicked
Tongue
!
Certain
other
Schismaticks
called
Luciferians
,
fell
into
the
same
dotage
,
That
the
Church
was
perished
,
and
continued
not
but
in
Sardinia
,
and
some
Mountains
near
Rome
,
where
they
had
Followers
and
Disciples
.
St.
Jerome
treats
them
on
that
Subject
,
as
men
that
had
lost
their
Understanding
.
[
](A46367-e32650-b)†
†
Jerome
Dialog.
adv.
Lucifer
.
If
it
be
so
,
says
he
,
Jesus
Christ
died
only
for
the
Peasants
of
Sardinia
:
Where
then
is
the
accomplishment
of
that
word
of
the
Father
,
Ask
of
me
and
I
will
give
thee
the
Heathen
for
thine
Inheritance
?
Behold
exactly
the
folly
of
the
Papists
,
the
Church
is
perish'd
throughout
the
World
,
except
at
Rome
,
and
in
the
West
;
but
we
,
with
the
Scriptures
and
the
Fathers
,
say
,
Let
the
North
give
up
,
and
let
not
the
South
keep
back
.
All
the
parts
of
the
World
shall
bring
forth
Children
to
God
;
and
the
Church
ought
to
be
extended
to
all
places
where
the
Gospel
is
.
Now
the
Church
of
Rome
is
not
at
Constantinople
,
nor
in
Muscovy
,
Asia
,
Egypt
,
Africa
,
or
Ethiopia
,
where
nevertheless
there
are
multitudes
of
Christians
:
it
is
not
in
England
,
Holland
,
Sweden
,
Denmark
,
nor
in
a
great
part
of
Germany
.
The
Church
of
Rome
reacheth
not
to
all
the
Countries
and
Kingdoms
;
for
't
is
ridiculous
to
say
that
't
is
dispersed
throughout
the
World
,
because
there
are
some
Jesuits
at
London
,
in
the
Low
Countries
,
Sweden
,
Constantinople
,
and
in
the
East
,
and
some
Latines
hid
here
and
there
,
where
they
have
small
Congregations
,
but
little
known
,
and
as
it
were
under
ground
.
I
might
as
well
say
that
Calvinism
is
extended
through
all
Italy
,
because
there
are
some
of
the
Reformed
scatter'd
here
and
there
in
it
.
Secondly
,
According
to
the
Hypothesis
of
the
Church
of
Rome
,
every
one
that
errs
,
though
never
so
little
,
that
is
to
say
,
who
goes
off
from
that
which
the
Romanists
determine
,
is
out
of
the
Unity
of
the
Church
,
and
without
hopes
of
Salvation
.
Behold
how
ill
this
agrees
with
that
notable
Passage
whereof
those
of
ours
that
are
weak
and
fearful
make
great
use
;
't
is
that
of
St.
Paul
,
1
Cor.
iii.
11.
where
the
Apostle
says
,
For
other
Foundation
can
no
man
lay
,
than
that
is
laid
,
which
is
Jesus
Christ
.
Now
if
any
man
build
upon
this
Foundation
,
Gold
,
Silver
,
precious
Stones
,
Wood
,
Hay
,
Stubble
;
every
mans
work
shall
be
made
manifest
,
&c.
and
the
fire
shall
try
every
mans
work
,
&c.
And
if
any
mans
work
be
burnt
he
shall
suffer
loss
,
but
he
himself
shall
be
saved
.
Without
taking
notice
of
what
may
be
difficult
in
this
Passage
,
't
is
clear
,
That
those
which
build
are
Teachers
,
that
the
Gold
,
Silver
,
and
precious
Stones
are
sound
Doctrines
,
that
the
Wood
,
Hay
,
and
Stubble
are
such
as
are
unsound
and
false
;
't
is
also
clear
,
that
they
which
teach
these
false
Doctrines
may
be
saved
,
and
with
greater
reason
they
which
are
seduced
by
them
.
It
follows
not
from
thence
,
as
our
perverted
People
pretend
,
that
a
person
may
be
saved
in
the
practice
of
that
Worship
which
ruines
the
Foundation
,
as
they
do
in
the
Church
of
Rome
:
but
it
follows
at
least
,
that
a
person
may
be
saved
that
teaches
Doctrines
opposite
to
Truth
,
provided
that
they
subvert
not
the
Foundation
:
and
by
consequence
,
the
Church
of
Rome
is
ridiculous
,
as
well
as
cruel
,
to
damn
all
those
which
are
out
of
her
Communion
for
Errors
that
are
light
and
trifling
;
for
having
pronounced
Anathema
against
those
which
deny
,
for
example
,
that
Infants
dying
without
Baptism
are
damned
,
Mr.
Nicholas
makes
no
difficulty
to
condemn
all
those
,
which
do
not
believe
the
sovereign
and
absolute
necessity
of
Baptism
.
Thirdly
,
We
have
a
third
proof
of
the
falseness
of
this
Pretence
,
that
the
Roman
Church
is
in
possession
of
that
Unity
out
of
which
there
is
no
Salvation
,
in
this
,
That
God
preserves
the
Ministry
of
his
Word
in
many
Places
,
and
in
many
Churches
,
which
do
not
submit
to
the
Latin
Church
.
The
Word
of
God
never
returns
without
effect
.
The
Wisdom
of
God
will
not
permit
,
that
he
should
preserve
the
Ministry
in
places
where
there
are
none
but
Non-elect
and
Reprobates
;
so
that
it
is
absurd
,
that
God
should
cause
his
Gospel
to
be
preached
to
a
herd
of
Reprobates
,
among
which
there
is
not
one
person
on
whom
the
Word
can
produce
its
effect
.
It
will
be
therefore
in
vain
,
that
God
should
preserve
Christians
in
all
the
East
and
South
,
for
these
Christians
being
out
of
the
saving
Unity
,
will
be
damned
just
in
the
same
manner
as
if
they
were
Pagans
.
Fourthly
,
The
Schism
of
the
Ten
Tribes
gives
us
a
convincing
Proof
that
in
Schismatical
Churches
every
single
Person
is
not
in
a
state
of
Damnation
.
Jeroboam
separated
ten
Tribes
from
the
other
two
;
he
would
not
suffer
them
to
go
up
to
Jerusalem
,
but
engaged
them
in
a
formal
Schism
;
nevertheless
God
there
preserved
both
Prophets
,
as
Elijah
and
Elisha
,
and
a
multitude
of
Persons
which
he
affirmed
to
be
his
own
,
because
they
had
not
bowed
the
knee
to
Baal
.
There
is
therefore
no
particular
Church
that
has
reason
to
boast
it self
of
having
Unity
alone
,
to
the
prejudice
of
all
other
Churches
.
Fifthly
,
The
truth
is
,
that
on
one
side
the
Jews
converted
to
Christianity
in
the
time
of
the
Apostles
,
and
on
the
other
side
the
Pagan
Converts
lived
in
a
true
Schism
;
for
these
Jewish
Christians
would
have
no
Communion
with
the
converted
Pagans
,
nevertheless
they
did
not
mutually
damn
each
other
:
therefore
we
ought
not
to
damn
those
which
live
in
Schism
,
whatever
it
be
.
The
converted
Jews
had
considerable
Errors
;
they
observed
the
Law
,
and
would
retain
Circumcision
with
all
their
might
,
Things
incompatible
with
Christianity
,
as
S.
Paul
declares
so
positively
as
to
say
,
If
any
one
be
circumcised
Christ
should
profit
him
nothing
:
nevertheless
,
God
suffers
and
saves
them
with
considerable
Errors
.
It
is
not
therefore
true
that
the
Church
is
shut
up
in
one
sole
Communion
,
and
that
every
Error
damns
when
we
separate
from
a
Society
,
that
is
justly
called
the
Church
:
but
it
's
true
,
that
remaining
in
a
Society
bearing
that
Name
,
we
may
nevertheless
be
damned
,
when
there
are
mortal
Errors
there
,
as
there
are
in
the
Church
of
Rome
.
Sixthly
,
Ask
your
Converters
,
who
would
oblige
you
to
return
to
the
Church
of
Rome
on
pain
of
Damnation
,
under
pretence
that
Unity
is
in
that
Church
alone
;
ask
them
,
I
say
,
whether
they
would
pronounce
,
that
all
the
Greek
Christians
(
of
whom
there
are
millions
)
are
damned
for
this
only
reason
,
because
they
will
not
adhere
to
the
Roman
Church
,
who
alone
has
Unity
in
her
possession
?
If
they
have
the
front
to
say
yea
,
ask
them
if
they
acknowledge
the
Greeks
for
Christians
?
They
will
also
also
answer
you
yea
:
pursue
and
press
them
,
by
asking
how
God
can
abandon
to
eternal
Damnation
an
infinite
number
of
Christians
,
who
according
to
the
Church
of
Rome
hold
no
Capital
Errors
,
and
are
only
mistaken
in
things
of
small
consequence
?
If
the
Papists
boast
of
the
consent
of
all
Christians
of
other
Communions
,
and
particularly
of
the
Geeks
,
in
the
Invocation
of
Saints
,
in
the
Adoration
of
Images
,
in
the
Doctrine
of
Transubstantiation
,
the
real
Presence
and
Adoration
:
they
do
therefore
hold
all
that
the
Church
of
Rome
esteems
necessary
to
Salvation
;
why
therefore
will
they
damn
them
for
little
things
,
and
for
this
alone
,
that
they
will
not
live
in
this
pretended
Unity
?
To
compleat
the
confusion
of
your
Converters
,
by
themselves
,
on
the
subject
of
this
Unity
,
out
of
which
we
are
departed
,
Ask
them
if
this
Unity
be
not
a
certain
circle
in
which
the
true
Church
is
enclosed
?
They
will
answer
you
yea
:
proceed
to
ask
them
,
Whether
this
certain
Circle
of
Unity
has
not
its
Centre
,
that
is
to
say
,
a
certain
eminent
Church
to
which
all
the
rest
ought
to
have
their
Relation
,
to
the
end
that
they
may
be
within
the
ci●cle
of
Unity
?
they
will
also
answer
you
yea
;
and
they
will
add
that
the
Pope
,
or
Bishop
of
Rome
,
is
this
centre
of
Unity
.
Monsieur
de
Meaux
finds
a
way
to
secure
himself
from
the
Thunders
of
Rome
by
frequent
repeating
this
:
and
indeed
this
Supposition
,
according
to
their
Hypothesis
,
is
of
absolute
necessity
;
for
if
this
Circle
of
Unity
have
no
Centre
of
Adherence
,
it
vanishes
immediately
;
a
man
will
always
be
able
to
say
with
good
reason
,
To
what
Church
would
you
that
I
should
adhere
?
is
it
to
that
of
Paris
,
or
that
of
Toledo
?
These
are
particular
Churches
which
may
err
;
if
therefore
the
Pope
be
ruined
,
if
the
necessity
of
Adherence
to
the
Pope
be
removed
,
the
circle
of
Unity
perishes
with
him
,
which
they
call
the
centre
of
Unity
.
Now
observe
,
that
at
this
day
the
Divines
of
the
French
Church
,
your
Converters
,
ruine
the
Pope
from
head
to
foot
;
they
take
away
the
centre
of
Unity
,
and
by
destroying
the
centre
they
destroy
the
circle
.
'T
is
to
this
that
so
many
modern
Writings
of
Maimbourgh
,
Gerbas
,
Noel
Alexander
,
made
,
after
the
Kings
Declarations
,
and
the
Definitions
of
the
Bishops
on
this
Subject
,
or
in
prospect
of
them
,
do
tend
.
But
the
Gallican
Church
never
spake
so
openly
as
she
hath
done
but
a
little
while
since
,
by
the
Pen
of
a
Doctor
of
the
Sorbonne
,
called
Elias
Pin
,
touching
the
ancient
Discipline
of
the
Church
.
Those
among
you
,
my
Breth●en
,
which
do
not
understand
the
Latin
Tongue
,
may
consu●t
those
that
do
;
and
they
will
inform
you
,
that
in
this
Book
may
be
read
,
-
1.
That
the
Bishop
of
Rome
had
originally
no
power
over
other
Churches
.
-
2.
That
in
the
first
Institution
of
Patriarchs
,
he
had
no
power
but
over
the
Suburbicane
Provinces
,
that
is
to
say
,
those
near
to
Rome
.
-
3.
That
the
Popes
,
by
little
and
little
,
ruined
the
Rights
of
the
Metropolitan
Bishops
,
and
by
Usurpation
ascribed
them
to
themselves
.
-
4.
That
the
Pope
has
no
right
to
review
,
and
finally
judge
the
Causes
determined
by
the
Bishops
.
-
5.
That
the
Priviledges
which
the
See
of
Rome
at
this
day
enjoys
,
are
not
by
divine
Right
,
but
either
by
Usurpation
or
the
Concession
of
Councils
.
-
6.
That
to
be
a
good
Catholick
and
a
good
Christian
,
it
is
in
no
wise
necessary
,
in
many
Occurrences
,
to
adhere
to
the
See
of
Rome
.
-
7.
That
the
Primacy
of
the
Church
,
which
the
Pope
possesses
,
appertains
not
to
him
but
by
a
tolerated
Usurpation
,
or
as
a
Priviledge
granted
by
Councils
.
This
gives
him
no
character
of
Infallibility
,
nor
the
right
of
judging
finally
,
and
above
Councils
.
Behold
exactly
the
Divinity
of
the
Gallican
Church
at
this
day
;
for
this
man
,
in
the
view
of
the
Court
,
had
not
written
thus
without
its
Order
.
Behold
also
the
centre
of
Unity
intirely
subverted
,
and
so
subverted
as
it
was
by
Calvin
and
Luther
.
This
being
so
,
why
do
these
Gentlemen
everlastingly
beat
upon
your
ears
,
about
their
Unity
,
and
the
centre
of
Unity
?
There
is
no
more
Unity
in
the
Church
of
Rome
since
there
is
no
centre
of
it
there
;
for
since
adherence
to
the
Pope
is
no
farther
necessary
to
be
a
true
Christian
,
you
are
not
departed
from
Unity
and
Christianity
by
departing
from
the
Communion
of
the
Pope
:
observe
therefore
thereon
,
that
Monsieur
de
Meaux
,
and
your
Converters
,
are
not
men
of
Fidelity
,
to
press
you
by
Principles
the
falseness
whereof
they
themselves
confess
:
for
in
the
Pastoral
letter
of
Monsieur
de
Meaux
,
in
his
Catholick
Exposition
,
and
every
where
else
,
to
hear
him
speak
of
the
centre
of
Unity
,
you
would
say
,
that
the
Pope
possessed
this
Title
by
divine
Right
:
and
behold
these
Gentlemen
profess
to
us
,
That
't
is
by
a
handsome
Usurpation
tolerated
,
and
by
the
concession
of
Councils
.
That
which
Councils
have
given
him
they
may
take
away
from
him
.
This
makes
it
apparent
how
little
of
honesty
there
is
in
the
Quotations
,
which
these
Monsieurs
make
from
St.
C●prian
,
who
without
doubt
had
a
false
Idea
of
the
Unity
of
the
Church
,
so
false
,
and
so
ill
formed
,
that
your
Converters
themselves
will
not
dare
to
warrant
it
.
We
have
treated
this
matter
at
large
in
our
Answer
to
Monsieur
Nicholas
,
where
we
have
made
it
apparent
,
that
this
false
Idea
of
the
Unity
of
the
Church
,
which
St.
Cyprian
did
communicate
to
St.
Augustine
,
did
put
the
latter
to
that
perplexity
and
confusion
,
from
which
he
could
not
withdraw
himself
on
the
subject
of
the
validity
of
the
Baptism
of
Hereticks
.
In
the
following
Letter
we
must
say
something
as
well
on
the
point
of
Antiquity
as
that
of
Controversie
;
and
we
will
make
it
evident
also
in
the
same
Letter
,
that
supposing
this
Roman
Idea
of
Unity
to
be
false
,
all
their
Arguments
and
Sophisms
vanish
and
come
to
nothing
.
15.
January
,
1687.
The
ELEVENTH
PASTORAL
LETTER
.
AN
Article
of
Antiquity
:
the
end
of
the
History
of
the
Christianity
of
the
Third
Age
:
concerning
Tradition
,
and
the
Primacy
of
the
Bishop
of
Rome
.
An
Article
of
Controversie
.
Reflections
upon
a
Writing
lately
addressed
to
the
Reformed
of
France
:
A
Continuation
of
the
matter
concerning
the
Unity
of
the
Church
.
Dear
Brethren
in
our
Lord
,
Grace
and
Peace
be
given
to
you
from
our
God
and
Saviour
Jesus
Christ
.
I
Have
not
obliged
my self
to
acquaint
you
with
all
the
sad
Accidents
that
do
betide
us
in
our
Exile
and
Persecution
:
but
the
death
of
the
excellent
Mr.
Claud
is
an
event
so
grievous
,
that
I
cannot
forbear
speaking
one
word
concerning
it
.
God
hath
taken
him
to
himself
since
our
last
Letter
.
He
was
the
Father
of
our
Prophets
,
and
we
may
well
cry
after
him
,
My
Father
,
my
Father
,
the
Chariot
of
Israel
,
and
the
Horseman
thereof
.
God
had
formerly
affixed
him
in
a
particular
manner
to
the
conduct
of
the
most
considerable
of
your
Congregations
,
but
Providence
made
him
become
in
a
manner
your
universal
Pastor
,
by
the
care
that
he
took
to
defend
you
from
the
dangerous
Sophistry
of
those
that
endeavoured
to
seduce
you
;
and
he
was
herein
successful
in
●uch
a
manner
,
as
might
cover
all
our
Enemies
with
shame
and
confusion
.
I
acquaint
you
with
the
loss
that
you
have
sustained
,
that
you
may
lament
,
and
look
on
it
as
a
mark
of
the
continuation
of
God's
displeasure
against
you
.
His
Justice
was
not
yet
satisfied
;
the
Arrows
of
his
Quiver
were
not
all
drawn
forth
;
this
stroke
was
still
owing
to
us
:
I
pray
God
this
may
be
the
last
.
If
you
be
grieved
,
your
Enemies
(
you
may
be
sure
)
rejoyce
at
it
;
but
they
must
know
,
that
if
the
Ashes
and
Blood
of
the
Martyrs
hath
been
the
seed
of
the
Church
,
the
Tombs
of
the
Prophets
do
preserve
their
Spirit
which
passeth
to
their
Disciples
.
If
the
Grave
inclose
the
Flesh
and
Bones
of
this
great
Man
,
his
Writings
will
preserve
his
Wit
,
Knowledge
,
and
Illuminations
;
and
God
will
not
suffer
a
failure
of
Persons
,
which
shall
prophesie
on
his
Tomb
,
for
the
maintenance
of
those
Victories
that
he
hath
gained
for
the
Truth
.
God
will
do
his
work
in
your
fight
,
and
you
shall
see
this
Church
,
which
is
▪
dead
,
rise
again
after
four
days
:
but
it
may
be
he
will
do
this
work
himself
;
and
when
you
see
those
fall
and
drop
away
one
after
another
,
whose
Writings
and
Discourses
might
be
of
use
to
ruine
the
success
and
triumph
of
Lyes
,
be
persuaded
that
God
will
derive
his
Praise
from
the
mouths
of
Children
;
and
that
he
that
laid
the
Foundation
of
the
Kingdom
of
his
Son
by
Fishermen
,
will
re-establish
the
Ruines
thereof
by
earthen
Vessels
,
into
which
he
will
pour
his
Treasures
.
He
whose
loss
we
lament
,
was
▪
whilst
he
lived
,
one
of
those
Instruments
which
God
served
himself
of
,
for
your
Edification
and
Defence
.
Whilst
you
pour
out
tears
upon
his
Grave
,
and
throw
your
showers
there
,
you
may
gather
sweetness
thence
.
Out
of
the
Eater
came
forth
meat
,
and
out
of
the
strong
came
forth
sweetness
.
Death
,
that
devours
and
takes
all
things
from
us
,
cannot
hinder
us
from
searching
and
finding
our
Edification
in
the
Remains
of
this
great
Man
.
His
last
Words
will
serve
as
a
Support
to
our
Faith.
It
was
not
the
pleasure
of
God
that
he
should
shed
his
Blood
for
the
defence
of
his
Truth
;
but
he
hath
made
his
last
Words
(
which
are
the
effusion
of
his
Spirit
and
of
his
Soul
)
give
Testimony
to
those
Truths
which
he
had
preach'd
and
defended
.
I
have
,
says
he
,
laboured
all
my
life
in
the
search
of
the
best
Religion
;
and
being
now
about
to
give
up
my
Soul
to
God
,
I
do
declare
,
That
I
have
not
found
any
but
our
own
(
which
I
have
so
often
defended
,
and
in
which
I
am
now
about
to
dye
)
which
is
the
true
way
to
Heaven
.
The
Words
of
dying
men
are
the
proper
Voice
of
Conscience
;
for
in
that
last
moment
Dissimulation
has
no
place
;
so
that
they
are
the
Seal
of
all
the
Truths
which
he
hath
so
gloriously
defended
.
My
design
will
not
permit
me
to
speak
all
on
this
Subject
which
it
were
necessary
you
should
know
;
I
shall
leave
it
to
some
other
Person
,
and
return
to
the
matter
of
our
preceding
Letters
.
This
shall
consist
of
one
point
of
Antiquity
,
and
another
of
Controversie
.
We
are
to
finish
the
History
of
the
Christianity
of
the
Third
Age.
And
after
we
have
fortified
you
against
the
Illusions
which
your
Seducers
frame
upon
some
Passages
of
the
Writings
of
St.
Cyprian
and
Tertullian
,
on
the
Subject
of
Repentance
,
Auricular
Confession
,
and
Satisfaction
;
I
must
also
fortifie
you
against
the
Snares
that
they
compose
for
you
from
the
Writings
of
the
same
Tertullian
on
the
Subject
of
Tradition
:
for
they
do
not
fail
to
tell
you
,
That
the
Fathers
nearest
the
Apostles
had
a
great
respect
for
the
unwritten
Word
;
that
they
did
often
dispute
against
Hereticks
by
Tradition
,
and
that
Tertullian
himself
did
maintain
,
That
there
was
no
other
way
of
disputing
against
them
.
But
to
secure
you
from
this
Snare
,
Learn
First
,
That
when
Tertullian
disputes
,
and
proves
that
which
he
advances
by
Tradition
,
it
is
almost
alway
about
indifferent
Ceremonies
,
and
matters
of
practice
.
As
in
the
Book
concerning
the
Soldiers
Crown
,
where
he
proves
by
Tradition
,
the
bearing
of
no
Crown
upon
the
Head
;
of
Dipping
three
times
in
Baptism
;
of
giving
Milk
and
Honey
to
be
eaten
by
the
newly
baptized
;
of
giving
Alms
and
Oblations
for
the
Dead
;
of
not
Washing
seven
days
after
Baptism
.
'T
is
true
,
that
in
his
Book
of
Prescriptions
,
from
the
15th
Chapter
to
the
22th
,
he
proves
that
we
may
not
dispute
against
Hereticks
by
the
Scripture
,
but
by
the
Tradition
of
the
Churches
.
And
he
returns
to
it
again
in
the
37th
and
38th
Chapters
thereof
.
But
if
the
new
Converts
which
have
written
to
us
,
and
do
send
us
to
that
Book
,
had
read
it
with
some
wisdom
and
attention
of
mind
,
they
would
have
seen
that
it
neither
doth
nor
can
concern
us
.
1.
The
Hereticks
,
concerning
whom
the
question
is
there
,
were
no
Christians
,
they
were
Magicians
,
Disciples
of
Simon
Magus
,
who
retained
the
Name
of
Christian
,
and
no
m●●●
Besides
,
Tertullian
says
plainly
,
[
](A46367-e33760-b)*
*
Chap.
37.
That
we
must
〈◊〉
them
at
a
distance
from
the
Scriptures
,
because
being
no
Christians
,
they
did
not
belong
to
them
.
2.
These
Hereticks
did
not
acknowledg
the
Authority
of
the
Scriptures
;
they
rejected
them
,
or
received
only
some
pieces
of
them
cut
off
from
the
rest
,
and
which
were
wholly
corrupt
and
falsified
.
And
when
the
Catholicks
quoted
to
them
the
Holy
Scripture
,
they
derided
it
as
a
fabulous
Writing
.
How
then
could
any
man
dispute
with
them
from
a
Book
whose
Authority
they
did
not
acknowledge
?
there
was
a
necessity
of
having
recourse
to
another
sort
of
proofs
.
2.
That
which
was
good
in
the
time
of
Tertullian
,
is
not
good
at
this
time
of
day
.
I
do
maintain
that
it
was
then
very
easie
,
and
very
convenient
to
dispute
against
Hereticks
by
Tradition
.
It
was
then
not
above
an
hundred
years
since
the
last
of
the
Apostles
died
.
There
was
nothing
more
easie
than
to
learn
what
had
been
their
Doctrine
by
their
Successors
.
It
is
about
a
hundred
and
fifty
years
since
the
Reformed
Church
of
Geneva
had
its
existence
.
If
the
Doctrin
of
Calvin
were
now
under
dispute
,
nothing
were
more
easie
,
than
to
prove
without
Book
,
that
his
Doctrine
passed
without
alteration
,
even
to
those
that
now
teach
in
that
Church
and
School
.
But
is
it
the
same
thing
,
when
there
are
1200
,
1500
,
and
2000
years
past
?
By
what
way
can
we
search
so
far
,
and
ascend
so
high
through
an
infinite
number
of
Men
,
of
whom
not
one
hath
retained
the
Doctrine
that
he
did
receive
,
in
the
same
estate
in
which
it
was
delivered
to
him
?
Behold
a
very
fine
Comparison
.
3.
Add
to
this
,
that
Tertullian
sends
us
to
the
Testimony
of
those
Churches
which
were
founded
by
the
Apostles
,
because
those
Churches
had
the
Authentick
Letters
(
as
he
calls
them
)
that
is
to
say
,
the
Original
Writings
of
the
Apostles
;
so
that
to
send
the
Hereticks
to
the
Churches
,
and
to
their
Testimony
,
(
by
reason
of
those
Authentick
Letters
)
was
to
s●●d
them
to
the
Scripture
it self
.
4.
Besides
,
let
thes●
〈◊〉
●nd
She
Converts
,
which
have
been
seduced
by
the
reading
of
this
Book
,
read
it
from
the
22
to
the
32
Chap.
and
they
will
see
,
that
the
Doctrine
which
Tertullian
would
have
us
search
in
Tradition
,
is
the
same
which
was
contained
in
the
Writings
of
the
Apostles
,
and
not
an
unwritten
Word
,
and
certain
Doctrines
which
the
Apostles
did
commit
to
the
Ears
and
the
Memories
of
their
Successors
.
The
Hereticks
would
not
acknowledge
the
Authority
of
the
sacred
Volumes
,
Go
to
,
says
Tertullian
to
them
,
lay
by
the
Holy
Bocks
,
and
let
us
lay
hold
of
Tradition
,
let
us
see
what
the
Bishops
have
taught
since
the
Apostles
,
and
I
will
prove
,
that
't
is
precisely
the
same
Doctrine
with
that
which
is
written
in
our
Books
which
you
reject
.
Read
,
you
that
have
suffered
your selves
to
be
abused
,
read
,
I
say
,
the
22
Chap.
and
those
that
follow
,
to
the
27
,
and
you
will
see
that
the
Hereticks
spake
exactly
the
same
Language
which
your
Converters
do
,
that
we
must
not
apply
to
,
nor
support
our selves
by
the
Writings
of
the
Apostles
,
[
](A46367-e33890-b)*
*
Tertull.
de
Prescrip.
c.
25.
That
the
Apostles
indeed
might
know
all
,
and
agree
in
the
things
which
they
did
preach
,
but
they
did
not
reveal
all
things
to
all
;
that
they
said
certain
things
publickly
and
to
all
,
but
that
there
were
other
things
which
they
said
in
secret
,
and
to
a
few
;
and
that
is
it
which
St.
Paul
means
,
when
he
saith
to
Timothy
,
O
Timothy
,
keep
that
good
thing
which
was
committed
to
thee
.
Behold
exactly
the
Doctrine
of
your
Converters
,
and
that
of
the
ancient
Hereticks
!
'T
is
that
which
Tertullian
opposes
,
proving
that
the
Apostles
delivered
nothing
by
Tradition
,
but
that
which
is
written
.
5.
Poor
silly
Fools
!
which
have
suffered
your selves
to
be
seduced
by
I
know
not
what
shadows
and
appearances
,
and
who
put
your selves
to
judge
of
Antiquity
without
knowing
any
thing
thereof
.
If
you
knew
against
what
Hereticks
Tertullian
disputed
,
you
would
see
that
the
Contrversie
was
not
about
things
that
were
not
in
the
Holy
Scriptures
.
These
Hereticks
denied
,
that
Jesus
Christ
was
God
,
and
that
he
was
a
true
Man
;
They
said
that
he
had
no
true
Flesh
,
and
that
his
Passion
was
nothing
but
a
Tragedy
,
and
an
appearance
of
a
great
many
Phantoms
;
they
denied
the
Resurrection
of
the
Flesh
.
Was
there
any
need
to
recur
to
Tradition
to
prove
such
things
as
these
?
Doth
not
the
Scripture
contain
those
Truths
that
are
opposite
to
these
wicked
Imaginations
,
as
clearly
as
Tradition
?
And
do
you
not
see
that
Tertullian
forsakes
the
Scriptures
on
this
Subject
only
,
because
the
Enemies
against
which
he
disputed
had
forsaken
them
,
and
had
no
reverence
for
their
Authority
?
6.
To
conclude
,
If
there
be
any
hard
terms
in
this
Book
,
attribute
them
in
the
first
place
,
to
the
heat
of
Dispute
,
which
always
carries
Men
too
far
;
secondly
,
to
the
Genius
and
African
manner
of
Tertullian's
Expressions
;
and
learn
,
that
according
to
the
same
Author
,
[
](A46367-e34000-b)*
*
Lib.
Prescrip
.
c.
15.
One
cannot
prove
any
thing
which
respects
the
Faith
but
by
those
Letters
and
Writings
which
are
the
Rule
thereof
.
Learn
by
this
excellent
Passage
of
Tatian
,
who
was
then
the
Judge
of
Controversies
,
and
the
Source
and
Fountain
of
Instruction
;
't
is
to
that
he
refers
the
manner
of
his
becoming
a
Christian
,
[
](A46367-e34040-b)†
†
Tatian
.
Orat.
in
Graec.
As
I
sought
every
where
with
care
,
I
happened
on
some
Books
of
the
Barbarians
,
(
so
the
Pagans
call
the
Books
of
Christians
and
Jews
)
and
I
sound
them
,
as
to
time
,
much
more
ancient
than
the
Philosophy
of
the
Greeks
,
and
much
more
venerable
,
if
we
consider
the
Errors
which
are
in
the
Grecian
Books
.
I
gave
credit
to
these
Books
,
because
their
style
was
simple
,
and
yet
magnificent
,
because
there
was
nothing
affected
in
them
,
because
the
Discourses
were
not
obscure
,
and
many
things
to
come
were
predicted
in
them
:
I
was
affected
with
them
because
of
the
greatness
of
the
Promises
,
and
because
they
learn'd
me
that
there
was
but
one
Mo●●rch
in
the
Vniverse
.
This
Ancient
knew
not
as
yet
the
Divinity
of
Monsieur
de
Meaux
,
that
the
first
Article
of
Faith
is
,
I
believe
the
Church
,
and
that
we
ought
not
to
believe
that
the
Scripture
is
Divine
,
but
because
the
Church
says
so
.
And
as
to
Tradition
,
you
which
suffer
your selves
to
be
dazled
by
the
Words
of
Tertullian
,
ill
understood
,
learn
from
the
Example
of
St.
Cyprian
,
who
lived
in
the
same
Age
,
That
Tradition
was
at
that
time
a
proof
whereof
Men
made
use
according
to
the
diversity
of
their
Apprehensions
,
and
their
Interests
.
Tertullian
seems
to
make
great
account
of
it
;
and
St.
Cyprian
laughs
at
it
,
when
on
the
subject
of
Hereticks
,
which
he
would
re-baptize
,
contrary
to
the
Practice
of
the
Church
,
they
objected
to
him
Tradition
,
Custom
,
ancient
Usage
and
antique
Practice
,
he
rejected
these
Proofs
with
Contempt
and
Scorn
.
Stephen
had
written
to
him
,
Let
nothing
be
innovated
in
Tradition
.
Where
is
this
Tradition
,
answers
he
,
[
](A46367-e34180-b)‖
‖
Epist.
74.
is
it
in
the
Gospels
,
in
the
Acts
,
or
in
the
Epistles
?
An
ancient
Custom
,
without
truth
,
is
nothing
but
an
old
Error
.
And
in
another
Epistle
he
saith
,
[
](A46367-e34210-b)*
*
Epist.
63.
Since
we
must
hear
none
but
Jesus
Christ
,
we
need
not
examine
what
those
that
went
before
us
have
done
,
but
that
which
Jesus
Christ
hath
done
before
all
;
for
we
must
not
follow
the
Custom
of
Men
,
but
the
Truth
of
God.
To
conclude
,
they
endeavour
to
put
Scruples
in
your
minds
on
the
Question
of
the
pretended
Primacy
of
the
Bishop
of
Rome
,
and
the
Roman
Church
,
by
certain
Passages
of
Tertullian
and
St.
Cyprian
,
either
corrupted
,
or
ill
expounded
.
But
that
is
a
business
,
the
discussion
whereof
is
too
long
to
be
handled
at
this
time
;
yea
't
is
above
the
capacity
of
most
of
you
:
only
know
,
that
't
is
so
far
from
truth
,
that
they
did
acknowledge
the
Sovereign
Authority
of
the
Pope
in
that
Age
;
that
Tertullian
makes
no
scruple
to
scoff
at
the
Pretensions
of
the
Bishop
of
Rome
,
and
to
call
him
in
Raillery
the
Bishop
of
Bishops
,
because
of
some
kind
of
Primacy
which
he
began
to
pretend
to
.
For
even
in
that
time
,
the
Mystery
of
Iniquity
began
to
work
.
St.
Cyprian
despises
the
Excommunications
of
Stephen
Bishop
of
Rome
,
and
opposes
himself
to
the
attempt
of
those
who
would
appeal
to
Rome
about
matters
determined
in
the
Provinces
of
Africa
.
This
is
that
St.
Cyprian
to
whom
some
Persons
attribute
the
Acknowledgment
of
the
Primacy
of
the
Bishop
of
Rome
,
who
said
on
the
Question
of
the
Baptism
of
Hereticks
,
and
of
the
Admission
of
Bishops
which
had
lapsed
and
fallen
,
[
](A46367-e34390-b)†
†
Epist.
72.
In
which
case
we
will
do
violence
to
no
man
,
nor
will
we
give
Law
to
others
,
observing
that
every
Bishop
may
use
the
Power
given
him
according
to
his
Will
,
in
the
Government
of
the
Church
,
being
under
no
Obligation
to
give
an
account
thereof
to
any
one
but
the
Lord
.
'T
was
to
Stephen
,
Bishop
of
Rome
,
that
he
spake
thus
.
Judge
you
whether
he
acknowledged
him
for
his
Superior
.
Hear
how
the
same
Cyprian
speaks
in
the
face
of
a
Council
assembled
at
Carthage
in
the
Year
258.
Let
none
of
us
call
himself
Bishop
of
Bishops
,
or
endeavour
to
force
his
Collegues
to
a
necessity
of
Obedience
,
by
a
tyrannical
fear
and
terror
,
seeeng
every
Bishop
is
Master
of
himself
,
and
cannot
be
judged
by
another
Bishop
,
nor
can
he
judge
other
Bishops
.
'T
was
also
with
respect
to
Stephen
Bishop
of
Rome
that
he
spake
thus
.
Has
any
one
the
front
to
say
,
That
speaking
thus
he
acknowledged
him
for
his
Superior
?
Observe
that
it
was
no
small
Affair
that
was
now
under
debate
;
't
was
about
the
Baptism
of
Hereticks
,
a
Question
which
had
made
a
great
noise
,
and
which
Stephen
would
have
decided
with
too
much
Authority
.
The
Bishop
of
Meaux
(
after
a
hundred
others
of
his
Communion
)
to
prove
the
Primacy
of
the
Pope
by
S.
Cyprian
,
quotes
a
Passage
from
his
fifty
second
Epistle
,
which
proves
that
these
Gentlemen
do
not
fear
to
make
themselves
ridiculous
,
provided
they
may
seem
to
say
somewhat
.
'T
is
a
Passage
where
he
pretends
S.
Cyprian
says
,
That
the
Roman
Emperor
did
suffer
in
Rome
a
Priest
which
was
his
Rival
,
with
more
impatience
than
he
suffer'd
a
Caefar
in
his
Armies
which
disputed
the
Empire
with
him
;
That
is
to
say
,
that
the
Roman
Emperors
did
impatiently
suffer
that
the
Bishop
of
Rome
should
be
called
High
Priest
,
to
the
prejudice
of
that
Dignity
,
which
the
Emperors
assumed
unto
themselves
.
So
that
according
to
this
reckoning
,
they
were
jealous
of
the
Bishops
of
Rome
,
and
look'd
upon
them
as
their
Rivals
in
the
High
Priesthood
.
In
truth
this
is
more
ridiculous
than
if
one
should
say
,
The
King
of
England
(
who
calls
himself
Head
of
the
English
Church
)
were
jealous
of
the
Curate
of
the
Parish
of
St.
Martin
in
London
.
The
Christians
certainly
were
not
above
one
in
a
hundred
in
Rome
,
and
the
Bishops
of
Rome
at
that
time
made
less
Figure
in
the
World
,
than
an
Incumbent
of
five
hundred
Crowns
per
annum
makes
at
this
day
:
for
besides
that
they
were
Poor
,
they
were
also
humble
.
What
Agreement
could
the
Emperor
,
in
quality
of
a
Pagan
High-Priest
,
have
with
this
pretended
High-Priest
of
the
Christians
?
To
be
his
Rival
,
he
must
aspire
to
the
same
thing
.
I
should
rather
have
chosen
to
have
said
,
That
the
Muf●i
looks
on
the
Patriarch
of
Constantinople
as
his
Rival
.
The
meanest
Scholar
knows
that
the
Word
Aemulus
which
signifies
Rival
,
signifies
also
Enemy
;
and
't
is
clear
,
that
S.
Cyprian
means
that
that
cruel
Persecutor
,
the
Emperor
Decius
,
beheld
with
more
Indignation
a
Priest
that
opposed
his
Religion
,
than
he
would
have
look'd
upon
an
Enemy
that
had
disputed
the
Empire
with
him
.
To
conclude
,
although
St.
Cyprian
should
have
intended
to
compare
the
Bishop
of
Rome
with
the
Pagan
High-Priest
,
it
would
not
follow
that
the
Bishop
of
Rome
was
Head
of
all
the
Christians
in
the
World
;
for
the
Roman
Priest
was
not
Head
but
of
the
Religion
of
the
City
of
Rome
,
and
not
of
the
whole
Empire
.
'T
is
true
that
St.
Cyprian
corrupted
the
Idea
of
the
Church
,
and
opened
a
door
to
the
most
cruel
Doctrine
that
ever
was
advanced
:
he
made
a
false
Idea
of
the
Unity
of
the
Church
,
which
he
encloses
in
one
only
external
Communion
.
And
because
the
Unity
of
one
visible
Head
was
not
yet
invented
,
he
imagined
I
know
not
what
Unity
of
Episcopacy
,
which
all
the
Bishops
did
individually
possess
;
whereof
nevertheless
they
all
administred
but
a
part
.
This
inconsistent
Imagination
gave
place
afterwards
for
the
Substitution
of
one
single
Head
,
to
the
end
that
a
visible
Head
might
be
given
to
the
Unity
of
the
visible
Communion
,
which
might
be
the
centre
thereof
.
This
suffices
to
give
you
an
Idea
of
the
Christianity
of
the
Third
Age
;
and
by
this
History
you
may
observe
what
was
altered
in
Doctrine
or
Worship
.
1.
They
introduced
the
use
of
the
Sign
of
the
Cross
,
at
least
in
private
;
for
we
find
it
not
as
yet
in
the
publick
Acts
of
Religion
.
We
have
said
nothing
to
you
concerning
it
as
yet
,
because
it
is
a
little
thing
,
about
which
we
should
never
make
Complaints
against
any
one
provided
they
be
not
superstitious
in
the
use
of
it
.
2.
The
Liturgy
of
the
Sacrament
of
the
Eucharist
,
was
augmented
and
increased
exceedingly
by
many
Prayers
,
so
that
it
became
very
long
;
whereas
it
was
plain
and
short
in
the
first
and
second
Age.
3.
There
they
added
,
particularly
,
Oblations
and
Prayers
for
the
Dead
.
4.
To
Baptism
they
added
Unction
,
whereof
hath
been
made
a
Sacrament
by
it self
:
they
added
there
also
Milk
and
Honey
,
which
they
gave
to
the
newly
baptized
,
and
some
other
unprofitable
Ceremonies
.
5.
They
appointed
two
days
of
Fasting
and
Regular
Prayers
every
week
:
in
some
Places
Wednesdays
and
Fridays
,
and
in
other
Places
Thursdays
and
Saturdays
;
and
't
is
from
thence
the
two
Fish-days
came
,
viz.
Friday
and
Saturday
,
according
to
the
use
of
the
Roman
Church
.
6.
They
increased
their
rigor
of
Discipline
,
on
the
one
hand
ordaining
long
Penances
to
Sinners
;
and
't
is
from
thence
that
the
Doctrine
of
Humane
Satisfactions
had
its
birth
.
7.
On
the
other
hand
,
they
loosened
the
rigor
of
this
Discipline
with
respect
to
some
single
persons
,
by
reason
of
the
value
they
had
for
the
Letters
of
Intercession
written
by
the
Martyrs
;
and
't
is
from
thence
that
Indulgences
have
their
original
,
and
the
application
of
the
merit
of
Saints
to
those
who
have
not
enough
of
their
own
.
8.
They
began
to
put
a
value
upon
Tradition
;
and
from
thence
came
insensibly
a
contempt
of
the
Holy
Scripture
.
9.
They
introduced
a
false
Idea
of
the
Church
and
its
Unity
,
by
which
they
put
out
of
the
Communion
of
Jesus
Christ
,
not
only
Hereticks
erring
in
the
Foundation
,
but
all
Societies
bespotted
with
Error
,
though
never
so
little
:
this
is
that
which
has
produced
so
many
bloody
Divisions
,
so
many
Anathema's
,
unjust
Excommunications
,
Hatreds
and
Quarrels
.
Add
all
these
Alterations
to
those
which
we
have
already
observed
in
the
second
Age
,
and
you
will
see
,
that
the
exterior
face
of
Worship
was
already
wholly
changed
,
although
the
interior
had
not
yet
received
any
considerable
Alteration
:
but
this
change
in
the
exterior
part
did
afterwards
wholly
ruine
the
interior
,
in
such
a
manner
,
that
we
cannot
deny
but
from
the
Third
Age
Christianity
hath
received
a
considerable
Alteration
.
When
they
had
dressed
up
the
Eucharist
after
the
manner
of
a
Sacrifice
,
it
was
not
difficult
to
fall
into
a
persuasion
that
it
was
one
indeed
.
When
they
had
introduced
the
words
Merit
and
Satisfaction
,
they
soon
after
changed
the
first
sense
and
meaning
of
them
.
When
they
had
established
Prayers
for
the
Dead
,
it
was
a
good
step
leading
to
the
Opinion
of
Purgatory
.
When
they
had
clothed
the
Sacrament
with
so
many
pompous
Ceremonies
,
that
did
insensibly
dispose
mens
minds
to
search
more
than
Bread
in
the
matter
of
it
.
An
Article
of
Controversie
.
Reflections
on
a
Writing
newly
sent
to
the
Churches
of
France
.
A
continuation
of
the
matter
concerning
the
Vnity
of
the
Church
.
HAving
finished
our
Article
of
Antiquity
,
it
were
convenient
to
engage
in
that
of
Controversie
;
and
we
should
have
done
it
without
any
delay
,
if
we
had
not
met
in
our
way
a
Writing
,
Intituled
,
Charitable
Advice
to
comfort
the
Conscience
of
those
that
are
obliged
to
conform
themselves
to
the
Worship
of
the
Roman
Church
;
taken
from
the
Letter
of
a
private
Person
to
his
Friends
.
This
dangerous
Letter
hath
a
design
exactly
opposite
to
ours
;
we
would
awaken
you
;
this
would
lay
you
to
sleep
,
and
persuade
you
,
that
the
Superstitions
they
oblige
you
to
practise
cannot
hurt
you
,
yea
that
they
may
serve
you
,
provided
that
you
make
them
means
of
uniting
your selves
to
God.
That
which
makes
the
Poison
of
this
Writing
the
more
dangerous
is
,
That
there
is
mingled
in
it
a
character
and
appearance
of
Humility
,
Piety
,
and
Devotion
.
We
are
informed
,
That
Persons
,
who
to
make
themselves
acceptable
at
Court
do
design
to
bring
you
to
a
Submission
to
your
Persecutors
,
have
sent
you
many
Copies
thereof
:
so
that
we
have
all
sorts
of
reason
to
fortifie
you
against
the
peril
unto
which
this
pernicious
Writing
may
thrust
Persons
who
have
already
too
much
inclination
to
flatter
and
lay
themselves
to
rest
.
It
shall
not
be
by
refuting
the
Reasons
of
this
Author
,
that
we
will
defend
you
against
him
;
it
shall
be
by
making
him
known
unto
you
.
That
will
suffice
to
learn
you
what
credit
you
ought
to
give
to
the
Principles
of
such
a
Doctor
;
you
must
know
therefore
,
that
he
is
none
of
your
ancient
Pastors
,
that
hath
thus
written
to
you
.
'T
is
true
,
that
the
Author
of
this
Letter
had
sometimes
this
Character
,
but
he
renounced
it
many
years
since
,
to
put
himself
in
the
Arms
of
a
certain
Hypocondriack
Woman
called
Anthoniette
de
Bourignon
.
This
Woman
conceiving
there
was
not
already
Sects
enough
amongst
Christians
,
had
it
in
her
Head
to
make
another
.
And
moreover
,
Persons
of
her
Sex
having
not
been
accustomed
to
be
Foundr●sses
of
Religions
,
she
thought
that
hers
would
make
her
considerable
in
the
World
by
the
singularity
of
its
Original
.
With
great
appearance
of
Devotion
(
which
is
seen
in
all
hypocondriack
and
doting
persons
)
she
puts
her self
upon
Preaching
to
the
World
,
by
eighteen
or
twenty
Volumes
of
Writings
,
which
she
either
caused
to
be
printed
during
her
Life
,
or
left
to
be
printed
after
her
Death
.
In
these
Works
,
besides
Christian
Verities
,
and
particularly
what
appertains
to
Morality
,
which
she
hath
adorned
happily
enough
in
some
Particulars
,
she
puts
off
a
thousand
paradoxical
Visions
,
and
a
thousand
empty
Dreams
against
the
Truths
which
are
received
by
Divines
.
Mr.
P.
Author
of
the
Writing
of
which
we
are
now
discoursing
,
more
through
weakness
of
Mind
than
corruption
of
Heart
,
put
himself
into
this
Sect
,
and
is
become
the
Head
thereof
.
Thirteen
Volumes
of
his
may
be
seen
,
which
without
doubt
do
explicate
and
much
promote
the
mysteries
of
his
Mistress
.
It
will
suffice
to
learn
you
what
is
the
character
of
these
Gentlemen
,
by
giving
you
some
draughts
of
their
Religion
,
drawn
from
that
very
Writing
which
hath
been
sent
unto
you
.
First
of
all
,
Their
Opinion
is
to
have
nothing
,
to
be
fond
of
no
body
,
to
entertain
among
them
Papists
,
Lutherans
,
Remonstrants
,
the
Reformed
,
Socinians
,
Mennonites
,
Anabaptists
.
All
are
there
welcome
,
without
being
obliged
either
to
change
their
Opinions
or
Practices
,
if
they
think
fit
to
retain
them
.
But
also
their
Religion
is
,
to
practise
nothing
externally
.
They
go
neither
to
Sermons
,
nor
to
Mass
;
they
perform
no
exercise
of
Religion
,
neither
publick
nor
private
.
They
have
no
Assemblies
,
as
other
Sects
among
Christians
.
If
the
humor
takes
them
,
they
will
go
this
day
to
Mass
,
and
to
morrow
to
the
Church
of
the
Reformed
;
but
that
doth
not
happen
,
it
may
be
,
once
in
a
year
,
nor
peradventure
once
in
all
their
Life
,
for
they
do
profess
a
very
mean
opinion
and
a
great
indifference
for
the
exercises
of
Piety
,
looking
on
them
as
things
without
,
which
are
of
no
use
any
further
than
the
intention
and
manner
of
using
them
(
to
rectifie
the
Mind
and
Conscience
)
makes
them
profitable
,
yea
they
do
more
hurt
than
good
,
because
they
draw
the
Soul
out
of
it self
.
I
believe
that
they
have
in
this
a
great
correspondence
with
the
Followers
of
Dr.
Molini
,
whom
they
call
Quietists
,
and
who
make
a
very
great
noise
in
Italy
.
They
reproach
the
Pastors
excessively
,
and
under
an
appearance
of
Zeal
,
there
is
nothing
which
they
do
not
say
,
to
make
odious
and
contemptible
both
the
publick
Ministry
and
those
that
exercise
it
,
in
the
one
and
other
Religion
.
This
may
be
seen
in
the
Writings
of
their
Foundr●ss
,
Anthoniette
de
Bourignon
.
They
perform
no
private
Exercises
of
Devotion
in
their
houses
,
at
least
,
which
are
visible
:
for
Mr.
P.
himself
hath
made
known
to
the
Publick
,
that
Madam
Meiselle
de
Bourignon
had
no
Prayers
in
her
Family
unless
it
were
at
Table
;
and
yet
he
observes
,
that
that
also
was
done
with
a
low
Voice
,
not
that
they
do
not
permit
the
use
of
Prayers
to
such
as
will
,
as
they
permit
them
to
go
to
Sermons
,
or
to
Mass
indifferently
:
but
those
which
are
perfect
among
them
do
not
concern
themselves
about
it
.
And
one
of
the
Principles
of
Mr.
P.
is
,
That
Desires
,
Prayers
,
Elevations
of
Heart
towards
God
,
and
Meditation
,
are
perfectly
contrary
to
the
Spirit
of
perfect
Christianity
,
and
hinder
the
descent
of
the
holy
Spirit
,
and
the
coming
of
his
Grace
.
According
to
him
,
the
only
estate
proper
to
draw
down
the
holy
Spirit
,
is
that
which
he
calls
a
state
of
Inaction
,
by
which
,
in
a
privation
of
Prayers
,
Desires
,
and
Motions
,
a
man
lets
himself
fall
into
nothing
.
And
this
annihilation
of
all
the
Faculties
,
is
that
acceptable
Sacrifice
to
God
which
causes
a
descent
of
the
Holy
Spirit
.
They
have
perpetually
those
Words
in
their
mouth
,
Let
all
Creatures
keep
silence
,
and
let
God
speak
;
by
which
they
signifie
,
not
only
that
we
ought
to
impose
silence
on
our
Passions
,
that
we
may
hear
God
,
which
is
very
true
,
but
also
that
we
ought
to
shut
the
doors
to
all
external
Objects
,
and
to
lay
all
our
internal
Faculties
asleep
,
to
procure
a
kind
of
Extasie
,
which
whilst
it
continues
,
God
speaks
to
the
Heart
immediately
,
and
by
himself
.
Behold
one
of
the
Dreams
of
this
Sect
;
whereof
you
will
see
some
footsteps
scattered
here
and
there
throughout
the
whole
Letter
;
for
this
is
the
meaning
of
those
Humiliations
,
Annihilations
,
and
internal
acts
of
Adherence
to
God
which
you
are
there
exhorted
to
make
.
Behold
another
Dream
of
these
diseased
Minds
,
which
is
read
also
in
this
Writing
,
in
the
fourth
Page
thereof
,
and
the
second
Column
:
Moreover
,
says
he
,
it
must
be
remembred
,
that
't
is
said
in
the
Gospel
,
That
all
things
are
possible
to
him
that
believes
,
That
Faith
can
remove
Mountains
,
and
that
Jesus
Christ
always
said
to
Men
,
Be
it
unto
you
according
to
your
Faith.
So
that
if
those
which
officiate
,
and
assist
at
the
Celebration
of
the
Eucharist
,
do
believe
that
Jesus
Christ
is
present
there
,
this
Faith
is
ratified
by
God
,
and
it
engages
him
(
beyond
his
Word
and
his
Promises
)
to
make
himself
present
,
as
it
is
believed
;
and
this
is
a
Conception
so
clear
,
that
I
do
not
doubt
but
you
will
comprehend
the
force
thereof
.
Must
not
he
have
a
besotted
mind
to
call
this
a
clear
Conception
?
I
will
explain
it
to
you
.
One
of
the
Opinions
of
this
mysterious
Cabala
is
,
that
originally
God
created
Man
master
of
all
things
,
in
the
literal
signification
of
the
Words
,
so
that
he
was
able
to
stop
the
Sun
in
his
course
,
to
remove
the
Globe
of
the
Earth
,
to
remove
Mountains
,
&c.
and
the
Instrument
by
which
he
doth
this
,
or
could
do
it
,
is
his
Faith
;
for
all
things
are
possible
to
him
that
believes
,
without
any
Figure
,
or
Exceptions
.
The
state
of
Perfection
to
which
Christ
calls
us
,
is
that
of
Faith
,
which
makes
all
things
possible
to
us
:
so
that
,
at
this
day
,
to
overturn
the
order
of
the
World
,
you
have
no
more
to
do
,
but
to
believe
that
you
can
do
it
,
and
it
shall
be
done
;
for
't
is
precisely
in
the
literal
sense
that
they
would
have
us
understand
the
words
of
Christ
,
If
you
had
Faith
but
as
a
grain
of
Mustard-seed
,
you
should
say
to
this
Mountain
,
be
thou
removed
and
cast
into
the
Sea
,
and
it
would
be
done
.
And
that
it
was
not
a
Priviledge
of
the
Apostles
,
but
for
all
Believers
.
Behold
that
admirable
Conception
which
he
tells
you
is
so
clear
,
that
it
is
impossible
you
should
not
understand
the
force
thereof
.
If
you
don't
understand
its
strength
,
at
least
you
will
understand
the
convenience
of
it
;
for
when
it
shall
please
you
to
believe
that
Christ
is
corporeally
present
in
your
Andiron
,
and
in
the
Mantle-tree
of
your
Chimney
,
it
will
be
so
;
and
by
that
means
,
without
going
out
of
your
Chimney-corner
,
you
will
go
to
Mass
,
and
every
one
of
you
,
by
his
Faith
,
will
consecrate
and
transubstantiate
all
the
Utensils
of
his
House
.
In
the
same
Writing
you
will
find
another
Dream
,
which
to
me
seems
yet
more
ridiculous
.
'T
is
in
the
sixth
Page
,
and
the
second
Column
,
on
the
Subject
of
Purgatory
.
Then
when
it
happens
that
a
Soul
departs
this
Life
in
the
love
of
God
,
having
nevertheless
some
impurities
and
evil
habits
in
it self
,
the
Blood
of
Jesus
Christ
,
or
the
purifying
Grace
of
Jesus
Christ
which
comes
after
death
into
this
Soul
to
purifie
it
,
or
to
finish
its
purification
from
all
sin
,
finding
there
,
as
yet
,
more
or
less
of
the
remainders
of
Evil
,
and
of
evil
Habits
and
Inclinations
,
fights
with
them
that
he
may
expell
them
;
this
Combat
of
the
purifying
Grace
of
Jesus
Christ
against
the
evil
which
is
in
a
Soul
very
sensible
,
which
he
would
cleanse
from
all
the
remainders
of
Sin
,
is
not
done
,
nor
can
be
,
without
great
and
sensible
sorrows
.
Is
not
this
very
singular
,
That
when
a
Soul
is
separated
from
his
Body
,
the
blood
of
Jesus
Christ
should
thrust
it self
in
there
,
(
like
Sand
to
scour
)
to
cleanse
this
Soul
,
which
is
an
occasion
of
quick
and
pungent
Sorrows
.
Surely
Mr
P.
could
not
have
done
better
to
excite
the
curiosity
of
the
Publick
,
than
to
give
us
this
little
spark
of
his
Mysteries
.
This
also
will
be
worth
something
to
his
Printer
;
for
I
am
assured
,
that
the
Curious
of
France
would
at
any
rate
whatsoever
see
a
compleat
Systeme
of
this
admirable
Theology
.
However
it
be
,
it
is
not
without
a
particular
Providence
that
it
happens
,
that
in
a
Writing
,
otherwise
apt
enough
to
flatter
the
minds
of
our
Nicodemites
,
the
Author
hath
sufficiently
discovered
himself
,
and
made
known
what
he
is
.
After
this
,
my
Brethren
,
judge
what
credit
you
ought
to
give
a
man
,
who
gives
you
an
Idea
of
Piety
according
to
which
the
Israelites
might
worship
the
Golden
Calf
without
fault
,
because
they
believed
it
to
be
God
;
according
to
which
,
a
Man
may
be
a
Turk
,
and
adore
even
Cabages
,
provided
he
makes
use
of
them
as
a
means
of
uniting
him
to
God
,
and
to
excite
his
Love.
These
Gentlemen
desire
of
us
to
leave
them
in
peace
;
let
them
leave
us
so
then
,
and
let
them
not
intermeddle
to
give
Advice
to
our
Congregations
,
being
not
called
thereto
.
With
all
my
heart
,
I
am
willing
to
leave
them
at
rest
,
for
I
take
no
pleasure
to
trouble
any
body
;
and
I
will
leave
them
in
their
Retirement
very
peaceably
,
provided
they
put
themselves
into
a
state
of
Inaction
,
as
well
in
respect
to
us
as
to
God
;
but
if
they
continue
to
trouble
us
,
the
Dispute
may
have
an
Issue
which
will
not
turn
to
their
honor
.
This
Digression
,
which
hath
been
longer
than
I
could
have
wished
,
will
be
the
cause
that
we
cannot
proceed
far
in
the
Article
of
Controversie
.
We
are
on
the
true
Idea
of
Unity
.
The
last
part
of
our
preceding
Letter
was
employed
in
refuting
the
false
Idea
of
Unity
.
We
have
made
it
appear
,
that
't
is
a
foolish
and
cruel
Opinion
to
shut
up
Salvation
in
any
single
Communion
,
and
that
of
all
the
Sects
of
Christianity
,
that
of
Rome
has
the
least
right
to
pretend
to
it
.
The
Bishop
of
Meaux
brags
much
of
four
or
five
Passages
of
St.
Cyprian
,
to
prove
this
cruel
Paradox
.
This
ancient
Doctor
goes
so
far
as
to
say
,
[
](A46367-e35290-b)*
*
Lib.
de
Vnitate
.
That
there
can
be
no
Martyr
but
in
the
Church
;
that
when
a
man
is
separated
from
its
Vnity
,
't
is
in
vain
that
he
sheds
his
blood
for
the
Confession
of
Christ
Jesus
.
This
Maxim
,
in
a
large
signification
,
may
be
endured
;
for
indeed
there
may
be
Hereticks
,
who
confessing
the
Name
of
Jesus
Christ
,
but
on
the
other
side
ruining
the
Foundations
of
the
Christian
Religion
,
may
dye
for
the
Religion
of
Jesus
Christ
to
no
advantage
:
but
the
Application
which
S.
Cyprian
makes
thereof
,
is
one
of
those
faults
over
which
wise
men
ought
to
draw
a
Curtain
.
He
proceeds
so
far
as
to
apply
it
to
the
Novatians
.
Now
it
must
be
known
,
these
Novatians
were
good
Christians
,
a
thousand
times
better
than
are
the
Papists
,
seeing
they
did
not
ruine
any
of
the
Foundations
,
but
retained
and
believed
all
the
Christian
Verities
:
only
they
were
something
severe
in
Discipline
,
and
would
not
receive
those
that
fell
in
times
of
Persecution
to
the
Peace
of
the
Church
.
Was
not
this
a
great
crime
?
Was
not
this
a
fine
occasion
to
say
,
as
Cyprian
did
,
That
a
Novation
was
no
Christian
?
Was
not
this
a
very
fine
Foundation
for
that
terrible
and
cruel
Sentence
,
That
a
Novation
dying
a
Martyr
for
Jesus
Christ
,
was
nevertheless
damned
?
Of
what
make
and
constitution
are
the
Doctors
of
the
Roman
Church
,
that
make
use
of
these
Excesses
,
which
ought
to
be
hid
out
of
Honor
to
those
great
men
which
fell
into
them
.
These
are
Scars
remaining
in
their
Flesh
,
to
the
end
that
we
should
not
exalt
them
too
much
by
reason
of
their
great
Virtues
.
Behold
,
my
Brethren
,
the
eye
wherewith
Mr.
de
Meaux
looks
on
you
:
he
,
for
your
sakes
,
makes
use
of
the
eyes
which
St.
Cyprian
had
for
the
Novatians
,
concerning
whom
he
said
,
A
Novatian
is
out
of
the
Church
,
he
is
no
Christian
.
So
says
Mr.
de
Meaux
concerning
you
,
The
Calvinists
are
out
of
the
Church
,
and
are
no
Christians
.
And
why
then
,
Gentlemen
,
do
you
address
to
us
Pastoral
Letters
?
Why
do
you
call
us
your
wandring
Brethren
?
Will
you
dare
to
say
,
that
we
are
no
Christians
?
Let
these
Writers
of
Pastoral
Letters
,
says
Mr.
de
Meaux
,
who
shrowd
themselves
with
some
shreds
of
S.
Cyprian
,
take
all
his
Doctrine
entire
.
Go
to
Mr.
you
may
say
unto
him
,
If
you
find
the
Doctrine
of
S.
Cyprian
so
good
,
why
don't
you
take
it
whole
and
entire
?
Why
don't
you
say
that
all
the
Greeks
and
all
the
Christians
of
the
East
are
not
Christians
?
Dare
you
say
that
all
the
Greeks
which
have
been
martyred
by
the
Turks
and
Saracens
since
the
Tenth
Age
are
damned
,
and
that
they
did
not
suffer
Martyrdom
although
they
suffered
for
Jesus
Christ
?
For
my
part
,
I
am
persuaded
,
that
if
you
press
your
Converters
on
this
Subject
with
their
Passages
of
St.
Cyprian
,
they
will
blush
on
both
Cheeks
.
Remember
therefore
,
with
respect
to
St.
Cyprian
,
that
the
love
which
he
had
for
the
Peace
of
the
Church
,
and
the
horror
that
he
had
for
Schism
,
ran
him
into
that
excess
,
to
believe
,
or
say
,
That
out
of
that
,
I
know
not
what
,
exterior
Unity
of
the
Church
,
a
man
could
not
be
saved
.
'T
was
in
this
Age
that
men
began
to
corrupt
the
Idea
of
the
Church
,
as
I
have
already
observed
.
To
what
will
all
this
come
,
and
what
profit
will
you
draw
thence
,
my
Brethren
?
'T
is
that
thereby
you
will
prove
to
your
Converters
the
falseness
of
this
Doctrine
,
That
the
Unity
of
the
Church
is
included
in
the
Roman
Church
,
that
out
of
this
Church
,
or
in
any
other
private
Communion
,
there
is
no
Salvation
;
and
thereby
you
will
convince
them
,
that
they
are
not
infallible
:
for
if
this
Article
be
false
▪
That
the
Roman
Church
alone
possesses
that
Vnity
,
she
hath
erred
,
and
that
in
an
important
and
capital
Affair
.
You
will
also
thereby
convince
them
,
That
the
Roman
Religion
is
the
most
cruel
,
and
the
most
damnable
of
all
the
Sects
of
Christianity
,
forasmuch
as
it
condemns
the
most
men
:
For
by
defming
that
she
alone
possesses
saving
Vnity
,
and
by
condemning
all
those
that
are
not
in
this
Vnity
,
she
damns
three
fourth
parts
of
the
Christian
World.
And
to
conclude
,
you
will
establish
your selves
in
a
holy
confidence
,
that
by
being
,
or
having
been
,
out
of
the
Roman
Communion
you
have
not
b●en
out
of
the
Vnity
,
and
you
have
not
shut
the
door
of
Salvation
upon
your selves
,
since
Salvation
is
not
included
precisely
in
the
Roman
Communion
,
and
that
saving
Vnity
is
not
shut
up
within
the
circle
of
any
certain
Communion
.
On
the
Subject
of
this
Vnity
,
you
will
desire
me
,
without
doubt
,
that
I
will
furnish
you
wherewithal
to
answer
the
Question
which
your
Converters
will
put
to
you
.
In
what
then
does
the
Vnity
of
the
Church
consist
,
if
it
does
not
consist
in
adherence
to
such
and
such
Pastors
?
Answer
them
,
my
Brethren
,
That
this
Vnity
consists
,
-
1.
In
the
Vnity
of
Spirit
,
forasmuch
as
God
and
the
Spirit
are
the
Soul
of
all
Christian
Communions
which
do
retain
the
fundamental
Truths
.
-
2.
In
the
Vnity
of
Doctrine
,
which
is
one
through
all
the
World
where
Jesus
Christ
is
purely
taught
.
-
3.
In
the
Vnity
of
Sacraments
,
which
are
the
same
every
where
,
where
they
have
been
preserved
and
not
corrupted
.
Let
Churches
be
separated
,
and
set
at
a
distance
one
from
another
as
far
as
the
Antipodes
are
from
us
,
let
them
have
no
knowledge
one
of
another
,
They
will
not
cease
to
be
one
by
this
triple
Vnity
of
Spirit
,
Doctrine
,
and
Sacraments
.
If
there
were
a
pure
Church
in
the
farthest
part
of
Ethiopia
,
or
in
the
utmost
part
of
China
,
we
should
be
one
Church
with
them
,
though
we
had
never
heard
any
thing
said
one
of
another
.
It
is
not
therefore
the
Unity
of
Ceremonies
,
of
Worship
,
Discipline
,
and
Pastors
,
which
makes
the
Essential
Vnity
;
that
's
an
accidental
Unity
,
which
a
man
may
break
without
going
out
of
the
true
Unity
.
So
the
Novatians
which
were
separated
from
the
Church
for
a
little
unhappy
point
of
Discipline
,
were
in
the
wrong
no
doubt
,
and
greatly
in
the
wrong
,
and
Novatian
above
all
,
who
was
the
first
Author
of
that
Separation
.
But
't
is
a
ridiculous
Chimera
,
to
imagine
that
they
were
out
of
the
Essential
Unity
,
seeing
that
when
they
went
away
,
they
carried
with
them
the
true
Jesus
,
the
true
Doctrine
,
and
the
true
Sacraments
.
They
were
yet
the
Church
;
they
were
Christians
,
whatever
St.
Cyprian
says
of
them
:
and
not
only
their
Martyrs
obtained
the
Crown
of
Martyrdom
,
but
their
penitent
Christians
obtained
Salvation
,
although
they
died
in
Schism
.
There
are
particular
Unities
,
and
a
general
Unity
.
Particular
Unity
consists
in
certain
Bonds
,
such
as
are
common
Ecclesiastick
Government
,
common
Discipline
,
and
certain
common
Ceremonies
.
You
are
not
in
particular
Unity
with
the
Episcopal
Church
of
England
with
respect
to
Government
.
But
this
Unity
signifies
nothing
to
Salvation
:
he
must
be
a
mad
man
to
damn
Christians
because
they
either
have
or
have
not
Bishops
.
The
general
Unity
,
which
consists
in
the
three
things
which
I
have
said
,
is
the
only
essential
,
necessary
,
and
saving
Unity
.
If
you
agree
with
the
Church
in
Government
,
Discipline
,
and
Ceremonies
,
and
don
't
agree
with
it
in
Opinions
,
in
Sacraments
,
and
Spirit
,
you
have
no
Communion
with
it
;
if
you
differ
in
Government
and
Discipline
,
and
agree
in
Truths
,
Sacraments
,
and
the
same
Jesus
,
you
are
at
Unity
.
with
it
,
and
with
God.
This
Vnity
of
the
Church
,
whereof
we
have
now
discoursed
,
makes
me
think
of
that
unity
of
Souls
which
ought
to
prevail
among
the
true
Members
of
the
Body
of
Christ
.
It
is
the
Character
under
which
the
Apostolick
Church
is
described
unto
us
,
They
were
all
of
one
heart
,
and
one
mind
.
'T
is
this
holy
Unity
which
draws
down
the
holy
Spirit
;
for
when
the
firy
Tongues
fell
upon
the
Apostles
,
they
were
all
with
one
accord
assembled
in
one
place
.
'T
is
the
absence
of
this
holy
Unity
which
in
part
hath
drawn
down
those
unhappy
Effects
of
the
Wrath
of
God
under
which
we
now
groan
.
Call
to
mind
the
Divisions
,
the
immortal
Hatreds
,
Jealousies
,
Quarrels
,
and
Strifes
,
which
have
been
seen
in
the
midst
of
you
,
even
on
occasions
,
and
in
things
,
for
which
Peace
,
and
the
Spirit
of
Charity
were
particularly
requited
.
One
was
of
Paul
,
another
of
Peter
,
but
not
one
for
Jesus
Christ
.
Men
made
their
own
Passions
and
Interests
to
triumph
,
and
trampled
under
foot
the
Glory
of
God
,
and
the
publick
Edification
.
The
strictest
friendships
were
always
ready
to
break
on
the
first
transport
of
Passion
.
The
Spirit
of
Vengeance
had
no
rest
,
till
it
had
revenged
the
Injuries
it
thought
it
had
received
;
and
we
knew
not
what
it
was
to
sacrifice
a
resentment
to
the
Love
of
God
,
and
his
Christ
.
God
has
made
these
civil
Wars
to
cease
by
a
cruel
and
strange
War
.
You
have
a
common
tye
more
than
you
have
had
:
you
have
had
the
same
Faith
,
the
same
Sacraments
,
the
same
Churches
,
and
the
same
Holy
Table
;
besides
,
you
have
at
this
day
your
common
Affliction
,
and
your
common
Misfortunes
.
'T
is
certain
,
that
even
in
the
World
this
makes
a
tye
among
Souls
,
and
it
should
do
,
with
far
greater
reason
,
when
men
suffer
the
same
grief
,
for
the
same
cause
,
and
for
the
same
God.
You
ought
mutually
to
love
each
other
,
because
you
are
afflicted
for
God
;
and
by
consequence
,
you
ought
to
love
those
also
who
suffer
for
you
:
they
are
your
Confessors
,
who
have
the
glory
to
maintain
,
in
the
Prisons
,
those
Truths
with
you
have
been
so
weak
only
to
keep
close
in
your
Hearts
,
having
not
the
courage
to
shew
them
openly
.
Among
those
which
are
in
divers
Prisons
of
the
Realm
,
for
the
Cause
of
God
,
there
are
an
infinite
number
that
want
all
things
:
these
are
Voices
that
cry
against
you
to
Heaven
in
a
terrible
manner
,
and
say
,
What
a
shame
is
it
that
Jesus
Christ
is
in
Prison
,
that
he
is
Sick
,
Hungry
,
and
Thirsty
,
that
he
freezes
with
cold
during
the
rigor
of
the
Winter
,
and
that
these
Peters
,
who
grew
pale
at
the
word
of
a
Servant
,
don't
go
to
visit
him
,
to
give
him
Bread
and
Cloaths
.
You
know
what
will
be
the
Sentence
that
the
Lord
will
give
to
such
;
think
of
it
,
and
partake-in
the
Bonds
of
your
Brethren
,
though
they
be
at
the
utmost
ends
of
the
Kingdom
.
Feb.
1.
1687.
The
TWELFTH
PASTORAL
LETTER
.
AN
Article
of
Antiquity
.
The
beginning
of
the
History
of
Christianity
of
the
Fourth
and
Fifth
Ages
.
Of
the
Original
of
Monks
.
An
Article
of
Controversie
.
Of
the
Unity
of
the
Ministry
.
HAving
finished
the
History
of
the
Christianity
of
the
Third
Age
,
we
enter
upon
the
Fourth
.
We
shall
not
distinguish
that
of
the
Fourth
and
Fifth
,
they
are
so
interwoven
,
that
they
cannot
be
separated
.
All
the
Superstitions
,
false
Worship
,
and
Corruptions
of
Discipline
,
which
are
found
established
in
the
Fifth
Age
,
took
their
beginning
in
the
Fourth
.
We
enter
upon
Ages
in
which
the
Church
had
entirely
changed
its
Face
;
it
is
no
longer
a
persecuted
Church
;
it
triumphs
,
it
reigns
,
it
ascends
the
Throne
.
The
Emperors
becoming
Christians
,
drew
along
with
them
by
their
Authority
and
Examples
,
an
infinite
number
of
Pagans
,
who
had
that
Complaisance
and
Civility
for
their
Masters
,
as
to
become
Christians
.
But
the
Church
also
on
her
part
,
had
the
Complaisance
to
burthen
Religion
with
vain
Worship
and
Ceremonies
borrowed
from
Paganism
:
All
that
which
she
thought
might
be
innocently
taken
from
thence
,
she
took
to
draw
them
over
to
her
.
The
Bishops
inrich'd
by
the
Liberality
of
Constantine
and
his
Successors
,
became
proud
,
they
would
have
a
distinct
Jurisdiction
from
the
Civil
;
they
established
for
themselves
Tribunals
.
It
appears
by
the
Book
of
Constitutions
,
falsely
ascribed
to
the
Apostles
,
that
the
Bishops
had
Flatterers
which
said
of
them
,
or
rather
they
said
of
themselves
,
many
incredible
,
proud
,
and
impertinent
things
.
[
](A46367-e36010-b)*
*
Vit.
Const
.
lib.
2.
cap.
37
,
&
38.
They
set
themselves
above
Kings
;
they
said
that
they
must
pay
them
Tributes
and
Tenths
,
and
that
Men
owed
them
greater
Honors
than
Kings
,
and
that
they
had
power
to
condemn
to
everlasting
Fire
.
Above
all
,
the
Pomp
and
Pride
of
the
Bishops
of
Rome
,
that
ruling
City
,
became
such
,
that
they
gave
jealousie
to
the
Chief
Magistrates
of
the
Empire
.
They
added
to
the
Sacraments
new
Ceremonies
,
an
Unction
before
Baptism
,
beside
that
which
followed
after
it
;
the
Prayers
and
Ceremonies
of
the
Liturgy
of
the
Eucharist
,
which
they
call
at
this
day
the
Mass
,
were
much
increased
and
augmented
;
they
made
use
of
Holy
Waters
;
they
consecrated
Oyls
and
Chrism
;
their
Funerals
were
enriched
with
Ceremonies
borrowed
from
Judaism
or
Paganism
;
they
had
their
Ninth
day
,
their
Fortieth
day
,
and
their
yearly
Obits
or
Prayers
for
the
Dead
;
they
affixed
Prayers
to
certain
hours
,
which
at
this
day
they
call
Canonical
,
the
Cock
crowing
,
Nine
of
the
Clock
,
Mid-day
,
Three
of
the
Clock
,
and
Vespers
.
In
these
Ages
they
did
essentially
alter
Divine
Service
,
by
intermingling
therewith
the
Service
of
Creatures
.
A
kind
of
Furie
for
Relicks
seized
on
the
Spirits
of
Men
,
nothing
was
heard
to
be
spoken
of
but
Visions
,
by
which
they
had
been
discovered
,
and
Miracles
which
had
been
done
by
them
;
they
carried
them
in
pomp
,
they
kissed
them
,
and
built
Churches
to
them
;
They
prayed
unto
Saints
,
they
relyed
upon
their
Intercession
,
they
put
themselves
under
their
protection
.
To
conclude
,
as
the
time
of
the
manifestation
of
the
Man
of
Sin
drew
near
,
and
Christianity
to
be
established
,
all
things
moved
to
wards
it
with
prodigious
speed
.
There
was
nevertheless
a
profound
divine
Providence
which
appeared
then
,
and
deserves
to
be
admired
,
and
to
which
we
can
never
give
sufficient
attention
.
Antichristianity
,
which
then
advanced
it self
,
was
not
to
ruine
Christianity
,
nor
overturn
the
Foundations
thereof
.
It
was
to
be
built
upon
those
Foundations
which
were
to
remain
entire
from
Age
to
Age.
To
set
these
Foundations
of
Christian
Religion
in
security
,
God
permitted
that
they
should
be
violently
assaulted
by
Hereticks
,
and
zealously
defended
by
the
Orthodox
.
The
Arrians
denied
the
Eternal
God-head
of
the
Son
;
the
Macedonians
that
of
the
Holy
Spirit
;
the
Nestorians
gave
him
two
Persons
as
well
as
two
Natures
,
that
is
to
say
,
they
renewed
the
Heresie
of
Paulus
Samosatenus
,
and
Photinus
,
who
made
a
simple
or
mere
Man
of
Christ
Jesus
.
This
is
a
thing
which
some
Persons
at
this
time
have
not
well
considered
,
who
excuse
Nestorius
and
his
Heresie
.
It
seems
to
me
,
that
't
is
easie
to
comprehend
,
that
he
which
places
a
human
Person
in
Christ
,
makes
of
him
a
mere
Man
:
For
if
the
joyning
the
Divine
Nature
be
not
made
in
a
personal
Union
,
it
can
be
no
more
than
a
Union
of
Grace
and
Assistance
,
such
as
is
that
of
inspired
Men.
The
Eutychians
,
by
an
opposite
Error
,
confound
the
two
Natures
.
All
these
Heresies
gave
opportunity
for
the
clearing
these
matters
,
and
setting
the
Foundations
of
the
Christian
Religion
in
great
light
and
in
lovely
order
,
and
fortifying
them
with
the
consent
of
all
Christians
.
This
is
it
which
produced
divers
Creeds
besides
that
of
the
Apostles
,
which
is
too
general
.
If
Providence
had
not
taken
this
care
and
precaution
,
Antichristianity
,
which
came
a
great
pace
,
had
entirely
ruined
the
Christian
Religion
;
for
besides
these
Fundamentals
,
whereof
God
had
taken
care
and
set
them
in
safety
,
in
three
or
four
Ages
their
remained
nothing
else
sound
in
the
Church
.
We
will
not
therefore
busie
our selves
in
reckoning
all
the
Changes
which
happened
in
Religion
during
these
Ages
,
that
would
carry
us
too
far
,
and
would
not
be
peradventure
very
profitable
for
you
;
we
will
stay
our selves
only
on
the
most
considerable
Innovations
:
For
example
,
we
ought
not
to
forget
,
that
it
was
in
the
Fourth
and
Fifth
Age
that
Monastick
Life
had
its
Original
.
Those
among
the
Doctors
of
the
Roman
Church
which
will
grant
us
nothing
,
make
it
descend
from
Elijab
,
the
Rechabites
,
John
the
Baptist
,
and
the
Apostles
;
but
this
Opinion
is
so
difficult
to
be
maintained
,
that
I
do
not
know
whether
,
at
this
day
,
any
Men
of
Learning
,
which
make
any
pretence
to
sincerity
,
will
deny
that
this
kind
of
Life
had
Paul
and
Anthony
for
its
first
Authors
,
who
during
the
Persecutions
of
Dioclesian
in
the
beginning
of
the
Fourth
Age
,
or
about
the
end
of
the
Third
,
withdrew
themselves
into
the
Desart
of
Thebais
,
and
were
followed
thither
by
many
Men
,
and
there
began
that
which
they
call
the
Eremetick
Life
.
It
must
be
,
that
this
truth
is
plain
in
History
,
since
many
Doctors
of
the
Roman
Religion
,
notwithstanding
the
Interest
they
have
to
maintain
the
antiquity
of
this
Institution
,
do
confess
that
it
is
but
of
the
Third
and
Fourth
Age.
'T
is
a
long
while
since
that
[
](A46367-e36190-b)*
*
Polid.
Virg.
lib.
Invent.
7.
cap.
1.
Polidore
Virgil
,
Bishop
of
Vrbin
proved
it
;
and
in
our
days
Mr.
d'
Auteserre
,
Professor
of
Law
at
Tholouse
,
not
only
confesses
it
,
but
proves
it
by
the
Testimonies
of
S.
Hierome
,
[
](A46367-e36260-b)†
†
Ascet
.
lib.
1.
cap.
7.
Athanasius
,
Chrysostome
,
Cassian
,
and
Sozomon
,
and
indeed
he
must
be
ignorant
in
Antiquity
,
or
very
knavish
,
that
will
not
own
it
;
and
you
may
reckon
this
as
a
thing
certain
,
since
't
is
confessed
by
Popish
Authors
●t
this
day
,
and
by
S.
Hierome
who
lived
in
the
Age
when
Monkery
had
its
original
,
and
who
was
one
of
the
most
zealous
Lovers
of
Monastick
Life
that
ever
was
.
'T
is
true
,
that
in
the
preceding
Ages
,
the
Fathers
tell
us
of
Virgins
consecrated
to
God
;
yea
,
and
of
Men
who
preserved
their
Virginity
,
and
lived
in
a
chaste
Celibate
,
to
the
end
they
might
serve
God
with
greater
freedom
;
but
this
hath
nothing
common
with
the
Life
of
the
Monks
and
Nuns
of
the
present
Age.
These
young
Damosels
were
not
cloystered
;
it
appears
by
S.
Cyprian
[
](A46367-e36320-b)*
*
Cyprian
Epist.
72.
,
that
they
might
marry
when
they
pleased
,
that
they
lived
with
their
Friends
,
or
in
their
own
Houses
.
And
even
in
the
time
of
S.
Jerome
the
most
part
of
them
were
so
little
restrained
,
that
they
made
and
received
Visits
,
they
went
to
Weddings
,
they
were
found
at
Feasts
,
they
went
to
the
Baths
,
they
adorned
themselves
with
the
same
Pride
and
the
same
Excess
as
did
the
Daughters
of
the
World.
Paul
and
Anthony
having
been
driven
by
Persecutions
into
the
Desarts
,
did
there
first
establish
the
Hermetick
Life
:
Afterwards
they
formed
there
some
kind
of
Convents
and
Societies
.
So
they
instituted
in
the
Desart
a
kind
of
Cenobitick
Life
;
but
this
kind
of
Life
received
its
most
perfect
Figure
about
the
end
of
the
Fourth
Age
,
by
three
Bishops
,
whereof
two
were
Hereticks
,
and
the
third
Orthodox
;
one
of
these
Hereticks
was
Marathon
[
](A46367-e36390-b)*
*
Socr.
lib.
2.
cap.
3.
Bishops
of
Nicomedia
an
Arrian
and
a
Macedonian
:
The
other
Heretick
was
Eustachius
of
Sebaste
in
Armenia
,
a
semi-Arrian
,
deposed
by
the
Arrians
,
the
eldest
of
all
those
who
made
Rules
for
the
Cenobitick
Life
[
](A46367-e36490-b)†
†
Sozom.
lib.
3.
cap.
14.
The
Orthodox
was
S.
Basil
Bishop
of
Cesaria
in
Capadocia
:
This
last
drew
the
Monks
from
the
Desart
,
under
pretence
of
confuting
the
Arrians
,
he
formed
Societies
of
them
near
Cities
,
and
gave
them
Rules
:
'T
is
he
which
the
Greek
Monks
at
this
day
acknowledg
for
their
Author
;
and
there
are
no
Monks
of
any
other
Order
in
the
East
,
but
of
that
of
S.
Basil
,
whereas
in
the
West
there
is
an
infinity
of
Orders
.
We
doubt
not
many
of
those
,
and
these
,
who
in
the
beginning
engaged
themselves
in
this
kind
of
Life
,
did
do
it
with
a
good
intention
,
yea
,
and
there
led
a
Life
eminently
Holy
:
But
as
God
does
not
bless
Institutions
which
respect
Religion
,
which
are
but
humane
,
we
may
observe
that
the
Spirit
of
Darkness
,
and
we
may
say
,
a
Spirit
of
Malediction
,
fell
upon
this
Institution
,
even
from
its
beginning
.
It
was
not
above
a
hundred
years
after
there
had
been
discourse
of
Monks
and
Nuns
,
but
the
Spirit
of
Fables
,
and
Legends
had
seized
on
their
Societies
.
S.
Jerome
hath
left
us
the
Life
of
Paul
and
Hilarion
,
two
Founders
of
the
Monastick
Life
:
These
Lives
are
written
in
good
Latin
,
but
with
so
little
judgment
and
truth
,
that
we
may
be
ashamed
thereof
,
for
the
sake
of
so
great
a
man
.
There
is
the
Life
of
S.
Anthony
attributed
to
Athanasius
,
which
is
also
a
Spiritaal
Romance
,
made
up
of
Stories
which
do
no
Honor
neither
to
S.
Anthony
nor
S.
Athanasius
,
nor
in
general
to
the
Christian
Religion
.
I
know
not
what
Spirit
of
Fanaticism
and
Melancholy
,
does
mingle
it self
therein
;
they
had
,
or
they
feigned
themselves
to
have
Visions
,
the
Devils
appeared
to
them
,
they
tempted
and
sollicited
them
to
fleshly
Sins
,
and
when
they
could
not
prevail
upon
them
,
they
beat
them
cruelly
.
The
Abbot
Serenus
in
Cassian
says
,
[
](A46367-e36660-b)*
*
Cass
.
Collat.
7.
cap.
23.
,
As
soon
as
we
have
formed
a
Convent
of
Eight
or
Ten
Monks
,
the
fury
of
the
Devil
rages
in
such
a
manner
against
them
,
that
they
experience
his
Assaults
very
frequently
,
and
in
a
plain
and
obvious
manner
,
for
which
reason
,
they
dare
not
sleep
all
together
,
but
whilst
some
sleep
others
watch
.
To
this
may
be
joyned
a
Spirit
of
Superstition
,
which
produces
Excesses
,
some
whereof
are
capable
of
horror
and
astonishment
.
A
Monk
named
Batteus
[
](A46367-e36700-b)*
*
Sozom.
lib.
6.
cap.
34.
,
mortified
himself
through
Fasting
to
that
degree
and
measure
,
what
Worms
were
bred
in
his
Gums
,
and
came
out
of
his
Teeth
;
another
named
Cyrus
[
](A46367-e36730-b)†
†
Ibid.
,
lived
Seventy
years
without
tasting
any
Bread.
Another
named
Acepsemus
[
](A46367-e36750-b)*
*
Theod.
lib.
4.
cap.
28.
,
lived
Sixty
years
shut
up
in
a
Cell
,
never
going
out
,
or
being
seen
of
any
one
.
One
named
Macarius
[
](A46367-e36780-b)‖
‖
Socrat.
lib.
4.
cap.
23.
,
during
the
space
of
Twenty
years
lived
by
Bread
and
Water
,
he
did
eat
and
drink
by
weight
,
he
fastened
his
Body
by
night
to
a
Wall
that
he
might
not
sleep
.
Another
called
Dorotheus
[
](A46367-e36810-b)*
*
Sozom.
lib.
6.
cap.
29.
,
made
it
a
thing
necessary
,
and
a
part
of
Devotion
,
never
to
stretch
out
his
Legs
upon
his
Bed.
Another
called
Didymus
,
lived
to
the
Age
of
Ninety
years
without
speaking
to
,
or
seeing
any
Person
.
Another
named
Pior
[
](A46367-e36850-b)*
*
Ibid.
6.
,
having
made
a
Vow
never
to
see
any
Person
;
his
Sister
,
after
Fifty
years
,
passionately
longed
to
see
him
,
and
he
was
obliged
by
his
Superiors
to
give
her
that
satisfaction
.
He
came
therefore
and
presented
himself
at
the
Door
of
his
Sister
,
he
made
himself
seen
to
her
,
but
he
shut
his
Eyes
that
he
might
not
see
her
,
and
after
he
had
repeated
certain
Psalms
he
went
his
way
.
Another
Sirnamed
Stilites
[
](A46367-e36870-b)*
*
Evag.
lib
1.
cap.
13.
,
(
because
of
the
Pillar
on
which
he
lived
)
spent
Thirty
Seven
years
thereon
.
And
many
afterwards
in
imitation
of
him
did
the
same
things
,
and
obtained
the
Sirname
of
Stilites
.
[
](A46367-e36900-b)†
†
Niceph.
lib.
11.
Amonius
,
a
Companion
of
S.
Anthony
,
being
chosen
Bishop
,
cut
off
his
Ear
,
to
the
end
that
he
might
not
be
so
,
and
declared
he
would
cut
out
his
Tongue
if
they
pressed
him
farther
thereon
.
A
Monk
named
Thomas
[
](A46367-e36950-b)*
*
Soz.
lib.
6.
,
an
Inhabitant
of
Thebais
,
lived
Thirty
years
without
speaking
.
Another
Monk
named
Paul
[
](A46367-e36990-b)†
†
Ibid.
,
in
his
Devovotions
imposed
a
necessity
upon
himself
of
making
three
Hundred
Prayers
to
God
every
day
,
and
that
he
might
not
miscount
,
he
had
three
Hundred
little
Flints
,
whereof
he
threw
one
out
of
his
Bosom
at
every
Prayer
that
he
made
.
Behold
what
was
the
Character
of
the
Monks
of
the
Fourth
Age
,
and
behold
that
which
at
this
time
men
report
to
the
Honor
of
these
poor
Ideots
,
which
did
pass
for
great
Saints
,
or
of
these
Hypocrites
which
did
impose
upon
mankind
.
But
can
a
Man
read
without
horror
that
which
Evagrius
reports
concerning
the
customs
and
manner
of
Life
of
the
Monks
of
Jerusalem
,
in
the
time
that
the
Empress
Eudoxia
Wife
of
Theodosius
the
younger
went
thither
?
Some
of
them
made
a
War
upon
themselves
so
cruel
,
that
oftentimes
they
remained
upon
the
ground
without
appearance
of
Life
,
and
were
taken
for
unburied
Carcases
;
others
lodged
themselves
in
Holes
where
they
could
neither
lye
nor
stand
;
others
hid
themselves
in
Caves
,
and
made
it
a
piece
of
Devotion
to
live
among
wild
Beasts
;
others
,
both
Men
and
Women
,
stript
themselves
naked
,
covering
only
their
shameful
Parts
,
and
in
this
nakedness
exposed
themselves
to
be
roasted
in
the
Beams
of
the
Sun
from
Morning
to
Evening
in
the
Summer
,
and
in
the
Winter
they
continued
in
the
same
estate
,
exposing
themselves
to
the
severest
rigors
of
cold
,
they
ate
nothing
of
what
Men
do
use
to
eat
,
they
fed
on
Grass
like
Oxen
,
they
were
also
called
Boscoi
,
i.
e.
Eaters
of
Herbs
;
and
in
time
they
became
altogether
like
Beasts
,
not
preserving
the
very
appearance
of
Men
,
and
human
shape
;
if
they
saw
Men
afar
off
,
they
ran
to
hide
themselves
,
as
from
Bears
in
some
Cave
,
or
they
secured
themselves
upon
Rocks
with
the
swiftness
of
a
wild
Goat
.
But
all
this
is
nothing
in
comparison
of
what
Evagrius
adds
,
There
are
Monks
who
to
make
it
appear
,
that
they
had
extinguished
Concupiscence
,
conversed
in
the
World
promiscuously
,
Men
and
Women
all
naked
,
they
went
into
Brothel
Houses
,
into
the
most
infamous
places
,
they
lay
together
both
Men
and
Women
,
the
Men
bathed
themselves
with
Women
,
and
Women
with
Men
,
and
all
this
in
publick
view
without
Shame
,
and
without
covering
their
Faces
.
Besides
the
Madness
,
is
there
not
Impudence
in
these
Devotions
,
and
must
not
a
Man
have
a
depraved
taste
in
matters
of
Piety
,
to
look
on
these
Extravagancies
with
admiration
,
as
at
that
time
they
did
?
Besides
all
this
,
the
Spirit
of
Lying
and
Error
seized
on
these
Men
;
a
Man
may
say
truly
,
that
all
the
Depravations
of
the
Christian
Religion
did
take
their
Original
from
Monks
.
In
the
Fifth
and
Sixth
Age
they
became
Anthropomorphites
,
and
Originists
;
and
those
who
have
any
knowledg
of
the
History
of
the
Church
,
do
know
,
that
they
stirred
up
many
Troubles
there
.
They
maintained
their
Opinion
and
their
Friends
,
not
only
by
Words
and
Clamors
,
but
by
Blows
.
Socrates
reports
,
that
during
the
Controversies
that
Cyril
Bishop
of
Alexandria
had
with
Orestes
Governour
of
Egypt
,
[
](A46367-e37140-b)*
*
Soc.
lib.
11.
cap.
14.
,
five
Hundred
Monks
came
from
the
Mountain
Nitria
to
the
City
,
for
the
assistance
of
Cyril
their
Bishop
:
They
stirred
up
a
Sedition
against
the
Governour
;
one
of
these
Monks
,
called
Ammonius
,
gave
him
a
knock
on
the
Head
with
a
Flint
,
whereby
he
lost
a
great
deal
of
Blood.
There
are
no
Heresies
or
Superstitions
,
of
which
they
may
not
be
called
the
Authors
,
't
is
they
which
introduced
the
Superstition
of
invocating
Saints
and
adoring
Relicks
.
Eunapius
a
Pagan
Author
,
who
lived
at
the
end
of
the
Fourth
Age
,
saith
,
That
in
Egypt
they
appointed
Monks
in
the
Village
Cannopus
to
worship
Slaves
;
so
they
called
the
Martyrs
.
And
S.
Austin
,
in
the
Book
concerning
the
Work
of
Monks
,
says
,
That
in
his
time
a
Swarm
of
Monks
scattered
themselves
abroad
every
where
,
and
made
Merchandise
of
the
Bones
of
Martyrs
.
It
was
they
who
brought
Images
into
the
Church
,
and
that
Worship
which
gives
so
much
Grief
to
Souls
,
which
are
jealous
of
the
Love
of
God
,
and
so
much
Scandal
to
Christians
.
Also
in
the
War
between
the
Breakers
of
Images
,
and
the
Worshipers
of
Images
,
they
were
the
principal
Agents
.
The
Monks
at
this
day
think
it
an
Honor
to
acquaint
us
with
the
Combats
,
and
the
Travels
which
the
Men
of
their
Order
have
sustained
to
hinder
the
Worship
of
Images
from
falling
.
'T
was
in
the
Convent
of
Corbie
,
and
in
the
Brains
of
Paschasius
the
Monk
,
that
the
Opinion
of
Transubstantiation
had
its
Birth
.
When
that
new
sort
of
Monks
which
are
called
Mendicants
came
into
the
World
;
a
Man
cannot
tell
the
Evils
which
they
caused
there
,
the
Superstitions
that
they
brought
,
and
the
Corruptions
which
they
introduced
into
it
.
It
is
from
them
that
those
Excesses
(
whereof
the
honest
Men
of
the
Church
of
Rome
themselves
,
at
this
day
,
have
an
abhorrence
)
took
their
Original
:
These
Excesses
,
say
I
,
which
respect
the
Worship
of
the
blessed
Virgin
,
the
Invocation
of
Saints
,
and
the
Adoration
of
Images
and
Relicks
;
Excesses
which
are
gone
so
high
by
the
assistance
of
the
Monks
,
that
all
which
is
most
odious
in
Pagan
Idolatry
,
did
never
go
beyond
it
.
'T
is
that
whereof
your
Converters
themselves
are
at
an
Agreement
with
us
,
't
is
of
that
which
they
tell
you
that
we
ought
to
make
no
use
,
that
we
ought
not
to
impute
those
things
to
the
Church
,
which
were
the
foolish
imaginations
of
the
Friers
of
the
last
Ages
,
and
the
Devotions
of
Monks
,
as
they
themselves
call
them
,
and
that
honest
Men
did
never
approve
.
'T
is
a
thing
far
enough
from
Truth
,
that
the
Church
of
Rome
never
approved
these
Excesses
.
But
it
is
not
a
thing
upon
which
we
have
any
p●rpose
to
stay
at
present
:
It
is
sufficient
for
you
that
it
is
evil
by
the
confession
of
your
Converters
,
and
that
this
Corruption
took
its
original
from
Monks
.
They
are
the
same
Men
which
have
dishonored
Christianity
by
a
an
Historical
Theology
more
shameful
and
fabulous
than
was
that
of
the
Pagans
and
Poets
:
'T
is
to
them
that
we
owe
the
Legends
,
the
Lives
of
Saints
,
the
Ch●onicles
,
and
Annals
,
the
Orders
of
S.
Francis
,
the
Jacobites
,
and
the
Carmelites
,
in
which
Works
,
the
least
trace
of
Truth
and
Purity
is
not
to
be
seen
,
but
a
heap
of
ridiculous
Fictions
,
impertinent
Miracles
,
and
filthy
Fables
,
whereof
at
this
day
Men
of
the
Character
of
Canus
Bishop
of
the
Canaries
,
and
de
Launoy
are
ashamed
,
and
make
no
scruple
to
confute
them
in
all
their
Shapes
and
Forms
.
Do
not
these
Gentlemen
also
confess
,
that
the
Monks
have
been
always
the
Instruments
of
the
Violence
of
Popes
,
and
the
Incendiaries
of
Christendom
?
They
were
the
Men
that
preached
the
Croisades
against
pretended
Hereticks
:
'T
was
they
that
kindled
the
Fires
,
and
committed
the
Massacres
:
They
were
those
that
mutinied
the
People
against
those
Kings
and
Emperors
that
would
not
obey
the
Pope
:
They
were
they
that
seized
on
the
Rights
of
Bishops
,
and
favoured
the
Pope
in
all
those
ways
whereof
he
served
himself
to
oppress
the
other
Bishops
.
They
have
withdrawn
themselves
from
the
Authority
of
their
Ordinances
,
by
Immunities
obtained
in
the
Court
of
Rome
.
They
have
withdrawn
Confessions
from
the
ordinary
Pastors
:
They
were
the
Masters
of
the
Chairs
,
and
publick
Teachers
during
the
space
of
four
Hundred
or
five
Hundred
Years
.
To
conclude
,
't
is
certain
they
have
always
been
the
most
potent
Supports
of
that
Throne
of
Iniquity
which
hath
raised
it self
in
the
Church
.
For
their
Manners
,
I
can
make
it
appear
by
Testimonies
that
cannot
be
reproached
,
that
never
were
Lives
so
debauched
as
those
of
the
Monks
,
that
during
more
than
seven
or
eight
Hundred
Years
,
they
were
the
Sinks
of
all
the
Impurities
that
could
be
imagined
,
and
we
have
the
Confession
of
the
Arnolds
,
the
Maimbourghs
,
and
other
famous
Defenders
of
Popery
in
this
Age
concerning
it
.
They
add
that
it
is
not
so
now
,
and
that
the
Convents
at
this
day
are
well
governed
,
and
the
Monastick
Life
very
clean
and
innocent
.
He
must
be
very
bold
to
advance
a
matter
of
Fact
so
little
known
:
If
there
be
some
Convents
reformed
,
there
are
a
great
many
others
that
are
not
so
.
I
have
a
little
enlarged
my self
on
this
Article
concerning
the
original
of
Monks
,
their
History
,
their
Spirit
,
and
their
Conduct
,
because
I
know
't
is
a
Snare
in
which
many
Persons
shut
up
in
Convents
have
unhappily
fall'n
.
They
have
written
to
us
from
thence
,
that
they
have
been
much
moved
with
the
great
Piety
which
they
have
found
in
these
Houses
,
with
the
Mortification
of
the
Nuns
,
with
their
constancy
in
Prayer
,
with
their
Humility
,
with
the
continual
elevation
of
their
Hearts
to
God
,
and
with
their
entire
renunciation
of
the
World.
And
they
have
given
us
to
understand
,
that
this
hath
been
the
principal
Motive
of
their
Conversion
.
And
even
very
devout
and
pious
persons
,
who
,
thanks
be
to
God
,
do
yet
persevere
in
the
Truth
,
have
not
been
able
to
escape
some
surprize
,
by
these
fair
Appearances
and
Formalities
.
God
is
witness
that
we
have
no
intention
to
lessen
the
Reputation
of
any
Person
in
particular
,
and
yet
much
less
of
these
Nuns
,
of
whom
so
much
good
is
spoken
,
we
wish
that
there
were
more
of
truth
therein
.
And
if
it
be
so
,
that
there
is
so
much
virtue
in
Some
of
them
,
we
hope
that
God
will
not
suffer
them
to
die
in
the
sad
estate
wherein
they
are
.
But
we
do
advise
our
Brethren
and
Sisters
to
be
on
their
guard
,
and
beware
of
this
Temptation
,
and
to
consider
First
,
That
these
Mortifications
wherewith
they
seem
to
be
so
much
charmed
are
human
Devotions
,
upon
which
God
doth
not
pour
down
his
Blessing
.
It
may
be
seen
by
that
which
we
have
reported
concerning
the
Mortifications
of
the
first
Monks
,
how
far
this
miserable
Spirit
of
superstition
and
false
Devotion
may
go
.
That
kind
of
Life
observed
by
the
Monks
of
Attrappe
,
for
example
,
doth
not
find
its
Original
or
Model
in
the
Gospel
,
and
they
are
those
Worships
of
which
it
will
be
said
,
Who
hath
required
these
things
at
your
hands
?
We
must
not
make
it
a
thing
of
Merit
to
be
more
wise
than
God
,
than
Jesus
Christ
,
and
his
Apostles
,
and
do
more
than
they
have
done
.
It
is
a
folly
and
madness
to
believe
that
a
Man
is
more
acceptable
to
God
,
by
shutting
himself
up
in
a
place
where
he
may
see
no
body
,
where
he
speaks
to
no
body
,
where
he
renounces
his
Friends
and
Relations
,
where
he
deprives
himself
of
the
society
of
good
Men
,
whose
conversation
might
assist
his
piety
.
2.
I
do
intreat
them
to
consider
,
that
in
these
kind
of
things
the
false
Religions
go
farther
than
that
which
is
true
.
Ask
your
Converters
,
and
they
will
not
deny
,
that
the
Mortifications
of
the
Mahometan
Monks
,
and
those
of
the
penitent
Indians
and
Mexicans
,
are
infinitely
more
cruel
to
the
Body
than
are
those
of
our
most
mortified
Europeans
;
so
they
are
at
least
equivocal
things
,
with
respect
to
which
,
we
must
be
extreamly
upon
our
guards
.
3.
In
the
third
place
it
must
be
known
,
That
there
are
depths
in
the
conduct
of
God
,
which
cannot
be
fathomed
:
't
is
his
pleasure
that
we
walk
always
in
the
midst
of
Thorns
,
and
among
Snares
:
't
is
for
this
reason
,
that
in
the
true
Church
there
be
so
many
Scandals
,
so
much
Negligence
,
so
much
Indevotion
,
so
many
Debaucheries
,
so
much
Luxury
,
so
little
Reformation
of
Life
,
and
so
little
Zeal
for
the
conversion
of
those
which
go
astray
and
wander
.
'T
is
for
the
same
reason
that
he
permitted
the
Reformers
to
have
their
faults
,
that
they
did
not
agree
together
,
and
that
they
intermingled
humane
Passions
in
their
conduct
:
and
on
the
other
side
,
for
the
same
reason
God
permits
that
in
Churches
the
most
corrupt
both
in
Doctrine
and
Worship
,
there
be
Souls
that
seem
to
seek
seriously
their
Salvation
,
who
have
at
least
the
appearance
of
Christian
Virtues
,
and
it
may
be
good
Intentions
.
If
the
true
Doctrine
were
always
accompanied
by
a
holy
life
,
and
an
edifying
conduct
,
in
those
that
follow
it
;
and
that
on
the
other
hand
,
Error
and
Superstition
were
never
found
without
disorder
and
an
ill
life
,
the
choice
would
be
too
easie
:
Where
would
be
the
difficulty
?
Where
would
be
the
snares
?
Where
would
be
the
danger
of
wavering
?
Therefore
God
,
who
will
lead
his
Elect
to
his
end
by
obscure
ways
,
that
they
may
have
recourse
to
him
for
his
light
;
by
rough
Paths
,
that
they
may
support
themselves
on
him
,
suffers
this
mixture
and
confusion
of
good
and
evil
,
of
evil
Doctrine
and
good
Manners
,
of
good
Doctrine
and
evil
Manners
.
'T
is
his
pleasure
,
by
this
profound
conduct
,
to
oblige
us
to
regulate
our
Faith
,
not
by
Prejudices
,
but
by
his
holy
Rules
and
Word
.
4.
In
the
fourth
place
,
once
more
,
though
I
condemn
no
Person
in
particular
,
nevertheless
,
I
conjure
you
,
my
Brethren
and
Sisters
,
to
stand
at
a
defiance
with
Hypocrifie
:
't
is
a
grand
Comedy
,
and
an
inexhaustible
Fountain
of
Illusions
;
't
is
the
Character
of
Persons
that
live
in
Convents
,
and
a
Character
that
has
prevailed
for
a
great
number
of
Ages
.
I
could
produce
to
you
Witnesses
concerning
it
,
against
which
nothing
can
be
said
;
Arnald
d'
Villeneve
,
Nicholas
de
Clemangis
,
Arch-deacon
of
Bayeux
,
and
an
infinite
number
of
other
Popish
Authors
,
have
made
descriptions
of
the
humble
and
devout
Appearances
of
Monks
and
Nuns
,
which
hid
and
disguised
an
Abyss
of
Pride
and
Impurity
.
Do
you
think
,
my
dear
Sisters
,
which
are
in
Convents
,
that
you
see
the
inward
part
of
the
Houses
where
you
are
,
and
of
the
Souls
with
whom
you
converse
?
Do
you
not
think
,
in
the
first
place
,
that
the
Persons
with
which
you
are
placed
have
order
to
shew
themselves
to
you
on
the
fairest
side
,
and
that
they
do
not
take
care
of
letting
you
see
their
Faults
,
their
Jealousies
,
their
Quarrels
,
their
Hatreds
,
their
Lusts
,
their
Mirths
,
if
they
have
any
?
Besides
this
,
Do
not
you
apprehend
,
that
they
have
chosen
the
Houses
which
they
know
to
be
best
governed
to
lodge
you
in
,
and
that
you
ought
not
to
judge
of
all
Convents
by
those
in
which
you
are
?
If
you
read
the
Relations
of
those
which
have
travelled
in
Italy
and
Spain
,
they
will
inform
you
,
That
in
those
Countries
,
those
Houses
that
are
called
Religious
are
infamous
Places
,
where
the
most
criminal
Debaucheries
are
exercised
with
Impunity
.
Those
of
France
are
less
irregular
:
but
so
it
is
,
that
we
do
not
at
all
know
the
inside
of
them
;
but
when
the
curtain
is
drawn
never
so
little
,
we
see
that
't
is
there
almost
as
't
is
elsewhere
.
The
Business
of
the
Nuns
of
St.
Claire
and
of
Provence
against
the
Cordeliers
of
the
same
place
,
which
was
pleaded
a
little
more
than
twenty
years
ago
,
informs
us
thereof
,
and
makes
it
apparent
,
That
at
that
time
,
all
the
Convents
of
Nuns
under
the
Government
of
the
Cordeliers
,
in
what
place
of
France
soever
they
were
,
were
places
of
Prostitution
.
This
is
of
no
ancient
date
.
Behold
the
original
of
Monks
,
which
have
caused
so
many
Evils
.
An
Article
of
Controversie
concerning
the
Vnity
of
the
Ministry
.
WE
having
refuted
,
in
our
two
preceding
Letters
,
the
Fallacy
which
your
Converters
take
from
the
Unity
of
the
Church
.
Before
we
leave
the
matter
of
Unity
,
we
must
say
something
of
the
Unity
of
the
Ministry
:
for
that
also
is
another
source
of
the
Illusions
of
your
Converters
.
The
Ministry
of
the
Church
is
one
,
and
only
one
,
say
they
;
it
hath
proceeded
from
Jesus
Christ
and
his
Apostles
;
they
have
delivered
to
their
Successors
that
which
they
received
from
the
Lord
;
these
delivered
it
to
others
:
at
length
,
this
only
Ministry
is
come
to
us
,
and
he
that
hath
not
Communion
with
us
hath
no
Communion
with
Jesus
Christ
,
of
whom
we
are
the
only
legitimate
Successors
and
Ambassadors
.
Is
it
possible
that
men
should
be
capable
of
suffering
themselves
to
be
cheated
by
so
great
a
Chimera
?
Certainly
if
we
did
not
see
this
we
could
not
believe
it
.
That
men
of
good
sense
should
be
capable
of
believing
that
God
hath
tied
Salvation
to
a
Succession
of
men
,
which
hang
upon
each
other
,
and
are
fastened
tail
to
tail
like
Sampson's
Foxes
,
in
such
a
manner
,
that
out
of
this
file
of
men
,
there
is
no
Salvation
,
whatever
a
man
does
or
says
.
These
men
make
us
a
cruel
God
,
who
damns
Christians
only
because
hazard
,
birth
,
and
a
thousand
other
accidents
,
hindered
them
from
being
born
and
living
under
this
thread
or
chain
of
certain
Doctors
which
call
themselves
the
Successive
Bishops
from
Jesus
Christ
even
to
us
.
That
is
to
say
,
that
in
the
Bishoprick
of
Meaux
,
for
example
,
there
hath
been
no
Salvation
but
for
those
who
have
been
precisely
under
the
Pastoral
Staff
from
Mr.
St.
Faron
unto
Mr.
Bossuet
,
who
shall
be
also
one
day
Mr.
St.
Bossuet
,
if
the
Gods
which
rule
at
Rome
favour
him
.
In
the
extent
of
the
whole
World
,
he
who
hath
not
lived
under
the
long
Succession
of
those
Bishops
which
have
sat
at
Rome
,
from
St.
Peter
to
Innocent
the
XI
.
is
damned
as
certainly
as
the
Devil
;
be
it
that
he
that
been
chaste
as
Joseph
,
patient
as
Job
,
zealous
as
St.
Peter
,
orthodox
as
St.
Paul
,
pure
as
the
Virgin
:
for
there
is
but
one
Ministry
,
and
out
of
this
Ministry
all
are
in
a
state
of
Perdition
.
The
Greeks
have
a
Ministry
,
they
have
Bishops
,
and
those
true
Bishops
.
According
to
Mr.
de
Meaux
,
they
hold
all
the
Doctrine
of
the
Church
;
they
believe
.
Transubstantiation
it self
:
for
we
have
good
testimonies
,
that
they
have
been
well
paid
for
it
in
these
last
days
:
but
that
signifies
nothing
,
they
are
all
damned
,
because
they
are
separated
from
him
who
is
the
centre
of
the
Unity
of
the
Ministry
;
they
are
not
under
that
one
Ministry
which
alone
is
saving
.
I
do
maintain
,
that
the
time
will
come
,
when
we
shall
no
more
believe
that
which
we
see
at
this
day
.
It
will
be
said
,
you
would
fain
make
us
believe
it
,
you
would
persuade
us
that
the
men
of
past
Ages
have
lost
their
sense
;
yea
,
I
do
maintain
they
must
have
lost
it
to
suffer
themselves
to
be
deluded
with
such
Imaginations
.
It
must
be
that
the
Medicine
be
given
thee
by
such
a
hand
,
if
thou
wilt
be
healed
,
else
it
will
poison
thee
.
Ah!
my
Brethren
,
open
your
eyes
upon
this
folly
,
and
be
ashamed
thereof
.
Be
assured
,
that
every
hand
which
gives
you
the
true
Doctrine
,
is
good
in
that
respect
;
the
saving
Remedy
of
Truth
heals
from
whomsoever
it
comes
.
Where
is
this
pretended
Unity
of
the
Roman
Ministry
?
Where
was
this
Ministry
,
and
this
Unity
of
Ministry
,
during
the
space
of
a
hundred
and
fifty
years
,
in
the
Tenth
Age
and
half
the
Eleventh
?
a
time
in
which
Baronius
,
and
all
the
Roman
Doctors
,
do
confess
to
us
,
that
the
Popes
were
Monsters
,
Ungodly
,
Wicked
,
Adulterers
,
Magicians
,
Poisoners
,
Simoniacks
,
and
Blasphemers
.
'T
is
the
Popish
History
it self
which
teacheth
us
this
.
Was
not
this
a
very
fine
centre
of
Unity
?
The
Lines
which
proceed
from
this
Centre
to
the
Circumference
,
were
they
not
very
clean
?
The
Rays
which
beam
from
such
a
Star
,
do
they
not
pour
down
benign
Influences
?
These
were
the
Successors
of
the
Apostles
.
Blessed
Successors
!
They
left
what
they
did
receive
;
they
gave
one
another
an
infamous
Mission
(
irregular
and
against
the
Canons
)
by
the
Ministry
of
two
Whores
which
ruled
at
Rome
.
Behold
the
brave
Vnity
and
Succession
of
this
pretended
Ministry
.
What
became
of
this
glorious
Unity
of
the
Ministry
in
the
time
of
the
Western
Schism
,
when
we
saw
,
for
the
space
of
fifty
years
,
a
Pope
at
Rome
,
and
another
at
Avignon
,
which
damned
one
another
,
of
which
one
was
the
Vicar
of
Jesus
Christ
,
and
the
other
of
Antichrist
,
who
not
only
mutually
damned
each
other
,
but
also
thousands
of
millions
of
Men
which
lived
in
the
different
Obedience
of
Avignon
and
Rome
?
What
a
fine
thing
was
this
,
to
see
two
Centres
of
Vnity
?
How
finely
at
ease
would
Mr.
de
Meaux
,
and
his
Collegues
,
have
been
at
that
time
?
they
who
speak
so
much
to
us
of
the
centre
of
the
Unity
of
the
Ministry
,
instead
of
one
only
centre
to
have
had
two
.
Confess
,
my
dear
Brethren
,
that
this
Unity
of
Ministry
is
a
foolish
dream
in
it self
,
yea
vain
in
the
Church
of
Rome
,
who
find
it
no
more
there
than
elsewhere
.
The
Church
,
as
all
Societies
in
the
World
,
in
its
progress
suffers
a
thousand
changes
in
its
form
.
We
may
not
imagine
that
the
Ministry
of
the
first
Ages
of
the
Church
was
constituted
as
that
of
this
Age.
The
Bishops
were
neither
Worldlings
,
nor
great
Lords
,
nor
Plenipotentiaries
,
nor
Tyrants
in
the
Church
.
They
were
the
first
Presbyters
,
and
the
perpetual
Presidents
of
the
Elders
,
or
Presbyteries
who
were
of
the
same
Order
with
themselves
.
'T
is
the
Pride
and
Vanity
of
Man
which
hath
made
this
distinction
between
the
Bishop
and
the
Presbyter
.
'T
is
the
mystery
of
Iniquity
which
began
to
work
even
in
the
times
of
the
Apostles
.
The
Presbyters
were
then
so
little
distinguished
from
the
Bishops
,
that
even
the
Clergy
were
not
essentially
distinguished
from
the
People
.
Remember
,
my
Brethren
,
that
which
you
have
read
in
the
eighth
Pastoral
Letter
,
that
in
the
time
of
Tertullian
all
the
Laicks
were
accounted
Presbyters
,
and
that
it
was
permitted
even
to
them
,
to
celebrate
the
Eucharist
in
private
,
and
in
their
Families
.
So
that
this
Unity
of
the
Ministry
could
not
depend
upon
I
know
not
what
external
form
:
for
this
external
form
hath
changed
perpetually
,
until
at
length
it
degenerated
into
this
Antichristian
Power
which
is
seen
in
the
Roman
Hierarchy
.
This
Unity
is
no
more
in
Succession
.
For
we
cannot
find
a
Church
which
hath
not
suffered
Interruption
in
its
Ministry
,
either
by
the
Violences
of
Persesecutions
,
or
by
the
intrusion
of
false
Pastors
,
or
by
the
Crimes
and
Vices
of
wicked
Bishops
.
If
Mr.
Bossuet
were
obliged
to
prove
the
Unity
of
his
Ministry
without
interruption
from
Mr.
St.
Faron
to
himself
,
he
would
,
it
may
be
,
have
something
of
trouble
therein
.
In
what
then
consists
the
Unity
of
the
Ministry
?
In
the
Unity
of
Doctrine
and
Religion
.
If
the
Bonzes
of
China
,
and
the
Brachmans
of
India
did
preach
the
same
crucified
Jesus
with
my self
,
and
the
same
Christianity
,
pure
and
without
corruption
,
they
would
have
the
same
Ministry
with
me
.
It
would
signifie
very
little
,
with
me
,
from
whence
they
derived
their
Succession
,
whether
from
St.
Thomas
the
Apostle
,
or
from
another
Thomas
,
a
Nestorian
Heretick
.
God
has
not
tied
Salvation
to
such
and
such
hands
,
nor
hath
he
obliged
us
to
a
necessity
of
receiving
the
Gospel
from
some
certain
men
rather
than
from
others
.
But
enough
concerning
this
Article
of
the
Unity
of
the
Ministry
,
because
't
is
a
matter
which
must
be
handled
again
,
when
we
come
to
dissipate
the
cheats
and
juggles
by
which
your
Converters
endeavour
to
perplex
you
,
about
the
Character
and
Mission
of
those
from
whom
we
have
received
the
Reformation
.
If
we
would
see
a
lamentable
Desolation
,
we
must
behold
the
Province
of
Languedoc
.
Persons
worthy
to
be
believed
lately
arrived
from
thence
,
do
represent
unto
us
this
Desolation
as
one
of
the
most
hideous
and
frightful
Objects
which
ought
to
have
place
in
the
Histories
of
these
days
.
It
can
never
be
well
understood
how
the
fury
of
false
zeal
should
transport
the
Court
to
make
a
horrible
Desart
of
one
of
the
most
lovely
Territories
of
the
Kingdom
.
Cevennes
and
lower
Languedoc
are
cover'd
with
Troops
which
find
means
to
live
where
Turks
would
have
died
of
Famine
more
than
six
months
since
,
after
the
Plunder
,
Extortions
,
and
Wastes
that
have
been
made
there
,
that
is
to
say
,
after
these
miserable
People
had
suffered
those
Oppressions
which
had
drawn
from
them
that
little
Blood
that
did
remain
;
so
that
Paleness
,
Fear
,
and
Death
may
be
seen
written
and
engraven
upon
their
countenances
.
There
are
Villages
and
Towns
wholly
depopulate
.
The
Inhabitants
that
could
not
flee
are
guarded
by
Dragoons
,
which
carry
them
to
Mass
with
Muskets
and
Swords
in
their
hands
;
and
who
at
their
coming
out
of
the
Church
put
them
into
Files
,
that
they
may
number
them
,
and
see
whether
any
be
wanting
yea
or
no.
There
are
a
great
number
that
lye
in
Woods
,
which
have
no
other
places
of
Refuge
but
Rocks
,
no
other
Houses
but
Caves
,
neither
Nourishment
,
but
Roots
of
the
Field
,
because
whereof
,
they
do
better
resemble
Carkasses
than
Men.
The
City
of
Nismes
have
had
experience
of
new
Severities
;
They
have
banished
to
the
Islands
,
and
I
know
not
whither
beyond
the
Seas
,
four
hundred
of
its
Inhabitants
;
and
they
have
hanged
eleven
,
and
sent
Prisoners
the
Heads
of
the
chief
Families
;
M.
Baudan
la
Cassaigne
,
and
others
,
all
eminent
Persons
,
to
Carcassoon
and
Pierre
An
Cise
.
Who
can
doubt
but
this
is
a
just
Castigation
of
that
unworthy
Action
which
the
Country
suffered
to
be
extorted
from
them
?
France
did
oblige
a
great
number
of
men
to
give
under
their
own
hand
,
that
from
henceforward
they
would
do
all
the
duty
of
good
Roman
Catholicks
;
that
they
would
be
found
no
more
at
Conventicles
;
that
they
would
discover
their
Relations
and
Friends
;
that
they
would
Communicate
;
and
that
if
they
failed
in
any
of
these
things
,
they
intreated
the
King
to
chastise
them
severely
for
it
.
Who
doubts
but
such
an
Action
as
this
is
capable
of
bringing
down
the
most
terrible
Judgments
of
God
?
'T
is
Violence
,
you
will
say
,
that
hath
extorted
it
from
them
.
I
doubt
it
not
at
all
;
but
as
men
have
Honor
and
Conscience
,
so
they
have
also
Lives
to
give
,
rather
than
consent
to
such
base
and
abject
Actions
,
unworthy
Men
of
Honor
as
well
as
Christians
:
but
it
will
be
said
,
that
these
Persons
of
Quality
upon
whom
the
Chastisements
fell
,
did
not
all
sign
this
horrible
Obligation
.
This
may
be
;
but
nevertheless
,
they
have
been
justly
punished
for
not
maintaining
the
Courage
of
their
Brethren
to
assemble
and
pray
to
God.
We
know
that
they
were
not
Persons
of
Quality
that
made
up
these
Assemblies
:
but
God
hath
chastised
them
in
causing
the
punishment
to
fall
upon
them
as
well
as
on
those
which
were
found
there
.
They
could
have
been
in
no
other
condition
if
they
had
done
their
duty
:
moreover
,
they
are
culpable
in
that
they
did
not
oppose
the
Cowardise
of
their
Country-men
,
which
have
signed
a
Contract
to
renounce
all
their
Duties
,
and
have
desired
a
severe
Castigation
in
case
they
should
serve
God
according
to
their
Consciences
.
An
Action
done
by
some
Persons
,
and
tolerated
by
the
silence
of
others
,
causes
the
Thunder
of
God's
Vengeance
to
fall
upon
the
whole
body
.
To
conclude
,
all
the
face
of
this
Territory
is
hideous
and
frightful
.
There
are
nothing
but
Solitudes
caused
by
the
dispersion
of
the
Inhabitants
,
of
Soldiers
,
which
outrage
the
poor
people
which
are
reduced
even
to
the
point
of
Death
by
reason
of
Famine
,
Cold
,
and
other
miseries
.
There
are
others
which
perish
in
Prisons
,
particularly
in
that
fatal
Tower
of
Aygue-Mortes
,
called
the
Tower
of
Constance
,
where
the
evil
Air
of
the
Place
,
Want
,
Misery
,
and
the
Stinks
of
the
Prison
kill
a
vast
number
of
these
miserable
Creatures
,
which
go
out
from
thence
drag'd
at
the
Tail
of
a
Horse
till
they
come
to
the
Dunghil
.
On
the
other
side
we
see
in
this
Country
a
confused
mixture
,
which
also
may
be
called
frightful
,
a
mixture
I
say
of
Courage
and
Weakness
,
of
Lapses
and
Recoveries
,
of
Sin
and
Repentance
.
Being
constrained
by
the
Violence
of
the
Dragoons
,
they
go
to
Mass
,
or
suffer
themselves
to
be
dragged
thither
:
on
the
day
after
they
are
found
at
a
private
Assembly
to
make
their
Prayers
and
Applications
to
God.
Happy
were
they
if
their
Conduct
being
always
equal
and
always
alike
to
it self
,
had
made
them
Martyrs
without
spot
and
without
offence
.
Amongst
all
this
confusion
of
Light
and
Darkness
,
there
are
nevertheless
found
some
lovely
places
:
and
from
many
hands
the
Courage
of
a
Woman
is
brought
to
our
Knowledge
,
of
which
we
cannot
doubt
;
She
was
one
of
those
condemned
to
death
for
having
been
at
a
private
Assembly
.
At
the
foot
of
the
Gibbet
she
caused
her
Child
which
she
suckled
to
be
brought
unto
her
,
and
once
more
gave
it
the
Breast
;
The
Hang-man
said
unto
her
,
Unhappy
Woman
,
what
Milk
do
you
give
your
Infant
in
these
horrors
of
Death
in
which
you
are
?
Is
not
the
Milk
become
poison
?
To
which
she
answered
,
If
Death
had
been
a
horror
to
me
,
I
had
not
been
now
here
.
This
is
an
Example
in
which
there
is
something
of
Prodigy
or
Miracle
,
in
a
Person
of
that
Sex
,
and
in
that
Condition
.
If
you
will
have
another
sad
Relation
,
I
will
give
you
that
of
the
Persecution
of
our
Brethren
in
the
Valleys
;
a
Persecution
more
cruel
than
the
past
Ages
have
ever
seen
.
These
poor
People
taken
in
one
day
,
as
in
a
Net
,
were
wasted
and
consumed
in
the
cruel
Prisons
of
the
Duke
of
Savoy
,
by
the
most
inhuman
Treatment
that
ever
was
.
The
Duke's
People
did
industriously
publish
every
where
,
that
they
were
treated
very
well
,
and
Letters
to
that
purpose
were
sent
to
us
out
of
Switzerland
:
but
this
Treatment
was
such
,
that
at
Turene
and
Verselles
,
of
more
than
a
thousand
Prisoners
there
are
not
above
sixty
or
eighty
sent
to
Geneva
;
of
whom
we
will
give
you
the
History
in
an
Extract
of
a
Letter
from
Geneva
,
expecting
a
more
ample
Relation
thereof
hereafter
.
An
Extract
of
a
LETTER
from
Geneva
bearing
Date
January
24.
1687.
BEhold
,
at
length
those
brave
and
generous
Men
,
the
Confessors
of
our
Lord
Jesus
Christ
,
arrived
here
;
but
they
are
but
a
small
remnant
of
a
great
number
who
have
all
died
Martyrs
under
long
and
grievous
Sufferings
.
We
have
as
yet
received
but
the
first
Squadron
,
made
up
of
70
persons
,
of
all
Sexes
and
Ages
,
who
came
hither
about
two
days
since
,
in
a
Season
so
cold
,
that
the
Rhosne
was
frozen
to
the
bottom
.
These
70
persons
are
the
Remains
of
more
than
a
thousand
,
who
had
been
kept
in
two
differing
Prisons
.
And
these
70
came
not
at
us
till
after
they
had
left
twenty
of
their
number
on
the
way
,
who
died
of
Cold
,
Famine
,
and
other
Miseries
,
and
with
this
cruel
circumstance
,
that
their
Conductors
would
not
suffer
any
others
to
remain
behind
,
to
assist
their
poor
Brethren
dying
and
expiring
,
some
here
,
some
there
,
in
the
Snow
and
Ice
,
as
if
they
had
been
dogs
.
It
may
be
there
was
a
Father
which
left
his
Child
,
a
Mother
her
Daughter
,
Children
their
Parents
,
they
with
the
rest
following
their
pitiless
Guides
with
bitter
and
piercing
grief
,
as
well
through
fear
of
blows
,
as
through
the
rigor
of
the
season
,
which
was
such
,
as
seem'd
to
extinguish
all
other
Sentiments
in
these
poor
men
,
but
that
of
their
own
proper
Misery
.
Shall
I
tell
you
in
what
estate
we
have
seen
them
arrive
with
us
?
All
rent
and
torn
,
benumm'd
,
and
almost
dead
with
Cold
and
other
miseries
,
and
those
which
could
not
go
,
laid
like
Calves
on
Horses
.
Moreover
,
they
were
no
sooner
arrived
within
our
Gates
,
but
they
fainted
through
weakness
and
misery
,
mingling
their
tears
with
them
of
their
brave
Brethren
,
which
had
made
so
glorious
a
Capitulation
for
themselves
in
their
Mountains
;
for
to
the
Glory
of
Geneva
be
it
said
,
all
are
yet
here
.
But
what
grief
did
betide
both
the
one
and
the
other
,
when
examining
and
endeavouring
to
count
each
other
,
one
was
found
to
have
lost
his
Father
and
his
Mother
,
another
her
Husband
or
his
Wife
,
another
his
Children
,
not
knowing
as
yet
who
they
might
find
in
the
residue
which
were
to
come
of
those
that
were
most
dear
unto
them
,
and
what
to
expect
from
the
Remains
of
more
than
fifteen
thousand
Persons
,
who
are
reduced
to
two
;
for
it
is
not
believed
that
there
are
more
left
.
(
And
't
is
a
thing
wonderful
,
that
of
thirteen
or
fifteen
thousand
Persons
there
are
not
ten
which
have
renounced
their
Religion
,
if
you
except
young
Boys
and
Girls
which
were
taken
from
their
Parents
in
their
Prisons
,
to
be
dispersed
here
and
there
.
)
This
is
that
which
makes
the
grief
of
all
these
poor
men
,
the
true
Confessors
of
the
Truth
of
Christ
,
the
more
sharp
and
bitter
.
Their
History
,
whether
with
respect
to
their
Calamities
or
their
Piety
,
will
be
believed
with
difficulty
in
the
Ages
to
come
,
as
well
as
the
Cruelty
of
their
Prince
.
Feb.
15.
1687.
The
THIRTEENTH
PASTORAL
LETTER
.
A
Prosecution
of
the
History
of
the
Christianity
of
the
Fourth
and
Fifth
Ages
.
The
Original
of
Oecumenical
Councils
;
Seven
Reasons
against
their
Infallibility
drawn
from
their
Original
.
An
Article
of
Controversie
.
The
true
Idea
of
Schism
.
All
those
which
are
called
Schismaticks
are
not
out
of
the
Church
.
Dear
Brethren
in
our
Lord
,
Grace
and
Peace
be
given
to
you
from
our
god
and
Saviour
Jesus
Christ
.
IN
our
preceding
Letter
we
began
the
History
of
the
Novelties
which
appeared
in
Christianity
during
the
Fourth
and
Fifth
Ages
,
and
the
first
which
we
found
there
,
was
the
Original
of
the
Monastick
Life
:
The
Second
thing
considerable
(
to
the
Original
whereof
we
ought
to
give
attention
)
in
the
Fourth
and
Fifth
Ages
,
are
the
Councils
called
General
or
Oecumenical
.
Not
as
to
the
Original
of
a
thing
evil
in
it self
,
but
as
to
a
thing
of
which
ill
use
hath
been
made
,
and
of
which
they
make
a
snare
at
this
day
for
ignorant
and
feeble
Minds
.
The
pretended
Infallibility
of
the
Church
is
the
great
Illusion
by
which
they
endeavour
to
deceive
the
new
Converts
.
They
know
not
where
to
fix
this
Infallibility
,
sometimes
they
fix
it
in
the
Pope
,
and
sometimes
in
a
Council
:
But
the
French
Church
,
by
the
Authority
of
the
King
,
hath
declared
her self
boldly
,
a
little
while
since
,
for
the
Infallibility
of
Councils
against
the
Infallibility
of
the
Pope
;
for
which
reason
't
is
expedient
,
that
you
here
learn
in
a
few
words
,
the
History
of
the
Birth
of
General
Councils
,
that
you
may
understand
the
absurdity
of
the
Principle
upon
which
your
Converters
build
.
You
must
therefore
know
,
my
Brethren
,
that
the
French
Church
not
knowing
assuredly
where
to
place
the
Infallibility
of
the
Church
,
distinguisheth
Councils
into
Diocesan
,
Provincial
,
National
,
Oecumenick
,
or
General
.
Diocesan
Councils
are
those
which
the
Bishop
assembles
,
where
he
reads
his
Ordinances
to
his
Curates
.
Provincial
Councils
are
Assemblies
of
the
Suffragan
Bishops
of
one
and
the
same
Metropolitan
.
National
Councils
are
those
where
the
Bishops
of
one
or
more
Nations
are
Assembled
.
They
have
not
been
so
bold
as
to
ascribe
Infallibility
to
any
one
of
these
Assemblies
;
but
there
are
Councils
of
an
higher
Order
,
which
it
pleases
these
Gentlemen
to
call
Oecumenical
,
or
General
Councils
,
to
which
they
ascribe
Infallibility
;
they
are
,
say
they
,
those
in
which
the
whole
Vniversal
Church
is
assembled
.
When
we
ask
them
,
where
is
the
Institution
of
these
Assemblies
in
the
Holy
Scripture
?
they
cannot
find
the
least
foot-steps
thereof
:
I
say
the
least
;
't
is
true
,
they
there
find
Assemblies
of
Believers
,
of
Pastors
and
Elders
,
who
considered
Matters
that
were
disputed
.
We
see
one
among
others
in
the
15th
Chapter
of
the
Acts
:
Some
of
the
Apostles
,
Elders
,
and
Brethren
which
were
at
Jerusalem
,
assembled
to
advise
about
means
to
determin
the
Controversie
,
which
the
Pharisees
had
raised
in
the
Church
concerning
the
necessity
of
observing
the
Law
of
Moses
.
But
it
would
be
ridiculous
to
call
a
very
small
Assembly
and
very
private
,
a
General
Council
,
where
there
appeared
but
three
Apostles
of
thirteen
,
and
only
the
Clergy
which
happened
to
be
then
at
Jerusalem
.
When
we
continue
to
ask
these
Gentlemen
,
where
we
must
then
take
the
Original
of
Oecumenical
Councils
,
they
answer
us
,
in
the
Fourth
and
Fifth
Ages
of
the
Church
;
and
indeed
they
have
reason
for
it
.
The
First
of
those
Councils
which
bears
this
Name
,
is
that
of
Nice
,
assembled
by
the
Authority
of
Constantine
,
in
the
year
325
,
to
determine
the
Controversie
of
the
Divinity
of
the
Son
against
Arrius
.
The
Second
was
assembled
by
Theodosius
the
Elder
,
in
the
year
381
,
to
determine
against
Macedonius
,
who
denied
the
Divinity
of
the
Holy
Spirit
.
The
Third
was
called
together
at
Ephesus
,
under
the
Empire
of
Theodosius
the
Younger
,
in
the
year
431
,
against
Nestorius
,
who
affirmed
two
Persons
in
Jesus
Christ
.
The
Fourth
was
assembled
in
the
year
451
,
by
the
Authority
of
the
Emperour
Martian
against
the
Heresie
of
Eutyches
,
who
confounded
the
two
Natures
.
Behold
four
in
125
years
or
little
more
;
before
this
Men
knew
not
what
a
General
Council
meant
.
Now
I
intreat
you
,
my
Brethren
,
give
attention
to
six
or
seven
short
Reflections
which
I
shall
make
thereon
,
that
you
may
understand
the
great
absurdity
of
affixing
Infallibility
to
these
kind
of
Assemblies
;
this
is
at
this
time
of
the
greatest
importance
to
you
.
You
must
throw
to
the
ground
this
Phantome
of
Infallibility
,
which
serves
as
a
support
to
all
the
Errors
of
Popery
:
Now
this
Phantome
knows
not
where
to
fix
its
foot
,
and
when
you
shall
have
forced
it
out
of
this
last
Entrenchment
where
your
Converters
have
placed
it
,
you
will
see
it
vanish
and
disappear
.
1.
Make
reflection
upon
the
silence
of
the
Holy
Scripture
concerning
it
,
and
see
if
there
be
any
probability
,
that
the
design
of
God
was
to
establish
a
seat
of
Infallibility
in
certain
Assemblies
,
and
that
he
should
never
speak
a
word
thereof
.
It
must
be
granted
,
that
there
is
nothing
in
the
World
more
important
in
Religion
than
this
.
It
is
not
enough
that
the
Scripture
hath
established
the
Infallibility
of
the
Church
in
general
,
as
they
pretend
;
for
it
would
be
in
vain
for
God
to
say
,
the
Church
is
Infallible
,
if
we
know
not
what
this
Church
is
,
where
the
seat
of
this
Infallibility
is
placed
;
and
by
what
Mouth
she
ought
to
give
her
Oracles
.
'T
is
true
,
they
send
you
to
Tradition
,
for
all
that
,
whereof
the
Scripture
says
nothing
.
But
this
cannot
be
a
Point
for
which
we
are
to
be
sent
to
Tradition
,
for
this
is
the
Foundation
of
Tradition
it self
:
Tradition
is
the
consent
of
the
Ancients
,
and
this
consent
is
found
in
Councils
:
All
the
Authority
of
Tradition
is
nothing
,
at
least
before
the
Infallibility
of
Councils
is
established
.
The
Infallibility
of
Tradition
is
not
in
the
testimony
of
single
Persons
,
of
S.
Austin
,
S.
Chrysostom
,
&c.
for
these
single
Persons
were
not
infallible
;
and
as
yet
it
has
not
been
thought
advisable
to
make
them
so
.
'T
is
therefore
the
Infallibility
of
Councils
which
alone
can
make
Tradition
certain
:
Now
Tradition
is
the
second
Rule
of
Faith
,
equal
in
Authority
to
the
Holy
Scripture
;
't
is
therefore
necessary
at
least
,
that
the
Scripture
hath
given
credential
Letters
to
these
Oecumenical
Councils
,
that
their
Authority
,
and
that
of
Tradition
may
be
confessed
and
acknowledged
:
This
is
not
,
say
I
,
an
Affair
for
which
we
are
to
be
sent
to
Tradition
,
as
well
because
it
is
the
most
important
Point
of
Christianity
,
on
which
the
Faith
of
the
rest
depends
,
as
because
this
were
to
send
to
Tradition
to
prove
the
Authority
of
Tradition
it self
,
which
is
absurd
;
it
is
not
absurd
in
the
Scripture
to
have
recourse
to
the
Scripture
it self
,
to
prove
the
Authority
of
the
Scripture
,
because
it
is
the
highest
Principle
,
and
because
there
is
nothing
beyond
it
,
it
must
be
that
it
prove
it self
.
But
the
Scripture
is
above
Councils
and
Tradition
,
and
by
consequence
it
is
necessary
,
that
the
Scriptures
establish
the
Authority
both
of
Tradition
and
Councils
.
2.
I
intreat
you
to
observe
,
that
the
Church
continued
three
Hundred
years
without
having
one
word
of
General
Councils
,
she
passed
without
them
during
all
that
time
:
Nevertheless
,
she
had
never
more
need
of
them
,
supposing
them
to
be
infallible
means
of
ending
Controversies
and
suppressing
Heresies
.
For
in
the
first
three
Hundred
years
the
Church
was
plagued
with
near
Fifty
differing
Heresies
.
Now
judg
you
,
whether
it
be
likely
,
that
God
should
appoint
an
infallible
Judg
to
his
Church
,
and
a
sure
way
of
knowing
the
Truth
,
and
that
he
should
deny
her
the
use
of
this
means
for
the
space
of
well
near
two
Hundred
and
fifty
years
,
that
is
to
say
,
from
the
death
of
S.
John
the
last
of
the
Apostles
,
till
the
Council
of
Nice
.
So
that
in
the
Ages
of
greatest
purity
it
will
be
found
,
that
the
Church
did
not
derive
this
purity
from
any
other
Fountain
,
but
from
the
simple
and
pure
word
of
God
;
it
makes
it
evident
,
that
the
Church
may
be
pure
without
an
infallible
Judg
in
the
midst
of
her
.
Now
if
the
Church
may
continue
pure
for
the
space
of
two
Hundred
and
twenty
five
years
without
a
General
Council
,
that
is
to
say
,
without
an
infallible
Judg
,
why
may
she
not
continue
pure
three
,
four
,
or
five
Hundred
years
?
For
my
part
,
I
call
this
a
Demonstration
,
that
the
Church
may
very
well
make
a
shift
without
those
Judges
that
are
called
Infallible
.
Let
them
answer
it
when
they
please
.
Observe
also
,
that
the
Church
was
tormented
with
Fifty
horrible
Heresies
,
which
thought
to
have
overwhelmed
and
sunk
her
,
and
having
no
Councils
,
she
was
then
left
to
a
Spirit
of
Error
,
in
those
times
that
she
had
greatest
need
of
a
Guide
,
for
she
had
no
other
Rule
but
the
Writings
of
the
Apostles
,
which
according
to
our
Adversaries
,
are
Medals
with
two
Faces
,
which
may
be
looked
on
in
a
various
manner
,
and
which
all
men
expound
in
favour
of
their
own
Perswasions
.
It
is
not
amiss
to
bring
hither
Tertullian's
Book
of
Prescriptions
,
of
which
they
make
use
,
with
such
success
to
deceive
those
that
are
weak
among
us
.
It
appears
by
this
Book
,
that
the
Orthodox
were
in
the
greatest
distress
in
the
World
,
to
convince
and
stop
the
mouths
of
Hereticks
.
The
Hereticks
gave
themselves
to
expound
the
Scripture
after
their
own
manner
,
and
in
a
sense
contrary
to
the
truth
.
Tertullian
complains
thereof
,
and
says
,
That
false
Interpretations
do
as
much
injury
to
Truth
,
as
the
boldness
of
those
that
corrupt
the
Scriptures
.
He
adds
,
That
the
weak
find
themselves
confounded
,
seeing
Hereticks
,
as
well
as
Catholicks
,
dispute
from
the
Scripture
.
To
get
out
of
this
perplexity
,
he
recurs
to
the
Succession
of
Bishops
,
by
whom
it
might
be
proved
,
that
they
taught
nothing
but
what
the
Apostles
had
taught
before
them
,
he
found
no
other
way
of
escape
;
this
man
had
a
Mind
very
much
straitned
,
or
he
was
very
ignorant
.
Why
did
he
not
think
of
General
Councils
,
who
are
the
only
infallible
means
of
knowing
the
sense
of
the
Scriptures
?
Neither
he
,
nor
any
of
the
Writers
of
this
Age
,
and
of
that
which
followed
it
,
had
any
knowledg
of
them
.
Nevertheless
,
as
it
is
said
,
it
was
a
means
established
and
appointed
by
God
;
and
yet
for
the
space
of
two
Hundred
years
,
it
must
be
acknowledged
,
that
God
hid
this
means
from
the
whole
Church
,
and
that
he
left
her
in
a
streight
given
up
to
the
Humors
of
Hereticks
,
and
to
their
lewd
and
false
Interpretations
.
No
reasonable
Man
will
ever
swallow
such
a
Prodigy
.
3.
I
intreat
you
,
my
Brethren
,
to
consider
if
it
be
likely
,
that
God
should
place
Infallibility
in
Assemblies
,
whose
Original
was
wholly
casual
and
accidental
.
The
occasion
which
gave
birth
to
General
Councils
,
was
the
Conversion
of
the
Roman
Emperors
to
Christianity
,
and
the
great
extent
of
that
Empire
:
For
if
the
Emperors
had
continued
Pagans
,
Councils
from
all
parts
of
the
Empire
had
never
been
assembled
;
the
Emperors
would
have
looked
upon
it
as
a
Conspiracy
,
and
would
never
have
permitted
it
.
Besides
,
if
the
Roman
Emperors
by
becoming
Christians
,
had
lost
half
the
Provinces
of
the
Empire
,
there
had
never
been
any
General
Councils
neither
:
For
the
divers
Princes
which
had
possessed
themselves
of
the
Provinces
of
the
Empire
,
would
not
have
permitted
their
Subjects
to
assemble
with
those
,
who
continued
under
the
Rule
of
the
Romans
,
for
fear
lest
these
Conferences
should
be
designed
,
to
search
out
ways
of
returning
under
the
Government
of
their
first
Masters
.
Now
judg
,
if
a
Tribunal
,
which
in
the
purpose
of
God
,
was
to
be
the
Fountain
of
the
Oracles
of
the
Church
in
all
Ages
,
ought
to
owe
its
birth
to
a
concourse
of
Affairs
,
and
Mundane
Circumstances
,
that
were
wholly
and
purely
so
.
Ought
not
God
to
have
established
this
Tribunal
without
dependance
on
the
World
and
the
Affairs
thereof
,
as
from
the
beginning
he
established
Presbyteries
(
so
S.
Paul
calls
the
Assemblies
of
Pastors
)
is
every
City
,
and
in
every
particular
Church
?
He
must
have
a
very
obdurate
Mind
,
I
think
,
who
is
not
moved
and
touched
with
this
Discourse
and
Reason
.
4.
What
may
be
the
assurance
that
a
Man
may
have
of
such
an
Article
of
Faith
which
is
founded
on
a
Matter
of
Fact
notoriously
false
.
'T
is
that
the
Councils
of
the
Fourth
and
Fifth
Ages
were
assembled
from
the
whole
Universal
Church
.
That
,
say
I
,
is
notoriously
false
;
there
were
not
above
three
Hundred
and
eighteen
Fathers
in
the
Council
of
Nice
,
the
most
ancient
and
the
most
venerable
of
all
the
Councils
.
What
are
three
Hundred
and
eighteen
Bishops
for
the
whole
vast
extent
of
the
Roman
Empire
,
where
there
was
an
infinite
number
of
them
?
It
does
not
appear
that
all
the
Churches
did
depute
their
Bishops
thither
,
nor
that
all
the
Provinces
of
the
Roman
Empire
did
assemble
to
choose
some
one
out
of
their
Body
,
who
should
carry
their
Counsel
and
Advice
.
Constantine
called
together
all
the
Bishops
in
general
,
those
that
could
,
and
those
that
would
,
appeared
there
;
none
appeared
there
,
but
those
of
the
Eastern
Church
,
there
were
not
Twelve
of
the
Latin
Church
there
;
out
of
all
Spain
,
none
were
seen
but
Hosius
Bishop
of
Corduba
;
out
of
all
France
,
none
but
Nicasius
Bishop
of
Die
,
or
Dijon
.
Besides
this
,
there
were
Churches
out
of
the
Roman
Empire
;
it
may
be
there
were
Churches
even
in
the
Indies
,
at
least
,
those
which
tell
us
,
that
S.
Thomas
carried
the
Gospel
thither
,
ought
to
believe
so
.
'T
is
certain
at
least
,
that
there
were
large
Churches
in
Persia
.
Ecclesiastical
History
speaks
of
a
great
Persecution
which
was
raised
at
that
time
against
the
Christian
Churches
of
Persia
,
by
the
Impudence
or
ill
guided
Zeal
of
Maruthas
a
Bishop
,
who
burnt
one
of
the
Temples
which
the
Persians
had
consecrated
to
the
Honor
of
the
Fire
.
These
Churches
of
Persia
were
not
called
to
this
Council
,
nor
did
they
appear
there
.
All
the
World
are
at
an
Agreement
,
that
the
first
Council
of
Constantinople
,
held
under
Theodosius
the
Great
,
was
not
General
:
There
were
none
but
Eastern
Bishops
there
;
yea
,
two
Hundred
years
after
,
in
the
time
of
Gregory
the
first
Bishop
of
Rome
,
the
Western
Church
did
not
as
yet
receive
the
Canons
thereof
:
So
that
frankly
and
openly
,
't
is
to
scoff
Men
to
call
them
General
Councils
in
the
sense
which
is
given
to
the
Word
at
this
day
.
'T
is
true
,
that
these
first
Councils
called
themselves
so
,
but
why
,
and
in
what
sense
?
It
was
according
to
the
Stile
which
was
then
in
use
.
The
Roman
Empire
was
then
called
Orbis
,
the
World
Universal
,
the
Greeks
called
it
Oikoumene
the
habitable
part
of
the
Earth
,
the
Emperors
thereof
were
called
the
Universal
Emperors
;
the
Vanity
of
the
Emperors
occasioned
this
;
the
great
ones
always
blow
up
their
Titles
.
The
extent
of
the
Roman
Empire
was
great
indeed
,
but
as
if
they
had
been
Masters
of
the
whole
Earth
,
they
caused
themselves
to
be
called
Masters
of
the
World
Universal
.
A
General
Council
in
this
sense
signifies
no
more
than
a
Council
assembled
from
all
parts
of
the
Roman
Empire
.
5.
I
intreat
you
to
give
attention
to
that
which
is
necessary
,
according
to
these
Gentlemen
,
to
make
a
Council
Oecumenical
.
Is
it
necessary
that
there
be
Bishops
from
all
parts
of
the
Church
?
by
no
means
;
for
then
the
Council
of
Constantinople
were
not
Oecumenick
.
The
Pope
was
not
there
,
either
by
himself
,
or
his
Legates
;
and
it
is
not
known
that
there
was
any
of
the
Western
Bishops
there
.
Nevertheless
,
't
is
Oecumenick
;
but
why
?
because
that
all
the
Church
consented
to
it
at
last
:
for
its
Canons
were
not
received
at
Rome
more
than
two
hundred
years
after
.
The
Church
Universal
,
say
I
,
hath
approved
it
,
not
by
Subscriptions
and
a
formal
Consent
,
but
by
a
Consent
which
they
call
tacit
and
implicite
:
and
this
is
indeed
the
Opinion
of
the
Doctors
of
France
,
That
to
make
a
Council
Oecumenick
,
't
is
enough
that
it
be
afterward
approved
.
That
is
the
reason
why
the
Canons
of
the
Council
of
Antioch
,
which
is
generally
believed
to
have
been
an
Arrian
Council
,
are
at
this
day
seen
in
the
Code
of
the
Universal
Church
.
That
is
the
reason
why
many
men
are
willing
the
Council
of
Sardis
should
be
Oecumenical
.
'T
is
because
though
there
were
none
but
Western
Bishops
there
,
yet
the
most
part
of
the
Bishops
of
the
East
subscribed
it
afterwards
.
Now
I
intreat
you
observe
the
Absurdity
which
I
am
about
to
make
you
sensible
of
.
Behold
a
Council
,
for
example
,
the
first
Oecumenical
of
Constantinople
,
which
in
its
form
is
but
a
particular
Council
,
and
by
consequence
cannot
be
Infallible
;
nevertheless
,
because
God
foresaw
that
the
Council
would
be
approved
by
all
the
Church
,
he
presides
there
by
a
Spirit
of
Infallibility
against
all
the
Rules
which
he
hath
establish'd
for
his
own
Conduct
with
respect
to
Councils
.
So
that
when
God
foresees
that
a
Council
which
is
particular
in
its
Composition
,
will
one
day
be
accounted
Oecumenical
,
because
of
a
consent
that
will
be
given
to
it
either
by
Subscriptions
sent
and
separately
made
,
or
by
a
tacit
consent
,
he
there
pours
out
a
Spirit
of
Infallibility
.
But
if
he
foresees
that
this
Synod
will
be
neglected
,
as
a
particular
Synod
,
he
lets
it
pass
for
as
much
as
't
is
worth
,
and
doth
not
make
it
Infallible
.
Is
not
this
to
play
with
the
Spirit
of
God
,
and
the
Reason
of
Men
?
Who
sees
not
by
this
example
,
that
the
Character
of
an
Oecumenical
Council
doth
in
no
wise
depend
upon
a
Spirit
of
Infallibility
which
presides
there
,
but
on
the
consent
of
men
,
which
persuade
themselves
,
right
or
wrong
,
that
such
an
Assembly
hath
happily
hit
on
the
truth
.
6.
I
pray
judge
whether
it
be
probable
that
these
Assemblies
,
called
Oecumenical
,
were
infallible
Judges
of
Controversies
,
without
knowing
it
.
At
this
day
,
when
the
Pope
assembles
an
Oecumenical
Council
,
this
Council
believes
it self
to
be
Infallible
,
it
acts
and
speaks
as
such
.
Let
them
demonstrate
to
us
this
Character
in
the
first
Councils
;
let
them
shew
us
,
that
they
acted
as
infallible
,
and
that
they
spoke
as
such
.
If
I
should
make
a
Book
,
whereas
I
am
only
making
a
Letter
,
I
could
shew
you
a
hundred
circumstances
of
these
ancient
Councils
,
which
will
make
it
evident
,
that
this
Dream
never
crept
into
the
minds
of
any
of
the
Members
of
those
Assemblies
,
that
they
were
there
as
Infallible
Judges
.
But
in
this
case
,
't
is
not
we
that
are
obliged
to
prove
,
't
is
the
Papists
,
for
they
are
those
which
do
affirm
.
Press
them
,
say
I
,
about
it
,
and
ask
them
their
Proofs
,
that
the
Ancient
Councils
believed
themselves
Infallible
.
Go
farther
,
and
ask
them
,
Whether
it
be
possible
that
these
Councils
should
be
Infallible
,
and
that
not
one
of
the
Divines
of
those
Ages
should
doubt
of
it
;
and
that
in
their
Disputes
with
Hereticks
they
should
make
no
use
of
this
Authority
?
St.
Hilary
,
St.
Ambrose
,
St.
Austin
,
St.
Gregory
,
Nazianzen
and
St.
Athanasius
,
had
great
Disputes
against
the
Arrians
,
but
they
never
thought
fit
to
oppose
unto
them
the
Authority
of
the
Council
of
Nice
,
as
Infallible
.
Where
were
their
Wits
?
Why
did
they
not
tell
them
,
God
hath
promised
,
That
when
two
or
three
are
gathered
together
in
his
name
he
will
be
in
the
midst
of
them
?
'T
is
a
Promise
of
Infallibility
,
belonging
to
General
Councils
.
The
Council
of
Nice
was
assembled
in
the
Name
of
God
,
held
in
all
its
forms
,
and
assembled
from
the
whole
Church
:
it
is
therefore
Infallible
,
and
by
consequence
you
are
obstinate
not
to
submit
unto
it
.
Thus
they
reason
against
us
,
and
't
is
thus
that
men
ought
to
reason
naturally
when
they
are
of
the
Opinion
and
Principles
of
Popery
.
We
do
not
see
one
word
of
this
in
the
Authors
of
the
fourth
and
fifth
Ages
.
On
the
contrary
,
St.
Austin
tells
the
Arrians
,
Let
us
lay
by
the
Council
of
Nice
on
my
part
,
and
the
Council
of
Ariminum
on
your
part
,
and
let
us
dispute
from
the
Scripture
,
[
](A46367-e39650-b)*
*
Cont.
Maxim.
lib.
3.
cap.
14.
confessing
,
the
one
and
the
other
of
these
Assemblies
might
err
,
although
it
be
very
certain
that
the
Council
of
Nice
did
not
actually
do
so
.
'T
is
as
if
I
should
say
to
a
Mahometan
,
Let
us
lay
by
my
H.
Scripture
and
your
Alcoran
,
as
supposing
it
possible
that
both
the
one
and
other
of
them
may
be
false
.
It
must
be
granted
,
that
I
were
wicked
,
or
a
fool
,
to
speak
thus
,
if
it
were
not
upon
those
Suppositions
which
are
called
false
,
and
whereof
we
sometimes
serve
our selves
to
draw
an
Adversary
to
an
absurdity
.
Behold
then
a
Prodigy
which
passes
all
imagination
;
the
Christians
had
among
themselves
infallible
Judges
,
and
knew
nothing
of
it
:
but
behold
much
more
,
St.
Austin
not
only
knew
not
,
that
he
had
right
to
oppose
the
Authority
of
the
Council
of
Nice
as
Infallible
,
to
the
Arrians
,
but
he
even
confesses
to
the
Donatists
,
that
no
Authority
of
Council
was
supreme
,
and
without
Appeal
.
The
Donatists
,
to
prove
to
him
that
the
Baptism
of
Hereticks
was
worth
nothing
,
brought
him
the
Testimony
of
St.
Cyprian
;
He
answers
,
without
ceremony
,
That
he
acknowledged
no
Testimony
sure
and
certain
but
that
of
the
Canonical
Scriptures
of
the
Old
and
New
Testament
;
that
as
to
the
decisions
of
Bishops
,
those
which
came
after
,
and
above
all
Councils
,
might
very
well
correct
them
.
After
which
he
adds
,
[
](A46367-e39760-b)*
*
De
Bapt.
cont.
Donat.
lib.
2.
cap.
3.
And
even
the
Councils
which
are
held
in
every
Country
,
and
in
every
Province
,
do
without
difficulty
give
place
to
full
Councils
,
which
are
assembled
from
all
the
Christian
World
;
and
these
full
Councils
,
(
so
he
calls
Oecumenical
Councils
)
may
be
corrected
by
those
which
follow
;
when
that
which
was
hid
is
discovered
,
and
by
some
experience
men
come
to
know
what
they
were
ignorant
in
.
Observe
,
that
the
thing
under
debate
was
not
a
matter
of
Discipline
only
,
as
they
will
tell
you
,
but
to
know
whether
the
Baptism
of
Hereticks
were
of
any
value
.
'T
was
a
Point
of
Doctrine
,
if
there
were
ever
and
such
.
7.
To
conclude
,
I
conjure
you
,
my
Brethren
,
give
yet
attention
to
this
,
't
is
,
that
although
the
Dream
of
your
Converters
should
have
some
foundation
,
and
that
the
Church
Universal
assembled
in
a
Body
by
its
Guides
were
Infallible
,
the
Church
of
Rome
would
have
no
part
in
this
Privilege
,
nor
would
it
extend
it self
to
the
Councils
since
Berengarius
,
which
they
desire
you
should
look
upon
as
the
Rules
of
your
Faith.
For
these
Councils
were
never
Assemblies
of
the
Church
Universal
since
the
Schism
of
the
Greeks
:
they
are
at
most
but
Councils
of
the
Latin
Church
:
but
the
Latin
Church
,
say
they
,
is
become
the
Universal
and
Catholick
Church
,
excluding
all
other
Christian
Communions
which
are
separate
from
her
;
and
by
consequence
,
her
Councils
are
those
of
the
Church
Universal
.
This
is
the
most
foolish
of
all
Pretensions
,
That
the
Roman
Church
should
be
the
only
Church
,
excluding
all
the
Communions
of
Asia
,
Africa
,
and
Europe
.
We
have
shewn
the
extravagance
of
this
Pretence
in
our
former
Letters
,
for
which
reason
,
at
present
we
may
well
suppose
it
as
indisputable
,
viz.
that
the
Church
of
Rome
,
for
800
years
past
,
hath
had
no
Oecumenical
Councils
in
the
sense
that
she
her self
understands
the
Word
;
from
whence
you
may
conclude
,
that
she
hath
had
no
Infallible
Councils
.
Furthermore
,
't
is
necessary
to
oblige
you
to
give
attention
to
this
Original
of
Oecumenical
Councils
in
the
fourth
and
fifth
Ages
;
because
,
without
doubt
,
it
was
one
of
the
means
which
the
Devil
made
use
of
to
establish
the
Empire
and
Domination
of
Antichrist
.
Not
that
the
first
Councils
called
Oecumenical
were
not
assembled
with
good
intention
,
and
were
not
very
useful
at
that
season
,
and
in
that
time
.
But
it
happens
to
this
good
thing
as
to
the
most
part
of
others
which
have
been
introduced
with
a
good
intention
,
the
Devil
hath
taken
occasion
from
thence
to
bring
in
either
Opinions
or
Practices
which
have
destroyed
the
Church
.
Martyrdom
is
an
excellent
work
;
yet
from
thence
men
have
taken
occasion
to
introduce
the
Opinion
of
Merits
,
and
Works
of
Supererogation
.
Respect
for
the
Martyrs
is
very
just
,
and
very
reasonable
;
yet
that
hath
made
way
for
Indulgences
,
the
Invocation
of
Saints
,
Adoration
of
Relicks
and
Images
.
The
use
of
Oecumenical
Councils
hath
been
found
good
upon
several
occasions
.
The
Bishops
coming
from
all
Parts
have
appeared
not
as
Judges
,
but
as
Witnesses
of
the
Faith
of
their
Churches
,
and
this
unanimous
consent
in
the
Faith
hath
produced
a
very
good
effect
for
the
establishing
of
Points
fundamental
.
But
the
Spirit
of
Lies
hath
nevertheless
made
use
thereof
afterwards
,
as
a
means
to
build
that
Universal
Empire
over
the
Church
;
an
Empire
which
is
one
of
the
characters
of
Antichrist
.
At
the
beginning
it
was
the
Emperors
which
assembled
these
Councils
.
These
Assemblies
were
made
by
their
Authority
;
the
Bishops
of
Rome
were
of
the
number
of
those
called
to
them
:
he
must
have
renounced
all
Sincerity
that
doth
not
agree
unto
it
,
after
he
hath
read
Eusebius
,
Socrates
,
Zozomon
,
and
Theodoret.
When
the
Roman
Empire
was
ruined
in
the
West
,
the
Emperors
having
no
Authority
and
longer
to
call
Assemblies
of
the
whole
Church
,
because
they
were
no
longer
Masters
of
it
;
the
Popes
,
who
advanced
according
to
the
measure
that
the
Emperors
declined
,
were
willing
to
lay
hold
of
this
Right
.
They
endeavoured
to
re-unite
,
under
their
Authority
,
all
the
Provinces
which
had
formerly
been
united
under
the
Emperors
;
in
which
they
were
successful
,
and
thereby
formed
the
second
Roman
Empire
,
which
is
the
Empire
of
the
Boast
and
of
Antichrist
.
These
Oecumenical
Assemblies
were
of
great
use
to
them
in
this
;
at
the
head
of
which
Assemblies
they
placed
themselves
in
the
quality
of
the
first
Patriarchs
.
The
custom
which
the
Councils
took
in
the
Fourth
Age
,
of
adding
Anathema's
to
their
Decisions
,
did
also
serve
them
afterwards
to
possess
men
with
a
Chimera
of
their
Infallibility
.
I
have
not
been
able
to
find
that
Councils
did
anathematize
any
one
before
the
Council
of
Nice
.
We
have
the
Council
of
Carthage
,
reckoned
for
the
third
in
the
Collection
of
Father
Labbeus
held
under
Cyprian
in
the
year
258.
Zonarus
holds
it
for
the
most
ancient
of
all
the
Councils
,
he
means
,
whose
Decisions
we
have
.
It
seems
to
me
,
we
have
therein
the
form
of
the
ancient
Councils
.
Every
one
there
speaks
his
Opinion
modestly
;
that
which
had
the
plurality
of
Voices
passed
,
but
they
there
made
no
Decrees
nor
Anathema's
.
We
do
not
see
that
in
the
first
two
Ages
,
they
held
Councils
for
the
deciding
matters
of
Faith
and
Doctrine
.
There
was
one
held
about
the
Controversie
concerning
Easter
,
that
is
to
say
,
Whether
they
ought
to
celebrate
the
Fourteenth
of
the
Month
of
March
?
but
this
was
a
Point
of
Discipline
.
There
was
in
those
times
an
infinite
number
of
Hereticks
,
as
appears
by
the
Book
of
Irenaeus
;
but
I
have
not
observed
that
they
did
assemble
Councils
against
them
before
the
third
Age
:
nevertheless
,
if
they
had
look'd
upon
Councils
as
Infallible
,
it
would
have
been
necessary
to
prevent
Seduction
,
and
to
secure
the
Faith
of
Christians
.
An
Article
of
Controversie
.
The
true
Idea
of
Schism
.
That
those
which
are
called
Schismaticks
are
not
out
of
the
Church
.
AFter
having
spoken
of
Vnity
,
and
confuted
the
Sophism
which
they
draw
from
this
Vnity
in
the
preceding
Letters
;
we
must
answer
the
Sophism
,
which
is
drawn
from
the
Schism
which
ruines
this
Unity
.
'T
is
a
Point
which
your
Converters
do
continually
repeat
,
and
beat
upon
you
.
Schism
,
say
they
,
is
a
hideous
crime
:
Schismaticks
are
out
of
the
Church
;
there
is
no
Salvation
for
them
:
and
although
the
Church
of
Rome
it self
were
corrupt
,
you
ought
not
to
break
with
her
.
Their
modern
Writers
which
seem
willing
to
soften
the
Maxims
of
the
Roman
Church
,
do
nevertheless
observe
no
measure
on
this
Subject
,
and
on
this
Point
.
They
proceed
so
far
as
to
maintain
,
That
although
it
should
be
true
that
even
the
Church
of
Rome
should
be
fallen
into
Idolatry
,
we
ought
not
to
forsake
her
,
and
could
not
justly
set
up
Altar
against
Altar
.
We
must
return
to
these
Gentlemen
,
not
Paradox
for
Paradox
,
but
Truth
for
Lies
:
but
a
Truth
which
is
opposite
to
their
Falshood
,
as
our
Antipodes
are
opposite
to
us
.
They
say
,
that
though
even
the
Church
should
fall
into
Idolatry
,
we
cannot
be
saved
if
we
separate
from
it
.
And
I
say
,
although
even
the
Church
of
Rome
should
have
Reason
at
the
bottom
,
and
were
not
Idolatrous
,
and
that
we
were
out
in
our
Separation
,
we
should
not
hazard
our
Salvation
by
continuing
as
we
are
.
Men
are
every
where
well
where
they
have
Christianity
and
the
marrow
and
substance
of
it
;
and
't
is
a
folly
to
imagine
that
the
Salvation
of
men
depends
upon
the
humor
of
their
Guides
.
It
may
be
therefore
that
Luther
and
Calvin
were
mistaken
,
i.
e.
That
the
corruption
of
the
Church
of
Rome
was
not
great
enough
to
oblige
the
Faithful
to
go
out
of
her
:
let
us
suppose
,
they
had
done
better
to
leave
things
as
they
were
,
I
do
nevertheless
maintain
,
that
at
this
day
you
do
not
in
any
wise
hazard
your
Salvation
by
continuing
where
they
have
placed
you
;
because
however
it
be
,
you
have
Christianity
in
its
integrity
,
you
have
it
wholly
pure
and
uncorrupt
.
In
every
Society
where
that
is
found
,
a
man
may
be
saved
,
after
whatsoever
manner
it
be
formed
.
The
Idea
which
men
have
formed
of
Schism
for
many
Ages
past
is
the
most
false
that
can
be
imagined
:
but
besides
the
falshood
of
it
,
't
is
the
most
dangerous
and
cruel
Chimera
that
could
be
found
.
Every
Society
would
be
Catholick
Church
to
the
exclusion
of
all
others
.
The
Church
of
Rome
pretends
thus
far
for
her self
.
The
Greek
Church
makes
no
less
pretence
thereto
.
He
that
goes
out
of
this
Church
breaks
the
Unity
,
and
he
that
breaks
it
is
no
longer
in
the
Church
.
Now
he
who
is
no
longer
in
the
Church
,
is
no
longer
in
a
state
and
way
of
Salvation
,
whatever
he
say
and
whatever
he
do
.
Behold
what
they
say
;
behold
the
Chimera
.
We
must
therefore
rectifie
this
Idea
of
Schism
,
according
to
the
Unity
which
we
have
given
you
.
The
Unity
of
the
Universal
Church
does
not
subsist
within
the
bounds
of
one
certain
Communion
,
nor
in
adherence
to
certain
Pastors
,
to
the
exclusion
of
all
others
:
but
in
the
Unity
of
Spirit
,
Doctrine
,
Sacraments
,
and
Evangelical
Ministry
in
general
,
i.
e.
of
Pastors
declaring
the
Truth
of
the
Gospel
.
What
must
be
done
then
to
make
a
Schism
with
respect
to
the
Church
Universal
?
He
must
renounce
the
Christian
Doctrine
,
the
Sacraments
of
the
Church
,
and
the
Gospel
Ministry
;
that
is
to
say
,
He
must
be
an
Apostate
,
or
an
Heretick
.
But
every
Society
that
goes
out
of
another
and
greater
Society
of
which
it
was
a
part
,
makes
no
Schism
with
respect
to
the
Church
Universal
,
whilst
it
retains
the
Doctrine
,
the
Sacraments
,
and
the
Ministry
of
the
Gospel
:
it
goes
not
out
of
the
Church
because
it
carries
the
Church
with
it
,
and
it
carries
the
Church
with
it
,
because
it
carries
Christianity
with
it
.
It
carries
,
say
I
,
the
Church
with
it
,
in
such
a
manner
nevertheless
,
that
it
leaves
it
in
the
Society
which
it
leaves
;
for
leaving
true
Christianity
there
,
it
leaves
the
true
Church
there
also
.
And
the
advantage
of
being
the
Church
,
and
of
having
Christianity
,
is
a
Privilege
which
may
be
possessed
intire
,
and
without
prejudice
to
other
Christian
Societies
.
We
must
therefore
know
,
that
there
is
an
Vniversal
and
Particular
Schism
.
Particular
Schism
is
a
Separation
from
a
particular
Church
:
a
Universal
Schism
is
a
Separation
from
the
Universal
Church
.
Universal
Schism
consists
in
the
Renunciation
of
the
Universal
Church
,
by
renouncing
her
Doctrine
,
Sacraments
,
and
Ministry
.
For
example
,
If
the
one
half
of
Christians
should
separate
from
the
other
,
and
set
up
a
new
Gospel
,
according
to
which
Moses
should
be
set
side
by
side
with
Jesus
Christ
,
the
legal
Ceremonies
re-established
,
the
Evangelical
Ministry
should
be
changed
into
the
Ministry
of
Priests
after
the
Order
of
Aaron
;
the
Sacraments
of
the
Church
should
be
joyned
to
the
Sacraments
of
the
Old
Testament
;
it
were
certain
that
this
would
be
a
true
Schism
;
for
these
Men
would
renounce
the
Doctrine
,
the
Sacraments
,
and
the
Ministry
of
the
Gospel
.
The
Mahometans
,
without
renouncing
Jesus
Christ
,
and
calling
him
false
Prophet
,
have
set
up
a
Prophet
superior
to
him
,
and
receive
the
Impostures
of
Mahomet
,
admit
Circumcision
,
and
reject
Baptism
,
have
made
a
Religion
truly
and
essentially
different
from
that
of
Christ's
.
'T
is
therefore
a
true
universal
Schism
.
The
Socinians
,
who
have
renounced
almost
all
the
Fundamentals
of
the
Christian
Religion
,
who
despise
and
neglect
the
Sacraments
by
going
out
of
the
Church
,
are
become
Schismaticks
,
and
true
Schismaticks
with
respect
to
the
Church
Universal
;
for
they
have
not
carried
the
Church
with
them
,
because
they
have
not
carried
Christianity
with
them
.
According
to
this
Idea
,
Universal
Schism
,
or
Schism
with
respect
to
the
Universal
Church
,
doth
not
essentially
differ
from
Heresie
and
Apostacy
.
Particular
Schism
is
when
a
Man
separates
from
a
particular
Church
,
be
it
for
some
Point
of
Doctrine
,
be
it
for
some
quarrel
about
Discipline
,
be
it
for
some
personal
Differences
of
the
Guides
among
themselves
.
Of
this
sort
of
Schisms
there
is
an
infinite
number
of
Examples
.
In
the
Second
Age
there
was
a
Schism
between
the
Church
of
Rome
and
the
Church
of
Asia
,
about
a
controversie
of
Ceremonies
,
about
the
day
on
which
Easter
ought
to
be
observed
.
The
Churches
of
Asia
maintained
,
that
the
Christian
Passover
ought
to
be
observed
on
the
same
day
that
the
Jews
observed
theirs
;
and
they
said
,
they
held
it
as
a
Tradition
from
St.
John.
The
Church
of
Rome
,
on
the
contrary
,
said
that
Christians
ought
to
observe
Easter
on
the
Lord's-day
following
the
Jewish
Passover
.
And
for
the
sake
of
this
goodly
Controversie
,
Victor
Bishop
of
Rome
was
so
rash
,
as
to
separate
the
Churches
of
Asia
from
his
Communion
.
This
Schism
continued
not
only
until
the
Council
of
Nice
,
but
a
very
long
time
after
;
for
mention
is
made
of
the
Quartodecimani
in
the
General
Council
of
Ephesus
against
Nestorius
in
the
year
431.
So
they
called
those
who
celebrated
Easter
with
the
Jews
,
on
the
14th
day
of
the
Month
of
March.
In
the
Third
Age
,
Novatian
formed
a
considerable
Schism
,
about
a
Point
of
Discipline
;
viz.
Whether
we
ought
to
receive
those
who
fell
in
times
of
Persecution
to
the
Peace
of
the
Church
.
This
Schism
continued
a
long
time
.
We
find
this
Schism
continuing
amidst
all
the
great
troubles
that
were
betwixt
the
Arrians
and
the
Orthodox
;
the
union
of
Opinions
that
was
between
the
Novatians
and
the
Catholicks
with
respect
to
the
Doctrine
of
Arrius
,
did
not
put
a
period
unto
it
.
In
the
same
Age
,
the
Donatists
made
another
Schism
in
Africa
,
about
the
choice
of
a
Bishop
of
Carthage
.
Two
Parties
being
formed
about
it
,
a
Division
was
made
,
it
spread
through
all
Africa
,
and
continued
many
Ages
.
There
happened
another
in
the
beginning
of
the
Fifth
Age
,
by
one
named
Nestorius
,
Bishop
of
Constantinople
,
who
taught
there
were
two
Persons
,
as
well
as
two
Natures
in
Christ
.
Another
was
made
a
little
while
after
by
Eutyches
,
Abbot
of
a
Monastery
in
Constantinople
,
who
desiring
to
oppose
Nestorius
,
who
distinguished
two
Persons
in
Christ
Jesus
,
confounded
the
two
Natures
that
he
might
not
separate
them
;
and
these
two
Schisms
have
continued
for
1200
years
,
and
do
continue
to
this
day
.
In
the
Tenth
Age
happened
the
great
Schism
of
the
Greek
Church
from
the
Latin.
The
Church
of
Rome
it self
has
had
an
infinite
number
of
Schisms
in
her
own
Bowels
,
occasioned
by
her
Anti-Popes
,
And
the
greatest
(
which
may
serve
for
a
Rule
for
all
)
was
the
great
Schism
of
Popes
and
Anti-Popes
,
whereof
the
one
sat
at
Rome
,
and
the
other
at
Avignon
.
This
Schism
divided
the
West
into
two
different
Parties
,
under
two
distinct
Heads
.
To
conclude
,
in
these
last
times
a
great
Schism
is
happened
in
the
Latin
Church
,
which
is
divided
into
three
great
Bodies
,
the
Papists
,
the
Lutherans
,
and
the
Reformed
.
I
pass
by
an
infinite
number
of
little
Schisms
,
which
have
been
in
the
East
between
Church
and
Church
,
and
oftentimes
among
the
Members
of
the
same
Church
.
Two
Bishops
were
seen
for
a
long
time
at
Antioch
;
the
Party
of
one
of
them
was
called
Milesians
,
the
other
Party
Eustathians
,
this
was
in
the
Fourth
and
Fifth
Ages
.
These
are
,
say
I
,
particular
Schisms
.
And
it
may
be
said
,
that
not
one
of
these
Schismatical
Parties
did
separate
from
the
Universal
Church
,
because
not
one
of
them
abandoned
Christianity
;
they
returned
and
carried
it
with
them
.
Now
the
Illusion
in
this
matter
comes
from
hence
,
that
we
confound
these
two
sorts
of
Schisms
,
those
that
are
Universal
with
those
which
are
particular
,
and
we
ascribe
to
particular
Schisms
that
which
belongs
only
to
Schism
universal
,
viz.
Exclusion
from
Salvation
.
For
't
is
true
,
that
he
who
makes
a
Schism
from
the
Universal
Church
,
by
renouncing
her
Doctrine
,
Sacraments
,
and
Ministry
,
is
utterly
out
of
the
Church
,
and
without
any
right
to
eternal
Life
.
But
't
is
false
,
that
particular
Schism
either
from
the
Church
of
Rome
,
or
from
the
Greek
Church
,
or
Schism
of
the
Church
of
Rome
in
it self
,
doth
exclude
from
Salvation
.
This
folly
proceeds
from
another
,
and
that
is
,
that
every
particular
Church
looks
on
herself
as
the
Catholick
and
Universal
Church
,
and
her
particular
Doctrines
as
the
Universal
and
Fundamental
Doctrines
of
Christianity
:
In
such
manner
,
that
those
who
separate
themselves
from
her
,
and
renounce
her
Doctrines
,
she
looks
on
them
,
as
being
separate
from
the
Universal
Church
,
and
as
having
renounced
the
Universal
Doctrine
of
Christianity
.
But
no
Church
hath
carried
this
folly
to
that
degree
of
extravagance
as
the
Church
of
Rome
hath
done
;
for
she
calls
herself
the
Catholick
and
Universal
Church
,
to
the
exclusion
of
all
others
:
And
she
would
fain
,
that
the
Doctrines
which
are
peculiar
to
her
,
as
the
Supremacy
of
the
Pope
,
Transubstantiation
,
Purgatory
,
&c.
should
be
accounted
the
Universal
Truths
of
Christanity
.
Thence
it
comes
to
pass
,
that
she
considers
as
Schismaticks
,
and
damned
all
those
which
separate
from
her
,
and
renounce
the
most
inconsiderable
Doctrines
which
she
hath
consecrated
by
her
Anathema's
.
To
make
this
foolish
Pretension
vanish
and
disappear
,
no
more
is
to
be
done
,
but
to
make
more
evident
the
true
Idea
of
Schism
,
which
the
Disputes
of
these
last
Ages
,
and
the
Prejudices
of
the
Ancients
,
have
strangely
perplexed
and
confounded
.
To
this
end
it
will
be
useful
to
consider
divers
of
those
Schisms
of
which
we
have
spoken
,
and
see
what
we
ought
to
judge
concerning
the
Salvation
of
those
who
lived
in
them
.
First
,
there
have
been
Schisms
which
have
been
made
without
any
Controversies
about
Doctrine
or
Discipline
,
only
upon
personal
Quarrels
between
Bishop
and
Bishop
;
such
was
that
furious
Schism
of
the
Donatists
in
Africa
,
which
was
made
only
upon
the
occasion
of
the
choice
of
a
Bishop
of
Carthage
:
Afterwards
the
Donatists
espoused
the
Opinion
of
S.
Cyprian
,
about
the
Nullity
of
the
Baptism
of
Hereticks
,
and
it
may
be
,
some
other
Opinions
of
little
importance
,
that
they
might
the
more
easily
maintain
and
continue
their
Schism
with
the
Catholicks
.
But
the
true
foundation
of
the
Schism
was
nothing
but
a
particular
Quarrel
.
The
Donatists
held
all
the
Opinions
of
the
Catholick
Church
,
they
had
the
same
Sacraments
,
the
same
Discipline
,
and
the
same
Ministry
.
This
being
so
,
he
must
be
very
cruel
that
will
damn
an
infinite
number
of
private
Persons
,
who
followed
their
Guides
,
as
the
Inhabitants
of
Jerusalem
followed
Absalom
,
in
the
simplicity
of
their
Hearts
.
I
say
nothing
concerning
the
Authors
of
the
Schism
,
nor
of
those
who
did
maintain
it
;
as
they
violated
the
Laws
of
Charity
,
and
troubled
the
Peace
of
the
Church
,
we
leave
them
to
the
Judgment
of
God
:
We
say
nothing
neither
of
the
Circumcellians
,
a
sort
of
People
which
arose
among
the
Donatists
,
and
offered
an
Hundred
Violences
to
the
Orthodox
.
I
speak
of
those
plain
People
,
who
in
the
simplicity
of
their
Heart
,
do
without
Dissimulation
believe
in
Jesus
Christ
,
according
to
the
Creed
explicated
according
to
the
sense
of
the
Church
Universal
,
who
believe
all
the
Christian
Doctrine
,
from
the
first
Article
to
the
last
;
and
besides
,
labour
with
great
diligence
in
the
practice
of
Holiness
and
Devotion
:
to
condemn
these
Men
,
say
I
,
only
because
they
do
not
communicate
with
the
Pastors
of
the
Catholick
Church
,
is
a
foolish
and
a
barbarous
Doctrine
,
of
which
I
do
not
think
there
is
a
Man
in
the
World
throughly
perswaded
,
although
there
be
a
Thousand
and
a
Thousand
pretend
so
to
be
.
There
are
other
Schisms
which
were
made
about
Controversies
in
Doctrine
,
such
is
the
Schism
of
the
Nestorians
and
that
of
the
Eutychians
,
who
continue
at
this
day
,
and
comprehend
an
infinite
number
of
Christians
in
the
East
.
I
believe
that
Nestorius
designed
to
reduce
the
Opinion
of
Paulus
Samosatenus
to
another
form
;
which
Opinion
is
that
of
our
Socinians
,
who
make
Jesus
Christ
a
mere
Man
.
But
we
must
judg
otherwise
of
their
Successors
.
At
this
day
the
Nestorians
and
the
Eutychians
embrace
the
Apostles
Creed
,
and
that
of
Constantinople
,
as
do
the
Greeks
and
the
Latins
,
they
believe
in
Jesus
Christ
the
eternal
Son
of
God
,
God
himself
,
dead
,
and
raised
again
for
the
Salvation
of
Men
;
and
the
Disputes
which
they
have
with
the
rest
of
the
Church
,
are
at
present
,
nothing
but
Questions
about
Words
and
differing
manners
of
expression
.
To
damn
these
Millions
of
People
,
because
of
the
rashness
of
a
single
Man
,
who
had
the
boldness
a
Hundred
and
twenty
years
ago
,
to
teach
contrary
to
the
manner
after
which
we
ought
to
conceive
of
the
Incarnation
of
the
Word
,
is
a
Cruelty
founded
in
a
most
prodigious
Error
and
Mistake
.
'T
is
evident
,
that
we
ought
to
range
them
with
the
rest
of
the
Eastern
Church
,
which
is
not
much
more
pure
,
than
that
of
the
West
,
and
to
leave
their
Salvation
to
the
judgment
of
God
,
who
alone
knows
how
far
his
Patience
will
proceed
.
These
two
Schisms
were
without
doubt
criminal
in
their
Original
:
But
time
hath
changed
the
state
of
things
,
and
at
this
day
those
Christians
which
are
called
Jacobites
,
and
follow
the
Schism
of
Eutyches
,
supposing
they
embrace
all
Christian
Truths
necessary
to
Salvation
,
are
as
well
where
they
are
,
as
if
they
rejoyned
themselves
to
the
other
Christians
of
the
East
,
provided
they
be
endowed
with
a
Spirit
of
Charity
.
If
they
be
so
rash
as
to
condemn
the
rest
,
therein
they
sin
;
but
the
Greeks
which
condemn
them
are
not
less
guilty
than
they
,
although
they
descend
directly
from
the
Catholick
and
Orthodox
flock
,
and
the
others
be
only
a
separate
branch
.
And
this
helps
to
shew
you
,
that
although
a
Schism
were
criminal
in
its
Original
,
and
headily
and
rashly
made
,
nevertheless
it
is
not
always
necessary
under
pain
of
eternal
Damnation
,
to
return
from
whence
we
came
.
From
whence
I
confirm
the
Thesis
which
I
laid
down
at
the
beginning
of
this
Question
;
that
the
Idea
which
they
make
to
you
about
the
horror
of
Schism
,
is
a
Dream
,
and
that
tho
it
should
be
true
,
that
our
separation
from
the
Church
of
Rome
in
the
beginning
of
the
past
Age
were
rash
,
the
People
which
followed
it
in
the
simplicity
of
their
Hearts
,
would
not
hazard
their
Salvation
thereby
,
they
that
made
it
were
to
account
for
it
,
and
at
the
most
,
those
which
do
maintain
it
.
So
my
Brethren
,
you
would
be
in
safety
,
and
only
we
in
danger
.
But
I
very
well
perceive
,
that
this
is
not
enough
to
calm
the
Perturbations
which
your
Converters
,
and
your
own
Thoughts
may
give
you
about
it
:
For
you
will
say
,
supposing
that
our
separation
from
the
Church
of
Rome
in
the
last
Age
were
unjust
and
rash
;
't
is
true
,
that
we
who
did
not
make
the
Schism
shall
not
suffer
thereby
.
Our
Fathers
when
they
went
out
of
the
Church
of
Rome
,
carried
the
Church
and
Christianity
with
them
,
and
this
Christianity
may
nourish
,
and
save
us
,
maugre
the
Separation
.
Nevertheless
on
this
supposition
,
we
do
no
ill
,
yea
we
shall
do
well
to
re-unite
our selves
to
the
Church
of
Rome
:
We
shall
heal
a
Wound
,
which
being
open
,
renders
the
Church
deformed
;
Peace
is
to
be
preferred
before
Division
:
This
is
without
doubt
,
the
descendants
which
acknowledg
that
their
Ancestors
did
wrongfully
separate
from
a
certain
stock
,
do
well
to
re-unite
themselves
thereto
for
edification
,
although
it
were
not
absolutely
necessary
to
their
Salvation
.
Therefore
that
we
may
come
nearer
to
the
case
in
which
you
are
at
present
with
the
Church
of
Rome
,
we
must
suppose
a
Separation
which
was
made
for
reasons
of
some
worth
and
value
,
i.
e.
because
of
Corruption
in
Doctrine
and
Worship
.
This
is
the
case
in
which
you
are
,
and
on
this
supposition
we
will
shew
you
in
what
follows
,
that
you
cannot
return
to
the
Church
of
Rome
.
March
1.
1687
The
FOUTEENTH
PASTORAL
LETTER
.
AN
Article
of
Antiquity
.
The
Original
of
the
Hierarchy
,
and
the
Antichristian
Tyranny
of
the
Bishop
of
Rome
.
An
Article
of
Controversie
.
A
Continuation
of
the
matter
of
Schism
:
Although
the
Corruption
of
the
Church
of
Rome
were
not
extreme
,
it
would
not
be
lawful
for
us
to
return
thither
.
Some
Objections
of
the
new
Converts
concerning
it
.
Dear
Brethren
in
our
Lord
,
Grace
and
Peace
be
given
to
you
from
our
God
and
Saviour
Jesus
Christ
.
SInce
we
have
been
upon
the
History
of
the
fourth
and
fifth
Ages
,
we
have
found
there
two
great
Novelties
,
which
have
had
very
unhappy
effects
in
the
following
Ages
.
They
are
the
Monastick
Life
,
and
the
Councils
that
are
called
Oecumenick
.
Behold
a
third
of
them
;
't
is
the
Original
of
the
Hierarchy
,
which
hath
given
birth
to
the
Antichristian
Tyranny
.
This
Word
signifies
sacred
Rule
or
Government
:
and
thereby
is
understood
that
Subordination
of
Pastors
,
which
hath
been
seen
in
the
Church
for
a
1000
or
1200
years
.
In
this
Subordination
are
seen
the
lowest
Orders
in
the
lowest
Seats
;
above
these
lowest
Orders
are
seen
Priests
subdivided
into
Curates
,
Deans
,
rural
Deans
,
&c.
Above
the
Priests
are
the
Grand
Vicars
,
above
the
Grand
Vicars
are
the
Bishops
,
above
the
Bishops
are
the
Arch-Bishops
or
Metropolitans
,
above
the
Arch-Bishops
are
the
Primates
,
above
the
Primates
are
the
Exarchs
,
above
the
Exarchs
are
the
Patriarchs
,
and
above
all
these
is
seen
a
Head
,
which
was
framed
insensibly
,
and
by
little
and
little
,
and
placed
there
;
this
is
it
which
is
called
the
Pope
.
All
this
is
a
new
Invention
with
respect
to
the
Apostles
,
and
this
Hierarchy
was
unknown
before
the
Fourth
Age.
We
have
the
Happiness
at
this
day
to
have
the
French
Church
,
that
is
to
say
,
your
Converters
,
for
testimonies
of
this
Truth
.
They
do
maintain
,
That
the
Apostles
established
no
precise
form
of
Government
,
that
they
contented
themselves
to
preach
the
Gospel
,
to
send
persons
to
do
so
,
and
to
place
in
every
Church
a
Bishop
to
govern
it
.
They
say
,
that
it
is
not
certain
that
S.
John
,
the
eldest
of
the
Apostles
,
i.
e.
he
which
lived
longest
,
did
give
to
the
Churches
of
Asia
,
amongst
whom
he
died
,
any
form
of
Government
;
that
it
was
in
the
Fourth
Age
that
the
Hierarchical
form
of
Government
was
given
to
the
Church
;
that
therein
they
followed
no
divine
Right
or
Institution
of
the
Apostles
,
(
who
determined
nothing
concerning
it
)
but
the
Polick
Order
and
Form
of
Government
found
in
the
Roman
Empire
.
As
this
Empire
was
divided
into
Provinces
,
Metropolitical
Cities
,
and
Prefectures
,
i.
e.
Governments
,
so
they
also
divided
the
Churches
into
Metropolitan
,
Provincial
,
and
National
.
And
indeed
,
from
the
time
of
the
Apostles
there
was
no
Principality
,
nor
so
much
as
any
Primacy
in
the
Church
.
The
Apostles
,
by
an
Authority
which
they
received
immediately
from
Jesus
Christ
,
governed
the
Church
without
Subordination
,
and
without
Division
.
The
Spirit
which
guided
them
being
one
,
and
poured
out
on
them
all
,
they
were
always
at
agreement
it
what
concerned
the
Edification
of
the
Churches
;
but
they
did
not
leave
any
Successor
that
had
the
same
Authority
with
themselves
.
It
is
not
true
that
St.
Peter
was
their
Prince
,
it
does
not
appear
that
he
had
any
Primacy
of
Order
above
the
rest
;
't
is
true
he
is
often
named
first
;
but
that
doth
not
prove
that
he
was
the
first
,
or
the
President
of
the
Apostolical
College
.
We
see
that
the
other
Apostles
treated
with
him
after
such
a
manner
,
as
makes
it
apparent
,
that
they
did
not
acknowledge
in
him
any
kind
of
Preheminence
,
which
should
advance
him
above
them
.
We
see
that
they
sent
him
to
Samaria
;
it
would
have
appertained
to
him
to
send
,
and
not
be
sent
,
if
he
had
been
the
Prince
of
the
Apostles
.
We
see
that
after
he
had
preached
the
Gospel
to
Cornelius
and
some
other
Pagans
,
they
made
great
complaints
thereon
.
We
see
that
S.
Paul
rebuked
him
to
the
face
,
and
even
in
publick
,
because
in
the
presence
of
the
Jews
he
warped
,
and
used
some
dissimulation
with
respect
to
the
use
of
indifferent
things
forbidden
by
the
Law
of
Moses
:
Men
do
not
use
to
deal
so
with
their
Prince
.
The
Successors
of
the
Apostles
left
in
all
Churches
Presbyters
or
Bishops
to
preach
the
Word
,
and
administer
the
Sacraments
:
but
in
the
beginning
the
Presbyter
and
the
Bishop
were
not
distinguished
.
Those
which
S.
Paul
calls
Bishop
in
one
place
,
he
calls
also
Elders
or
Presbyters
,
in
the
same
place
or
in
another
.
'T
is
a
matter
of
Fact
which
our
Adversaries
cannot
deny
.
In
the
20th
of
the
Acts
,
the
Apostle
speaking
to
the
Presbyters
or
Elders
of
the
Church
of
Ephesus
,
calls
them
Bishops
;
and
in
his
Epistles
to
Timothy
and
Titus
,
where
he
speaks
sometimes
of
a
Bishop
,
he
speaks
more
frequently
of
Elders
,
and
by
Elders
he
understands
the
very
same
which
he
had
called
Bishops
.
In
the
Cities
where
the
Churches
were
great
,
there
were
many
Presbyters
;
one
of
them
did
preside
over
the
rest
,
not
by
turn
,
but
by
a
privilege
which
did
always
appertain
to
him
.
St.
Paul
speaks
of
this
President
,
The
Elder
which
rules
well
is
worthy
of
double
honor
.
This
presiding
Presbyter
,
in
the
beginning
of
the
second
Age
,
arrogates
to
himself
the
name
of
Bishop
,
(
which
before
was
common
to
his
Collegues
,
)
so
that
there
was
no
other
but
the
President
of
the
Presbytery
who
call'd
himself
Bishop
.
He
attributed
to
himself
also
the
right
of
imposing
hands
as
well
on
those
which
were
received
as
Pastors
,
as
on
the
Penitents
,
and
those
which
were
received
to
the
Communion
of
the
Mysteries
.
In
all
this
there
was
as
yet
no
Hierarchy
,
no
Dependence
,
no
Appeals
,
no
Ecclesiastical
Jurisdiction
.
Every
Bishop
,
with
his
College
of
Presbyters
,
was
Sovereign
in
his
District
,
and
in
his
Church
;
and
this
Church
was
not
dependent
of
any
other
.
You
may
remember
how
S.
Cyprian
,
in
our
Eleventh
Pastoral
Letter
hath
told
us
in
express
words
,
[
](A46367-e41330-b)*
*
Epist.
74.
Every
Bishop
may
use
his
Authority
in
the
Government
of
his
Church
according
to
his
own
Will
,
being
under
no
obligation
to
give
an
account
thereof
to
any
but
the
Lord
.
And
elsewhere
,
[
](A46367-e41350-b)†
†
Concil.
Carth.
Anno
258.
That
every
Bishop
is
Master
of
himself
,
and
cannot
be
judged
by
another
Bishop
,
as
he
also
cannot
judge
other
Bishops
.
All
honest
men
are
agreed
at
this
day
therein
.
The
Divines
themselves
of
the
Gallican
Church
maintain
it
,
and
at
this
time
they
lend
us
their
Studies
and
Illuminations
to
refute
the
Flatterers
of
the
Papal
Tyranny
,
who
would
find
in
the
three
first
Ages
of
the
Church
Proofs
of
the
Primacy
,
i.
e.
of
the
Principality
of
the
Bishop
of
Rome
over
all
the
Churches
of
the
World.
The
Defenders
of
this
Antichristian
Power
quote
to
us
the
Action
of
Victor
Bishop
of
Rome
,
who
about
the
end
of
the
Second
Age
excommunicated
the
Churches
of
Asia
,
because
they
would
not
keep
Easter
precisely
the
same
day
that
he
did
:
and
from
thence
they
conclude
,
That
the
Pope
was
even
then
the
Prince
of
all
Churches
.
But
to
this
your
own
Converters
do
answer
for
us
,
that
in
this
Victor
exercised
no
Right
but
what
was
common
to
all
Bishops
,
and
that
the
Bishops
of
Asia
might
exercise
it
on
Victor
,
as
he
had
exercised
it
on
them
;
that
this
Excommunication
of
Victor
was
a
separation
from
his
Communion
;
that
the
Bishops
did
communicate
one
with
another
by
Letters
,
which
they
called
Letters
of
Communion
,
formed
Letters
,
&c.
When
they
were
angry
or
discontented
one
with
another
,
they
did
no
longer
write
these
Letters
of
Communion
to
those
of
whom
they
believed
the
Church
had
reason
to
complain
,
and
they
received
no
more
from
them
;
that
this
is
it
which
Victor
then
did
,
and
that
all
Bishops
have
Right
,
by
custom
,
to
do
the
same
thing
.
The
Flatterers
of
Popes
quote
to
us
also
the
Words
of
Irenaeus
,
who
speaking
of
the
Church
of
Rome
,
says
,
[
](A46367-e41520-b)*
*
Lib.
3.
cap.
3.
That
it
was
necessary
all
other
Churches
should
have
recourse
to
this
Church
,
because
it
was
the
principal
,
and
the
most
potent
.
But
the
French
Roman
Catholick
Doctors
answer
for
us
,
that
the
sense
is
,
That
the
Roman
Church
,
because
the
City
of
Rome
was
the
Capital
City
of
the
Empire
,
and
because
of
its
grandeur
might
be
a
sufficient
Witness
of
Apostolical
Tradition
,
because
Christians
came
thither
upon
business
from
all
Parts
of
the
World
,
and
that
coming
thither
they
might
there
be
Witnesses
of
the
Faith
of
all
Churches
scattered
throughout
all
the
Empire
:
and
that
so
the
Roman
Church
,
made
up
and
formed
of
all
Nations
,
might
be
a
Witness
of
the
Faith
of
all
the
Churches
in
the
World.
They
object
to
us
also
,
That
it
appears
by
the
Works
of
St.
Cyprian
,
that
Bishops
condemned
and
deposed
in
Africa
,
had
recourse
to
the
Bishop
of
Rome
for
their
re-establishment
.
But
the
French
Doctors
answer
with
us
,
That
by
the
same
Letters
of
St.
Cyprian
it
appears
also
,
that
these
Attempts
were
disallowed
and
condemned
,
and
that
they
gave
the
Bishop
of
Rome
to
understand
,
that
he
had
nothing
to
do
to
receive
the
Complaints
of
any
of
the
Ecclesiasticks
of
the
African
Church
.
So
that
these
Gentlemen
acknowledge
with
us
,
that
in
the
three
first
Ages
of
Christianity
there
was
no
Principality
,
no
subordinate
Jurisdiction
,
nor
no
dependence
of
one
Church
upon
another
,
not
excepting
the
Church
of
Rome
it self
.
But
we
do
also
maintain
unto
them
,
That
from
the
Third
Age
,
the
Churches
that
had
their
Seats
in
those
Cities
which
are
called
Metropoles
,
i.
e.
Heads
of
the
Provinces
,
did
obtain
a
certain
Superiority
upon
the
lesser
Churches
that
were
in
the
little
Villages
of
the
Neighbourhood
,
because
of
the
need
they
had
of
them
.
The
Metropolitan
Cities
were
the
dwelling
places
of
the
Governors
of
the
Provinces
,
the
Courts
of
Justice
were
there
,
't
was
thither
they
carried
their
Tributes
;
so
that
all
the
Provinces
had
business
there
:
besides
,
the
Bishops
of
these
Cities
were
ordinarily
more
able
than
those
of
little
Cities
;
for
it
has
always
been
the
ordinary
custom
to
choose
the
ablest
men
for
the
conduct
of
the
most
important
Churches
,
and
such
as
were
most
exposed
to
the
Temptations
of
human
Authority
.
Besides
this
,
there
were
in
these
Cities
many
Presbyters
which
assisted
the
Bishop
,
and
who
with
him
,
made
a
Senate
able
and
knowing
in
matters
of
Faith
and
Discipline
.
For
these
Reasons
the
Churches
of
the
Country
,
and
such
as
were
Provincial
,
addressed
themselves
to
the
Churches
of
the
Metropolitan
Cities
in
all
their
doubts
,
and
in
all
their
necessities
:
sometimes
to
obtain
Pastors
,
sometimes
to
know
how
they
should
suppress
Hereticks
,
and
those
which
were
scandalous
,
and
sometimes
in
other
cases
,
and
on
other
occasions
.
This
was
the
reason
that
the
Churches
of
the
Metropolitan
Cities
obtained
by
consent
a
kind
of
Superintendence
over
others
.
They
confirmed
,
by
imposition
of
hands
,
Pastors
in
vacant
Churches
,
after
the
People
of
those
Churches
had
made
an
Election
of
them
.
This
is
the
estate
in
which
the
Government
was
found
in
the
beginning
of
the
Fourth
Age.
Before
that
time
the
Names
of
Arch-Bishops
,
Primates
,
Exarchs
,
Patriarchs
,
and
every
other
Name
of
Power
and
Dignity
,
were
wholly
unknown
in
the
Church
.
But
the
Emperors
becoming
Christians
,
Pride
introduced
it self
into
the
Ecclesiastical
Government
;
and
in
the
space
of
an
150
years
,
or
thereabout
,
that
Hierarchy
was
seen
to
be
born
and
to
establish
it self
,
which
certainly
made
way
for
the
birth
of
the
Antichristian
Empire
of
Rome
:
and
behold
how
it
came
to
pass
.
Constantine
the
Great
,
the
first
Christian
Emperor
,
assembled
a
Council
in
the
City
of
Nice
,
to
determine
the
Controversie
which
Arrius
had
unhappily
raised
about
the
Divinity
of
the
Son
of
God.
The
Council
,
after
it
had
determined
those
matters
which
respected
Faith
,
were
willing
also
to
regulate
matters
of
Discipline
,
and
made
twenty
Canons
concerning
it
:
in
which
they
caused
those
Practices
which
were
then
in
use
,
to
pass
into
Laws
,
supposing
it
may
be
,
that
they
were
much
more
ancient
than
indeed
they
were
.
For
example
,
it
found
that
the
Churches
had
yet
preserved
this
mark
of
mutual
Dependence
,
that
is
to
say
,
not
to
make
void
the
judicial
Sentences
of
one
the
other
,
and
not
to
suffer
that
a
person
excommunicated
in
one
Church
should
have
recourse
to
another
to
be
re-established
in
its
Communion
.
It
made
a
Law
thereof
in
the
fifth
Canon
,
As
to
those
that
are
separated
from
the
Communion
,
be
it
that
they
are
Layicks
,
be
it
that
they
are
of
the
body
of
the
Clergy
,
let
the
Bishops
of
every
Province
observe
this
agreeably
to
the
Canon
that
says
,
Let
those
that
are
rejected
by
one
,
not
be
received
by
others
.
But
finding
also
that
it
was
a
custom
,
that
in
difficult
matters
respecting
Faith
or
Discipline
,
when
it
happened
that
any
Persons
were
excommunicated
or
deposed
,
the
neighbouring
Churches
were
wont
to
assemble
to
judge
thereof
,
of
that
also
it
made
a
Law
in
the
same
Canon
,
and
ordained
,
that
for
the
examination
of
Causes
determined
by
particular
Churches
a
Synod
should
assemble
twice
a
year
in
every
Province
,
to
the
end
that
the
Bishop
of
the
Province
being
assembled
,
might
examine
these
sort
of
Questions
.
As
the
Chymera
of
the
Sovereign
Authority
of
General
Councils
was
not
yet
born
,
so
the
Fathers
of
the
Council
of
Nice
contented
themselves
to
ordain
,
That
Provincial
Councils
should
be
held
,
but
gave
no
advice
for
the
appointing
General
Councils
,
from
ten
Years
to
ten
,
as
lately
the
Council
of
Constance
did
.
The
Bishops
assembled
at
Nice
also
found
,
that
by
custom
,
the
Churches
that
had
their
Seats
in
Metropolitick
Cities
,
and
entertained
some
superintendency
over
the
Churches
of
the
lesser
Cities
of
the
Province
,
they
confirmed
this
usage
,
and
made
a
Law
thereof
in
the
sixth
Canon
.
Let
the
ancient
Customs
,
say
they
,
be
observed
,
that
is
,
that
the
Bishop
of
Alexandria
have
power
over
the
Churches
of
Egypt
,
of
Lybia
,
and
Pentapolis
,
because
t
is
so
also
,
that
the
Bishop
of
Rome
has
been
accustomed
to
have
.
In
like
manner
at
Antioch
,
and
in
the
other
Provinces
,
let
the
Priviledges
of
other
Provinces
be
preserved
.
There
is
nothing
that
has
less
foundation
than
the
pretence
of
most
part
of
the
Doctors
of
the
Roman
Church
,
who
imagin
that
here
is
the
establishment
of
those
Seats
which
were
afterwards
called
Patriarchal
:
Neither
the
Name
nor
Power
of
Patriarchs
were
known
at
that
time
.
And
the
Council
of
Nice
had
no
other
design
,
but
to
confirm
by
a
Law
,
that
which
it
found
established
by
custom
,
that
is
to
say
,
that
the
greater
Churches
should
have
some
superintendency
over
the
lesser
.
There
were
then
three
great
Governments
in
the
Roman
Empire
,
Rome
for
Italy
,
Alexandria
for
the
South
,
and
Antioch
for
the
East
:
The
Churches
which
were
in
these
three
principal
Cities
of
the
Empire
,
had
arrogated
some
preheminence
over
the
neighbouring
Churches
.
The
Council
confirms
to
them
this
preheminence
.
But
we
may
not
imagin
,
as
the
Roman
Doctors
would
perswade
us
,
that
the
Council
did
then
divide
the
whole
Church
into
three
Patriarchates
,
Rome
,
Alexandria
,
and
Antioch
,
as
if
all
the
other
Churches
had
been
subjected
to
these
three
:
These
three
Churches
are
named
but
for
example
,
because
they
were
the
principal
.
Besides
,
it
is
added
,
Likewise
,
let
the
Priviledges
be
preserved
to
other
Churches
;
that
is
to
say
,
let
the
Churches
,
which
by
custom
have
obtained
a
superintendency
over
their
Neighbours
,
as
lesser
Churches
,
preserve
that
Preheminence
.
So
the
Church
of
Asia
(
which
is
not
named
in
this
Canon
)
is
one
of
those
which
had
Preheminence
over
her
Neighbours
,
to
whom
this
Priviledge
was
preserved
for
some
time
.
At
that
time
therefore
,
by
custom
,
and
by
the
Law
of
the
Council
of
Nice
,
Alexandria
had
inspection
over
the
Churches
of
Egypt
,
Lybia
and
Pentapolis
;
the
Bishop
of
Rome
,
had
inspection
over
the
suburbicarian
Churches
,
that
is
to
say
,
the
Cities
which
were
either
of
the
Government
of
the
Vicarship
of
the
City
of
Rome
,
and
no
more
.
Now
the
Vicarship
of
Rome
was
so
far
from
extending
it self
to
the
whole
Empire
,
that
it
extended
to
but
about
half
Italy
on
the
side
of
Naples
;
the
other
part
of
Italy
which
is
on
the
side
of
Milan
,
was
of
another
Vicarship
,
that
is
to
say
,
of
another
Government
,
whereof
the
City
of
Milan
was
Capital
,
and
the
Bishop
of
Rome
had
nothing
to
do
there
.
The
Bishop
of
Antioch
had
inspection
over
the
Churches
of
Syria
,
and
no
more
.
The
other
Churches
in
the
Roman
Empire
were
independent
of
these
three
Seats
,
and
had
their
Metropolitan
Churches
,
under
which
they
ranged
themselves
for
the
assembling
of
their
Synods
,
so
that
in
the
Canon
of
Nice
nothing
is
found
of
the
Institution
of
Patriarchs
,
but
only
a
Confirmation
of
the
Priviledges
that
the
Churches
of
the
Metropolitan
Cities
had
obtained
by
consent
from
the
lesser
Churches
round
about
them
.
It
is
nevertheless
true
,
that
soon
after
the
Metropolitan
Bishops
of
these
three
Cities
,
Rome
,
Antioch
,
and
Alexandria
,
began
to
play
the
Masters
,
and
to
claim
Right
over
the
neighbouring
Churches
,
much
beyond
the
ancient
use
and
intentions
of
the
Council
of
Nice
.
They
took
advantage
from
this
,
that
these
three
Cities
were
the
three
great
Cities
of
the
Empire
;
and
because
they
alone
were
named
in
the
Canon
of
the
Council
,
they
made
use
thereof
,
say
I
,
to
extend
their
Jurisdiction
as
we
see
:
But
it
must
be
observed
,
that
this
Council
of
Nice
(
having
found
,
that
by
custom
the
Metropolitan
Bishops
had
inspection
over
other
less
considerable
Cities
,
by
contributing
their
assistance
and
their
Care
to
establish
Bishops
there
)
did
confirm
also
this
Priviledge
by
the
same
sixth
Canon
.
This
must
remain
certain
,
says
the
Council
,
that
he
who
hath
been
made
Bishop
without
the
Advice
of
the
Metropolitan
,
the
Great
Synod
declares
,
that
he
ought
to
be
no
Bishop
;
but
if
Two
or
Three
,
through
Obstinacy
and
a
Spirit
of
contradiction
,
oppose
themselves
to
an
Establishment
made
by
a
reasonable
common
consent
,
and
according
to
the
Ecclesiastical
Canons
,
let
the
plurality
of
Voices
prevail
against
them
.
This
second
part
of
the
Canon
makes
it
appear
sufficiently
plain
,
that
in
the
first
part
thereof
,
nothing
is
handled
concerning
the
Establishment
of
the
pretended
Rights
of
Patriarchs
,
but
only
of
the
Priviledges
of
the
Metropolitan
Cities
,
without
which
,
the
Council
will
not
suffer
that
any
Ordination
of
Bishops
be
made
in
the
Cities
of
the
Province
.
The
Bishops
of
these
three
Cities
,
Rome
,
Alexandria
,
and
Antioch
,
making
use
of
the
Canon
of
the
Council
,
began
to
raise
themselves
above
all
others
.
In
the
same
time
Byzantium
,
which
had
not
been
hitherto
any
other
than
a
very
obscure
Church
,
subject
to
the
Metropolitan
of
Heraclea
,
a
City
of
Thrace
,
sees
her self
honored
by
the
presence
of
the
Emperors
.
Constantine
carried
thither
the
S●at
of
the
Empire
,
and
called
it
Constantinople
,
after
his
own
Name
,
and
obtained
for
it
the
Name
of
New
Rome
.
Then
the
Bishop
of
Constantinople
began
also
to
make
use
of
an
Advantage
by
the
Dignity
of
the
City
where
he
was
:
So
that
instead
of
three
Tyrants
in
the
Church
,
which
aspired
to
make
themselves
Masters
of
the
Flocks
,
there
are
found
four
;
the
Bishop
of
Rome
,
he
of
Alexandria
,
he
of
Antioch
,
and
he
of
Constantinople
.
But
as
Rome
always
preserved
a
Character
of
Greatness
and
Preheminence
over
other
Cities
,
because
it
was
the
stock
and
root
of
the
Empire
,
they
allowed
a
Primacy
of
Order
to
the
Bishop
of
that
city
without
contradiction
.
And
this
by
so
much
the
more
easily
,
as
the
Spirit
which
built
the
Mystery
of
Iniquity
had
universally
established
the
Opinion
,
that
S.
Peter
accounted
the
chief
of
the
Apostles
had
placed
his
Episcopal
Seat
at
Rome
,
where
he
established
Successors
;
in
such
a
manner
that
all
Bishops
in
the
World
did
silently
consent
to
grant
this
Primacy
of
Order
,
and
of
Presidence
to
the
Church
of
Rome
for
these
two
Reasons
:
the
first
that
the
City
of
Rome
was
the
Capital
of
the
Universe
;
the
second
,
that
the
chief
of
the
Apostles
had
had
his
Seat
there
;
so
the
Bishop
of
Rome
was
acknowledged
for
the
first
in
order
in
their
Assemblies
,
but
without
any
kind
of
Power
or
Jurisdiction
over
others
.
In
the
mean
time
,
the
rest
of
the
Hierarchy
was
formed
after
the
Model
of
the
Government
of
the
Empire
.
The
Rome
Empire
in
the
East
was
divided
into
Five
principal
Governments
:
-
1.
That
of
the
East
,
whereof
the
Metropolis
was
Antioch
,
and
which
extending
it self
over
Syria
,
is
called
East
by
distinction
from
the
other
Oriental
Provinces
.
-
2.
That
of
Egypt
,
whose
Head
was
Alexandria
.
-
3.
That
of
Pontus
,
whereof
the
Capital
was
Caesarea
.
-
4.
That
of
Asia
,
whereof
the
Capital
was
Ephesus
.
-
5.
That
of
Thrace
,
whereof
the
Metropolis
was
Constantinople
:
So
that
these
five
Cities
,
Antioch
,
Alexandria
,
Caesarea
,
Ephesus
,
and
Constantinople
,
were
the
places
where
the
five
great
Governors
of
the
Oriental
part
of
the
Roman
Empire
had
their
abode
.
The
Bishops
of
the
same
Cities
advanced
themselves
also
above
the
other
Bishops
of
the
Provinces
,
and
formed
five
Exarchates
,
i.
e.
five
sorts
of
Patriarchates
independent
the
one
from
the
other
,
in
every
one
of
these
Exarchates
or
Patriarchates
,
there
were
many
Bishops
,
and
even
many
Metropolitans
in
the
sense
that
the
Word
is
taken
at
this
day
.
The
Exarchs
of
Antioch
,
of
Alexandria
,
of
Ephesus
,
of
Caesarea
,
and
of
Constantineple
,
every
one
in
his
Exarchate
,
was
above
the
Bishops
in
Government
,
whether
they
were
Metropolitans
or
simple
Bishops
;
so
it
was
in
the
West
also
.
There
was
in
Italy
two
principal
Governments
under
the
Name
of
Vicarships
;
the
Government
of
Rome
and
that
of
Milan
,
for
which
reason
the
Bishops
of
these
two
Cities
imitating
the
Civil
Government
,
advanced
themselves
also
in
the
Ecclesiastick
,
above
the
other
Bishops
of
Italy
.
The
Bishop
of
Rome
had
therefore
at
that
time
a
Primacy
of
Order
and
Presidence
,
as
we
have
observed
,
because
of
the
Preheminence
of
the
City
,
and
the
false
Opinion
that
had
obtained
,
that
S.
Peter
had
been
Bishop
there
.
But
he
exercised
no
Act
of
Jurisdiction
or
Superiority
over
others
.
It
was
not
permitted
him
to
receive
Appeals
,
nor
to
make
void
the
Decisions
of
other
Bishops
.
They
were
not
the
Bishops
of
Rome
that
called
General
Councils
,
they
were
the
Emperors
;
it
was
not
they
that
determined
Controversies
of
Faith
,
they
were
the
Councils
;
they
could
not
send
out
their
Interdicts
,
nor
Excommunications
against
other
Churches
,
or
constrain
them
to
Obedience
by
any
Censure
.
If
the
Bishops
of
Rome
did
separate
other
Churches
from
their
Communion
,
other
Churches
also
kept
themselves
separate
from
their
Communion
,
adherence
to
the
Bishop
of
Rome
was
of
no
necessity
to
obtain
the
esteem
of
an
Orthodox
,
and
Catholick
Church
,
and
there
were
Churches
in
those
Ages
which
continued
many
Years
in
separation
,
and
without
any
Communion
with
the
Church
of
Rome
,
without
ever
being
esteemed
either
Hereticks
or
Schismaticks
.
Nevertheless
,
it
was
in
the
Fourth
Age
,
that
the
Bishop
of
Rome
did
sow
the
Seeds
of
his
Tyranny
,
and
took
upon
himself
to
judg
those
which
other
Bishops
had
already
censured
.
And
this
happened
chiefly
on
the
occasion
of
the
Troubles
which
the
Heresie
of
Arrius
raised
in
the
Church
.
The
Arrians
became
Masters
in
the
East
,
and
drave
the
Orthodox
Bishops
from
their
Seats
,
as
Athanasius
Bishop
of
Alexandria
,
Paul
Bishop
of
Constantinople
,
&c.
These
Bishops
unjustly
deposed
and
driven
away
,
retired
themselves
into
the
West
,
where
Arrianism
had
made
far
less
Ravages
.
The
Bishops
of
Milan
,
Rome
,
and
the
principal
Seats
of
Italy
,
continued
Orthodox
.
S.
Athanasius
,
and
others
came
into
Italy
,
and
to
Rome
,
to
implore
the
Succour
of
the
Bishop
thereof
,
and
other
Bishops
of
the
West
,
to
the
end
that
by
their
Credit
and
Authority
,
as
well
with
other
Bishops
,
as
principally
with
the
Emperors
,
they
might
be
re-established
in
their
Seats
.
The
Bishop
of
Rome
receives
them
,
treats
them
as
Bishops
,
and
declares
that
he
had
no
regard
for
the
unjust
and
violent
Decisions
of
the
Arrians
;
yea
he
did
all
that
was
in
his
power
to
re-place
them
in
their
Seats
.
At
this
time
,
i.
e.
in
the
heat
of
these
Controversies
stirred
up
by
the
Arrians
,
the
Bishops
of
the
West
which
were
Orthodox
,
held
a
Council
at
Sardis
,
in
the
Year
347.
there
to
judge
the
Cause
of
Athanasius
,
and
Paul
Bishop
of
Constantinople
.
In
this
Council
the
Bishops
of
the
West
observing
that
the
Violences
which
the
Orthodox
Bishops
of
the
East
had
suffered
from
the
hands
of
Heretick
Bishops
were
without
remedy
,
whilst
these
Heretical
Bishops
should
be
absolute
Masters
,
they
thought
fit
to
make
three
Canons
or
Ecclesiastical
Rules
,
according
to
which
,
when
a
Bishop
found
himself
oppressed
by
unjust
Judgment
,
he
might
have
recourse
to
Rome
;
that
the
Bishop
of
Rome
should
have
power
to
appoint
a
review
of
the
Process
,
and
for
that
reason
send
Deputies
on
his
part
which
should
cause
a
Synod
of
the
Province
to
assemble
and
re-judg
the
matter
a
second
time
,
that
in
expectation
of
this
second
Judgment
,
the
Affairs
should
remain
in
suspence
,
and
the
place
of
the
deposed
Bishop
should
not
be
filled
.
Behold
exactly
the
fatal
Point
of
the
first
conception
of
this
tyrannical
Power
,
which
hath
since
swallowed
up
the
Church
.
The
truth
is
,
that
the
Council
of
Sardis
was
made
up
of
Western
Bishops
,
which
had
no
power
to
make
Laws
for
the
Eastern
Church
:
It
is
also
true
,
that
the
Churches
of
the
East
have
always
scoffed
at
the
Canons
of
Sardis
,
and
never
would
receive
them
:
It
is
also
true
,
that
in
the
West
it self
,
these
Canons
were
not
received
but
very
lately
,
and
a
long
time
after
.
But
't
is
also
true
,
that
since
that
time
the
Bishops
of
Rome
have
never
ceased
to
make
valid
,
and
even
to
extend
these
Canons
very
far
beyond
their
intention
.
They
have
been
willing
to
perswade
,
First
,
That
they
have
right
to
receive
Appeals
,
whereas
the
Council
of
Sardis
grants
them
nothing
but
the
right
of
appointing
a
review
,
which
is
very
much
different
from
it
.
Secondly
,
And
above
all
,
they
would
make
us
believe
that
they
have
this
Power
by
Divine
Right
,
and
from
the
Apostles
,
whereas
they
have
it
not
,
but
by
the
Canons
of
this
Council
of
Sardis
.
In
the
Year
383
,
that
is
to
say
,
about
Sixty
Years
after
the
Council
of
Nice
,
and
Thirty
six
after
that
of
Sardis
,
was
held
the
first
Council
of
Constantinople
,
which
is
reckoned
for
the
second
of
those
which
are
called
General
,
altho
it
were
made
up
of
an
Hundred
and
fifty
Fathers
,
and
no
more
,
and
tho
there
were
none
at
all
of
all
the
West
.
This
Council
enlarges
and
confirms
the
Hierarchy
.
But
it
did
not
yet
establish
the
Patriarchs
,
i.
e.
the
four
Seats
which
pretend
to
have
Dominion
over
all
the
Churches
of
the
World
:
On
the
contrary
,
in
the
second
Canon
it
ordains
,
-
1.
That
the
Bishops
of
one
Diocess
,
i.
e.
of
one
Province
,
for
then
a
Diocess
did
not
signifie
the
particular
Church
of
one
Bishop
,
't
was
a
Collection
of
many
Bishops
under
one
Exarch
.
It
appoints
,
say
I
,
That
the
Bishops
of
one
Province
should
not
intermeddle
in
the
Affairs
of
another
;
and
this
without
excepting
the
Bishop
of
Rome
.
-
2.
It
appoints
,
That
the
Bishop
of
Alexandria
administer
only
the
Affairs
of
Egypt
.
-
3.
That
the
Bishops
of
the
East
,
i.
e.
of
Syria
,
govern
their
Churches
,
preserving
to
the
Bishop
of
Antioch
the
Preheminence
that
had
been
given
him
by
the
Council
of
Nice
.
-
4.
That
the
Bishop
of
Asia
,
whereof
Ephesus
was
the
Head
,
govern
the
Diocess
of
Asia
,
without
being
subject
to
Antioch
,
Constantinople
,
or
Rome
.
-
5.
That
the
Churches
of
Thrace
be
governed
by
the
Bishops
and
Synods
of
the
Province
,
without
any
other
Superior
.
-
6.
That
the
Churches
amongst
the
barbarous
Nations
govern
themselves
according
to
the
custom
of
their
Fathers
,
without
Patriarchs
and
without
Pope
.
There
is
no
footstep
of
any
Papal
Authority
,
nor
even
of
any
Patriarchal
and
Universal
.
In
the
following
Canon
we
read
these
words
,
That
the
Bishop
of
the
City
of
Constantinople
hath
the
Privileges
of
Honor
after
the
Bishop
of
Rome
,
because
it
is
new
Rome
.
A
Canon
which
gives
to
the
Bishop
of
Rome
nothing
but
Privileges
of
Honor
and
Presidence
,
and
grants
them
to
be
enjoyed
by
New
Rome
in
the
second
Place
:
For
this
reason
the
Bishops
of
Constantinople
would
no
longer
sit
below
the
Bishops
of
Antioch
and
Alexandria
,
because
the
City
of
their
Seat
was
the
Imperial
City
.
This
makes
it
appear
,
that
the
Bishops
had
no
Preheminence
one
before
another
,
but
by
reason
of
the
Cities
where
they
had
their
Seats
,
and
not
by
any
divine
Right
.
The
Case
is
the
same
with
the
Bishop
of
Rome
:
That
Bishop
gained
nothing
by
all
this
,
as
is
evident
;
nevertheless
,
the
truth
is
,
he
always
grew
higher
,
according
to
the
measure
that
the
Hierarchy
advanced
.
For
the
Exarchs
assumed
unjust
Rights
over
those
which
were
merely
Bishops
.
The
Bishops
of
the
Four
first
Seats
,
Rome
,
Constantinople
,
Alexandria
,
and
Antioch
,
raised
themselves
by
little
and
little
above
the
Exarchs
,
and
at
last
subjected
and
swallowed
them
up
.
Particularly
he
of
Constantinople
,
whose
Ambition
was
not
inferior
to
that
of
the
Bishop
of
Rome
,
made
himself
Judg
of
the
Exarchates
of
Pontus
and
Asia
,
and
that
of
the
Barbarian
Churches
,
with
that
of
Thrace
,
which
he
had
already
.
'T
was
in
the
Fourth
Oecumenical
Council
held
at
Calcedon
in
the
Year
451.
where
it
was
ordained
,
that
[
](A46367-e43550-b)*
*
Can.
28.
The
Church
of
Constantinople
should
enjoy
the
same
Priviledges
and
Honours
in
Ecclesiastical
Matters
,
seeing
the
City
of
Constantinople
in
Temporal
Matters
,
did
enjoy
the
same
Priviledges
and
Honors
with
ancient
Rome
.
But
if
Constantinople
did
then
exalt
it self
,
Rome
did
not
do
it
less
in
proportion
.
Already
the
Bishops
of
Rome
began
to
Lord
it
over
all
the
West
.
Leo
I.
was
placed
in
that
Seat
,
a
Man
who
had
great
Parts
,
but
of
great
Pride
,
who
played
the
Master
in
the
Church
:
He
declared
that
a
Man
is
not
of
the
Church
,
when
he
does
not
obey
it
;
he
proceeded
so
far
as
to
say
,
That
Jesus
Christ
intended
that
all
his
Gifts
should
run
down
from
the
Chair
of
S.
Peter
,
as
from
the
Head
,
on
all
the
Body
of
the
Church
,
and
that
he
which
dared
to
separate
himself
from
the
Chair
of
S.
Peter
,
ought
to
understand
,
that
he
is
excluded
from
the
divine
Mysteries
,
i.
e.
from
the
Church
.
This
was
the
Leo
that
obtained
a
Law
from
the
Emperor
Valentinian
,
by
which
he
was
established
Sovereign
Judg
of
all
other
Bishops
;
for
which
reason
we
take
this
Episcopacy
of
Leo
for
the
first
Point
of
the
birth
of
the
Antichristian
Empire
.
This
is
enough
for
my
end
,
which
is
not
to
give
you
a
History
of
the
Hierarchy
,
and
after
that
of
the
Papal
Tyranny
in
all
their
Progressions
,
but
only
an
Abridgment
of
the
History
of
their
birth
in
the
Fourth
and
Fifth
Ages
.
That
which
I
have
to
observe
for
the
conclusion
of
this
Article
,
whereunto
you
ought
to
give
good
attention
,
is
,
that
the
brief
History
that
I
have
given
you
,
is
perfectly
agreeable
to
the
Spirit
of
the
Gallican
Church
at
this
day
.
She
maintains
-
1.
That
the
Church
of
Rome
is
no
more
but
a
particular
Church
as
others
are
.
-
2.
That
S.
Peter
had
nothing
but
a
Primacy
of
Order
and
Presidence
above
the
Apostles
.
-
3.
That
S.
Peter
could
give
(
to
his
Successors
)
over
other
Bishops
,
no
more
,
but
that
Primacy
which
he
had
over
the
Apostles
.
-
4.
That
the
Bishop
of
Rome
originally
and
by
divine
Right
,
had
no
power
over
the
Universal
Church
.
-
5.
That
he
did
not
receive
Appeals
in
the
first
Ages
of
the
Church
.
-
6.
That
he
had
no
Right
to
assemble
General
Councils
.
-
7.
That
he
could
take
cognizance
of
the
Affairs
of
no
other
Province
but
his
own
,
no
not
by
Appeal
.
-
8.
That
he
had
no
Right
to
take
knowledge
of
Matters
of
Faith
,
to
make
Decisions
therein
,
which
should
oblige
the
whole
Church
.
-
9.
That
before
the
Council
of
Nice
and
after
,
he
had
no
inspection
over
other
Churches
,
but
those
which
were
in
the
Neighborhood
of
Rome
.
-
10.
That
he
could
no
excommunicate
other
Bishops
,
any
otherwise
than
the
other
Bishops
could
excommunicate
him
.
-
11.
That
a
Man
might
separate
himself
from
the
Bishop
of
Rome
without
being
a
Schismatick
,
and
out
of
the
Church
.
-
12.
That
the
Pope
had
no
Right
over
other
Bishops
.
-
13.
That
the
Council
of
Sardis
is
the
Fountain
of
that
Right
of
receiving
Appeals
,
which
the
Pope
claims
.
-
14.
That
the
Rights
which
the
Pope
hath
at
this
day
,
excepting
his
Primacy
,
are
by
human
Law
;
and
because
he
hath
assumed
them
to
himself
,
or
because
they
have
been
conceded
to
him
.
-
15.
To
which
they
add
,
he
is
not
Infallible
,
nor
superior
to
Councils
,
nor
Master
of
the
Temporalities
of
Kings
.
Behold
the
Foundation
upon
which
we
at
this
day
exhort
you
,
to
make
to
your selves
no
longer
a
frightful
Phantome
of
the
Authority
of
the
Pope
.
Surely
the
Gallican
Church
in
all
this
takes
great
steps
in
your
favour
,
and
you
are
obliged
unto
them
for
it
.
But
yet
there
remains
one
,
without
which
all
the
rest
are
absolutely
nothing
,
and
that
is
to
break
with
the
Pope
.
We
are
preparing
a
Work
,
in
which
we
pretend
to
make
it
plain
to
these
Gentlemen
,
that
they
cannot
dispense
with
themselves
from
finishing
that
which
they
have
begun
,
and
that
in
the
Estate
in
which
their
Divinity
concerning
it
is
at
this
day
,
they
ought
to
consider
the
Pope
as
the
greatest
and
the
most
hateful
Usurper
.
A
Point
of
Controversie
.
A
Continuation
of
the
matter
of
Schism
.
Although
the
Corruption
of
the
Roman
Church
were
not
extreme
,
yet
it
would
not
be
lawful
for
us
to
return
thither
.
Objections
of
the
new
Converts
about
it
.
MY
Brethren
,
in
the
preceding
Letter
we
have
made
it
appear
,
that
although
we
had
been
in
the
wrong
in
our
Separation
,
and
that
the
Church
of
Rome
had
not
been
corrupt
,
you
would
not
wholly
hazard
your
Salvation
by
continuing
out
of
it
.
I
am
at
present
to
make
it
appear
that
the
Church
of
Rome
being
corrupt
,
with
far
greater
reason
you
need
fear
nothing
by
not
returning
thither
again
.
But
for
the
greater
illustration
of
this
matter
,
let
us
suppose
two
sorts
of
corruption
,
the
one
in
some
sort
tolerable
,
and
the
other
wholly
intolerable
.
Let
us
argue
upon
the
first
,
and
suppose
that
Persons
separate
themselves
from
a
Church
which
hath
Errors
in
Doctrine
,
which
nevertheless
retains
the
Fundamentals
in
their
Integrity
,
which
hath
Superstitions
,
and
those
very
great
,
in
its
Worship
,
but
which
is
no
formally
Idolatrous
.
Those
which
separate
from
such
a
Church
had
done
better
if
they
had
made
no
Separation
.
They
ought
to
have
attempted
all
sorts
of
methods
to
have
reformed
their
Church
.
Those
Remedies
not
succeeding
but
exasperating
the
evil
,
they
ought
to
exercise
Patience
,
and
to
expect
a
more
favourable
time
for
Reformation
.
But
supposing
that
whilst
these
men
employ
methods
of
Softness
,
matters
insensibly
grow
warm
,
and
fierce
by
the
Contentions
of
Men
,
a
thing
which
happens
almost
always
,
and
necessarily
;
supposing
,
say
I
,
that
the
fierceness
and
heat
of
the
one
and
the
other
Party
thrust
on
things
to
an
entire
Rupture
and
Schism
,
do
you
believe
that
the
Party
which
separates
it self
from
the
main
Body
,
and
embraces
a
Religion
more
pure
than
that
which
it
left
,
is
obliged
to
return
to
the
corrupt
Party
from
which
it
is
separated
?
Not
at
all
.
It
may
,
and
ought
to
say
,
If
things
had
proceeded
otherways
,
't
is
true
,
we
could
have
born
for
a
while
those
Corruptions
which
are
in
some
sort
tolerable
;
but
things
,
by
the
Providence
of
God
,
happening
thus
,
we
will
stay
where
we
are
,
and
keep
our selves
in
that
Purity
which
we
have
chosen
and
not
return
to
the
corruption
which
we
have
forsaken
.
I
do
maintain
that
this
separated
Church
had
reason
,
and
were
not
obliged
to
return
.
It
were
not
obliged
to
return
for
Salvation
for
having
carried
Christianity
with
it
,
yea
having
purged
it
,
it
would
be
sure
that
a
man
might
be
saved
in
its
Communion
.
It
will
not
be
obliged
for
Edification
,
for
't
is
not
for
Edification
,
that
being
in
a
pure
Church
we
should
joyn
our selves
to
another
Church
which
we
believe
impure
,
and
is
really
so
.
I
go
farther
,
and
maintain
,
That
such
a
separate
Church
were
obliged
not
to
return
to
its
corrupt
stock
.
For
when
God
hath
separated
us
from
corruption
,
although
this
corruption
be
not
extreme
,
we
are
obliged
to
keep
far
from
it
.
'T
is
true
that
Preservation
of
Peace
is
worth
much
;
but
't
is
a
good
thing
which
must
not
be
purchased
at
the
price
of
Truth
.
Schism
which
is
making
,
and
in
action
makes
a
great
noise
,
and
gives
great
scandal
:
for
which
reason
I
have
said
,
that
when
the
corruption
of
a
Church
is
in
some
sort
tolerable
,
it
were
better
to
suffer
it
than
to
make
a
violent
Separation
:
but
the
continuation
of
a
Separation
is
not
of
the
same
scandal
;
Custom
reconciles
us
to
every
thing
:
and
the
scandal
of
such
a
continuation
is
not
so
great
that
we
should
sacrifice
important
Truths
for
the
sake
thereof
.
Let
us
at
present
apply
these
Reflections
to
the
Subject
that
we
are
debating
,
and
do
the
Church
of
Rome
that
favour
,
to
suppose
,
for
one
moment
,
as
true
that
which
is
very
false
,
viz.
that
her
corruption
is
in
some
sort
tolerable
;
that
she
hath
Errors
,
but
doth
not
ruine
Fundamentals
;
that
she
is
Superstitious
,
but
not
Idolatrous
.
Let
us
suppose
also
,
that
for
this
reason
our
Fathers
did
not
do
ill
in
continuing
for
some
time
in
the
Roman
Church
,
and
exercising
Patience
therein
.
But
let
us
consider
at
the
same
time
,
that
things
did
not
take
this
course
there
;
that
the
Providence
of
God
did
otherwise
dispose
thereof
.
Our
Fathers
did
their
duty
in
demanding
a
Reformation
:
they
were
obliged
thereunto
,
altho
the
corruption
were
in
that
degree
where
we
suppose
it
,
i.
e.
tolerable
.
But
whilst
the
one
demanded
Reformation
with
Zeal
,
and
the
other
refused
it
with
Passion
,
a
Separation
is
made
.
There
came
Anathema's
from
Rome
,
and
Thunders
from
the
Temporal
Powers
,
with
Fires
and
Gibbets
,
&c.
which
took
from
us
the
liberty
of
remaining
there
.
It
signifies
nothing
who
had
right
or
wrong
in
the
manner
of
Separation
:
however
it
were
,
behold
it
done
.
Now
I
maintain
,
my
Brethren
,
the
thing
being
done
,
neither
Edification
,
Conscience
,
Honour
,
nor
your
Salvation
,
can
suffer
you
to
re-enter
into
the
Roman
Church
,
although
you
should
suppose
that
her
corruption
is
not
extreme
,
but
in
some
sort
tolerable
.
First
of
all
,
your
Edification
will
not
permit
it
.
You
suppose
that
the
Worship
of
Images
,
the
Invocation
of
Saints
,
the
Adoration
of
the
Eucharist
,
&c.
are
at
least
great
Superstitions
;
how
doth
the
Edification
of
the
Church
permit
you
to
partake
in
all
these
things
?
The
Edification
of
the
Church
obliges
you
to
do
all
that
you
can
to
purge
it
from
these
Superstitions
;
and
your
returning
to
a
Union
with
the
Roman
Church
,
is
a
proper
means
to
confirm
all
Men
in
them
.
Conscience
will
not
permit
it
neither
;
for
being
convinced
that
they
are
Superstitions
,
although
you
believe
them
in
some
sort
tolerable
,
you
ought
to
have
no
more
part
in
them
.
'T
is
a
kind
of
Sin
against
the
Holy
Ghost
to
sin
against
Conscience
,
and
the
Illuminations
which
God
gives
to
you
;
and
that
which
would
be
a
small
fault
in
a
state
of
Ignorance
and
Error
,
becomes
a
great
crime
,
when
't
is
committed
against
knowledge
:
so
although
the
Invocation
of
Saints
were
but
a
little
fault
in
an
ignorant
and
a
prejudiced
Papist
,
it
is
certain
,
that
in
you
't
is
a
heinous
crime
,
because
you
know
the
evil
thereof
.
Don't
say
that
you
do
not
invocate
Saints
,
for
you
do
invocate
them
in
the
publick
Service
,
wherein
you
do
partake
,
and
that
is
enough
.
I
add
,
that
neither
will
Honour
permit
this
re-union
with
the
Roman
Church
,
even
on
supposition
that
her
corruption
is
not
extreme
;
for
't
is
a
shameful
cowardize
,
and
unworthy
of
an
honest
man
,
to
betray
his
own
Sentiments
,
and
to
give
to
a
Church
which
he
believes
impure
,
that
homage
which
is
due
only
to
a
Church
that
is
clean
and
undefiled
.
To
conclude
,
I
say
,
that
your
Salvation
will
not
permit
you
to
put
a
period
to
your
Separation
from
the
Roman
Church
,
even
supposing
that
her
corruption
is
in
some
sort
tolerable
:
for
that
corruption
which
might
not
destroy
your
Soul
when
you
were
there
,
having
been
educated
,
brought
up
,
and
instructed
therein
from
your
Infancy
,
becomes
mortal
when
you
receive
it
,
not
having
been
born
,
brought
up
,
nor
instructed
therein
.
The
difference
is
clear
,
and
the
reason
thereof
is
evident
.
It
is
certain
that
there
is
a
Superstition
,
ungrateful
to
God
,
which
he
tolerates
in
an
ignorant
Person
,
but
he
will
not
suffer
nor
endure
it
in
a
Man
of
Knowledge
and
Understanding
;
for
a
Person
which
practises
a
considerable
Superstition
against
his
Conscience
,
makes
appear
therein
an
Abyss
of
Perverseness
,
contempt
of
God
,
his
Laws
,
and
Truth
,
and
such
a
love
of
the
World
,
and
the
interests
of
the
Flesh
,
which
put
him
absolutely
out
of
the
state
of
Salvation
.
Behold
already
something
advanced
,
to
deliver
you
from
those
vain
horrors
which
they
would
thrust
upon
you
for
your
Separation
,
under
the
name
of
Schism
;
for
,
-
1.
Although
the
Schism
or
Separation
had
been
rash
,
you
would
have
no
reason
to
be
afraid
of
your
Salvation
.
-
2.
Although
the
corruption
of
the
Roman
Church
had
been
in
some
sort
tolerable
,
and
although
there
had
been
something
of
Precipitation
in
the
Separation
,
nevertheless
you
would
have
no
Obligation
to
return
to
the
Roman
Church
,
but
you
would
be
obliged
to
the
contrary
.
And
here
we
shall
find
an
occasion
to
answer
to
the
Fallacy
which
the
new
Converts
(
as
they
call
them
)
put
upon
themselves
,
and
which
we
have
mentioned
in
our
Tenth
Pastoral
Letter
,
and
which
is
one
of
the
most
effectual
means
by
which
they
lay
themselves
to
sleep
in
that
unhappy
state
where
they
are
.
There
is
in
it
a
Question
of
Right
,
and
another
of
Fact.
The
matter
of
Fact
is
to
know
whether
indeed
the
Roman
Church
be
corrupted
to
that
degree
that
we
report
it
.
The
Question
of
Right
is
,
Whether
supposing
the
Roman
Church
very
corrupt
,
we
may
separate
our selves
from
it
,
and
persevere
in
that
Separation
to
this
day
.
We
will
first
handle
the
Question
of
Right
,
because
't
is
thereby
that
they
enchant
you
,
and
thereby
that
the
most
part
of
you
do
quiet
and
calm
your selves
,
't
is
thereby
,
say
I
,
that
they
do
enchant
you
;
for
your
Converters
following
the
Principles
of
the
Author
of
the
Legitimate
Prejudices
against
the
Calvinists
,
and
Mr.
Ferrand's
Treatise
concerning
the
Church
,
tell
you
,
[
](A46367-e44270-b)*
*
Book
of
Prejudices
.
p.
147
,
148
,
&c.
That
although
the
Church
of
Rome
were
Idolatrous
and
Heretical
,
the
Calvinists
had
no
right
to
separate
themselves
from
it
,
and
to
set
up
other
Churches
,
and
another
Ministry
.
'T
is
also
thereby
that
those
which
would
be
at
rest
in
the
Roman
Church
do
lull
themselves
asleep
:
for
this
Proposition
,
that
though
the
Roman
Church
were
Heretical
and
Idolatrous
you
ought
not
to
separate
from
it
,
in
the
Writings
of
your
Converters
Mr.
Nicholas
and
Mr.
Ferrand
,
is
nothing
but
a
false
Supposition
,
to
make
you
see
the
more
clearly
the
necessity
of
Adherence
to
the
Church
of
Rome
,
and
the
horror
of
Schism
.
And
if
they
found
themselves
pressed
too
hard
on
this
spot
of
ground
,
they
might
be
able
always
to
retrench
themselves
behind
,
and
say
,
Now
it
is
not
true
that
the
Church
of
Rome
is
Heretical
and
Idolatrous
.
But
at
this
day
one
part
of
these
new
Converts
,
from
a
false
Supposition
draw
a
very
solid
Conclusion
.
They
receive
the
Supposition
as
true
,
That
the
Church
of
Rome
is
very
corrupt
;
and
maintain
this
Thesis
,
That
nevertheless
they
ought
not
to
separate
from
it
;
and
that
Men
may
or
ought
to
return
to
it
.
We
have
heard
the
Reasonings
of
one
of
these
Men
in
our
Tenth
Letter
;
we
must
hear
it
once
more
;
for
he
says
all
that
these
Men
think
.
Speaking
of
the
Questions
which
perplex
the
New
Converts
,
First
,
says
he
,
on
the
positive
Separation
which
our
Fathers
made
,
we
say
,
that
we
ought
to
suffer
many
things
rather
than
separate
from
the
Vnity
of
the
Church
;
that
the
Abuses
introduced
by
the
Governors
thereof
may
not
be
imputed
to
the
Faithful
;
that
all
Scripture
which
makes
mention
of
Heresies
doth
not
command
Separation
for
the
sake
of
them
;
on
the
contrary
,
it
commands
us
to
bear
them
.
It
says
,
that
we
may
build
upon
the
Foundation
,
which
is
Christ
,
Wood
,
Hay
,
and
Stubble
;
that
Jesus
Christ
only
will
make
Separation
the
one
from
the
other
;
that
the
good
Grain
and
the
Chaff
will
be
separated
at
the
last
day
;
but
that
they
must
grow
together
till
then
.
After
he
adds
some
Reflections
on
a
Conjecture
of
the
Author
of
the
Accomplishment
of
Prophesies
,
which
't
is
not
necessary
to
report
here
,
because
they
will
have
their
place
elsewhere
.
And
he
concludes
this
Points
with
these
Words
,
And
although
the
Pope
should
be
Antichrist
,
that
would
not
infallibly
hinder
Christians
from
being
saved
in
the
Roman
Church
.
The
Letter
contains
another
Article
on
the
Question
,
Whether
the
Roman
Church
be
Idolatrous
in
worshiping
the
Eucharist
,
or
Jesus
Christ
in
the
Eucharist
.
This
also
shall
have
its
place
elsewhere
.
Afterwards
he
adds
,
At
last
they
conclude
two
things
;
the
first
,
That
all
the
Fundamental
Truths
of
Christianity
being
confessed
by
the
Roman
Church
,
we
are
obliged
to
continue
united
with
it
,
without
making
a
positive
Separation
,
which
is
against
all
the
duties
of
Charity
,
and
which
instead
of
bringing
back
those
which
err
,
produces
nothing
but
an
eternal
Distance
and
Animosity
.
In
the
second
place
,
they
do
maintain
,
That
we
do
not
necessarily
partake
in
the
Errors
of
a
Communion
in
which
we
are
;
the
common
Confession
of
Faith
ought
to
be
esteemed
as
an
agreement
to
live
under
the
same
Ministry
:
but
we
are
not
therefore
responsible
for
all
the
Abuses
which
may
be
or
can
be
introduced
into
the
Ministry
.
Provided
we
adore
the
same
God
,
and
profess
the
same
Fundamentals
of
Christianity
,
the
rest
cannot
be
imputed
to
single
Persons
,
above
all
,
when
there
is
a
necessity
of
joyning
our selves
to
this
first
Christian
Society
,
and
we
cannot
find
any
publick
Worship
more
pure
and
more
edifying
.
The
Examples
of
our
Fathers
before
the
Reformation
prove
clearly
,
That
we
may
secure
our
Salvation
in
the
Roman
Communion
even
in
adhering
to
the
publick
Worship
.
Whatever
Men
say
,
it
is
inconceivable
that
Men
born
and
brought
up
in
a
Religion
,
who
never
heard
speak
of
any
other
Doctrine
,
and
who
lived
and
died
without
protesting
against
the
Opinion
of
their
Church
,
should
not
partake
in
the
Worship
thereof
.
Behold
an
exact
account
of
all
the
Illusions
which
these
new
re-united
Persons
put
upon
themselves
,
and
an
account
which
does
honour
enough
to
the
Spirit
and
Wit
of
him
that
made
it
.
Would
to
God
he
would
take
as
exact
an
account
of
his
own
Heart
.
Our
Sheet
being
full
,
you
shall
have
no
Answer
to
these
Juggles
till
the
following
Letters
.
March
15.
1687.
The
FIFTEENTH
PASTORAL
LETTER
.
AN
Article
of
Antiquity
.
The
Birth
of
the
religious
Worship
of
Creatures
in
the
Fourth
and
Fifth
Ages
.
The
proofs
of
the
Novelty
of
this
Worship
.
An
Article
.
An
Answer
to
the
Reasons
of
the
new
Converts
on
the
Subject
of
Schism
and
Separation
.
Dear
Brethren
in
our
Lord
,
Grace
and
Peace
be
given
to
you
from
our
God
and
Saviour
Jesus
Christ
.
SInce
we
entred
into
the
Fourth
Age
,
we
found
there
three
great
Innovations
,
Monnachism
,
General
Councils
,
and
the
Hierarchy
.
The
fourth
important
Change
,
which
altered
the
form
of
the
Church
happening
in
the
Fourth
and
Fifth
Ages
,
is
the
Worship
of
Creatures
,
the
Adoration
of
Relicks
,
and
the
Invocations
of
Saints
.
If
there
be
any
thing
certain
in
the
World
,
it
is
,
that
this
Worship
was
wholly
unknown
in
the
preceding
Ages
;
and
no
man
can
give
attention
to
those
few
Proofs
that
heretofore
we
have
made
thereof
,
without
being
convinced
of
it
:
't
is
certain
that
we
have
seen
the
Occasions
,
and
if
I
may
so
say
,
the
Blossoms
thereof
,
in
that
excessive
respect
which
they
had
for
the
Persons
of
their
Confessors
,
in
the
regards
which
they
had
for
their
Intercessions
,
and
in
the
care
that
they
took
to
collect
their
Bones
,
and
to
bury
their
Bodies
honourably
:
and
this
is
it
which
gave
occasion
to
the
Pagans
of
accusing
the
Christians
for
worshiping
their
Martyrs
;
as
we
have
seen
that
the
Jews
of
Smyrna
did
accuse
the
Christians
thereof
on
the
occasion
of
the
Body
of
Polycarpus
,
which
they
hindred
from
being
given
unto
them
.
This
is
that
which
caused
the
Pagans
,
under
the
Persecution
of
Dioclesian
,
to
dig
up
the
Bodies
of
those
two
Martyrs
Dorotheus
and
Gorgonius
,
and
throw
them
into
the
Sea
,
For
fear
,
saith
Eusebius
,
[
](A46367-e44640-b)*
*
Lib.
8.
Hist.
Eccl.
cap.
6.
that
if
they
continued
in
their
Tombs
they
should
be
adored
and
taken
for
Gods
,
according
to
the
Opinion
they
had
concerning
us
.
We
have
seen
how
the
Christians
of
Smyrna
,
and
Eusebius
who
transcribes
their
Epistle
,
did
refute
this
calumny
.
Moreover
,
Eusebius
saith
in
this
last
Passage
,
According
to
the
Opinion
that
they
have
concerning
us
.
This
makes
it
appear
,
that
the
Opinion
was
false
.
They
had
therefore
in
the
beginning
of
the
Fourth
Age
a
very
great
respect
for
the
Tombs
of
Martyrs
;
but
't
was
a
thing
unheard
of
,
to
open
them
,
take
out
their
Bones
,
and
put
them
in
Chests
and
Boxes
,
to
the
end
that
they
might
be
scattered
over
all
the
World
;
yea
long
before
in
the
fourth
Age
,
St.
Anthony
being
about
to
dye
,
declared
that
it
was
his
Will
that
his
Body
should
be
buried
,
and
not
kept
upon
a
Bed
,
after
the
manner
of
the
Egyptians
Because
,
says
he
,
't
is
an
affront
,
and
a
Violation
of
the
Laws
,
not
to
bury
the
Bodies
of
the
Dead
,
how
holy
soever
they
might
be
.
These
were
the
last
Words
of
dying
Truth
;
for
afterwards
Men
began
to
search
all
Places
,
and
to
disinterr
the
Bodies
of
Saints
.
The
deceit
of
Priests
,
the
Innocence
of
the
People
,
and
the
malice
of
the
Devil
,
advanced
this
unhappy
Superstition
.
Persons
ran
about
in
the
search
of
Relicks
,
nor
would
they
build
any
Temple
or
Church
without
them
;
they
feigned
Visions
and
devious
Dreams
,
which
revealed
unto
them
where
the
Bodies
of
Saints
were
laid
,
and
they
took
the
pretended
Bodies
of
Apostles
and
Martyrs
from
their
Tombs
,
three
hundred
and
four
hundred
Years
after
their
Death
.
As
it
was
impossible
that
this
foolish
Superstition
should
not
soon
degenerate
into
Idolatry
,
so
it
did
not
fail
to
come
to
pass
:
for
these
Relicks
drawn
from
their
Tombs
wrought
Miracles
,
these
Miracles
were
ascribed
to
the
Saints
whose
Relicks
they
were
:
Men
could
not
fail
of
invoking
those
Saints
,
which
they
believed
did
work
Miracles
in
favour
of
those
who
did
venerate
and
honour
their
Relicks
.
We
see
no
sensible
marks
of
the
Invocation
of
Saints
,
till
after
the
year
of
our
Lord
360
,
and
the
most
ancient
Authors
that
speak
thereof
are
St.
Ambrose
and
St.
Basil
;
not
that
we
are
not
persuaded
,
that
the
People
(
the
Authors
of
this
Superstition
)
did
not
practise
it
a
long
time
before
,
as
in
the
time
of
St.
Austin
,
we
observe
the
Worship
of
Images
to
have
taken
its
birth
by
the
Superstition
of
some
ignorant
People
;
notwithstanding
the
generality
of
the
People
and
Pastors
did
not
suffer
themselves
to
be
carried
away
to
this
unhappy
Idolatry
,
till
a
long
time
after
.
In
like
manner
,
it
may
not
be
doubted
,
but
that
from
the
beginning
of
the
Fourth
Age
,
there
were
some
ignorant
Persons
among
the
People
,
who
ran
into
excess
in
the
respect
which
they
gave
to
the
Ashes
of
the
Martyrs
.
But
the
practice
did
not
become
universal
till
the
Fifth
Age
,
and
the
Doctors
and
Teachers
began
not
to
be
born
down
thereby
,
till
about
the
end
of
the
Fourth
.
And
yet
there
was
but
little
of
it
,
for
in
all
the
former
part
of
the
Fourth
Age
,
we
see
very
few
Monuments
or
Footsteps
thereof
in
the
Authors
of
those
times
;
but
in
the
Fifth
Age
this
Torrent
ran
with
a
prodigious
swiftness
,
in
such
a
manner
,
that
in
less
than
Fifty
Years
this
Superstition
became
as
it
were
the
reigning
Religion
of
the
People
.
Behold
then
a
matter
of
Fact
,
which
we
dispute
not
with
the
Papists
,
't
is
,
that
about
the
end
of
the
Fourth
Age
,
some
Examples
of
the
Invocation
of
Saints
are
seen
,
and
a
great
many
more
in
the
Fifth
;
so
that
it
is
to
no
purpose
that
they
quote
to
us
Passages
from
S.
Austin
,
S.
Basil
,
Chrysostom
,
and
Theodoret
,
to
prove
the
Invocation
of
Saints
in
that
Age
;
for
't
is
a
Point
we
do
not
dispute
with
them
.
But
we
do
maintain
these
Two
things
,
-
1.
That
the
Worship
of
Saints
took
its
original
from
that
of
Relicks
,
and
that
Men
only
invoked
the
Martyrs
whose
Relicks
they
had
.
-
2.
That
this
Worship
was
new
in
that
Age
,
and
that
it
was
unknown
in
the
Ages
preceding
:
The
first
Point
will
serve
in
what
follows
for
a
proof
of
the
second
,
which
is
the
important
Point
we
have
to
prove
,
viz.
The
novelty
of
this
Worship
in
the
Fourth
and
Fifth
Ages
.
1.
We
prove
the
novelty
of
this
Worship
by
the
silence
of
Christian
Authors
during
the
space
of
three
Hundred
or
four
Hundred
Years
.
'T
is
a
thing
impossible
that
so
many
Writers
having
so
much
occasion
to
speak
of
the
Martyrs
and
Saints
,
and
having
said
so
much
concerning
them
,
did
never
find
it
convenient
to
speak
one
word
concerning
the
Worship
and
Honour
that
was
to
be
given
them
after
their
death
.
The
lesser
Doctors
among
the
Papists
,
such
is
that
from
whom
Mr.
Pelisson
produces
a
Latin
Fragment
,
treat
this
negative
Argument
with
Contempt
;
but
no
Man
of
good
Sense
will
treat
it
so
,
and
no
wise
Man
will
ever
perswade
himself
,
that
for
the
space
of
three
Hundred
and
sixty
Years
Justin
Martyr
,
Clemens
Alexandrinus
,
Ireneus
,
Cyprian
,
Eusebius
,
Athanasius
,
Hillary
,
and
so
many
others
,
should
not
speak
one
word
of
this
religious
Worship
of
Creatures
,
if
it
had
been
then
in
use
.
Besides
this
negative
Proof
,
we
make
use
of
all
those
positive
Proofs
which
we
have
proved
from
the
Second
and
Third
Age
,
by
which
it
appears
,
that
the
Primitive
Christians
invoked
none
but
God
,
and
that
they
did
not
invoke
even
Angels
.
'T
is
that
which
Origen
hath
plainly
told
us
,
and
't
is
that
which
Ireneus
had
said
before
him
[
](A46367-e44890-b)*
*
Iren.
lib.
2.
cap.
58.
:
That
the
Church
doth
nothing
by
the
Invocation
of
Angles
,
nor
by
any
other
wicked
Curiosity
,
but
by
Addressing
purely
,
plainly
,
and
openly
her
Prayers
to
the
Lord
the
maker
of
all
things
.
Among
these
positive
Proofs
,
we
have
seen
some
of
them
which
formally
tell
us
,
that
the
Church
neither
worships
,
invokes
,
nor
adores
Martyrs
,
such
is
the
Epistle
of
the
Christians
of
Smyrna
about
the
Martyrdom
of
Polycarpus
.
Is
it
not
therefore
an
amazing
boldness
in
your
Converters
to
mantain
to
you
,
that
there
was
no
change
in
the
Doctrine
and
Practice
of
the
Church
thereon
in
the
Fourth
Age
?
'T
is
clear
that
Men
did
not
invoke
Saints
in
the
Third
Age
;
it
is
clear
that
they
began
to
do
it
about
the
end
of
the
Fourth
;
it
is
therefore
clear
,
that
a
Change
did
happen
.
But
they
will
say
,
where
is
the
Author
of
this
Change
?
Where
is
the
Innovator
?
This
Question
is
absurd
.
'T
was
not
one
single
Person
that
introduced
this
alteration
in
Worship
,
't
was
the
superstitious
People
,
the
great
respect
which
the
People
saw
Men
had
for
the
Tombs
of
Martyrs
carried
some
Dotards
to
advance
,
that
the
Souls
of
Martyrs
were
about
their
Tombs
.
And
't
is
apparently
according
to
the
conjecture
of
Albespinus
that
which
the
Thirty
fourth
Canon
of
the
Council
of
Eliberis
hath
respect
unto
[
](A46367-e44970-b)*
*
Albasp
.
Annot.
in
Concil.
Eliberitan
.
,
That
we
ought
not
to
light
up
Torches
in
the
day
time
in
the
Coemetaries
,
lest
we
disturb
the
Spirits
of
the
Saints
.
They
imagined
that
these
Spirits
fluttering
about
their
Tombs
,
might
suffer
inconvenience
by
the
Smoak
of
Torches
and
Candles
.
Is
not
this
a
pleasant
Imagination
?
S.
Jerome
writing
against
Vigilantius
doth
also
say
,
That
the
Souls
of
Martyrs
love
their
Ashes
hover
about
then
,
and
are
always
present
with
them
.
We
know
that
the
Vulgar
are
naturally
inclined
to
Superstition
,
and
't
is
easie
to
conceive
how
the
People
instructed
in
such
an
Opinion
should
conceive
an
extraordinary
respect
for
those
places
,
where
were
the
Bodies
and
Souls
of
Martyrs
:
And
conceiving
that
these
.
Souls
which
conversed
about
their
Tombs
,
had
also
the
liberty
of
flying
back
to
Heaven
,
when
they
thought
good
;
it
was
very
easie
for
ignorant
People
to
fall
into
a
perswasion
that
it
was
very
good
to
recommend
themselves
to
their
care
and
intercession
:
There
was
therefore
no
need
of
an
Innovator
or
a
new
Preacher
,
nothing
more
was
needful
,
but
to
let
the
People
do
as
they
pleased
.
Mark
this
well
,
all
Heresies
have
been
introduced
by
Doctors
,
for
there
is
need
of
Wit
and
Knowledg
to
innovate
in
Opinions
;
but
all
Superstitions
have
been
introduced
by
the
People
:
For
nothing
more
is
needful
to
become
superstitious
,
than
Sottishness
,
Simplicity
,
and
Ignorance
;
therefore
the
Authors
of
Innovation
in
Doctrine
may
be
observed
,
for
they
are
ordinarily
single
Persons
;
but
we
cannot
observe
the
first
Innovators
in
matter
of
Superstition
,
because
they
are
the
People
.
But
it
will
be
said
,
why
did
not
the
Doctors
oppose
themselves
to
the
Superstition
of
the
People
?
First
,
it
is
not
true
,
that
the
Doctors
did
not
oppose
themselves
to
Superstitions
at
their
birth
.
S.
Austin
,
and
S.
Jerome
himself
blamed
the
Superstitions
which
began
to
take
place
in
their
Age
,
and
which
afterwards
overcame
all
Contradiction
.
But
nevertheless
't
is
true
,
that
they
did
not
oppose
them
as
they
ought
to
have
done
,
yea
,
that
they
suffered
themselves
to
be
carried
away
with
them
as
others
did
,
because
that
these
Superstitions
were
established
by
little
and
little
,
and
that
the
beginnings
which
the
Doctors
did
easily
suffer
(
because
't
was
but
a
small
matter
)
gave
place
to
the
toleration
,
of
that
which
was
introduced
afterwards
,
which
nevertheless
was
altogether
intolerable
.
To
conclude
,
't
is
of
little
importance
to
us
,
how
and
why
the
Doctors
suffered
themselves
to
be
carried
into
Errors
and
popular
Superstitions
.
The
matter
of
Fact
is
certain
,
and
ought
to
be
indisputable
,
by
the
proof
that
we
have
made
thereof
,
and
by
that
which
we
shall
make
thereof
in
what
follows
.
Our
Second
Proof
of
the
novelty
of
this
Worship
in
the
Fifth
Age
is
,
that
then
Men
did
not
invoke
all
the
Saints
,
as
't
is
done
at
this
day
;
yea
,
they
did
not
invoke
those
Saints
which
are
most
eminent
,
such
were
the
Apostles
,
excepting
S.
Peter
and
S.
Paul
,
whose
Relicks
were
believed
to
be
at
Rome
,
others
had
no
Churches
,
Temples
,
Memorials
,
nor
Persons
devoted
to
them
.
S.
Basil
the
most
ancient
of
all
those
which
speak
of
the
Invocation
of
Saints
,
celebrates
the
Memory
only
of
the
Forty
Martyrs
,
that
of
Julitta
,
and
the
Martyr
Mamas
:
In
this
Homily
upon
Julitta
the
Martyr
,
there
is
nothing
that
teaches
us
they
did
invoke
her
:
In
the
Homily
upon
the
Forty
Martyrs
,
he
says
indeed
,
that
Persons
fled
to
them
for
refuge
,
and
that
the
pious
Wife
prayed
there
for
her
Children
,
that
she
there
desired
the
return
of
her
absent
Husband
,
and
his
Health
when
he
was
sick
:
First
it
appears
,
that
this
was
the
Devotion
of
Women
,
who
are
inclined
to
Superstition
.
Secondly
,
't
is
not
very
clear
,
that
these
Prayers
were
addressed
to
Martyrs
;
for
in
the
beginning
,
these
Prayers
are
addressed
to
the
God
of
Martyrs
,
with
respect
to
the
Merits
and
Sufferings
of
Martyrs
,
to
whom
God
would
do
Honour
by
Miracles
.
'T
is
true
,
that
in
the
Homily
on
the
Martyr
Mamas
,
the
Invocation
of
the
Saint
appears
more
express
.
But
observe
,
that
this
Julitta
,
this
Mamas
,
and
these
Forty
Martyrs
were
obscure
Saints
,
and
of
little
Reputation
in
comparison
of
the
Apostles
,
concerning
the
Invocation
of
whom
,
S.
Basil
speaks
not
one
word
.
This
is
a
strange
thing
,
and
that
whereof
they
know
not
how
to
give
us
a
reason
.
Make
the
same
observation
upon
the
Passages
of
S.
Austin
,
which
they
quote
unto
you
for
the
Invocation
of
Saints
:
He
there
speaks
of
the
Invocation
of
S.
Protais
,
and
of
S.
Garvais
;
Good
God!
what
Saints
are
these
in
comparison
of
S.
Matthew
,
and
S.
John.
'T
is
true
,
that
this
Father
speaks
of
the
Invocation
of
S.
Stephen
the
first
Martyr
.
But
however
eminent
this
great
Saint
was
,
he
was
but
a
Deacon
,
and
we
ought
not
to
make
him
equal
with
the
Apostles
.
Nevertheless
there
appears
no
Invocation
of
the
Apostles
in
the
Writings
of
S.
Austin
.
I
call
not
this
a
simple
Proof
,
't
is
a
Demonstration
of
the
Novelty
of
this
superstitious
Worship
.
If
the
Worship
and
Invocation
of
Saints
were
ancient
,
if
they
were
from
the
time
of
the
Apostles
,
why
is
it
we
see
so
few
Saints
called
upon
in
the
Fourth
Age
?
Why
did
they
not
call
upon
S.
Peter
,
S.
Paul
,
and
all
the
Apostles
?
Is
it
not
clear
from
thence
,
that
neither
the
Apostles
,
nor
the
Apostolick
Church
did
institute
this
Worship
?
Why
did
they
forget
all
the
Saints
of
the
Old
Testament
,
and
almost
all
those
of
the
first
and
second
Ages
of
the
Church
?
't
is
evident
,
that
it
was
Mens
Superstition
for
Relicks
which
gave
birth
to
this
Superstitious
Invocation
,
and
that
then
they
invoked
only
those
whose
Relicks
they
believed
they
had
,
as
I
shall
make
appear
in
what
follows
.
Behold
a
third
demonstrative
Proof
of
the
Novelty
of
this
religious
Invocation
of
Saints
.
'T
is
that
in
the
same
Age
in
which
they
invoked
Saints
,
they
formally
condemned
the
Invocation
of
Angles
.
Theodoret
is
assuredly
one
of
those
Authors
of
the
fifth
Age
,
where
we
see
the
most
express
Invocation
of
Saints
[
](A46367-e45280-b)†
†
Lib.
8.
De
curandis
Graec.
affect
.
:
nevertheless
the
same
Author
condemns
the
Invocation
of
Angels
in
a
manner
so
express
,
that
one
knows
not
what
to
answer
to
it
.
'T
is
in
his
Commentary
on
those
Words
of
the
second
Chapter
of
the
Epistle
to
the
Colossians
,
Let
no
man
persuade
you
through
humility
to
the
Worship
of
Angels
:
Those
which
were
for
the
Law
,
says
Theodoret
,
persuaded
Men
also
to
the
Worship
of
Angles
,
saying
that
the
Law
was
given
by
Angels
;
and
this
Superstition
continued
a
long
time
in
Pisidia
and
Phrygia
,
for
which
reason
a
Synod
assembled
at
Laodicea
,
the
Metropolis
of
Phrygia
,
made
a
Law
to
hinder
the
Invocation
of
Angels
.
Behold
the
most
ridiculous
and
fantastical
Conceit
that
ever
was
.
It
is
certain
by
the
Scripture
,
and
the
consent
of
all
Christians
,
that
Angels
are
administring
Spirits
sent
forth
for
those
which
shall
inherit
Salvation
;
they
are
in
our
Churches
,
they
assist
at
our
Assemblies
,
and
by
consequence
hear
and
understand
us
;
moreover
,
they
give
an
account
to
God
of
their
conduct
:
they
know
what
we
do
;
they
hear
our
Prayers
;
whereas
according
to
the
Opinion
of
the
Doctors
of
the
Fourth
and
Fifth
Ages
,
it
was
very
uncertain
whether
the
dead
Saints
did
hear
the
Prayers
of
the
Living
,
and
yet
more
uncertain
whether
God
gave
them
any
Commission
or
Charge
with
respect
to
us
;
nevertheless
they
look'd
upon
it
as
an
impious
folly
to
adore
Angels
,
but
were
willing
it
should
be
accounted
a
reasonable
Worship
to
invoke
a
Saint
.
What
a
fantastical
Imagination
is
this
?
And
is
it
not
clear
that
this
savors
of
Superstition
in
its
birth
,
which
hath
as
yet
no
Principles
,
and
which
guides
it self
by
the
practice
of
the
People
,
and
establishes
it self
upon
popular
Errors
?
We
have
yet
some
invincible
Proofs
of
the
Novelty
of
this
Worship
,
but
we
will
reserve
them
for
the
following
Letter
.
An
Article
of
Controversie
.
An
Answer
to
the
Reasons
of
the
New
Converts
on
the
Subject
of
Schism
and
Separation
.
AT
the
end
of
the
preceding
Letter
,
we
heard
the
Reasons
which
the
New
Converts
offer
to
themselves
,
to
abide
peaceably
in
the
Estate
where
Violence
hath
placed
them
.
Behold
exactly
the
Disposition
of
these
Gentlemens
minds
:
they
find
some
difficulty
to
resolve
to
acknowledge
that
there
is
Idolatry
in
the
Church
of
Rome
;
or
rather
,
they
find
it
difficult
to
confess
it
;
for
at
the
bottom
,
we
may
believe
they
are
convinced
thereof
.
But
this
Point
being
excepted
,
they
do
confess
that
there
are
all
sorts
of
Corruption
in
the
Roman
Church
;
that
the
Real
Presence
,
and
Transubstantiation
,
are
Errors
;
that
the
Sacrifice
of
the
Mass
established
only
upon
this
Transubstantiation
is
therefore
a
false
Sacrifice
;
that
Adoration
,
which
is
a
consequence
of
the
real
Presence
(
as
they
pretend
)
is
superstitious
;
that
Masses
,
without
Communicants
,
are
contrary
to
the
Institution
of
Jesus
Christ
;
that
the
Privation
of
the
Cup
is
criminal
;
that
Purgatory
is
a
dream
;
that
Service
for
the
Dead
,
Masses
,
Penances
,
and
Indulgences
,
are
Superstitions
;
that
the
Invocation
of
Saints
,
the
Worship
of
Hyperdulia
,
which
is
given
to
the
Blessed
Virgin
,
the
Service
of
Images
,
Veneration
for
Relicks
,
are
loathsome
Additions
made
to
Christianity
,
and
that
they
pollute
and
dishonour
it
;
that
the
Latin
Tongue
,
to
very
ill
purpose
,
hath
been
preserved
in
the
Publick
Worship
,
to
rob
the
People
of
that
Edification
which
they
might
find
by
understanding
what
was
said
,
that
the
Government
is
tyrannical
,
that
the
Pope
usurps
a
Power
which
appertains
not
to
him
,
and
that
it
may
be
he
is
Antichrist
,
that
the
Church
of
Rome
is
so
far
from
being
Infallible
,
that
she
hath
erred
in
a
Hundred
and
a
Hundred
things
.
Behold
,
say
I
,
exactly
,
the
Idea
which
these
Gentlemen
form
of
Popery
:
Nevertheless
,
they
prove
by
Reasons
which
we
have
heard
,
that
they
may
continue
there
.
Now
upon
this
supposition
let
us
hear
them
speak
,
and
examin
their
Opinions
one
after
another
.
'T
is
said
,
That
we
must
suffer
,
and
not
separate
from
the
Vnity
of
the
Church
.
My
dear
Brethren
,
who
seek
to
deceive
your selves
,
hear
me
:
What
is
this
Unity
of
the
Church
,
according
to
your
Principles
,
from
which
we
must
not
separate
?
Do
you
believe
that
this
Unity
of
the
Church
is
the
Unity
of
the
Roman
Church
?
If
it
be
so
,
according
to
you
,
there
is
no
Church
out
of
the
Roman
Communion
;
if
there
be
no
Church
out
of
the
Roman
Communion
,
there
is
then
none
among
the
Christians
of
the
East
which
are
out
of
the
Communion
of
the
Pope
,
and
the
Latin
Church
.
If
there
be
no
Church
out
of
the
Roman
Communion
,
there
is
no
Salvation
out
of
it
;
and
if
no
Salvation
,
it
follows
that
you
damn
all
those
Men
which
are
in
those
Christian
Communions
,
some
whereof
are
far
less
corrupt
than
the
Roman
Church
.
But
that
is
not
all
;
in
the
Church
where
you
have
lived
hitherunto
,
and
where
your
Fathers
died
,
there
hath
been
no
Church
;
for
what
reason
?
Because
these
Assemblies
,
according
to
you
,
were
out
of
the
Vnity
of
the
Church
.
Nevertheless
,
you
do
acknowledg
,
that
the
Assemblies
of
your
Fathers
had
a
Christianity
more
pure
,
without
Mass
,
Images
,
Invocation
of
Saints
,
Purgatory
,
a
barbarous
Language
in
the
Worship
of
God
,
and
other
Superstitions
,
and
that
the
Roman
Church
hath
all
these
;
so
that
you
will
put
the
Church
,
and
Salvation
in
a
Society
where
Christianity
is
altogether
corrupt
,
according
to
you
,
and
you
will
take
it
from
a
Society
where
,
in
your
own
opinion
,
Christianity
is
intirely
pure
.
Are
not
these
foolish
Errors
,
and
such
whereof
you
will
be
ashamed
,
my
Brethren
,
as
soon
as
you
shall
duly
consider
them
?
It
comes
from
this
,
that
you
are
willing
to
reconcile
the
Form
of
the
Communion
in
which
you
are
entered
,
with
those
sentiments
of
Truth
which
you
have
preserved
in
your
Hearts
.
They
inculcate
these
Maxims
to
your
Ears
continually
.
Unity
must
not
be
broken
,
you
must
not
go
our
of
it
.
There
is
but
one
Church
,
you
ought
to
keep
in
it
,
to
separate
is
to
go
out
of
the
Unity
.
These
miserable
Juggles
have
some
probability
,
whilst
we
suppose
as
the
Roman
Church
doth
,
that
the
Church
is
included
in
her
Communion
,
that
she
is
Infallible
,
that
out
of
her
there
is
no
Salvation
:
But
this
Language
becomes
a
frightful
Gibberish
in
the
mouth
of
Men
which
are
convinced
as
you
are
,
-
1.
That
the
other
Communions
of
Christians
which
do
not
adhere
to
Rome
,
are
nevertheless
as
much
Christians
,
or
more
,
than
she
.
-
2.
That
your
Fathers
doing
ill
in
separating
,
nevertheless
did
well
in
purging
Christianity
,
and
that
their
Christianity
is
intirely
pure
.
-
3.
That
the
Communion
of
our
Reformers
was
not
dangerous
,
and
that
a
Man
might
be
saved
therein
,
yea
,
much
more
easily
than
in
that
of
the
Roman
Church
,
because
he
would
not
have
the
trouble
of
making
a
Separation
in
his
Mind
of
true
Opinions
from
false
ones
.
-
4.
That
the
Roman
Communion
is
corrupt
.
-
5.
That
in
separating
from
it
,
a
Man
separates
from
the
Corruption
without
separating
from
the
Christianity
,
seeing
that
he
carries
that
which
is
Christian
along
with
him
.
Behold
,
say
I
,
that
which
you
think
,
and
that
which
the
exact
account
of
your
Illusions
speak
,
being
formed
by
one
of
your selves
.
Now
see
how
this
agrees
with
this
Unity
,
and
with
separation
from
that
Unity
whereof
you
speak
:
For
if
the
Church
be
out
of
the
Communion
of
Rome
,
I
may
go
out
of
that
Communion
without
going
out
of
the
Church
,
and
by
consequence
without
separating
my self
from
the
Unity
;
where
the
Church
is
,
there
is
the
Unity
.
If
the
Roman
Church
be
corrupt
,
as
you
confess
,
by
separating
from
that
which
is
corrupt
in
her
,
a
Man
does
not
separate
from
the
Unity
,
seeing
that
Unity
is
not
in
Corruption
,
it
is
in
Christianity
.
If
a
Man
may
be
saved
out
of
the
Roman
Communion
,
as
you
do
fully
believe
,
not
concluding
us
damned
,
we
are
not
out
of
the
Unity
;
for
whoever
is
out
of
the
Unity
,
is
out
of
a
state
of
Salvation
,
because
Salvation
is
not
found
,
but
in
the
Church
,
which
is
one
,
and
which
alone
possesses
Unity
.
In
the
Name
of
God
,
my
Brethren
,
learn
by
this
Example
not
to
speak
without
understanding
what
you
say
,
to
please
your
Converters
,
and
above
all
your
own
Self-Love
.
But
let
us
return
and
retake
the
same
Opinion
.
'T
is
said
,
that
we
must
suffer
without
separating
from
the
Vnity
of
the
Church
.
I
intreat
you
,
my
Brethren
,
how
far
must
this
Toleration
go
?
Set
me
the
Bounds
unto
which
my
Toleration
must
proceed
,
that
I
may
continue
in
this
pretended
Unity
.
Are
you
of
the
opinion
of
M.
Nicholas
,
and
of
M.
Ferrand
,
That
though
the
Roman
Church
were
Heretical
and
Idolatrous
,
yet
we
ought
not
to
separate
from
it
by
a
positive
Separation
;
all
that
we
are
obliged
unto
,
is
not
to
communicate
in
its
Heresies
and
Idolatries
;
I
do
very
well
perceive
,
that
the
inclinations
of
your
own
Hearts
would
carry
you
even
thither
;
and
indeed
,
that
is
needful
to
set
you
in
full
security
.
For
whilst
you
say
,
if
the
Church
of
Rome
be
not
Idolatrous
,
although
she
be
very
corrupt
,
we
ought
nevertheless
to
continue
there
;
you
will
never
have
your
Hearts
at
case
and
liberty
,
and
you
will
never
be
without
Fears
lest
the
Invocation
of
Saints
,
Worship
of
Images
,
and
the
Eucharist
should
be
Idolatry
.
The
Heart
finds
it
difficult
to
rest
upon
an
it
may
be
;
the
Roman
Church
is
not
it
may
be
Idolatrous
;
so
that
to
procure
that
false
Peace
which
you
seek
after
,
you
must
disenthral
your selves
,
and
say
with
your
Converters
,
That
though
the
Roman
Church
were
Heretical
and
Idolatrous
,
we
ought
not
to
separate
from
it
.
My
Brethren
,
I
knock
hard
at
the
door
of
your
Consciences
;
awake
you
that
sleep
,
and
behold
the
horror
of
this
Proposition
.
If
it
be
true
,
we
know
not
reasonably
how
to
give
any
bounds
to
this
toleration
for
the
Errors
of
the
Church
.
If
we
ought
to
continue
there
,
though
she
become
Idolatrous
and
Heretical
,
we
must
continue
there
if
she
embrace
the
Heresie
of
the
Manichees
,
who
believed
two
Gods
and
two
Principles
;
if
she
embrace
the
Error
of
the
Socinians
,
who
destroy
the
Trinity
and
Incarnation
,
who
deny
both
the
Resurrection
of
the
Body
and
Immortality
of
the
Soul.
We
must
continue
there
though
she
embrace
Mahametism
,
and
adore
the
Sun
and
Moon
,
provided
she
continue
to
worship
Jesus
Christ
,
and
bear
the
Name
of
Christian
.
Are
ye
able
to
stand
firm
against
these
frightful
Consequences
?
Every
Church
which
is
not
Infallible
,
but
may
err
and
be
corrupt
,
may
ascend
to
the
highest
degree
of
Corruption
:
For
who
is
it
that
shall
stay
it
in
the
midst
of
its
descent
from
a
Precipice
,
or
hinder
it
from
tumbling
to
the
bottom
?
Tell
me
,
do
you
believe
that
a
Society
which
becomes
indeed
Heretical
and
Idolatrous
,
can
continue
at
the
same
time
the
true
Church
,
and
the
true
Body
of
Jesus
Christ
?
Is
there
any
thing
more
opposite
to
Christianity
than
Idolatry
?
How
will
you
reconcile
this
?
It
is
true
,
that
God
who
is
rich
in
means
and
ways
of
bringing
Men
to
Salvation
,
may
save
some
Persons
in
Idolatrous
Communions
:
This
is
that
which
we
shall
consider
,
and
therein
we
shall
follow
the
order
of
your
Ratiocinations
:
But
doth
it
follow
from
thence
,
that
therefore
we
must
tolerate
Idolatry
and
Heresie
,
without
separating
from
it
?
This
is
that
which
we
shall
see
hereafter
.
My
Brethren
,
make
a
third
Reflection
upon
this
unhappy
Principle
;
We
must
suffer
the
Corruption
of
the
Church
,
rather
than
separate
from
its
Vnity
.
And
give
me
leave
to
tell
you
,
that
in
the
apprehensions
wherein
you
now
are
,
there
are
the
loosest
Dispositions
of
mind
which
can
happen
to
Men
of
Honor
,
such
as
you
make
profession
to
be
;
for
you
are
not
of
opinion
,
that
the
Corruption
of
the
Church
extends
it self
only
to
Manners
and
Discipline
;
you
confess
that
it
extends
to
all
things
,
you
do
not
believe
that
her
Errors
and
Superstitions
are
light
and
small
,
and
how
can
your
Conscience
be
otherwise
than
dead
and
past
all
feeling
,
to
have
Churches
full
of
Images
,
before
which
Men
offer
Prayers
,
Incense
,
Supplications
,
Adorations
,
and
Homages
to
Creatures
,
to
Saints
and
Saintesses
;
to
have
withdrawn
the
Cup
,
made
a
false
Sacrifice
,
covered
a
hidden
divine
Service
under
a
barbarous
Language
,
to
amuse
the
People
with
Relicks
,
Bones
,
Indulgences
,
Stations
,
Jubilees
,
&c.
How
,
say
I
,
are
you
able
not
to
perceive
,
that
this
is
not
an
extreme
Corruption
?
But
what
need
have
I
to
sollicit
your
Conscience
thereon
?
Your
mouths
speak
,
and
your selves
tell
us
;
though
the
Pope
he
Antichrist
,
we
may
not
separate
from
him
:
This
is
that
which
I
call
the
loosest
Opinion
that
can
be
imagined
;
to
perceive
that
a
Man
is
in
a
Communion
so
corrupt
,
that
it
may
well
be
Antichristianity
,
and
to
say
that
we
may
not
separate
our selves
from
it
:
Tell
me
,
I
pray
you
,
is
the
state
of
Corruption
in
which
you
find
the
Roman
Church
,
is
it
,
say
I
,
the
natural
state
of
the
Church
?
Is
it
well
in
this
condition
?
You
will
answer
me
,
no
:
If
your
Answer
be
true
and
sincere
,
is
it
not
true
,
that
't
is
my
Duty
to
do
all
that
I
can
to
recover
the
Church
from
this
state
of
Corruption
,
because
it
is
a
state
of
Violence
,
and
against
Nature
?
Now
how
can
we
recover
the
Church
from
this
Corruption
,
but
by
separating
our selves
from
it
?
You
will
say
,
we
ought
to
continue
in
it
,
and
remonstrate
against
its
Corruption
.
But
you
know
well
that
this
is
impossible
,
you
know
that
they
burnt
our
Fathers
,
because
they
made
remonstrance
against
it
.
By
continuing
and
remonstrating
against
Idolatry
and
Superstition
,
should
we
not
be
immediately
seized
by
the
Inquisition
,
or
by
the
Bishops
and
secular
Judges
,
where
there
are
no
Inquisitors
?
Should
we
not
be
put
in
Prison
,
hanged
,
and
burnt
?
Therefore
it
is
necessary
that
we
go
out
,
or
remain
there
in
silence
.
Now
behold
,
what
kind
of
loosness
is
this
,
to
know
that
we
are
in
a
very
corrupt
Communion
,
and
which
is
,
it
may
be
,
Antichristianity
,
and
to
keep
and
continue
there
without
saying
any
thing
!
If
this
state
of
Corruption
be
violent
to
the
Church
,
if
it
be
contrary
to
the
nature
of
it
,
certainly
the
intention
of
God
cannot
be
to
leave
her
always
in
it
;
for
the
intention
of
God
is
,
that
when
things
are
at
a
distance
from
their
own
natural
state
,
they
should
return
unto
it
as
soon
as
may
be
.
Now
with
what
means
can
God
serve
himself
for
the
Reformation
of
the
Church
?
Certainly
he
ought
to
serve
himself
of
Men
;
for
it
is
not
his
ordinary
method
of
proceeding
,
to
send
Angels
to
preach
upon
earth
.
Now
how
can
these
Men
reform
the
Church
,
if
they
do
not
represent
unto
her
her
Corruption
,
and
if
they
do
not
break
with
her
in
case
she
do
not
reform
?
If
separation
be
not
granted
,
Reformation
will
never
happen
:
For
a
Church
perswaded
that
she
is
pure
,
and
even
Infallible
,
takes
no
care
to
renounce
those
Doctrines
and
Worships
,
for
which
she
produces
to
you
a
possession
of
many
Ages
,
and
a
Title
of
Infallibility
.
Tell
me
a
little
,
I
intreat
you
,
my
Brethren
,
what
will
you
do
to
reform
the
Roman
Church
,
by
continuing
in
it
?
If
you
speak
freely
,
saying
,
that
her
Worship
,
Innovations
,
and
Adorations
of
Creatures
,
are
true
Idolatries
,
they
will
send
you
the
Dragoons
,
and
peradventure
hang
you
:
If
you
hold
your
peace
,
will
your
secret
Sighs
and
Groanings
reform
the
Church
?
Will
God
send
from
Heaven
a
secret
and
immediate
Inspiration
for
Reformation
,
though
no
body
speak
one
word
of
it
.
And
this
in
the
favour
of
whom
?
Either
the
ancient
Catholicks
who
are
plunged
in
Superstition
,
or
in
favour
of
many
ancient
illuminated
Papists
,
and
those
that
are
re-united
to
them
,
who
,
both
one
and
the
other
,
are
loose
Dissemblers
which
retain
the
Truth
of
God
in
unrighteousness
?
You
ought
to
understand
at
present
,
my
Brethren
,
that
we
shall
never
attain
the
end
of
reforming
the
Roman
Church
,
unless
we
have
right
to
go
out
of
it
;
because
she
will
never
stir
for
Complaints
and
Counsels
;
experience
has
made
it
plain
enough
:
And
therefore
the
temper
of
your
Soul
ought
to
be
such
as
this
,
rather
than
move
our selves
,
and
trouble
our
repose
,
't
is
better
that
we
suffer
the
Church
to
perish
,
and
be
overwhelmed
with
Corruption
.
This
,
say
I
,
is
the
most
wicked
sentiment
which
can
enter
into
the
Mind
of
an
honest
Man
,
and
much
more
of
a
Christian
.
But
let
us
continue
the
examination
of
your
Illusions
:
Abuses
introduced
by
Governours
may
not
be
imputed
to
private
Christians
,
you
tell
us
.
This
is
it
which
we
will
refute
in
that
which
follows
,
at
present
we
go
on
:
All
the
holy
Scripture
which
makes
mention
of
Heresies
,
doth
not
command
Separation
.
How
dare
you
say
this
?
Do
you
not
read
that
Passage
so
express
?
Go
out
of
Babylon
my
People
,
for
fear
lest
by
partaking
in
its
Sins
you
partake
in
its
Plagues
:
This
Babylon
is
a
false
Church
,
which
says
of
her
Church
,
I
am
a
Queen
,
and
shall
see
no
sorrow
:
I
am
the
Church
which
cannot
fail
.
It
imports
not
at
present
where
this
Church
is
;
but
do
you
not
see
,
that
God
commands
those
that
are
there
to
go
out
of
it
?
Wherefore
doth
S.
Paul
say
to
his
Disciples
,
A
man
that
is
an
heretick
,
after
the
first
and
second
admonition
,
reject
.
How
can
a
Person
shun
any
one
,
and
stand
at
a
distance
with
him
without
Separation
from
him
?
Doth
not
S.
Paul
say
to
the
Corinthians
,
Put
from
among
you
that
wicked
person
;
will
you
restrain
these
wicked
Persons
to
the
vicious
,
and
except
the
Hereticks
?
See
how
the
same
Apostle
describes
those
Hereticks
that
denied
the
Resurrection
?
he
says
[
](A46367-e45960-b)*
*
2
Tim.
2.
,
That
as
to
the
faith
,
they
made
shipwreck
thereof
,
that
their
words
eat
like
a
gangreen
,
that
they
have
proceeded
even
to
impiety
,
and
that
they
are
vessels
of
dishonour
.
These
are
therefore
wicked
Wretches
,
and
by
consequence
ought
to
be
cast
out
.
Do
you
not
remember
,
the
same
Apostle
saith
to
the
Galathians
,
That
if
any
none
preach
to
you
any
other
Doctrine
besides
that
which
you
have
received
,
let
him
be
to
you
Anathema
.
Do
you
believe
that
it
is
allowed
you
to
adhere
to
those
which
you
ought
to
have
in
execration
,
and
to
whom
you
ought
to
say
Anathema
?
The
Scripture
on
the
contrary
exhorts
us
to
a
mutual
support
of
each
other
.
And
where
is
it
that
you
find
this
?
It
exhorts
you
to
support
the
weak
,
but
about
what
?
About
the
distinction
of
Meats
,
about
the
use
of
some
Ceremonies
of
little
importance
.
Behold
the
things
about
which
St.
Paul
commands
that
we
bear
with
each
other
.
[
](A46367-e46030-b)*
*
Rom.
14.
Now
as
to
him
which
is
weak
in
the
Faith
receive
him
to
you
,
but
not
to
doubtful
disputations
;
one
believes
that
he
may
eat
all
things
,
another
that
is
weak
eateth
herbs
.
But
where
do
you
find
that
we
must
tolerate
Heresies
,
which
ruine
the
Worship
of
the
true
God
,
and
oppress
and
sink
Christianity
under
a
heap
of
Superstitions
?
But
I
will
confound
you
with
your
own
Weapons
.
If
it
be
the
Spirit
of
Christianity
,
and
of
the
true
Church
,
to
tolerate
Abuses
and
Corruptions
,
you
are
not
in
the
true
Church
,
for
that
Church
will
allow
no
Toleration
;
she
burns
and
condemns
to
Death
.
If
we
are
obliged
to
suffer
her
in
her
Corruptions
,
at
least
she
is
obliged
to
bear
with
us
in
our
Complaints
and
Admonitions
.
If
we
ought
to
hear
with
her
when
she
speaks
false
,
with
much
more
reason
she
ought
to
bear
with
us
when
we
tell
her
the
Truth
.
She
hath
no
Charity
,
she
is
cruel
,
erroneous
,
and
raging
in
her
Error
.
See
if
you
can
have
Communion
with
such
men
.
The
Scripture
says
that
we
may
build
upon
the
foundation
,
which
is
Christ
,
Wood
,
Hay
,
and
Stubble
.
Do
you
understand
,
that
this
Wood
,
Hay
,
and
Stubble
,
which
we
may
safely
build
,
are
Idolatries
,
Superstitious
Doctrines
,
Depravations
in
Morality
,
monstrous
and
enormous
Opinions
,
such
as
are
found
in
the
Roman
Church
?
Is
that
it
which
you
think
?
But
to
persuade
our selves
into
the
belief
of
so
great
a
Paradox
,
we
must
have
either
Authorities
of
Reasons
.
For
Reasons
,
have
you
any
which
can
persuade
you
,
that
the
Invocation
of
Saints
,
by
which
are
given
to
the
Blessed
Virgin
all
the
Title
,
Attributes
,
Privileges
,
Powers
and
Homages
which
appertain
to
the
Deity
:
That
the
Worship
of
Images
,
by
which
we
prostrate
our selves
before
Wood
and
Stone
against
an
express
Prohibition
of
the
Law
,
by
which
we
adore
that
which
is
but
Bread
:
That
the
setting
up
a
new
,
real
,
and
true
Sacrifice
,
unknown
to
Jesus
Christ
and
the
Apostles
:
That
the
taking
the
half
of
one
Sacrament
,
and
the
addition
of
five
whole
ones
:
That
to
cover
a
superstitious
Worship
,
and
bury
it
in
a
barbarous
Language
;
do
you
believe
,
say
I
,
that
all
this
is
called
Wood
,
Hay
,
and
Stubble
?
Doth
not
sound
Sense
tell
you
,
that
Wood
,
Hay
,
and
Stubble
are
light
are
trifling
things
,
but
that
they
are
not
filthy
and
wicked
,
and
by
consequence
that
it
doth
not
represent
any
thing
but
light
and
trifling
Doctrines
,
but
such
as
have
nothing
in
them
that
is
filthy
or
evil
,
such
as
are
besides
the
Word
of
God
,
but
not
against
it
?
There
is
no
Man
which
does
not
perceive
this
;
and
he
must
be
blinded
by
Interest
not
to
see
a
thing
so
obvious
and
visible
.
You
have
not
therefore
any
reason
to
put
the
pernicious
Doctrines
of
Popery
amongst
Wood
,
and
Hay
,
and
Stubble
:
nor
have
you
any
Authority
for
it
.
I
do
not
know
any
Text
of
Scripture
which
may
make
you
suspect
,
that
God
is
not
jealous
of
seeing
you
give
that
Worship
to
Creatures
,
which
is
due
only
to
the
Creator
.
He
hates
Idolatry
,
and
defines
it
by
giving
his
Honor
to
another
,
As
I
live
,
saith
the
Lord
,
I
will
not
give
my
glory
to
another
.
Now
are
not
Temples
,
Sacrifices
,
Prayers
,
Vows
,
Oaths
,
and
Altars
,
the
Honors
due
to
God
?
and
by
consequence
,
they
not
of
the
number
of
those
things
of
which
he
says
,
I
will
not
give
my
Glory
to
another
?
Nevertheless
in
Popery
they
are
given
to
the
Saints
,
and
above
all
,
to
the
Blessed
Virgin.
You
may
fairly
pluck
out
your
eyes
,
you
cannot
hinder
your selves
from
seeing
it
;
and
in
what
follows
we
shall
have
an
opportunity
to
prove
it
.
Jesus
Christ
alone
,
you
add
,
will
make
Separation
of
this
Wood
and
this
Gold
;
the
good
and
the
fair
Grain
shall
be
separated
at
the
last
day
,
but
we
must
let
them
grew
together
till
then
.
I
fear
,
my
Brethren
,
that
if
you
go
on
to
blind
your selves
,
God
will
abandon
you
to
your
darkness
.
You
are
strange
Commentators
on
the
Gospel
Text
,
you
ought
first
to
read
the
Interpretation
which
the
Lord
gives
of
the
Parable
,
before
you
give
your
own
:
Behold
it
proceeding
out
of
the
Mouth
of
Jesus
Christ
,
He
which
sowed
the
good
seed
is
the
Son
of
Man
,
the
field
is
the
World
;
the
good
seed
are
the
children
of
the
Kingdom
,
the
Tares
are
the
children
of
the
wicked
one
.
The
field
is
the
World
,
then
't
is
not
the
Church
;
't
is
therefore
in
the
World
that
we
ought
to
tolerate
Hereticks
and
Idolaters
,
and
not
in
the
Church
.
But
besides
know
two
things
,
1.
That
Parables
are
good
Proofs
when
we
don't
abuse
them
;
but
't
is
very
easie
to
abuse
them
,
when
Piety
and
Religion
doth
not
guide
us
.
I
compare
you
to
your
Converters
,
who
at
this
day
press
those
Words
of
the
Parable
of
the
Marriage
Supper
so
hard
,
Constrain
them
to
come
in
.
Behold
their
Text
,
Let
them
grow
together
till
the
Harvest
,
and
then
I
will
separate
them
;
behold
yours
.
The
one
and
the
other
is
unhappily
wrested
and
turned
to
another
sense
,
because
Men
will
not
enter
into
the
Spirit
of
the
Parable
,
which
is
the
only
thing
essential
,
and
to
which
we
must
give
attention
to
make
a
good
use
of
Similitudes
.
It
is
therefore
necessary
,
in
the
second
place
,
that
you
learn
the
design
and
inward
meaning
of
those
Words
,
Let
them
grow
together
till
the
Harvest
,
&c.
'T
is
to
shew
the
Patience
of
God
towards
the
Wicked
,
and
not
the
Patience
that
we
ought
to
have
towards
them
.
God
represents
himself
as
a
Master
which
hath
Right
to
destroy
the
World
,
and
ruine
both
good
and
bad
;
because
that
the
Wicked
are
infinitely
the
greater
number
in
the
World
than
the
Good.
But
he
will
not
do
it
.
He
stays
to
display
his
greatest
Judgments
upon
the
World
till
the
last
day
,
when
he
will
make
a
Separation
of
the
Good
from
the
Bad
:
therefore
he
has
no
design
to
teach
us
,
that
we
must
peaceably
suffer
Heresies
and
Idolatries
to
grow
together
with
the
Truth
:
and
I
can
prove
it
by
a
hundred
Reasons
;
but
I
will
content
my self
to
shew
you
that
these
Words
,
Let
them
grow
together
,
&c.
cannot
signifie
,
Let
Heresies
grow
together
,
suffer
them
,
and
live
peaceably
in
a
corrupt
Church
;
since
the
intention
of
God
,
on
the
contrary
,
is
,
that
with
all
our
Strength
we
pluck
up
the
Tares
out
of
the
Field
of
the
Lord
;
That
he
hath
appointed
us
to
say
Anathema
to
him
who
shall
preach
any
other
thing
to
us
than
what
hath
been
preached
in
the
Gospel
;
that
we
should
avoid
an
Heretick
,
that
we
should
cast
the
Wicked
out
from
among
us
;
that
we
should
go
out
from
Babylon
,
and
that
we
should
not
drink
of
the
Cup
of
her
Enchantments
.
If
the
end
of
the
Parable
,
Let
them
grow
together
till
the
Harvest
,
were
that
which
you
give
to
it
,
we
should
have
no
right
to
drive
from
our
Society
neither
the
Vicious
,
nor
the
Troublers
of
the
Church
,
nor
any
sort
of
Criminals
.
A
Magistrate
might
not
hang
a
Murderer
,
nor
burn
a
Sodomite
.
It
might
be
always
said
unto
him
,
Let
them
grow
together
till
the
Harvest
.
I
may
add
to
this
,
that
by
the
Tares
which
grew
up
with
the
good
Grain
,
we
must
understand
Hypocrites
and
false
Christians
.
Now
't
is
true
that
we
must
have
this
kind
of
men
,
and
give
them
up
to
the
judgment
of
God
;
for
he
only
perfectly
knows
them
,
and
hath
the
only
right
to
punish
them
.
We
will
answer
to
the
rest
of
your
difficulties
in
the
following
Letter
.
The
Uniformity
of
the
Persecution
is
the
cause
that
we
have
less
of
History
to
furnish
you
withal
.
'T
is
always
and
every
where
the
same
.
Persons
are
imprisoned
,
others
are
sent
to
the
Gallies
,
Women
are
shut
up
in
Cloysters
,
Bodies
are
drawn
on
Hurdles
,
and
thrown
to
the
Dunghil
:
so
that
it
will
be
always
the
same
thing
;
there
will
be
nothing
but
differing
Names
,
which
may
increase
the
horror
which
you
have
for
the
Persecution
,
as
you
see
the
rage
of
your
Persecutors
increase
:
for
example
,
in
that
kind
of
Executions
which
are
made
upon
the
Bodies
of
those
which
will
not
communicate
in
their
last
Sickness
.
Was
there
not
something
singular
in
the
Cruelty
which
was
exercised
on
the
Body
of
a
Woman
about
60
years
of
Age
,
who
died
at
Soubize
the
16th
of
November
in
the
Year
past
?
This
Woman
was
called
La
Jarnat
,
Widow
of
one
named
Rame
;
fell
sick
about
the
end
of
the
Month
;
during
her
Sickness
,
the
Curate
and
the
Officers
of
Justice
employed
Exhortations
,
Threatnings
,
Kindness
,
and
Terrors
,
to
obtain
of
her
to
communicate
against
her
Conscience
,
i.
e.
that
she
would
damn
her self
with
all
possible
care
.
This
poor
Woman
,
fearing
God
more
than
Men
,
resisted
all
their
Temptations
,
and
constantly
refused
to
participate
in
this
false
Mystery
,
which
would
have
deprived
her
of
true
Communion
with
Jesus
Christ
.
After
her
Death
the
Justice
seized
on
her
Body
,
and
before
Sentence
was
pronounced
against
her
,
they
plucked
out
her
Eyes
,
they
cut
off
her
Nose
,
pulled
out
her
Tongue
,
they
cut
off
her
Fingers
and
Toes
,
her
Lips
and
Ears
,
and
committed
those
kind
of
Indignities
on
this
poor
Body
which
we
dare
not
name
.
Good
God!
What
Spirit
is
this
,
what
kind
of
fury
?
And
of
what
Persons
did
the
Holy
Spirit
speak
,
if
it
be
not
of
these
men
,
when
it
said
,
Even
the
Sea-monsters
draw
out
the
breast
,
they
give
suck
to
their
young
ones
,
but
the
Daughter
of
my
People
is
in
the
hands
of
cruel
and
barbarous
persons
like
the
Ostriches
in
the
Wilderness
.
[
So
some
translate
the
Words
.
]
We
will
place
here
a
matter
of
Fact
,
which
we
had
determined
to
have
acquainted
you
with
long
since
,
but
could
not
find
a
convenient
place
for
it
.
And
eye-witness
hath
sent
us
the
Relation
of
the
Martyrdom
of
one
called
Monsieur
Charpentier
,
of
the
Village
of
Rufac
in
Angoulmois
,
who
died
in
the
midst
of
Torments
about
the
time
that
the
Edict
of
Nantes
was
revoked
.
We
shall
pass
by
the
ordinary
Violences
committed
by
the
Dragoons
on
the
Goods
of
this
poor
Man
.
These
mischievous
Villains
fell
on
his
Person
,
they
lighted
up
many
Candles
,
and
caused
him
to
dance
round
about
them
,
until
he
had
lost
both
Sense
and
Breath
.
They
hindred
him
from
sleeping
,
which
having
heated
his
Blood
,
put
him
into
a
malignant
Fever
;
the
Dragoons
seeing
him
in
this
condition
,
forsook
him
,
and
he
was
carried
from
his
own
House
to
that
of
one
of
his
Relations
.
When
he
was
there
the
Dragoons
of
Pinsone
came
to
Rufac
;
they
soon
learn'd
the
House
where
the
sick
Man
was
;
thither
they
went
,
and
at
first
contented
themselves
to
keep
guard
about
his
Bed
,
offering
him
a
thousand
Outrages
,
accompanied
with
Threatning
and
Blasphemies
.
At
last
,
seeing
this
did
not
shake
him
,
they
caused
him
to
drink
down
twenty
great
Glasses
of
Water
;
and
his
Daughters
drank
as
many
more
to
excuse
their
Father
.
This
prevailing
nothing
as
yet
,
they
caused
melted
Grease
to
drop
down
upon
his
Eyes
for
a
whole
Night
together
.
He
lost
his
Sight
,
and
his
Eyes
never
opened
more
.
He
lost
his
Life
also
,
and
died
in
those
Torments
without
the
least
appearance
of
Weakness
,
confessing
the
Truth
couragiously
to
his
last
Breath
.
April
1.
1687.
The
Sixteenth
PASTORAL
LETTER
.
An
Article
of
Antiquity
:
A
Fourth
Proof
of
the
Novelty
of
the
Invocation
of
Saints
in
the
Fifth
Age
:
They
did
not
Invoke
the
Blessed
Virgin
:
And
Article
of
Controversie
:
A
Continuation
of
the
Answer
to
the
Illusions
of
the
New
Converts
about
Schism
.
Dear
Brethren
in
our
Lord
,
Grace
and
Peace
be
given
to
you
from
our
God
and
Saviour
Jesus
Christ
.
IN
our
preceeding
Letter
,
we
have
confessed
to
your
Converters
,
that
the
Invocation
of
Saints
began
to
be
practised
about
the
end
of
the
Fourth
Age
,
and
in
the
Fifth
.
But
we
have
offered
to
you
three
Proofs
,
that
that
Worship
was
New.
Behold
a
Fourth
proof
,
of
the
Novelty
thereof
;
't
is
,
that
in
the
Fourth
and
Fifth
Ages
nothing
was
known
concerning
the
Invocation
of
the
Blessed
Virgin.
We
know
what
difference
Popery
puts
at
this
day
,
between
the
blessed
Virgin
,
and
other
Saints
.
She
is
vastly
preferred
before
them
;
her
Worship
is
called
Hyperdulia
,
and
the
Worship
of
others
simple
dulia
.
For
one
Prayer
addressed
to
other
Saints
,
there
are
a
hundred
to
the
blessed
Virgin
:
where
St.
Paul
hath
one
worshipper
,
she
hath
a
hundred
.
The
Titles
which
are
given
to
the
holy
Virgin
are
a
thousand
times
more
pompous
and
great
than
those
which
are
given
to
the
greatest
Apostles
.
And
there
is
some
reason
for
it
.
For
surely
the
Mother
of
our
Lord
Jesus
Christ
ought
to
have
greater
Priviledges
than
his
Servants
.
If
then
the
Invocation
of
Saints
be
an
Apostolick
Tradition
,
we
ought
to
Invocate
the
holy
Virgin
Mother
of
God
in
the
first
place
,
and
as
the
Head
of
our
He
and
She
Mediators
of
the
second
Order
.
The
Second
Age
ought
to
have
known
this
Worship
,
or
if
any
politick
reason
had
hindred
the
Invocation
of
Saints
from
manifesting
itself
in
the
Third
Age
;
certainly
the
Invocation
of
the
Virgin
ought
to
have
appeared
in
the
front
of
the
Fourth
Age
amongst
others
,
like
the
Sun
among
the
Stars
.
What
folly
,
what
a
humour
was
it
then
to
Invoke
St.
Mamas
,
St.
Julitta
,
and
forty
Soldiers
which
suffered
Martyrdom
in
the
beginning
of
the
Fourth
Age
,
and
not
to
Invoke
the
Virgin
Mother
of
God.
As
to
matter
of
fact
,
we
do
maintain
,
that
the
blessed
Virgin
was
not
prayed
unto
,
till
near
100
Years
after
the
first
birth
of
that
Worship
.
And
you
may
,
my
Brethren
,
boldly
defie
your
Converters
on
that
subject
.
Whil'st
there
were
Churches
consecrated
to
St.
Stephen
,
St.
Mamas
,
St.
Julitta
,
to
the
forty
Soldiers
,
to
St.
Gervais
,
St.
Protais
;
and
many
others
which
they
shew
unto
you
,
there
was
not
so
much
as
a
little
Chappel
for
our
Lady
.
Nothing
was
then
spoken
of
but
Miracles
done
by
the
Martyrs
:
Mothers
desired
of
them
the
recovery
of
their
Husbands
,
and
of
their
Children
,
the
blind
went
to
them
to
recover
their
sight
,
and
the
paralitick
to
be
restored
to
strength
and
soundness
,
they
took
them
for
Protectors
in
their
Voyages
.
And
as
a
mark
of
the
acknowledgment
of
the
miraculous
Deliverances
they
had
received
from
them
,
they
inriched
their
Churches
with
precious
and
invaluable
Treasures
.
This
we
learn
from
Theodoret
,
who
writ
about
the
Year
450.
And
all
this
while
,
nothing
is
said
of
the
Miracles
of
the
Virgin
,
who
nevertheless
afterwards
wrought
many
more
than
all
the
other
he
and
she
Saints
together
,
except
only
that
Zozomen
says
by
the
by
,
that
about
the
time
whereof
we
speak
,
it
was
believed
at
Constantinople
,
that
the
Virgin
appeared
there
;
and
wrought
Miracles
in
the
Church
of
the
Resurrection
,
called
Anastasia
.
But
he
does
not
say
,
that
they
prayed
unto
her
in
that
Church
.
The
Martyrs
had
not
only
their
Churches
,
but
they
had
also
their
Feasts
in
the
Third
Age
,
in
which
mention
was
made
of
their
grievous
sufferings
.
The
Virgin
had
then
no
Feasts
.
At
this
day
she
has
seven
,
but
the
most
ancient
of
them
is
not
above
800
or
900
years
old
.
'T
is
true
,
that
that
which
at
this
day
is
called
Candlemas
,
which
the
Greeks
call
Hypapante
,
is
more
ancient
.
But
at
the
beginning
it
was
celebrated
in
the
honour
of
the
Lord
Jesus
Christ
,
and
not
of
the
Virgin.
'T
was
the
Presentation
of
Jesus
Christ
in
the
Temple
,
and
not
the
Purification
of
the
Virgin.
It
was
called
Hypapante
,
which
signifies
meeting
,
because
of
the
meeting
of
Simeon
and
Anna
,
the
Prophetess
who
went
before
the
Child
,
and
both
concurred
to
prophesie
concerning
the
Wonders
of
this
new-born
Infant
.
To
conclude
,
that
which
is
found
most
ancient
for
the
Invocation
of
the
Virgin
,
is
what
Nicephorus
Calistus
saith
[
](A46367-e46650-b)*
*
Lib.
15.
c.
28.
concerning
it
;
viz.
that
Peter
Cnapheus
,
the
false
Patriarch
of
Antioch
,
an
intruding
Eutychian
Heretick
did
of
his
own
head
mention
the
Mother
of
God
in
all
his
Prayers
,
and
invoke
her
Divine
Name
.
This
was
about
the
Year
470
,
or
480.
Behold
a
great
reputation
for
the
religious
Worship
of
the
Virgin
to
be
invented
by
an
Heretick
.
This
unadvised
Zeal
for
the
Virgin
began
upon
occasion
of
the
Nestorian
Heresie
,
who
affirmed
a
Humane
Person
in
Christ
Jesus
,
as
well
as
a
Divine
,
and
for
that
reason
did
not
think
fit
that
the
Virgin
should
be
called
the
Mother
of
God
,
because
she
had
not
been
made
use
of
for
any
thing
else
,
but
to
conceive
in
her
Womb
the
Humane
Nature
and
Person
of
our
Saviour
.
To
oppose
this
,
men
fell
into
other
excesses
,
they
began
to
give
to
the
Virgin
great
and
magnificent
Titles
.
But
Invocation
and
Worship
of
her
came
not
so
soon
.
'T
is
true
,
't
was
the
first
original
of
her
adoration
.
Nestorius
was
rash
without
doubt
,
and
God
forbid
that
we
should
ever
be
of
his
Opinion
,
if
he
did
indeed
put
two
persons
in
Christ
Jesus
,
as
well
as
two
Natures
.
Neither
do
we
deny
,
that
the
Holy
Virgin
may
in
a
good
sence
be
called
the
Mother
of
God
,
seeing
she
is
the
Mother
of
Jesus
Christ
,
who
is
God.
But
nevertheless
,
it
was
an
unhappy
rashness
in
the
Doctors
of
the
Fifth
Age
,
to
innovate
in
the
terms
.
The
Virgin
is
not
called
the
Mother
of
God
any where
in
the
New
Testament
,
but
only
the
Mother
of
Jesus
,
and
we
ought
to
have
kept
there
.
This
Name
,
the
Mother
of
God
,
hath
something
which
sounds
ill
,
and
is
opposite
to
the
Idea
of
God
,
who
can
have
no
Mother
.
Moreover
,
God
did
not
pour
out
his
blessing
upon
the
false
Wisdom
of
these
Doctors
.
On
the
contrary
he
hath
permitted
,
that
the
most
criminal
and
excessive
of
all
the
Idolatries
of
Antichristianism
should
take
its
original
from
thence
.
Theodorus
Lector
tells
us
of
a
Temple
of
the
blessed
Virgin
[
](A46367-e46790-b)*
*
Lib.
2.
;
In
which
the
Patriarch
Timothy
appointed
Prayers
for
the
day
of
preparation
.
But
this
was
under
the
Empire
of
Anastasius
,
at
the
end
of
the
Fifth
Age.
If
they
quote
to
you
Authors
of
the
Fourth
Age
,
and
those
that
did
precede
it
for
the
Invocation
of
the
blessed
Virgin
,
maintain
boldly
to
them
,
that
they
are
suppositious
Pieces
,
and
we
are
ready
to
prove
it
by
the
Testimonies
of
our
Adversaries
themselves
.
Father
Crasset
hath
lately
taken
a
great
deal
of
pains
,
to
find
Testimonies
in
the
Ancients
for
the
Invocation
of
the
Virgin
before
the
Sixth
Age.
But
altho'
all
his
Book
be
a
declared
war
against
good
sence
and
honesty
,
nevertheless
there
is
not
any
subject
in
which
he
hath
bid
greater
defiance
to
the
one
and
the
other
than
on
this
.
He
quotes
to
us
two
Epistles
of
St.
Ignatius
in
the
First
Age
,
the
one
to
St.
John
,
the
other
to
the
Virgin
;
two
sottish
Pieces
which
are
acknowledged
supposititious
by
the
learned
of
the
Church
of
Rome
,
as
well
as
by
those
of
our
own
.
And
yet
what
is
there
in
those
two
Epistles
?
No
religious
Invocation
,
but
only
some
excessive
Praises
,
and
a
Prayer
to
the
Virgin
,
who
was
yet
living
,
that
she
would
fortifie
the
New
Converts
in
the
Faith.
He
produces
Dionisius
the
Areopagite
,
another
false
Work
,
and
which
some
Impostor
did
forge
under
the
Name
of
this
Saint
,
more
than
400
Years
after
his
death
.
And
yet
there
is
no
Invocation
of
the
Virgin
found
there
,
but
only
excessive
Elogies
and
Praises
.
In
the
Second
Age
he
quotes
under
the
Name
of
Justin
Martyr
,
a
Book
of
Questions
and
Answers
to
the
Orthodox
.
He
must
have
as
little
Judgment
as
this
Jesuit
,
to
quote
under
the
Name
of
Justin
Martyr
,
a
Work
where
the
Author
speaks
of
Clemens
Alexandrinus
,
and
of
Origen
,
who
writ
almost
of
hundred
Years
after
the
death
of
Justin
.
Moreover
,
they
quote
nothing
from
this
Book
to
which
we
cannot
subscribe
,
for
't
is
an
explication
of
the
just
Honour
,
which
is
due
to
the
Virgin
,
exactly
according
to
our
apprehensions
and
sentiments
.
Father
Crasset
could
quote
nothing
more
to
his
own
disadvantage
.
This
Jesuit
,
who
heaps
together
all
the
Impertinencies
of
those
which
went
before
him
,
could
not
forbear
to
imitate
the
falshood
of
those
who
quoted
those
words
of
Ireneus
;
That
the
Virgin
Mary
was
the
Advocate
of
the
Virgin
Eve.
As
if
St.
Ireneus
intended
to
say
,
that
Mary
prays
and
interceeds
at
this
day
in
the
Heavens
for
the
sins
of
Eve
,
the
Mother
of
all
men
.
But
these
Gentlemen
have
been
advertised
a
long
time
since
,
that
the
word
whereof
Ireneus
serves
himself
in
the
Greek
,
which
is
lost
,
is
Paraclete
,
which
signifies
rather
a
Comforter
than
an
Advocate
;
His
meaning
is
,
that
Mary
becoming
Mother
to
the
Saviour
of
the
World
,
hath
comforted
Eve
concerning
the
evil
which
she
did
by
destroying
Mankind
.
And
Father
Crasset
is
so
injudicious
,
that
in
the
same
place
,
he
quotes
from
the
same
Ireneus
another
passage
,
which
ruins
the
advantage
he
would
drawn
from
the
first
.
'T
is
a
passage
where
St.
Ireneus
says
[
](A46367-e47110-b)*
*
Iren.
l.
3.
c.
3.
,
Eve
by
her
disobedience
,
was
the
cause
that
she
herself
and
all
mankind
have
been
subject
to
death
.
But
the
Virgin
Mary
by
her
obedience
,
was
the
cause
of
her
own
salvation
,
and
that
of
all
mankind
.
By
her
obedience
,
i.
e.
by
the
faith
which
she
gave
to
the
words
of
the
Angel
,
by
which
faith
the
Lord
was
conceived
in
her
Womb.
Behold
now
this
Ancient
understands
,
that
Mary
was
the
Comforter
and
the
Advocate
of
Eve.
In
the
Third
Age
he
quotes
a
passage
of
Origen
,
(
Homily
the
1st
,
in
Matt.
)
which
says
nothing
which
we
don't
say
every
day
touching
the
purity
of
the
Virgin.
In
the
same
Age
he
quotes
under
the
Name
of
Gregory
of
Neocesarea
,
called
Thaumaturgus
,
three
Sermons
on
the
Feast
of
the
Annunciation
.
But
this
man
knows
not
that
the
Feast
of
the
Annunciation
was
unknown
in
the
Third
Age
in
which
Gregory
of
Neocesarea
lived
;
how
could
he
make
Sermons
on
that
Feast
?
And
how
could
there
be
a
Feast
in
that
Age
to
the
memory
of
the
Annunciation
,
when
there
was
none
as
yet
to
the
honour
of
our
Lord
and
Saviour's
Birth
?
St.
Chrysostom
learns
us
,
that
it
was
in
his
time
,
i.
e.
about
the
end
of
the
Fourth
Age
,
that
men
began
to
celebrate
this
latter
Feast
.
That
which
he
reports
from
St.
Cyprian
and
Dionisius
of
Alexandria
,
is
nothing
to
purpose
.
He
reports
in
this
Third
Age
,
a
passage
attributed
to
Methodius
,
Bishop
of
Tyre
,
who
suffered
Martyrdom
under
Dioclesian
;
but
this
Sermon
belongs
not
to
him
,
nor
to
any
other
contemporary
Author
.
For
there
are
Impertinencies
therein
which
we
cannot
ascribe
to
a
wise
man
;
as
this
which
he
says
,
that
God
is
debtor
to
the
Virgin
,
and
that
God
who
hath
said
,
Honour
thy
Father
and
thy
Mother
,
ought
himself
to
observe
the
Commandment
which
he
hath
given
to
others
.
In
the
Fourth
Age
he
quotes
St.
Athanasius
,
St.
Ephraim
,
St.
Jerom
,
St.
Chrysostom
,
and
St.
Austin
,
Sermons
or
Works
that
are
none
of
theirs
:
and
a
man
needs
but
indifferent
Learning
and
little
Sincerity
to
be
convinced
thereof
.
But
Father
Crasset
,
who
has
neither
the
one
nor
the
other
,
neither
Skill
nor
Science
,
takes
and
gives
all
for
good
.
In
the
Fifth
Age
he
quotes
Cyril
of
Alexandria
,
who
is
surely
one
of
the
first
which
gave
occasion
to
the
Religious
Worship
of
the
Virgin.
For
by
opposing
Nestorius
,
who
would
not
suffer
Mary
to
be
called
the
Mother
of
God
,
he
passed
unto
the
other
extreme
,
and
advanced
as
far
and
as
high
as
he
could
the
praises
of
the
Virgin
Mary
.
Nevertheless
this
might
be
reduced
to
Apostrophes
,
Figures
of
Oratory
,
and
great
Elogies
;
but
there
is
nothing
of
Invocation
therein
.
No
Author
of
the
Fifth
Age
speaks
more
expresly
nor
vehemently
of
the
Invocation
of
Martyrs
,
and
of
the
Worship
which
is
given
to
the
Reliques
than
Theodoret.
Nevertheless
in
the
passage
which
Father
Crasset
quotes
from
him
in
his
Commentary
,
on
the
words
of
Solomon's
Song
,
My
beloved
is
one
,
there
is
nothing
that
favours
the
Worship
of
the
Virgin
in
the
least
.
He
applies
these
words
,
My
Dove
,
my
only
one
,
to
the
Virgin
,
and
that
were
the
place
to
speak
of
the
honour
,
which
ought
to
be
given
to
her
,
if
ever
there
were
any
.
But
all
that
he
says
concerning
her
is
,
that
she
is
the
Mother
of
God
,
a
pure
Virgin
,
that
all
Nations
call
her
blessed
,
that
she
is
the
Dove
,
and
the
only
one
which
brought
Christ
Jesus
into
the
World
,
that
in
Charity
she
surpasses
the
Cherubims
and
Seraphims
.
That
were
the
place
to
have
said
,
that
we
ought
to
commend
ourselves
to
her
Charity
,
and
invoke
her
as
our
Mediatrix
.
To
conclude
,
let
these
Gentlemen
find
us
in
the
Fourth
and
Fifth
Ages
,
Chappels
and
Oratories
consecrated
to
the
Virgin
,
as
they
find
them
consecrated
to
the
Martyrs
,
unless
it
be
about
the
end
of
the
Fifth
age
.
Now
this
being
supposed
,
I
dare
say
,
that
a
man
must
have
renounced
all
honour
,
all
modesty
,
all
sincerity
,
and
all
judgment
,
not
to
confess
that
here
is
an
indubitable
evidence
,
that
Invocation
of
Saints
was
a
Novelty
in
the
Fourth
and
Fifth
Ages
.
For
these
men
had
been
fools
not
to
have
invoked
the
Virgin
in
those
times
when
they
invoked
St.
Protais
,
and
St.
Gervais
,
if
they
established
Invocation
upon
the
merit
,
the
dignity
,
and
the
reputation
that
these
Saints
might
have
with
God.
I
would
fain
know
if
those
two
Giants
which
suffered
Martyrdom
under
Decius
,
were
in
condition
to
intercede
with
God
with
so
much
efficacy
as
this
Virgin-Mother
to
the
Saviour
of
the
World
?
This
false
Worship
had
its
birth
from
that
foolish
love
which
men
had
for
Reliques
.
And
as
they
had
no
Reliques
of
the
blessed
Virgin
,
so
they
consecrated
no
Churches
or
Chappels
to
her
,
and
in
consequence
thereof
,
they
did
not
call
upon
her
.
We
shall
bring
you
yet
in
what
follows
new
Proofs
of
the
Novelty
of
this
Worship
.
An
Article
of
Controversie
:
A
Continuation
of
the
Answer
to
the
Illusions
of
the
New
Converts
.
LEt
us
take
up
again
,
at
present
,
what
follows
of
the
Illusions
,
which
the
New
Converts
make
for
themselves
,
who
endeavour
to
lay
their
Consciences
asleep
:
They
conclude
two
things
,
1.
That
all
the
fundamental
Truths
of
Christianity
,
being
Confessed
by
the
Church
of
Rome
,
they
are
obliged
to
remain
with
her
,
so
you
go
on
.
These
fundamental
Truths
which
Popery
hath
preserved
,
are
the
Articles
of
the
Three
Creeds
,
that
of
the
Apostles
,
that
of
Niece
,
or
Constantinople
,
and
that
which
is
call'd
by
the
name
of
St.
Athanasius
.
'T
is
true
that
the
Church
of
Rome
hath
retained
these
;
but
to
conceive
how
you
cheat
yourselves
,
I
intreat
you
to
suppose
Christians
which
receive
these
three
Creeds
,
and
who
nevertheless
Adore
the
Sun
,
the
Moon
,
the
Earth
,
and
almost
all
the
Idols
of
Paganism
;
you
will
say
that
these
things
are
inconsistent
.
But
you
deceive
yourselves
:
for
there
is
nothing
more
possible
,
than
that
,
that
a
man
should
believe
God
is
the
Creatour
of
Heaven
and
Earth
,
that
Jesus
Christ
is
his
eternal
Son
,
and
the
Creatour
of
the
World
,
that
he
was
Born
,
that
he
Died
,
that
he
was
Crucified
,
that
he
will
come
to
Raise
and
Judge
the
Living
and
the
Dead
;
and
nevertheless
,
that
he
should
believe
that
we
may
Adore
the
Earth
,
the
Trees
,
the
Sun
and
Moon
,
because
God
does
animate
and
fill
them
.
The
Greed
says
not
,
that
we
must
Worship
none
but
God
,
yea
,
it
says
not
that
we
must
Worship
him
.
So
that
a
Religion
may
receive
the
Creed
in
good
earnest
,
in
the
sence
of
the
Universal
Church
,
and
adore
every
thing
but
God
:
Why
may
not
men
be
capable
of
Adoring
the
Stars
,
because
God
fills
them
,
since
they
Adore
Bread
under
a
supposition
that
Jesus
Christ
is
there
,
after
a
manner
invisible
,
precisely
as
God
is
in
the
Stars
and
Elements
?
It
is
therefore
,
a
particular
Providence
,
that
Christians
,
who
Adore
the
Eucharist
,
are
not
fallen
so
far
as
to
Adore
the
Sun
,
Moon
,
and
Stars
;
for
I
do
maintain
,
that
the
Papists
may
be
carried
to
Adore
a
Stone
,
as
naturally
as
they
are
carried
to
Adore
the
Bread
in
the
Eucharist
,
on
supposition
that
Jesus
Christ
is
included
under
it
.
Suppose
you
,
that
they
were
come
so
far
,
would
you
yet
say
,
Since
all
the
fundamental
Truths
are
Confessed
by
this
Communion
,
which
Adore
the
Sun
and
Moon
,
yea
,
Stones
,
we
are
obliged
to
continue
with
it
?
Learn
you
therefore
,
that
we
may
retain
the
fundamental
Truths
of
Christianity
,
and
build
thereon
Dung
,
Poison
,
and
all
sorts
of
Impurities
:
The
spirit
of
Man
is
capable
of
reconciling
those
things
that
are
molt
irreconcileable
.
Behold
another
thing
,
whereof
you
ought
to
be
advertised
,
that
you
ought
to
distinguish
fundamental
Truths
from
fundamental
Errours
:
You
imagine
,
that
to
retain
all
the
fundamental
Truths
,
and
to
have
no
fundamental
Errours
,
is
the
same
thing
;
and
because
we
do
confess
the
Roman
Church
retains
all
the
fundamental
Truths
,
you
think
,
that
we
confess
to
you
,
that
she
has
no
fundamental
Errours
.
In
this
you
are
much
mistaken
:
a
person
may
retain
the
fundamental
Truths
of
Christianity
,
and
add
thereunto
fundamental
Errours
.
I
gave
you
an
Example
in
men
who
might
believe
the
Creed
in
good
earnest
,
in
the
sence
of
the
Church
,
and
which
might
add
(
under
a
hundred
false
pretences
of
Devotion
)
Pagan
Idolatries
.
I
do
maintain
,
that
a
man
may
adopt
into
the
Religion
of
Christians
,
almost
all
the
Abominations
of
the
Bonzes
of
Japan
,
and
the
Brachmns
of
India
,
without
any
formal
Renunciation
of
the
Doctrine
of
the
Christian
Faith.
I
demand
,
if
whilst
men
retain
the
fundamental
Truths
,
they
do
not
add
fundamental
Errours
by
espousing
these
Pagan
Worship
?
'T
is
exactly
that
which
the
Church
of
Rome
has
done
:
upon
the
Foundations
of
Christianity
,
she
hath
built
a
thousand
Superstitions
,
which
are
purely
Pagan
:
Popery
is
Paganism
renewed
,
and
built
upon
Christianity
;
't
is
an
Idol
Temple
raised
upon
the
Temple
of
Jesus
Christ
.
A
fundamental
Errour
is
therefore
an
Errour
or
Practice
which
in
itself
is
inconsistent
with
the
Foundation
.
I
say
,
in
itself
,
and
by
itself
;
for
men
find
ways
of
reconciling
all
things
,
Impiety
and
Religion
,
Piety
and
Superstition
:
But
we
may
not
conclude
,
That
all
that
which
men
do
joyn
together
,
is
in
itself
reconcileable
,
and
compatible
.
The
Roman
Church
hath
a
hundred
Errours
and
Practices
of
this
sort
:
her
Worship
of
Saints
,
Images
,
Reliques
,
and
of
the
Sacrament
,
is
not
by
any
means
reconcileable
with
the
Worship
of
the
true
God
,
and
with
true
Faith
in
Christ
Jesus
.
There
is
yet
a
third
Advice
which
I
have
to
give
you
,
on
this
subject
,
't
is
that
to
be
able
to
say
as
you
do
,
That
the
Church
of
Rome
confesses
all
fundamental
Truths
:
'T
is
necessary
not
only
that
she
hold
the
fundamental
Truths
of
the
Christian
Religion
,
but
also
those
of
Natural
Religion
.
'T
is
a
Fundamental
of
Natural
Religion
,
that
we
ought
to
Worship
God
;
the
Church
of
Rome
retains
this
Fundamental
.
'T
is
another
Fundamental
of
Natural
Religion
,
that
there
is
but
one
God
,
and
that
we
must
Worship
none
but
him
;
Popery
has
ruined
and
rejected
this
Fundamental
,
for
it
Adores
a
many
other
things
beside
God
:
So
that
to
speak
properly
,
we
cannot
say
,
that
the
Church
of
Rome
retains
all
Fundamentals
.
We
might
yet
observe
other
Fundamentals
,
which
flue
receives
not
.
Don't
flatter
yourselves
therefore
,
my
Brethren
,
any
more
by
this
wicked
Illusion
,
The
Roman
Church
confesses
all
fundamental
Truths
,
therefore
we
may
continue
there
in
safety
:
For
that
reasoning
is
no
better
than
this
,
This
Wine
retains
all
the
substance
,
the
strength
,
the
tast
,
and
the
spirits
of
Wine
,
therefore
we
may
drink
of
it
,
with
safety
,
though
it
be
mingled
with
Poison
.
Idolatry
,
Errours
,
and
Superstition
take
away
from
the
Doctrines
of
Christianity
,
all
that
which
is
saving
in
them
.
We
are
obliged
to
continue
in
Union
with
the
Roman
Church
,
rather
than
make
a
positive
Separation
,
which
is
contrary
to
all
the
Duties
of
Charity
,
and
which
,
instead
of
bringing
back
those
which
Err
,
produces
nothing
but
an
eternal
Distance
and
Animosity
.
This
is
that
which
your
Apologist
says
,
concerning
which
you
ought
to
know
,
That
Christian
Truths
are
Friends
,
and
do
not
desire
that
we
should
sacrifice
one
for
the
other
:
We
must
not
sacrifice
Faith
and
Truth
for
Charity
.
'T
is
a
false
Charity
which
makes
those
that
are
re-united
to
the
Church
,
speak
thus
;
't
is
indeed
self-love
,
and
the
love
of
ease
:
If
they
could
find
means
to
cast
off
the
Popish
Superstitions
,
which
are
uneasie
to
them
,
from
Religion
,
without
prejudice
to
their
own
Advantages
,
it
is
sure
that
they
would
do
it
,
without
having
any
regard
to
Charity
,
and
without
concerning
themselves
about
the
scandal
of
Separation
,
and
the
trouble
of
their
Country-men
.
For
which
reason
,
while
the
King
permitted
every
one
to
live
peaceably
,
without
offering
Violence
to
his
Conscience
,
Separation
did
not
appear
scandalous
unto
them
.
I
intreat
you
,
my
Brethren
,
to
know
,
and
examine
yourselves
thereon
;
do
not
suffer
the
Devil
and
Self-love
to
illude
you
,
and
disguise
himself
into
Charity
,
and
an
Angel
of
Light.
Charity
demands
Toleration
;
I
confess
it
,
but
it
hath
its
bounds
:
For
it
is
not
expedient
that
you
imagine
,
that
we
ought
to
suffer
all
things
under
pretence
of
Charity
.
Popery
is
Anti-christianity
;
you
can't
doubt
it
,
without
blinding
yourselves
;
Popery
hath
fundamental
Errours
;
to
conclude
,
Popery
hath
spoiled
the
Efficacy
of
those
fundamental
Truths
which
it
hath
preserved
,
and
by
consequence
is
in
no
condition
to
require
or
expect
Toleration
.
Instead
of
bringing
back
those
that
Err
,
Schism
produces
,
nothing
but
an
eternal
Distance
and
Animosity
,
say
you
:
Do
you
think
that
this
lead
Complaisance
,
which
you
are
willing
to
have
for
those
that
Err
,
is
capable
of
reducing
them
?
Will
you
not
confirm
them
in
their
Errours
,
by
living
with
them
,
communicating
with
them
,
and
by
partaking
in
their
false
Mysteries
?
But
let
us
hear
what
you
have
farther
to
say
to
us
.
In
the
second
place
,
you
say
,
we
do
maintain
,
That
persons
do
not
necessarily
partake
in
the
Errours
of
a
Communion
in
which
they
are
:
This
is
that
you
told
us
in
the
beginning
of
this
Writing
.
Abuses
introduced
by
Governours
,
cannot
be
imputed
to
the
Faithful
.
You
add
,
The
common
Confession
of
Faith
ought
to
be
esteemed
as
an
Agreement
to
live
together
under
the
same
Ministery
;
but
we
are
not
therefore
,
accountable
for
all
the
Abuses
which
may
be
,
or
can
be
introduced
into
this
Mnistery
.
My
Brethren
,
this
second
thing
which
you
tell
yourselves
,
and
one
another
,
is
no
better
than
the
former
:
Where
have
you
found
that
Abuses
introduced
by
Governours
,
may
not
be
imputed
to
the
Faithful
?
Do
you
not
very
well
know
,
That
there
are
no
Abuses
in
the
Church
,
which
have
not
been
introduced
either
by
the
Malice
,
or
by
the
Ignorance
of
Governours
?
They
are
the
Doctors
and
Teachers
which
frame
Heresies
:
Were
not
those
private
persons
seduced
by
Arrianism
,
culpable
,
because
that
Heresie
was
introduced
by
the
Bishops
?
Are
you
obliged
to
follow
your
Governours
without
examination
.
Have
you
not
a
reasonable
Mind
as
well
as
we
?
And
ought
you
not
to
make
a
good
use
of
it
?
And
if
you
fail
therein
,
do
you
think
that
God
will
fail
to
take
an
account
of
you
for
it
?
If
we
mull
give
no
account
of
the
Abuses
introduced
by
Governours
,
when
the
People
of
Israel
suffered
themselves
to
be
seduced
by
a
false
Pastor
,
to
commit
Idolatry
,
were
they
not
therefore
culpable
?
Nevertheless
,
you
see
how
God
,
on
such
occasions
,
thunders
against
both
People
and
Governours
,
When
the
blind
lead
the
blind
,
both
shall
fall
into
the
ditch
,
saith
our
Lord
.
He
did
very
ill
to
speak
so
,
according
to
your
Principles
;
there
was
no
body
but
the
first
blind
man
,
that
lead
the
way
,
who
ought
to
fall
into
the
Ditch
.
Jesus
Christ
said
to
the
Jewish
Doctors
,
You
compass
sea
and
land
,
to
make
a
Proselite
;
and
when
you
have
gained
him
,
you
make
him
twofold
more
the
child
of
hell
,
than
yourself
.
And
why
so
?
why
doth
this
poor
Proselite
become
a-Child
of
Hell
,
since
he
follows
his
Governours
,
yea
,
Governours
which
had
a
lawful
Call
,
and
were
Pastors
of
the
Church
?
If
Truth
be
the
only
way
to
Heaven
,
it
concerns
you
much
how
you
go
out
of
it
,
be
it
of
your
own
inclination
,
or
by
the
instigation
of
another
,
you
will
always
fill
short
of
Heaven
:
Whether
you
go
to
Hell
,
or
whether
another
leads
you
thither
,
what
difference
will
it
make
,
will
you
not
be
certainly
there
?
Discharge
yourselves
therefore
,
of
this
pernicious
Chimera
,
That
you
are
not
at
all
accountable
for
Abuses
introduced
by
your
Guides
.
But
you
say
,
Me
do
not
partake
,
necessarily
,
in
the
Errours
of
a
Communion
where
we
are
.
How
do
you
understand
that
,
whilst
you
subscribe
these
Errours
,
and
practise
these
Idolatries
?
There
are
Errours
of
Speculation
,
and
Errours
of
Practice
;
the
means
of
not
partaking
in
Errours
of
Speculation
,
is
openly
to
disavow
them
,
without
Scruple
or
Hesitation
:
The
means
of
not
partaking
in
Errours
of
Practise
,
which
are
Superstitions
and
Idolatries
,
is
,
to
abstain
from
them
,
give
no
consent
to
them
,
not
assist
at
them
,
but
condemn
and
call
them
by
their
own
names
:
If
you
can
continue
in
the
Roman
Church
,
doing
thus
,
I
consent
unto
it
;
say
,
without
Scruple
and
Hesitation
,
That
the
corporal
and
real
Presence
is
a
Dream
,
Transubstantiation
a
Monster
,
Purgatory
a
Fable
,
Humane
Merits
and
Satisfactions
Doctrines
of
Pride
,
the
Mass
a
Prophanation
of
Misteries
,
the
Worship
of
Bread
,
the
Service
of
Saints
,
and
the
Adoration
of
Images
Idolatries
:
be
never
present
at
the
Mass
,
never
Adore
the
Bread
,
never
be
found
at
those
Vespers
and
Martins
where
they
call
upon
Creatures
;
retract
the
Subscriptions
you
have
given
to
Lies
,
and
after
that
,
stay
,
if
you
can
,
in
the
Communion
of
Rome
.
But
you
call
it
no
participation
in
the
Errours
of
the
Roman
Communion
,
to
subscribe
them
,
as
you
have
done
without
believing
them
;
to
assist
,
or
be
present
at
Mass
,
accounting
it
a
vain
pomp
of
Ceremonies
;
to
prostrate
yourselves
before
the
Eucharist
,
believing
,
nevertheless
,
that
't
is
but
Bread
;
to
communicate
under
One
Kind
,
retaining
an
Opinion
,
in
your
Heart
,
that
they
do
you
wrong
,
to
take
away
the
Cup
;
to
assist
at
Vespers
and
Mattins
,
at
Processions
where
they
bear
Images
and
Relicques
in
pomp
,
and
where
they
give
Religious
Worship
to
Creatures
,
in
the
mean
while
believing
these
are
Superstitions
,
whereof
it
were
well
to
discharge
Religion
:
Behold
,
say
I
,
that
which
you
call
not
to
partake
in
the
Errours
of
a
Communion
where
we
are
;
and
this
is
that
,
which
I
call
,
(
and
all
those
that
are
wise
,
with
me
)
to
partake
in
them
after
the
leudest
manner
in
the
World
,
and
that
which
,
is
most
criminal
,
and
capable
of
ruining
you
.
Be
assured
,
that
these
poor
Biggots
,
which
are
perpetually
kissing
their
Images
,
and
who
know
no
other
God
,
but
their
Patron
Saint
,
are
in
a
better
estate
than
you
;
for
they
partake
honestly
in
Errours
and
Superstitions
,
but
you
partake
in
them
against
your
Conscience
.
TO
satisfie
the
Promise
that
we
have
made
,
to
acquaint
you
with
some
Circumstances
of
the
present
Persecution
,
we
will
tell
you
,
what
we
certainly
know
concerning
it
:
At
this
day
the
great
Theatre
,
on
which
the
Persecutors
execute
their
greatest
Rage
,
is
Languedoc
,
where
nothing
is
heard
spoken
of
,
but
Punishments
,
Imprisonments
,
Bodies
drawn
to
the
Dung-hill
,
Persons
condemned
to
the
Gallies
,
others
appointed
for
America
,
and
embarqued
to
be
sent
thither
:
The
particulars
there
will
be
very
curious
,
and
make
a
considerable
part
of
the
History
of
this
Persecution
.
The
fear
,
which
the
Prelates
assembled
in
the
Country
of
Nismes
,
and
the
Dragoons
(
a
People
at
this
day
of
the
same
Order
)
have
put
the
minds
of
men
into
,
has
forced
the
most
part
of
the
Inhabitants
of
Nismes
and
Cevennes
,
to
consent
to
all
that
they
have
demanded
of
them
:
but
by
such
a
Consent
,
as
gives
horrour
and
amazement
to
those
that
have
done
it
,
and
to
all
that
hear
thereof
:
For
these
speak
and
unhappy
People
have
proceeded
so
far
,
as
to
make
Subscriptions
,
in
which
they
beseech
the
King
,
to
Chastise
them
with
the
severest
Rods
,
if
they
fail
to
perform
all
the
Duty
of
good
Catholicks
.
We
may
judge
how
sincere
they
were
therein
,
by
all
that
hath
been
seen
since
that
time
:
They
did
not
cease
to
assemble
on
the
Feastivals
of
Christmas
last
,
in
great
numbers
in
the
Neighbourhood
of
Nismes
,
and
their
hearts
not
being
able
to
Ratifie
the
Promises
,
which
their
mouths
and
hands
had
made
,
they
have
acquitted
themselves
of
those
Duties
of
good
Catholicks
,
less
than
ever
;
so
that
the
Rage
of
'
their
Persecutors
is
grown
to
its
height
.
The
Intendant
Mr.
de
Baville
,
caused
five
or
six
of
those
which
were
imprisoned
for
being
found
at
their
last
Assembly
,
to
be
hanged
,
and
sent
to
the
Gallies
:
He
caused
these
six
to
draw
Lots
,
that
he
might
hang
but
two
of
them
.
The
happy
and
glorious
Lot
fell
upon
Mr.
Barbutt
,
Merchant
,
who
dressed
the.
Stuffs
of
the
Country
,
and
upon
one
named
Miblasse
;
a
Youth
of
the
same
Profession
,
neither
the
one
nor
the
other
would
redeem
their
Life
,
by
promising
to
practice
the
Popish
Ceremonies
and
Worship
.
Mr.
Barbutt
exercised
,
to
the
utmost
,
all
the
Patience
,
and
all
the
Art
of
the
Jesuits
,
which
accompanied
him
to
his
Death
:
He
spake
the
most
Edifying
things
in
the
World
;
and
did
not
testifie
less
of
Constancy
and
Greatness
of
Mind
,
than
the
Illustrious
Mr.
de
Rey
had
lately
done
,
who
died
at
Beaucaire
:
When
they
saw
they
could
gain
nothing
upon
these
two
Martyrs
,
they
caused
a
Drum
to
be
beaten
at
the
foot
of
the
Gibbet
,
that
no
body
might
hear
the
edifying
Discourses
which
proceeded
out
of
their
mouths
.
Since
this
time
,
they
have
made
two
Martyrs
at
Ledignan
;
in
the
same
Province
of
Languedoc
:
One
of
them
is
named
Meyrien
,
and
the
other
Satindse
;
this
lag
never
changed
his
Religion
,
nor
made
any
Subscription
.
After
he
had
been
a
long
time
Prisoner
in
the
Tower
of
Constance
,
he
escaped
thence
,
but
being
retaken
with
his
Companion
,
whom
they
surprised
at
an
Assembly
,
they
were
both
Martyred
about
the
beginning
of
the
Month
of
March
,
this
present
Year
.
To
overcome
the
Constancy
of
those
who
have
resisted
Prisons
,
Gallies
,
Dungeons
,
Hunger
,
Thirst
,
Vermin
,
and
Rottonness
,
they
have
thought
of
a
new
kind
of
Persecution
,
in
the
Council
of
Persecutors
,
and
't
is
to
send
our
Faithful
Brethren
to
Canada
:
They
conduct
them
in
Troops
to
Marseille
,
and
to
Casteldy
,
where
they
must
be
embarqued
.
In
one
Month's
time
they
have
drawn
from
the
Prisons
of
Mempellier
,
of
Aygues-Mortes
,
of
Nismes
,
and
of
all
the
parts
of
Ceuennes
,
a
number
of
Prisoners
so
great
,
that
we
know
not
how
to
count
them
,
for
fear
of
speaking
it
too
little
,
or
of
not
being
believed
,
for
reporting
it
too
much
:
This
is
certain
,
that
the
Letters
which
have
been
written
,
more
than
six
Weeks
or
two
Months
since
,
do
say
,
that
there
are
already
400
Prisoners
at
the
least
,
which
have
been
embarqued
at
Marseille
,
or
are
ready
for
it
,
to
be
led
into
Slavery
in
those
new
Countries
.
It
is
expedient
,
that
you
see
here
some
extracts
of
Letters
that
came
from
that
Country
:
One
Letter
from
Arles
says
,
That
a
great
number
of
Men
hath
been
seen
to
pass
with
their
legs
tyed
under
the
bellies
of
Horses
,
followed
by
twelve
long
Carts
,
covered
over
,
and
filled
with
Men
and
Women
,
tied
by
the
wastes
to
the
Carts
:
These
are
persons
of
Upper
Languedoc
,
which
were
carried
to
Marseille
,
to
be
sent
into
America
.
Among
these
persons
there
were
some
very
famous
:
Amongst
others
,
an
Advocate
of
Nismes
,
who
is
famous
by
a
Confession
of
eighteen
Months
,
which
he
passed
in
a
dark
.
Dungeon
,
nasty
and
infectious
,
tired
with
the
Verbal
Persecutions
of
the
Bishop
of
Mire-poix
,
but
was
never
prevailed
upon
,
to
make
any
Subscription
.
A
more
glorious
Testimany
cannot
be
given
to
the
Courage
,
Piety
,
Constancy
,
and
Zeal
of
a
Confessour
,
than
is
with
one
consent
given
to
this
man
;
Behold
him
at
present
going
to
carry
the
Torch
of
his
Faith
into
another
World
:
and
I
hope
that
it
will
kindle
other
Torches
there
.
There
are
also
Mr.
Guirant
and
Mr.
Martin
,
both
of
Nismes
,
which
are
not
less
Illustrious
for
their
Perseverance
and
their
Piety
,
having
never
made
any
Defection
from
the
Faith.
Mr.
Serre
,
of
Montpellier
,
Mr.
Guy
,
of
Bederieux
,
a
Widdow
named
Madam
de
Bosc
,
and
her
Sister
,
Mademoiselle
de
Cavaille
,
with
Mr.
Martin
also
of
Mompellier
,
two
Sisters
of
Mr.
Anauld
,
Minister
of
Vaunert
,
are
also
of
this
number
.
There
are
also
Gentlemen
and
Persons
of
Quality
,
which
we
will
not
name
unto
you
,
until
we
are
perfectly
assured
thereof
.
Behold
,
a
Letter
from
one
of
these
honest
Men
,
which
will
acquaint
you
with
the
disposition
of
Mind
in
which
they
are
,
on
the
Subject
,
and
in
the
prospect
of
this
new
kind
of
Punishment
.
Feb.
12
th
,
1687.
From
Aigue-Mortes
,
from
the
Tower
of
Constace
.
I
Have
thought
(
my
dear
Mother
)
that
before
I
am
removed
into
another
World
,
as
they
threaten
us
,
it
is
my
Duty
,
to
inform
you
of
my
State
,
and
to
acquaint
you
with
the
true
sentiments
of
my
Soul
:
Oh
how
happy
are
you
,
and
my
dear
Sisters
,
whom
GOD
,
by
his
infinite
Mercy
,
hath
preserved
so
long
in
your
Retirement
,
and
preserved
from
the
Snares
that
have
been
so
often
laid
for
you
,
but
more
especially
in
that
he
hath
led
you
in
so
miraculous
a
manner
out
of
this
sad
and
unhappy
Kingdom
,
that
you
may
taste
his
Divine
Consolations
in
Holy
Assemblies
,
with
all
the
liberty
that
can
be
desired
.
Be
never
forgetful
of
Benefits
so
great
,
if
you
do
desire
that
GOD
should
continue
his
Belssings
and
Mercies
upon
you
,
and
yours
:
Pray
continually
for
the
Liberty
of
Zion
;
for
all
our
poor
Brethren
that
have
unhappily
fallen
;
and
for
the
Prisoners
of
Jesus
Christ
.
You
have
begun
gloriously
,
but
all
that
is
nothing
,
if
you
don't
persevere
to
the
end
;
therefore
give
up
yourselves
to
Divine
Providence
,
and
be
assured
that
God
will
give
you
,
all
that
is
necessary
in
this
life
,
and
that
which
is
to
come
,
if
so
be
you
offer
unto
him
that
acceptable
Sacrifice
of
your
Goods
,
your
Families
,
and
even
of
your
Lives
:
Never
turn
your
face
back
again
through
Trouble
,
and
regret
for
what
you
have
forsaken
;
don
't
do
as
the
Wife
of
Lot
,
least
you
partake
in
the
same
Punishment
.
I
do
acknowledge
,
that
there
is
need
of
extraordinary
Endeavours
,
and
very
great
Grace
to
surmount
our
Natural
Affections
;
and
that
Tenderness
and
Natural
Compassion
which
does
so
strongly
bind
us
to
eath
other
,
but
when
the
Glory
of
God
,
and
our
own
Salvation
is
discoursed
,
on
,
we
ought
not
to
stagger
one
moment
from
following
our
Duty
;
for
he
which
loves
Fathor
or
Mother
,
Husband
,
Wife
or
Children
more
than
his
Saviour
,
is
not
worthy
to
be
called
his
Disciple
:
Wherefore
,
my
dear
Mother
and
Sisters
,
make
appear
to
your
last
breath
,
the
difference
you
make
between
Earth
and
Heaven
,
betwixt
the
perfect
love
which
we
have
for
our
Divine
Redeemer
,
and
that
which
we
have
for
the
things
of
the
World
;
and
let
us
assure
ourselves
of
his
Protection
and
Favour
,
if
we
persevere
to
the
end
.
The
death
of
my
Father
hath
extreamly
edified
and
comforted
me
,
his
Patience
and
Perseverance
hath
given
a
joyful
and
certain
Assurance
of
his
Happiness
;
that
't
is
so
far
from
afflicting
me
,
that
I
desire
to
be
dissolved
,
as
he
is
,
to
be
with
Christ
Jesus
,
which
is
much
better
:
I
reserve
my
Tears
for
the
sad
and
deplorable
State
of
the
Church
,
and
for
the
fatal
hard-hartedness
of
my
poor
Brethren
,
for
whom
I
pray
unto
God
night
and
day
,
that
he
would
cause
them
to
return
from
their
wandrings
,
and
shew
them
Mercy
and
Grace
:
This
is
that
true
Affliction
which
eats
up
my
Soul
,
and
sadly
overwhelms
my
Spirit
;
for
my
own
part
,
I
was
never
more
content
,
and
at
rest
,
than
I
find
myself
at
present
:
So
that
after
having
exactly
considered
the
World
,
and
all
its
Vanities
,
I
esteem
(
with
St.
Paul
)
that
all
things
duely
reckoned
,
the
Sufferings
of
the
present
World
are
not
worthy
to
be
compared
with
the
Glory
that
shall
be
Revealed
.
So
that
,
my
dear
Mother
,
I
am
fully
resolved
to
do
my
Duty
,
even
to
my
last
moment
:
They
have
already
conducted
to
Marseille
a
hundred
Prisoners
;
and
the
seventeenth
of
this
Month
,
we
,
being
Seventy
in
number
,
departed
from
Montpellier
thither
.
They
have
brought
from
Sommieres
twenty
four
Maids
,
or
Wives
,
and
to
morrow
they
bring
forty
more
from
thence
:
't
is
the
general
Randevouze
.
I
know
not
what
will
be
the
eevent
of
all
this
;
nevertheless
,
all
are
perfectly
resolved
for
this
long
Voyage
.
Monsieur
de
Cross
is
always
here
,
who
is
shortly
to
be
embarqued
with
his
own
Daughters
,
and
four
of
Monsieur
Audemard's
,
who
never
changed
their
Religion
.
Whatever
be
our
fate
,
we
shall
always
be
under
the
Eyes
of
God
,
and
his
Protection
:
Pray
for
us
,
as
we
do
for
you
;
and
let
all
our
Friends
,
and
all
your
Churches
redouble
their
Prayers
for
those
poor
unhappy
Persons
which
are
carried
away
,
it
may
be
to
the
Shambles
.
God
be
with
you
,
my
dear
Mother
,
and
dear
Sisters
;
be
assured
,
that
I
shall
be
Faithful
to
my
God
,
to
my
last
breath
,
in
whatsoever
place
I
shall
remain
.
This
last
kind
of
Punishment
has
stricken
men
with
more
horrour
than
all
the
preceding
;
whilst
persons
remain
in
their
Country
,
they
endure
the
labours
of
flight
,
the
uneasiness
of
sojourning
in
Woods
,
Famine
,
Thirst
,
Prison
and
the
Gallies
,
in
some
hopes
of
change
,
and
alterations
;
but
to
see
their
Entrails
torn
from
their
bosoms
,
the
half
of
ones
self
,
a
Wife
,
a
Husband
,
Children
unmercifully
forced
into
another
World
,
exposed
to
the
rage
of
the
Sea
,
to
the
dangers
of
a
long
Voiage
,
and
at
the
end
of
all
,
to
a
cruel
Slavery
upon
barbarous
or
unknown
Shores
,
where
they
live
without
any
Communion
which
those
that
are
their
own
,
without
Consolation
in
the
Rigours
of
a
very
calamitous
Servitude
:
This
is
the
new
kind
of
Punishment
,
say
I
,
which
puts
the
Patience
of
the
most
Confirmed
to
a
period
.
But
nothing
does
more
discover
the
temper
of
the
Devil
of
Persecution
:
It
does
not
suffice
to
lay
waste
the
Kingdom
after
a
hundred
manners
,
to
put
to
flight
an
infinite
number
of
Men
,
and
to
make
Wildernesses
of
Countries
heretofore
well
Peopled
,
they
will
Depopulate
the
State
,
and
Transport
the
best
of
its
Inhabitants
into
barbarous
Countries
.
Poor
Slaves
remember
,
that
God
is
every-where
,
and
that
the
Gates
of
Heaven
are
open
in
all
places
:
Be
you
perswaded
,
that
Canada
will
rejoyce
to
see
your
Constancy
,
and
that
the
Voice
of
your
Confession
will
pass
the
Seas
,
and
come
even
to
us
;
but
above
all
,
that
it
will
pierce
the
Heavens
,
and
arrive
even
at
the
Throne
of
God
,
where
you
will
find
favour
,
and
it
may
be
your
Enemies
will
find
displeasure
,
and
wrath
,
for
the
Voice
of
your
Suffering
will
sollicite
Divine
Vengeance
,
and
hasten
their
Punishment
:
the
Lord
have
pitty
on
them
,
and
convert
them
;
they
ought
to
be
the
Objects
of
our
Compassion
,
rather
than
those
of
our
Wrath.
Whilst
they
emptie
the
Cittadels
on
one
side
,
they
fill
them
on
the
other
.
A
Letter
written
ab●●●
three
Months
since
,
says
,
That
they
had
conducted
from
th●
Country
of
Castres
to
Montpellier
,
more
than
five
hundred
Prisoners
,
who
,
without
doubt
,
must
travel
into
the
New
Found
World
,
as
well
as
others
.
How
sad
soever
the
lot
of
these
poor
People
,
that
are
carried
into
another
World
,
may
seem
,
I
reckon
it
more
easie
than
the
state
of
those
who
are
in
the
Prisons
of
the
Province
of
Languedoc
,
where
they
treat
them
as
cruelly
as
they
can
do
the
worst
of
Criminals
and
Parricides
,
yea
,
they
insult
over
them
in
a
more
insolent
manner
.
It
hath
been
written
within
a
few
Months
,
That
one
of
the
Prisoners
of
Aigrie-mortes
,
having
had
license
to
go
out
of
his
Dungeon
,
to
take
the
Air
for
a
few
moments
,
and
having
delayed
to
return
to
it
a
little
longer
than
a
Souldier
which
stood
Centinel
,
thought
he
ought
to
have
done
,
immediately
he
discharged
his
Musquet
at
him
,
and
killed
him
upon
the
place
.
'T
is
an
action
like
that
which
,
I
think
,
I
may
have
reported
else-where
,
concerning
one
named
Moliere
,
a
gallant
man
,
and
a
very
good
Christian
,
Prisoner
in
the
same
Tower
of
Constance
,
who
was
taken
thence
to
assist
at
the
drawing
of
one
of
his
Brethren
to
the
Dung-hill
,
his
heart
failing
him
,
he
fell
down
,
and
a
Souldier
,
that
was
near
him
,
knockt
him
on
the
head
,
without
giving
him
leisure
to
return
,
or
recover
from
his
langour
and
weakness
.
We
have
also
Letters
,
that
of
many
Prisoners
transported
from
Nismes
to
Aigue-mortes
,
three
finding
themselves
very
ill
,
desired
that
they
might
be
visited
by
Physitians
,
to
the
end
it
might
be
certainly
known
,
that
they
were
not
in
a
condition
to
undertake
the
Journey
.
They
laught
at
them
,
and
on
the
evening
,
when
they
arrived
there
,
they
cast
them
into
a
hideous
Prison
,
where
,
not
being
able
to
obtain
so
much
as
a
little
Water
,
to
moderate
the
Fire
which
devoured
them
,
they
fell
into
Delivation
,
and
died
the
day
after
.
And
this
is
exactly
that
which
they
desire
,
for
they
don't
tire
them
,
by
these
Transportations
and
hideous
Prisons
,
to
any
other
end
,
but
that
they
may
make
them
die
without
noise
,
but
after
a
manner
more
sad
and
lamentable
,
than
a
death
upon
a
Gibbet
,
or
the
Wheel
would
be
:
If
they
excuse
some
Women
,
from
the
Voiage
to
Canada
,
't
is
to
put
them
into
the
hands
of
Rapine
,
the
most
wicked
of
all
the
Hang-men
,
Converter
to
the
Bishop
of
Valence
:
The
Punishment
to
which
he
exposes
those
Women
,
is
to
whip
them
night
and
day
,
till
the
blood
come
;
none
hath
escaped
his
hands
,
except
one
that
died
in
the
Dungeon
.
To
the
end
that
the
new
Converts
,
whose
Conscience
is
a
kind
of
Hell
,
may
receive
no
Consolation
by
any
Communication
which
their
Brethren
,
they
have
established
a
new
kind
of
Inquisition
upon
Letters
:
They
have
not
only
granted
Commission
to
Persons
at
all
Post-houses
,
to
open
Letters
,
but
on
the
sixteenth
of
February
,
they
made
a
general
Inquisition
in
all
the
Houses
of
the
new
Catholicks
,
to
find
not
only
persons
that
might
be
hid
there
,
but
also
the
Letters
which
discovered
the
Commerce
which
they
held
with
those
which
were
gone
out
of
the
Kingdom
.
By
this
Search
,
the
City
was
in
the
state
of
a
place
where
they
were
about
to
make
a
Massacre
;
and
indeed
all
the
Inhabitants
were
under
the
fears
thereof
,
and
every
one
believed
himself
at
the
point
of
Death
:
for
all
the
quarters
of
the
City
,
and
all
the
corners
of
the
Streets
,
were
filled
with
Souldiers
and
Guards
,
and
men
were
forbidden
upon
great
Penalties
to
go
out
of
their
Houses
:
Thus
the
Persecutors
tempt
the
Weak
by
fear
,
and
the
horrours
of
Death
which
they
set
before
their
eyes
:
this
Tragedy
ended
in
the
Imprisonment
of
a
great
number
of
persons
:
To
conclude
,
as
the
Rage
of
Persecutors
never
went
farther
,
so
the
Fear
and
Terrour
that
hath
seized
the
minds
of
Men
,
was
never
greater
.
All
the
Attempts
of
our
Enemies
would
be
vain
,
if
we
had
the
Spirit
of
Martyrdom
,
and
Feared
God
more
than
Men.
This
is
that
(
my
Brethren
)
which
you
must
endeavour
to
obtain
;
and
to
that
end
,
set
always
before
your
eyes
,
the
great
difference
that
God
proposes
and
promises
to
those
which
shall
suffer
Martyrdom
;
we
know
not
how
,
sufficiently
to
express
them
:
Consider
the
glorious
Rewards
that
God
promises
in
the
two
first
Chapters
of
the
Revelations
,
the
Crowns
,
the
Thrones
,
the
hidden
Manna
,
the
new
Name
,
the
Rule
over
Nations
,
the
Iron
Scepter
to
Subdue
them
,
and
the
White
Garments
.
'T
is
true
,
that
all
true
Believers
will
have
part
in
these
advantages
;
but
't
is
true
,
nevertheless
,
that
't
is
of
Martyrs
only
that
God
speaks
there
:
and
't
is
certain
,
that
they
shall
possess
these
advantages
in
a
degree
of
pre-eminence
above
others
.
The
Peace
of
GOD
be
with
you
all
.
The
15th
of
April
,
1687
,
The
Seventeenth
PASTORAL
LETTER
.
An
Article
of
Antiquity
:
Three
new
Proofs
of
the
Invocation
of
Saints
in
the
Fifth
Age.
An
Article
of
Controversie
.
A
Continuation
of
the
Answer
to
the
Illusions
which
the
New
Converts
put
upon
themselves
on
the
Subject
of
Schism
.
Dear
Brethren
in
our
Lord
,
Grace
and
Peace
be
given
to
you
from
our
God
and
Saviour
Jesus
Christ
.
THere
is
not
a
Point
of
Practice
in
the
Roman
Church
,
concerning
the
Antiquity
whereof
your
Converters
make
so
much
boast
,
as
that
of
the
Invocation
of
Saints
,
which
they
find
in
the
Fifth
Age.
For
which
reasons
you
ought
not
to
think
it
strange
,
that
we
heap
Proof
upon
Proof
,
to
make
it
evident
to
you
,
that
this
unhappy
Superstition
did
not
descend
from
the
Apostles
,
nor
their
Successors
,
but
that
it
had
its
birth
about
the
end
of
the
Fourth
Age.
Behold
yet
a
new
Mark
of
the
Novelty
of
this
Worship
.
'T
is
,
that
at
the
beginning
men
prayed
only
to
the
Martyrs
,
and
not
to
the
other
Saints
.
What
is
the
meaning
of
this
?
At
this
day
there
is
no
necessity
of
being
a
Martyr
to
obtain
a
Canonization
.
There
are
a
hundred
and
a
hundred
persons
in
the
Popish
Calendar
,
which
were
no
Martyrs
.
We
must
not
do
that
injury
to
the
Church
,
to
believe
that
she
hath
had
no
persons
of
eminent
Sanctity
,
except
such
as
have
suffered
Martyrdom
.
The
Principles
upon
which
the
Invocation
of
Saints
is
established
,
are
,
That
the
Faithful
see
God
;
that
in
him
they
can
know
all
our
needs
and
wants
,
and
understand
and
hear
our
Prayers
;
and
that
being
near
to
God
,
they
can
intercede
for
us
.
Now
these
Principles
ought
to
establish
an
Invocation
of
other
Saints
,
as
well
as
of
the
Martyrs
.
There
were
without
doubt
,
in
the
four
first
Ages
of
the
Church
,
many
holy
persons
,
which
were
not
martyred
:
but
they
never
prayed
to
any
of
them
,
and
we
desire
your
Converters
to
shew
us
any
instance
thereof
.
'T
is
necessary
that
you
know
,
that
they
did
not
Invocate
even
all
the
Martyrs
,
they
prayed
only
to
those
whose
Reliques
they
had
in
possession
.
Examine
well
all
the
passages
which
you
quote
from
St.
Basil
,
St.
Gregory
,
St.
Austin
,
St.
Jerrome
,
and
Theodoret
,
and
you
will
find
that
they
all
generally
express
this
;
that
they
went
to
the
Shrines
and
Memories
of
the
Martyrs
,
(
so
they
called
the
places
where
they
had
put
the
Reliques
)
that
there
they
performed
their
Devotions
,
that
they
recommended
themselves
to
the
intercession
of
the
Martyr
,
that
they
expected
from
him
miraculous
deliverances
.
But
not
one
will
tell
you
,
that
they
invocated
the
Saints
in
their
Closets
,
or
in
Churches
,
where
their
Reliques
were
not
.
Now
who
does
not
see
,
that
this
is
an
extravagance
?
If
the
Invocation
of
Saints
be
good
,
why
is
it
not
as
good
in
a
Closet
,
as
in
a
Church
?
Why
not
in
a
Church
where
there
are
no
Bones
nor
Ashes
of
a
Martyr
,
as
well
as
in
one
where
they
are
?
But
this
practice
was
founded
upon
a
vulgar
opinion
,
that
the
Souls
of
Saints
were
not
found
,
but
near
their
Tombs
,
and
that
they
loved
their
Ashes
,
as
St.
Jerome
tells
us
.
And
behold
the
reason
why
,
-
1.
They
did
not
invocate
Angels
whilst
they
did
invocate
Martyrs
,
't
was
because
the
worship
of
Saints
began
with
that
of
Reliques
,
and
Angels
having
left
no
Reliques
here
below
,
their
invocation
did
not
make
the
same
progress
.
-
2.
'T
is
for
the
same
reason
that
they
invocated
only
Martyrs
,
and
not
other
Saints
,
't
was
because
they
had
recollected
with
care
only
the
bones
and
ashes
of
the
Martyrs
,
and
for
others
they
suffered
them
to
rest
in
their
Graves
,
because
their
flesh
had
not
been
honoured
by
the
Cross
of
Christ
.
-
3.
'T
is
the
reason
also
why
they
did
not
invocate
all
Martyrs
,
but
only
those
of
whom
they
had
Reliques
.
-
4.
To
conclude
,
'T
is
for
the
same
reason
that
they
began
so
lately
to
invocate
the
Virgin.
They
had
no
Reliques
of
her
,
they
knew
not
where
her
Tomb
was
;
and
this
was
it
that
gave
occasion
to
the
Fable
of
the
Assumption
of
her
Body
into
Heaven
.
Her
other
Reliques
,
her
Shifts
,
her
Slippers
,
her
Girdles
,
her
Vails
,
her
Hair
,
her
Milk
,
all
these
were
not
invented
and
produced
till
a
long
time
after
.
This
is
a
point
upon
which
you
will
do
well
to
press
your
Converters
.
Desire
of
them
,
that
they
will
shew
you
in
the
fourth
or
fifth
Age
,
those
Reliques
of
the
Virgin
which
are
at
this
day
the
object
of
the
Piety
of
the
Devote's
.
Those
believers
were
very
negligent
in
not
searching
after
the
Milk
of
the
Virgin
,
whereof
at
this
day
the
World
is
full
.
And
't
is
wonderful
,
that
among
the
Reliques
which
gave
occasion
to
invocate
the
Martyrs
in
the
fourth
and
fifth
Ages
,
they
did
not
reckon
those
old
Clothes
and
Rags
which
have
since
been
put
among
the
precious
moveables
of
the
Devote's
.
There
was
nothing
but
Ashes
and
Bones
which
did
then
pass
for
true
Reliques
,
and
such
as
were
worthy
of
veneration
.
Gather
together
I
intreat
you
,
my
Brethren
,
all
these
things
,
and
make
reflection
upon
them
.
About
the
end
of
the
fourth
Age
men
began
to
invocate
Saints
.
But
-
1.
They
did
not
invocate
all
Saints
,
no
not
the
Apostles
themselves
.
-
2.
They
prayed
only
to
the
Martyrs
,
nor
did
they
invocate
all
the
Martyrs
themselves
,
and
those
which
they
did
invocate
,
they
did
not
invocate
in
all
places
,
but
only
where
their
Reliques
were
.
-
3.
They
did
not
invocate
Angels
,
who
are
much
more
worthy
of
honour
and
invocation
than
the
Saints
.
-
4.
They
did
not
invocate
the
Virgin
,
who
is
above
all
Saints
and
Angels
.
Is
it
not
plain
,
that
this
was
an
unformed
Worship
,
a
Worship
in
its
birth
,
a
Worship
which
as
yet
had
no
Principles
to
establish
it
upon
,
and
which
had
for
all
its
foundation
,
a
popular
superstition
for
the
ashes
of
those
who
had
suffered
Martyrdom
?
Last
of
all
,
to
convince
you
,
that
,
indeed
,
this
Superstition
was
as
yet
a
Religion
in
its
birth
,
without
Form
,
and
without
Principles
,
give
attention
to
this
which
follows
:
't
is
that
this
Devotion
was
without
form
in
its
Doctrine
,
as
well
as
in
its
Worship
.
All
Religious
Worship
is
founded
in
some
Doctrine
.
The
Worship
of
Saints
is
established
upon
the
opinion
,
that
they
know
our
Needs
,
hear
our
Prayers
,
and
see
the
Face
of
God
,
with
whom
they
can
intercede
.
Now
in
the
fourth
and
fifth
Ages
,
all
men
were
in
doubt
concerning
these
things
.
They
knew
not
whether
the
Saints
did
hear
the
Prayers
of
Men
,
yea
,
or
no.
Gregory
Nazianzen
,
in
his
Funeral
Oration
for
his
Sister
Gorgonia
,
speaks
to
her
,
but
knew
not
whether
she
heard
him
:
If
thou
hast
any
regard
,
says
he
to
her
,
to
the
Honours
that
we
give
thee
,
if
holy
Souls
receive
from
God
the
gift
of
knowing
things
,
kindly
accept
our
Discourse
.
St.
Ambrose
,
in
the
Book
concerning
the
Death
of
his
Brother
Satyrus
,
says
,
that
God
had
withdrawn
him
from
the
World
,
to
the
end
that
he
might
not
see
the
miseries
of
the
age
,
and
speaking
to
him
,
says
,
Considering
the
compassion
which
your
holy
Soul
had
for
those
which
belonged
unto
you
,
if
now
you
know
that
Italy
is
oppressed
by
an
enemy
,
so
near
unto
it
,
how
will
you
sigh
,
how
much
grief
will
you
feel
by
reason
of
it
?
It
seems
to
me
,
that
this
supposes
,
that
the
dead
know
not
what
is
done
below
.
St.
Jerome
,
who
speaks
often
of
the
dead
,
speaks
always
of
them
as
not
knowing
what
the
living
suffer
.
He
says
concerning
Nepotian
,
that
he
saw
not
what
was
done
here
,
and
that
we
could
not
speak
unto
him
.
He
says
to
Demetrius
,
to
comfort
her
concerning
the
death
of
her
Father
,
that
he
is
happy
in
that
he
did
not
see
the
desolation
of
his
Countrey
.
We
see
that
't
is
Nature
that
speaks
;
and
St.
Jerome
in
these
passages
deserves
much
more
to
be
believed
,
than
when
he
tells
us
,
that
the
Souls
of
Saints
move
about
their
Tombs
.
'T
is
a
thing
very
observable
,
that
St.
Austin
was
very
unquiet
and
uncertain
in
this
matter
,
whereby
we
discover
also
the
uncertainty
of
the
Divines
of
his
age
.
This
is
seen
chiefly
in
the
Book
which
he
writ
concerning
Care
for
the
Dead
.
Paulinus
,
Bishop
of
Nola
,
had
consulted
him
about
the
Devotion
of
a
Woman
,
who
wisht
that
her
Son
had
been
buried
near
the
Tomb
of
St.
Felix
the
Martyr
,
formerly
Bishop
of
Nola.
This
gave
him
occasion
to
handle
the
Question
,
how
the
Dead
knew
our
Necessities
.
He
durst
not
deny
,
that
the
Martyrs
did
help
and
assist
us
,
because
of
so
many
Miracles
that
were
done
,
says
he
,
near
their
Remains
.
But
he
doubted
very
much
,
whether
they
heard
us
,
and
knew
our
wants
.
Afterwards
he
proceeds
beyond
doubt
,
and
lays
down
,
and
proves
plainly
and
strongly
,
that
they
do
not
hear
us
[
](A46367-e49490-b)*
*
Cap.
13.
De
cura
pro
mort
.
.
Afterwards
he
says
,
that
Souls
may
know
not
all
,
but
part
of
that
which
is
done
here
below
,
either
by
the
report
of
Angels
,
or
by
that
of
the
Dead
,
or
by
some
immediate
Revelation
[
](A46367-e49500-b)†
†
Cap.
14.
.
But
at
last
it
may
be
seen
apparently
,
that
he
enclines
to
believe
,
that
Souls
have
no
knowledge
of
our
Prayers
,
and
that
they
are
Angels
which
do
Miracles
in
the
name
of
Saints
;
yea
,
that
altho'
the
Souls
of
Saints
are
said
to
appear
,
't
is
not
they
which
return
,
't
is
the
Angels
which
appear
,
and
speak
for
them
.
Behold
,
I
pray
you
,
how
unformed
and
floating
this
Theology
is
.
But
there
is
more
than
this
,
in
these
same
ages
,
when
they
prayed
to
Martyrs
at
one
time
,
they
prayed
for
them
at
another
.
They
prayed
,
say
I
;
for
the
Martyrs
,
and
for
the
Apostles
,
yea
,
for
the
blessed
Virgin
;
and
this
is
a
new
Proof
of
the
Novelty
of
this
Superstition
.
This
appears
by
the
Liturgies
of
that
time
:
In
that
of
St.
Chrysostom
we
read
,
We
offer
to
thee
this
reasonable
Service
,
for
those
which
rest
in
the
Faith
of
our
Ancestors
,
our
Fathers
,
the
Patriarchs
,
the
Prophets
,
the
Apostles
,
the
Preachers
,
the
Evangelists
,
the
Martyrs
,
the
Confessors
,
the
Continents
,
and
for
all
the
Spirits
which
were
initiated
in
the
Faith
,
principally
for
the
most
holy
immaculate
,
and
blessed
above
all
Women
,
our
Lady
Mary
,
Mother
of
God
,
and
always
a
Virgin.
And
in
that
which
is
attributed
to
Cyril
of
Jerusalem
:
O
God
,
have
mercy
on
our
Fathers
,
on
our
Brethren
,
which
are
at
rest
,
whose
Souls
are
acceptable
unto
thee
,
give
them
repose
;
and
remember
also
all
the
holy
Patriarchs
,
Prophets
,
Apostles
,
Martyrs
,
Confessors
,
Evangelists
,
and
all
the
Spirits
of
the
Just
,
which
are
dead
in
the
Faith
,
and
principally
the
holy
and
the
glorious
Mary
,
Mother
of
God
,
always
a
Virgin.
It
would
be
at
this
day
the
greatest
of
all
absurdities
to
pray
for
a
dead
man
,
and
pray
to
him
at
the
same
time
.
Indeed
if
he
be
in
a
condition
of
doing
us
good
,
if
he
see
God
,
if
he
be
with
him
,
he
hath
no
need
of
our
Prayers
.
The
inconsistency
of
these
two
Worships
,
which
nevertheless
were
both
used
at
the
same
time
,
is
a
demonstrative
proof
,
that
the
Invocations
of
Saints
was
a
Novelty
.
Prayers
for
the
Martyrs
were
found
in
the
ancient
Liturgies
;
out
of
respect
to
Antiquity
they
were
left
there
,
but
the
torrent
of
Novelty
added
unto
them
Prayers
unto
the
Martyrs
,
without
taking
notice
,
that
these
latter
were
inconsistent
with
the
former
.
To
conclude
,
I
do
maintain
,
that
those
who
will
not
give
attention
to
these
Demonstrations
,
which
prove
the
Novelty
of
the
Invocation
of
Saints
in
the
4th
Age
have
an
insensible
and
seared
Conscience
,
and
so
I
think
it
unprofitable
to
dispute
any
more
against
them
.
I
well
understand
,
that
the
New
Converts
,
who
are
willing
to
be
content
with
their
change
,
will
yet
find
two
Fortifications
for
their
security
.
They
will
say
,
that
this
Worship
of
Saints
was
then
new
,
but
that
it
was
not
evil
,
and
that
therefore
the
Church
might
introduce
it
,
as
a
pious
Custom
,
and
proper
to
incline
the
minds
of
men
towards
Devotion
.
But
let
these
Gentlemen
have
a
little
patience
:
Monsieur
de
Meaux
,
in
that
which
follows
,
will
give
us
occasion
to
make
it
plain
to
you
,
that
this
Worship
,
and
this
Invocation
is
Paganism
renewed
,
and
that
it
is
in
nothing
better
than
the
Invocation
of
Angels
,
and
Hero's
which
the
Pagans
practised
in
their
Devotions
:
we
will
make
them
see
that
't
is
a
true
Idolatry
.
The
other
Fortification
is
the
Antiquity
of
this
Worship
:
However
it
be
,
say
they
,
you
do
confess
,
that
the
Invocation
of
Saints
hath
more
than
one
thousand
two
hundred
Years
on
its
head
.
Does
this
put
you
to
no
troubles
?
Have
you
no
respect
for
so
goodly
a
piece
of
Antiquity
?
and
how
can
you
believe
that
God
hath
left
his
Church
under
Idolatry
,
for
so
many
Ages
?
We
answer
,
That
we
cannot
have
respect
for
Antiquity
without
Truth
;
and
in
this
we
are
of
the
Religion
of
St.
Cyprian
.
We
add
,
That
we
are
not
astonisht
to
see
an
Idolatry
so
aged
in
the
Church
,
because
it
hath
been
expresly
predicted
to
us
:
The
Prophet
St.
John
calls
Idolatrous
Christians
Pagans
;
and
the
Spirit
saith
to
him
,
[
](A46367-e49660-b)*
*
Revel.
11.
cap.
12.
I
have
given
up
the
outward
Court
of
the
Church
to
the
Pagans
,
that
they
may
tread
it
under
foot
for
forty
two
Months
:
These
are
the
thousand
two
hundred
and
sixty
Days
in
which
the
Woman
,
i.
e.
the
Church
ought
to
be
hidden
,
as
in
a
Wilderness
,
for
the
space
of
these
thousand
two
hundred
and
sixty
Days
.
And
the
two
Prophets
which
prophesied
in
Sack-cloth
,
i.
e.
the
Truth
published
by
a
small
number
of
Witnesses
,
and
those
under
the
Cross
ought
to
continue
under
the
oppression
of
Idolatry
,
the
same
number
of
Days
,
i.
e.
a
thousand
two
hundred
and
sixty
:
Now
these
thousand
two
hundred
and
sixty
Days
,
are
so
many
Years
,
according
to
the
stile
of
the
Prophets
,
who
denominate
Years
by
Days
.
We
shall
have
,
it
may
be
,
in
what
follows
,
an
opportunity
to
prove
it
to
you
.
It
must
be
therefore
,
that
Idolatry
Rule
in
the
Christian
Church
one
thousand
two
hundred
and
sixty
Years
.
It
hath
done
so
almost
for
that
space
of
time
;
it
is
therefore
near
its
end
.
But
we
ought
not
to
be
amazed
that
it
hath
continued
so
long
.
An
Article
of
Controversie
:
A
Continuation
of
the
Answer
to
the
Illusions
that
the
New
Converts
put
upon
themselves
.
WE
take
up
again
the
Continuation
of
the
Controversie
,
at
the
place
where
we
left
the
Illusions
of
the
New
Converts
:
The
common
Faith
,
say
you
,
is
a
kind
of
Agreement
to
live
under
the
same
Ministery
,
without
being
accountable
for
all
the
Abuses
that
have
slipt
into
the
Church
.
By
this
fine
reasoning
,
we
may
live
in
safety
among
the
Turks
,
we
believe
,
as
they
do
,
that
there
is
one
GOD
,
one
Paradise
,
one
Hell
,
and
that
Jesus
Christ
is
the
greatest
Prophet
which
ever
came
into
the
World.
This
common
Confession
of
Faith
will
be
an
Agreement
to
live
together
safely
under
the
same
Ministery
:
And
we
will
leave
to
the
Turks
their
prophane
Abuses
,
and
their
absurd
and
impious
Doctrines
.
Believe
me
,
such
an
Agreement
resembles
that
of
Pilate
and
Herod
,
who
agreed
to
despise
and
put
to
death
Christ
Jesus
.
When
the
Ministery
introduces
small
Corruptions
,
this
may
be
granted
;
but
when
Corruption
goes
to
the
heart
of
Religion
,
the
Agreement
signifies
nothing
,
and
lays
no
obligation
;
all
is
deadly
,
either
by
itself
,
or
by
its
neighbourhood
or
contagion
:
Provided
that
we
Adore
the
same
God
,
and
Profess
the
same
Fundamentals
of
Christianity
,
all
the
rest
is
not
imputable
to
private
persons
:
Above
all
then
,
when
there
is
a
necessity
of
joyning
ourselves
to
this
first
Christian
Society
,
and
when
we
cannot
find
any
publick
Worship
more
pure
and
edifying
.
This
is
the
Continuation
of
your
Apology
:
There
are
two
words
therein
,
Provided
and
above
all
,
which
destroy
you
:
Provided
that
we
profess
the
same
Fundamentals
.
I
have
made
it
appear
already
,
that
this
provided
is
insufficient
.
You
must
add
,
Provided
that
fundamental
Errours
be
not
added
to
the
Foundations
.
Now
Popery
hath
added
to
the
Foundations
of
Christianity
,
Tyranny
,
Superstition
,
and
in
one
word
,
Antichristianism
:
So
,
behold
yourselves
thrown
out
of
your
Fortification
,
Provided
that
.
The
Above
all
is
no
better
:
Above
all
,
when
there
is
a
necessity
of
joyning
ourselves
;
There
is
no
necessity
of
joyning
ourselves
to
a
Communion
which
we
acknowledge
corrupt
,
and
defiled
in
its
most
noble
Parts
.
Do
you
believe
,
that
those
Illustrious
Confessours
,
which
fill
the
Prisons
and
the
Gallies
,
and
whom
you
yourselves
admire
,
do
you
believe
,
I
say
,
according
to
them
,
there
is
a
necessity
of
joyning
yourselves
to
Popery
?
They
have
found
ways
of
dispensing
with
this
necessity
:
But
your
necessity
of
joyning
yourselves
unto
it
,
comes
from
the
love
and
adherence
that
you
have
for
your
Estates
,
your
Ease
,
and
your
Lives
.
An
unhappy
Necessity
,
which
has
not
its
original
in
Charity
,
but
in
Covetuousness
;
in
the
Name
of
God
take
heed
of
it
.
But
,
you
say
,
we
cannot
find
any
publick
Worship
more
pure
and
more
holy
.
I
answer
,
It
is
not
always
necessary
to
adhere
to
publick
Worship
,
whatever
it
be
:
The
Martyrs
and
Confessours
of
Jesus
Christ
,
served
him
after
a
more
grateful
manner
,
although
their
Worship
were
not
only
private
but
hidden
,
but
covered
in
the
darkness
of
a
deep
Prison
;
although
you
cannot
assemble
your selves
to
pray
unto
God
with
your
Brethren
,
you
have
your
Closets
,
of
which
you
may
make
Churches
,
and
your
Hearts
,
of
which
you
may
make
Sanctuaries
and
Altars
.
This
necessity
of
Adherence
to
publick
Worship
,
is
another
Illusion
made
by
your
love
of
the
World
:
'T
is
better
,
saith
one
,
that
hath
written
to
us
,
to
adhere
to
a
corrupt
Worship
,
than
to
live
without
Religion
:
What
lewd
Morality
it
this
!
Those
seven
thousand
men
which
were
so
hidden
,
that
Elijah
knew
nothing
of
them
,
had
they
therefore
no
Religion
,
because
they
did
not
adhere
to
the
publick
Worship
of
Baal
,
which
was
intermixed
with
that
of
the
true
God
?
To
refuse
to
participate
in
an
Idolatrous
Worship
,
is
to
be
truely
Religious
;
to
adhere
to
a
Worship
which
is
known
to
be
full
of
Superstition
and
Impurities
,
is
to
have
no
Religion
at
all
.
In
conclusion
,
you
come
to
the
example
of
our
Fathers
:
The
example
of
our
Fathers
,
say
you
,
before
the
Reformation
,
proves
clearly
,
that
we
may
secure
our
Salvation
in
the
Roman
Communion
,
though
we
adhere
even
to
the
publick
Worship
:
Whatever
men
say
,
't
is
inconceivable
that
men
born
and
bred
up
in
a
Religion
,
and
which
never
heard
any
thing
said
of
any
other
Doctrine
,
and
who
lived
and
died
without
protesting
against
the
Doctrines
of
their
Church
,
should
never
partake
in
the
Worship
thereof
.
Would
to
God
you
would
stay
yourselves
on
the
examples
of
your
Fathers
,
and
Grand-fathers
,
without
ascending
so
high
as
your
Ancestours
:
When
you
have
done
all
that
you
can
,
you
will
not
save
them
all
;
you
will
find
among
them
,
by
ascending
,
a
great
number
which
worshipped
Devils
,
and
the
Idols
of
the
Pagans
,
you
must
necessarily
leave
them
to
the
sad
Judgments
of
God.
This
example
of
your
Fathers
,
which
were
saved
in
the
Church
of
Rome
,
is
a
subject
which
comes
to
us
often
,
and
from
all
parts
;
't
is
the
universal
Illusion
;
't
is
the
Pillow
on
which
you
all
lay
yourselves
to
sleep
:
Many
of
your
Ancient
Pastors
have
endeavoured
to
dispute
this
unhappy
Illusion
;
this
would
be
a
large
Chapter
,
if
we
should
say
all
that
may
be
said
concerning
it
,
but
I
do
not
think
it
necessary
,
therefore
I
will
say
but
two
or
three
important
things
about
it
.
First
,
The
first
is
,
That
we
do
willingly
confess
,
That
before
the
Reformation
,
there
were
persons
saved
in
the
Roman
Communion
:
About
two
hundred
Years
agone
,
there
were
no
Communions
in
the
World
which
were
not
corrupt
,
at
least
no
considerable
Communions
or
Societies
.
It
must
needs
be
,
that
God
had
his
Elect
there
,
for
he
never
leaves
the
World
without
them
:
Do
not
fear
least
we
should
send
you
to
find
these
Elect
among
the
Waldenses
,
Abbigenses
,
Wicklefists
,
and
Hussites
;
these
were
Fore-runners
,
and
like
Mornings
which
went
before
the
Sun
of
Reformation
:
but
these
Societies
did
not
continue
,
nor
did
they
make
a
Figure
great
enough
in
the
World
,
to
include
all
the
Elect
there
.
Secondly
,
But
on
the
subject
of
those
men
which
were
saved
in
corrupt
Communions
,
before
our
Reformation
,
know
first
,
That
we
must
not
(
almost
at
all
)
seek
them
among
the
Adult
:
Of
a
thousand
Children
that
are
born
,
there
is
not
the
tenth
part
of
them
that
attain
to
the
Age
of
Reason
;
now
all
Children
born
in
the
Popish
Communion
,
are
saved
,
dying
before
the
Age
of
Reason
,
because
they
have
part
in
the
advantage
of
the
general
Covenant
of
Christianity
,
which
is
preserved
in
Popery
,
and
they
have
no
part
in
the
Corruptions
which
have
been
added
thereto
;
for
persons
have
no
part
in
the
Errours
which
corrupt
the
Covenant
,
but
when
they
know
,
receive
or
tollerate
them
:
Behold
,
therefore
,
nine
hundred
of
a
thousand
which
were
saved
in
the
most
corrupt
times
.
Now
,
when
God
has
nine
hundred
Elect
among
a
thousand
men
,
we
cannot
say
he
has
left
the
World
without
Elect
persons
,
and
that
Christianity
remained
uprofitable
:
there
were
therefore
always
a
great
number
of
Elect
persons
in
the
Roman
Communion
.
Thirdly
,
But
after
all
,
it
must
be
known
,
That
among
the
Adult
,
the
number
of
those
,
of
whose
Salvation
we
might
well
presume
,
in
the
times
preceeding
our
Reformation
,
is
so
small
,
that
we
may
well
be
amazed
to
think
of
it
:
for
Histories
do
represent
the
Corruption
not
only
of
Worship
,
but
also
of
Manners
so
horrible
and
universal
,
that
a
man
knows
not
where
to
fix
his
eyes
,
to
find
a
person
that
might
be
saved
:
The
Clergy
were
overflown
with
Debauchery
;
the
Monks
were
Assemblies
of
profligate
Persons
and
Hypocrites
;
the
Houses
of
Nuns
were
filthy
Bawdy-houses
:
The
People
suffered
themselves
to
be
born
away
by
the
torrent
and
examples
of
their
Guides
;
the
devout
People
scarcely
knew
the
difference
between
the
Creator
and
the
Creature
,
and
their
Piety
spent
itself
in
Superstitions
,
which
are
even
a
horrour
to
the
wiser
Doctors
of
the
Roman
Church
at
this
day
.
Fourthly
,
Nevertheless
,
let
us
suppose
,
that
among
all
these
,
there
were
some
Elect
,
and
some
saved
,
I
do
maintain
,
that
it
was
absolutely
by
Miracle
;
I
say
,
by
Miracle
,
in
the
litteral
sence
of
the
word
,
and
without
figure
:
As
a
man
which
lives
in
a
hideous
Mire
,
sunk
over
head
and
ears
,
lives
there
by
a
Miracle
.
For
the
Roman
Communion
is
damnable
;
that
is
a
certain
point
:
Men
are
saved
there
;
't
is
because
the
Promise
of
God
cannot
be
in
vain
,
and
he
cannot
be
without
Children
;
but
the
time
of
Miracles
doth
not
continue
always
;
and
we
do
not
find
ourselves
obliged
to
explicate
unto
you
the
manner
of
Miracles
;
for
we
do
not
know
,
by
that
alone
,
that
these
are
Miracles
.
And
't
is
to
you
,
my
Brethren
,
a
prodigious
rashness
to
re-plung
yourselves
in
a
Communion
,
where
your
Fathers
did
not
live
,
but
by
Miracle
,
in
hopes
that
naturally
you
shall
live
there
:
'T
is
just
as
if
the
Jews
,
at
this
day
,
should
run
head-long
into
the
Red-sea
,
in
hopes
to
pass
well
through
it
,
because
their
Ancestours
did
heretofore
go
through
it
without
danger
.
God
hath
ways
of
withdrawing
those
that
are
his
,
from
a
Spirit
of
Lyes
and
Superstition
,
whilst
they
live
,
or
at
least
at
their
death
,
which
we
do
not
exactly
understand
.
Nevertheless
,
what
your
Apologist
hath
advanced
,
is
very
rash
,
and
very
criminal
;
for
he
supposeth
,
with
Monsieur
Nicolas
,
Monsieur
de
Meaux
,
and
your
other
Convertors
,
That
all
those
that
live
in
the
Romans
Church
,
and
which
were
saved
there
,
did
partake
in
all
her
Superstitions
.
This
is
false
:
and
we
are
perswaded
,
that
an
infinite
number
received
Christianity
there
,
without
taking
part
in
Antichristianity
,
or
that
they
repented
of
it
before
their
death
:
Because
they
do
not
comprehend
how
this
may
be
done
,
was
it
not
therefore
done
?
This
is
to
put
bounds
to
the
Divine
Power
:
God
hath
his
ways
which
are
known
to
none
but
himself
.
Fifthly
,
But
I
have
almost
no
need
of
all
this
,
that
I
have
said
in
the
present
Affair
;
for
I
declare
to
you
,
that
although
all
your
Ancestours
should
be
saved
in
the
Roman
Church
,
whilst
they
pertook
in
her
Worships
,
although
all
the
honest
Papists
at
this
day
should
be
saved
,
nevertheless
you
would
not
be
in
the
way
of
Salvation
,
in
the
way
in
which
now
you
are
;
and
I
will
convince
you
thereof
,
in
two
words
:
the
first
is
,
That
your
own
Apologist
condemns
you
,
Your
Father
,
saith
he
,
were
born
and
bred
up
in
a
Religion
,
and
never
heard
any
other
Doctrines
discoursed
on
.
How
dare
you
compare
your
state
to
that
?
Although
he
should
have
mercy
for
such
persons
,
would
he
have
it
for
such
who
have
been
brought
up
in
the
Bosom
of
Truth
,
who
have
not
forsaken
the
Faith
,
but
only
the
Profession
of
it
,
who
have
subscribed
to
Errours
against
their
Conscience
,
who
adhere
to
Worships
whereof
the
strong
and
the
weak
do
know
the
Filthiness
and
Impurities
?
I
have
already
said
unto
you
,
and
I
do
say
it
over
again
,
To
act
contrary
to
Conscience
,
hath
something
so
aggravating
in
an
evil
action
,
that
it
makes
a
moderate
Superstition
become
a
kind
of
Sin
against
the
Holy
Ghost
.
You
do
well
perceive
this
,
when
,
you
go
to
Mass
with
such
terrible
regret
and
reluctancy
:
it
is
your
Conscience
that
accuses
and
condemns
you
.
The
other
circumstance
,
which
puts
you
absolutely
out
of
all
condition
to
compare
with
your
Ancestours
,
is
,
That
by
your
weakness
,
you
have
ruined
the
greatest
Works
of
the
Grace
and
Providence
of
God
,
which
hath
appeared
since
the
Establishment
of
Christianity
,
that
is
to
say
,
the
Work
of
Reformation
.
'T
is
a
thing
past
doubt
,
that
since
the
death
of
the
Apostles
,
there
hath
nothing
happened
so
great
as
this
magnificent
Work
,
whereby
God
at
one
shock
did
overthrow
almost
half
the
Antichristian
Empire
,
and
very
much
weakned
the
other
half
.
God
is
jealous
of
his
Works
,
and
he
cannot
but
look
with
a
Soveraign
Indignation
upon
the
lapse
of
those
,
who
by
their
fall
runied
the
late
glorious
Reformation
,
and
who
proceeded
so
far
as
to
blame
it
,
and
say
as
you
say
to
us
,
We
must
not
Separate
,
we
must
tolerate
Abuses
,
we
must
expect
the
Separation
that
Jesus
Christ
will
make
at
the
Day
of
Judgment
.
Oh
criminal
Imagination
!
We
must
live
in
the
Dirt
and
Slime
;
we
must
not
restore
to
the
Church
her
primitive
Beauty
;
we
must
not
disengage
the
Truth
from
a
hideous
Mass
of
Lyes
,
that
do
oppress
it
;
we
must
not
restore
to
God
that
Worship
that
hath
been
ravished
from
him
;
we
must
not
remove
from
before
his
eyes
so
many
Idols
of
Jealousie
;
Have
you
never
no
holy
Compunction
for
entertaining
such
thoughts
?
Do
not
you
perceive
that
your
weakness
in
suffering
yourselves
to
be
led
to
Mass
,
will
ruine
the
Reformation
,
if
God
don't
bring
a
speedy
Remedy
thereunto
?
The
Protestants
of
the
three
Kingdoms
of
England
,
Scotland
,
and
Ireland
,
will
have
the
same
Complaisance
for
their
King
,
that
you
have
for
yours
.
Popery
re-united
,
will
confederate
against
all
Protestant
States
;
and
then
behold
them
speedily
tumbling
into
Superstition
by
your
Principles
,
and
by
your
Conduct
:
So
that
by
following
you
,
we
shall
soon
see
the
fruit
of
much
Blood
,
so
many
Martyrs
,
and
so
many
glorious
Confessions
perish
and
come
to
nothing
.
If
you
give
attention
to
this
,
you
will
no
more
compare
yourselves
to
those
poor
miserable
Ignorants
,
which
went
whither
they
were
led
,
who
being
placed
in
a
night
of
deep
Superstition
,
saw
not
a
beam
of
better
Light
,
which
way
soever
they
turned
their
eyes
;
on
one
hand
they
saw
behind
them
a
multitude
of
Ages
corrupt
as
their
own
,
a
Corruption
which
came
by
so
long
a
descent
to
them
,
that
it
appeared
a
natural
state
;
on
the
other
hand
,
they
saw
before
them
an
Authority
which
swallowed
them
up
;
a
Clergy
Magnificent
,
Powerful
,
Tyrannical
,
Numerous
,
rich
,
and
abounding
in
Spiritual
and
Temporal
Thunders
;
all
this
amazed
them
in
such
a
manner
,
that
they
could
not
distinguish
the
state
in
which
they
were
:
We
do
not
think
them
savable
in
this
state
,
but
we
think
you
far
less
so
in
the
estate
in
which
you
are
.
God
by
a
blow
from
Heaven
(
the
most
miraculous
that
ever
was
seen
)
hath
broken
this
dismal
Charm
,
he
hath
thundred
,
he
hath
lightned
from
Heaven
,
and
dispersed
this
Darkness
.
See
whether
you
who
have
been
Partakers
of
this
Heavenly
Light
,
be
in
an
estate
to
flatter
yourselves
with
a
Tolleration
which
God
might
have
for
your
Ancestours
;
so
then
if
you
gain
any
thing
by
your
reasonings
,
it
will
not
be
for
you
,
but
for
your
Children
:
for
't
is
of
them
concerning
whom
we
may
say
,
it
seems
,
they
were
born
in
that
Religion
,
they
were
educated
therein
,
't
is
probable
God
will
save
them
,
although
they
do
communicate
in
a
Worship
Impure
,
and
full
of
Superstitions
.
But
,
in
truth
,
you
gain
nothing
either
for
your
Children
or
yourselves
.
The
past
time
will
return
no
more
:
the
times
of
Darkness
and
Ignorance
may
indeed
return
,
but
the
times
of
Tolleration
and
Sufferance
will
never
return
again
.
That
which
is
done
,
can
never
be
undone
.
The
Light
of
the
Reformation
hath
cast
abroad
a
very
great
Lustre
,
and
although
at
this
day
men
endeavour
to
stifle
it
,
the
memory
thereof
will
never
be
extinguished
,
and
the
Truth
which
we
have
set
in
so
great
a
light
,
can
never
be
abolished
:
For
which
reason
,
both
we
and
our
Posterity
,
in
all
following
Ages
,
are
obliged
to
see
,
follow
,
and
entertain
this
Light
:
If
we
do
otherwise
,
there
will
be
neither
Excuse
nor
Illusion
which
will
be
able
to
save
us
out
of
the
hands
of
the
Judge
of
the
World.
IN
the
preceding
Letter
,
we
sent
you
some
News
from
Languedoc
:
Behold
a
Letter
that
will
tell
you
more
,
we
will
give
it
you
without
any
change
or
mutation
.
You
have
heard
of
the
Death
of
Monsieur
de
Cross
,
Monsieur
Brousson
had
bailed
him
,
seeing
him
sick
in
the
Vessel
which
was
to
carry
him
,
with
others
,
into
America
.
He
was
an
Example
without
Equal
.
The
Bishop
of
Marseilles
,
told
him
,
Monsieur
,
If
your
Religion
be
true
,
I
must
confess
that
you
are
a
Saint
.
Let
him
die
in
his
Religion
,
and
be
buried
in
a
Dormitory
of
the
Turks
.
He
had
not
the
grief
to
understand
the
death
of
his
youngest
Daughter
,
who
had
been
carried
some
little
time
since
from
the
Castle
of
Saumiere
to
Valence
,
with
another
of
her
Sisters
,
and
four
Daughters
of
Monsieur
Audemane's
,
and
Mademoiselle
de
la
Farelle
:
All
these
persons
are
a
thousand
times
worse
treated
,
than
if
they
were
among
Barbarians
.
At
their
arrival
in
the
Hospital
,
he
which
hath
the
Government
thereof
,
caused
them
to
be
shaven
;
afterwards
he
caused
them
to
be
stripped
of
their
Shifts
,
to
give
them
others
of
Hair
,
which
made
Sores
and
Ulcers
on
them
to
their
fingers
ends
.
They
give
them
little
Food
,
and
a
great
many
Blows
:
Mademoiselle
de
la
Farelle
received
a
blow
with
a
Cudgel
over
her
Face
,
which
beat
out
all
her
fore-teeth
.
They
seize
on
persons
every
day
of
the
Reformed
Religion
,
on
the
Borders
of
Lyons
and
Geneva
.
Some
days
since
they
killed
Monsieur
Quista
,
who
was
conveying
his
Wife
and
Child
out
of
the
Kingdom
.
Meeting
some
Country-men
,
and
finding
himself
well
horsed
,
he
made
opposition
to
them
;
but
one
of
them
gave
him
a
knock
with
a
Flint
,
which
overturned
and
killed
him
.
His
Wife
and
Child
are
now
Prisoners
.
On
this
Accident
the
Wife
of
M.
Bonigoll
escaped
,
and
is
now
at
Geneva
.
April
the
5th
,
1687.
HE
which
commits
these
Cruelties
,
of
which
this
Letter
speaks
,
is
the
famous
Rapin
,
of
whom
we
have
already
told
you
something
.
The
Cruelties
which
he
exercises
in
the
Prisons
of
Valence
,
deserve
a
particular
History
;
which
we
will
give
you
as
soon
as
we
can
.
I
hope
that
Marseilles
,
which
has
seen
the
last
hours
of
the
Martyrdom
of
Mr.
Du
Crosse
,
will
become
more
famous
by
the
number
of
Martyrs
,
than
by
its
Antiquities
,
and
other
Singularities
.
We
have
been
informed
that
two
good
old
men
of
Vassi
in
Champagne
,
have
there
received
their
Crowns
.
One
of
them
is
called
Monsieur
Chantguyon
,
of
seventy
four
years
of
age
,
of
which
he
employed
thirty
four
in
the
service
of
that
Church
,
in
quality
of
an
Elder
,
which
great
care
and
fidelity
.
This
good
old
man
was
arrested
on
the
Frontiers
of
Champagne
,
endeavouring
to
go
out
of
the
Kingdom
;
he
was
condemned
to
the
Gallies
;
he
appeals
to
the
Parliament
of
Mets
,
whither
he
was
transmitted
;
his
Sentence
was
confirmed
,
and
there
he
received
that
glorious
Chain
under
which
he
breathed
his
last
:
he
was
so
oppressed
with
Age
and
Infirmities
,
that
he
was
so
far
from
being
able
to
bear
a
Chain
,
that
he
was
not
able
to
bear
himself
.
His
Judges
were
touched
and
afflicted
with
it
;
but
they
said
,
they
must
make
Examples
.
He
went
from
Mets
about
the
end
of
September
,
with
his
Brother-in-Law
Mr.
Chemet
,
who
was
Sixty
nine
years
of
age
,
and
also
in
Chains
,
and
much
more
infirm
than
he
,
having
both
a
Rupture
and
an
Asthma
.
They
were
both
full
of
joy
,
and
gloried
that
they
were
found
worthy
to
suffer
for
the
Name
and
Truth
of
God.
In
all
the
places
,
through
which
they
passed
upon
the
Road
,
they
found
persons
which
have
given
Testimony
to
their
Constancy
and
Courage
.
These
two
Martyrs
bore
their
Chain
to
Marseilles
;
but
the
end
of
their
Journey
was
the
end
of
their
Race
,
and
the
time
of
their
Coronation
.
They
both
died
within
a
few
days
of
each
other
,
giving
glory
to
God
,
and
confessing
his
Truth
,
having
never
had
any
inclination
to
deny
it
,
to
deliver
themselves
out
of
this
sad
condition
.
Mr.
Chantguyon
is
of
the
Bloud
of
the
Martyrs
;
for
he
had
for
Grandfather
Peter
Chantguyon
,
who
was
one
of
those
that
suffered
death
in
the
Massacre
of
Vassi
,
which
was
the
Signal
to
the
Civil
War
of
the
past
Age.
How
sad
soever
the
state
of
these
Confessors
,
which
suffer
for
the
Name
of
Christ
,
may
seem
to
be
;
't
is
nevertheless
infinitely
less
calamitous
than
that
of
those
who
are
lapsed
and
fallen
,
whose
Conscience
makes
them
feel
those
torments
,
which
cannot
easily
be
expressed
.
We
have
thought
our selves
obliged
to
communicate
to
you
on
this
subject
,
the
Letter
of
a
Person
of
great
Quality
,
Wife
to
one
of
our
most
famous
Confessors
.
She
had
imitated
the
courage
of
her
Illustrious
Husband
for
the
space
of
above
a
whole
year
:
but
the
Tempter
assailed
her
at
an
ill
season
,
and
caused
her
to
lose
her
Crown
.
Behold
how
bitter
the
Tear
are
,
which
dropped
from
this
unfortunate
Gentlewoman
!
Alas
,
my
dear
Mr.
—
,
blame
me
not
,
if
I
have
not
acquainted
you
with
the
unhappy
State
in
which
I
am
;
so
great
is
my
Confusion
,
by
reason
of
my
Fall
,
that
I
have
not
the
boldness
to
publish
it
my self
.
It
is
impossible
to
express
unto
you
my
Grief
;
't
is
such
,
that
I
am
not
able
to
bear
up
against
it
;
I
am
oppressed
by
the
weight
thereof
;
I
am
neither
able
to
live
,
nor
die
;
no
body
can
conceive
how
lamentable
my
State
is
.
I
was
so
content
with
my
Tryal
,
and
so
resigned
to
the
Will
of
God
,
that
I
could
willingly
have
suffered
death
,
if
he
had
called
me
thereunto
.
I
was
acceptable
,
and
in
good
reputation
among
all
persons
,
and
enjoyed
a
wonderful
rest
,
and
repose
of
mind
.
'T
is
true
,
it
was
a
little
disturbed
by
the
coming
of
my
Son
,
who
tormented
me
extreamly
;
but
all
was
to
no
purpose
.
God
bestowed
those
Mercies
on
me
,
that
I
did
not
deserve
,
nor
did
I
make
any
suitable
returns
for
them
.
I
presumed
too
much
on
my self
,
yet
I
was
not
altogether
without
suspicion
.
Alas
,
how
do
I
find
true
in
experience
,
that
the
Spirit
is
ready
,
but
the
Flesh
is
weak
;
and
that
it
's
a
fearful
thing
to
fall
into
the
hands
of
an
offended
God!
How
great
are
my
sins
,
since
the
castigation
of
them
is
so
terrible
!
Whilst
I
write
,
I
pour
out
tears
,
I
do
assure
you
;
and
they
flow
from
me
night
and
day
.
I
repent
,
O
my
God
,
help
my
weakness
.
I
forgive
you
,
that
upon
the
first
hearing
of
this
thing
,
you
cried
out
to
all
against
me
,
and
did
judge
that
it
was
the
World
,
Estate
,
and
Ease
,
and
to
conclude
,
whatsoever
you
please
,
that
was
the
cause
thereof
.
I
do
not
justifie
my self
at
all
,
nor
do
I
plead
any
thing
for
my
excuse
.
I
was
weak
and
feeble
,
my
Faith
failed
me
in
a
time
of
need
,
and
God
did
not
inable
me
to
suffer
for
his
Name
.
In
my
unhappy
state
,
I
have
nevertheless
this
perfect
confidence
in
the
mercy
of
my
great
God
,
that
he
will
raise
me
up
,
and
I
shall
glorifie
him
,
whether
it
be
in
life
or
death
,
and
that
my
Christ
will
be
always
gain
to
me
,
whether
I
live
or
die
.
He
desires
not
the
death
of
a
sinner
,
but
his
conversion
and
life
.
My
God
,
draw
me
,
and
I
will
run
after
thee
,
and
do
thou
lead
me
to
the
Haven
of
Happiness
.
Thou
seest
my
heart
,
O
my
God
,
't
is
intirely
thine
,
as
well
as
my
mouth
:
I
will
confess
thee
every-where
.
For
the
space
of
four
hours
I
was
tormented
by
fifteen
persons
;
I
cried
with
all
my
strength
,
begging
the
Gallows
and
Death
.
I
was
nigh
unto
death
;
and
how
happy
had
I
been
,
if
I
had
died
.
I
had
not
one
moment
of
rest
,
I
knew
not
where
I
was
,
by
reason
of
the
great
noise
that
was
made
:
They
made
use
of
this
great
trouble
and
confusion
,
and
well
perceiving
that
if
they
suffered
me
to
return
to
my self
,
they
would
gain
nothing
;
therefore
they
repeated
their
Assaults
with
the
greater
force
,
and
reduced
me
to
the
most
pittiable
condition
in
the
world
.
I
do
not
hide
my
anguish
from
any
one
;
and
I
speak
with
greater
courage
than
ever
,
by
the
grace
of
my
God
I
am
prepared
to
suffer
all
the
evil
which
can
betide
me
in
the
world
.
The
good
God
will
be
my
defence
,
and
my
support
.
I
entreat
you
to
pray
to
God
for
me
,
and
don
't
think
that
I
am
fastned
to
this
World
,
I
am
more
estranged
from
the
love
of
it
than
ever
.
It
seems
to
me
that
my
House
is
a
Tomb
:
I
will
never
more
see
any
person
;
every
thing
that
I
see
,
reproaches
me
;
my
own
Soul
smites
me
so
sharply
,
that
't
is
deplorable
.
Suffer
with
me
in
my
grief
,
I
pray
you
,
I
am
worthy
of
pity
:
and
oh
that
the
great
God
would
pardon
and
deliver
us
quickly
from
the
Torments
which
we
feel
.
From
—
15
Jan.
1687.
THis
Letter
,
which
hath
made
known
what
Conscience
can
do
,
in
the
matter
of
Subscriptions
,
obliges
me
to
bring
to
your
minds
a
matter
of
fact
which
happened
lately
.
In
the
month
past
,
forty
persons
embarked
themselves
on
the
Borders
of
Normandy
,
in
a
Veslel
of
seven
Tuns
,
that
is
,
to
speak
properly
,
in
a
Challop
,
and
this
without
any
Provisions
for
the
support
of
Life
:
They
abandoned
themselves
to
death
,
and
it
may
be
said
,
to
a
death
apparently
inevitable
.
For
in
such
a
Vessel
,
if
the
Wind
and
Sea
had
been
contrary
to
them
,
they
might
have
continued
there
long
enough
to
have
died
of
Famine
.
But
as
it
pleased
God
,
they
were
not
above
four
days
e're
they
gained
the
Coast
of
England
,
and
they
passed
them
without
eating
.
Behold
what
the
force
of
Conscience
can
do
,
and
't
is
a
good
proof
,
that
those
who
are
newly
reunited
to
the
Roman
Church
,
are
in
great
distress
and
perplexity
.
Amongst
these
persons
there
was
Monsieur
the
Count
of
Marancay
,
aged
about
seventy
years
,
of
the
Province
of
Normandy
;
and
Madam
his
Wife
,
Sister
to
Monsieur
the
Marquess
of
Rochegifar
.
This
new
Story
brings
to
my
mind
another
of
an
elder
date
,
which
makes
it
farther
appear
what
horrible
Violence
these
forced
Subscriptions
do
to
the
Consciences
of
men
.
'T
is
the
examples
of
a
Woman
named
Jane
Baille
,
Wife
of
a
Chirurgeon
named
Isaiah
Viridit
,
of
a
little
Village
in
the
County
of
Charollois
,
named
Parayle
Moyneau
.
This
poor
woman
being
pressed
to
the
uttermost
by
her
Persecutions
,
took
Pen
from
the
hands
of
a
Jesuit
named
Father
Langeroon
,
but
at
the
same
instant
she
fell
down
as
one
dead
,
without
any
other
sign
of
life
,
than
a
convulsive
motion
in
her
right
arm
:
The
Jesuit
returned
again
another
time
accompanied
with
the
Major
,
the
Delegate
of
the
Intendant
,
and
many
other
Papists
.
This
poor
woman
,
for
fear
of
losing
her
Children
,
took
the
Pen
a
second
time
in
her
hand
to
make
her
Subscription
;
but
in
the
very
moment
that
she
made
the
letter
J
,
which
is
the
first
letter
of
her
name
,
she
fell
into
the
same
condition
,
and
continued
in
it
more
than
six
hours
.
Every
body
was
affected
with
it
;
the
Major
protested
that
he
would
have
given
a
great
deal
of
Money
not
to
have
been
there
on
that
occasion
,
and
it
was
more
than
five
days
e're
he
did
recover
from
the
disorder
that
this
Accident
did
occasion
to
him
.
The
Delegate
himself
was
also
moved
at
it
,
and
promised
to
endeavour
to
get
her
a
Pasport
.
There
was
no
body
but
the
Jesuit
,
which
was
not
moved
at
it
;
who
said
,
Let
her
burst
,
she
is
but
an
Hypocrite
.
The
Delegate
,
instead
of
a
Pasport
for
this
poor
woman
,
received
Order
to
carry
her
to
a
Convent
:
to
execute
his
Order
,
he
caused
her
to
be
seized
on
by
four
Serjeants
,
in
whose
arms
she
fell
into
the
same
state
in
which
she
was
in
the
two
preceding
times
.
But
nevertheless
,
they
laid
her
on
a
Horse
,
like
a
Pack
without
motion
,
and
without
life
,
and
carried
her
to
the
Convent
of
the
Religious
of
St.
Mary
.
On
occasion
of
these
Events
thus
happening
,
(
which
discover
the
cruel
Oppressions
and
Troubles
of
Mind
in
which
those
are
which
have
signed
their
Abjurations
)
I
cannot
forbear
to
speak
to
those
that
have
been
so
unhappy
,
and
have
yet
no
sense
of
it
,
nor
sorrow
for
it
.
And
here
I
will
speak
not
only
to
those
who
are
yet
in
that
unhappy
state
,
but
also
to
those
who
have
found
opportunity
of
getting
out
of
the
Kingdom
,
and
are
risen
from
their
falls
.
We
have
seen
some
that
have
been
touched
and
affected
with
it
;
but
in
truth
the
insensibility
of
the
most
part
,
makes
me
fear
:
And
I
tremble
for
some
persons
,
whose
Piety
was
very
eminent
,
who
nevertheless
count
as
nothing
the
fault
which
they
have
committed
,
in
withdrawing
themselves
through
cowardize
from
the
honour
whereto
God
called
them
,
by
suffering
for
his
Name
.
I
will
make
but
one
Reflection
thereupon
,
to
make
you
perceive
how
much
their
heart
deceives
them
.
Let
us
suppose
that
all
the
Reformed
of
France
had
imitated
them
,
and
that
all
preserving
the
Truth
in
their
hearts
,
had
abandoned
themselves
to
this
unhappy
complaisance
for
their
Persecutors
,
and
signed
their
Abjuration
;
I
say
,
if
all
had
done
so
there
had
not
been
at
this
day
in
France
one
Confessor
,
one
Martyr
,
one
man
that
had
spoken
for
God
,
and
maintained
his
Truth
in
Prisons
,
and
in
the
midst
of
Torments
.
Now
this
would
have
been
the
most
dreadful
of
all
God's
Judgments
,
the
greatest
mark
of
Reprobation
for
the
Church
,
and
the
most
frightful
Curse
of
Heaven
.
For
this
would
have
been
a
Castigation
of
God
,
singular
in
its
kind
;
for
since
there
was
a
Church
and
Persecutors
,
there
was
never
any
such
thing
seen
:
there
have
been
always
Martyrs
,
always
Confessors
,
always
Believers
that
have
persevered
in
Prisons
,
and
in
the
midst
of
Punishments
.
'T
is
the
Honour
of
the
Church
,
't
is
her
Triumph
,
't
is
the
Glory
of
God
,
and
the
Crown
of
Men
:
Yea
,
in
humane
Affairs
,
in
Interests
purely
secular
,
in
causes
where
men
suffer
only
for
Truth
and
humane
Right
,
there
are
no
Examples
where
all
forsook
it
,
and
no
body
remained
stedfast
thereto
.
So
that
if
the
Reformed
Church
of
France
had
remained
without
Confessors
and
Martyrs
,
she
would
have
been
charged
with
an
eternal
Reproach
,
which
the
Bloud
of
all
mankind
would
never
have
washt
off
.
Now
't
is
not
owing
to
these
weak
persons
,
who
have
subscribed
to
save
their
Lives
,
and
secure
their
Ease
and
Repose
,
that
the
Church
of
France
is
not
branded
with
this
horrible
Reproach
.
For
if
all
had
imitated
them
,
that
had
been
exactly
our
case
.
I
easily
forgive
this
weakness
to
those
whose
Zeal
and
Piety
was
not
eminent
;
but
I
do
acknowledge
,
that
without
difficulty
I
cannot
forgive
those
,
who
after
they
had
obtained
the
Reputation
of
very
Pious
and
Devout
persons
,
have
denied
and
refused
to
Jesus
Christ
the
Sacrifice
of
their
Sufferings
.
Good
God
?
what
discouragement
is
this
,
to
those
who
persevere
in
the
Confession
of
the
Truth
,
the
most
part
of
whom
never
appeared
so
zealous
as
some
of
those
who
are
fallen
,
and
flatter
themselves
because
God
has
given
them
the
opportunity
of
going
out
of
the
Kingdom
,
and
recovering
themselves
in
a
Country
of
Liberty
and
Freedom
.
I
do
not
call
this
Perseverance
.
I
commend
the
prudence
of
those
which
secure
themselves
,
but
to
account
it
their
honour
and
reputation
,
I
cannot
.
They
sacrifice
their
Country
,
their
Wives
,
their
Children
,
their
Goods
,
and
their
Ease
.
I
confess
it
,
and
't
is
true
that
is
much
.
But
what
will
not
a
man
give
for
his
life
?
Every
one
will
give
skin
for
skin
,
and
all
that
he
has
,
for
his
life
:
but
put
forth
thine
hand
and
touch
his
bone
and
his
flesh
,
and
he
will
curse
thee
to
thy
face
.
He
who
hath
not
suffered
thus
far
,
hath
not
as
yet
given
sufficient
proof
of
his
love
for
the
Truth
.
What
shame
and
abatement
of
glory
do
these
weak
ones
bring
to
our
glorious
Confessors
,
who
reckon
their
lapse
and
fall
,
for
a
thing
of
naught
.
According
to
them
,
our
Martyrs
are
fools
and
obstinate
persons
,
who
suffer
for
a
trifle
,
for
a
signature
and
subscription
which
is
required
of
them
;
which
when
they
have
given
,
they
may
save
themselves
by
going
out
of
the
Kingdom
.
Alas
,
if
this
fault
be
so
small
a
thing
,
why
do
the
holy
Champions
of
God
suffer
so
many
Evils
to
avoid
it
?
Is
it
the
Spirit
of
God
which
inspires
them
with
this
Courage
?
If
it
be
God
that
is
the
cause
of
this
Holy
Perseverance
,
to
what
Spirit
may
we
attribute
this
cowardize
of
refusing
to
Jesus
Christ
our
Bodies
to
glorifie
his
Name
,
and
do
honour
to
his
Truth
?
All
that
these
poor
Wretches
say
to
us
,
is
this
:
If
you
had
been
in
our
place
,
it
may
be
you
would
have
done
no
better
than
we
have
done
.
This
may
be
true
,
but
is
it
a
lawful
Excuse
?
Is
the
Crime
the
less
,
because
we
are
all
capable
of
committing
it
?
I
complain
therefore
,
but
do
not
rigorously
condemn
those
who
have
been
so
weak
as
to
yield
by
Persecution
,
provided
they
sigh
and
lament
in
the
secret
of
their
own
Souls
,
acknowledging
and
confessing
their
fault
and
their
sin
.
But
I
confess
,
I
am
not
able
to
bear
those
,
who
after
they
have
received
much
,
have
returned
so
little
,
and
who
being
persons
of
great
understanding
,
have
had
so
little
stability
and
courage
,
and
cannot
yet
confess
the
fault
they
have
committed
,
is
ver●
great
and
hainous
.
The
first
of
May
,
1687.
The
Eighteenth
PASTORAL
LETTER
.
A.
M.
D.
J.
Vpon
occasion
of
an
Act
falsely
ascribed
to
the
Synod
of
Montpazier
in
Perigort
;
by
which
they
would
prove
,
that
in
the
year
1659.
the
Reformed
of
Lower
Guyenne
did
Treat
with
the
English
about
their
entring
into
France
,
and
delivering
several
Places
in
the
Kingdom
into
their
hands
.
Monsieur
,
YOU
have
thought
that
the
Accusation
,
which
Soulier
the
Priest
hath
renewed
against
the
Protestants
of
France
,
does
deserve
,
that
we
interrupt
the
course
of
our
Pastoral
Letters
,
to
give
the
Publick
a
small
Apology
concerning
it
.
And
indeed
seeing
we
do
employ
our selves
in
refuting
errors
in
matters
of
Right
,
for
the
justification
of
our
holy
Religion
,
we
ma●
,
and
ought
to
confute
errours
in
matters
of
Fact
,
for
the
justification
of
persons
who
make
profession
of
this
Religion
.
So
that
I
yield
to
your
Reasons
,
and
at
this
time
shall
make
an
Apology
for
our selves
against
this
barbarous
and
inhumane
Accusation
.
And
first
I
advertise
the
Publick
,
that
they
give
attention
to
the
business
about
which
we
are
now
to
treat
,
for
they
will
see
one
of
the
most
famous
Impostures
,
that
the
eyes
of
him
who
seeth
all
things
,
ever
did
behold
;
they
will
see
what
is
the
Spirit
of
the
Religion
which
for
so
long
time
we
have
opposed
:
they
will
know
what
our
Persecutors
are
capable
of
.
I
Know
not
what
cheating
Priests
,
and
Apostate
Ministers
,
did
forge
some
years
since
an
Act
in
the
Name
of
the
Synod
of
Lower
Guyenne
which
was
held
at
Montpazier
in
the
year
1659.
on
the
first
of
July
,
and
some
days
following
,
that
they
might
perswade
,
that
the
Reformed
of
that
Province
did
at
that
time
treat
with
the
English
about
giving
them
entrance
into
the
Kingdom
,
and
delivering
into
their
Hands
all
those
places
of
which
they
could
make
themselves
Masters
.
This
piece
of
Forgery
appeared
at
that
time
,
when
they
laboured
with
an
incredible
Heat
,
to
thrust
the
Reformed
of
France
with
all
the
speed
they
could
to
their
utmost
Ruine
.
'T
was
all
this
time
,
that
all
the
World
(
to
please
the
Court
)
thought
it
a
Duty
to
endeavour
by
all
sorts
of
Accusations
,
to
render
them
Odious
.
All
places
were
full
of
Books
,
and
Libels
against
Calvinism
,
endeavouring
to
shew
the
Impurities
of
its
Birth
,
the
Horrors
of
its
Life
,
the
Furies
of
its
Conduct
,
the
Civil
Wars
that
it
did
occasion
,
the
Spirit
of
Rebellion
wherewithal
it
is
animated
,
the
Dangers
in
which
it
engaged
the
Crown
,
the
Precipices
,
to
the
very
borders
whereof
,
it
carried
the
Realm
,
its
divers
attempts
against
the
Persons
of
our
Kings
,
and
the
State.
All
then
was
well
received
which
promoted
the
principal
end
of
the
Clergy
,
and
Court
of
France
.
And
't
was
to
animate
the
King
to
a
speedy
execution
of
his
Design
,
that
this
piece
was
forged
.
This
Conspiracy
of
the
Synod
of
Monpazier
,
which
was
sufficiently
new
,
was
the
most
proper
means
in
the
World
to
swell
,
and
inlarge
the
Libels
,
which
were
made
against
the
Reformed
.
Nevertheless
no
Writer
would
own
,
or
assert
this
Villainous
Piece
,
because
't
was
visible
to
be
bad
Mettal
;
Mr.
Maimbourg
was
not
a
person
scrupulous
in
the
value
,
and
worth
of
his
Testimonies
,
when
he
endeavoured
to
support
what
he
had
advanced
;
and
this
pretended
Conspiracy
of
Montpazier
was
a
Testimony
sufficiently
good
,
it
seems
to
me
to
prove
the
Thesis
which
he
had
endeavoured
to
defend
in
his
History
of
Calvinism
,
't
is
that
the
Spirit
of
Violence
,
Fury
,
and
Rebellion
is
the
Soul
of
our
Religion
.
Nevertheless
neither
he
,
nor
Mr.
Arnald
in
his
Apology
for
the
Catholicks
,
nor
Mr.
Feure
who
came
sine
,
did
ever
dare
to
hazard
their
Reputation
on
a
Calumny
so
evident
,
and
an
Accusation
so
ill
proved
and
established
.
I
intreat
you
judge
,
whether
it
be
true
as
they
pretend
,
that
the
Court
had
the
Act
,
and
the
Proof
of
this
Conspiracy
in
their
hands
,
that
the
resolution
of
Montpazier
in
its
Original
had
been
put
into
the
hands
of
the
King
,
by
Mr.
Joly
Bishop
of
Agen
,
and
by
the
Cardinal
Bouillon
,
and
that
the
Court
had
judged
the
piece
true
.
Consider
,
say
I
,
whether
Mr.
Maimbourgh
who
writ
by
the
Order
of
the
Court
,
and
on
purpose
to
make
Calvinism
Odious
,
would
have
had
no
knowledge
,
or
cognizance
of
it
?
And
in
case
he
had
known
,
or
understood
it
,
is
it
not
plain
,
and
clear
,
that
he
would
have
made
use
of
it
,
if
he
had
thought
it
good
,
and
valuable
?
But
at
last
a
Person
is
found
fit
to
serve
as
a
Godfather
to
this
Reprobate
,
and
Bastard-Child
,
't
is
Soulier
the
Priest
,
a
man
the
most
given
up
to
the
Spirit
of
Calumny
,
that
ever
was
in
the
World
,
the
most
desperate
,
and
frontless
Lyer
that
Popery
ever
bred
up
,
and
to
make
his
Elogy
in
one
word
,
Bipedum
nequissimus
,
the
greatest
of
Knaves
.
This
man
publishes
in
the
year
1682.
a
furious
Libel
against
the
Reformed
,
under
the
Title
of
,
The
History
of
the
Edicts
of
Pacification
,
in
which
amongst
other
Proofs
of
our
lewd
,
and
Criminal
Conduct
prosecuted
,
and
carried
on
to
the
end
,
he
makes
use
of
this
Act
,
drawn
up
says
he
,
by
the
Synod
of
Montpazier
,
in
the
form
,
and
words
,
in
which
it
is
here
seen
.
The
Pastors
and
Elders
of
the
Churches
of
Lower
Guyenne
,
Assembled
in
the
Synod
at
Montpazier
the
first
of
July
1659
,
and
some
days
following
.
UPON
the
report
made
by
Mr.
Ricottier
,
The
first
was
the
Minister
of
Clairac
,
the
other
of
Nerac
.
of
the
Care
that
he
hath
taken
with
Mr.
Vignier
now
absent
at
the
desire
of
some
of
the
Society
,
to
obtain
that
our
Brethren
of
England
should
concern
themselves
in
the
preservation
of
our
Liberties
,
which
they
endeavour
every
day
to
destroy
,
wherein
they
think
he
hath
laboured
happily
by
the
interposition
,
and
assistance
of
Mr.
Daret
.
And
having
learnt
from
the
Mouth
of
Mr.
Daret
,
and
seen
by
Letters
which
have
been
written
to
him
,
and
whereof
he
had
given
a
Copy
to
the
said
Mr.
Ricottier
that
to
maintain
us
in
our
Priviledges
,
and
prevent
the
dissipation
of
our
Flocks
,
they
offer
not
only
to
interceed
for
us
,
but
also
in
case
of
refusal
to
bear
Arms
into
this
Province
,
if
we
promise
them
,
Cromwell
was
yet
alive
.
and
give
them
assurance
to
put
into
their
hands
all
the
Cities
,
and
places
whereof
we
can
dispose
.
The
Society
approving
the
Care
of
the
said
Messieurs
Ricottier
,
and
Vignier
,
after
having
all
promised
by
Oath
made
to
God
not
to
reveal
a
Secret
of
this
importance
,
return
Thanks
to
the
said
Mr.
Daret
for
what
he
had
already
done
to
make
it
successful
,
and
do
intreat
him
to
go
assoon
as
he
can
,
and
know
what
assurances
they
desire
,
and
promise
on
our
part
that
we
shall
give
all
those
that
are
possible
,
and
as
a
Pledge
thereof
,
they
have
drawn
up
the
present
Act
which
shall
be
dispatcht
to
him
to
this
end
,
and
purpose
,
and
the
Original
put
into
the
hands
of
the
said
Vignier
,
to
be
secretly
,
and
faithfully
kept
there
,
until
the
business
can
be
executed
to
the
Glory
of
God
,
and
the
Comfort
of
our
poor
Afflicted
Flocks
,
&c.
The
Original
is
Signed
by
the
President
,
the
Assistants
and
the
Register
of
the
Synod
.
This
Imposture
caused
all
those
that
saw
it
to
tremble
,
and
the
Reformed
stirred
all
that
they
could
to
justifie
themselves
from
this
Calumny
;
but
this
was
no
time
to
succeed
in
an
Enterprise
of
Justification
,
for
Persons
whom
they
had
resolved
to
destroy
after
the
most
cruel
manner
in
the
World
,
and
whom
by
consequence
they
would
look
upon
as
Criminals
.
Nevertheless
the
Synod
of
the
Province
of
Guyenn●
did
what
they
could
,
and
took
the
Resolution
expressed
in
the
Act
of
the
last
Synod
held
in
the
Province
,
and
I
think
she
last
Synod
that
was
held
in
France
.
Behold
the
Act
faithfully
printed
according
to
the
Copy
,
Signed
by
the
Secretary
himself
.
An
Extract
from
the
Legier
Book
of
the
Acts
of
the
Synod
of
the
Reformed
Churches
of
Lower
Guyenne
,
held
in
the
City
of
the
upper
Thonneins
,
by
the
Permission
of
the
King
,
the
ninth
of
December
,
and
some
days
following
,
in
the
year
1683.
ARTICLE
the
Sixth
.
THE
Deputies
of
the
Church
of
Burdeaux
having
represented
to
the
Society
,
that
in
a
Book
made
by
Mr.
Soulier
the
Priest
,
printed
at
Paris
,
1682
,
Intituled
;
A
History
of
the
Edicts
of
Pacification
;
the
said
Soulier
in
the
393
page
of
that
Book
,
and
in
that
which
follows
,
it
hath
reported
an
Act
,
which
he
pretends
to
be
made
by
the
Synod
of
Monpazier
,
to
give
thanks
to
Mr.
Ricottier
,
and
Vignier
,
both
Ministers
for
the
Care
they
had
taken
to
engage
the
English
in
the
Interests
of
the
Reformed
Churches
of
this
Kingdom
,
with
these
two
Circumstances
noted
in
the
Margin
of
that
Book
,
the
one
that
the
said
Mr.
Ricottier
was
Minister
of
Clairac
,
the
other
that
Cromwel
was
yet
alive
then
,
and
at
the
time
of
the
said
Act
,
adding
that
the
Original
thereof
had
been
put
into
the
hands
of
the
said
Vignier
,
and
taken
in
his
Closet
after
his
Death
by
Mr.
Monier
Minister
of
Nerac
,
that
this
Act
was
put
into
the
hands
of
Monsieur
the
late
Bishop
of
Agen
,
and
whereas
this
Act
is
a
suppositious
piece
,
and
injurious
to
the
Honour
of
the
Synod
,
and
to
the
Memory
of
the
said
Ricottier
,
who
was
then
Minister
of
the
Church
of
Burdeaux
,
they
account
themselves
particularly
concerned
to
make
the
Calumny
of
this
Act
appear
,
and
also
their
inviolable
Fidelity
to
the
Service
of
the
King
;
therefore
they
represented
the
said
Book
,
and
likewise
the
said
Legier
Book
of
the
Synod
held
at
Montpazier
,
the
first
of
July
1659
,
desiring
the
Commissioners
to
view
the
said
Book
in
the
page
marked
,
and
quoted
,
and
likewise
the
Legier
Book
of
the
Synod
of
Montpazier
;
but
the
Gentlemen
,
the
Commissaries
said
,
it
was
no
part
of
their
Commission
to
examine
Books
,
or
Papers
of
preceeding
Synods
,
that
it
appertained
to
the
Society
to
look
to
their
justification
,
where
,
and
as
they
should
think
good
,
that
for
their
parts
they
pretended
not
to
take
any
cognizance
thereof
.
Whereupon
the
Society
after
they
had
reflected
upon
the
Importance
,
and
meaning
of
the
said
Act
,
and
having
examined
it
together
with
the
Legier
Book
of
the
Synod
held
at
Montpazier
,
the
first
of
July
,
1659
,
it
appeared
by
comparing
these
two
pieces
,
that
the
aforesaid
Act
printed
in
the
Book
of
Soulier
is
not
in
the
said
Papers
of
the
Synod
;
and
moreover
that
the
falseness
of
this
pretended
Act
is
clearly
proved
by
two
Circumstances
in
matter
of
Fact
,
one
whereof
is
that
by
the
Table
of
the
said
Legier
Book
of
the
Synod
of
Montpazier
,
it
appears
that
the
late
Mr.
Ricottier
was
not
Minister
of
the
Church
of
Clairac
;
the
other
Circumstance
is
this
,
that
't
is
certain
that
Oliver
Cromwel
died
the
thirteenth
of
September
,
1658
,
and
so
it
was
impossible
that
the
Churches
of
this
Province
could
have
any
Correspondence
with
him
in
the
year
1659.
After
which
the
Society
resolved
that
humble
Remonstrances
should
be
made
to
his
Majesty
,
to
assure
him
of
the
inviolable
Fidelity
that
the
said
Churches
had
preserved
,
and
should
always
preserve
for
his
Service
,
and
to
desire
that
he
would
be
pleased
to
appoint
that
the
said
Soulier
should
be
Condemned
to
make
them
such
satisfaction
.
as
he
should
judge
fit
,
with
prohibition
both
to
him
,
and
all
others
,
that
for
the
time
to
come
they
injure
them
no
more
by
Calumnies
of
that
nature
.
The
present
Extract
is
taken
from
the
Papers
of
the
Act
of
the
Synod
held
at
the
City
of
the
Upper
Thonniens
,
the
ninth
of
September
,
and
some
days
following
in
the
Year
1683
,
by
me
Francis
Senilh
,
heretofore
Minister
of
Lavardac
,
in
Guyenne
,
and
chosen
to
Collect
the
Acts
of
the
said
Synod
,
who
have
the
said
Papers
in
my
possession
.
Given
at
Amsterdam
the
five
and
twentieth
of
April
,
1687.
F.
Senilh
,
Secretary
of
the
said
Synod
.
The
Priest
Soulier
hath
made
his
Reflections
upon
this
Motion
and
Act
of
the
Synod
of
Thonniens
,
after
his
manner
;
we
will
examine
them
by
and
by
.
The
Court
of
France
being
under
no
disposition
to
hear
the
Justifications
,
which
they
could
produce
on
this
subject
,
they
were
obliged
to
justifie
themselves
to
the
Publick
.
And
because
France
was
no
place
,
nor
had
been
for
a
long
time
,
in
which
it
was
permitted
to
defend
the
cause
of
God
,
and
the
Innocent
,
they
were
forced
to
Print
what
they
had
to
say
thereon
in
a
strange
Country
.
The
Author
of
a
Book
intitled
,
The
Spirit
of
Monsieur
Arnold
,
inserts
in
his
Work
,
the
Arguments
by
which
this
pretended
Act
might
be
proved
false
:
and
he
finds
no
less
than
Nine
which
he
calls
invincible
,
and
which
indeed
are
so
,
and
will
always
be
so
,
in
the
opinion
of
every
equal
and
disinterested
Judge
.
At
the
said
time
he
there
makes
a
little
History
of
the
divers
Gradations
,
by
which
the
Priest
Soulier
hath
passed
to
become
an
Author
,
since
he
was
either
a
Taylor
or
a
Shooe-maker
,
at
Paris
,
to
shew
what
credit
ought
to
be
given
to
the
Reports
of
such
a
man
,
who
owes
his
Advancement
to
his
Missionary
Spirit
,
i.
e.
to
a
Spirit
of
Violence
,
Passion
,
and
Falshood
against
the
Reformed
.
For
behold
exactly
the
Spirit
of
Mercers
,
Shooe-makers
,
and
Cutlers
who
have
left
their
Trades
and
Shops
to
ascend
the
Bench
,
and
to
run
about
France
with
the
Memoirs
of
Veron
.
The
Priest
Soulier
,
who
had
been
very
well
recompensed
for
his
History
of
the
Edicts
of
Pacisication
,
by
a
Pension
which
the
Clergy
had
assigned
unto
him
,
being
allured
by
the
Bait
,
judged
it
convenient
,
to
make
a
great
Book
exactly
on
the
same
subject
,
upon
which
he
had
made
a
little
one
.
'T
is
no
longer
the
History
of
the
Edicts
of
Pacification
,
't
is
at
this
day
,
The
History
of
Calvinism
,
containing
its
Birth
,
its
Progress
,
its
Decay
and
End
in
France
.
But
don
't
mistake
yourselves
,
't
is
the
same
thing
,
the
first
was
in
little
,
this
is
in
great
;
't
is
,
nevertheless
,
the
same
Countenance
,
the
same
Picture
,
as
well
as
the
same
Author
,
and
the
whole
Dedicated
to
the
King
,
that
is
to
say
,
Monsieur
Soulier
is
willing
to
raise
himself
Successour
to
Monsieur
Maimburgh
.
He
had
put
his
Calumnies
against
the
Reformation
of
France
,
into
an
Abridgment
in
his
first
Work
,
this
got
him
only
a
moderate
Pension
;
his
knowledge
and
his
parts
are
very
mean
and
limited
;
to
turn
to
some
other
subject
,
and
make
a
new
Book
against
the
Calvinists
,
to
gain
a
new
Pension
;
this
was
not
very
easie
,
therefore
he
judged
it
more
convenient
to
make
again
the
same
Book
under
a
new
form
,
much
larger
than
the
former
,
hoping
that
this
would
procure
for
him
a
much
more
ample
Reward
:
Nor
was
he
mistaken
,
for
as
a
Recompence
of
this
last
Work
,
they
have
procured
for
him
an
Abbacy
in
Xaintonge
;
so
that
from
hence
forth
't
will
be
no
longer
Soulier
the
Prist
;
't
is
Monsieur
the
Abbot
:
and
I
hope
for
his
next
work
it
will
be
,
My
Lord
the
Bishop
.
And
then
we
shall
see
the
Proverb
exactly
turned
,
it
will
not
be
from
a
Bishop
to
a
Miller
,
but
from
a
Miller
to
a
Bishop
.
In
the
Preface
of
this
new
Book
,
which
we
expect
,
and
which
must
promote
Monsieur
Soulier
to
a
Bishoprick
;
he
will
say
no
more
as
he
hath
in
the
Preface
of
this
,
I
content
myself
to
answer
these
passionate
Writers
,
that
my
Conscience
doth
not
reproach
me
,
about
any
of
these
matters
of
Fact
,
and
that
I
have
so
little
laboured
for
temporal
Considerations
,
that
I
assure
myself
the
Minister
Jurien
,
how
able
soeven
he
seems
in
his
Searches
and
Inquiries
,
will
not
find
my
name
in
the
distribution
of
Rewards
,
nor
of
that
of
Benefices
.
The
Ministers
without
being
very
able
in
Searches
and
Inquiries
,
will
then
easily
find
the
name
of
Monsieur
Soulier
among
the
Distributions
of
Rewards
and
Benefices
,
and
they
hope
that
this
lucky
Historian
will
suddenly
have
a
new
degree
of
Honour
,
when
he
shall
have
put
the
History
of
Calvinism
under
a
third
form
.
In
expectation
of
this
new
Dignity
,
and
without
regarding
what
he
has
at
present
,
we
shall
not
take
notice
of
this
honest
man
,
under
any
other
appellation
but
that
of
Soulier
the
Priest
,
as
hath
been
customary
unto
him
.
So
then
Monsieur
Soulier
the
Priest
hath
thought
good
to
give
Calvinism
a
hundred
Blows
after
its
Death
,
and
to
covet
it
with
Infamy
by
a
great
Book
of
seven
hundred
Pages
,
in
Quarto
:
He
must
be
an
Enemy
to
his
own
Repose
,
and
search
out
business
out
of
briskness
of
Humour
,
that
will
trouble
himself
to
Answer
the
Accusations
and
Falsities
wherewith
this
great
Volumne
is
filled
:
for
excepting
a
few
matters
of
Fact
,
there
is
nothing
in
it
but
what
Monsieur
Arnold
and
Monsieur
Maimburgh
,
and
others
have
said
,
to
which
it
is
believed
that
the
Calvinist
of
Holland
,
as
Monsieur
Soulier
calls
them
,
have
answered
very
well
,
and
very
much
at
large
.
But
we
cannot
,
nor
ought
not
to
neglect
this
business
of
the
Conspiracy
of
Montpazier
,
because
't
is
a
new
thing
,
and
because
Soulier
,
in
pursuit
of
a
Commission
granted
him
by
the
King
,
hath
made
a
furious
expence
of
Wit
to
defend
the
Truth
of
what
he
had
affirmed
:
As
he
hath
repeated
in
his
History
of
Calvinism
,
all
which
was
in
his
History
of
Edicts
,
but
dressed
up
after
a
more
magnificent
and
ample
manner
,
he
hath
likewise
repeated
the
Conspiracy
of
Montpazier
,
with
all
the
circumstances
and
reasons
which
may
support
the
truth
of
it
.
We
have
seen
the
first
Act
without
Form
,
and
without
Subscriptions
;
we
must
see
it
,
such
as
it
is
,
at
present
,
in
this
new
History
,
corrected
and
augmented
by
the
Author
:
corrected
in
the
name
Daret
,
which
is
changed
into
Durel
;
augmented
by
four
Subscriptions
which
are
here
below
.
But
after
all
,
maimed
of
three
Marginal
Annotatiods
,
which
do
a
great
deal
of
Honour
to
the
Piece
,
and
him
that
produced
it
.
Behold
it
therefore
according
to
its
new
Edition
.
The
Pastors
and
Elders
of
the
Churches
of
Lower
Guyenne
,
Assembled
in
a
Synod
at
Montpazier
,
the
first
of
July
,
1659
,
and
some
days
following
.
The
Conspiracy
of
the
Synod
of
Montpazier
.
ON
the
Report
made
by
Monsieur
Ricottier
,
of
the
care
that
the
took
with
Monsieur
Vignier
,
now
absent
,
at
the
desire
of
some
of
the
Society
,
to
obtain
,
that
some
of
our
Brethren
of
England
should
concern
themselves
in
the
Preservation
of
our
Liberties
,
which
they
endeavour
every
day
to
destroy
:
wherein
they
think
he
hath
laboured
happily
,
by
the
interposition
and
assistance
of
Monsieur
Durel
.
And
having
learnt
from
the
Mouth
of
the
said
Durel
,
and
seen
by
Letters
,
which
were
written
to
him
,
and
whereof
he
had
given
a
Copy
to
the
said
Monsieur
Ricottier
,
that
to
maintain
us
in
our
Priviledges
,
and
prevent
the
Dissipation
of
our
Flocks
,
they
offer
not
only
to
Interceed
for
us
,
but
also
in
case
of
Refusal
,
to
bear
Arms
into
this
Province
,
if
we
promise
them
,
and
give
them
assurance
to
put
into
their
hands
all
the
Cities
and
places
whereof
we
can
dispose
.
The
Society
approving
the
care
of
the
said
Messieurs
Ricottier
and
Vignier
,
After
having
all
promised
by
Oath
,
made
to
GOD
,
not
to
reveal
a
Secret
of
this
importance
,
return
Thanks
,
to
the
said
Monsieur
Durel
,
for
what
be
had
already
done
,
to
make
it
successful
,
and
do
intreat
him
to
go
a
soon
as
he
can
,
and
know
what
Assurances
they
desire
,
and
promise
on
our
part
,
that
we
shall
give
all
those
that
are
possible
;
and
as
a
Pledge
thereof
,
they
have
drawn
up
the
present
Act
,
which
shall
be
dispatcht
to
him
to
this
end
and
purpose
,
and
the
Original
put
into
the
hands
of
the
said
Vignier
,
to
be
secretly
and
faithfully
kept
there
,
until
the
business
can
be
executed
to
the
Glory
of
GOD
,
and
the
Comfort
of
our
poor
afflicted
Congregations
,
&c.
Signed
,
-
Ricottier
,
Moderator
.
-
E.
Durel
,
Assistant
.
-
J.
Asimont
,
Chosen
to
Collect
the
Acts.
-
J.
Meysonnet
,
Secretary
.
There
are
no
attempts
imaginable
which
the
Priest
Soulier
doth
not
make
,
to
defend
this
false
Piece
:
But
we
see
that
God
doth
strike
these
Impostors
with
a
Spirit
of
Blindness
,
so
that
they
stumble
in
places
where
it
were
easie
for
them
to
be
upon
their
guard
.
The
Work
hath
appeared
in
publick
a
long
time
since
,
and
we
were
advertised
from
France
,
that
this
part
thereof
was
envenomed
,
leud
,
and
worthy
that
we
should
make
the
Injury
and
Reproach
thereof
fall
upon
its
Author
.
But
the
Calvinists
of
Holland
,
of
whom
Monsieur
Soulier
speaks
with
so
much
contempt
,
have
so
little
esteem
for
his
Works
,
that
they
did
not
put
themselves
to
the
trouble
of
obtaining
this
.
And
the
Printers
of
Holland
,
who
print
all
things
at
are
saleable
,
did
not
think
that
the
Sale
of
the
History
of
Calvinism
would
pay
the
charge
of
the
Press
.
The
reason
therefore
why
we
Anwer
to
it
so
late
is
,
because
we
could
not
recover
any
Copy
thereof
,
at
last
we
resolved
to
obtain
it
by
an
Express
,
otherwise
it
had
never
passed
our
Frontiers
.
We
have
therefore
seen
and
read
it
,
and
have
judged
that
the
Conspiracy
of
Montpazier
,
did
indeed
deserve
that
we
should
reply
to
it
.
But
before
we
defend
our
Arguments
for
the
Falshood
thereof
,
and
produce
new
ones
,
't
is
necessary
once
more
that
you
know
who
the
Priest
Soulier
is
,
that
you
may
also
know
of
what
weight
his
Authority
is
:
but
I
choose
rather
that
you
know
it
from
the
mouth
of
one
of
his
Brethren
,
than
from
ours
;
for
which
reason
we
shall
here
produce
a
Letter
which
Monsieur
Le
Feure
,
a
Doctor
of
the
Sorbonne
,
did
write
to
one
of
his
Friends
concerning
this
Gentleman
,
and
this
since
the
History
of
the
Birth
,
Progress
,
Decay
,
and
Ruine
of
Calvinism
appeared
in
the
World.
A
Letter
of
Monsieur
Le
Ferre
,
Doctor
of
the
Sorbonne
,
to
Monsieur
de
M.
concerning
Monsieur
Soulier
the
Priest.
I
Must
confess
faithfully
,
Monsieur
,
that
I
have
always
believed
,
that
a
politick
Dissimulation
of
those
Resentments
,
which
a
man
cannot
discover
without
prejudice
to
his
interest
,
was
not
the
Vice
of
our
Nation
,
and
that
it
ought
to
be
the
horrour
of
men
of
the
Character
which
we
bear
;
I
speak
of
Resentments
which
are
believed
just
,
and
whose
end
is
the
Defence
of
Truth
,
and
not
a
Chimera
of
Reputation
,
or
false
worldly
Honour
:
I
have
been
hitherto
,
and
am
yet
perswaded
that
't
is
to
be
an
Enemy
to
Truth
,
to
suffer
it
to
be
oppressed
then
,
when
there
is
reason
to
fear
that
a
man
shall
draw
upon
himself
the
Persecution
of
those
which
oppose
it
;
for
I
have
made
to
myself
a
Rule
of
that
ancient
Maxim
of
the
Fathers
of
the
Church
,
Let
us
be
Banished
so
the
Truth
be
Preached
.
Behold
,
Monsieur
,
the
only
reason
why
I
have
had
so
few
Contests
with
persons
of
eminent
Merit
,
so
that
the
Priest
Soulier
had
passed
in
silence
,
if
he
had
not
observed
a
quite
opposite
conduct
.
Judge
thereof
,
Monsieur
,
by
the
following
History
,
in
the
Year
1681
,
the
learned
Jesuit
,
Father
Mesnier
,
being
chosen
by
the
Clergy
for
their
Agent-General
,
and
Counsel
to
the
Syndicks
of
the
Diocess
of
this
Kingdom
,
prosecuting
the
Destruction
of
the
Temples
of
those
of
the
Reformed
Religion
,
built
contrary
to
the
Edicts
,
published
a
Collection
about
those
matters
,
printed
at
Paris
by
Monsieur
Leonard
,
Bookseller
to
the
Clergy
:
In
the
time
of
this
Impression
,
Monsieur
Soulier
published
a
little
Work
,
where
,
by
way
of
Essary
,
he
accuses
the
Syndecks
of
Ignorance
,
as
having
suffered
the
Preservation
of
many
Churches
which
ought
to
have
been
destroyed
.
The
Father
Mesnier
,
seeing
that
this
blow
would
fall
directly
upon
him
,
thought
himself
obliged
to
refute
this
Dream
of
Monsieur
Soulier
:
he
therefore
employs
about
twenty
of
the
last
Pages
of
his
Book
,
to
convince
this
Monsieur
of
Ignorance
.
He
concludes
them
by
accusing
him
of
Falshood
,
of
Calumnie
,
and
of
being
a
person
that
at
most
knew
no
more
than
to
Read
and
Write
,
and
sending
him
to
the
exercise
of
his
first
Trade
and
Employment
.
Monsieur
Soulier
saw
and
dissembled
the
thing
from
1681
,
until
the
end
of
this
Year
1686
,
that
is
to
say
near
six
Years
.
Why
did
he
keep
silence
so
long
?
and
why
speaks
he
now
,
after
he
had
been
so
long
dumb
?
Think
of
it
what
you
please
,
Monsieur
,
but
behold
that
which
I
think
most
reasonable
concerning
it
:
The
Father
Mesnier
was
alive
,
and
is
now
dead
.
Soulier
owed
to
him
what
he
knew
in
the
matter
of
Edicts
,
against
those
of
the
Reformed
Protestant
Religion
,
which
he
hath
dressed
over
again
to
give
a
tast
of
them
to
the
World.
The
Father
Mesnier
made
use
of
him
to
be
a
Servant
and
a
Scribe
,
and
he
is
not
the
first
,
who
from
the
Servant
of
an
Author
,
is
become
an
Author
himself
.
The
Servants
of
Physitians
do
every
day
steal
the
Secrets
of
their
Masters
.
The
Father
Mesnier
is
therefore
dead
,
and
Monsieur
Soulier
hath
filled
up
his
place
in
a
very
short
space
of
time
.
The
Revocation
of
the
Edict
of
Nants
followed
,
by
the
Destruction
of
the
Churches
of
those
of
the
Reformed
Protestant
Religion
,
having
rendered
his
pretended
Employment
much
more
unprofitable
,
than
the
Work
which
he
reproaches
me
for
sending
into
the
World
a
little
too
late
;
nevertheless
,
being
puffed
up
with
his
new
Place
and
Preferment
,
he
was
not
able
to
endure
any
longer
to
be
accused
of
Ignorance
.
But
why
does
he
fall
upon
me
?
'T
is
because
I
being
necessarily
engaged
to
take
part
in
the
business
contested
,
by
Father
Mesnier
,
and
him
,
I
put
myself
on
the
side
of
the
Master
against
the
Servant
,
and
to
save
myself
the
labour
of
confuting
Soulier
,
I
said
that
it
had
been
done
by
Father
Mesnier
.
Yea
,
I
had
the
Charity
not
to
name
Soulier
,
when
I
said
,
as
a
simple
Historian
,
in
the
208th
Page
,
of
the
second
Part
of
my
Colection
,
That
this
Father
,
knowing
what
had
been
his
first
Employment
,
counselled
him
to
explain
that
Greek
of
Aristophanes
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
is
expressed
by
another
Proverb
,
Let
not
the
Shooemaker
go
beyond
his
Last
.
Nevertheless
Monsieur
Soulier
fears
not
to
advance
,
by
the
blackest
Calumnie
which
can
be
imagined
,
in
the
678th
Page
of
his
Book
,
That
I
have
exceeded
(
in
that
which
is
most
gross
)
what
all
the
Protestant
Writers
have
published
against
him
.
Where
is
Faith
,
where
,
is
Conscience
!
The
Father
Mesnier
(
which
I
have
transcribed
,
in
the
Chapter
concerning
Monsieur
Soulier
)
doing
him
the
same
favour
in
a
multitude
of
heads
wherein
he
is
accused
by
this
Father
;
Is
he
a
Protestant
?
I
could
sooner
have
pardoned
him
,
if
he
had
only
dissembled
that
the
Father
Mesnier
is
the
Author
of
the
Evil
which
I
have
done
him
:
Dogs
bite
the
Staff
wherewithal
we
strike
them
.
But
that
he
makes
me
the
Eccho
of
the
Protestants
,
in
the
contempt
which
they
put
upon
him
,
when
I
plaid
the
good
Husband
in
what
concerned
his
Reputation
,
by
treating
him
less
ill
,
than
those
of
our
Religion
which
know
him
better
than
I
;
this
is
that
which
cannot
be
endured
.
I
do
nevertheless
affirm
,
Monsieur
,
that
I
find
my self
all
at
once
disarmed
,
when
I
think
that
there
is
nothing
of
Merit
or
Honour
to
be
gotten
by
such
an
Adversary
.
He
boasts
at
this
day
,
that
he
hath
studied
the
business
of
Edicts
thirty
Years
,
and
in
his
Work
of
1681
,
he
confesses
(
as
Father
Mesnier
reproaches
to
him
)
that
he
had
never
seen
those
that
Henry
the
Fourth
had
granted
to
the
Cities
of
the
League
,
whereof
,
nevertheless
he
was
willing
to
make
use
against
the
Syndicks
,
and
the
Censors
of
the
Diocess
of
the
Kingdom
.
Who
will
not
despise
an
Adversary
which
proves
that
I
have
not
the
least
knowledge
of
the
Affairs
of
those
of
the
Protestant
Reformed
Religion
,
because
I
have
quoted
a
National
Synod
held
at
Loudun
.
And
to
maintain
this
false
Accusation
,
he
says
,
Page
the
681
of
his
Book
,
That
if
I
had
only
read
the
first
leaf
of
the
Ecclesiastical
Discipline
of
those
of
the
Reformed
Religion
,
I
should
have
found
in
the
Table
of
the
National
Synods
,
of
those
of
that
Religion
,
that
there
war
never
any
held
at
Loudun
.
For
if
there
were
never
any
held
at
Loudun
,
why
did
he
write
in
the
63
Page
of
his
New
Bernard
,
this
which
follows
in
express
terms
:
The
twelfth
Article
of
the
National
Synod
held
at
Loudun
,
the
5th
of
April
,
1596
,
&
c
?
This
was
pitty
,
but
there
is
more
in
the
case
.
This
Doctor
,
in
point
of
Tables
of
Books
,
this
man
conversant
in
the
matter
of
Edicts
,
for
these
thirty
Years
,
knows
not
,
that
in
the
Year
1659
,
there
was
a
National
Synod
of
those
of
the
Reformed
Protestant
Religion
held
at
Loudun
,
by
the
permission
of
his
Majesty
:
A
man
is
therefore
Ignorant
,
according
to
this
unlearned
Author
,
because
he
knows
that
which
is
,
arid
is
not
ignorant
of
it
;
or
because
he
doth
not
fain
himself
ignorant
thereof
,
as
he
doth
.
After
this
,
is
he
to
be
believed
,
when
he
,
says
,
I
have
transcribed
,
or
copied
him
?
My
Work
contains
800
Pages
,
and
he
accuses
me
to
have
Abridged
the
biggest
,
and
the
most
considerable
of
his
Books
,
in
the
fifteen
first
.
Never
was
falshood
published
with
so
little
colour
:
I
make
the
Publick
Judge
thereof
;
and
if
I
have
any
thing
wherewith
to
reproach
myself
,
it
will
be
that
I
was
not
willing
to
see
the
faults
of
his
Works
,
that
I
might
not
be
obliged
to
reprove
them
.
I
have
said
for
example
,
in
the
twelfth
Page
of
my
Work
,
that
Peter
Mengin
was
burnt
at
Meaux
,
with
thirteen
of
his
Companions
,
by
a
Decree
of
the
Parliament
of
Paris
;
he
says
,
in
the
ninth
Page
of
his
History
of
Edicts
of
Pacification
,
that
he
was
burnt
with
fourteen
of
his
Companions
,
which
is
contrary
to
the
Decree
,
which
takes
notice
of
no
more
but
thirteen
,
and
those
mentioned
by
their
Names
,
and
Sirnames
.
I
could
produce
a
hundred
faults
of
like
nature
,
but
to
what
good
purpose
would
It
be
?
An
Author
like
him
,
who
fears
not
to
give
the
Lie
to
the
Clergy
of
France
,
and
to
some
of
its
illustrious
Members
,
bears
so
visible
a
Character
of
Malice
,
in
the
opinion
of
all
honest
men
,
that
if
they
would
pray
for
him
,
it
is
that
the
Clergy
might
double
his
Pension
to
put
him
to
sitlence
.
Behold
the
proof
of
what
I
affirm
,
Authors
of
the
Reformed
Protestant
Religion
,
having
maintained
in
their
Works
,
that
the
Edict
of
Nantes
was
granted
to
their
Fathers
,
as
an
acknowledgment
of
the
Service
they
had
done
for
the
State
,
Monsieur
Soulier
,
in
his
History
of
Calvinism
,
says
,
That
it
was
the
strangest
Paradox
that
ever
was
published
it
being
not
true
that
they
had
obtained
this
Edict
by
their
Services
.
Nevertheless
,
the
General
Assembly
of
France
,
held
at
Paris
in
the
Years
1655
,
and
1656
,
in
a
Session
where
Cardinal
Mazarine
sat
President
,
did
acknowledge
,
that
King
Henry
the
Fourth
,
coming
out
of
the
bosom
of
Heresie
,
[
](A46367-e54020-b)*
*
Page
152
,
of
the
Verbal
Process
of
this
Assembly
.
and
being
willing
to
acknowledge
the
Services
which
had
been
done
him
by
those
of
that
Party
,
granted
them
the
Edict
of
Nantes
.
And
the
late
Monsieur
de
Perefixe
,
[
](A46367-e54060-b)†
†
History
of
Henry
the
Great
,
p.
223.
of
the
Paris
Edition
in
1662.
Archbishop
of
Paris
,
speaks
of
him
in
these
words
:
Henry
the
Fourth
,
with
all
his
Prudence
,
had
scarce
enough
to
govern
himself
in
such
manner
,
that
the
Catholicks
,
and
the
Pope
might
be
content
with
his
Conduct
,
and
that
the
Hugenots
might
have
no
cause
of
Fear
,
or
Division
;
his
Duty
and
Conscience
inclined
him
to
the
assistance
of
the
former
,
but
Reason
of
State
,
and
the
great
Obligations
he
had
to
the
latter
,
would
not
permit
him
to
make
them
desperate
.
Therefore
to
keep
a
necessary
temperament
,
he
granted
them
an
Edict
larger
than
those
which
went
before
,
which
is
called
the
Edict
of
Nantes
.
After
this
,
Monsieur
,
will
you
not
think
me
dispensed
withal
,
for
answering
more
at
large
to
the
Dreams
and
Dotages
of
Monsieur
Soulier
.
'T
was
six
Years
since
that
Father
Mesnier
reproacht
to
him
,
That
he
understood
not
Latine
,
and
that
he
had
scarce
wit
enough
to
Write
and
Read
:
He
ought
at
least
to
have
applied
himself
thereto
sine
that
time
,
but
he
hath
neglected
to
do
it
,
and
labours
himself
to
revive
the
old
French
Proverb
,
'T
is
a
brave
thing
for
a
Priest
to
know
how
to
Read
and
Write
.
Behold
some
proofs
thereof
:
He
writes
in
Page
the
632
,
of
his
last
Book
,
Je
plaidè
ces
affaires
;
it
ought
to
have
been
written
,
Je
plaidai
:
at
the
678
,
J
'
y
âjoutè
,
j'en
donnè
,
instead
of
saying
,
J
'
y
ajoutai
,
j'en
donnai
;
the
same
place
he
hath
written
Plagieres
instead
of
Plagiaires
;
you
will
find
a
hundred
of
this
kind
.
But
behold
enough
to
justifie
me
against
so
feeble
an
Enemy
.
Let
him
write
till
Dooms-day
about
these
matters
,
I
shall
not
loose
my
time
to
recover
him
from
his
Wandrings
,
because
the
Publick
never
loves
Repetitions
;
and
besides
,
when
a
person
hath
once
written
things
,
like
a
man
of
Honour
and
Conscience
,
he
must
leave
God
to
do
the
rest
,
and
ought
to
be
assured
,
that
time
will
always
acknowledge
and
confess
true
Merit
.
'T
is
a
long
time
since
it
was
said
concerning
the
Books
of
Homer
,
That
they
would
become
more
valuable
every
day
:
Posteritate
suum
crescere
sentit
opus
.
I
am
very
much
mistaken
,
if
the
contrary
be
not
verified
concerning
the
Works
of
Soulier
.
But
to
what
purpose
is
it
to
offer
violence
to
Nature
;
he
was
never
born
to
make
choice
Works
:
Nevertheless
he
is
willing
that
men
should
range
him
amongst
illustrious
Persons
.
He
may
pretend
to
it
with
as
much
reason
as
he
has
to
maintain
what
he
had
advanced
in
his
History
of
Edicts
,
that
Cromwell
dying
in
the
Month
of
September
,
1658
,
was
yet
alive
in
the
Month
of
July
1659
,
becaucause
his
Son
,
which
Posterity
will
never
know
.
under
the
name
of
Cromwell
,
lived
then
;
I
consent
,
that
Posterity
acknowledge
Soulier
for
an
Author
,
when
it
shall
acknowledge
Cromwell
the
Son
,
under
the
simple
name
of
Cromwell
.
From
Paris
the
7th
of
September
,
1686.
It
seems
to
me
,
that
these
two
Authors
,
Father
Mesnier
the
Jesuit
,
and
Monsieur
le
Ferre
,
are
worthy
of
credit
in
the
present
Affair
:
We
have
therefore
affirmed
nothing
against
Soulier
the
Priest
,
which
is
not
certain
:
he
is
of
base
Extraction
,
he
came
from
the
Dung-hill
;
he
understands
neither
Greek
nor
Latine
;
he
was
a
Mechanick
;
he
stole
some
Learning
from
Father
Mesnier
,
and
of
a
Servant
is
become
a
Master
.
We
have
reported
this
after
others
,
without
any
intent
of
making
an
Accusation
or
Crime
thereof
:
On
the
contrary
,
it
would
be
much
to
his
Reputation
and
Praise
,
if
he
had
advanced
himself
by
honest
ways
and
methods
:
If
could
be
said
,
he
was
nothing
,
but
has
made
himself
something
by
his
Industry
,
and
by
the
Learning
he
hath
obtained
;
he
ought
to
he
commended
instead
of
being
blamed
for
it
.
But
we
conclude
quite
otherwise
from
thence
,
't
is
that
taking
his
Original
from
the
Dung-hill
,
and
receiving
a
mean
Education
,
he
retains
the
inclinations
thereof
,
and
is
become
eminent
by
surpassing
his
Masters
in
Cheats
,
in
Iniquities
,
Falshoods
,
and
Lies
,
&c.
On
this
last
point
we
call
his
Master
,
Mesnier
,
Witness
against
him
,
who
instructed
him
in
the
Profession
of
bidding
Defiance
to
Honesty
,
and
Conscience
,
in
favour
of
the
Catholick
Church
.
He
concludes
,
says
Monsieur
le
Ferre
,
by
accusing
him
of
Falshood
,
and
Calumnie
,
and
as
being
a
person
who
at
most
knew
no
more
than
to
write
and
read
,
and
by
sending
him
to
the
exercise
of
his
first
Trade
and
Employment
.
Monsieur
le
Ferre
is
not
content
to
prove
the
Falshood
of
the
Priest
Soulier
,
by
the
Authority
of
Father
Mesnier
,
he
makes
it
evident
by
Instances
,
and
Examples
which
he
gives
thereof
,
which
doth
demonstrate
,
that
this
man
is
capable
of
denying
the
most
notorious
matters
of
Fact
,
as
is
this
,
that
the
Edict
of
Nantes
was
granted
by
Henry
the
Fourth
,
to
our
Fathers
,
as
an
Acknowledgment
of
the
Services
which
he
had
received
from
them
.
Such
is
that
which
he
affirms
every-where
,
that
we
have
always
been
the
Aggressors
in
all
the
Civil
Wars
;
such
is
that
which
he
says
,
That
upon
all
occasions
,
by
secret
Practises
,
or
open
Rebellions
,
we
have
conspired
the
Ruine
of
the
Monarchy
,
and
the
Regal
Authority
:
To
conclude
,
such
is
that
which
he
maintains
,
That
the
Massacre
of
St.
Bartholomew
was
not
a
contrived
business
,
but
the
Resolution
was
taken
upon
the
spot
,
and
that
it
was
rather
an
event
of
Chance
,
or
Hazzard
,
than
an
effect
of
Deliberation
.
A
man
may
find
a
hundred
passages
in
this
History
,
much
more
loud
and
heinous
than
these
,
which
make
it
appear
how
much
this
man
is
consecrated
to
Lying
,
and
devoted
to
the
Prince
of
Darkness
:
Therefore
nothing
hath
been
affirmed
in
the
History
given
of
his
Life
,
but
what
is
true
,
and
those
two
small
circumstances
,
concerning
the
Falshood
whereof
,
he
makes
such
Out-cries
,
viz.
his
Residence
in
the
Street
Geures
,
and
his
Curacie
in
one
of
the
Lordships
of
Monsieur
de
Marillac
,
are
not
sufficiently
important
,
to
make
thereof
an
Accusation
of
Falshood
,
especially
when
we
had
been
misinformed
therein
:
Seeing
these
are
the
only
things
to
which
he
hath
thought
fit
to
reply
,
in
the
Abridgment
of
his
History
,
't
is
a
proof
he
hath
nothing
to
say
,
about
all
the
rest
which
is
much
more
important
;
but
this
is
enough
to
make
known
our
Accusor
;
let
us
come
now
to
the
Accusations
.
We
will
follow
our
Author
step
by
step
,
nevertheless
without
staying
ourselves
upon
the
Impertinencies
which
he
mingles
among
things
,
which
may
seem
to
be
of
some
weight
.
After
he
hath
reported
the
pretended
Act
of
the
Conspiracy
of
Montpazier
,
he
gives
the
reason
why
he
produced
it
in
his
first
History
without
Form
,
and
without
Subscriptions
.
As
I
had
no
design
to
do
wrong
to
particular
persons
,
says
he
,
but
only
to
shew
what
was
the
Spirit
of
Calvinism
,
and
what
it
is
capable
of
;
I
suppressed
the
names
of
those
who
Signed
this
Confederation
,
in
my
History
of
Edicts
.
So
that
't
is
out
of
Charity
,
that
Soulier
the
Priest
did
suppress
the
Names
of
those
that
Signed
this
Act
;
This
is
admirable
,
good
Priest
!
Who
is
there
that
does
not
admire
his
Charity
?
Are
not
all
his
Writings
full
of
the
Characters
of
this
excellent
Vertue
?
'T
is
out
of
Charity
that
he
blew
the
fire
to
kindle
the
Persecution
,
and
that
he
made
odious
Libels
,
full
of
Lies
,
against
persons
that
never
did
him
any
wrong
.
Observe
that
the
Charity
of
this
good
Priest
doth
not
consider
,
that
to
spare
some
single
persons
,
it
neglects
what
it
owed
to
the
King
:
for
a
man
is
always
obliged
to
discover
Conspirators
,
without
having
regard
to
single
persons
.
He
will
not
fail
to
answer
to
this
,
the
King
knew
the
business
:
for
he
tells
us
,
that
this
Act
was
given
to
Monsieur
the
Cardinal
of
Bouillion
,
by
Monsieur
Joly
the
Bishop
of
Agen
,
and
that
Monsieur
the
Cardinal
of
Bouillion
,
gave
it
to
the
King.
This
is
very
well
,
but
this
is
the
very
thing
that
makes
us
suspect
his
Charity
.
For
since
the
King
knew
the
Names
of
the
Conspirators
,
a
man
could
not
do
them
wrong
,
nor
expose
them
more
to
the
Displeasure
of
the
King
:
his
Majesty
having
not
judged
it
fit
to
chastise
them
,
they
had
nothing
farther
to
fear
by
the
publication
of
their
Names
.
So
that
till
the
Priest
Soulier
hath
given
us
more
valuable
proofs
of
his
Charity
,
we
will
say
,
that
the
true
reason
why
he
gave
us
this
Act
without
Subscriptions
,
was
because
he
very
well
foresaw
that
the
Subscriptions
would
discover
the
Mystery
,
and
the
Cheat.
It
may
be
that
his
Monsieur
Daret
,
who
was
not
in
the
World
,
nor
never
had
been
,
and
of
whom
he
had
never
heard
any
thing
spoken
,
did
appear
to
him
,
a
person
very
improper
to
fill
the
place
of
an
Assistant-Moderator
,
in
which
he
ought
to
do
and
say
much
,
and
by
consequence
could
not
be
supplied
by
a
Phantome
.
Besides
Monsieur
Asimont
,
who
was
the
Secretary
then
living
,
speaking
,
and
residing
in
France
,
would
have
been
able
,
although
he
were
a
Minister
,
and
a
persecuted
Minister
,
and
had
his
mouth
stoped
,
to
have
returned
upon
him
the
injury
of
this
Falshood
:
for
't
is
known
that
single
persons
take
these
sort
of
matters
more
warmly
,
than
whole
Bodies
and
Societies
of
men
,
because
the
danger
is
more
urgent
and
pressing
upon
them
.
'T
is
true
,
that
the
Synod
of
Thonnins
,
in
the
Month
of
December
,
in
the
Year
1683
,
drew
up
the
Act
which
we
have
seen
above
.
But
the
Priest
Soulier
says
thereon
,
Nevertheless
these
Gentlemen
,
who
had
never
taken
this
Resolution
,
but
the
better
to
hide
their
Game
,
staid
there
.
And
some
Pages
after
,
Did
they
proceed
any
farther
in
pursuit
of
this
Resolution
?
That
is
to
say
,
to
carry
their
Complaints
to
the
King
,
and
prosecute
Soulier
as
a
Calumniator
:
All
these
threatnings
,
says
he
,
are
vanished
into
smoke
,
and
it
was
well
seen
,
that
all
this
noise
war
nothing
else
but
a
pure
effect
of
their
Policy
.
This
is
very
wicked
in
the
mouth
of
a
man
who
knows
,
as
all
the
World
doth
,
that
from
the
Synod
of
Thonnins
,
unto
the
first
Mission
of
the
Dragoons
,
there
passed
not
above
fifteen
or
sixteen
Months
,
that
the
ruin
of
the
Reformed
was
sworn
,
and
determined
to
a
stated
time
,
that
for
the
space
of
four
Years
no
Paper
of
Remonstrance
,
Complaint
,
Justification
,
Request
,
or
thing
of
like
nature
would
be
received
from
them
;
that
the
person
of
the
King
was
inaccessible
for
them
;
that
all
the
Tribunals
of
the
Kingdom
had
in
like
manner
been
shut
upon
them
:
Soulier
tells
us
,
that
the
Province
of
Guyenne
had
Monsieur
Janicon
for
Deputy-General
at
Paris
;
but
he
might
very
well
have
known
also
,
seeing
he
knows
so
many
things
,
that
it
was
in
the
Synod
of
Thonnins
,
in
1683
,
that
Monsieur
Janicon
discharged
himself
of
this
Office
,
because
he
knew
that
from
thenceforth
it
would
be
to
no
advantage
,
and
that
they
would
hear
no
man
who
had
any
thing
to
say
for
Justification
of
the
Reformed
.
'T
is
true
that
the
Synod
named
Monsieur
Charron
an
Advocate
,
and
another
Deputy
to
go
and
carry
this
Complaint
to
the
King
;
But
who
then
dared
to
appear
at
the
Court
?
He
must
have
a
desire
to
see
the
Bastile
,
and
to
understand
what
Bread
men
eat
there
.
This
Villain
knows
all
this
,
and
insults
over
poor
oppressed
persons
,
because
of
their
silence
in
a
time
when
it
was
for
them
a
Crime
no
less
than
Treason
,
to
dare
to
complain
of
any
kind
of
Injustice
whatever
it
was
.
The
Deputies
of
the
Synod
of
Lower
Guyenne
,
would
have
been
well
received
,
had
they
gone
to
complain
of
Soulier
,
a
man
that
the
Clergy
had
purposely
set
up
to
Defame
,
Injure
,
and
Destroy
them
;
in
a
time
when
the
Court
had
already
dispatched
,
if
I
may
so
say
,
Commissions
to
the
Dragoons
to
treat
the
Reformed
as
Rebels
,
and
open
declared
Enemies
.
The
first
Argument
of
Falshood
,
and
the
Justifications
thereof
.
I
pass
the
Reflections
which
Soulier
makes
use
of
to
destroy
the
Arguments
and
Mediums
which
we
have
made
use
of
,
to
prove
this
Act
of
Montpazier
to
be
a
false
Imposture
.
First
we
have
said
,
That
there
never
was
a
Synod
more
known
,
and
understood
by
our
Enemies
:
Besides
an
infinite
number
of
Papists
,
Monks
,
and
paltry
Priests
,
the
Bishop
of
Cahors
was
there
,
and
especially
Monsieur
Soulier
,
as
he
himself
informs
us
.
This
Circumstance
may
be
of
use
to
us
,
to
make
very
probable
Conjectures
concerning
the
Original
of
this
Act.
Besides
all
this
,
the
King
had
a
Commissary
there
.
From
all
which
we
conclude
,
that
there
was
no
likelihood
that
these
Ministers
should
be
such
Fools
,
to
treat
of
an
Affair
of
this
nature
in
a
place
where
there
were
so
many
persons
their
Enemies
.
Soulier
says
thereon
,
That
the
Catholicks
were
not
admitted
to
their
Assembly
;
that
we
know
well
,
but
we
also
know
that
the
Clergy
are
at
expence
for
Spies
,
and
that
they
never
fail
to
know
all
that
they
please
.
'T
is
known
that
this
Assembly
was
made
up
of
about
one
hundred
Pastors
,
and
well
near
as
many
Elders
:
that
among
these
men
there
were
those
which
had
no
true
Piety
,
nor
any
Zeal
for
their
Religion
,
as
it
appears
by
their
Revolt
and
Apostacy
.
These
men
are
indiscreet
,
interested
,
easie
to
be
gained
,
and
the
Agents
of
the
Clergy
know
them
very
well
.
Concerning
the
Commissary
,
Soulier
says
things
which
the
Providence
of
God
hath
permitted
,
to
confound
these
Impostures
.
First
,
he
says
,
That
Monsieur
of
St.
Blancard
was
the
King's
Man
in
this
Synod
,
and
we
shall
see
by
and
by
,
from
the
Deposition
of
four
Witnesses
,
which
were
there
present
,
that
it
was
Monsieur
de
Villefranche
of
Vivans
,
who
was
Commissary
.
This
is
,
say
I
,
an
effect
of
the
Vengeance
of
God
for
the
Confusion
of
these
Impostures
.
For
there
was
nothing
so
easie
as
to
know
who
was
the
King's
Agent
there
;
the
Acts
of
all
the
Synods
were
sent
to
the
Court
,
the
Commissaries
were
always
named
there
,
and
they
even
subscribed
,
and
made
a
particular
mark
on
the
Copy
which
they
sent
to
the
King.
And
these
Copies
are
kept
in
the
Office
of
Monsieur
Chastean-neuf
.
This
makes
it
suspicious
,
that
this
Imposture
was
not
formed
at
Paris
,
but
in
the
Province
,
in
some
place
where
not
having
sufficient
Memorials
,
they
depended
too
much
upon
the
treacherous
Memory
of
the
Contrivers
.
Yea
,
it
appears
that
Soulier
is
a
Lyer
,
when
he
speaks
as
an
absolute
Disposer
of
all
that
was
in
the
Office
of
Monsieur
Chastean-neuf
.
For
if
he
had
been
admitted
thither
,
he
would
have
rectified
the
Error
that
himself
,
or
other
Authors
of
this
Forgery
had
made
.
And
that
Soulier
may
not
deceive
the
Publick
,
by
saying
,
that
Monsieur
St.
Blancard
,
and
Monsieur
de
Villefranche
de
Vivans
are
two
names
,
but
not
two
persons
:
it
must
be
known
that
Monsieur
Blancard
was
a
Gentleman
of
Agenois
,
Uncle
of
the
Chevalier
Montand
,
heretofore
Captain
in
a
Regiment
of
Dragoons
,
and
this
Monsieur
de
St.
Blancard
hath
been
dead
these
six
or
seven
years
:
And
Monsieur
de
Villefranche
de
Vivans
was
a
Gentleman
of
Perigort
,
Uncle
to
Monsieur
the
Count
of
Vivans
,
Lieutenant-General
in
the
Army
of
the
King.
He
died
not
above
three
or
four
years
since
.
The
second
thing
which
he
says
is
,
That
Monsieur
St.
Blancard
was
of
the
Reformed
Religion
,
that
he
might
be
of
Intelligence
with
the
Synod
in
this
Conspiracy
,
and
that
so
't
is
not
to
be
admired
,
that
he
did
not
reveal
it
.
What
a
Prodigy
is
this
!
That
a
Commissary
of
the
King
in
our
Synods
,
should
betray
his
Master
,
and
his
Prince
in
a
point
of
Conspiracie
against
the
State
,
without
giving
him
any
notice
of
it
:
Although
these
Commissaries
had
been
capable
of
shutting
their
eyes
on
some
small
thing
,
hath
there
been
any
example
in
these
last
times
of
a
man
commissioned
by
the
King
,
in
our
Assemblies
,
who
hath
suffered
,
or
dissembled
such
undertakings
?
Would
not
the
Justice
of
the
King
have
prosecuted
a
person
guilty
of
such
a
Crime
,
with
the
utmost
severities
of
punishment
?
The
King
knew
,
saw
,
and
was
informed
of
all
this
Conspiracy
,
and
the
Court
kept
silent
,
both
with
respect
to
St.
Blancard
,
the
pretended
Commissary
,
and
with
respect
to
the
Synod
.
Be
it
St.
Blancard
,
or
de
Vivans
,
the
one
and
the
other
were
yet
in
the
Land
of
the
Living
,
in
the
Year
1677
,
when
this
forged
Piece
was
put
into
the
hands
of
the
King
,
and
yet
they
were
never
prosecuted
.
We
see
this
man
hath
lost
all
judgment
and
understanding
.
The
third
thing
which
Soulier
says
is
,
That
although
the
Commissary
were
faithful
to
the
King
,
they
might
act
in
this
Affair
without
his
knowledge
,
or
participation
,
because
in
Affairs
of
this
nature
,
the
secret
is
not
committed
but
to
some
principal
persons
,
and
the
other
Members
of
the
Assembly
have
no
part
therein
:
Behold
another
Conjecture
well
worthy
the
contrivance
of
Soulier
the
Priest
:
that
is
to
say
,
that
there
are
four
persons
which
made
this
great
Conspiracy
,
and
without
communicating
it
to
the
Pastors
,
or
the
Elders
,
they
treat
about
introducing
an
Enemy
,
and
a
foreign
Nation
into
France
:
And
how
could
four
Ministers
give
Assurances
in
an
Affair
which
depends
upon
so
many
,
without
communicating
it
to
them
?
Four
Ministers
attempt
to
manage
a
whole
great
Province
!
We
know
the
Jealousie
which
reigns
among
all
men
of
what
Character
soever
they
be
:
Is
it
imaginable
,
that
a
hundred
Ministers
,
and
so
many
Elders
,
should
think
themselves
obliged
to
follow
the
Inspirations
,
and
discharge
the
Obligations
of
four
Ministers
,
in
an
Affair
wherein
they
were
not
trusted
,
and
in
which
there
is
no
less
than
their
Life
,
and
being
broken
alive
upon
the
Wheel
,
at
stake
?
In
truth
a
man
would
think
that
a
clap
of
Thunder
had
astonished
this
miserable
Calumniator
.
The
second
Argument
of
Falshood
,
and
the
Justification
thereof
.
The
second
Argument
that
we
employed
,
to
prove
the
Falshood
of
this
Impostour
,
was
▪
That
there
was
no
likelihood
that
the
Reformed
of
Guyenne
should
attempt
a
thing
which
might
have
such
mischievous
Consequences
,
in
a
time
when
they
had
no
reason
to
complain
of
the
Court
,
because
they
enjoyed
their
Liberties
peaceably
enough
.
To
this
Soulier
says
two
things
,
First
,
That
in
our
Conduct
there
are
many
examples
of
Unfaithfulness
,
in
the
very
times
that
we
peaceably
enjoyed
the
Favours
that
had
been
granted
to
us
;
and
therefore
we
have
been
very
silly
in
desiring
to
justifie
ourselves
from
this
Treason
,
because
we
had
no
occasion
that
should
prompt
us
to
commit
it
.
Thereupon
he
reckons
up
the
proofs
of
this
Accusation
:
For
Example
,
saith
he
,
they
enjoyed
peaceably
all
the
Priviledges
which
had
been
granted
them
by
the
Edict
of
January
,
in
the
Year
1561
:
they
had
the
publick
Exercise
of
their
Religion
,
in
the
Subburbs
of
Paris
,
&c.
this
did
not
hinder
but
that
they
treated
three
Months
after
with
the
English
,
and
delivered
unto
them
Haure
de
Grace
.
Another
Example
:
These
Gentlemen
enjoyed
peaceably
the
Edict
of
Peace
,
which
was
granted
them
before
Orleans
,
in
the
Year
1563
,
nevertheless
,
to
the
prejudice
of
this
Peace
,
and
the
Edict
which
the
Calvinists
did
very
peaceably
enjoy
,
they
took
Arms
again
in
cold
Blood.
He
adds
many
other
Examples
to
prove
his
Accusation
;
but
in
truth
my
patience
is
spent
,
and
for
the
ease
and
quiet
of
my
mind
,
I
cannot
resolve
to
follow
this
Calumniator
to
the
end
:
Who
can
endure
,
without
Indignation
,
that
which
he
hath
the
boldness
to
affirm
,
That
it
was
the
Hugenot
Party
which
began
the
War
,
after
the
Edict
of
January
.
All
the
World
knows
that
it
was
the
Princes
of
the
House
of
Guise
,
who
caused
the
Massacre
at
Vassy
,
in
the
midst
of
that
Peace
which
we
did
so
quietly
enjoy
.
He
who
answered
Maimburgh's
History
of
Calvinism
,
hath
made
it
appear
,
by
the
clearest
light
,
that
the
first
Civil
War
which
came
after
the
Edict
of
January
,
was
no
War
of
Religion
,
that
it
had
its
source
in
the
implacable
Hatreds
which
were
between
the
Houses
of
Guise
and
Montmorrency
;
Mizeray
Castalnau
.
le
Labourreur
Cardinal
d'
Ossat
.
Daubigne
.
that
it
was
caused
in
part
by
an
infinite
number
of
Discontents
,
which
the
Tyrants
of
the
Court
had
made
in
the
Kingdom
;
and
in
part
by
an
infinite
number
of
cashiered
Souldiers
,
and
disbanded
Troops
which
had
been
accustomed
to
live
in
disorder
;
that
the
principal
spring
thereof
,
was
the
Resentment
of
Lewis
of
Burbon
Prince
of
Condy
,
who
had
received
the
utmost
Outrages
from
the
Guises
,
seeing
they
had
caused
him
to
be
condemned
to
death
,
and
had
procured
his
Execution
,
had
it
not
been
prevented
by
the
death
of
Francis
the
Second
:
To
conclude
,
it
was
the
enormous
Ambition
,
and
detestable
Policy
of
Catherine
de
Medices
,
who
united
and
knit
together
this
Party
,
and
set
all
the
great
Men
of
the
Kingdom
together
by
the
ears
,
that
she
might
Reign
in
the
midst
of
these
Dissentions
,
and
Ruine
the
one
by
the
other
.
All
this
hath
been
made
good
by
Witnesses
that
cannot
be
reproached
;
it
hath
been
made
evident
,
that
Religion
was
only
the
pretence
,
which
the
great
men
made
use
of
to
mutinie
the
people
:
It
hath
been
proved
,
that
during
this
pretended
Peace
,
which
the
Calvinists
did
quietly
enjoy
,
under
the
shadow
of
the
Edict
of
January
,
saith
Soulier
,
there
were
above
three
thousand
persons
which
perished
by
Massacres
,
or
by
Courts
of
Justice
;
that
the
Duke
of
Guise
came
to
Paris
with
twelve
hundred
Horse
,
that
he
seized
of
the
King
,
and
the
Regent
,
which
were
at
Fountainblean
,
and
that
't
was
properly
there
,
that
the
Declaration
of
War
was
made
.
And
this
villanous
Calumniator
hath
the
boldness
to
tell
us
,
that
we
were
the
Aggressours
in
this
first
War
,
and
Aggressours
in
full
Peace
.
It
must
be
observed
here
,
that
this
man
follows
none
of
the
Rules
of
an
Historian
,
he
generally
dissembles
,
and
passes
over
all
those
matters
of
Fact
which
give
light
to
a
History
,
and
shew
the
original
of
an
Evil
;
he
insists
only
on
those
things
by
which
he
may
be
able
to
give
a
very
ill
aspect
to
the
Actions
of
the
Protestant
Party
.
Maimburgh
,
and
other
Popish
Writers
have
not
carried
their
Unfaithfulness
so
far
.
The
Unfaithfulness
of
Soulier
,
is
not
greater
on
occasion
of
the
second
War
,
which
broke
the
Peace
of
Orleans
;
We
were
,
saith
he
,
in
full
Peace
when
we
made
that
hideous
Attempt
which
is
called
the
Conspiracy
of
Meaux
.
Lying
costs
this
man
nothing
.
All
the
Authors
of
that
time
,
who
have
any
thing
of
Honour
of
Conscience
,
do
agree
,
that
never
was
there
War
more
mischievous
than
this
pretended
Peace
of
Orleans
.
They
oppressed
the
Protestants
every-where
by
the
utmost
Violences
;
no
Justice
was
to
be
had
for
them
;
they
Massacred
them
with
Impunity
;
they
conspired
their
Ruine
,
they
treated
about
it
with
the
Duke
of
Alva
,
Mezeray
.
L●
Labourreur
.
La
Noue
.
the
House
of
Austria
,
and
the
Pope
;
they
killed
a
great
number
of
their
Nobility
;
they
Massacred
more
than
three
thousand
of
them
;
they
resolved
to
seize
the
Prince
of
Condy
,
and
the
Admiral
,
to
cut
off
the
Head
of
this
,
and
commit
the
other
to
perpetual
Imprisonment
:
To
conclude
,
they
did
not
re-take
their
Arms
,
but
to
repel
those
which
were
taken
against
them
,
and
to
give
way
to
the
greatest
necessity
that
ever
was
of
defending
themselves
.
By
these
two
Examples
we
may
judge
the
Fidelity
of
Soulier
in
the
rest
.
The
second
thing
which
this
Priest
says
upon
occasion
of
that
which
we
had
said
,
That
in
the
Year
1659
,
we
were
not
treated
so
ill
,
as
to
incline
us
to
a
Conspiracy
with
the
English
,
't
was
that
even
then
the
Court
designed
our
Ruine
,
that
we
knew
it
well
,
and
that
it
already
appeared
by
many
Declarations
which
had
been
published
to
our
disadvantage
,
which
he
quotes
.
To
this
we
answer
,
That
the
design
of
the
Clergy
,
was
to
destroy
us
,
we
do
not
doubt
,
and
that
it
may
be
the
Court
might
have
the
same
intents
and
purposes
;
that
't
is
true
some
Declarations
had
been
already
published
against
us
.
But
we
say
,
That
the
fear
of
a
future
and
uncertain
Evil
,
or
some
little
present
Evils
,
did
never
engage
us
to
make
use
of
actual
Conspiracies
for
our
Preservation
:
The
Declarations
and
Decrees
which
the
Clergy
obtained
against
us
,
were
as
yet
nothing
,
and
then
did
us
no
Evil.
The
King
himself
granted
us
a
National
Synod
at
Laudun
,
in
the
Year
1659
;
a
Favour
which
had
not
been
conceded
to
us
since
the
Year
1641
;
an
evident
proof
that
the
Court
was
not
then
under
those
wicked
Inclinations
,
in
which
it
hath
been
since
engaged
,
or
at
least
,
if
it
had
already
conceived
the
design
of
destroying
us
,
it
was
not
possible
for
us
to
guess
at
it
,
seeing
their
actions
spake
the
contrary
.
The
third
Argument
of
Falshood
drawn
from
the
State
of
England
and
France
.
But
to
the
sence
of
this
second
Argument
drawn
from
the
Condition
of
the
Affairs
of
the
Protestants
in
France
,
we
will
add
a
third
,
drawn
from
the
State
of
Affairs
in
France
and
England
at
that
time
,
which
will
shew
both
the
Ignorance
and
Bruitishness
of
Soulier
himself
,
and
the
other
Authors
of
this
Imposture
:
They
are
pleased
to
affirm
,
That
in
the
Month
of
July
,
in
the
Year
1659
,
we
did
treat
with
the
English
about
their
entring
France
.
We
must
enquire
whether
it
be
not
a
thing
against
all
Sence
,
at
that
time
,
to
attribute
to
the
English
a
design
of
entring
into
France
,
with
Weapons
in
their
hands
,
through
Guyenne
:
First
we
must
know
,
that
then
the
English
were
in
the
most
strict
Alliance
with
France
,
which
could
be
betwixt
two
States
:
The
English
had
caused
their
Troops
to
pass
into
Flanders
,
to
joyn
those
of
the
King
:
Dunkirk
was
joyntly
Besieged
by
both
Nations
;
it
was
taken
from
the
Spaniards
,
put
into
the
hands
of
the
English
,
to
the
astonishment
of
all
Europe
,
and
the
scandal
of
all
true
French-men
;
yea
,
there
were
some
that
had
the
boldness
to
complain
thereof
by
their
Writings
.
This
may
be
seen
in
a
Writing
made
by
Monsieur
Sillon
,
to
justifie
the
Conduct
of
Cardinal
Mazarine
,
his
Master
;
and
in
some
of
the
printed
Letters
of
Monsieur
Coster
,
Arch-Deacon
of
Mans.
This
Union
of
England
and
France
,
was
yet
so
great
in
1660
,
that
an
English
Garrison
was
received
at
Amiens
,
to
whom
the
publick
Exercise
of
their
Religion
was
allowed
in
the
City
:
This
obliged
the
General
Assembly
of
the
Clergy
,
to
make
complaint
thereof
to
the
King
,
and
to
content
them
,
a
Promise
was
made
,
to
give
to
the
English
a
Farm-house
in
the
Suburbs
,
there
to
exercise
their
Religion
out
of
the
City
.
Behold
the
English
and
French
at
Peace
and
perfect
Correspondence
,
and
their
Armies
united
against
the
Spaniard
,
and
France
in
so
great
a
confidence
of
them
,
that
it
delivers
to
them
the
important
place
Dunkirk
,
and
receives
their
Garrisons
into
their
proper
Cities
.
When
men
make
Fictions
,
if
they
are
not
directly
brutish
,
they
choose
proper
seasons
for
them
:
he
should
have
assigned
to
this
Conspiracy
of
the
Protestants
of
Guyenne
,
some
time
in
which
France
had
been
in
War
with
England
;
but
in
truth
't
is
to
have
a
distempered
mind
,
to
take
a
time
of
the
most
perfect
correspondence
,
that
ever
was
between
the
two
States
.
But
this
is
not
all
,
't
is
needful
to
see
in
the
second
place
the
Condition
of
the
Affairs
of
the
English
in
themselves
,
to
know
whether
there
be
any
probability
,
that
they
then
had
a
design
of
entring
France
:
It
must
therefore
be
remembred
,
that
Cromwell
died
in
the
Month
of
September
,
1658
,
and
that
from
that
time
,
till
the
return
of
Charles
the
Second
,
England
was
always
in
a
dreadful
Confusion
,
as
may
be
seen
by
the
History
of
that
time
,
and
by
the
News
Books
published
one
after
another
.
Richard
was
proclaimed
Protector
immediately
after
the
death
of
his
Father
;
and
he
who
hath
collected
the
News
of
that
time
,
tells
us
,
See
the
Collection
of
News
,
Ordinary
and
Extraordinary
.
Relations
and
Reports
of
things
happening
in
this
Kingdom
,
and
elsewhere
,
in
the
Year
1659.
Printed
at
Paris
1660
,
with
Priviledge
.
That
Richard
did
not
think
he
could
do
better
,
than
preserve
himself
in
the
Friendship
of
those
whose
Alliance
his
Father
had
sought
after
,
and
to
continue
War
against
those
against
whom
his
Father
had
declared
it
.
He
continued
therefore
in
a
strict
Alliance
with
France
,
and
at
War
with
Spain
.
Behold
the
man
which
they
make
to
Treat
with
the
Protestants
of
Guyenne
,
to
carry
his
Arms
into
France
,
against
the
only
Support
that
he
could
have
to
maintain
himself
in
the
place
which
he
possessed
,
who
was
otherwise
uncapable
thereof
.
If
Richard
were
not
a
mad
man
,
I
don't
understand
how
he
could
engage
in
this
Affair
:
This
new
Protector
calls
a
Parliament
,
in
the
beginning
of
the
Year
1659
,
which
is
exactly
the
Year
of
the
Conspiracy
of
Montpazier
:
the
Extraordinary
of
the
sixth
of
March
speaks
of
the
opening
of
this
Parliament
,
and
says
,
That
from
the
fifteenth
of
February
,
to
the
twentieth
,
it
was
employed
in
examining
the
Title
and
Rights
of
my
Lord
Protector
.
In
the
following
Sessions
,
they
endeavoured
to
Regulate
the
Power
of
this
new
Protector
,
and
to
retrench
the
Excesses
which
he
enjoyed
to
the
prejudice
of
the
Rights
and
Liberties
of
the
Nation
.
From
that
time
,
behold
Richard
attacqued
,
and
yet
he
enterprizes
new
Work
abroad
,
which
alone
required
a
man
,
and
a
whole
Kingdom
besides
.
From
the
thirteenth
of
March
there
were
great
Contests
in
the
Parliament
,
touching
the
manner
how
it
ought
to
be
composed
,
whether
they
should
there
permit
two
Houses
,
the
Upper
and
the
Lower
;
what
persons
ought
to
be
received
into
the
Upper
House
,
in
case
they
suffered
it
to
subsist
.
These
Differences
continued
all
the
Month
of
April
,
with
the
utmost
heat
,
and
with
great
violence
and
rage
:
Behold
these
people
in
a
good
condition
to
carry
Arms
into
France
.
In
the
Extraordinary
of
the
fifth
of
May
,
is
seen
a
large
Remonstrance
presented
to
the
Protector
Richard
,
by
the
Officers
of
the
Army
,
in
which
they
complain
,
-
1.
That
they
were
not
paid
.
-
2.
That
they
blasted
their
Reputation
,
by
blaming
all
which
they
had
done
under
Cromwell
,
as
faulty
and
against
the
Laws
.
-
3.
That
the
Officers
which
had
served
the
King
,
had
their
Cabals
and
Assemblies
in
divers
places
of
the
three
Kingdoms
of
England
,
Scotland
,
and
Ireland
,
from
whence
it
may
be
judged
,
say
they
,
that
the
publick
Safety
of
the
State
,
is
in
such
ill
condition
,
that
't
is
in
danger
of
being
destroyed
.
Was
not
the
Militia
in
very
good
state
to
be
transported
to
make
an
Irruption
into
a
foreign
Kingdom
beyond
the
Sea
?
At
the
same
time
Richard
being
displeased
with
this
Parliament
,
who
would
have
reduced
his
Authority
,
to
a
very
little
thing
,
dissolved
them
in
the
beginning
of
the
Month
of
May
;
and
three
days
after
,
on
the
fifth
of
the
same
Month
,
he
published
a
Proclamation
;
by
which
he
appointed
all
suspicious
persons
to
go
out
of
London
,
in
three
days
,
and
to
come
no
nearer
to
it
,
that
within
twenty
Miles
.
Immediately
after
the
Parliament
,
which
the
Protector
had
assembled
on
the
Month
of
February
,
was
dissolved
,
on
the
second
of
May
,
the
old
long
Parliament
assembled
,
and
began
to
sit
on
the
seventeenth
of
the
same
Month
:
This
old
Parliament
pulled
down
Richard
,
and
appointed
,
that
Monarchical
Government
should
be
abolished
,
together
with
the
House
of
Lords
.
It
caused
also
the
Effigies
of
Cromwell
,
which
was
at
Westminster
,
to
be
taken
away
,
Fearing
,
say
they
,
least
it
should
give
occasion
to
some
popular
Commotion
in
this
Conjuncture
,
and
change
of
Affairs
.
This
is
plainly
the
time
when
the
Protestants
of
Guyenne
,
promised
to
introduce
the
English
into
the
Realm
:
for
the
circumstance
of
Affairs
was
altogether
favourable
to
them
:
as
they
had
nothing
to
do
among
themselves
,
so
they
might
succour
their
good
Friends
every-where
else
.
On
the
twenty
second
of
May
,
old
Stile
,
the
Officers
of
the
Army
agreed
with
the
old
Parliament
,
to
abolish
all
Title
of
King
,
and
Protector
,
and
to
establish
the
three
Nations
in
a
Government
intirely
Free.
On
the
twenty
fourth
the
Parliament
appointed
,
That
no
other
Seal
should
be
farther
made
use
of
,
but
that
on
the
two
sides
whereof
were
engraven
the
Arms
of
England
and
Ireland
;
and
caused
the
Seal
which
Oliver
Cromwell
made
use
of
,
to
be
broken
:
They
named
,
for
the
space
of
many
days
,
thirty
one
persons
to
make
up
a
new
Council
of
State
:
'T
was
at
this
very
time
,
i.
e.
upon
the
beginning
of
the
Month
of
June
,
in
the
Year
1659
,
that
they
forced
the
Protector
,
Richard
,
to
remove
from
Whitehall
.
Behold
then
the
three
Kingdoms
in
a
perfect
Anarchy
.
Without
doubt
it
was
in
this
happy
and
tranquil
Estate
,
that
the
English
made
offer
to
the
Protestants
of
Guyenne
,
to
succour
them
,
provided
they
would
deliver
to
them
all
the
places
whereof
they
could
dispose
:
To
speak
seriously
,
't
is
unavoidable
,
that
the
Forgers
of
this
Piece
were
the
most
ignorant
Bruits
that
were
in
the
World
,
or
that
their
Brains
were
disordered
to
that
degree
,
that
there
was
never
any
thing
like
it
.
Let
not
Monsieur
Soulier
be
displeased
at
all
this
:
He
hath
neither
Science
nor
Knowledge
of
the
matters
of
the
World
,
nor
common
Sense
;
for
if
he
had
one
grain
of
Understanding
,
or
good
Knowledge
,
he
would
never
have
engaged
in
so
durty
a
Business
.
Let
us
go
on
,
for
this
is
not
all
:
After
we
have
considered
the
State
of
Affairs
in
England
,
let
us
consider
those
of
France
:
This
Kingdom
was
in
an
Estate
of
Prosperity
,
with
respect
to
Affairs
abroad
,
which
would
have
taken
away
all
thoughts
from
troublesome
persons
,
of
making
any
Commotions
at
home
,
although
there
should
be
such
which
had
it
in
design
and
purpose
:
'T
is
the
very
Year
of
the
Peace
of
the
Pyreneans
,
and
of
the
Marriage
of
the
King.
In
the
beginning
of
the
Summer
,
in
the
Year
1659
,
a
Suspension
of
War
,
by
Sea
and
Land
,
was
signed
:
that
nothing
might
cross
the
Negotiations
of
Peace
,
which
were
already
advanced
very
far
,
Marshal
Turenne
was
gone
to
execute
the
Orders
of
the
King
,
on
the
subject
,
of
this
Suspension
.
Cardinal
Mazarine
,
at
the
same
time
that
this
pretended
Conspiracy
was
made
in
Guyenne
,
passed
through
the
Province
,
to
go
to
the
place
where
the
Peace
was
to
be
concluded
.
He
arrived
the
twelfth
of
July
at
Libourne
,
on
the
nineteenth
at
Cadillac
,
and
at
the
same
time
their
Majesties
parted
from
Fountainbleau
,
to
begin
their
Journey
towards
the
Frontiers
of
Spain
.
Must
it
not
be
confessed
,
that
the
Ministers
and
Elders
of
Guyenne
,
are
very
cunning
at
Confederations
,
and
Conspiracies
;
that
they
know
admirably
well
how
to
take
their
time
,
and
that
no
circumstances
could
be
chosen
more
favourable
to
Embroil
a
Kingdom
within
,
than
a
time
of
general
Peace
,
which
leaves
the
King
in
a
condition
to
fall
with
all
his
power
upon
the
Conspirators
?
To
conclude
,
Hath
Soulier
no
Shame
,
and
will
he
never
cover
himself
with
wholsome
and
salutary
Confusion
?
If
you
don't
think
him
sufficiently
sunk
,
and
overwhelmed
,
take
pains
to
follow
me
a
little
farther
.
The
fourth
Argument
of
Falshood
:
Soulier
convinced
of
Jugling
in
his
Answers
.
We
brought
for
a
fourth
Argument
,
the
evident
Falshood
that
is
in
the
name
and
in
the
person
of
Daret
:
This
is
the
man
,
says
the
Act
of
Soulier
,
which
negotiated
this
Affair
,
and
treated
with
the
English
to
engage
them
to
enter
into
France
.
This
Daret
is
a
man
unknown
,
a
phantasm
;
and
,
if
without
saying
any
thing
else
,
we
had
obliged
Soulier
to
find
out
his
Monsieur
Daret
,
we
had
reduced
him
to
the
utmost
difficulties
:
but
,
happily
for
this
Historian-Priest
,
a
Conjecture
was
made
,
which
was
thought
sure
,
that
the
Impostors
having
heard
say
,
that
there
was
in
the
Province
,
a
Minister
born
a
Subject
of
the
English
,
named
Monsieur
Durel
,
they
might
very
well
choose
this
person
,
to
make
of
him
a
Negotiator
with
those
of
his
own
Nation
.
Soulier
,
ravished
to
find
this
passage
open
,
to
go
out
of
this
dirty
place
,
hath
stooped
thereto
:
Yes
,
says
he
,
't
is
Durel
,
the
Copy
which
was
taken
from
the
Original
,
was
ill
transcribed
,
they
took
an
a
for
an
u
,
and
a
t
for
an
l
,
and
whereas
Daret
in
the
first
Act
was
nothing
else
but
a
Negotiator
between
the
Ministers
and
Elders
of
Guyenne
,
and
the
English
,
in
the
second
Edition
,
he
becomes
Assistant-Moderator
,
and
is
subscribed
E.
Durel
.
Here
is
a
heap
of
Juggles
and
Lies
,
so
pressed
uppon
each
other
,
that
't
is
a
difficulty
to
rang
them
into
order
:
first
't
is
certain
by
the
Table
of
the
Synod
of
Montpazier
,
the
Acts
whereof
ought
to
be
in
the
Office
of
Monsieur
Chastean-neuf
,
that
Monsieur
Durel
was
not
Assistant-Moderator
at
this
Synod
,
't
was
one
named
Monsieur
Dorde
,
Minister
of
Montpazier
itself
.
And
we
do
intreat
the
honest
men
of
Paris
,
that
they
may
be
assured
hereof
,
to
go
and
consult
the
Original
hereof
,
in
the
Office
,
if
they
will
not
believe
four
living
and
speaking
Witnesses
,
which
were
at
the
said
Synod
,
whose
Depositions
we
shall
suddenly
see
in
good
form
and
method
:
I
hope
that
in
the
third
Edition
,
of
the
Act
of
Montpazier
,
Monsieur
Soulier
the
Priest
,
will
tell
us
,
they
took
the
o
in
Dorde
for
an
u
,
that
they
transposed
the
d
,
and
set
it
at
the
end
,
and
made
thereof
an
l
;
so
we
shall
find
Dorde
in
Daret
,
and
Durel
,
as
good
Etymologists
in
plat
do
find
chopine
.
A
new
Falshood
,
Monsieur
Durel
had
no
name
which
began
with
E
,
't
were
expedient
that
it
were
Etienne
,
or
Elijah
,
or
Esay
:
but
,
by
misfortune
for
Monsieur
Soulier
,
his
name
was
John
;
at
least
't
is
the
name
which
he
gave
himself
in
the
Thesis
which
he
maintained
at
Saumur
;
't
is
the
name
that
he
hath
set
in
the
front
of
a
Book
called
,
Vindiciae
Ecclesiae
Anglicanae
,
i.e.
A
Vindication
of
the
Church
of
England
.
To
conclude
,
't
is
the
name
that
the
Approbator
of
the
Translation
,
which
he
made
of
the
Liturgie
of
the
Church
of
England
into
French
,
hath
given
him
.
I
have
read
the
French
Version
of
the
English
Liturgie
of
Mr.
John
Durel
,
and
I
have
found
it
in
all
things
agreeable
to
the
original
English
.
Signed
,
George
Stradling
S.
T.
P.
Chaplain
to
Gilbert
Bishop
of
London
,
from
the
Savoy
,
April
the
sixth
,
1663.
Therefore
I
know
not
what
we
shall
do
with
this
capital
E.
in
this
Act
of
Soulier
the
Priest
,
unless
we
make
an
F.
of
it
to
find
Frier
John
there
.
But
by
misfortune
Mr.
Durel
was
never
a
Monk.
Another
misfortune
for
Soulier
,
much
greater
than
the
former
,
is
,
That
Mr.
Durel
was
never
Pastor
in
the
Province
of
Guyenne
,
nor
Deputy
in
any
Synod
,
he
was
only
Minister
to
Monsieur
the
Duke
de
la
Force
;
he
preached
indeed
at
la
Force
when
the
Duke
was
there
,
but
he
was
properly
affixed
to
his
person
and
his
Family
:
for
which
reason
he
followed
him
every-where
,
and
did
not
belong
to
the
Synod
of
any
of
the
Provinces
.
'T
was
one
named
Mr.
Barte
,
who
as
then
Minister
of
the
Church
de
la
Force
,
a
Member
of
the
Province
,
and
lawful
Deputy
to
the
Synod
.
'T
is
true
,
that
Mr.
Durel
appeared
at
the
Synod
of
Montpazier
,
and
was
therein
favour
of
one
named
Mr.
Hesperien
,
who
was
his
Friend
,
and
had
business
there
.
And
Mr.
Betoule
,
Minister
of
Duras
,
who
was
Plaintiff
against
Mr.
Hesperien
,
seeing
Mr.
Durel
in
the
Assembly
,
said
to
him
,
What
do
you
here
?
you
are
no
Pastor
of
the
Lower
Guyenne
,
nor
Deputy
to
the
Synod
.
To
whom
Mr.
Durel
answered
in
these
very
words
,
I
am
no
fixed
Minister
in
any
Province
;
but
in
all
Provinces
where
the
Duke
is
,
I
have
the
honour
to
assist
at
the
Synods
which
are
held
during
the
time
of
his
residence
there
.
The
Synod
took
this
Remonstrance
into
consideration
,
and
granted
to
Mr.
Durel
no
decisive
Voice
,
but
only
Session
among
them
,
and
a
deliberative
Voice
.
The
said
Mr.
Durel
was
never
seen
in
any
of
the
Synods
of
Guyenne
,
but
only
at
this
time
,
and
never
was
seen
there
afterwards
.
Behold
a
subject
well
chosen
,
to
make
him
Assistant-moderator
of
a
Synod
,
and
the
Negociator
in
a
great
affair
;
of
a
Synod
,
say
I
,
of
which
he
was
no
Member
,
where
he
was
no
Deputy
,
where
he
had
no
decisive
Voice
,
and
where
he
had
never
appeared
before
.
Behold
therefore
a
new
Errata
of
the
third
Edition
of
the
Act
of
Montpazier
.
It
may
not
be
doubted
that
the
Art
of
Soulier
,
which
hath
made
him
find
Durel
in
Daret
,
will
also
make
him
find
Dorde
in
Durel
.
But
we
do
advertise
him
,
that
this
new
Correction
will
be
of
no
service
to
him
;
for
when
Durel
shall
be
taken
away
,
and
Dorde
put
in
the
place
thereof
,
all
his
Engine
will
be
overturned
:
we
shall
have
no
Englishman
proper
to
negociate
with
the
English
,
no
man
unfixed
from
any
Church
,
and
by
consequence
fit
to
employ
his
time
in
Negotiations
;
no
man
which
was
oftentimes
in
Paris
,
and
in
Normandy
,
places
proper
to
entertain
Gorrespondence
with
the
English
.
All
this
was
found
in
Mr.
Durel
,
for
which
reason
they
judged
it
fit
to
make
him
the
Negociator
,
and
afterwards
Assistant-moderator
.
But
poor
Mr.
Dorde
was
a
Minister
of
the
Province
,
serving
in
a
little
Town
or
Village
of
Perigort
,
very
far
from
the
Sea
,
without
Commerce
,
without
all
advantage
to
entertain
Correspondencies
,
not
stirring
from
his
place
,
affixed
to
a
Congregation
made
up
of
persons
very
unfit
to
furnish
means
of
Negociating
Treaties
.
In
good
earnest
,
behold
a
heap
of
cross
Accidents
for
Mr.
Soulier
.
Is
not
a
man
very
unhappy
,
when
he
would
edifie
the
Church
by
a
pious
Deceit
,
to
find
so
many
stumbling-blocks
in
his
way
?
To
strengthen
this
Argument
,
we
added
a
matter
of
fact
,
notorious
to
all
those
who
had
never
so
little
knowledge
of
Mr.
Durel
,
viz.
that
there
was
not
a
man
amongst
the
English
,
who
had
a
greater
hatred
for
the
Parliament
than
he
.
So
that
it
was
to
lose
all
sense
,
to
chuse
this
person
to
treat
with
them
of
a
Conspiracy
against
France
.
This
matter
of
Fact
is
notorious
,
and
't
is
known
by
all
the
English
Church
,
that
the
King
of
England
lookt
upon
him
at
his
return
as
one
that
had
suffered
exile
for
his
sake
,
and
recompensed
him
not
only
with
the
Deanary
of
Windsor
,
but
with
many
other
Benefices
which
he
had
given
him
before
that
.
To
this
the
Priest
Soulier
answers
,
A
very
fine
thing
't
is
that
Cromwel
was
then
dead
;
and
that
though
Durel
were
an
Enemy
to
Cromwel
,
it
doth
not
follow
that
he
was
an
Enemy
to
his
Son
,
and
to
those
that
then
ruled
among
the
English
.
That
is
to
say
,
that
Mr.
Durel
,
who
had
a
general
indignation
against
the
Enemies
of
his
King
,
reconciled
himself
to
them
,
as
soon
as
they
had
lost
their
Head
,
and
joyned
another
party
to
them
to
betray
another
King
,
into
whose
Country
he
was
fled
for
refuge
.
This
is
very
well
contrived
.
He
adds
to
this
a
Letter
from
Mr.
de
Vane
a
Gentleman
belonging
to
the
Queen
Dowager
of
England
,
who
says
,
That
the
Deanary
of
Windsor
was
not
given
to
Mr.
Durel
to
recompense
his
fidelity
,
but
to
discharge
a
Debt
of
2000
l.
Sterling
,
which
was
owing
to
him
by
my
Lord
of
Manchester
.
As
we
have
not
the
honour
to
know
Mr.
de
Vane
,
so
we
shall
leave
his
Testimony
to
signifie
according
to
its
worth
.
We
shall
only
say
,
that
the
Deanary
of
Windsor
is
at
the
Nomination
and
Disposal
of
the
King
,
and
not
in
the
Disposal
of
the
Counts
of
Manchester
;
and
that
't
is
not
probable
that
the
King
,
at
the
sollicitation
of
the
Lord
Manchester
,
should
give
a
Benefice
of
that
importance
to
a
man
who
was
not
known
to
be
a
zealous
Friend
to
the
Royal
Family
.
Seeing
we
are
now
shewing
the
Falshoods
of
this
Act
,
and
the
ignorance
of
those
who
framed
it
,
we
must
not
forget
that
these
men
make
Ricottier
the
Minister
of
Clairac
.
By
consulting
the
Table
of
the
names
of
those
who
appeared
at
this
Synod
of
Montpazier
,
it
may
be
seen
that
Ricottier
being
Minister
of
Bourdeaux
,
and
not
of
Clairac
,
he
could
have
no
other
Title
,
seeing
he
appeared
at
the
Synod
on
the
behalf
of
the
Church
which
he
then
served
.
It
must
be
confessed
,
that
never
were
there
so
many
Falshoods
heaped
together
.
For
a
Fifth
Argument
,
we
produced
the
Marginal
Note
of
Mr.
Soulier
;
A
fifth
Argument
of
Falshood
:
Soulier's
Impertinencies
thereon
.
Cromwel
was
yet
alive
.
Now
he
had
been
dead
almost
a
year
.
To
this
he
answers
,
that
he
might
say
that
Cromwel
was
yet
alive
,
For
that
could
not
be
referred
to
any
one
but
his
Son
,
which
succeeded
him
in
the
Government
.
For
this
I
remit
him
to
the
Letter
of
Mr.
Le
Feure
,
which
we
have
seen
above
.
This
is
curious
,
and
will
give
very
fair
advantage
to
the
Learned
to
resolve
the
difficulties
of
History
.
Such
a
one
was
yet
alive
,
't
is
true
;
he
was
dead
some
ten
years
since
,
but
that
signifies
nothing
,
his
Son
was
alive
,
and
reigned
in
his
stead
:
'T
is
the
same
thing
.
At
the
most
,
says
Mr.
Soulier
,
this
can
be
no
more
than
a
mistake
of
the
Historian
,
which
cannot
prejudice
the
truth
of
the
Act
,
which
speaks
not
of
Cromwel
,
or
his
Son
,
but
of
the
English
in
general
:
By
your
favour
,
Mr.
Soulier
,
't
is
a
great
prejudice
to
the
Act
:
For
if
it
had
been
made
whilst
Cromwel
lived
,
it
would
have
been
much
more
probable
,
because
't
is
known
that
Cromwel
did
very
much
concern
himself
,
or
appeared
so
to
do
in
the
preservation
of
the
Reformed
Churches
of
France
.
Besides
,
his
Throne
was
so
well
established
at
home
,
that
he
could
attempt
any
thing
abroad
.
'T
is
also
known
that
France
never
feared
any
man
so
much
as
He.
So
that
whilst
he
lived
,
the
English
were
in
condition
to
attempt
,
and
it
may
be
to
execute
the
Project
which
they
charge
upon
them
;
but
after
his
death
it
was
no
longer
so
,
the
Scene
changed
from
white
to
black
.
If
the
Priest
Soulier
did
put
Cromwel
in
the
Margin
,
under
this
apprehension
,
as
it
's
very
probable
he
did
,
this
makes
it
appear
,
that
he
was
not
altogether
a
Beast
.
He
thought
it
was
much
more
reasonable
to
make
the
Ministers
of
Guyenne
treat
with
Cromwel
,
than
with
that
Chaos
of
Government
that
came
after
him
;
there
was
only
this
little
difficulty
in
the
way
,
that
Cromwel
was
dead
.
But
this
is
a
small
matter
with
these
Gentlemen
,
who
have
done
in
our
days
that
which
we
thought
impossible
.
A
sixth
Argument
of
Falshood
:
the
leud
Answer
,
of
Soulier
.
Among
the
Arguments
,
we
said
,
that
it
was
to
invent
without
judgement
,
to
suppose
that
an
affair
of
this
nature
could
be
treated
of
in
a
Synod
,
where
there
was
a
hundred
and
fifty
Deputies
,
that
it
was
to
put
a
Rope
about
all
their
necks
,
and
deliver
their
lives
into
the
first
Fool
or
Traytor
.
To
this
he
answers
,
what
he
had
already
answered
elsewhere
,
'T
is
that
there
is
nothing
more
easie
than
to
cause
an
Act
to
be
signed
by
those
who
preside
in
these
Assemblies
,
without
passing
it
by
a
plurality
of
Voices
;
and
above
all
,
then
when
the
Moderator
is
in
the
Conspiracy
,
as
he
was
upon
this
occasion
,
where
Ricottier
was
one
of
the
principal
Instruments
thereof
.
But
this
is
called
reasoning
like
Soulier
the
Priest
,
and
like
Doctor
Shoemaker
.
We
are
not
disputing
about
signing
an
Act
,
or
causing
it
to
be
signed
.
We
know
very
well
,
that
nothing
is
more
easie
,
than
to
get
Acts
signed
by
the
Presidents
in
a
Chimney-corner
:
That
which
is
disputed
,
is
about
the
execution
of
an
Act
,
and
of
putting
it
into
a
condition
to
be
executed
.
For
this
't
is
necessary
not
only
that
it
pass
all
the
Voices
of
the
Synod
,
but
also
that
it
be
debated
and
considered
in
all
the
Consistories
;
otherwise
the
Signatures
of
Ricottier
,
and
three
others
,
would
serve
as
little
to
give
assurance
to
the
English
for
the
pretended
delivering
up
of
places
,
as
the
word
of
the
poor
men
of
the
Hospital
of
Quinzevint
in
Paris
.
Now
we
demand
once
more
,
whether
in
such
a
time
as
this
,
there
were
men
foolish
enough
to
make
such
a
deliberation
pass
before
a
thousand
or
twelve
hundred
persons
?
for
there
were
not
less
in
all
the
Consistories
of
Guyenne
.
Surely
this
were
to
expose
their
lives
at
a
very
cheap
price
.
A
seventh
Argument
of
Falshood
;
and
the
Fooleries
that
Soulier
speaks
thereon
.
For
a
new
Argument
,
we
had
said
,
that
these
men
of
Montpazier
had
lost
their
sense
,
to
engage
to
deliver
places
to
the
English
in
the
year
1659.
when
for
almost
forty
years
they
had
had
no
places
or
Town
which
they
could
deliver
to
Strangers
.
Soulier
the
Priest
makes
very
judicious
Reflections
thereon
.
First
he
saith
that
they
make
this
Act
speak
what
they
please
,
to
render
it
ridiculous
;
But
the
men
of
the
Synod
did
not
engage
precisely
by
this
Act
to
deliver
places
to
the
English
.
We
know
not
whether
this
man
dotes
,
or
hath
a
design
to
make
himself
ridiculous
.
The
men
of
the
Synod
did
not
promise
to
deliver
places
;
what
then
do
those
words
signifie
?
The
English
require
that
we
give
them
assurance
to
put
into
their
possession
all
the
Cities
and
Town
whereof
we
can
dispose
.
What
did
the
Synod
thereupon
?
It
gave
command
to
Mr.
Durel
to
know
what
assurances
they
desired
;
and
of
what
?
of
the
delivery
of
places
?
for
there
was
nothing
else
under
dispute
.
At
the
same
time
they
give
order
,
To
promise
on
our
part
all
the
assurances
that
were
possible
.
I
understand
not
the
Language
of
the
Synod
of
Montpazier
,
if
this
be
not
in
formal
words
to
promise
the
delivering
up
of
places
:
so
then
in
despite
to
the
exceptions
of
Mr.
Soulier
,
behold
four
or
five
Ministers
,
and
it
may
be
so
many
Elders
,
promise
to
the
English
to
deliver
them
Bourdeaux
,
Blage
,
&c.
and
other
places
of
Guyenne
.
In
truth
,
this
is
so
absurd
,
that
the
Priest
Soulier
cannot
hinder
himself
from
seeing
the
absurdity
thereof
;
and
for
that
reason
he
gives
a
ridiculous
gloss
to
this
Act.
The
second
thing
which
Soulier
answers
,
is
,
that
we
need
not
be
amazed
that
this
Act
took
no
effect
:
the
Act
,
says
he
,
was
in
the
month
of
July
,
in
the
years
1659.
Now
immediately
after
two
things
happened
,
which
hindered
the
execution
;
the
one
was
the
Peace
of
the
Pyreneans
,
the
other
,
that
the
Minister
Durel
arriving
in
England
,
found
many
differing
Factions
there
.
But
Mr.
Soulier
ought
to
remember
,
that
the
two
things
,
which
according
to
him
hindered
the
execution
,
ought
to
have
hindered
the
project
,
and
the
deliberation
:
for
they
happened
not
after
,
but
before
.
We
have
made
it
appear
that
these
Factions
happened
in
England
immediately
after
the
death
of
Cromwel
;
and
for
the
Peace
of
the
Pyreneans
,
it's
true
,
it
was
concluded
after
;
but
the
Negotiation
thereof
was
begun
,
and
the
success
certain
,
many
months
before
the
Synod
of
Montpazier
.
The
third
Answer
of
Soulier
,
is
taken
from
a
Book
intituled
,
The
last
Efforts
of
afflicted
Innocency
:
Where
to
that
which
the
Author
objects
,
that
the
Hugenot
party
was
in
no
condition
to
make
themselves
feared
,
he
answers
,
Remember
what
the
Poet
said
,
Furor
arma
ministrat
;
Fury
finds
Arms
,
and
when
they
have
no
Cities
,
they
will
take
them
.
There
is
some
probability
that
Mr.
Soulier
knows
how
to
read
Latin
,
for
he
hath
transcribed
three
words
thereof
,
and
this
makes
much
to
his
honour
against
the
Accusation
of
his
Master
Mesnier
,
and
Mr.
Le
Feure
.
We
answer
to
Mr.
Soulier
,
that
we
cannot
warrant
all
the
thoughts
of
other
men
;
but
though
it
should
be
true
that
there
were
yet
some
reason
to
fear
the
Reformed
,
as
much
abased
,
and
subjected
as
they
are
,
because
Fury
furnishes
Arms
,
yet
there
was
no
reason
to
fear
them
in
the
time
of
the
Synod
of
Montpazier
,
because
then
there
was
nothing
which
might
move
their
Rage
.
Lambs
become
Lions
,
when
they
are
run
against
the
Walls
.
The
despair
into
which
they
thrust
the
Reformed
,
might
indeed
have
furnished
them
with
Arms
,
if
God
had
not
prevented
those
unhappy
Commotions
.
But
it
was
impossible
that
the
condition
in
which
they
were
in
1659.
should
put
them
into
that
despair
,
which
puts
them
upon
any
thing
,
and
makes
them
sometimes
successful
therein
.
An
tighth
Argument
of
Falshood
;
and
its
Defence
against
the
Wrangles
of
Soulier
.
We
drew
an
invincible
Argument
of
Falshood
,
against
this
wicked
Piece
,
from
the
Silence
of
the
Court
:
The
King
knew
many
Years
since
,
by
the
means
of
Joly
Bishop
of
Agen
,
and
the
Cardinal
of
Bouillion
,
That
they
had
formed
a
horrid
Conspiracy
in
Guyenne
,
against
his
State
;
he
knew
the
Authors
thereof
,
they
were
yet
alive
,
but
he
said
nothing
of
it
,
he
did
not
chastise
those
who
had
made
this
bold
Attempt
:
He
complained
not
of
it
any
where
;
and
from
whence
comes
this
Spirit
of
Patience
?
Have
they
forgiven
the
least
fault
to
the
Reformed
,
for
the
space
of
twenty
Years
?
Have
they
not
laid
to
their
charge
,
a
thousand
false
Crimes
?
Have
they
not
had
an
open
Ear
for
all
their
Accusors
?
Have
they
not
punished
them
severely
for
Faults
falsely
imputed
,
and
ill
proved
?
And
would
they
neglect
the
punishment
of
Treason
,
in
him
that
was
Principal
therein
;
who
will
believe
it
,
and
whom
can
Soulier
perswade
of
the
truth
of
it
?
Besides
,
at
what
time
was
this
?
Observe
,
it
was
at
a
time
in
which
they
had
sworn
the
Ruine
of
the
Protestants
;
in
which
they
earnestly
wished
to
find
them
culpable
;
in
which
they
did
even
all
that
can
be
imagined
,
to
make
them
so
:
Was
there
any
thing
so
much
desired
by
the
Clergy
,
and
the
Court
,
as
to
have
a
small
occasion
to
say
,
Seeing
that
our
said
Subjects
have
always
persevered
in
a
Spirit
of
Faction
and
Rebellion
,
even
in
the
times
when
they
intirely
enjoyed
our
Favour
,
under
the
benefits
of
our
Edicts
,
as
appears
by
the
Conspiracy
of
Montpazier
.
This
would
have
been
conveniently
inserted
in
the
Edict
which
revokes
that
of
Nantes
:
but
there
is
nothing
like
it
seen
there
;
they
give
no
other
reason
there
,
But
that
the
greatest
,
and
the
best
part
of
our
Subjects
,
of
the
said
Reformed
Protestant
Religion
,
had
embraced
the
Catholick
,
so
that
the
Edict
of
Nantes
,
and
all
that
had
been
granted
in
favour
of
the
said
Reformed
Protestant
Religion
,
continues
to
no
purpose
.
It
is
very
much
worthy
of
Observation
,
that
only
two
Years
before
,
in
the
time
when
the
utter
Destruction
of
the
Reformed
was
resolved
,
the
King
gives
a
publick
Testimony
to
their-Fidelity
;
't
is
in
the
Act
of
Oblivion
,
granted
to
the
pretended
Rebels
of
Dauphine
:
that
is
to
say
,
to
those
poor
Men
who
were
willing
to
pray
to
GOD
upon
the
Ruine
of
their
Churches
,
without
doing
injury
to
any
one
,
but
also
without
desires
of
being
troubled
there
.
The
King
,
say
I
,
in
the
Oblivion
which
he
granted
to
these
men
,
says
,
The
immoveable
Fidelity
of
all
our
other
Subjects
of
the
said
Religion
,
hath
inclined
us
rather
to
entertain
thoughts
of
Clemency
,
than
of
Rigour
towards
the
Guilty
.
How
could
it
be
,
that
the
Court
should
have
such
apprehensions
of
the
Fidelity
of
the
Protestants
of
the
Kingdom
,
if
it
had
in
its
hand
an
Act
capable
of
convincing
them
of
desiring
to
expose
the
Kingdom
as
a
prey
to
Strangers
?
And
if
it
had
them
not
,
but
knew
well
the
Conspiracy
of
Montpazier
,
and
gave
credit
to
it
,
what
could
oblige
it
to
insert
a
Clause
so
false
in
this
Act
of
Oblivion
?
I
know
very
well
,
that
Kings
in
these
fort
of
Acts
pretend
themselves
satisfied
oftentimes
with
persons
which
they
do
commend
,
at
that
very
season
when
they
are
least
satisfied
with
them
.
But
it
is
when
there
is
something
to
fear
:
't
is
when
they
would
oblige
men
to
lay
down
their
Arms
,
who
are
in
a
condition
to
make
themselves
feared
,
and
when
actually
,
and
indeed
they
are
afraid
of
them
.
But
,
I
intreat
you
,
what
is
it
that
the
King
,
with
200000
Men
in
Arms
,
without
any
foreign
Wars
,
hath
to
fear
of
a
thousand
or
twelve
hundred
Peasants
of
Dauphine
,
Vivarets
,
and
Cevennes
,
of
whom
they
had
already
massacred
more
than
two
thirds
?
If
Soulier
can
reconcile
this
with
a
pretended
perswasion
,
that
the
Court
hath
of
the
truth
of
the
Conspiracy
of
Montpazier
,
he
will
do
us
a
kindness
to
do
it
:
But
,
saith
he
,
the
conclusion
which
they
draw
from
the
silence
of
the
Court
,
is
no
proof
,
that
it
doubts
the
truth
of
this
Act
:
the
liberty
which
the
King
hath
given
me
of
defending
my self
,
and
maintaining
it
,
is
an
indisputable
proof
;
that
his
Majesty
doth
not
doubt
thereof
.
A
very
fine
proof
!
The
King
hath
permitted
Soulier
to
defend
this
Piece
,
therefore
it
is
true
,
and
he
believes
't
is
so
.
First
,
the
King
it
may
be
knows
not
who
this
Soulier
is
,
and
't
is
known
that
these
kind
of
Permissions
pass
by
the
means
of
a
Father
Confessour
,
or
some
other
Ecclesiastick
,
who
says
concerning
it
,
what
he
pleases
,
being
much
assured
,
that
he
shall
never
be
reprehended
for
it
.
Besides
,
behold
a
great
Wonder
,
that
they
suffer
such
a
man
as
Soulier
is
to
hazard
his
Reputation
:
If
he
succeed
to
perswade
this
pretended
Conspiracy
of
Montpazier
,
with
good
luck
,
the
Court
will
always
gain
thereby
;
and
't
will
be
a
reason
and
pretence
to
justifie
its
Conduct
.
If
he
does
not
succeed
therein
,
the
shame
will
remain
upon
him
alone
;
no
name
or
person
of
Quality
appears
therein
,
the
hurt
will
not
be
great
.
'T
is
thus
that
men
reason
naturally
in
the
World
:
So
that
the
Permission
which
the
Court
gives
him
,
to
defend
the
truth
of
this
Conspiracy
,
is
so
far
from
being
a
mark
of
the
value
they
have
for
him
,
that
't
is
a
proof
they
look
on
him
as
a
Wretch
which
they
abandon
,
and
leave
as
forlorn
.
Let
him
shew
us
any
man
of
Reputation
,
which
joyns
with
him
in
this
Cause
.
There
is
nothing
more
pleasant
,
than
to
see
the
Value
and
Reputation
which
this
Priest
Soulier
puts
upon
himself
:
He
demanded
leave
from
the
Court
,
says
he
,
to
defend
himself
,
and
the
King
was
pleased
to
permit
it
.
And
speaking
of
an
Author
which
goes
for
a
person
a
little
more
able
than
he
,
If
this
Writer
expects
I
should
do
him
the
Honour
of
Answering
him
.
This
makes
a
man
smile
;
and
he
can
hardly
forbear
to
remember
the
Lesson
which
his
Master
,
Father
Mesnier
,
gave
him
,
Let
every
one
meddle
with
his
own
Trade
:
Ne
Sutor
ultra
Crepidam
;
Let
not
the
Cobler
go
beyond
his
Last
.
I
never
knew
those
Authors
,
which
took
it
for
an
Honour
to
have
such
an
Antagonist
:
First
,
a
Lacque
;
secondly
,
a
sorry
Mechanick
;
thirdly
,
a
small
Missionary
,
though
in
the
last
place
,
he
be
Monsieur
the
Abbot
,
for
men
ascend
by
a
criminal
Ability
more
easily
,
than
by
a
true
Merit
.
But
let
us
go
on
,
since
we
have
begun
,
and
see
what
he
says
to
prove
the
truth
of
his
Act.
If
those
,
saith
he
,
which
are
accused
to
have
Signed
this
Act
,
find
themselves
as
Innocent
,
as
this
Author
would
perswade
us
,
how
comes
it
to
pass
,
that
they
have
not
attempted
it
,
since
the
time
that
my
Book
appeared
in
the
World
?
We
have
already
answered
to
this
:
How
,
and
before
whom
could
they
provide
for
the
maintenance
of
their
Innocencie
,
seeing
there
was
no
Judge
to
receive
their
Complaints
,
nor
Notary
who
dared
to
receive
their
Protestations
,
nor
even
a
Bailiff
that
dare
signifie
the
least
thing
on
their
behalf
?
Soulier
the
Priest
knows
this
,
the
thing
is
of
publick
Notoriety
,
and
he
hath
the
boldness
to
draw
advantage
from
a
Silence
forced
,
and
which
was
impossible
to
be
broken
.
Therefore
these
Gentlemen
speak
when
they
can
speak
;
and
I
pray
take
the
pains
to
hear
them
in
the
following
Act
:
UPon
this
day
,
being
the
24th
of
April
,
1687
,
the
Gentlemen
,
Joseph
Asimont
,
James
Brun
,
Isaac
Goyon
,
and
James
Philipot
,
all
Minsters
,
fled
to
this
City
,
were
personally
present
before
me
Henry
Ram
,
publick
Notary
,
admitted
thereto
by
the
Noble
Court
of
Holland
,
residing
in
the
City
of
Amsterdam
,
and
in
the
prefence
of
the
Witnesses
under-named
,
who
at
the
desire
of
him
to
whom
it
appertains
,
have
said
,
and
do
declare
to
be
true
and
certain
,
under
Oath
offered
to
them
,
and
made
by
them
;
And
first
,
Monsieur
Asimont
alone
saith
,
That
yesterday
he
received
a
Letter
,
by
which
he
is
Summon'd
and
Adjur'd
to
speak
the
Truth
,
on
the
subject
of
a
pretended
Act
of
the
Synod
held
at
Montpazier
,
in
Perigort
,
in
the
Year
1659
,
which
Monsieur
Soulier
has
produced
in
his
History
of
Calvinism
,
at
p.
552
,
of
the
Paris
Edition
,
containing
in
substance
,
That
the
Ministers
and
Elders
of
Lower
Guyenne
,
assembled
in
Synod
at
the
said
Montpazier
,
had
made
an
Act
to
call
the
English
to
their
Help
,
and
sollicite
them
to
Arms
for
the
Defence
of
their
persecuted
Churches
:
Upon
which
Monsieur
Joseph
Asimont
,
after
he
had
read
,
and
considered
exactly
the
Tenour
of
the
said
Act
,
did
say
,
That
indeed
he
remembers
that
he
was
chosen
to
draw
up
the
Acts
of
the
Synod
of
Montpazier
,
but
at
the
same
time
doth
Protest
,
and
that
with
an
Oath
before
GOD
,
who
searches
the
Hearts
,
and
as
if
he
actually
stood
before
the
Tribunal
of
JESUS
CHRIST
,
who
must
Judge
the
Living
and
the
Dead
,
That
he
,
the
first
Deponent
,
never
drew
up
,
nor
signed
the
said
Act
;
and
that
he
never
heard
any
thing
spoken
of
it
,
till
since
the
said
Soulier
inserted
it
in
his
Writings
;
and
that
therefore
it
is
a
Piece
forged
by
a
Spirit
of
Lies
;
and
he
calls
the
GOD
of
Truth
to
be
both
Witness
and
Judge
of
this
Imposture
,
which
bears
in
its
own
Characters
,
the
marks
of
its
Falshood
;
forasmuch
as
the
said
Act
is
said
to
be
Signed
by
Durel
,
Assistant
,
which
is
notoriously
false
,
as
may
be
seen
by
the
Papers
of
the
Acts
of
the
Synod
,
which
were
put
into
the
hands
of
Monsieur
de
Villefranche
de
Vivans
,
who
assisted
there
on
the
behalf
of
the
King
,
and
which
Monsieur
de
Villefranche
sent
to
the
King's
Council
,
according
to
the
Custom
.
And
afterwards
the
other
Witnesses
,
upon
the
same
Summons
,
did
declare
,
That
they
remembered
that
they
assisted
in
the
Synod
of
Montpazier
,
in
the
Year
1659
,
from
the
beginning
to
the
end
;
that
Monsieur
de
Villefranche
was
there
sole
Commissary
of
the
King
;
and
that
Monsieur
Durel
,
Minister
to
the
Duke
de
la
Force
,
was
not
Assistant
to
the
Moderator
there
,
but
Monsieur
Dorde
,
Minister
of
the
said
Montpazier
.
In
this
manner
they
did
protest
,
by
Oath
which
they
made
to
God
,
That
they
heard
nothing
there
,
of
the
Act
alledged
by
Soulier
in
the
said
History
of
Calvinism
,
in
the
552
Page
;
and
that
since
that
time
,
they
never
heard
any
Minister
or
Elder
speak
of
it
,
nor
any
private
person
of
the
Reformed
Religion
,
but
on
the
report
which
Monsieur
Soulier
hath
made
thereof
;
alledging
,
for
reasons
of
their
knowledge
,
That
they
assisted
at
the
Synod
held
at
Montpazier
,
from
the
beginning
to
the
end
,
and
consequently
what
is
above-said
,
must
be
well
known
unto
them
.
This
thus
passed
,
and
done
faithfully
,
in
the
City
of
Amsterdam
,
in
the
presence
of
John
Hoekeback
,
and
Marcus
Bauelaer
,
called
as
Witnesses
thereunto
;
which
I
Testifie
,
Henry
Ram.
WE
Burgomasters
and
Governours
of
the
City
of
Amsterdam
,
do
make
known
,
and
certifie
for
Truth
,
by
these
Presents
,
That
the
Gentlemen
,
Joseph
Asimont
,
James
Brun
,
Isaac
Goyon
,
and
James
Philipot
,
all
Ministers
,
fled
for
Protection
to
this
City
,
did
appear
before
us
,
who
,
at
the
desire
of
him
to
whom
it
appertains
,
by
solemn
Oath
have
said
,
declared
,
affirmed
,
and
deposed
the
Contents
of
the
Attestation
,
and
Affirmation
abovesaid
;
for
all
,
and
every
one
of
them
did
declare
and
affirm
it
to
be
true
and
certain
,
after
the
reading
of
it
unto
them
by
the
Secretary
under-written
:
So
help
them
GOD.
In
Testimony
whereof
,
we
have
Sealed
these
Present
by
the
Common
Seal
of
this
City
,
the
25th
of
April
,
1687.
The
place
of
the
Seal
.
Pelters
.
As
to
the
Form
,
nothing
can
be
found
to
object
against
this
Protestation
:
It
was
received
not
only
by
Notaries
,
but
by
the
chief
Magistrate
of
the
most
considerable
City
of
the
Country
,
and
is
sealed
with
the
Common
Seal
thereof
.
As
to
the
Sincerity
of
those
who
protest
,
and
attest
it
,
he
must
have
renounced
all
Modesty
,
'
who
shall
call
it
in
doubt
:
They
are
persons
that
are
in
a
place
of
security
,
who
have
almost
nothing
more
to
hope
,
or
fear
from
France
:
it
cannot
be
conceived
,
that
men
would
damn
themselves
by
such
an
Oath
as
this
,
for
the
maintenance
of
a
Falshood
.
If
the
Accusation
were
true
,
why
do
they
not
permit
Soulier
,
and
his
Book
,
to
pass
without
saying
any
thing
to
it
?
What
great
good
can
come
to
them
hence
forward
,
when
they
shall
have
obliterated
in
the
minds
of
the
Publick
,
the
opinion
that
there
was
a
true
Conspiracy
at
Montpazier
?
If
the
Affairs
of
the
Reformed
were
in
sound
and
good
condition
in
France
,
they
might
say
,
That
by
this
false
Oath
,
they
have
been
desirous
to
prevent
the
Evils
that
such
a
thing
,
if
it
were
believed
,
might
draw
upon
the
whole
Body
,
and
also
every
single
Member
of
it
:
but
at
present
,
when
the
business
of
our
Ruine
is
consummate
,
must
he
not
have
the
Soul
of
a
Devil
,
and
be
willing
to
damn
himself
out
of
humour
,
by
engaging
the
name
of
God
,
and
those
which
bear
his
Image
upon
Earth
,
to
maintain
a
Lye
which
he
knows
to
be
a
Lye
,
and
a
Lye
from
which
very
little
good
can
come
,
in
comparison
of
the
evil
?
The
pleasure
of
making
Soulier
pass
for
an
Impostor
,
is
not
(
I
think
)
great
enough
to
be
willing
to
purchase
it
by
Perjury
.
When
Soulier
,
and
his
Companions
Forged
this
Act
,
they
were
supported
in
their
Crime
by
the
consideration
of
the
great
advantage
which
was
to
come
(
according
to
them
)
to
the
Catholick
Church
,
by
hastning
the
Ruine
of
the
Hereticks
in
France
.
But
behold
men
who
commit
a
crime
by
an
horrible
Perjury
,
without
being
suported
by
the
consideration
of
any
profit
or
interest
:
Can
this
enter
into
the
mind
of
any
man
of
sound
sense
and
understanding
?
Behold
then
four
irreprovable
Testimonies
,
who
assisted
at
the
Synod
of
Montpazier
,
who
attest
the
Falshood
of
the
History
in
all
its
parts
;
who
say
that
Durel
or
Daret
were
no
Assistants
in
this
Synod
;
that
Saint
Blancard
was
not
Commissary
,
but
Villefranche
of
Vivans
;
that
nothing
of
like
nature
did
pass
in
the
Synod
against
the
Service
of
the
King
:
But
behold
in
particular
,
this
Monsieur
Asimont
,
who
was
Secretary
to
the
Synod
,
he
who
by
consequence
must
be
privy
to
the
business
,
who
must
have
digested
the
pieces
that
were
drawn
up
,
and
who
did
really
Sign
the
Act
,
as
the
Priest
Soulier
pretends
:
't
is
this
Asimont
to
whom
Soulier
addresses
himself
in
particular
:
As
to
what
respects
the
Signatures
,
and
the
Subscriptions
of
the
Minister
Asimont
,
and
the
Secretary
Meyzonet
,
saith
he
,
I
know
them
so
well
,
and
they
are
so
conformable
to
other
Acts
which
they
have
signed
,
that
I
assure
myself
they
will
not
dare
to
disavow
it
:
However
,
it
will
be
very
easie
for
me
to
convince
them
by
other
Acts
which
they
have
signed
;
the
Minister
Asimont
may
remember
the
Conference
that
we
had
in
the
City
of
Eymet
,
in
the
Diocess
of
Sorlat
,
in
the
Year
1657
,
and
that
the
Original
,
signed
by
him
,
at
the
foot
of
all
his
answers
,
is
remaining
in
my
hands
.
If
any
honest
men
have
a
desire
to
compare
the
Signature
of
the
Act
of
Montpazier
,
with
the
true
Signatures
and
Subscriptions
of
Monsieur
Asimont
,
they
will
see
them
very
true
,
and
very
well
attested
;
and
till
then
,
seeing
the
Priest
Soulier
appeals
to
the
Conscience
of
the
Minister
Asimont
,
and
to
the
Conference
of
Eymet
,
I
am
of
opinion
we
ought
to
hear
Monsieur
Asimont
himself
in
particular
.
The
Letter
of
Monsieur
Asimont
.
I
Never
was
of
the
humour
to
detain
the
Truth
in
Unrighteousness
;
on
the
contrary
,
I
have
always
taken
a
great
freedom
to
declare
it
,
as
far
as
Charity
doth
permit
it
;
and
I
have
had
great
joy
in
seeing
it
triumph
over
Lyes
and
Falshood
:
As
you
labour
vigorously
to
make
it
victorious
,
and
triumphant
over
its
Enemies
,
I
received
with
respect
the
Adjuration
you
have
given
me
in
your
Letter
,
to
bear
Testimony
to
that
Truth
,
which
Monsieur
Soulier
doth
engage
,
and
combate
in
his
History
of
Calvinism
.
I
have
shewn
your
Letter
to
the
Gentlemen
,
the
Pastors
of
the
Province
of
Guyenne
,
who
can
give
Testimony
concerning
it
with
myself
,
and
I
have
sent
you
their
,
and
my
Declaration
upon
the
subject
of
the
Act
of
the
Synod
of
Montpazier
,
with
the
Affirmation
upon
Oath
,
which
we
made
before
our
Lords
the
Soveraign
Magistrates
of
this
City
:
My
Brethren
have
thought
that
we
ought
to
note
the
name
of
the
Assistant
to
the
Moderator
of
the
Synod
,
to
prevent
the
Impostures
of
this
Wrangler
;
for
my
part
I
have
not
expressed
it
in
my
Deposition
,
for
fear
least
it
should
make
a
new
wrangle
about
the
names
of
Dorde
,
and
Durel
,
and
least
he
should
say
,
that
the
Transcriber
,
by
this
allusion
of
names
,
putting
Dur
for
Dor
,
and
al
for
de
,
in
imitation
of
the
great
Etymologist
who
derived
the
Latine
word
panis
from
the
Greek
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
And
how
so
?
Why
,
by
changing
,
saith
he
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
into
pa
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
into
nis
.
Make
what
use
of
them
you
judge
fit
.
As
to
what
concerns
me
in
particular
,
as
Soulier
attributes
to
me
the
Subscription
of
this
pretended
Act
,
and
says
that
he
knows
my
Subscription
,
because
of
a
Conference
about
Religion
,
which
we
had
by
Writing
in
the
City
of
Eymet
;
so
I
heartily
wish
I
could
recover
an
Original
of
the
said
Conference
,
which
I
have
among
my
Papers
in
France
,
to
make
it
appear
,
that
he
has
the
gift
of
Impudence
in
the
highest
degree
,
and
cannot
forbear
Lying
,
since
he
there
gives
himself
the
Lye
by
a
gross
and
manifest
Contradiction
:
but
I
fear
this
Writing
was
burnt
with
many
others
,
as
well
as
my
Books
:
But
for
want
of
this
Piece
,
which
would
render
him
unworthy
of
all
Belief
:
I
can
say
,
to
justifie
myself
from
the
Accusation
,
by
which
he
charges
me
to
have
signed
an
Act
of
secret
Correspondence
with
the
Enemies
of
the
State
,
That
I
have
been
so
far
from
being
suspected
of
Unfaithfulness
to
the
King
,
that
some
of
my
Brethren
grew
jealous
of
me
in
their
own
minds
,
by
the
very
close
adherence
which
I
testified
to
his
Service
in
the
Civil
Wars
,
and
by
reason
of
a
Letter
under
the
Great
Seal
,
which
his
Majesty
caused
to
be
written
to
me
in
the
Year
1654
,
to
assure
me
,
That
he
took
in
good
part
my
Fidelity
and
Zeal
,
with
assurance
of
Recompence
according
to
my
Merits
,
when
occasion
should
be
offered
to
him
.
By
the
Grace
of
God
I
never
desired
,
nor
caused
it
to
be
requested
of
him
,
although
occasions
thereof
presented
themselves
unto
me
:
This
Letter
could
not
protect
me
from
divers
Decrees
of
Imprisonment
,
which
the
Parliament
of
Guyenne
did
afterwards
grant
against
me
,
for
the
cause
of
my
Religion
,
nor
from
the
Decree
of
the
Intendant
of
Agesseau
,
for
preaching
in
forbidden
places
,
by
the
order
of
the
Synod
;
nor
from
the
Imprisonment
and
Quartering
of
Souldiers
,
appointed
by
the
Intendant
of
Ris
,
because
,
going
from
Bergerac
,
I
wrote
to
one
of
my
Friends
,
That
I
went
away
because
I
would
not
see
the
Abomination
of
Desolation
,
which
was
about
to
fall
upon
this
Church
.
God
hath
bestowed
on
me
the
Mercy
of
escaping
happily
out
of
these
troublesome
Affairs
,
by
manifesting
the
Integrity
of
my
Conduct
,
and
the
Sincerity
of
my
Intentions
.
'T
is
true
,
at
last
,
perceiving
I
could
not
serve
two
Masters
,
in
France
,
who
were
of
such
contrary
Sentiments
,
viz.
GOD
,
and
the
Most
Christian
King
,
I
desired
of
him
,
in
the
Year
1683
,
three
Pass-ports
,
for
myself
,
and
two
Sons
,
both
Ministers
,
(
by
Monsieur
of
Corbichet
,
heretofore
the
Steward
of
the
Duke
de
la
Force
,
and
who
was
then
in
the
Service
of
Monsieur
the
Prince
of
Condy
,
who
obtained
them
with
great
ease
)
to
allow
me
the
liberty
of
going
out
of
the
Kingdom
.
From
whence
I
reason
thus
against
Soulier
:
If
the
King
,
having
been
informed
of
the
pretended
Act
of
Montpazier
,
had
given
credit
to
the
Accusor
,
would
he
so
easily
have
granted
my
Pass-port
,
before
our
general
Banishment
?
Is
it
credible
he
would
have
permitted
a
Minister
convinced
of
Rebellion
against
his
Majesty
,
and
of
Conspiracy
against
the
State
,
to
go
out
of
his
Kingdom
?
He
who
had
kept
in
Prison
other
Ministers
of
Guyenne
,
for
Preaching
or
Praying
after
the
Prohibitions
,
would
he
have
given
the
Keys
of
the
Gates
to
a
Minister
known
guilty
,
not
only
of
the
same
faults
,
but
of
a
crime
worthy
of
the
severest
Punishment
?
Certainly
there
is
nothing
could
have
protected
me
,
and
I
must
have
expected
to
have
been
condemned
to
Prison
,
or
to
the
Gallies
for
ever
:
Seeing
therefore
,
that
after
the
sight
of
this
Act
,
he
gave
me
my
Pass-port
,
and
was
content
with
my
Banishment
,
as
well
as
with
that
of
others
,
't
is
an
indisputable
proof
,
that
he
gave
no
credit
to
it
,
and
knew
the
Falshood
thereof
,
only
he
thought
fit
to
leave
Soulier
at
liberty
to
fight
us
with
the
Weapons
of
his
Tongue
and
Pen.
To
conclude
,
though
we
have
to
do
with
a
King
who
hath
condemned
his
Faithful
Subjects
to
Banishment
,
even
those
who
exposed
their
Goods
,
their
Lives
,
and
Liberties
to
his
Service
,
yet
I
do
not
repent
the
performance
of
my
Duty
;
't
is
matter
of
Confidence
to
me
,
and
gives
me
the
boldness
to
implore
the
Protection
of
GOD
against
the
Cruelty
of
Men.
Two
things
are
considerable
in
this
Testimony
of
Monsieur
Asimont
;
the
first
is
,
That
he
is
a
man
of
great
Age
,
and
of
whom
it
may
be
said
,
that
he
expects
the
moment
in
which
he
must
go
and
appear
before
God.
Can
any
one
believe
that
a
man
so
near
to
leave
the
World
,
should
be
willing
to
keep
measures
with
it
,
for
the
preservation
of
I
know
not
what
trifle
of
Honour
and
Reputation
;
and
that
being
so
near
his
appearance
before
God
,
should
dare
to
prophane
his
holy
Name
by
so
many
Falshoods
and
Perjuries
?
The
other
thing
observable
is
,
The
Circumstance
which
he
observes
in
his
Letter
,
concerning
the
suspicion
,
though
unjust
,
under
which
he
fell
,
in
the
minds
of
some
of
his
Brethren
,
by
reason
of
a
certain
Letter
of
Favour
,
and
Thanks
,
which
the
King
caused
to
be
written
to
him
,
as
an
Acknowledgment
of
his
Fidelity
to
his
Service
.
This
is
notorious
,
and
all
the
World
knows
it
.
Is
there
any
probability
,
that
they
would
trust
such
a
man
with
a
Conspiracy
,
which
they
knew
to
have
been
so
faithful
,
and
so
perfectly
in
the
Interests
of
the
Court
?
But
is
there
any
probability
,
that
a
man
who
had
been
so
faithful
to
the
King
,
and
so
fast
and
sure
to
his
Service
,
would
have
any
part
in
such
a
Confederacy
and
Conspiracy
?
I
do
acknowledge
,
that
I
have
no
more
to
say
after
this
,
and
that
if
the
Priest
Soulier
does
continue
to
maintain
his
Act
,
and
Conspiracy
of
Montpazier
,
he
may
very
well
boast
,
that
he
hath
the
gift
of
Impudence
to
the
highest
degree
and
measure
:
For
never
had
Romance
and
Fiction
,
so
many
marks
of
Falshood
.
Let
us
see
them
a
little
altogether
.
1.
Ricottier
is
here
Minister
of
Clairac
;
and
in
truth
he
was
Minister
of
the
Reformed
Church
of
Burdeaux
.
2.
Saint
Blancard
is
here
Commissary
for
the
King
;
but
in
truth
't
was
Monsieur
Vivans
of
Vilefranche
.
3.
Daret
is
he
by
whose
Mediation
they
treated
with
the
English
;
this
Daret
is
a
Phantome
who
never
was
in
the
World.
4.
Durel
,
Minister
of
the
Duke
de
la
Force
,
substituted
in
the
place
of
Daret
,
was
not
Assistant
to
the
Synod
;
't
was
Dorde
Minister
of
Montpazier
itself
.
5.
To
Durel
,
who
treated
with
the
English
,
they
give
the
name
of
Elijah
,
or
Estienne
,
or
Esay
,
or
some
such
name
beginning
with
an
E
;
and
yet
his
name
was
John.
6.
Durel
is
present
,
he
receives
the
Act
,
and
nevertheless
he
was
not
so
much
as
deputed
to
the
Synod
.
7.
Durel
treated
with
Cromewell
,
who
even
had
been
dead
ten
Months
.
8.
Durel
treated
with
the
Parliamentarians
,
to
whom
he
was
a
mortal
Enemy
,
and
by
whom
he
was
mortally
hated
.
9.
The
English
offer
to
enter
France
with
their
Arms
,
in
a
time
when
they
were
in
the
greatest
Confusion
among
themselves
,
in
an
Anarchy
,
and
by
consequence
in
a
state
of
the
utmost
weakness
.
10.
A
Conspiracy
is
discovered
to
the
Court
,
part
of
the
Authors
are
living
,
and
the
Court
says
nothing
thereof
.
11.
Asimont
,
one
of
the
principal
Conspirators
,
begs
leave
for
himself
and
his
two
Sons
,
to
depart
the
Kingdom
,
't
is
granted
him
without
any
difficulty
.
12.
They
suppress
the
Edict
of
Nantes
,
they
Persecute
the
Reformed
even
to
death
,
without
objecting
this
Conspiracy
as
a
fault
unto
them
.
13.
Men
enterprize
and
attempt
to
deliver
places
to
an
Enemy
,
which
they
have
not
had
in
their
hands
these
fifty
Years
.
14.
Men
attempt
to
raise
a
Civil
War
in
the
time
of
the
Peace
of
the
Pyreneans
,
at
a
season
when
the
Kingdom
remained
without
any
trouble
from
abroad
.
15.
They
are
four
or
five
Ministers
,
and
it
may
be
as
many
Elders
,
which
make
this
Conspiracy
,
and
pretend
to
execute
this
great
Design
without
communicating
it
to
any
one
.
16.
Or
they
did
communicate
a
Secret
on
which
the
Lives
of
an
infinite
number
of
persons
depended
,
to
an
hundred
and
fifty
Deputies
,
yea
,
to
all
the
Consistories
.
17.
To
conclude
,
the
Reformed
attempted
to
trouble
a
Kingdom
,
and
themselves
in
a
time
when
they
enjoyed
a
very
great
Peace
.
I
do
maintain
,
that
here
are
a
heap
of
Falshoods
,
Contradictions
,
and
Follies
so
plain
,
and
sensible
,
that
a
man
must
have
a
head
and
heart
made
like
those
of
Soulier
the
Priest
,
to
be
able
to
digest
them
.
To
conclude
,
let
us
see
a
little
the
Channels
by
which
this
Piece
hath
passed
,
and
Providence
will
therein
shew
us
new
Indications
of
Falshood
:
As
to
its
source
,
't
is
sufficiently
difficult
to
discover
it
;
according
to
Soulier
,
this
Act
made
by
the
Synod
of
Montpazier
,
is
put
into
the
hands
of
the
Minister
Vignier
;
Vignier
died
in
the
Year
1666
,
and
dying
,
committed
this
Piece
in
trust
,
into
the
hands
of
Mounier
,
Minister
of
Nerac
also
,
and
his
Colleague
;
the
Minister
Mounier
turns
Catholick
in
the
Year
1675
,
and
dies
in
the
Year
1677
,
at
Paris
,
in
an
Inn
near
the
House
of
Soissons
.
Monsieur
de
Quesne
,
Arch-Deacon
,
and
Vicar-General
of
Condom
,
goes
to
see
him
in
the
time
of
his
Sickness
,
he
gives
him
this
Act
of
Montpazier
,
Monsieur
de
Quesne
gives
it
Monsieur
Joly
,
then
Bishop
of
Agen
,
Joly
gives
it
to
Monsieur
the
Cardinal
of
Bouillion
,
the
Cardinal
of
Bouillion
gives
it
to
the
King
,
and
at
last
the
King
gives
it
to
Monsieur
Chasteau-neuf
,
who
puts
it
in
his
Office
,
where
it
is
sealed
up
,
and
joyned
to
the
Acts
of
the
Synod
of
Montpazier
.
Behold
a
great
many
hands
which
are
either
unknown
to
us
,
or
suspected
by
us
.
As
to
the
Minister
Mounier
,
we
do
continue
to
say
,
he
was
a
man
wounded
in
his
Reputation
,
by
Suspension
from
his
Ministry
,
he
was
besides
an
Apostate
from
the
Truth
,
and
had
the
Character
of
all
voluntary
Apostates
,
i.
e.
hatred
for
the
Truth
,
and
for
those
which
do
profess
it
.
But
there
is
in
this
place
one
circumstance
so
evident
,
to
convince
these
Villains
of
their
Knavery
,
that
a
man
cannot
escape
the
sight
thereof
,
The
Minister
Vignier
died
in
the
year
1666
,
as
Soulier
himself
says
:
Why
did
he
,
when
he
was
about
to
die
,
give
this
Act
of
Montpazier
,
as
a
thing
in
trust
?
To
what
could
this
Act
serve
?
It
was
seven
years
since
that
this
pretended
Conspiracy
with
the
English
was
made
;
the
Affairs
of
England
had
intirely
changed
their
face
,
the
King
was
restored
,
and
at
War
with
the
Hollanders
:
every
one
knows
he
was
so
far
from
entring
Leagues
in
favour
of
the
Protestants
,
that
on
the
contrary
,
he
rather
engaged
against
them
.
There
was
not
a
man
living
in
the
World
,
upon
whom
they
could
cast
their
eyes
to
accomplish
the
Conspiracy
,
but
Cromewell
,
or
the
Parliamentarians
:
this
Piece
therefore
was
absolutely
on
one
hand
of
no
use
,
and
on
the
other
hand
,
't
was
capable
of
destroying
an
infinite
number
of
single
persons
,
and
the
whole
intire
Body
of
the
Reformed
in
France
:
Monsieur
Vignier
therefore
,
when
he
was
dying
,
lost
his
Understanding
and
Charity
itself
,
to
be
willing
to
preserve
a
Paper
which
was
good
for
nothing
,
but
to
destroy
his
Brethren
;
a
Piece
which
ought
to
have
been
burnt
,
and
which
he
should
have
burnt
when
he
was
dying
.
The
father
we
look
into
this
thing
,
the
more
we
find
that
these
Villains
were
smitten
with
a
Spirit
of
Blindness
,
in
all
the
circumstances
of
their
Fiction
.
As
to
the
Bishop
of
Agen
,
he
was
a
Court
Bishop
,
which
had
always
a
thousand
good
reasons
to
continue
at
Paris
about
the
Affairs
of
his
Diocess
.
I
have
had
a
long
time
in
my
hands
a
Letter
of
Monsieur
the
Procurator-General
,
who
appointed
him
in
the
name
of
the
King
,
in
a
manner
very
rough
and
harsh
,
speedily
to
put
an
end
to
his
Non
residence
,
and
to
return
to
his
Diocess
,
whither
he
went
very
seldom
.
These
sort
of
men
are
always
at
watch
,
that
they
may
have
something
to
produce
,
which
may
make
them
stay
at
the
Court
,
where
they
are
willing
to
be
,
that
they
may
be
always
ready
to
hunt
after
a
Benefice
greater
than
their
own
.
As
to
Monsieur
de
Quesne
,
Vicar-General
to
the
Bishop
of
Condom
,
we
know
him
not
:
he
may
say
true
,
and
yet
all
that
we
have
said
,
receive
no
blemish
nor
disadvantage
thereby
;
he
might
really
receive
the
Piece
from
Mounier
,
a
revolted
Minister
:
Mounier
might
be
the
man
that
forget
it
.
And
that
which
I
find
most
probable
is
,
that
Soulier
and
Mounier
are
the
two
Authors
of
it
:
Soulier
was
at
the
Synod
of
Montpazier
,
he
rejoyces
to
produce
an
Affair
which
passed
there
,
in
a
Synod
where
he
was
.
Mounier
,
principal
Author
of
the
Falshood
,
might
furnish
the
Names
,
he
inserted
that
of
Durel
,
as
a
person
proper
to
Negotiate
with
the
English
.
Soulier
,
who
knew
not
Monsieur
Durel
,
reading
over
the
Act
forged
between
them
,
read
Daret
.
And
't
is
probable
that
't
was
he
who
made
him
Assistant-Moderator
,
at
the
foot
of
the
Act
,
for
Mounier
would
never
have
committed
so
gross
a
fault
.
Soulier
had
a
Conference
with
Monsieur
Asimont
,
the
Missionaries
,
above
all
,
those
of
the
parts
and
strength
of
Soulier
,
who
knew
neither
Divinity
nor
Language
,
receive
nothing
but
confusion
from
those
Conferences
,
and
they
always
carry
a
mortal
hatred
against
the
Ministers
that
do
confound
them
,
with
design
to
revenge
themselves
at
any
rate
.
Monsieur
Asimont
had
been
really
Secretary
to
draw
up
the
Acts
of
the
Synod
of
Montpazier
,
for
which
reason
this
Synod
was
to
be
chosen
rather
than
another
,
that
the
Minister
Asimont
might
be
chastised
for
the
trouble
which
he
had
put
this
Missonary
to
,
in
the
Conference
.
This
Act
was
put
into
the
hands
of
the
King
,
the
King
delivered
it
to
Monsieur
Chasteau-neuf
.
Neither
the
one
nor
the
other
made
any
account
of
it
,
because
Monsieur
Chasteau-neuf
,
who
had
the
true
Acts
of
Montpazier
,
saw
no
conformity
betwixt
them
,
neither
in
the
Commissary
,
nor
in
the
Assistant
;
besides
that
,
the
Piece
bore
many
other
Characters
of
Falshood
:
Nevertheless
it
is
kept
in
the
Office
,
as
they
keep
a
thousand
and
a
thousand
false
Pieces
in
such
places
.
For
example
,
the
Chests
of
the
Evidences
of
Abbies
are
inexhaustible
Fountains
of
forged
Pieces
.
Monsieur
de
Launoy
hath
given
us
notice
thereof
some-where
on
the
subject
of
the
Abby
of
Saint
Dennis
,
by
reason
of
the
Pieces
which
Doublet
hath
produced
in
his
History
of
Saint
Dennis
.
And
saving
the
respect
which
is
due
to
the
King
,
and
his
Library
,
't
is
full
of
false
Manuscripts
.
For
example
,
the
Jesuite
Mesnier
,
the
Priest
Soulier
,
and
Doctor
le
Feure
,
do
say
,
that
they
have
drawn
from
that
Library
,
the
Secret
Articles
of
the
Edict
of
1577
,
in
one
of
which
't
is
said
,
The
King
permits
to
the
Prince
of
Condy
the
Exercise
of
Religion
in
his
House
upon
the
Loire
,
yea
,
although
he
himself
were
absent
.
Nevertheless
't
is
certain
,
that
there
never
was
in
the
House
of
Monsieur
the
Prince
,
any
Land
which
bore
the
name
de
la
Ferte
,
upon
Loire
,
and
that
there
is
not
any
City
or
Village
of
this
name
upon
the
Loire
,
from
its
Fountain
till
it
enters
the
Sea
.
Let
this
be
observed
by
the
by
,
That
we
may
know
what
account
we
ought
to
make
of
the
Manuscripts
of
the
King's
Library
,
which
Soulier
quotes
so
often
.
Men
throw
into
these
Repositories
all
Pieces
that
go
up
and
down
,
whether
they
be
true
or
false
;
the
true
,
fifty
Years
hence
,
will
be
so
confounded
with
the
false
,
that
nothing
will
be
certainly
known
.
Fifty
Years
hence
the
Act
of
Montpazier
,
well
kept
in
the
Office
of
Monsieur
Chasteau-neuf
,
will
be
as
good
as
if
it
were
true
.
Behold
how
things
go
!
If
the
Son
of
the
Minister
Mounier
(
at
present
Canon
of
Tarbies
)
be
troubled
,
that
we
make
such
a
Knave
of
his
Father
,
he
ought
not
to
accuse
us
,
who
do
not
make
men
,
but
take
them
as
they
are
.
As
to
the
Letter
which
he
hath
written
for
the
Justification
of
his
Father
,
't
is
evident
,
that
't
is
worse
than
nothing
in
the
present
Affair
;
his
Testimony
is
of
no
weight
,
and
henceforth
't
will
be
his
interest
to
retract
it
,
unless
he
will
have
his
Father
pass
for
the
most
profligate
of
all
Men.
For
if
it
be
true
,
as
he
would
have
it
be
believed
,
that
his
Father
put
this
Piece
into
the
hands
of
Monsieur
de
Quesne
,
't
is
unavoidable
,
that
he
was
the
Forger
of
it
,
it
being
certain
,
as
we
have
proved
it
,
that
the
Piece
is
false
,
and
that
he
could
not
receive
it
from
Monsieur
Vignier
.
So
that
't
is
no
officious
Lye
in
favour
of
his
Father
,
't
is
an
Act
the
most
wounding
to
his
Reputation
,
that
could
be
produced
against
him
.
We
will
stop
here
,
because
we
have
impos'd
a
necessity
upon
ourselves
to
speak
nothing
but
of
the
Act
of
the
Synod
of
Montpazier
,
for
which
reason
we
will
not
refute
all
the
Calumnies
of
Soulier
,
nor
repel
all
the
Injuries
which
he
speaks
in
every
Page
against
the
Author
of
the
Policy
of
the
CLERGY
,
and
of
the
Answer
to
the
Calvinism
of
Maimburgh
:
We
only
know
concerning
this
Author
,
by
report
,
that
he
hath
a
great
Contempt
for
Soulier
,
and
his
Works
;
so
that
if
he
make
Books
expresly
to
vex
him
,
he
may
set
his
heart
at
rest
,
for
he
will
never
obtain
his
end
.
The
Ninteenth
PASTORAL
LETTER
.
An
Article
of
Antiquity
:
The
Original
of
Images
:
An
Article
of
Controversie
:
A
Continuation
of
the
Matter
of
Schism
:
The
Corruption
of
the
Roman
Church
was
so
great
,
that
we
were
forced
to
a
Separation
:
A
notable
Letter
concerning
the
Confessours
carried
to
America
.
Dear
Brethren
in
our
Lord
,
Grace
and
Peace
be
given
unto
you
,
from
God
and
our
Saviour
Jesus
Christ
.
WE
have
been
obliged
to
interrupt
the
subject
of
our
Pastoral
Letters
,
to
refute
a
heinous
Calumny
cast
upon
one
of
our
Synods
,
and
which
reflects
upon
the
whole
Body
.
At
this
time
we
take
again
our
matter
and
our
order
:
we
remember
that
the
last
Article
of
Antiquity
which
we
handled
,
was
that
of
the
Invocation
of
Saints
,
which
took
its
birth
in
the
fourth
and
fifth
Age
:
'T
is
the
fourth
change
which
altered
Christianity
in
those
Ages
:
the
first
was
the
Original
of
Monkery
;
the
second
was
the
Establishment
of
the
Hierarchy
;
the
third
was
Oecumenical
Councils
;
and
the
fourth
was
the
Invocation
of
Saints
,
and
the
Worship
of
Reliques
:
Behold
a
fifth
,
't
is
the
Introduction
of
Images
into
Churches
.
The
Worship
and
Adoration
of
Images
did
not
come
so
soon
,
and
we
do
not
see
the
spreading
thereof
,
till
the
sixth
Age
:
But
in
the
fourth
and
fifth
Ages
men
began
to
bring
Images
into
some
Chappels
consecrated
to
the
Memory
of
Martyrs
.
And
't
is
a
thing
that
could
not
fail
to
happen
;
One
depth
calleth
to
another
;
and
when
men
fell
into
Idolatry
to
men
,
they
were
not
far
from
Idolatry
to
Images
:
for
't
is
very
natural
to
represent
those
men
which
we
Invoke
,
and
to
give
Honour
to
their
Images
.
For
which
reason
I
am
amazed
that
the
second
Part
of
Paganism
,
viz.
The
Adoration
of
Images
came
so
slowly
after
the
Worship
and
Adoration
of
Saints
.
But
the
aversation
which
the
first
Christians
had
for
Idols
,
held
firm
as
yet
for
some
time
after
the
Birth
of
the
Superstitious
Worship
of
the
Martyrs
,
and
their
Reliques
:
It
is
therefore
true
,
that
in
some
Provinces
,
about
the
end
of
the
fourth
Age
,
a
person
may
shew
you
Historical
Representations
in
the
Churches
;
they
began
to
paint
the
Histories
of
the
Bible
:
It
appears
by
a
passage
of
Gregory
Nissen
[
](A46367-e61980-b)*
*
Greg.
Niss
.
Orat.
de
Divin
.
filii
&
Sp.
S.
that
the
History
of
the
Sacrifice
of
Abraham
was
painted
in
some
Church
▪
And
by
another
Homily
of
the
same
Gregory
Nissen
[
](A46367-e62010-b)†
†
Orat.
in
Theodor.
Martyr
.
,
it
appears
,
that
they
began
also
to
paint
the
Histories
of
some
Martyr
,
or
Martyrs
in
their
Temples
:
The
Painter
,
says
he
,
hath
expressed
the
Flowers
of
his
Art
,
drawing
on
a
Table
the
great
Actions
of
the
Martyr
,
his
Resistance
,
his
Combates
,
the
savage
and
bruitish
Assaults
of
Tyrants
,
the
flaming
Furnace
,
and
the
happy
Consummation
of
the
Martyr
;
and
a
Table
in
which
was
Jesus
Christ
in
Humane
shape
,
over-looking
the
Combate
.
If
we
were
of
the
mind
of
your
Convertors
,
we
would
hide
such
things
,
as
you
might
very
well
be
ignorant
in
;
but
we
are
sincere
in
our
Confessions
,
as
we
are
willing
to
be
in
our
Defence
and
Allegations
:
-
1.
For
first
we
do
maintain
,
That
in
the
fourth
Age
the
Church
had
as
yet
a
horrour
for
all
Worship
of
Images
:
They
begun
to
introduce
them
into
Churches
only
for
Ornament
.
And
if
your
Convertors
do
produce
to
you
any
thing
of
these
Ages
,
which
seems
to
signifie
that
they
Adored
Images
,
hold
it
for
certain
,
that
they
are
false
passages
,
or
taken
from
false
and
suppositious
Books
.
-
2.
We
do
maintain
,
That
the
use
of
painting
Historical
Tables
in
Churches
,
did
not
begin
till
about
the
end
of
the
fourth
Age
:
And
before
Gregory
Nissen
of
Capadocia
,
who
lived
about
the
Year
380
,
we
do
not
find
any
mention
thereof
among
the
Ancients
.
-
3.
In
the
third
place
,
you
ought
to
know
,
That
this
Custom
was
then
very
rare
,
and
that
we
cannot
discover
any
Churches
,
but
those
of
Cappadocia
,
in
Asia
,
and
a
certain
Church
in
Italy
,
where
Images
were
seen
in
their
Temples
.
'T
is
true
some
quote
a
passage
of
St.
Basil
,
taken
from
his
Homily
upon
the
Martyr
Barlaam
,
by
which
they
would
prove
,
that
in
the
Chappel
of
this
Martyr
,
they
had
set
the
History
of
his
Martyrdom
:
for
St.
Basil
there
invites
the
Painters
to
represent
magnificently
the
Combates
of
the
Martyr
.
But
it
is
certain
,
that
the
Painters
to
whom
he
speaks
are
Orators
,
which
he
exhorts
to
represent
well
in
their
Discourses
,
the
glorious
Sufferings
of
Barlaam
.
But
although
it
should
be
to
Painters
(
without
Figure
)
that
Basil
speaks
,
as
the
City
of
Cesarea
,
whereof
he
was
Bishop
,
was
in
Cappadocia
,
this
would
serve
to
fortifie
that
which
we
maintain
,
(
viz
)
That
this
dangerous
Custom
of
introducing
Images
into
Churches
,
was
not
any
where
else
,
but
in
the
Province
of
Cappadocia
:
for
no
Author
of
this
Age
speaks
of
it
,
but
the
Bishops
of
that
Country
:
unless
it
be
Paulinus
Bishop
of
Nola
,
who
tells
us
,
That
he
caused
the
Representation
of
the
Sufferings
of
St.
Faelix
the
Martyr
,
to
be
put
in
the
Chappel
that
was
dedicated
unto
him
.
Now
't
is
to
be
observed
,
that
this
Paulinus
Bishop
of
Nola
,
fells
us
also
two
considerable
things
,
First
,
That
the
Custom
of
placing
of
Pictures
in
Churches
,
was
very
rare
.
The
second
,
That
that
which
put
him
upon
doing
it
,
was
a
design
to
represent
to
the
Eyes
of
the
Country
People
,
those
Combates
,
the
painting
whereof
would
make
more
impression
upon
them
,
than
Descriptions
made
by
the
mouths
of
Orators
.
Some
peradventure
will
demand
of
me
,
Faulinus
Bibliothec
Pat.
Tom.
14.
Edit
.
Lugdu
.
says
he
,
what
was
the
reason
which
occasioned
me
to
resolve
to
make
the
Figures
of
Animate
Creatures
,
to
be
painted
in
Sacred
Houses
,
seeing
the
Custom
thereof
is
very
rare
.
And
he
adds
,
That
it
was
to
try
whether
the
sight
of
these
enameld
and
raised
Shadows
of
Colours
,
would
not
make
some
impression
upon
the
gross
and
stupid
minds
of
the
Vulgar
.
He
says
also
,
in
the
same
place
,
That
his
end
was
to
employ
these
Dregs
of
the
People
in
the
Contemplation
of
these
Figures
on
Feast
days
,
to
the
end
that
they
might
spend
the
less
time
in
Debauchery
.
Observe
thereon
,
that
then
it
was
very
rare
to
see
Pictures
in
Churches
,
therefore
they
did
not
expose
them
to
the
Adoration
of
the
People
.
For
Objects
of
Adoration
and
Worship
ought
to
be
known
by
all
:
besides
,
they
were
put
there
only
for
the
use
of
the
Vulgar
;
't
was
not
therefore
to
give
any
Worship
to
them
:
for
they
are
not
only
Country
People
which
are
obliged
to
Religious
Worship
.
To
conclude
,
Paulinus
says
expresly
,
That
it
was
only
for
Commemoration
,
and
not
for
Worship
.
'T
is
therefore
from
this
good
,
but
superstitious
man
Paulinus
,
that
this
leud
saying
hath
taken
its
original
,
That
Images
are
the
Books
of
the
Ignorant
.
4.
The
fourth
thing
to
which
you
ought
to
give
attention
is
,
That
then
they
did
not
set
in
Churches
any
Figure
,
Image
,
or
Statue
of
a
single
person
,
but
Historical
Representations
in
large
Tables
,
where
many
persons
and
many
actions
were
represented
.
This
makes
almost
an
infinite
difference
:
for
it
never
entred
into
the
mind
of
Man
,
that
Historical
Tables
,
whereon
were
some
times
represented
the
Devil
tempting
Jesus
Christ
,
oftentimes
Hang-men
pblucking
off
the
flesh
of
a
Martyr
,
with
Pincers
,
were
placed
there
for
Worship
.
For
so
men
would
Worship
the
Devil
,
as
well
as
Jesus
Christ
,
and
the
Hangmen
as
well
as
the
Martyr
.
Indeed
when
the
Idolatry
of
Images
was
brought
into
the
Church
,
't
was
by
Pictures
or
Statues
which
represented
but
one
or
two
of
the
Saints
.
Now
't
is
certain
,
say
I
,
that
about
the
end
of
the
fourth
Age
,
those
which
gave
themselves
liberty
of
introducing
Images
into
Churches
,
placed
nothing
there
but
Historical
Pictures
and
Tables
.
To
prove
the
contrary
to
you
,
they
may
produce
a
passage
of
Gregory
Nazianzen
,
where
he
complains
of
this
,
That
some
would
destroy
the
City
of
Diocesarea
,
raze
the
Temples
,
and
pull
down
the
Statues
thereof
:
[
](A46367-e62410-b)*
*
Epist.
ad
.
Olympium
.
Our
greatest
grief
,
says
he
,
is
not
that
the
Statues
are
pluckt
down
,
although
that
be
troublesome
too
.
Because
immediately
before
he
was
speaking
of
the
Ruine
of
Temples
,
some
it
may
be
will
serve
themselves
of
that
,
to
perswade
you
,
that
Statues
were
in
their
Temples
.
But
that
is
false
,
and
't
is
certain
that
he
speaks
of
Statues
which
were
in
their
publick
places
:
Our
grief
is
,
says
he
,
that
with
the
Statues
,
they
pull
down
and
destroy
an
ancient
City
.
And
to
the
end
that
you
may
not
be
able
to
delude
your selves
thereby
,
be
advertised
,
That
the
Greeks
would
never
suffer
Statues
in
their
Churches
,
and
that
yet
to
this
day
they
Adore
nothing
but
Images
,
or
plain
and
flat
Pictures
;
and
by
a
humour
sufficiently
pleasant
,
they
accuse
the
Latines
of
being
Idolators
,
because
they
Adore
Statues
:
As
if
their
Images
of
Mosaick
Work
,
were
much
more
worthy
of
Adoration
,
than
Embossed
Figures
.
However
it
be
,
this
demonstrates
,
that
Gregory
Nazianzen
could
not
speak
of
Statues
which
were
in
Churches
.
5.
To
conclude
,
the
last
thing
whereof
you
are
to
be
advertised
,
about
the
Original
of
Images
,
is
,
That
in
the
time
that
this
mischeivous
Custom
of
putting
Images
in
Churches
began
in
some
places
,
the
good
Bishops
opposed
themselves
thereto
with
Zeal
,
and
treated
it
as
an
Abomination
.
It
were
convenient
that
you
should
read
thereon
a
passage
of
Epiphanius
Bishop
of
Salamina
in
Cyprus
,
who
lived
about
the
year
375
,
that
is
to
say
,
exactly
in
the
same
time
that
Gregory
Nissen
suffered
Pictures
in
the
Churches
of
Cappadocia
,
I
came
one
day
,
says
Epiphanius
,
into
a
Village
which
is
called
Anablata
,
(
't
was
a
Village
in
Palestine
)
[
](A46367-e62580-b)*
*
Epiphan.
in
Epist.
ad
Joh.
Jerus
.
having
seen
there
,
as
I
passed
by
,
a
burning
Lamp
,
I
enquired
what
place
it
was
;
I
learnt
that
it
was
a
Church
,
and
being
entred
there
to
Pray
,
I
found
on
the
Door
of
the
Church
,
a
died
Vail
hanging
there
,
having
an
Image
painted
on
it
,
as
it
were
of
Christ
,
or
some
Saint
:
for
I
do
not
remember
,
in
good
truth
,
whose
Image
it
was
;
having
therefore
seen
that
contrary
to
the
Authority
of
the
Scripture
,
they
had
hung
the
Image
of
a
Man
in
the
Church
,
I
rent
the
Vail
,
and
advised
the
Sexton
of
the
place
,
to
employ
it
rather
to
wrap
up
the
body
of
some
poor
dead
person
to
carry
him
to
his
Grave
.
John
,
Patriarch
of
Jerusalem
,
took
it
ill
,
that
Epiphanius
had
attempted
such
an
Action
in
a
Diocess
where
he
had
no
Jurisdiction
,
but
he
did
not
condemn
the
Action
in
itself
.
This
passage
is
without
reply
,
and
your
Seducers
will
never
have
any
thing
to
answer
to
it
.
It
appears
that
the
use
of
introducing
Images
into
Churches
,
was
so
rare
,
and
so
little
received
,
that
he
which
undertook
to
put
one
in
the
Church
of
Anablata
,
did
not
dare
to
put
it
any
farther
then
the
Door
.
At
this
day
men
have
the
insolence
to
set
them
upon
Altars
.
And
even
Epiphanius
,
a
little
while
before
,
in
the
Church
where
this
Image
was
,
lookt
upon
the
attempt
as
the
Violation
of
the
Law
,
although
it
were
even
the
Image
of
Jesus
Christ
:
for
he
supposes
it
might
be
the
Image
of
our
Lord
;
nevertheless
he
made
not
the
least
scruple
to
rend
it
,
and
hated
not
the
attempt
ever
the
less
.
Notwithstanding
't
is
very
probable
that
after
St.
Epiphanius
,
the
Custom
of
so
placing
Pictures
and
Tables
in
the
Churches
of
the
Martyrs
,
did
continue
and
increase
.
The
People
which
naturally
fall
into
Superstition
,
did
not
tarry
long
ere
they
abused
those
Images
,
which
were
placed
for
them
in
the
Sepulchres
of
the
Martyrs
:
't
is
from
the
People
that
the
Worship
of
Images
came
,
as
well
as
the
Invocation
of
Saints
;
that
could
not
stay
long
after
this
;
for
when
they
adored
men
,
which
might
be
painted
,
't
is
natural
to
make
Images
of
them
.
So
St.
Austine
learns
us
,
that
in
his
time
the
Invocation
of
Saints
passing
from
the
People
to
the
Pastors
,
the
People
running
much
father
,
began
to
Adore
the
Pictures
of
the
Martyrs
.
But
behold
how
he
speaks
of
it
:
The
Manichees
heaped
together
all
the
popular
Superstitions
,
and
all
the
Actions
of
private
Persons
,
to
make
Crimes
of
them
against
the
Church
;
and
upon
that
St.
Austine
tells
them
,
[
](A46367-e62710-b)*
*
Lib.
1.
de-Moribus
Eccl.
c.
34.
Do
not
collect
those
who
making
profession
of
being
Christians
,
have
nothing
which
answers
to
their
Profession
;
do
not
joyn
yourself
to
the
croud
of
ignorant
People
,
who
being
on
the
side
of
true
Religion
,
are
superstitious
,
&c.
I
know
there
are
many
which
Worship
Pictures
,
and
Sepulchres
.
Unto
the
middle
of
the
fifth
Age
,
nevertheless
,
few
Images
were
seen
in
Churches
:
after
the
year
450
,
many
of
them
were
seen
there
:
'T
was
not
only
those
of
the
Martyrs
that
were
placed
there
,
they
put
also
those
of
the
Bishops
in
the
Churches
of
their
Diocesses
.
The
Image
of
Thomas
Bishop
of
Apamea
,
was
set
on
the
top
of
the
Church
[
](A46367-e62780-b)†
†
Evag.
lib.
4.
cap.
26.
:
Theodorus
Lector
,
tells
us
,
That
in
the
Reign
of
Anastatius
,
[
](A46367-e62830-b)*
*
Lib.
2.
Macedonius
,
Bishop
of
Constantinople
,
caused
his
Images
to
be
set
in
Churches
;
and
that
Timothy
,
who
was
put
in
his
place
,
some
time
after
,
would
not
perform
Divine
Offices
in
any
Church
,
before
he
had
caused
the
Images
of
Macedonius
to
be
removed
.
It
cannot
be
imagined
these
Images
were
set
there
for
Adoration
,
for
no
man
makes
his
own
Images
to
be
adored
.
But
that
in
the
fourth
and
fifth
Ages
men
did
not
give
any
Religious
Worship
to
Images
,
by
the
publick
Authority
and
Approbation
of
the
Pastors
,
is
a
truth
which
cannot
be
disputed
by
those
who
have
any
remains
of
Conscience
and
Honour
:
This
appears
by
the
Testimonies
of
Authors
of
that
time
:
by
the
Deed
of
Epiphanius
,
which
we
reported
touching
the
Image
which
he
found
in
Anablata
;
and
by
another
passage
of
the
same
St.
Epiphanius
,
cited
by
the
Council
of
Constantinople
,
against
Images
,
in
the
Reign
of
Constantine
Copronimus
,
and
reported
by
that
Image-worshipping
Council
of
Nice
,
[
](A46367-e62960-b)†
†
Evag.
l.
4
c.
26.
Take
heed
to
yourselves
,
says
Epiphanius
,
retain
the
Traditions
which
you
have
received
,
turn
not
from
them
to
the
right
hand
,
nor
to
the
left
;
Remember
also
,
that
you
put
no
Images
in
Churches
,
nor
in
the
Dormitories
of
the
Saints
,
&c.
nay
,
put
them
not
even
in
your
own
Houses
.
St.
Chrysostome
saith
,
in
a
passage
alledged
by
the
same
Council
[
](A46367-e63040-b)*
*
Synod
.
7.
Act.
6.
We
have
the
presence
of
Saints
by
the
Scriptures
,
and
not
by
Images
.
Amphilochius
[
](A46367-e63080-b)†
†
Synod
.
ib.
Bishop
of
Iconium
,
Contemporary
of
St.
Basil
,
also
saith
,
We
take
no
care
to
paint
the
fleshly
Countenance
of
Saints
with
Colours
upon
Tables
,
but
we
immitate
their
Life
and
Conversation
,
by
Piety
and
Vertue
.
St.
Austin
,
upon
the
123
Psalm
,
doth
expresly
deny
,
That
among
the
Movables
and
Ornaments
of
the
Church
,
there
were
any
Images
that
had
Mouths
and
spake
not
,
and
Eyes
that
saw
not
.
This
appears
also
by
the
Fact
of
Serenus
Bishop
of
Marseilles
,
and
of
Gregory
the
First
,
Bishop
of
Rome
,
which
was
not
till
the
end
of
the
sixth
Age
:
Serenus
had
broken
the
Images
of
his
Church
,
because
the
People
adored
,
and
fell
down
before
them
;
as
those
of
which
St.
Austine
speaks
.
Gregory
blames
him
for
breaking
the
Images
,
and
praises
him
that
he
hindered
men
from
worshipping
them
;
which
makes
it
evident
,
it
was
not
then
believed
generally
,
that
they
might
be
adored
.
'T
is
true
,
nevertheless
,
that
in
the
fifth
Age
,
the
brutish
and
superstitious
People
in
some
places
began
to
believe
,
that
the
Images
of
the
Saints
had
some
Vertue
in
them
.
For
Theodoret
,
in
the
Life
of
Simeon
Stylites
,
reports
,
That
it
was
said
,
that
at
Rome
men
set
the
Images
of
Simeon
Stylites
at
the
entrance
of
all
their
Shops
,
to
obtain
some
Protection
and
Security
from
them
.
But
besides
,
that
this
was
but
a
report
apparently
false
;
't
was
a
popular
Superstition
in
which
the
Church
was
not
concerned
.
An
Article
of
Controversie
.
A
continuation
of
the
matter
of
Schism
;
that
the
great
Corruption
of
the
Roman
Church
,
forced
us
to
a
Separation
.
HItherunto
in
speaking
of
Schism
,
we
have
reason'd
upon
one
or
other
of
these
two
suppositions
;
either
that
our
separation
was
not
established
upon
good
Reasons
,
or
at
least
that
the
corruption
of
the
Church
of
Rome
was
not
at
the
highest
degree
,
and
therefore
it
was
in
some
sort
tolerable
.
We
have
proved
in
our
thirteenth
Pastoral
Letter
,
that
although
our
Fathers
had
done
ill
in
their
Separation
,
nevertheless
you
do
not
hazard
your
Salvation
by
continuing
in
the
Protestant
Communion
.
Afterwards
we
made
it
appear
,
that
supposing
the
Church
of
Rome
very
corrupt
,
although
the
Corruption
were
not
wholly
intollerable
,
you
cannot
return
thither
at
this
day
,
without
destroying
yourselves
,
because
the
Providence
of
God
hath
drawn
you
thence
by
a
Miracle
,
in
the
persons
of
your
Fathers
.
And
we
have
dispersed
the
Illusions
which
you
put
upon
yourselves
therein
,
and
which
some
amongst
you
have
communicated
to
those
which
are
fled
for
Protection
into
these
Countries
.
But
at
present
let
us
no
longer
suppose
any
thing
which
is
false
;
let
us
consider
things
as
they
are
,
i.
e.
let
us
consider
the
Corruption
of
the
Church
of
Rome
in
its
utmost
extent
,
and
reason
upon
it
:
It
is
the
third
Supposition
,
according
to
which
I
will
shew
you
,
that
you
cannot
with
a
good
Conscience
return
to
Popery
:
If
the
Corruption
of
the
Church
of
Rome
be
extream
,
if
she
be
Idolatrous
,
if
she
be
Impure
,
if
she
be
Antichristian
,
if
she
have
introduced
true
Paganism
into
the
Church
,
we
must
necessarily
Separate
from
her
,
as
soon
as
we
can
;
and
the
Separation
being
made
,
to
re-unite
ourselves
unto
her
is
a
Crime
for
which
we
can
expect
no
Mercy
.
There
can
be
nothing
of
doubt
in
this
kind
of
reasoning
,
but
the
Supposition
,
(
viz.
)
That
the
Corruption
of
the
Church
of
Rome
is
extream
,
and
wholly
unsufferable
;
So
that
this
is
the
only
thing
which
remains
to
do
,
about
the
matter
of
Schism
,
to
justifie
our
Separation
,
and
prove
to
you
,
that
you
cannot
return
to
Popery
without
Damnation
;
this
we
shall
do
in
this
,
and
the
following
Letter
.
To
give
you
a
true
and
natural
Idea
of
the
Corruption
of
Popery
by
a
short
Discription
,
't
is
necessary
at
first
,
That
you
discharge
yourselves
of
those
vain
Charms
,
and
false
Appearances
,
wherewithal
they
dress
,
and
present
it
to
your
Eyes
.
First
,
you
may
not
consider
Popery
by
the
Christianity
upon
which
't
is
built
,
for
't
is
thither
that
you
turn
your
Eyes
immediately
.
'T
is
a
Religion
,
say
you
,
where
the
true
God
is
worshipped
,
and
the
true
Jesus
,
where
the
Holy
Trinity
is
believed
,
the
Incarnation
of
the
Son
of
God
,
Redemption
by
the
Death
of
Christ
Jesus
,
the
last
Judgment
,
the
Resurrection
of
the
Flesh
,
everlasting
Life
,
and
everlasting
Death
.
How
can
such
a
Christianity
be
ill
?
Distinguish
my
Brethren
,
in
the
Popish
Church
Christianity
from
Popery
.
That
which
I
would
have
you
consider
,
and
which
I
have
told
you
is
Christianity
.
But
that
which
I
will
describe
unto
you
,
the
ugliness
whereof
I
will
set
before
you
in
an
abridgement
,
is
quite
another
thing
,
't
is
that
which
hath
been
added
to
Christianity
,
't
is
Popery
.
Say
not
it
sufficeth
us
that
Christianity
doth
continue
in
the
Roman
Church
,
that
is
false
,
it
is
not
sufficient
.
'T
is
not
enough
that
the
Substance
doth
continue
in
poysoned
Wine
to
make
it
safe
,
and
wholsom
.
Do
not
you
imagine
that
this
is
only
a
plain
Comparison
,
't
is
an
example
that
doth
demonstrate
,
and
prove
Wine
as
good
,
and
excellent
as
it
is
,
is
not
more
spoiled
by
the
Mortal
Poyson
mingled
with
it
,
then
Christianity
in
the
Church
of
Rome
is
spoiled
by
the
Popery
added
thereto
.
Have
you
never
read
any
where
that
the
Roman
Church
is
like
a
great
double
Temple
,
whereof
the
lower
part
is
consecrated
to
God
,
and
the
superior
part
to
an
Idol
?
This
is
a
Comparison
which
hath
all
the
force
of
Examples
to
prove
,
and
demonstrate
.
Do
you
believe
,
that
a
man
after
he
had
worshipped
in
the
Church
below
,
consecrated
to
the
true
God
,
should
ascend
into
the
Church
above
,
and
adore
Idols
?
Do
you
believe
,
say
I
,
that
such
a
man
were
in
a
good
and
safe
way
?
'T
is
true
,
Christianity
remains
in
the
Roman
Religion
,
't
is
the
Church
below
;
but
they
have
built
upon
it
the
Idol
Church
,
and
that
is
Popery
.
Do
not
you
imagine
therefore
,
that
you
can
Worship
only
in
the
Church
below
,
or
live
in
the
Christianity
of
the
Roman
Church
without
partaking
in
Popery
.
This
cannot
be
,
these
two
parts
of
the
Roman
Church
are
not
built
together
as
two
Churches
,
whereof
the
one
is
below
,
and
the
other
above
.
By
an
unhappy
Art
of
the
Devil
you
cannot
enter
into
the
one
without
entering
into
the
other
.
You
cannot
worship
God
without
partaking
in
the
Worship
of
Idols
.
You
cannot
partake
in
the
Heavenly
Sacrament
of
Jesus
Christ
without
participation
in
a
false
and
corrupt
Sacrifice
;
and
without
prostrating
yourselves
before
the
Idol
of
Bread.
You
cannot
confess
Jesus
Christ
Head
of
the
Church
without
adhering
to
a
false
Head
,
to
the
Head
of
a
Body
which
is
altogether
Antichristian
.
You
cannot
call
upon
God
in
publick
Worship
,
unless
at
the
same
time
you
call
upon
Creatures
:
It
remains
therefore
,
that
we
prove
unto
you
,
that
Popery
,
so
confounded
and
mixt
with
Christianity
,
is
mortal
,
impure
,
and
intollerable
.
The
second
general
Advice
which
I
have
to
give
you
is
,
That
well
to
understand
Popery
,
you
must
not
look
upon
it
in
the
Books
of
your
Convertors
,
in
the
Explications
of
the
Catholick
Doctrine
,
or
other
painted
Tables
which
disguise
to
you
the
Religion
into
which
they
force
you
to
enter
.
Discharge
yourselves
also
from
this
wicked
imagination
,
That
we
ought
to
attribute
nothing
to
Popery
but
what
is
ordained
by
its
Councils
.
For
there
is
nothing
more
false
,
and
more
distant
from
truth
,
then
that
the
Councils
have
not
expressed
in
their
Decisions
,
all
those
frightful
Excesses
into
which
Popery
is
fallen
,
therefore
they
are
not
to
be
imputed
to
her
.
'T
is
a
wicked
consequence
,
all
that
is
done
in
a
Church
,
be
it
by
order
of
her
Councils
,
be
it
by
use
and
common
custom
,
ought
to
be
imputed
to
her
.
'T
is
true
,
that
St.
Austine
,
in
a
passage
which
we
quoted
above
,
would
not
grant
,
that
the
Manichees
should
impute
certain
Superstitions
which
the
People
practised
,
to
the
Church
:
but
't
was
because
there
were
few
persons
,
in
comparison
to
others
,
that
fell
into
them
:
And
the
Teachers
condemned
them
,
instead
of
supporting
and
maintaining
them
.
But
we
impute
nothing
to
Popery
,
but
Extravagances
universally
practised
,
and
defended
by
their
most
famous
Doctors
.
I
will
give
you
yet
a
third
Advice
,
'T
is
that
for
the
true
understanding
of
Popery
,
and
all
its
Deformities
,
you
must
not
look
on
it
in
certain
places
,
and
at
certain
times
.
For
Example
:
At
this
day
in
France
,
they
shew
you
the
Popish
Religion
in
a
smooth
and
polished
condition
,
with
respect
to
the
Authority
of
the
Pope
:
they
tell
you
,
that
to
speak
properly
,
he
is
no
more
than
the
first
Bishop
,
he
is
not
the
Vicar
of
JESUS
CHRIST
,
that
he
is
not
the
true
Head
of
the
Church
,
nor
the
true
Center
of
Unity
,
that
he
is
not
Infallible
,
that
he
has
no
more
Power
over
the
Bishops
,
than
the
Bishops
have
over
him
:
they
speak
to
you
with
great
indifference
concerning
the
Worship
of
Images
,
as
a
thing
esteemed
not
very
necessary
;
they
do
extreamly
mollifie
the
Invocation
of
Saints
,
reducing
it
to
a
small
matter
.
The
Bishops
give
order
,
that
little
of
those
popular
Devotions
which
are
capable
of
giving
you
scandal
,
be
practised
in
their
Diocesses
.
I
do
declare
to
you
,
that
it
is
not
by
the
small
Country
of
France
,
nor
by
this
little
space
of
present
time
,
that
you
ought
to
look
on
Popery
,
to
know
and
see
all
its
Deformities
.
In
what
follows
,
we
shall
have
occasion
to
shew
you
,
that
all
these
Reformations
are
nothing
,
that
they
are
fictitious
;
and
that
although
they
should
go
further
than
I
know
not
what
appearances
,
it
would
not
suffice
;
but
in
expectation
of
that
,
I
advise
you
at
present
,
my
Brethren
,
that
for
a
true
understanding
of
Popery
,
it
behoves
you
to
look
on
it
every-where
,
and
in
all
times
:
You
must
behold
it
in
Italy
and
Spain
,
as
we
as
in
France
and
Germany
:
you
must
look
on
it
in
all
preceeding
Ages
,
at
least
in
the
seven
hundred
or
eight
hundred
Years
which
went
before
our
Reformation
;
observing
these
three
Rules
,
-
1.
That
you
look
on
Popery
such
as
it
is
in
itself
,
distinct
from
Christianity
.
-
2.
That
you
look
on
it
in
its
practice
,
and
universal
usage
.
-
3.
To
conclude
,
that
you
look
on
it
above
all
in
Spain
and
Italy
,
as
well
as
elsewhere
;
and
that
you
look
on
it
in
all
those
times
which
preceeded
the
Reformation
.
If
you
do
thus
,
say
I
,
I
do
maintain
that
you
cannot
behold
the
Deformitie
of
Popery
without
horrour
.
First
you
will
there
see
a
Head
which
calls
himself
the
most
Holy
Lord
,
his
Holiness
,
and
the
Vicar
of
Jesus
Christ
,
who
bears
on
him
all
the
Characters
of
Antichrist
:
He
sits
in
the
Temple
of
God
,
as
if
he
were
God
;
he
makes
himself
to
be
adored
as
God
;
he
has
his
seat
at
Rome
,
the
City
upon
seven
Hills
;
he
hath
ten
Kings
under
him
,
which
give
Obedience
to
him
;
he
is
clothed
in
Scarlet
,
as
the
Whore
in
the
Revelations
;
he
bears
a
Triple
Crown
;
he
has
upon
his
Forehead
the
names
of
Blasphemy
,
calling
himself
God
on
Earth
,
the
Vicar
of
Jesus
Christ
,
the
Spouse
of
the
Church
,
the
Mouth
which
pronounces
infallible
Oracles
;
he
sits
upon
a
Beast
,
i.
e.
on
an
Empire
,
viz.
the
Roman
Empire
,
which
he
hath
raised
up
again
:
He
makes
the
Image
of
the
Beast
to
speak
,
and
be
adored
:
he
hath
established
in
the
Church
the
true
Image
of
the
Roman
Empire
;
and
causes
this
Image
to
be
adored
on
pain
of
Death
;
he
hath
two
Horns
,
two
Powers
,
as
a
Lamb
,
the
Temporal
and
Spiritual
;
speaks
like
a
Dragon
;
and
is
the
Protector
of
Lies
and
Falshood
:
He
works
false
Signs
and
Wonders
to
support
his
false
Religion
;
his
Teachers
make
profession
of
Austerity
,
Celibate
,
Abstinence
,
and
Fasting
,
and
refuse
Marriage
:
He
hath
his
seat
in
Babilon
,
that
City
of
Merchandize
,
where
all
things
are
sold
,
and
where
they
make
Merchandize
even
of
the
Souls
of
Men
:
He
causes
his
Mark
to
be
born
,
i.
e.
his
Profession
,
upon
the
hands
and
upon
the
forehead
;
The
name
of
Latine
Church
,
and
Latine
Pope
,
contain
exactly
666
,
which
is
the
number
of
the
Beast
:
This
Pope
,
this
pretended
Vicar
of
Jesus
Christ
,
is
seen
under
a
Canopy
,
or
Cloth
of
State
,
in
pomp
,
and
in
magnificence
;
he
is
seen
trampling
crowned
Heads
under
his
Feet
,
making
himself
to
be
carried
on
the
shoulders
of
Emperours
;
causing
Princes
to
kiss
his
Feet
:
He
hath
been
seen
as
a
furious
Lion
in
all
Ages
,
covering
the
Earth
with
Blood
,
dethroning
Emperours
,
pulling
off
their
Crowns
,
Absolving
Subjects
from
the
Oaths
of
Fidelity
given
to
their
Kings
,
and
thereby
putting
a
Sword
into
their
hands
,
from
whence
have
followed
cruel
and
barbarous
Civil
Wars
:
He
has
been
seen
encouraging
the
Father
against
the
Son
,
and
the
Son
against
the
Father
;
Subjects
against
their
Kings
,
and
stirring
them
up
to
run
their
Swords
into
the
Bowels
of
their
Soveraigns
:
He
has
been
seen
putting
all
Europe
into
a
flame
,
and
carrying
confusions
,
blood
,
and
disorder
every-where
by
his
Ambition
:
He
hath
been
seen
fighting
with
Competitors
,
called
Anti-popes
,
conducting
Armies
,
shedding
Bloud
,
dispeopling
Cities
,
and
laying
wast
Fields
by
Fire
and
Sword
:
He
has
been
seen
with
his
Arms
in
his
hands
,
like
a
mad
man
filling
the
World
with
Horrour
and
Desolation
,
to
maintain
his
pretended
Succession
to
the
Inheritance
of
Christ
Jesus
:
He
has
been
seen
some
times
keeping
Whores
,
sometimes
a
Sodomite
,
some
times
a
Sorcerer
,
sometimes
a
Murderer
,
and
a
Paracide
,
sometimes
an
Adulterer
,
and
Corrupter
of
Wives
,
and
Women
;
sometimes
like
a
Bloud-sucker
devouring
Provinces
,
swallowing
up
Kingdoms
,
exhausting
their
Substance
,
and
drawing
Tributes
from
all
the
Earth
:
He
hath
been
seen
Cheating
,
Deceiving
,
making
false
Oaths
,
violating
Treaties
,
stirring
up
Seditions
,
moving
to
Wars
:
He
has
been
seen
to
make
an
horrible
Traffick
of
Sins
,
selling
Pardon
for
Sodomies
,
for
having
lain
with
Sister
and
Mother
,
and
even
with
a
Beast
,
for
having
killed
his
Father
,
his
Benefactor
,
and
even
his
King
:
He
himself
hath
been
seen
killing
,
poysoning
,
robbing
,
exercising
rage
,
ambition
,
and
dreadful
robberies
.
I
do
profess
,
that
he
must
be
fallen
to
a
reprobate
sense
,
to
call
such
a
man
the
Vicar
of
Jesus
Christ
,
and
to
imagine
that
such
a
See
is
the
seat
of
the
Church
.
After
you
have
lookt
upon
the
Head
,
if
you
consider
the
Members
of
Popery
,
you
will
see
great
Lords
,
Lovers
of
the
World
,
who
call
themselves
the
Princes
of
the
Church
,
who
being
oftentimes
nothing
but
the
dregs
of
the
People
,
dispute
place
with
Soveraigns
:
They
keep
Houses
,
and
the
Train
of
Princes
,
they
have
magnificent
Equipage
,
stately
Lodgings
,
sumptuous
Furniture
,
and
delicate
Tables
:
They
are
the
Councils
,
and
the
Senate
of
the
Pope
;
they
are
the
Cardinals
which
call
themselves
the
Pillars
of
the
whole
World
,
upon
which
the
Church
stands
:
These
are
the
Ministers
of
Jesus
Christ
,
who
said
to
his
Disciples
,
That
he
who
will
be
greatest
among
you
,
let
him
be
your
servant
.
Verily
,
verily
,
I
say
unto
you
,
That
if
you
humble
not
yourselves
as
a
little
child
,
you
cannot
enter
into
the
kingdom
of
heaven
.
Below
these
Prince-ministers
of
the
Antichristian
Empire
,
we
see
Bishops
,
another
sort
of
secular
Princes
,
Governours
of
Diocesses
,
i.
e.
the
Provinces
of
the
Pope
,
who
call
themselves
Bishops
,
Archbishops
,
&c.
by
the
Grace
and
Favour
of
the
Holy
See
,
after
the
same
manner
that
the
Govournours
of
the
Provinces
of
a
Kingdom
take
the
Title
of
their
Dignity
,
by
the
Favour
of
their
King
:
These
men
possess
a
great
Revenue
,
which
was
appointed
by
the
Donors
to
nourish
the
Poor
,
but
serves
nevertheless
to
maintain
the
best
Table
in
the
Province
;
a
great
number
of
debaucht
and
unruly
Servants
,
Cooks
that
are
most
expert
in
the
Art
of
making
curious
Meats
and
Sawces
,
Coaches
with
six
Horses
,
paeks
of
Hounds
,
and
oftentimes
a
race
of
prostituted
Whores
.
These
men
cause
themselves
to
be
called
my
Lord
in
the
World
,
and
treat
their
Inferiours
like
Pages
and
Foot-boys
:
These
have
not
the
least
grain
of
that
which
is
called
the
Spirit
of
the
Gospel
,
but
are
animated
by
the
Spirit
of
the
World
,
that
of
Disorder
,
Debauchery
,
Ambition
,
and
Avarice
:
They
watch
not
over
their
Flocks
,
but
after
some
Benefice
greater
than
their
own
,
after
which
they
gape
always
like
Wolves
after
their
Prey
.
Below
these
Superiours
are
seen
an
inferiour
Clergy
,
composed
either
of
Cannons
appointed
to
sing
Vespers
and
Mattins
in
Cathedral
Churches
,
whose
repose
,
ease
,
good
chear
,
long
sleep
,
drunkenness
,
sloth
,
fat
and
plumpness
have
always
served
,
and
do
serve
still
for
matter
of
Satyrs
and
Jests
:
or
they
are
Curates
who
are
not
only
for
the
most
part
the
dregs
of
the
Clergy
,
but
dregs
of
the
People
;
excepting
those
of
great
Cities
,
who
put
themselves
to
the
labour
of
instructing
themselves
at
the
least
,
in
the
way
to
live
like
the
World
,
the
rest
are
ignorant
,
brutish
,
drunken
Whore-masters
,
&
given
to
the
basest
&
most
shameful
Vices
:
And
besides
this
,
the
Clergy
is
made
up
of
an
infinite
number
of
little
Priests
,
which
are
(
above
all
in
Italy
and
Spain
)
as
they
were
heretofore
every-where
,
Ministers
of
the
filthiest
pleasures
,
and
of
the
most
criminal
attempts
.
Are
these
the
Guides
of
Jerusalem
,
or
the
Builders
of
Babel
?
My
Brethren
,
look
not
upon
the
Clergy
of
Paris
,
who
are
better
governed
,
consider
that
during
the
space
of
seven
or
eight
hundred
years
,
the
Popish
Clergy
were
of
this
make
in
all
the
Roman
Church
;
look
upon
Spain
and
Italy
,
where
it
is
publickly
known
,
that
the
Clergy
are
yet
thus
formed
and
fashioned
:
Consult
those
which
have
seen
Rome
a
little
near
at
hand
:
Learn
from
them
that
Religion
there
is
an
Interlude
,
and
that
all
the
Ecclesiasticks
are
Comedians
which
do
not
believe
in
God.
An
honest
man
came
a
little
while
since
from
Italy
,
and
told
us
,
from
his
own
observation
,
That
when
they
are
at
their
Devotions
,
they
commit
Indecencies
,
and
make
such
noise
there
,
that
honest
men
in
France
would
not
do
at
play
.
Judge
whether
it
be
likely
,
that
God
hath
permitted
so
horrible
a
Corruption
of
Manners
in
a
Church
pure
and
infallible
.
From
the
Clergy
,
i.
e.
from
the
Priests
pass
to
the
Monks
,
which
are
the
holy
part
of
Popery
,
where
are
found
the
Reverent
Fathers
,
the
seraphical
and
angelical
Doctors
:
Draw
the
Curtain
from
their
Hypocrisie
,
and
you
will
see
an
,
Abyss
of
Impurities
;
men
who
under
pretence
of
long
Prayers
,
devour
Widdows
Houses
,
Wolves
gaping
after
a
prey
,
which
compass
about
the
Beds
of
the
sick
and
dying
,
to
obtain
great
gifts
and
presents
;
men
who
think
Gain
to
be
Godliness
;
who
dress
Religion
like
a
Play
,
that
they
may
draw
Spectators
,
who
in
their
Houses
perform
Paganish
Devotions
,
and
such
as
are
ridiculous
and
worthy
of
the
Theatre
,
to
draw
the
crowd
of
people
,
and
to
obtain
Offerings
,
who
by
this
means
obtain
those
Alms
which
belong
to
the
Poor
,
who
by
these
Alms
maintain
themselves
in
a
criminal
sloth
and
idleness
,
without
being
of
any
use
to
Church
or
State
;
who
behind
their
own
Walls
and
Curtains
,
abandon
themselves
to
the
utmost
Extreamities
of
Wickedness
,
who
eat
,
and
drink
,
and
sleep
like
Hogs
,
who
go
not
without
the
Walls
of
their
Cloisters
,
but
to
run
after
strange
Flesh
,
who
corrupt
Wives
and
Daughters
,
and
to
that
end
,
serve
themselves
〈◊〉
all
the
most
hideous
and
diabolical
●●rts
:
The
pretence
of
Religion
,
Sacraments
,
ar●
the
most
hol●
things
are
employed
therein
.
You
will
see
Houses
of
sacred
Virgins
,
(
so
they
call
them
)
which
are
the
Lodgings
of
Impurity
,
the
Houses
of
●rostitutes
,
the
places
of
those
that
are
Debauched
.
Behold
those
who
are
the
principal
,
and
the
most
illustrious
Members
of
Popery
,
during
the
space
of
seven
or
eight
hundred
years
,
by
the
confession
of
all
the
World
,
and
what
they
are
yet
to
this
day
,
in
an
infinite
number
of
places
unto
which
the
Reformation
has
not
come
:
'T
is
by
this
,
that
you
ought
to
look
upon
the
Members
of
Popery
,
and
not
by
some
Reformed
Societies
which
are
in
France
,
whereof
they
let
you
see
nothing
but
the
out-side
.
Judge
whether
the
true
Church
,
and
the
true
Religion
,
could
permit
and
suffer
such
horrible
Disorders
!
Are
these
the
Pastors
of
Jesus
Christ
,
or
the
false
Pastors
of
him
,
who
in
the
last
times
was
to
teach
a
Doctrine
of
Devils
,
by
men
whose
Consciences
were
seared
with
a
hot
Iron
,
forbidding
to
Marry
,
and
abstaining
from
Meats
,
which
God
hath
created
to
be
received
by
Believers
.
IN
our
seventeenth
Letter
,
you
may
read
the
Continuation
of
the
Cruelties
which
are
exercised
in
Languedock
;
you
have
there
seen
that
they
fill
Vessels
with
Confessors
to
send
them
to
America
:
The
last
News
from
that
Country
doth
inform
us
,
That
two
of
these
Vessels
are
gone
for
Martinique
,
and
among
other
eminent
persons
,
there
is
Monsieur
the
Barron
of
Verliac
,
with
Madam
his
Wife
,
but
with
this
augmentation
of
Cruelty
,
that
they
have
put
then
in
divers
Vessels
,
to
the
end
that
whether
they
li●●
or
die
in
the
Voyage
,
they
may
be
no
Consolation
to
each
other
.
Monsieur
Matthew
,
an
Advocate
of
Durass
,
of
whom
we
have
spoken
heretofore
,
one
of
our
most
illustrious
Confessours
,
is
also
of
that
number
.
How
sad
soever
the
lot
of
these
exiled
Confessours
which
are
carried
into
another
World
,
I
do
not
think
that
they
have
so
much
reason
to
complain
,
as
those
that
abide
in
the
Kingdom
:
For
the
most
cruel
Hang-men
remain
there
to
put
the
Constancy
of
those
which
persevere
in
their
Religion
,
to
the
utmost
tryal
.
Above
all
,
Rapine
continuing
in
France
,
the
New
World
cannot
boast
to
have
a
more
cruel
Tormentor
.
This
Monster
,
nevertheless
,
would
be
very
proper
to
revive
the
Cruelties
,
which
the
Spaniards
exercised
heretofore
upon
the
poor
Indians
.
We
have
promised
you
a
History
of
the
horrible
Actions
of
this
Villane
,
and
we
will
not
fail
to
give
it
you
,
when
it
shall
be
sent
unto
us
.
We
thought
,
even
at
this
time
,
to
have
given
you
the
memorable
History
of
the
Martyrdom
of
which
he
caused
Monsieur
Menuret
to
suffer
,
the
most
illustrious
Martyr
it
may
be
that
the
Church
hath
ever
seen
;
and
also
the
History
of
some
other
Women
martyred
by
the
same
Rapine
,
the
most
cruel
Rrascal
in
the
World
:
But
this
Letter
which
comes
to
be
communicated
to
us
,
must
go
before
it
;
it
comes
very
opportunely
to
acquaint
you
with
the
News
of
the
Confessors
,
which
are
sent
to
America
,
and
whereof
we
speak
but
now
.
From
Cadez
,
April
17th
,
1687
MOnsieur
—
I
don't
doubt
but
you
are
informed
of
what
passes
in
France
,
with
respect
to
our
Families
,
which
groan
under
the
Yoak
of
cruel
Persecution
;
but
it
may
be
you
are
not
yet
informed
of
a
new
kind
of
Persecution
which
they
have
lately
invented
:
After
they
had
tired
out
the
Constancy
of
an
infinite
number
of
unhappy
persons
;
for
seeing
that
they
had
made
no
farther
progress
in
the
Work
of
Conversion
,
they
send
them
to
the
Islands
of
America
,
in
the
King's
ships
,
to
be
sold
to
them
who
give
most
for
them
.
These
things
are
an
abhorrence
of
Nature
,
that
those
who
are
called
Christians
should
sell
other
Christians
for
Money
;
't
is
a
thing
that
was
never
heard
of
,
till
this
miserable
Age
in
which
we
live
.
The
Tears
which
I
have
,
and
do
pour
out
every
moment
,
permits
me
not
to
tell
you
all
that
I
have
seen
,
being
accompanied
by
Monsieur
—
,
your
Son
,
and
an
Officer
,
which
escaped
,
and
is
now
in
our
Vessel
;
a
tempestuous
Wind
hath
caused
us
to
put
in
,
and
refresh
our selves
in
the
Haven
of
Almaria
,
which
is
in
the
Kingdom
of
Granada
,
and
hath
kept
us
there
five
Weeks
,
and
every
day
we
see
Vessels
arrive
there
from
some
Nation
or
other
,
which
this
tempestuous
season
doth
oblige
to
seek
some
place
of
safety
.
On
the
sixth
of
April
,
a
Vessel
,
bearing
the
Admiral
's
Flag
of
France
,
arrived
there
:
As
soon
as
the
stormy
season
was
over
,
Monsieur
the
Count
of
Stirum
,
sent
one
of
his
Lieutenants
to
the
said
French
Vessel
,
to
inform
himself
whence
it
came
,
and
whither
it
went
;
we
learnt
that
it
came
from
Marseilles
,
and
that
it
went
to
carry
them
for
Slaves
to
America
.
This
obliged
me
to
desire
a
Challoupe
,
that
I
might
satisfie
myself
in
the
doubt
wherein
I
was
,
suspecting
there
might
be
in
it
men
of
our
Religion
;
and
indeed
it
proved
two
true
.
After
we
had
been
on
Board
the
French
Vessel
,
they
brought
us
a
Collation
,
and
soon
after
we
saw
some
Gentlewomen
appear
,
upon
whose
Countenances
Death
was
drawn
,
who
came
upon
the
Deck
to
take
the
Air
:
We
asked
them
upon
what
account
they
went
to
America
;
they
answered
us
,
with
an
Heroick
Constancy
,
Because
they
would
not
Worship
the
Beast
,
nor
Prostrate
ourselves
before
Images
:
Behold
,
say
they
,
our
Crime
.
We
enquired
of
them
,
if
there
were
any
from
Cevennes
;
they
answered
,
there
was
two
from
thence
,
the
one
of
fifteen
,
the
other
of
sixteen
years
of
Age
,
who
were
below
,
and
they
were
of
a
Village
called
St.
Ambrose
.
This
increased
my
Curiosity
to
see
them
,
the
one
was
sick
unto
Death
,
the
other
was
with
her
to
assist
her
in
what
she
could
:
At
my
desire
the
Captain
granted
,
that
she
who
was
not
sick
,
should
come
up
;
as
soon
as
she
appeared
on
the
Deck
,
I
well
perceived
that
her
countenance
was
not
unknown
to
me
:
Monsieur
your
Son
askt
her
,
Made-moiselle
,
from
whence
are
you
?
She
said
,
I
am
from
St.
Ambrose
.
What
is
your
Name
?
I
am
named
Peirique
.
I
needed
no
more
to
assure
me
,
that
they
were
my
Cosin
Germaines
:
I
had
resolved
to
permit
her
to
speak
a
while
,
but
the
tears
which
began
to
run
from
my
eyes
would
not
suffer
it
:
I
drew
near
to
her
and
said
,
Madam
,
do
you
not
know
me
?
At
that
very
moment
,
casting
her
eye
upon
me
,
falling
on
my
neck
,
she
said
,
Is
it
possible
,
my
dear
Cosin
,
that
I
should
see
you
once
again
in
my
Misfortunes
.
She
added
a
hundred
other
things
so
affecting
,
that
there
was
not
a
person
in
the
Ship
,
which
did
not
pour
out
a
river
of
tears
,
at
least
of
those
who
had
the
guard
and
keeping
of
them
.
I
desired
leave
of
the
Captain
to
see
her
Sister
,
which
was
not
able
to
come
upon
the
Deck
,
which
he
freely
gra●●ed
me
:
I
was
no
sooner
below
,
but
I
saw
fourscore
Women
,
or
Maids
,
lying
upon
Matts
,
overwhelmed
with
Miseries
;
my
mouth
was
stopped
,
and
I
had
not
one
word
to
say
.
They
told
me
,
the
most
moving
things
in
the
World
,
and
instead
of
giving
them
Consolation
,
they
comforted
me
;
and
I
not
being
able
to
speak
,
they
told
me
,
with
one
common
voice
,
We
put
our
hands
upon
our
mouths
,
and
say
that
all
things
come
from
Him
who
is
King
of
Kings
,
and
in
Him
we
put
our
trust
.
On
the
other
fide
,
we
saw
a
hundred
poor
miserable
persons
,
oppressed
with
old
Age
,
whom
the
torments
of
Tyrants
had
reduced
to
their
last
gasp
:
We
saw
there
of
all
sorts
,
of
all
ages
,
and
of
all
qualities
,
for
they
spare
none
.
They
told
me
,
when
they
left
Marseilles
,
they
were
two
hundred
and
fifty
persons
,
Men
,
Women
,
Girls
and
Boys
;
and
that
in
fifteen
days
,
eighteen
of
them
died
.
There
is
but
one
Gentlewoman
that
is
of
Poictou
,
all
the
rest
are
of
Nismes
,
or
Mompellier
,
and
the
Countries
in
the
Neighbourhood
thereof
.
A
Country-man
who
lived
about
a
League
and
half
from
St.
Ambrose
,
who
had
suffered
all
that
he
could
suffer
,
upon
whom
these
Barbarians
could
gain
nothing
,
was
put
on
board
among
others
,
and
is
since
dead
in
the
Harbour
of
Granada
;
his
Son
,
who
was
in
the
same
Ship
,
knew
me
at
first
sight
;
he
is
called
Griollet
,
and
the
Village
of
his
abode
Ceurla
.
There
are
yet
six
Vessels
upon
their
departure
from
Provence
,
laden
with
these
poor
Men
,
who
expect
nothing
but
a
fair
Wind
to
hoist
sail
.
I
was
willing
to
have
encouraged
my
Kinsewoman
,
she
told
me
,
Dear
Cosin
,
't
is
not
Death
that
I
fear
,
if
God
will
call
me
hence
,
I
shall
escape
a
great
many
Miseries
which
I
have
yet
to
suffer
,
but
I
am
resigned
to
whatever
he
shall
please
to
lay
upon
me
.
A
young
Gentleman
which
the
Captain
entertained
at
his
own
Table
,
died
of
Grief
about
some
eight
days
since
.
After
I
was
returned
to
our
Vessel
,
and
had
given
a
particular
account
of
what
I
had
seen
,
Monsieur
the
Count
of
Stirom
signified
a
great
deal
of
trouble
at
it
,
and
sent
me
back
again
with
some
Fowls
,
Wine
,
and
other
things
,
together
with
some
Money
for
their
refreshment
;
and
if
it
had
been
in
his
power
to
have
rescued
them
from
their
Misery
,
I
am
sure
as
he
would
have
spared
nothing
to
have
done
it
.
Mademoiselle
,
your
Sister
,
is
yet
wandring
about
,
as
my
Kinsewomen
informed
me
;
they
themselves
lay
hid
a
long
while
in
the
Woods
of
D●forfre
and
Arowbac
.
They
told
me
so
many
things
that
I
have
not
power
to
express
them
to
you
.
The
day
after
we
drew
up
our
Anchor
,
at
the
point
of
day
,
to
my
very
great
trouble
;
I
went
to
bid
them
Farewel
,
and
in
that
little
time
that
I
was
there
,
with
one
voice
,
they
repeated
to
me
,
We
intreat
you
to
remember
us
in
your
Prayers
,
that
God
would
give
us
Grace
to
persevere
unto
the
end
,
that
we
may
obtain
the
Crown
of
Life
.
You
will
take
it
in
good
part
,
Monsieur
,
that
I
desire
,
on
the
behalf
of
these
poor
unhappy
persons
,
the
same
thing
which
they
desired
of
me
;
I
assure
myself
that
you
will
intreat
Monsieur
d'
Marais
to
be
mindful
of
them
;
they
repeated
it
to
me
a
hundred
times
after
the
most
moving
manner
in
the
World.
I
conclude
in
professing
my self
—
The
Mother
of
a
Minister
,
and
her
Sister
,
who
are
also
in
the
same
Ship
,
intreated
me
to
give
intelligence
concerning
them
to
her
Son
,
who
is
a
Minister
in
Holland
,
he
is
called
Monsieur
Arnolt
,
of
Languedock
.
Monsieur
,
your
Son
would
have
written
to
you
,
but
we
have
thought
that
this
will
suffice
for
us
all
.
As
soon
as
this
Letter
was
communicated
to
us
,
we
have
not
delayed
one
moment
to
give
it
you
,
that
it
may
be
scattered
all
over
Europe
,
and
that
all
the
Reformed
Churches
may
answer
the
Wishes
and
Desires
of
these
illustrious
Confessours
,
by
praying
to
God
for
them
,
by
Name
,
and
that
without
ceasing
.
We
see
by
this
Letter
,
what
false
Zeal
and
Cruelty
,
animated
by
a
Spirit
of
Superstition
,
may
do
;
this
is
an
example
thereof
which
has
no
president
.
It
cannot
be
said
,
that
these
were
Rebels
,
and
such
as
defended
themselves
by
Arms
:
they
were
poor
innocent
Women
,
and
such
as
had
no
other
Faults
,
but
that
of
desiring
to
Worship
God
without
serving
the
Creature
:
'T
is
a
voice
that
cries
loud
towards
Heaven
.
Oh
God
of
Vengeance
,
when
wilt
thou
awake
?
We
intreat
all
those
who
have
Friends
in
divers
parts
of
the
World
,
to
disperse
this
Letter
among
them
,
without
delay
,
that
the
Voices
of
all
Believers
,
united
together
,
may
pierce
the
very
Heavens
,
and
render
God
favourable
to
these
poor
Victims
,
who
bear
our
Iniquities
into
another
World
,
and
suffer
the
Evils
of
a
Persecution
which
our
Sins
have
caused
.
They
are
the
Innocent
and
the
most
Just
which
suffer
,
the
Criminal
and
Faulty
withdraw
themselves
from
Sufferings
,
either
by
their
Apostasie
,
or
by
their
Dissimulations
.
Those
among
them
,
who
are
of
this
number
,
ought
to
make
serious
Reflections
thereon
.
The
first
of
June
,
1687.
The
Twentieth
PASTORAL
LETTER
.
An
Article
of
Antiquity
:
Concerning
the
Sacrifice
of
the
Mass
,
in
the
fourth
and
fifth
Ages
:
An
Article
of
Controversie
:
A
Conclusion
of
the
Matter
of
Schism
:
A
Description
of
the
Corruption
of
Popery
,
which
engaged
us
to
a
Separation
.
Dear
Brethren
in
our
Lord
,
Grace
and
Peace
be
given
unto
you
,
from
our
God
and
Saviour
Jesus
Christ
.
IN
the
preceding
Letters
we
have
Examined
the
divers
Alteration
which
have
happend
in
Religion
,
in
the
fourth
and
fifth
Ages
,
and
we
have
there
found
five
very
considerable
ones
:
-
1.
The
Original
of
the
Monastick
Life
.
-
2.
That
of
Oecumenical
Councils
;
to
which
at
this
day
some
men
ascribe
Infallibility
.
-
3.
The
Hierarchy
,
which
hath
been
changed
into
a
Government
purely
Monarchical
.
-
4.
The
Invocation
of
Saints
,
and
Worship
of
Reliques
.
-
5.
And
to
conclude
,
the
Introduction
of
Images
into
Churches
.
I
will
not
speak
of
other
Changes
,
such
are
the
Establishment
of
Lent
,
and
Fasts
,
which
took
their
utmost
perfection
in
these
Ages
,
because
these
things
are
of
less
importance
,
and
were
not
the
Causes
of
our
Separation
:
I
will
conclude
the
History
of
these
two
Ages
,
with
four
or
five
things
which
were
not
changed
:
-
1.
The
Sacrament
without
Sacrifice
.
-
2.
The
Opinion
of
the
Real
Absence
.
-
3.
The
Communion
under
both
Kinds
.
-
4.
The
kind
of
Veneration
men
had
for
the
Sacrament
.
-
5.
The
Opinion
touching
the
State
of
Souls
after
Death
.
1.
The
remained
in
the
Opinions
in
which
the
Church
was
,
with
respect
to
the
Sacrifice
,
which
at
this
day
is
called
the
Sacrifice
of
the
Mass
:
The
Heresie
of
the
Church
of
Rome
about
it
,
is
one
of
the
most
novel
,
and
also
of
those
which
have
had
the
longest
time
to
digest
and
compleat
itself
;
it
received
not
its
highest
perfection
till
the
Council
of
Trent
.
In
the
fourth
and
fifth
Ages
,
men
continued
to
speak
of
the
Sacrament
as
of
a
Sacrifice
;
the
exteriour
form
of
Sacrifice
did
augment
by
the
addition
of
some
Ceremonies
,
and
because
the
Liturgy
did
always
enlarge
itself
by
some
new
Prayers
:
Nevertheless
,
at
the
bottom
they
understood
that
it
was
no
new
Sacrifice
,
but
improperly
so
called
,
a
Sacrifice
of
Bread
and
Wine
,
a
Sacrifice
of
Commemoration
,
the
Image
of
a
Sacrifice
,
a
Sacrifice
as
the
other
parts
of
the
Worship
of
Christian
Religion
are
Sacrifices
.
We
need
no
more
than
hear
the
Authors
of
those
Ages
upon
this
subject
:
Eusebius
saith
,
[
](A46367-e64870-b)a
a
Lib.
1
c.
10.
Demonst.
Evang.
That
Jesus
Christ
hath
appointed
us
to
offer
unto
God
the
Memory
of
his
Sacrifice
.
St.
Chrysostome
[
](A46367-e64920-b)b
b
Homil.
17.
in
Heb.
saith
,
That
we
every
day
offer
the
same
Sacrifice
,
or
rather
the
Commemoration
of
the
same
Sacrifice
.
St.
Austine
[
](A46367-e64960-b)c
c
Lib.
Quest.
83.
Quest
61.
That
we
Celebrate
the
Image
of
this
Oblation
in
memory
of
his
Passion
.
[
](A46367-e65000-b)d
d
Lib.
20.
Cont.
Faust
.
cap.
21.
That
we
Celebrate
the
Sacrifice
of
our
Lord
,
by
a
Sacrament
of
Commemoration
.
Theodoret
[
](A46367-e65040-b)e
e
Euseb.
Dem.
Evan.
lib.
5.
c.
3.
That
we
offer
no
other
Sacrifice
,
but
we
celebrate
the
Memory
of
that
only
Saving
Sacrifice
of
the
Cross
,
&c.
to
the
end
that
by
the
Contemplation
of
the
Figure
,
we
might
call
to
mind
that
which
he
hath
suffered
for
us
.
I
do
not
know
whether
a
man
can
say
more
plainly
,
that
the
Eucharist
is
nothing
but
a
Sacrifice
of
Commemoration
:
And
if
it
be
a
simple
Commemoration
,
where
is
the
Real
Presence
,
where
is
the
Propitiatory
Sacrifice
for
the
Living
and
the
Dead
?
They
are
the
same
Authors
which
say
,
That
Jesus
Christ
by
his
Servants
,
[
](A46367-e65100-b)f
f
In
Epist.
ad
Heb.
cap.
8.
vers.
4.
hath
accomplished
among
men
,
that
which
respects
Sacrifice
,
representing
by
Bread
and
Wine
,
the
Misteries
of
his
Body
,
and
of
his
Saving
Blood.
The
Author
of
the
imperfect
Work
upon
St.
Matthew
,
under
the
name
of
Chrysostome
,
s●●●h
,
That
the
Christian
[
](A46367-e65160-b)g
g
Homil.
19.
ib.
offers
the
Sacrifice
of
Bread
and
Wine
.
And
St.
Jerome
,
[
](A46367-e65200-b)h
h
Jer.
lib.
2.
Advers.
Jovin
.
That
Melchizedeck
did
not
offer
the
Victims
of
Flesh
and
Blood
,
but
that
he
did
dedicate
the
Sacrament
of
Jesus
Christ
with
Bread
and
Wine
,
which
is
a
simple
and
pure
Sacrifice
.
And
St.
Austine
,
[
](A46367-e65250-b)i
i
Lib.
16.
de
Civit.
Dei.
c.
22.
&
lib.
17.
c.
5.
&
17.
That
to
eat
Bread
under
the
New
Testament
,
is
the
Sacrifice
of
Christians
,
and
that
men
offer
every-where
under
the
High-Priest
Jesus
Christ
,
that
which
Melchizedeck
brought
,
when
he
blessed
Abraham
:
That
is
to
say
,
Bread
and
Wine
.
And
Isidore
of
Pelusium
,
[
](A46367-e65350-b)k
k
Lib.
1.
Ep.
401.
That
the
Oblation
of
Christians
is
an
Oblation
of
Bread.
And
St.
Fulgentius
,
[
](A46367-e65400-b)l
l
Ad
Petrum
de
Fide
.
cap.
19.
That
the
Catholick
Church
does
not
cease
to
offer
throughout
all
the
Earth
,
an
Oblation
of
Bread
and
Wine
.
And
Eucherius
Bishop
of
Lions
,
[
](A46367-e65450-b)m
m
In
Genes.
lib.
2.
cap.
18.
That
Jesus
Christ
hath
commanded
Christians
to
offer
in
Sacrifice
,
not
Victims
of
Beasts
,
as
did
Aaron
,
but
the
Sacrifice
of
Bread
and
Wine
.
I
would
willingly
know
,
how
an
Oblation
of
Bread
and
Wine
,
can
be
a
true
Sacrifice
of
Humane
Flesh
,
propitiatory
for
the
sins
of
Men
?
They
have
not
spoken
otherwise
even
until
the
establishment
of
the
Opinion
of
the
Real
Presence
,
for
venerable
Bede
,
in
the
eighth
Age
,
saith
,
[
](A46367-e65510-b)n
n
In
Psal.
133.
That
the
Lord
hath
changed
the
Sacrifices
of
the
Law
,
into
the
Sacrifices
of
Bread
and
Wine
.
And
Isidore
of
Seville
,
in
the
seventh
Age
,
[
](A46367-e65560-b)o
o
Lib.
de
Alleg.
That
the
Sacrament
of
the
Body
and
Blood
of
Jesus
Christ
,
i.
e.
the
Oblation
of
Bread
and
Wine
,
is
offered
through
all
the
World.
The
same
Fathers
have
also
said
,
with
one
consent
,
That
the
Christian
hath
no
other
true
Sacrifice
,
but
that
of
the
Cross
:
Origen
,
in
the
third
Age
,
did
say
,
[
](A46367-e65610-b)p
p
Homil.
17.
in
Numb
.
That
when
the
perfect
Oblation
,
and
Lamb
without
spot
,
came
to
take
away
the
Sins
of
the
World
;
the
Sacrifices
which
were
offered
to
God
one
after
another
,
did
seem
superfluous
,
seeing
that
by
one
only
Sacrifice
,
all
the
Worship
of
Demons
was
destroyed
.
It
had
been
natural
to
say
,
that
the
Worship
of
the
Sacrifice
of
the
Mass
was
put
in
the
place
of
the
Worship
of
Devils
.
And
St.
Chrysostome
,
[
](A46367-e65660-b)a
a
Homil.
17.
in
Johan
.
That
Jesus
Christ
hath
offered
one
only
Sacrifice
for
Sins
,
and
that
he
always
cleanseth
us
by
this
Sacrifice
alone
.
And
elsewhere
,
[
](A46367-e65690-b)b
b
Hom.
13.
in
Heb.
There
is
no
other
Sacrifice
,
one
Sacrifice
alone
hath
purified
and
cleansed
us
.
To
speak
thus
,
is
indeed
to
forget
ones
self
,
seeing
we
have
a
daily
and
continual
Sacrifice
,
which
is
that
of
the
Mass
.
It
would
be
to
no
purpose
to
quote
more
Authors
,
for
they
all
speak
after
the
same
manner
.
An
Article
of
Controversie
.
A
Conclusion
of
the
Matter
of
Schism
;
the
extream
Corruption
of
Popery
hath
forced
us
to
a
Separation
.
IN
the
preceding
Letter
,
we
began
to
make
for
you
a
Picture
of
Popery
,
to
convince
you
of
the
Justice
and
Necessity
of
our
Reformation
.
This
Corruption
of
Popery
may
be
either
considered
in
its
Guides
,
its
Head
,
and
principal
Members
,
or
in
its
Doctrine
:
We
did
consider
this
Corruption
in
its
Head
,
i.
e.
the
Pope
;
in
its
Guides
,
i.
e.
the
Cardinals
,
Primates
,
Archbishops
,
and
Bishops
:
in
its
principal
Members
,
such
are
the
Priests
,
the
Monks
,
and
the
Nuns
;
and
in
all
this
,
we
have
seen
the
Characters
of
the
Conductors
of
Babel
,
and
the
Emissaries
of
Antichrist
.
These
are
the
Mouths
of
Popery
,
but
what
can
proceed
out
of
such
Mouths
?
'T
is
easie
to
judge
:
They
appoint
for
you
at
this
day
,
Preachers
which
speak
good
things
.
There
have
been
for
some
time
past
,
a
number
of
persons
raised
up
to
obtain
the
use
of
the
Word
of
God
,
and
the
Holy
Scripture
,
for
the
people
:
But
this
is
neither
ancient
nor
general
,
you
must
know
the
Popish
Ministery
by
what
it
was
not
long
since
,
and
by
what
it
is
in
all
places
where
't
is
regnant
:
hear
those
which
tell
you
the
Holy
Scripture
is
a
dangerous
Book
,
an
obscure
Book
,
all
full
of
Traps
,
Snares
,
and
Precipieces
;
that
an
infinite
number
of
men
have
ruined
themselves
thereby
;
that
't
is
from
thence
that
Hereticks
have
drawn
their
Heresies
;
that
't
is
imperfect
;
that
it
contains
not
half
the
Christian
Religion
;
that
to
understand
the
true
sence
of
this
half
,
there
needs
another
which
is
called
the
Unwritten
Word
,
Tradition
,
the
infallible
Voice
of
the
Church
.
And
a
man
knows
not
where
to
find
this
Voice
.
However
it
be
,
they
do
assure
you
,
that
the
Scripture
has
no
Authority
without
Tradition
;
that
without
the
Testimony
of
the
Church
,
we
were
no
more
obliged
to
believe
the
Gospel
,
than
Titus
Livius
,
or
the
Fables
of
Homer
.
Moreover
,
at
this
day
the
Jansenists
,
great
Defenders
of
the
Holy
Scriptures
,
tell
you
plainly
,
and
without
scruple
or
hesitation
,
That
by
the
Holy
Scripture
we
cannot
prove
the
Divinity
of
Jesus
Christ
;
and
that
it
were
a
Folly
more
clear
than
the
day
,
to
go
about
to
prove
the
Divinity
of
the
Holy
Scriptures
by
the
Scripture
itself
.
There
is
nothing
that
Popery
doth
not
do
to
decry
this
sacred
Book
:
Not
only
't
is
insufficient
,
obscure
,
it
has
no
authority
by
itself
,
but
it
is
maimed
,
imperfect
,
many
Books
thereof
are
lost
,
those
which
remain
are
corrupt
,
either
by
the
Jews
,
or
by
the
negligence
of
Transcribers
;
we
cannot
know
with
any
certainty
what
is
intire
,
or
what
is
not
;
the
Translations
thereof
are
spoiled
,
there
are
none
of
them
conformable
to
the
Original
.
Good
God
,
what
a
Prodigy
is
this
!
And
how
great
must
the
patience
of
God
be
,
to
tollerate
a
Religion
which
makes
it
its
business
to
annihilate
,
to
vilifie
,
and
abase
those
Oracles
which
ought
to
be
so
venerable
among
all
Christians
?
What
Christianity
is
this
,
but
that
,
in
which
for
the
space
of
more
than
a
thousand
years
,
the
Scripture
was
an
unknown
Book
almost
to
all
Christians
,
and
is
so
yet
at
this
day
in
all
those
places
where
Popery
domineers
without
contradiction
?
Observe
also
the
profound
Ignorance
in
which
those
people
live
,
that
are
subject
to
the
Popish
Inquisition
.
To
find
among
them
the
Figures
of
Aretine
,
or
some
other
infamous
Work
,
is
no
fault
;
but
to
find
there
a
Bible
,
in
the
Vulgar
Language
,
is
a
crime
not
to
be
forgiven
:
for
which
reason
,
in
these
Countries
,
they
know
GOD
no
better
,
and
it
may
be
a
great
deal
worse
,
than
in
Turky
.
The
sacred
Histories
are
utterly
unknown
to
them
;
they
know
nothing
of
Christianity
,
but
what
we
find
thereof
in
their
Catechism
,
mingled
and
confounded
with
the
Errours
and
Superstitions
of
Popery
.
Instead
of
the
true
Gospel
,
what
do
they
preach
in
those
places
that
are
under
the
Dominion
of
Popery
?
And
what
have
they
preacht
in
the
times
when
it
did
Rule
,
and
prevail
without
contradiction
?
They
did
there
preach
,
1.
Corrupt
Morality
,
according
to
which
a
man
might
commit
Murder
,
to
save
a
Crown
,
to
defend
his
Honour
,
and
secure
himself
from
some
small
Affront
;
according
to
which
a
man
might
Rob
,
when
a
person
did
not
think
himself
sufficiently
recompensed
for
his
labours
;
according
to
which
a
man
might
exercise
Usury
,
and
infamous
Monopolies
;
according
to
which
a
man
might
keep
Concubines
,
and
abandon
himself
to
Sodomy
,
without
mortal
Sin
;
according
to
which
a
man
might
Lye
by
Equivocation
,
and
mental
Reservations
;
according
to
which
he
might
live
all
his
life
without
the
Fear
of
God
,
without
performing
one
act
of
Contrition
,
or
the
Love
of
God
to
his
death
;
and
he
might
be
Dispensed
with
,
that
at
the
point
of
death
,
provided
he
exercised
an
act
of
the
fear
of
Hell
,
when
he
receives
the
Sacrament
of
Penance
.
Popery
hath
produced
this
detestable
Morality
;
it
hath
taught
it
where
it
could
,
inspired
it
into
private
persons
,
and
suffered
it
where
it
durst
not
teach
it
.
For
Holy
History
,
instead
of
the
pious
and
sacred
Histories
of
the
Scripture
,
which
might
turn
mens
minds
towards
Devotion
,
they
entertain
the
people
with
Fabulous
Legends
:
Instead
of
speaking
to
them
of
the
Miracles
and
Greatness
of
Jesus
Christ
,
they
speak
of
the
Greatness
of
the
Virgin
;
they
say
that
she
was
conceied
without
sin
;
that
her
Father
and
her
Mother
had
been
advertised
of
her
Birth
by
an
Angel
;
that
at
her
Birth
the
Angels
assembled
together
,
and
formed
a
Quire
and
Consort
in
the
Air
;
that
this
Celebration
of
the
Birth
of
the
Holy
Virgin
,
is
repeated
every
year
on
the
same
day
;
that
many
Saints
have
heard
them
in
the
Air
;
that
this
Holy
Virgin
was
bred
and
brought
up
in
the
Temple
,
and
in
the
most
holy
Place
called
the
Sanctuary
;
that
when
she
conceived
Jesus
Christ
,
it
was
by
three
drops
of
her
Bloud
,
which
the
holy
Spirit
took
from
her
heart
;
that
after
she
had
lived
most
holily
,
she
died
in
the
presence
of
all
the
Apostles
,
whom
the
Holy
Spirit
brought
in
the
Air
from
all
parts
of
the
World
,
whither
they
were
gone
to
preach
the
Gospel
;
that
three
days
after
she
rose
again
,
and
was
carried
up
into
Heaven
,
with
charming
Musick
made
by
the
Voices
of
Jesus
Christ
and
the
Angels
;
and
that
she
was
set
very
near
to
Jesus
Christ
,
above
all
the
Seraphims
.
After
the
Assumption
of
the
Virgin
into
Heaven
,
they
made
her
do
a
thousand
and
a
thousand
ridiculous
Miracles
upon
Earth
:
sometimes
she
appeared
to
a
Monk
,
sometimes
to
a
Pilgrim
,
sometimes
to
some
one
of
her
devoted
Servants
:
she
kisses
them
,
she
makes
them
kiss
her
;
she
opens
her
bosom
to
them
;
she
gives
them
suck
from
her
breasts
;
she
appoints
them
to
build
a
Chappel
to
her
in
such
a
place
,
and
that
they
should
perform
such
or
such
Devotions
to
her
;
she
fixes
herself
in
certain
places
,
and
there
makes
her
choice
to
dwell
,
and
do
Miracles
:
All
those
which
come
thither
for
Sickness
,
Blindness
,
Palsie
,
loss
of
Bloud
,
Deafness
,
loss
of
Members
,
return
thence
safe
and
sound
:
when
one
of
her
Houses
formerly
frequented
,
ceased
to
be
so
,
she
transported
it
beyond
the
Seas
,
and
fixed
it
in
another
Country
to
draw
thither
new
Servants
to
her
Devotion
;
she
forgets
nothing
that
may
favour
those
which
serve
her
:
In
one
Convent
she
takes
the
place
,
office
,
and
figure
of
a
debauched
Nun
,
which
ran
to
the
places
of
Prostitution
,
because
this
Nun
,
when
she
was
going
,
did
devoutly
commit
the
Convent
into
her
hand
;
In
another
place
,
because
an
Abbess
did
most
devoutly
commend
herself
to
her
,
when
she
had
polluted
herself
with
her
Domesticks
,
she
delivered
her
in
private
of
her
great
Belly
,
and
restored
her
Virginity
,
in
such
sort
,
that
those
who
had
accused
her
,
remained
ashamed
and
confounded
.
Instead
of
entertaining
the
people
with
the
Miracles
and
Vertues
of
true
Saints
,
as
were
the
Apostles
,
to
oblige
them
to
an
imitation
of
them
,
Popery
hath
substituted
unto
them
new
Saints
,
which
were
Fools
,
and
wicked
Fools
too
,
St.
Francis
,
St.
Dominick
,
St.
Hyacinth
,
St.
Vincent
Ferrerius
;
or
imaginary
Saints
,
as
St.
Christopher
,
and
the
eleven
thousand
Virgins
,
or
modern
and
unknown
Saints
,
such
as
St.
Milorus
,
St.
Alldem
,
St.
Colganus
,
and
a
thousand
others
:
To
which
they
attribute
ridiculous
and
impertinent
actions
for
Vertues
,
and
such
sottishnesses
for
Miracles
,
as
are
unworthy
of
those
little
Demons
called
Hobgoblins
.
One
to
testifie
his
Humility
,
made
himself
to
be
tossed
in
a
Sieve
by
little
Children
;
another
,
to
draw
upon
himself
contempt
,
counterfeited
the
Fool
and
the
Ideot
;
another
fouled
the
Bed
of
his
Host
,
that
he
might
be
despised
of
him
;
another
kept
company
with
Beasts
,
Wolves
,
and
Swallows
;
another
preached
to
Fishes
,
or
Birds
;
another
stripped
himself
naked
,
and
in
that
condition
exposed
himself
to
publick
view
;
another
made
himself
Women
of
Snow
,
and
embraced
them
to
cool
and
extinguish
his
Lust
;
another
,
through
great
Mortification
,
lay
with
the
fairest
Women
without
touching
them
;
another
made
himself
a
Bed
of
Stones
,
and
Sticks
,
and
crowns
of
Nails
,
and
Girdles
of
Iron
;
another
thrust
Thorns
into
his
Body
,
washed
his
hands
in
quick
Lime
,
and
covered
his
face
with
an
eating
Powder
,
which
made
the
flesh
thereof
one
intire
Ulcer
.
Behold
a
small
part
of
the
Idea
that
Popery
gives
us
of
the
Vertue
of
its
Saints
.
As
to
Miracles
,
they
produce
to
the
people
faithful
Chronicles
,
as
they
say
,
by
which
it
appears
,
that
some
of
these
Saints
,
for
their
parts
,
have
raised
fifty
two
dead
persons
;
another
thirty
;
another
twelve
;
another
six
,
three
,
or
four
:
They
have
healed
desperate
Diseases
,
raised
Dogs
,
Parrots
,
and
other
Animals
from
the
dead
.
The
Water
in
which
they
washed
their
hands
cured
all
sorts
of
Diseases
;
the
clippings
of
their
Hair
,
and
the
parings
of
their
Nails
,
put
into
the
craks
of
Walls
,
closed
them
up
again
,
and
have
made
Houses
ready
to
fall
,
firm
and
strong
.
When
these
Saints
preached
to
the
Birds
,
these
Animals
reached
out
their
bills
,
and
clapt
their
wings
;
when
they
preached
to
the
Fishes
,
they
gathered
together
on
the
top
of
the
Water
,
that
they
might
hear
;
when
they
pleased
they
drove
away
not
only
evil
Spirits
which
troubled
them
,
but
also
living
Creatures
which
interrupted
their
Discourse
:
They
made
Angles
serve
them
not
only
at
Mass
,
but
also
they
used
them
as
Grooms
to
dress
their
Horses
:
They
caused
themselves
to
be
carried
by
the
Devil
to
places
whither
they
would
go
;
they
made
him
hold
the
Candle
till
he
burnt
his
fingers
therewith
:
if
the
Devil
turned
himself
into
a
Cat
,
they
put
him
into
such
distress
,
that
he
left
behind
him
a
matter
which
infected
the
Air
:
When
Birds
were
roasted
,
and
set
upon
the
Table
,
with
signs
of
the
Cross
they
made
them
fly
away
:
Another
nourished
a
Child
in
a
Desart
,
by
making
him
suck
the
clapper
of
a
little
Bell
:
another
hung
his
clothes
upon
the
shaddow
of
a
Tree
,
or
on
a
ray
of
the
Sun
,
as
upon
a
Peg
:
another
made
whole
again
a
Basket
of
Eggs
that
had
been
broken
:
another
made
a
golden
Cup
of
a
pound
of
Butter
:
another
by
sucking
a
leprous
person
,
drew
from
his
Navel
three
great
lunchions
of
fat
matter
,
whereof
he
made
so
many
Ingots
of
Gold
:
To
conclude
,
there
are
no
Impe●tinencies
,
nor
ridiculous
things
which
Popery
doth
not
make
its
Saints
to
do
;
and
behold
the
History
which
they
put
in
the
place
of
the
Evangelical
Story
.
As
to
what
concerns
Doctrine
,
they
speak
but
little
of
the
August
Misteries
of
Religion
to
the
People
,
such
as
are
those
of
the
Divine
Attributes
,
the
Persons
of
the
Trinity
,
the
Incarnation
and
Redemption
of
Christ
Jesus
.
These
Misteries
were
laid
by
and
neglected
,
or
if
they
spake
any
thing
of
them
,
't
was
after
a
Scholastical
manner
,
and
method
,
't
was
by
mingling
with
it
a
barbarous
Philosophy
of
entities
and
quiddities
,
with
obscure
and
unintelligible
distinctions
;
't
was
by
raising
foolish
questions
on
the
subject
of
the
most
venerable
Mysteries
:
For
example
,
Whether
God
could
make
matter
without
form
;
whether
he
could
command
sin
;
whether
this
proposition
,
God
is
a
Beetle
,
or
a
Gourd
,
could
be
as
true
as
this
,
God
is
a
Man
;
whether
the
number
of
three
Persons
in
God
,
ought
to
be
referred
to
the
first
,
or
second
intentions
;
whether
the
second
Person
in
the
Trinity
,
could
take
the
nature
of
a
Devil
,
or
of
an
Ass
,
as
he
took
the
nature
of
Man
?
The
Books
which
contain
these
fine
questions
,
are
not
yet
destroyed
.
At
least
they
entertain
people
with
the
false
Doctrines
of
Popery
.
Instead
of
speaking
to
them
of
the
efficacy
of
the
venerable
Sacrifice
of
Jesus
Christ
upon
the
Cross
,
they
speak
nothing
to
them
,
but
of
the
greatness
and
utilities
of
the
Holy
Sacrifice
of
the
Altar
called
the
Mass
.
It
was
good
for
every
thing
,
for
the
sound
,
and
for
the
sick
,
to
cure
all
diseases
for
Travellers
,
for
those
who
undertook
great
things
,
to
find
Silver
,
Horses
,
Asses
,
and
Hogs
that
were
lost
.
'T
was
good
for
the
Dead
,
as
well
as
for
the
Living
,
't
was
excellent
to
fetch
Souls
from
Purgatory
,
or
to
abate
their
Sufferings
,
for
which
reason
they
could
not
tell
how
to
say
too
many
for
that
purpose
,
100.
200.
300.
1000.
2000.
3000.
4000.
and
all
with
design
to
draw
by
this
practice
Maintenance
for
a
million
of
Sluggards
,
who
have
nothing
to
live
upon
but
these
Masses
.
Instead
of
exalting
the
divine
Vertue
of
the
Bloud
of
Jesus
Christ
,
they
spoke
nothing
but
of
Purgatory
,
of
a
certain
Fire
which
was
to
burn
Souls
after
Death
;
but
of
what
sort
of
Men
?
of
those
who
had
not
made
pious
Foundations
,
who
had
not
left
great
Revenues
to
Convents
,
and
who
had
not
left
great
Alms
to
the
Monks
to
say
Masses
.
And
upon
this
account
they
had
always
some
Soul
in
pickle
which
came
from
Purgatory
bringing
News
from
thence
,
who
desired
Masses
,
and
Suffrages
,
and
who
complained
lamentably
that
his
Friends
had
forsaken
him
.
Amongst
the
means
of
appeasing
the
wrath
of
God
,
true
repentance
which
consists
in
contrition
,
and
amendment
of
life
,
was
passed
over
very
lightly
.
But
they
insisted
mightily
upon
Satisfactions
,
Mortifications
,
Whippings
,
hair
Cloaths
,
and
Pilgrimages
;
they
advanced
the
value
of
these
things
they
spake
of
them
with
prodigious
Excesses
,
and
ascribed
Salvation
wholly
to
them
.
And
because
all
the
World
were
desirous
to
be
saved
,
but
few
were
capable
of
these
hard
penances
,
they
found
out
ways
more
easie
,
and
commodious
.
If
you
give
money
to
a
Monk
,
he
will
whip
himself
for
you
,
and
you
shall
go
to
Heaven
for
him
.
If
you
give
great
Alms
to
a
Convent
of
the
Frior
Minors
,
or
the
Preachers
,
or
the
Augustines
,
or
the
Carmelites
;
if
you
take
the
Cord-girdle
,
or
the
Rosary
of
the
Fraternity
,
and
bestow
great
bounty
and
liberality
on
them
,
and
get
the
Letters
of
Adoption
of
St.
Francis
,
or
St.
Dominick
,
by
these
means
you
partake
in
the
merit
,
i.
e.
in
all
the
scourgings
and
macerations
of
the
Monks
of
that
Order
scattered
all
the
World
over
.
For
greater
security
they
have
established
a
lovely
,
good
,
and
inexhaustible
Treasure
of
Indulgencies
,
made
up
of
all
the
superabundant
scourgings
of
the
good
Monks
,
mingled
with
the
infinite
merit
of
the
passion
of
Jesus
Christ
.
And
from
this
Treasure
the
Bishops
,
and
the
Popes
as
Soveraign
Dispensers
fetch
Indulgencies
,
and
Remission
for
all
Sins
,
for
40000
years
,
for
a
100000
years
,
for
500000
years
,
and
all
this
by
paying
well
for
it
.
So
that
if
a
man
had
committed
so
many
enormous
Crimes
,
that
they
could
not
be
expiated
under
less
than
500000
years
pennance
,
he
becomes
discharged
of
them
in
a
moment
by
his
Money
.
And
there
was
no
distinction
of
Sins
,
Incests
,
Adulteries
,
Paricides
,
Sodomies
,
Brutalities
,
all
fell
under
the
grace
of
Indulgencies
.
Instead
of
abasing
man
before
God
,
by
speaking
nothing
to
him
but
of
Grace
,
and
the
forgiveness
of
sins
;
instead
of
saying
to
him
perpetually
you
are
saved
by
Grace
,
through
Faith
which
is
the
Gift
of
God
;
instead
of
making
him
understand
that
his
good
Works
could
merit
nothing
before
God
,
because
they
were
very
imperfect
;
instead
,
say
I
,
of
doing
all
this
,
they
endeavoured
to
fill
man
with
himself
;
they
spake
nothing
to
him
but
of
the
merits
of
his
Works
,
and
of
the
profitableness
of
humane
satisfactions
.
They
made
him
believe
that
above
all
in
matter
of
satisfactions
he
could
do
more
than
he
was
obliged
unto
,
that
he
had
merit
remaining
,
and
that
he
did
works
of
supererogation
,
and
there
are
found
even
in
this
age
devout
persons
so
foolish
,
and
proud
,
as
to
say
to
their
Friends
,
that
they
will
give
them
their
Merits
.
They
never
speak
any
thing
to
them
but
of
their
power
,
of
their
free
will
,
of
their
good
works
,
of
their
merits
,
of
the
crowns
which
are
prepared
for
them
above
others
.
And
above
all
these
works
to
which
they
affix
these
Crowns
,
are
not
prayers
,
devotions
,
severe
Morals
,
or
holy
lives
,
Charity
,
and
alms
to
the
poor
.
But
they
are
sack-cloaths
,
and
hare-cloaths
,
't
is
to
shut
themselves
up
in
Covents
,
and
there
make
vow
of
Virginity
,
't
is
to
abstain
from
certain
Meats
,
't
is
to
live
in
Retirement
without
seeing
or
speaking
to
any
one
,
't
is
to
wear
a
Frock
without
a
Shift
.
With
this
Furniture
of
good
Works
these
men
look
on
Heaven
as
an
Inheritance
,
by
full
Right
,
and
according
to
all
the
Laws
and
Rigour
of
Justice
.
And
for
other
men
,
these
pretended
righteous
persons
full
of
pharisaical
pride
lookt
on
them
with
a
great
contempt
,
by
saying
,
Come
not
near
me
,
for
I
am
Holy.
Instead
of
instructing
men
in
the
true
way
of
possessing
,
and
uniting
ourselves
to
Christ
Jesus
,
they
have
invented
a
carnal
and
corporeal
manner
,
and
of
small
expence
to
receive
him
,
and
tast
all
the
saving
Fruits
of
his
presence
.
They
have
enclosed
him
under
a
morsel
of
Bread
,
from
whence
they
have
withdrawn
the
substance
,
leaving
nothing
but
the
accidents
there
.
And
under
these
accidents
they
have
conveyed
in
the
substance
of
Jesus
Christ
,
by
the
vertue
of
Transubstantiation
Concomitancy
,
and
I
know
not
how
many
monstrous
Imaginations
,
and
barbarous
Expressions
.
Behold
thus
much
for
the
Opinions
and
Doctrine
of
Popery
.
Let
us
a
little
consider
its
Worship
instead
of
the
Adoration
,
and
Worship
of
the
only
true
God
,
who
is
jealous
of
his
Honour
,
and
Glory
,
they
have
truly
re-established
pure
Paganism
.
The
most
blessed
Mother
of
Jesus
Christ
hath
taken
the
place
of
the
Mother
of
the
Gods
,
they
have
set
her
upon
the
Throne
of
God
,
they
call
her
the
Mother
of
Mercies
,
the
Redemptrix
of
Mankind
,
the
perfection
and
accomplishment
of
the
Trinity
,
the
Queen
of
Heaven
.
They
give
her
the
power
to
command
her
Son
by
the
Authority
of
a
Mother
,
they
address
to
her
in
all
their
needs
,
they
desire
of
her
remission
of
Sins
,
Health
,
the
life
of
Men
,
the
recovery
of
the
Sick
,
and
the
resurrection
of
the
Dead
.
Those
which
are
devoted
to
her
,
are
much
advanced
above
all
others
.
Devotion
to
the
Blessed
Virgin
is
an
infallible
Mark
of
Predestination
.
He
can't
be
damned
that
prays
to
the
Blessed
Virgin.
She
hath
oftentimes
fetched
men
from
Hell
,
she
hath
raised
them
to
the
end
that
they
might
do
pennance
,
she
hath
rescued
the
Souls
of
wicked
men
out
of
the
hands
of
Devils
,
who
had
already
dragg'd
them
down
into
the
bottomless
Pit.
Persons
rejected
by
the
Son
have
been
received
into
favour
by
the
Mother
,
the
white
Ladder
of
the
Virgins
Milk
,
is
a
more
sure
way
to
ascend
to
Heaven
,
then
the
red
Ladder
of
the
Bloud
of
Jesus
Christ
.
In
the
place
of
the
Gods
,
and
Demy
Gods
of
Paganism
,
of
their
Tutelor
Gods
,
their
Houshould
Gods
,
their
Protecting
Gods
,
subordinate
to
the
great
God
Jupiter
,
Popery
hath
put
its
Saints
,
taken
not
only
from
among
the
Apostles
,
Martyrs
and
Confessors
,
but
from
among
its
Bygots
,
its
devout
People
,
its
Hypocrites
,
its
Monks
,
its
Founders
of
Orders
,
its
Fanaticks
,
and
proud
Pharisees
.
It
hath
placed
them
in
Heaven
very
near
unto
God.
It
hath
pulled
Jesus
Christ
from
the
Right
Hand
of
the
Father
,
where
he
was
to
intercede
continually
for
us
,
and
hath
placed
there
in
Conjuction
with
him
its
Tuteler
Gods
,
and
the
Patron
Gods
that
are
there
,
not
only
to
offer
to
God
their
Intercessions
but
their
Merits
,
for
they
pray
unto
God
to
have
regard
unto
the
merits
of
these
Saints
.
These
Patron
Gods
have
here
below
their
Temples
,
their
Chappels
,
and
their
Altars
which
bear
their
Names
.
For
here
are
to
be
seen
the
Churches
,
and
the
Altars
of
St.
Paul
,
St.
Peter
,
the
Virgin
,
and
other
Saints
.
They
have
their
Sacrifices
of
the
Mass
,
that
is
to
say
,
the
adorable
Body
of
the
Saviour
of
the
World
,
and
God
of
the
Universe
,
by
a
Worship
as
fantastical
as
it
is
criminal
,
is
offered
to
the
honour
of
St.
Peter
,
St.
Paul
,
St.
Roch
,
and
St.
Francis
:
Littanies
,
Prayers
,
Supplications
,
Genuflections
,
and
generally
all
Religious
Worship
is
given
to
these
inferiour
Gods
,
to
these
canoniz'd
Saints
:
they
have
their
part
every-where
,
they
are
taken
for
Protectors
,
Kingdoms
,
Cities
,
Families
,
and
persons
,
are
put
under
their
Defence
:
Men
beg
of
them
Life
,
Health
,
Forgiveness
of
Sins
,
and
Eternal
Happiness
:
They
are
constituted
Princes
,
Regents
,
Governours
of
the
World
,
to
break
the
Nations
with
Rods
of
Iron
:
'T
is
not
enough
to
adore
their
persons
,
men
adore
their
Reliques
;
they
expose
their
Ashes
,
their
Bones
,
shreds
of
their
Cloaths
,
their
Girdles
,
their
Slippers
,
their
Shifts
,
the
Iron
,
Nails
,
the
Wood
,
the
Bloud
,
the
Tears
of
Jesus
Christ
;
the
Teeth
,
the
Milk
,
the
Hair
of
the
Virgin
;
the
Cradle
of
Christ
,
and
a
thousand
other
things
which
are
a
shame
to
the
Christian
Name
.
These
Reliques
do
wonders
,
heal
the
sick
,
open
mens
eyes
,
raise
the
dead
.
They
are
laid
with
great
respect
and
honour
upon
Altars
;
men
bow
down
to
them
,
and
kiss
them
with
great
devotion
:
they
are
carried
in
state
about
the
streets
;
men
cry
before
them
,
as
before
Joseph
,
Bow
the
Knee
;
men
expect
from
them
rain
and
fair
weather
,
plenty
and
abundance
,
peace
and
war
.
That
Paganism
may
be
compleat
,
they
have
filled
the
Churches
with
Idols
,
which
they
call
holy
Images
:
They
picture
God
against
his
express
command
;
they
represent
Angles
,
tho'
altogether
spiritual
,
by
corporeal
Figures
;
they
set
up
material
Crosses
,
and
Crucifixes
of
wood
,
stone
and
metal
in
all
places
.
The
Virgin
hath
her
Pictures
,
where
she
is
painted
with
a
Child
in
her
arms
.
All
the
Saints
have
their
seat
in
their
Churches
,
and
upon
their
Altars
;
men
fall
down
before
them
,
they
offer
Incense
to
them
,
they
kiss
them
,
and
act
towards
them
,
as
if
they
thought
some
divine
Vertue
in
them
.
For
although
the
Doctors
do
sometimes
say
,
that
we
ought
not
to
affix
any
divine
Vertue
to
them
;
they
do
nevertheless
authorize
,
by
their
tolleration
and
examples
,
the
fury
of
the
People
,
who
make
their
Nine-days
Devotions
,
and
Pilgrimages
to
them
;
who
there
rub
their
Beads
and
their
Handkercheifs
,
who
make
their
Children
touch
them
to
sanctifie
them
thereby
.
They
dress
them
up
after
a
stately
manner
on
their
Festivals
,
they
crown
them
with
Flowers
and
Garlands
,
they
carry
them
in
pomp
,
and
cause
them
to
go
in
procession
,
they
put
their
confidence
in
these
Reliques
and
these
Images
.
The
devout
persons
bear
about
them
a
little
pieco
of
the
pretended
wood
of
the
Cross
;
some
small
filings
of
the
Nails
thereof
;
a
pretended
Thorn
of
his
Crown
;
and
a
little
bit
of
the
Bone
of
a
Saint
.
They
carry
,
say
I
,
these
about
them
as
Preservatives
against
the
Devil
,
against
death
,
and
all
perils
by
Sea
and
Land
:
Every
Family
has
his
Patron
,
every
particular
person
his
Saint
,
for
whom
he
hath
a
singular
devotion
;
he
hath
the
Image
thereof
placed
in
his
Oratory
,
he
prostrates
himself
before
it
,
to
make
his
Prayers
.
To
indemnifie
the
true
God
for
all
the
losses
which
he
hath
sustained
in
those
Worships
given
to
his
Creatures
,
they
have
dedicated
to
him
in
particular
,
an
Idol
which
they
call
the
Sacrament
of
the
Altar
;
there
they
adore
,
in
his
honour
,
a
little
morsel
of
dry
and
flat
Paste
,
which
they
call
in
great
reverence
Our
Lord
;
which
they
make
all
the
World
adore
with
great
ceremony
,
which
they
carry
in
state
about
the
streets
,
that
every
one
may
worship
it
,
and
whoever
does
not
so
,
is
execrable
and
accursed
:
they
inclose
Jesus
Christ
therein
in
a
state
of
Annihilation
,
without
head
,
feet
,
hands
,
soul
,
motion
,
or
life
,
subject
to
be
eaten
by
Rats
,
stolen
by
Thieves
,
trod
under
foot
by
the
Prophane
,
and
vomited
by
the
Sick.
But
in
compensation
to
God
,
they
adore
this
Tomb
of
Jesus
Christ
,
as
the
soveraign
God
,
Creator
of
Earth
and
Heaven
.
If
on
the
one
hand
they
have
corrupted
the
Worship
by
adding
in
the
Eucharist
,
that
which
is
not
there
,
on
the
other
hand
they
have
taken
away
half
thereof
:
they
give
but
one
part
of
the
Sacrament
,
and
by
so
doing
give
nothing
.
They
have
made
private
Masses
,
contrary
to
the
Institution
of
Jesus
Christ
,
and
the
custom
of
all
sound
Antiquity
.
To
conclude
,
What
have
they
not
done
,
to
disfigure
the
Worship
of
God
?
How
many
vain
and
ridiculous
Ceremonies
,
and
of
no
use
?
How
many
signs
of
the
Cross
,
holy
Waters
,
Exorcisms
,
Agnus
Dei's
,
and
other
Toys
And
above
all
,
they
cover
this
with
the
Vail
of
an
unknown
Tongue
;
they
speak
Latine
to
the
Peasants
of
France
,
Germany
,
and
Spain
,
who
are
edified
by
what
is
said
,
as
much
as
if
they
spake
Arabick
.
Behold
,
my
Brethren
,
a
very
short
,
but
very
true
Picture
of
Popery
.
After
this
,
will
you
think
that
our
Separation
was
unjust
?
You
will
yet
say
,
that
we
must
bear
many
things
;
and
that
't
is
a
Religion
in
which
a
man
may
conveniently
enough
be
saved
.
In
the
Name
of
God
do
not
say
that
this
Picture
is
extravagant
,
and
that
you
do
not
see
all
this
therein
.
For
't
is
a
true
Description
of
Popery
,
such
as
it
hath
been
in
France
,
as
well
as
elsewhere
,
for
more
than
seven
or
eight
hundred
years
.
There
is
no
man
that
knows
any
thing
of
Antiquity
,
that
can
dissent
from
it
;
't
is
yet
at
this
day
the
Popery
of
Italy
,
Spain
,
Portugal
,
and
all
Countries
where
the
Reformation
hath
not
been
tollerated
.
Yet
at
this
day
,
do
the
people
of
Spain
and
Portugal
,
know
any
thing
of
God
,
and
of
Jesus
Christ
,
but
the
Names
?
The
Object
of
their
Devotion
,
is
an
Image
,
which
works
Miracles
on
the
top
of
a
Mountain
,
or
in
some
Church
of
a
Monastery
;
and
their
Piety
spends
itself
in
Foolish
and
Pagan
Processions
,
in
which
there
are
mingled
all
those
things
which
may
render
a
Show
ridiculous
,
and
Devotion
impious
.
We
wish
you
could
hear
those
which
being
banished
from
this
Country
,
a
while
since
by
the
order
of
the
Court
of
France
,
are
again
returned
hither
.
The
Bible
is
imprisoned
in
those
unhappy
Countries
:
An
illustrious
Fugitive
carried
one
of
them
thither
,
the
Inquisition
,
who
laid
hands
on
him
,
seized
it
,
and
kept
it
as
you
keep
a
dangerous
Enemy
:
and
never
could
that
illustrious
Exile
get
it
out
of
their
hands
,
till
he
came
out
of
the
Country
,
then
they
permitted
this
dangerous
Book
to
carry
its
poyson
elsewhere
.
God
grant
that
you
may
give
attention
to
all
this
,
to
the
end
that
you
may
remain
fully
perswaded
,
that
your
Fathers
were
obliged
to
separate
from
the
Church
of
Rome
,
and
that
you
cannot
return
thither
without
Damnation
.
WE
shall
now
give
you
that
which
we
omitted
in
our
last
Letter
,
't
is
the
History
of
some
Cruelties
exercised
at
Valence
by
Rapine
,
which
deserve
to
be
consecrated
to
the
memory
of
all
Ages
of
the
Church
.
First
you
shall
know
how
he
treated
the
Daughters
of
that
illustrious
Martyr
Monsieur
d'Cross
,
and
thereby
at
the
same
time
you
will
learn
after
what
manner
he
labours
in
the
Conversion
of
all
others
:
When
these
Gentlewomen
were
arrived
,
and
delivered
into
his
hands
,
he
separated
them
,
and
put
them
in
differing
Dungeons
filled
with
Dirt
and
Ordure
;
he
took
away
their
Cloaths
and
Linnen
,
and
sent
them
to
an
Hospital
to
enquire
for
Shifts
,
which
had
been
many
Weeks
,
and
sometimes
many
Months
upon
Bodies
covered
with
the
Itch
,
Ulcers
,
and
Carbuncles
,
full
of
matter
and
putrefaction
:
after
this
manner
he
cloathed
the
Daughters
of
Monsieur
d'Cross
.
This
Villain
gives
them
nothing
to
support
their
Lives
,
but
a
little
Water
and
Bread
which
Doggs
would
not
eat
.
Rapine
visits
them
many
times
in
the
day
,
with
his
Lacques
,
by
whom
he
strips
them
,
and
gives
them
many
blows
with
a
Bull
's
Pisle
,
and
he
himself
beats
them
with
his
Cane
on
the
body
,
and
upon
the
very
face
itself
,
in
such
a
manner
,
that
they
have
nothing
of
humane
shape
remaining
;
he
breaks
them
with
so
many
blows
,
that
they
are
not
able
to
set
one
foot
before
another
,
nor
lift
their
hand
to
their
mouth
,
nor
move
their
arms
;
besides
this
,
he
causes
them
to
be
plunged
many
times
in
a
day
in
a
deep
Mire
,
moistened
with
stinking
water
;
he
draws
them
not
from
thence
,
till
they
have
lost
all
sense
and
knowledge
;
at
last
they
faint
under
these
Torments
,
which
have
no
example
in
the
History
of
the
most
barbarous
Pagans
;
after
which
they
were
exported
to
a
Convent
,
where
they
are
having
neither
form
nor
figure
,
covered
with
wounds
from
head
to
foot
.
This
we
have
received
from
an
honest
Man
who
saw
them
in
this
frightful
state
.
Mademoiselle
d'Farelle
of
Nismes
,
is
at
this
day
in
the
hands
of
this
Villain
,
with
many
other
Gentlewomen
.
The
Parliament
of
Greenoble
,
a
little
while
since
,
sent
him
twenty
five
,
or
twenty
six
persons
,
both
men
and
women
,
to
be
converted
by
these
ways
and
methods
.
Monsieur
the
Baron
d'Faugere
of
Languedock
,
whose
Fidelity
is
known
to
all
those
who
know
his
person
,
met
the
Rector
of
the
Jesuites
of
Nismes
,
at
S.
Esprit
,
who
told
him
,
he
was
going
to
Valence
to
labour
in
the
Conversion
of
an
obstinate
Hugenot
,
who
had
resisted
all
the
means
that
they
had
made
use
of
.
And
a
few
days
after
,
meeting
the
same
Gentleman
,
told
him
,
That
he
could
prevail
nothing
;
and
that
he
had
said
to
Rapine
,
that
no
body
but
he
could
be
successful
therein
,
and
that
he
ought
to
labour
in
it
.
So
that
this
poor
Gentlewoman
,
with
many
others
,
have
without
doubt
passed
the
ingenious
Cruelties
of
this
famous
Hangman
.
We
may
very
well
boast
,
that
he
has
given
us
an
example
of
Courage
and
Constancy
,
which
may
dispute
it
with
all
the
ancient
and
modern
Martyrs
:
'T
is
the
famous
Monsieur
Menurett
,
an
Advocate
of
Montlimar
,
he
was
eminent
throughout
his
Conversation
,
for
an
exemplary
Life
and
Devotion
:
when
the
Missionary
Dragoons
were
sent
into
Dauphine
,
and
to
Montlimar
,
he
strengthened
all
persons
about
him
,
by
his
Exhortation
and
Example
.
The
Governour
of
Montlimar
caused
him
to
be
arrested
,
they
put
him
three
Months
into
something
like
a
Chamber
,
where
he
had
nothing
to
lye
on
but
a
sorry
Matt.
After
these
three
Months
,
they
put
him
into
a
hideous
Dungeon
.
He
went
thither
full
of
joy
,
comforting
his
Friends
who
wept
,
and
bewailed
him
as
they
accompanied
him
thither
:
He
told
them
,
they
ought
to
rejoyce
,
that
God
did
him
the
favour
to
suffer
for
his
Name
.
He
was
six
months
in
this
noisome
Dungeon
,
and
there
became
Dropsical
.
They
drew
him
from
thence
to
carry
him
to
Valence
,
and
put
him
into
the
hands
of
Rapine
,
which
is
the
last
tryal
to
which
they
put
the
Faith
of
the
Martyrs
of
that
Country
.
Rapine
drew
near
to
him
with
the
countenance
of
a
Lyon
,
and
with
words
like
roaring
,
concluding
,
We
will
see
whether
thou
wilt
be
so
obstinate
in
my
hands
.
He
put
him
into
the
entry
of
a
Chamber
,
under
which
ran
all
the
sinks
of
the
Hospital
,
even
those
of
the
Bogg-houses
,
and
Jaques
;
and
for
a
bed
,
they
gave
him
a
Plank
.
This
place
was
opposite
by
another
little
entry
to
the
Chappel
of
the
Hospital
,
where
they
said
Mass
every
day
;
they
would
have
obliged
our
Martyr
to
have
assisted
at
the
Mass
by
this
entry
,
but
they
could
never
effect
it
.
All
these
evil
treatments
not
being
able
to
vanquish
this
illustrious
Confessor
,
Rapine
comes
to
his
last
Remedies
;
he
caused
Monsieur
Menurett
to
descend
into
the
Court
,
where
there
was
a
Mulberry-tree
,
and
fastned
his
arms
on
high
thereto
,
his
feet
scarce
touching
the
ground
;
he
rent
off
his
Cloaths
to
his
very
Shirt
,
and
caused
him
to
receive
an
infinite
number
of
blows
with
a
Bull
's
pisle
:
this
treatment
was
continued
for
the
space
of
fifteen
days
,
with
so
much
violence
,
that
our
Martyr
voided
blood
by
his
Urine
,
and
by
all
the
parts
of
his
body
.
In
the
midst
of
these
horrible
Torments
,
without
ceasing
,
he
beg'd
mercy
and
grace
from
God
for
himself
,
and
for
his
Persecutors
,
and
implored
the
compassion
of
his
Hangmen
in
so
moving
a
manner
,
that
two
Capuchines
,
who
heard
his
cries
,
exhorted
Rapine
to
cease
his
cruel
punishment
;
he
did
so
,
and
was
content
to
employ
our
Martyr
to
carry
stones
for
a
building
which
they
were
making
at
the
Hospital
.
The
first
day
of
April
last
,
the
Bishop
of
Valence
went
to
visit
him
in
this
stinking
Sink
,
but
gained
no
more
upon
him
at
this
time
,
than
at
others
.
In
conclusion
,
Rapine
inraged
with
his
long
opposition
,
entred
like
a
Devil
into
the
Prison
of
this
holy
man
,
accompanied
with
two
Lacques
,
or
Serjeants
,
and
gave
him
so
many
blows
with
a
Bull
's
pisle
,
and
for
so
long
a
time
,
that
the
cries
of
the
Martyr
did
even
rend
the
Air
all
round
about
.
This
Monster
about
two
hours
after
,
(
after
he
had
been
wearied
with
the
pains
that
he
had
taken
to
martarize
this
Saint
)
return'd
with
his
Searjeants
,
to
repeat
the
punishment
;
but
he
found
our
Martyr
expired
in
the
midst
of
these
cruel
torments
.
He
was
put
into
the
hands
of
Rapine
in
the
month
of
June
1686
,
and
died
in
the
beginning
of
April
1687.
I
cannot
tell
whether
after
this
,
they
will
have
the
impudence
to
maintain
,
that
all
these
Cruelties
which
have
been
exercised
,
have
not
been
authorized
by
the
Ministers
of
his
Majesty
,
and
the
Judges
,
nor
by
the
commandment
of
the
Dragoons
;
but
that
they
are
the
Violences
of
the
Souldiery
,
which
have
been
condemned
and
punished
when
they
have
been
known
.
Rapine
is
neither
Souldier
nor
Dragoon
,
he
has
no
Commission
to
exercise
these
Cruelties
,
but
such
as
he
receives
every
day
:
He
is
Guardian
of
the
Hospital
of
Valence
:
The
Parliament
of
Greenoble
have
sent
him
twenty
five
or
twenty
six
persons
at
a
time
,
as
I
said
but
just
now
,
to
be
converted
by
these
cruel
Methods
.
The
Bishop
,
and
the
Jesuites
put
into
his
hands
all
those
upon
whom
they
cannot
prevail
:
But
to
the
end
that
they
may
not
say
any
more
,
that
Authority
does
not
interpose
in
these
Cruelties
,
they
ought
to
be
informed
of
a
memorable
story
happening
at
Uzes
,
and
which
I
think
has
been
attested
by
twenty
Letters
of
different
persons
,
all
which
agree
in
the
thing
:
There
is
at
Uzes
a
House
of
Propagation
,
governed
by
four
Creatures
,
called
the
Daughters
of
the
Propagation
;
in
this
House
are
many
Gentlewomen
of
the
Reformed
Religion
,
imprisoned
,
who
have
resisted
preceeding
Violences
and
Temptations
:
One
of
these
four
Daughters
of
the
Propagation
went
to
complain
to
the
Intendant
,
of
the
rough
answers
which
these
poor
persecuted
Gentlewomen
gave
,
and
of
the
small
disposition
they
had
to
be
converted
.
The
Intendant
,
Monsieur
d'
Bauille
,
whose
name
for
his
conduct
in
Languedock
,
deserves
to
live
to
all
future
Ages
,
this
Intendant
,
I
say
,
immediately
appointed
Scourging
against
ten
of
the
most
intractable
.
In
the
execution
of
this
command
,
four
Souldiers
were
set
at
the
Gate
with
Musquets
charged
,
and
lighted
Matches
,
ready
to
give
fire
.
Two
Priests
went
in
with
the
Major
of
Viuon
,
and
the
Judge
Larnac
,
Sub-delegate
to
the
Intendant
:
in
their
presence
these
Creatures
of
the
Propagation
,
stript
these
Gentlewomen
from
the
Girdle
upward
,
and
doing
the
Office
of
Hangman
,
scourged
them
after
the
most
cruel
manner
,
with
straps
made
of
Coards
,
at
the
end
of
which
hung
Bullets
of
Lead
;
afterwards
they
were
thrown
into
a
dark
Prison
.
During
the
time
of
this
punishment
,
they
uttered
cries
which
were
heard
into
the
street
;
but
they
encouraged
each
other
to
suffer
these
Tryals
for
the
Name
of
Jesus
Christ
.
I
will
at
this
time
tell
you
no
more
sad
News
,
but
on
the
contrary
,
I
will
comfort
you
by
giving
you
to
understand
,
that
in
this
general
Misfortune
,
wherein
the
Reformed
Church
of
France
sees
so
many
persons
,
in
some
sort
fall
under
the
Temptation
,
we
have
the
joy
to
know
,
that
scarce
one
falls
in
love
with
this
wicked
Religion
.
We
have
taken
care
to
enquire
concerning
it
,
of
those
which
came
from
all
parts
;
and
we
have
caused
enquiries
to
be
made
upon
the
places
,
as
much
as
is
possible
for
us
;
but
we
can
assure
you
,
my
Brethren
,
as
a
thing
certain
,
that
the
hatred
of
the
Roman
Religion
increases
every
day
,
insomuch
that
the
Persecutors
are
farther
every
day
from
accomplishing
their
designs
,
than
ever
:
We
may
say
,
without
fear
of
lying
,
or
hyperbole
of
expression
,
that
this
Persecution
has
not
gained
to
the
Church
of
Rome
two
hundred
hearty
Converts
;
and
although
I
know
a
vast
number
of
persons
have
been
prevailed
withal
to
make
their
Subscriptions
,
yet
the
number
of
those
,
which
have
with
a
satisfied
Judgment
embraced
their
Religion
,
is
so
small
,
that
it
does
not
deserve
to
be
computed
.
But
on
the
contrary
,
by
a
surprizing
marvel
of
Divine
Providence
,
this
Persecution
has
opened
the
eyes
of
a
great
number
of
ancient
Catholicks
,
as
they
are
called
.
That
which
we
tell
you
,
is
no
Conjecture
or
Fiction
,
't
is
that
which
we
know
upon
good
Testimony
:
So
that
it
is
certain
,
that
the
Church
of
GOD
has
gained
more
Souls
than
it
has
lost
.
These
Seeds
will
bring
forth
in
their
time
.
Every
day
we
see
persons
arrive
here
,
who
Abjure
the
Roman
Religion
;
and
amongst
them
there
are
such
as
are
eminent
by
their
Merit
,
by
their
Birth
,
by
their
Parts
,
and
by
their
Learning
.
When
we
know
that
they
will
not
take
it
ill
,
if
we
name
them
,
we
will
do
it
;
for
't
is
necessary
that
all
the
World
know
it
,
that
the
depths
of
Divine
Providence
,
and
His
Judgments
may
be
admired
thereby
.
June
15.
1687.
The
Twenty
first
PASTORAL
LETTER
.
An
Article
of
Antiquity
:
The
Fathers
of
the
Fourth
and
Fifth
Ages
said
,
that
the
Sacrament
of
the
Eucharist
is
the
Figure
and
Image
of
the
Body
of
Jesus
Christ
.
An
Article
of
Controversie
.
An
Answer
to
the
Prejudices
that
have
been
drawn
against
our
Separation
from
the
Authors
of
it
.
Dear
Brethren
in
our
Lord
,
Grace
and
Peace
be
given
to
you
,
from
our
God
and
Saviour
Jesus
Christ
.
WE
have
already
seen
one
essential
thing
in
which
the
Fourth
and
Fifth
Ages
had
introduced
no
alteration
;
't
is
the
Opinion
concerning
the
Nature
of
the
Sacrifice
of
the
Eucharist
.
We
shall
now
see
that
the
Faith
of
the
Church
did
not
change
in
the
Point
of
the
Real
Presence
,
and
Transubstantiation
.
This
Article
being
long
,
we
shall
divide
it
into
two
.
And
we
shall
see
at
this
time
,
that
the
Fathers
did
believe
as
we
do
,
that
the
Sacrament
of
the
Eucharist
was
nothing
but
an
efficacious
Figure
of
the
Body
and
Blood
of
the
Lord
.
As
they
persevered
in
the
custom
of
calling
the
Sacrament
of
the
Eucharist
,
a
Sacrifice
and
Oblation
,
they
continued
also
in
a
custom
much
more
ancient
,
since
it
descended
from
Jesus
Christ
and
his
Apostles
,
that
is
,
to
call
the
Bread
and
Wine
of
the
Eucharist
,
the
Body
,
the
Flesh
,
the
true
Flesh
,
and
the
Blood
of
our
Lord
Jesus
Christ
.
They
said
then
,
that
we
eat
the
Flesh
of
our
Lord
Jesus
;
that
we
really
receive
him
;
that
Jesus
Christ
hath
given
his
Flesh
to
eat
,
and
his
Blood
to
drink
;
that
it
is
truly
his
Flesh
,
and
truly
his
Blood
;
that
we
may
not
doubt
,
that
Jesus
Christ
doth
not
give
what
he
promised
,
viz.
his
Flesh
and
his
Blood
;
nor
that
the
Bread
is
not
the
Body
of
Christ
;
that
Jesus
Christ
,
who
changed
Water
into
Wine
,
could
easily
change
the
Bread
into
his
Body
,
and
the
Wine
into
his
Blood
;
that
we
must
communicate
with
a
full
certainty
,
as
in
the
Body
of
Jesus
Christ
;
that
Jesus
Christ
,
who
is
the
invisible
Priest
,
changes
the
visible
Creatures
into
the
substance
of
his
Body
and
of
his
Blood.
After
all
that
which
they
quote
unto
you
of
most
strength
concerning
the
Article
of
the
Eucharist
for
Transubstantiation
and
the
Real
Presence
in
the
fourth
and
fifth
Ages
amounts
to
this
.
But
I
pray
you
,
what
doth
all
this
signifie
?
Is
there
any
thing
therein
of
more
strength
than
that
which
Jesus
Christ
and
his
Apostles
have
said
?
The
Lord
said
,
My
Flesh
is
Meat
indeed
,
and
my
Blood
is
Drink
indeed
,
this
,
or
this
Bread
is
my
Body
.
St.
Paul
said
,
The
Bread
which
you
break
is
our
Communion
in
the
Body
of
Jesus
Christ
.
That
which
is
under
debate
,
is
to
know
how
they
understood
this
,
and
if
we
prove
,
that
Jesus
Christ
and
his
Apostles
did
understand
that
the
Bread
continueth
Bread
,
being
nevertheless
changed
into
the
Body
of
Jesus
Christ
,
if
we
prove
that
they
meant
the
Bread
is
the
Body
of
Jesus
Christ
,
because
it
is
the
Sign
,
the
Sacrament
,
and
the
Means
by
which
the
efficacy
of
his
Death
is
applied
unto
our
Souls
;
it
is
certain
,
that
we
have
ruined
all
the
advantages
that
can
be
drawn
from
these
high
Expressions
.
In
like
manner
,
if
we
can
prove
,
that
the
Fathers
of
the
fourth
and
fifth
Ages
did
understand
that
the
Bread
and
Wine
became
the
Body
and
Blood
of
Jesus
Christ
,
and
are
changed
into
his
Flesh
and
Blood
,
because
they
are
the
Sacraments
,
the
Signs
,
the
Figures
,
the
Images
,
and
the
Means
by
which
God
doth
communicate
the
vertue
of
his
Flesh
,
and
the
efficacy
of
his
Death
,
without
any
change
happening
in
the
substance
thereof
;
if
,
say
I
,
the
Fathers
of
these
Ages
declare
this
plainly
,
it
is
obvious
,
that
they
cannot
draw
any
advantage
from
all
these
Expressions
,
how
high
soever
they
appear
;
now
I
take
it
for
granted
,
that
they
could
not
declare
themselves
more
plainly
thereon
,
than
they
have
done
,
as
we
shall
hear
hereafter
.
And
to
the
end
that
their
Declarations
may
appear
to
us
more
express
and
significant
,
it
is
necessary
that
you
be
acquainted
with
one
thing
,
of
which
your
Converters
are
at
an
agreement
with
us
,
and
by
consequence
I
need
not
prove
unto
you
;
and
't
is
this
,
in
these
Ages
it
was
the
custom
to
hide
the
Mysteries
not
only
from
Unbelievers
,
but
also
from
the
Catechumens
which
had
not
as
yet
communicated
.
This
conduct
had
two
Reasons
or
Foundations
,
the
first
was
the
design
to
increase
the
respect
which
they
desired
Christians
should
retain
for
these
Mysteries
;
the
second
was
an
earnest
passion
to
diminish
the
contempt
which
the
Pagans
had
for
a
Mystery
wherein
nothing
was
seen
but
Bread
and
Wine
.
These
two
Considerations
obliged
them
never
to
speak
of
the
Sacrament
but
in
obscure
and
dark
words
.
They
desired
never
to
name
the
Bread
and
Wine
;
as
much
as
they
could
they
served
themselves
of
Periphrases
,
saying
sometimes
,
that
which
you
well
understand
,
sometimes
that
which
the
Priest
takes
,
sometimes
the
nourishment
made
of
many
Grains
,
and
the
drink
drawn
from
many
Grapes
,
or
something
of
like
sort
.
This
was
,
in
my
opinion
,
the
meanest
subtilty
in
the
World.
For
in
despight
to
all
their
Precautions
,
every
body
knew
,
that
they
took
nothing
but
Bread
and
Wine
in
the
Eucharist
,
and
they
themselves
said
it
oftentimes
contrary
to
the
design
which
they
had
of
saying
nothing
concerning
it
.
But
at
last
the
design
of
hiding
the
matter
of
the
Sacrament
engaged
them
to
speak
nothing
of
it
but
in
dark
terms
,
and
always
to
serve
themselves
of
the
mystical
terms
,
of
the
Body
,
the
Flesh
,
and
the
Blood
of
Jesus
Christ
,
and
always
to
use
these
expressions
,
and
always
to
avoid
those
that
were
plain
and
without
figure
,
as
much
as
they
were
able
.
So
that
when
it
happens
,
that
they
call
the
Signs
by
their
name
,
and
to
speak
to
things
as
they
are
indeed
,
one
only
passage
is
more
worth
than
a
hundred
,
where
they
speak
figuratively
and
mystically
.
For
this
mystical
Language
was
among
them
a
Language
of
necessity
,
and
duty
which
they
had
imposed
upon
themselves
,
whereas
when
they
spake
of
things
plainly
and
nakedly
,
't
was
the
Language
of
truth
,
't
was
the
Language
of
the
Heart
and
Soul
which
rescu'd
it self
from
politick
slavery
and
bondage
.
It
will
not
be
therefore
amazing
,
if
we
find
few
passages
in
Antiquity
,
where
the
truth
of
the
opinion
of
the
Fathers
was
plainly
expressed
.
Nevertheless
,
we
find
so
many
of
them
,
and
so
plain
,
that
't
is
not
conceivable
how
prejudice
hinders
our
adversaries
from
seeing
the
truth
in
this
case
.
First
of
all
,
altho'
we
had
no
other
passages
of
the
Fathers
,
but
those
where
they
call
the
Sacrament
,
the
Figure
,
the
Sign
,
the
Image
,
the
Symbols
,
of
the
Body
and
Blood
of
the
Lord
,
these
were
enough
.
Now
of
these
there
is
almost
an
infinite
number
,
what
other
things
do
we
say
thereof
,
than
that
the
Sacrament
is
the
Figure
,
the
Sign
,
and
the
Symbol
of
the
Body
of
Jesus
Christ
?
why
did
they
say
the
same
thing
with
us
,
if
they
had
not
the
same
thoughts
and
conceptions
with
us
?
St.
Austin
said
[
](A46367-e67510-b)(a)
(a)
Cont.
Ademas
,
cap.
12.
,
Our
Lord
made
no
scruple
to
say
,
this
is
my
Body
.
The
Author
of
the
Book
of
Sacrament
,
under
the
Name
of
St.
Ambrose
,
saith
[
](A46367-e67550-b)(b)
(b)
Lib.
4.
cap.
5.
,
That
the
Oblation
of
the
Eucharist
is
the
Figure
of
the
Body
and
Blood
of
our
Lord
Jesus
Christ
.
St.
Ephraim
saith
[
](A46367-e67600-b)(c)
(c)
Lib.
De
Nat.
Dei
non
frut
.
,
That
our
Lord
,
taking
Bread
in
his
hands
,
brake
it
,
and
blessed
it
,
that
it
might
be
the
Figure
of
his
immaculate
Body
,
and
that
he
blessed
the
Chalice
,
and
gave
it
to
his
Disciples
,
to
signifie
his
Blood.
St.
Cyril
of
Jerusalem
,
from
whom
they
bring
you
many
passages
,
to
prove
Transubstantiation
,
says
,
that
[
](A46367-e67640-b)(d)
(d)
Mistagog
.
4.
under
the
Figure
of
Bread
,
is
given
to
us
the
Body
,
and
under
the
Figure
of
Wine
,
is
given
to
us
the
Blood.
And
St.
Gregory
Nazianzen
saith
[
](A46367-e67680-b)(e)
(e)
Orat.
42.
,
that
we
are
made
partakers
of
the
Passover
,
but
always
figuratively
,
altho'
our
Passover
be
much
more
clear
than
that
of
the
ancients
,
for
the
legal
Passover
,
I
dare
say
,
was
a
dark
Figure
of
another
Figure
,
i.e.
of
the
Eucharist
.
St.
Jerome
saith
[
](A46367-e67720-b)(f)
(f)
In
Jerem.
cap.
3.
lib.
2.
advers.
Jovin
.
,
that
the
Figure
of
the
Blood
of
Jesus
Christ
is
made
with
Wine
;
and
elsewhere
,
that
Jesus
Christ
hath
offered
not
Water
,
but
Wine
for
the
Figure
of
his
Blood.
Theodoret
saith
[
](A46367-e67770-b)(g)
(g)
Dialog.
3.
&
1.
,
that
the
Eucharist
is
the
Figure
of
the
Passion
,
and
that
the
Sacred
Nourishment
is
the
Figure
of
his
Body
and
his
Blood.
In
these
Passages
the
Ancients
make
use
of
the
word
Type
,
which
exactly
signifies
Figure
.
They
have
also
expressed
the
Nature
of
the
Sacrament
by
the
word
Antitype
,
which
signifies
an
opposite
Figure
,
or
a
Figure
that
has
respect
unto
the
thing
signified
,
as
one
Pillar
answers
to
another
,
which
is
placed
just
over
against
it
.
So
the
Author
of
the
Constitutions
attributed
to
the
Apostles
,
saith
[
](A46367-e67850-b)(a)
(a)
Lib.
5.
cap.
13.
,
that
our
Lord
gave
to
his
Disciples
the
Mysteries
,
which
are
the
Figures
answering
to
his
precious
Body
and
Blood
,
and
that
we
celebrate
the
Figures
answering
to
the
Body
and
Blood
of
our
Lord
.
In
the
Liturgy
ascribed
to
St.
Basil
,
't
is
said
[
](A46367-e67900-b)(b)
(b)
Lib.
6
,
&
29.
,
we
beseech
thee
,
by
offering
the
Figures
of
the
Body
and
Blood
of
thy
Christ
.
St.
Cyril
of
Jerusalem
saith
[
](A46367-e67960-b)(c)
(c)
Mystag.
5.
,
that
we
taste
the
Figures
answering
to
the
Body
and
Blood
of
our
Lord
.
Theodoret
saith
[
](A46367-e67990-b)(d)
(d)
Dialog.
2.
,
that
the
Divine
Mysteries
are
the
Figures
answering
to
the
true
Body
.
Can
any
thing
be
more
express
than
all
this
,
unless
it
be
what
we
see
with
our
eyes
?
In
proper
terms
they
tell
us
,
that
the
Sacrament
in
nothing
but
an
Image
.
Eusebius
,
Bishops
of
Cesarea
saith
[
](A46367-e68050-b)(e)
(e)
Demonst.
lib.
8.
,
That
Jesus
Christ
commanded
his
Disciples
,
to
make
the
Image
of
his
own
Body
.
Procopius
,
upon
Genesis
,
saith
[
](A46367-e68090-b)(f)
(f)
Cap.
49.
,
that
Jesus
Christ
gave
to
his
Disciples
the
Image
of
his
Body
.
And
Pope
Gelasius
,
or
some
Author
of
the
same
Age
,
saith
[
](A46367-e68130-b)(g)
(g)
Gelas
.
de
duabus
nat.
,
certainly
the
Image
,
or
the
Similitude
of
the
Body
and
Blood
of
Jesus
Christ
,
is
celebrated
in
the
Mystery
.
This
therefore
shews
us
plain
enough
,
what
we
ought
to
believe
concerning
Jesus
Christ
our
Lord
,
even
that
which
we
profess
,
that
which
we
celebrate
,
and
that
which
we
receive
in
his
Image
.
I
do
not
think
,
that
Zuinglius
and
Calvin
have
spoken
more
plainly
and
significantly
.
To
conclude
,
they
call
the
Bread
and
the
Wine
,
Symbols
,
a
word
which
every
one
knows
signifies
as
much
as
the
word
Figure
.
Eusebius
saith
,
[
](A46367-e68190-b)*
*
Demonst.
lib.
1.
cap.
10.
We
have
learnt
to
make
a
Memorial
of
this
Sacrifice
upon
the
Table
with
the
Symbols
of
his
Body
and
Bloud
.
And
St.
Chrysostom
,
[
](A46367-e68240-b)‖
‖
Hom.
83.
in
Matth.
If
Jesus
Christ
be
not
dead
,
of
what
are
the
consecrated
things
the
Symbols
?
And
Theodoret
,
[
](A46367-e68280-b)*
*
1
Cor.
c.
11.
When
we
shall
have
the
presence
of
our
Lord
,
we
shall
have
no
more
need
of
the
Symbols
of
his
Body
.
Nothing
is
so
common
in
the
Fathers
,
as
these
Expressions
,
To
partake
in
the
Symbols
of
our
Lord
,
to
take
the
Symbols
,
to
burn
the
Symbols
,
&c.
These
same
Fathers
do
give
us
the
same
Reasons
of
the
Names
,
Body
,
and
Bloud
,
which
are
give
to
the
Bread
and
Wine
,
that
we
our selves
give
of
them
.
'T
is
because
they
are
the
effectual
Representations
of
the
Flesh
and
Bloud
of
Jesus
Christ
.
If
the
Sacraments
,
saith
St.
Austin
,
[
](A46367-e68350-b)†
†
Epist.
23.
ad
Bonifac.
had
no
resemblance
of
those
things
whereof
they
are
Sacraments
,
they
would
be
no
Sacraments
;
and
't
is
because
of
this
Resemblance
,
that
they
take
the
name
of
the
things
themselves
:
as
in
the
Sacrament
of
the
Body
of
Jesus
Christ
,
the
Sacrament
of
his
Body
and
of
his
Bloud
,
are
in
some
sort
his
Body
and
Bloud
.
It
seems
to
me
,
that
a
person
must
be
prodigiously
blind
,
to
believe
,
that
he
which
speaks
thus
,
does
not
think
as
we
do
.
The
same
St.
Austin
saith
elsewhere
,
[
](A46367-e68390-b)*
*
Serm.
ad
Infantes
apud
Bertram
.
How
is
the
Bread
his
Body
,
and
that
which
is
in
the
Cup
his
Bloud
?
My
Brethren
,
these
things
are
called
Sacraments
,
because
't
is
one
thing
that
is
there
seen
,
and
another
thing
which
is
understood
;
that
which
is
seen
,
is
a
corporeal
Species
;
and
that
which
is
understood
,
is
a
spiritual
Benefit
and
Advantage
.
To
what
end
does
he
take
this
compass
of
discourse
?
and
why
does
he
not
answer
without
scruple
,
'T
is
because
the
Body
of
Christ
Jesus
is
really
there
,
after
the
words
of
Consecration
?
An
Article
of
Controversie
.
An
Answer
to
the
Prejudices
which
some
persons
have
raised
against
our
Separation
from
the
Actions
,
the
Conduct
,
and
the
Personal
Qualities
of
the
Authors
thereof
.
WE
have
finished
our
Answer
to
the
Sophisms
which
they
propose
unto
you
on
the
subject
of
our
Separation
,
by
making
it
evident
to
you
,
that
it
does
not
hazard
your
salvation
,
that
it
was
necessary
,
and
that
it
was
just
.
But
before
we
pass
to
other
Questions
which
respect
the
Church
,
we
must
say
something
concerning
those
who
made
this
Separation
;
for
't
is
the
most
fruitful
Source
and
Fountain
of
Illusions
,
and
a
Subject
of
perpetual
Harangues
and
Declamations
.
And
this
we
owe
especially
to
a
Woman
of
Quality
,
among
those
which
are
called
new
Converts
,
who
places
the
little
Edification
that
our
Reformers
have
given
to
the
World
,
or
rather
the
Scandal
which
they
have
given
to
it
by
their
Conduct
and
Divisions
,
as
one
of
the
Reasons
which
hath
most
affected
her
,
and
prevailed
on
her
to
embrace
the
Roman
Religion
.
'T
is
a
subject
on
which
an
infinite
number
of
Books
have
been
made
,
to
which
I
might
send
you
,
were
it
not
that
Books
are
taken
from
you
for
the
most
part
;
besides
,
my
designe
being
to
spare
you
the
labour
of
reading
great
Books
,
I
am
to
abridge
and
reduce
what
our
Authors
have
said
thereon
,
to
the
compass
and
extent
of
a
Letter
.
Behold
then
the
Accusations
which
they
form
against
the
Authors
of
the
Separation
,
which
I
have
justified
in
my
preceding
Letters
.
1.
That
these
pretended
Reformers
did
no
Miracles
,
to
support
their
extraordinary
Mission
and
their
new
Gospel
.
2.
That
they
led
a
scandalous
life
,
and
such
as
had
no
conformity
with
the
Spirit
of
a
Reformed
Gospel
,
which
they
boasted
to
bring
into
the
World.
3.
That
there
appears
in
their
Expressions
a
dark
Malignity
,
and
an
implacable
Hatred
against
the
Roman
Church
,
and
that
their
Books
are
full
of
cruel
Injuries
both
against
the
Roman
Religion
,
and
against
its
Doctors
,
a
thing
absolutely
contrary
to
the
Spirit
of
Charity
.
4.
That
they
are
divided
into
three
Sects
,
of
which
Zuinglius
,
Calvin
,
and
Luther
made
themselves
the
Heads
.
That
if
the
Spirit
of
God
had
sent
them
to
Reform
the
Church
,
he
would
also
have
united
them
in
this
great
design
,
and
have
inspired
them
with
the
same
thoughts
,
and
the
same
apprehensions
.
5.
To
conclude
,
they
say
,
that
they
have
rent
and
torn
each
other
by
transports
of
Passion
,
which
are
the
true
Characters
of
false
Pastors
,
and
false
Christians
.
As
to
the
first
Objection
,
I
cannot
avoid
baptizing
it
by
its
own
name
,
and
calling
it
an
Impertinence
.
Why
should
our
Reformers
work
Miracles
,
and
why
were
they
obliged
thereunto
?
When
Jehu
reformed
the
Church
of
Israel
,
pull'd
down
the
Temples
of
Baal
,
broke
in
pieces
his
Statues
,
rooted
out
his
Prophets
,
and
abolished
his
Worship
,
did
he
work
Miracles
,
or
had
he
any
need
thereof
?
Was
it
any
spot
to
that
Holy
Reformation
,
that
Josiah
made
,
when
he
re-established
the
Service
of
God
,
which
was
almost
wholly
under
a
heap
of
forreign
Idolatries
,
that
he
wrought
no
Miracles
?
When
Theodosius
the
Great
reformed
the
Christian
Church
,
and
drove
away
Arianism
,
which
was
become
the
reigning
Religion
,
did
he
do
Miracles
,
or
had
he
any
need
thereof
?
There
is
no
need
to
work
Miracles
,
but
when
men
bring
a
new
Religion
,
and
a
new
Revelation
.
For
that
reason
the
Apostles
wrought
Miracles
,
because
they
had
a
new
Revelation
to
propose
to
the
World.
They
brought
a
Gospel
unknown
to
Jews
and
Gentiles
,
and
opposite
to
the
prejudices
of
the
one
and
the
other
.
We
brought
no
new
Gospel
into
the
World
,
we
propounded
the
Old
and
the
New
Testament
;
the
one
and
the
other
were
received
,
without
contradiction
,
by
all
those
Christians
which
we
desired
to
reform
.
When
it
shall
please
God
to
convert
the
Jews
to
Christianity
,
according
to
his
promises
,
there
is
much
probability
that
he
will
send
them
some
Prophets
which
will
work
Miracles
,
and
that
will
be
necessary
.
For
although
the
Gospel-Revelation
be
already
manifested
,
and
we
have
the
Books
of
the
Evangelists
and
the
Apostles
,
nevertheless
this
is
nothing
with
respect
to
the
Jews
,
because
they
do
not
esteem
our
Books
Canonical
,
but
believe
the
Apostles
to
be
Cheats
and
Impostors
.
There
is
therefore
need
of
new
Miracles
to
recover
them
from
their
prejudices
,
and
oblige
them
to
give
attention
to
the
truth
.
But
as
for
us
,
it
was
in
no
wise
necessary
to
work
Miracles
to
establish
that
Book
whereof
we
served
our selves
.
Otherwise
,
as
often
as
the
Kings
of
Judah
produced
the
Law
of
Moses
to
make
Reformation
in
their
Church
,
they
had
been
obliged
to
work
Miracles
.
They
had
nothing
else
to
do
,
but
to
produce
the
Book
,
and
make
it
evident
,
that
the
Abominations
which
had
been
introduced
into
Religion
,
were
either
forbidden
,
or
not
commanded
there
.
Behold
all
that
they
had
to
do
;
behold
all
that
we
have
to
do
;
and
't
is
to
misunderstand
the
Conduct
of
God
,
and
the
Spirit
of
the
Gospel
,
to
imagine
that
the
truth
cannot
be
commended
to
Unbelievers
,
but
by
Miracles
.
How
many
millions
of
men
have
been
converted
to
Christianity
,
since
the
days
of
the
Apostles
,
and
the
cessation
of
the
gift
of
Miracles
?
Miracles
are
designed
to
deliver
men
from
their
evil
prejudices
,
and
to
endue
them
with
such
as
are
good
,
that
they
may
hearken
to
the
truth
:
Men
that
believe
not
the
Christian
Religion
,
but
only
for
the
sake
of
its
Miracles
,
are
very
ill-Christians
.
And
among
those
which
became
Converts
by
the
preaching
of
the
Apostles
,
those
who
had
no
other
reason
to
embrace
this
New
Religion
,
but
the
Miracles
which
they
saw
done
by
those
which
preacht
it
,
were
very
miserable
Converts
;
such
persons
are
the
seed
of
Apostacy
,
and
adhere
to
the
Church
but
by
a
very
feeble
root
.
We
ought
to
adhere
to
it
for
the
love
of
truth
,
now
't
is
the
knowledge
of
the
truth
,
and
not
the
sight
of
Miracles
,
which
gives
birth
to
the
love
thereof
.
If
Miracles
be
not
necessary
for
the
Conversion
of
Unbelievers
,
with
far
greater
reason
they
cannot
be
of
necessity
for
the
bringing
back
of
wandring
Christians
to
the
right
way
.
For
there
needs
no
more
,
but
to
shew
them
the
holy
Scripture
,
which
so
exactly
marks
out
the
path
in
which
they
ought
to
walk
.
As
to
what
they
say
,
that
those
who
will
establish
a
new
Ministry
,
must
have
Miracles
for
the
support
of
it
,
't
is
an
Affair
to
be
treated
on
elsewhere
.
We
have
already
said
something
concerning
it
,
and
we
shall
have
yet
farther
occasion
to
speak
of
it
,
and
shew
that
we
have
no
more
established
a
new
Ministry
,
than
we
have
introduced
a
new
Gospel
.
Where
there
is
no
new
Revelation
,
there
is
no
new
Ministry
;
our
Ministry
is
that
of
the
Apostles
,
because
our
Doctrine
is
theirs
.
The
second
Accusation
which
they
make
against
the
Authors
of
our
Seperation
,
is
their
Scandalous
Life
.
There
is
no
probability
,
say
your
Converts
,
that
God
should
suffer
so
strange
an
Alliance
,
as
that
would
be
,
of
a
great
abundance
of
the
Spirit
of
Light
on
the
one
part
,
and
of
so
great
disorders
of
Manners
on
the
other
.
And
thereon
they
publish
a
hundred
ugly
stories
to
cry
down
the
Memory
of
Luther
,
Zuinglius
,
Calvin
,
Martyr
,
Beza
,
&c.
First
we
say
,
that
truth
is
truth
,
without
any
dependance
on
those
who
declare
it
.
Your
Converters
have
said
somewhere
,
That
the
Citizens
of
.
Babel
may
sometimes
build
Jerusalem
.
'T
is
a
truth
so
certain
,
that
to
deny
it
,
a
man
must
be
ignorant
and
false
:
For
in
all
Ages
there
have
been
very
Evil
men
,
who
have
defended
the
part
of
truth
,
and
who
have
even
maintained
it
against
Hereticks
,
whose
Conduct
and
Manners
have
been
very
regular
,
and
oftentimes
more
edifying
than
that
of
the
Orthodox
.
We
must
not
form
a
prejudice
against
the
Doctrine
,
upon
the
ill
Conduct
of
those
which
preach
it
;
we
must
judge
of
Truth
by
it self
.
So
that
although
it
should
be
true
,
that
our
Reformers
were
such
as
they
report
them
,
nevertheless
it
would
behove
us
to
see
whether
these
Citizens
of
Babel
were
not
the
Builders
of
Zion
.
But
God
forbid
that
we
should
have
no
other
fortification
to
defend
our selves
.
We
have
made
to
appear
the
innocence
of
the
Lives
of
the
Authors
of
our
Separation
,
by
Apologies
of
so
much
strength
,
that
their
Calumniators
have
been
covered
with
Confusion
;
and
the
most
part
of
our
most
resolved
Enemies
have
been
obliged
to
renounce
them
.
The
Bolsacs
,
the
Bertheliers
,
the
Florimond
de
Raymonds
,
and
other
like
Calumniators
,
ought
to
be
the
Horror
and
Execration
of
all
Honest
men
.
The
Author
of
the
Legitimate
Prejudices
against
the
Calvanists
and
other
like
Authors
,
who
are
willing
to
preserve
themselves
in
the
Esteem
of
Honest
men
,
fortifie
and
establish
themselves
upon
notorious
matters
of
fact
,
such
is
for
example
,
Marriage
of
Priests
.
Persons
who
have
made
a
Vow
of
Chastity
,
say
they
,
and
who
were
obliged
to
celibate
by
so
many
Oaths
,
have
violated
their
Vows
in
the
face
of
the
Sun
;
they
have
opened
Cloysters
to
take
Wives
from
thence
,
and
so
have
committed
a
double
Adultery
against
Christ
Jesus
.
These
are
pitiful
Declamations
,
according
to
my
apprehension
.
To
judge
of
the
nature
of
these
Actions
,
we
must
know
what
were
the
Principles
of
those
who
did
them
.
Why
should
they
observe
Celibacy
,
since
they
lookt
upon
it
as
a
Yoak
of
which
they
desired
to
deliver
the
Clergy
,
because
it
had
produced
a
world
of
Impurities
and
Abominations
,
so
that
a
Deluge
was
not
capable
of
purging
them
?
They
have
broken
their
Vows
.
They
were
unlawful
Vows
,
made
under
a
tyrannical
Empire
,
conceived
in
a
false
Religion
,
unacceptable
to
God
,
because
they
served
as
a
Vail
to
an
infinite
number
of
Corruptions
,
and
at
the
same
time
to
a
debaucht
and
hypocritical
life
.
They
forsook
Babylon
,
and
it
behoved
them
to
forsake
all
the
Badges
thereof
.
This
kind
of
life
,
which
under
an
appearance
of
Piety
hides
such
great
Disorders
,
is
the
true
Character
of
the
Beast
.
These
Monks
are
those
Hypocrites
whose
Consciences
are
seared
as
with
a
hot
Iron
,
forbidding
to
marry
,
and
commanding
to
abstain
from
Meats
which
God
hath
permitted
;
which
teach
a
Doctrine
of
Devils
,
and
serve
as
a
Support
to
the
Throne
of
the
Beast
.
So
that
these
Reformers
being
delivered
from
the
tyrannical
Yoak
of
this
unhappy
Empire
,
ought
to
return
to
the
enjoyment
of
all
their
Rights
,
and
of
all
their
Liberty
;
and
being
put
in
the
possession
of
it
,
they
may
and
ought
to
use
it
.
There
needs
but
one
thing
to
confound
all
these
Calumniators
,
who
are
willing
to
stain
and
blacken
the
Lives
of
the
Authors
of
our
Reformation
:
What
have
these
Reformers
gained
,
what
have
they
gotten
,
to
do
the
work
of
Impostors
?
Have
they
gained
Riches
,
Honours
,
or
great
Dignities
?
Have
they
left
great
Houses
,
have
they
left
Heirs
,
and
Children
that
were
great
Lords
?
Never
did
persons
despise
their
own
Interests
more
than
they
did
,
they
never
got
wherewithal
to
be
buried
decently
,
and
scarcely
got
wherewith
to
live
.
Their
Zeal
,
Firmness
,
Constancy
,
and
Perseverance
,
joyned
with
a
contempt
of
their
own
Interest
,
make
up
a
Character
very
opposite
to
that
of
dishonest
men
.
If
they
had
been
debauched
effeminate
Lovers
of
Pleasure
,
why
did
they
go
out
of
the
Body
of
the
Roman
Clergy
,
who
enjoyed
all
the
pleasures
of
the
flesh
,
even
those
which
were
most
infamous
,
with
so
much
convenience
and
advantage
.
These
Gentlemen
say
,
that
the
principal
reason
which
gave
such
success
to
the
New
Gospel
,
was
the
licentiousness
of
the
Church-men
and
the
Monks
of
that
Age.
This
is
it
which
that
same
Lady
does
confess
,
who
makes
the
ill
Conversation
of
the
Authors
of
our
Separation
,
one
cause
of
her
return
to
the
Church
of
Rome
.
But
this
Confession
and
this
Truth
which
is
publickly
known
,
doth
it
not
utterly
ruine
the
Accusation
which
the
Papists
make
against
our
Reformers
?
Is
there
any
probability
that
the
great
number
of
people
,
which
forsook
the
Roman
Church
,
being
scandalized
by
the
wicked
Lives
of
its
Guides
,
should
list
themselves
under
the
Ensigns
of
other
wicked
persons
,
which
were
no
better
than
those
they
had
forsaken
?
If
they
were
not
vicious
and
debaucht
,
at
least
,
say
they
,
they
were
fierce
,
proud
,
Lovers
of
themselves
,
passionate
,
ambitious
,
vain
,
and
violent
.
These
are
stroaks
striken
in
the
Air
,
and
Accusations
which
make
it
evident
they
have
nothing
to
say
.
Concerning
Ambition
,
there
doth
not
appear
any
footstep
thereof
in
their
Conversation
.
And
that
which
they
call
Pride
and
Fierceness
,
is
according
to
us
,
Zeal
and
Vigour
in
the
maintenance
of
Truth
,
as
we
shall
make
▪
it
appear
in
examining
the
third
Accusation
.
The
third
Accusation
is
,
that
it
's
evident
the
Authors
of
our
Separation
were
inspired
with
a
dark
Malignity
against
the
Roman
Church
;
they
vomited
out
against
her
,
say
they
,
flouds
of
Injuries
,
and
every-where
is
to
be
seen
a
Character
of
black
Gholer
,
which
discharges
it self
both
upon
their
Persons
and
Religion
.
They
support
and
strengthen
this
Accusation
by
the
Confession
of
some
Protestants
,
who
were
of
another
frame
and
temper
of
mind
,
and
did
not
approve
those
methods
of
proceedure
that
were
so
full
of
flame
and
fire
.
I
answer
,
That
Grace
which
changes
mens
Manners
,
does
not
change
their
Temper
and
Constitution
,
but
governs
and
serves
it self
thereof
.
Although
it
should
be
true
,
that
there
appeared
a
great
deal
of
fire
in
the
Authors
of
our
Reformation
,
that
would
be
no
sufficient
cause
to
condemn
them
,
it
being
the
temper
of
all
Great
men
.
And
this
temper
is
of
so
great
necessity
for
the
execution
of
great
things
,
that
without
it
't
is
very
difficult
to
carry
on
and
prosecute
great
Designs
and
Enterprizes
.
This
is
a
thing
unto
which
those
men
have
too
little
regard
,
which
at
this
day
do
so
highly
commend
,
and
advance
the
Elogies
of
sweetness
and
moderation
in
Controversies
,
and
who
perswade
us
to
imitate
other
Great
men
,
who
are
of
a
quite
contrary
Character
,
and
temper
of
Mind
.
If
these
honest
men
of
this
last
Order
,
that
is
to
say
,
these
soft
and
moderate
men
,
had
been
born
in
the
past
Age
,
and
had
been
engaged
in
that
great
Work
,
they
had
neither
maintained
,
nor
carried
it
so
far
,
as
did
those
men
,
the
heat
of
whose
Temper
they
would
fain
make
a
Crime
.
If
Luther
had
not
had
a
heart
fearless
,
and
of
inconceivable
courage
,
he
had
never
been
able
to
bear
up
against
the
Torrent
of
Contradictions
and
Oppositions
that
he
met
withal
,
and
repelled
.
Father
Paul
the
famous
Venetian
Divine
,
who
became
famous
on
occasion
of
the
Affair
of
the
Interdict
of
that
Republick
,
knew
assuredly
the
Corruption
of
the
Roman
Church
,
at
least
as
well
as
Luther
:
He
made
no
secret
of
it
,
no
eminent
Protestant
passed
by
Venice
,
to
whom
he
did
not
discover
himself
concerning
it
.
They
often
represented
to
him
,
that
he
was
obliged
in
Conscience
to
break
with
a
Church
,
the
Impurity
and
Idolatry
whereof
he
so
well
understood
.
He
had
a
thousand
Reasons
to
offer
on
his
own
behalf
:
sometimes
that
he
separated
the
good
from
the
bad
,
sometimes
that
he
was
of
use
to
a
thousand
persons
that
lay
hid
,
and
had
good
sentiments
;
at
last
when
he
was
pressed
hard
,
he
would
say
,
that
God
had
not
given
to
him
the
Heart
and
Spirit
of
Luther
.
It
is
certain
,
that
if
Father
Paul
had
been
of
the
Temper
and
Spirit
of
Luther
,
Venice
had
been
at
this
day
what
Geneva
is
.
And
it
is
also
certain
,
that
if
Luther
,
Zuinglius
,
and
Calvin
,
had
been
of
the
Temper
and
Spirit
of
Father
Paul
,
all
Europe
had
been
yet
what
Venice
is
at
this
day
.
It
behoves
us
therefore
to
admire
the
great
and
profound
Wisdom
of
God
,
who
chose
for
so
great
a
Work
,
men
whose
Temper
was
fit
to
maintain
,
improve
,
and
exercise
Zeal
effectually
.
To
this
Consideration
add
another
;
the
Authors
of
our
Reformation
have
indeed
spoken
ill
of
the
Church
of
Rome
,
of
its
Priests
,
of
its
High-Priest
,
of
its
Monks
,
and
its
Guides
.
And
why
might
they
not
speak
ill
of
them
?
I
do
maintain
,
that
they
said
nothing
but
what
was
true
;
they
could
scarcely
speak
too
much
ill
of
Popery
.
They
said
,
that
the
Church
of
Rome
was
mystick
Babylon
;
that
she
was
a
famous
Harlot
;
that
she
was
a
debaucht
Adulteress
;
that
her
Pastors
were
Dogs
and
Swine
.
This
was
true
.
There
was
nothing
in
the
World
so
corrupt
as
the
Roman
Clergy
.
Rome
is
Babylon
,
and
all
her
Members
are
the
Inhabitants
of
Babel
.
Was
this
a
time
to
speak
things
by
halves
?
What
reason
had
they
to
flatter
Rome
?
Ought
they
not
to
paint
her
in
all
her
Colours
,
that
they
might
make
her
odious
?
If
it
had
been
possible
to
exceed
in
the
description
of
her
,
that
had
been
more
pardonable
,
than
the
tenderness
of
those
who
abate
her
ugliness
by
their
smooth
and
soft
Pencils
.
It
was
then
expedient
to
awaken
men
who
were
in
so
deep
a
sleep
,
and
in
order
thereunto
't
was
necessary
to
speak
loud
.
And
after
all
,
these
Gentlemen
have
but
little
reason
to
reproach
us
with
the
Violences
and
Injuries
of
Luther
and
Calvin
,
against
the
Church
of
Rome
:
that
is
little
,
in
comparison
with
the
Rage
which
that
Church
has
exercis'd
against
us
.
The
Calvinists
call
the
Papists
Idolaters
and
Swine
,
and
the
Papists
returning
a
thousand
Injuries
more
severe
,
add
thereunto
Cruelties
unknown
to
Pagans
,
and
the
most
barbarous
Nations
.
They
burnt
them
by
a
slow
fire
,
they
hanged
and
quartered
them
,
they
caused
them
to
die
in
Prisons
by
unheard-of
punishments
,
they
hunted
after
them
as
after
Lions
and
Bears
.
Although
there
should
have
been
something
humane
in
the
heat
of
our
first
Reformers
,
had
it
been
very
surprizing
,
that
men
whom
they
burnt
,
which
they
rent
and
tore
in
pieces
,
should
grow
into
some
little
choler
against
their
Persecutors
?
Let
the
present
Conduct
of
those
who
at
this
day
would
form
a
prejudice
in
the
minds
of
the
New
Converts
,
on
the
occasion
of
the
transport
and
heat
of
our
Reformers
,
be
lookt
into
and
examined
.
These
Gentlemen
have
addressed
Pastoral
Letters
unto
us
,
with
a
Quill
dipt
in
Gall
,
and
afterwards
have
sheathed
their
Swords
in
our
breasts
and
bowels
.
They
condemn
to
death
those
who
exercise
any
other
Religion
but
that
of
Rome
.
They
drag
the
Bodies
of
those
to
the
Dung-hill
,
who
die
refusing
to
embrace
their
Doctrine
.
They
send
those
to
the
Gallies
,
who
will
not
submit
unto
it
.
They
cause
those
who
will
not
subscribe
to
their
Superstitions
,
to
be
burnt
,
torn
in
pieces
,
eaten
up
,
and
devoured
by
their
Dragoons
:
Those
who
resist
them
by
the
Weapons
of
the
Word
of
God
,
they
sent
for
Slaves
into
the
other
World.
And
after
this
,
they
tell
you
,
your
pretended
Reformers
were
violent
and
passionate
persons
;
they
could
not
be
the
Messengers
of
God
,
for
God
is
Love
and
Kindness
.
Tell
them
on
this
subject
,
you
cannot
be
the
Ministers
of
God
,
for
you
do
the
Work
of
the
Devil
,
and
the
Father
of
Lies
,
who
was
a
Lyer
and
a
Murderer
from
the
beginning
.
But
behold
a
new
Accusation
founded
on
this
,
that
the
Authors
of
our
Separation
poured
out
their
Gall
not
only
against
the
Roman
Church
,
but
also
against
their
own
Brethren
.
The
Popish
Authors
of
all
Orders
take
a
great
deal
of
pleasure
in
heaping
together
all
the
injuries
which
the
Lutherans
,
and
Calvinists
have
said
against
each
other
;
and
they
have
found
therein
the
marks
of
Reprobation
.
On
this
subject
we
have
answered
,
That
we
condemn
these
transport
,
that
we
acknowledge
them
opposite
to
a
Spirit
of
Charity
.
We
say
,
that
the
Authors
of
our
Separation
did
not
utterly
strip
themselves
of
all
that
was
Humane
;
that
they
did
retain
some
tinctures
of
Popery
from
whence
they
came
,
which
were
blemishes
and
spots
in
their
conduct
and
conversation
:
Impatience
,
fury
,
and
transport
against
those
who
oppose
themselves
to
their
sentiments
,
and
contradict
them
,
is
the
Spirit
of
Popery
,
and
particularly
that
of
the
Monks
.
This
is
certain
,
for
which
reason
the
Romish
Church
treats
all
her
Enemies
as
Devils
,
damned
,
reprobate
,
excommunicated
Hereticks
.
Let
a
man
read
the
History
of
Popery
,
and
he
will
see
these
furies
reigning
every-where
:
let
him
observe
what
bloody
and
cruel
Tragedies
,
the
Monks
stirred
up
a
little
before
the
Reformation
,
on
subject
of
the
form
of
their
Hoods
;
and
of
the
Question
concerning
the
property
of
those
Commodities
and
Goods
which
the
Friers
Minors
spent
.
The
thing
proceeded
even
to
fire
,
for
the
Popes
caused
some
of
these
poor
Monks
to
be
burnt
,
who
obstinately
maintained
,
that
what
the
Minors
spent
,
was
not
their
own
.
What
is
the
injustice
of
the
Inquisition
against
those
who
are
guilty
of
the
least
contradictions
to
the
sentiments
of
Rome
?
Let
a
man
read
the
Furies
of
the
Popes
,
when
they
had
Opposites
,
and
Antipopes
.
Let
him
read
the
frightful
Bulls
of
Excommunications
against
Kings
,
Princes
,
States
,
and
persons
,
who
had
the
boldness
to
oppose
themselves
against
the
torrent
of
Corruption
,
and
the
attempts
of
Tyranny
.
'T
is
from
thence
that
the
impatience
and
passion
into
which
the
Reformers
fell
against
one
another
,
in
the
maintaining
their
sentiments
,
did
derive
:
'T
is
from
the
same
tincture
of
Popery
,
that
some
of
them
took
those
harsh
methods
of
procedure
,
which
they
believed
they
might
take
against
Hereticks
.
So
that
if
these
transports
,
and
this
impatience
of
suffering
,
with
respect
to
their
Brethren
,
hath
been
in
our
Reformers
a
mark
of
Reprobation
,
't
is
unavoidable
that
the
Roman
Church
is
reprobate
,
and
the
Synagogue
of
Satan
;
for
't
is
she
that
inspired
this
Spirit
into
those
which
came
out
of
her
bosom
.
We
say
also
,
that
in
all
Ages
men
have
been
made
much
after
the
same
fashion
,
they
have
grown
into
heat
,
and
transport
one
against
another
upon
very
light
occasions
,
even
to
the
making
of
scandalous
Schisms
.
The
Bishops
assembled
in
the
Council
of
Nice
,
to
condemn
the
Doctrine
of
Arrius
,
tore
one
another
,
and
gave
Libels
to
Constantine
to
ruine
each
others
reputation
.
Constantine
,
to
reconcile
them
,
thought
it
convenient
to
throw
their
Papers
into
the
fire
,
without
reading
them
.
We
learn
from
the
Writings
of
Athanasius
,
that
the
Orthodox
,
who
agreed
in
the
sence
of
the
Doctrines
against
Arrius
,
disagreed
among
themselves
about
the
words
Substance
,
Persons
,
and
Hypostasis
;
some
being
willing
it
should
be
said
there
were
three
Hypostases
in
the
Deity
;
others
saying
,
That
it
was
an
Heresie
,
because
it
was
to
make
three
Gods.
The
Luciferians
,
who
with
all
the
Church
were
enemies
to
the
Arrians
,
suffered
themselves
to
run
into
the
highest
passions
against
those
who
were
willing
to
receive
the
Arrian
Bishops
,
and
permit
them
in
their
Sees
,
after
their
repentance
.
The
Controversies
of
St.
Cyril
of
Alexandria
,
and
St.
Chrysostome
,
who
called
each
other
Traytors
,
and
Judases
,
have
been
already
quoted
to
these
Gentlemen
.
Examples
of
this
sort
taken
from
the
most
happy
Ages
,
and
such
as
were
nearest
to
the
fountain
of
Charity
,
have
been
quoted
to
them
,
as
the
transport
of
Stephen
Bishop
of
Rome
,
who
treated
St.
Cyprian
as
a
false
Christ
,
a
false
Apostle
,
and
a
deceitful
Worker
;
St.
Cyprian
and
Firmilian
,
the
Adversaries
of
St.
Stephen
,
on
the
oother
hand
said
concerning
him
,
That
he
was
wicked
,
obstinate
,
presumptuous
,
proud
,
inhumane
,
bold
,
insolent
,
schismatical
,
foolish
,
inept
,
blind
,
and
smitten
with
a
Spirit
of
Giddiness
.
To
conclude
,
their
own
Authors
have
been
quoted
to
them
,
who
in
these
last
times
,
on
the
subject
of
some
Disputes
about
Grace
,
have
spoken
against
each
other
,
a
thousand
and
a
thousand
heinous
Calumnies
.
Therefore
if
eagerness
and
transport
against
Brethren
,
be
always
a
mark
of
Reprobation
,
't
is
unavoidably
that
St.
Epiphanius
,
Jerome
,
Cyril
,
Chrysostome
,
as
well
as
all
the
Hero's
of
Popery
,
be
esteemed
Reprobates
.
This
is
enough
to
make
it
evident
,
that
instead
of
drawing
prejudices
against
Doctrine
,
from
the
faults
of
those
who
teach
it
,
we
ought
to
admire
the
profound
Wisdom
of
God
,
who
serves
himself
of
weak
Instruments
to
execute
great
things
,
who
leaves
in
men
the
faults
of
their
temper
,
and
nevertheless
fails
not
to
use
them
profitably
,
in
his
great
Work
of
building
up
Jerusalem
,
to
the
end
that
all
the
glory
may
be
of
God
,
and
not
of
us
,
and
that
we
may
have
reason
to
say
,
We
have
this
Treasure
in
earthen
Vessels
.
To
conclude
,
the
last
Accusation
is
founded
on
the
difference
of
sentiments
in
which
the
Authors
of
our
Separation
were
found
,
with
respect
to
some
points
.
I
consider
,
writes
the
Lady
of
whom
we
have
spoken
,
I
consider
,
says
she
,
three
men
which
appeared
almost
in
the
same
time
,
who
attempting
to
reform
the
Church
,
in
the
mean
while
could
not
agree
among
themselves
in
the
most
essential
points
.
If
a
person
had
a
mind
well
formed
and
fashioned
,
as
it
ought
to
be
,
instead
of
being
scandalized
at
this
,
that
the
Reformers
were
at
a
difference
about
some
Articles
,
he
would
be
edified
by
this
,
that
they
were
at
an
agreement
in
so
many
.
I
am
troubled
at
this
,
that
they
were
not
at
an
agreement
in
all
;
but
I
much
more
admire
this
,
that
without
consultation
,
as
it
appears
by
their
Controversies
with
each
other
,
they
agreed
in
so
many
points
;
and
I
look
on
it
as
an
evident
proof
that
God
guided
them
in
this
great
Work.
For
't
is
certain
,
that
if
they
had
been
inspired
by
a
spirit
purely
Humane
,
as
all
the
Patrons
of
Heresies
have
been
,
they
would
have
agreed
in
nothing
,
but
in
the
general
design
of
troubling
the
Peace
of
the
Church
.
Let
a
man
read
the
History
of
Heresies
,
and
Hereticks
,
and
he
will
see
,
that
they
made
Sects
and
Parties
that
differed
in
every
thing
;
the
Gnosticks
,
the
Manichees
,
the
Arrians
,
the
Entychians
,
the
Nestorians
,
and
a
hundred
others
:
They
might
agree
in
certain
points
,
as
the
Gnosticks
and
the
Manichees
might
agree
in
the
Heresie
of
two
Principles
,
but
it
was
with
such
enormous
differences
,
that
it
was
visible
they
could
not
be
guided
by
one
and
the
same
Spirit
.
But
I
intreat
you
,
by
what
accident
did
the
Authors
of
our
Separation
,
agree
to
condemn
in
Popery
,
the
Sacrifice
of
the
Mass
,
the
taking
away
of
the
Cup
,
Transubstantiation
,
the
Adoration
of
the
Eucharist
;
the
Procession
of
the
Sacrament
,
private
Masses
,
Purgatory
,
Indulgencies
,
Humane
Satisfactions
,
the
Adoration
of
Images
,
the
Invocation
of
Saints
,
the
Worship
of
Reliques
,
Monastick
Vows
,
the
Pope
,
and
Antichristian
Tyranny
,
a
barbarous
Language
in
the
Worship
of
God
,
Prayers
for
the
Dead
,
false
Sacraments
,
the
abuse
of
Ecclesiastical
Power
,
the
Merit
of
Works
,
Works
of
Supererrogation
,
Pilgrimages
,
Idolatrous
Devotions
to
the
Blessed
Virgin
,
Legends
,
Institution
of
divers
Orders
of
Monks
,
Miracles
,
the
Infallibility
of
the
Church
,
the
supreme
Authority
of
the
Pope
,
or
Councils
over
Consciences
,
Traditions
,
the
pretended
imperfection
,
obscurity
,
and
insufficiency
of
the
Holy
Scripture
,
and
the
prohibition
to
read
it
.
This
is
the
object
to
which
we
ought
to
give
attention
,
that
we
may
admire
and
say
,
it
must
be
,
that
all
this
be
false
,
wicked
,
vicious
,
and
of
such
corruption
as
is
plain
and
obvious
,
since
men
that
were
at
no
agreement
or
correspondence
among
themselves
,
yea
,
who
divided
,
and
oftentimes
evil
intreated
each
other
,
should
agree
,
and
be
at
good
accord
therein
.
Indeed
't
is
a
thing
which
we
can
never
admire
enough
,
that
men
who
were
no
Prophets
,
nor
inspired
persons
,
nor
led
by
an
infallible
Spirit
,
should
condemn
in
Popery
,
not
that
which
continues
of
Christianity
there
,
viz.
the
Fundamental
Doctrines
contained
in
the
Creed
,
but
precisely
,
and
only
all
the
pernicious
Additions
,
yea
,
and
that
one
and
the
same
Additions
.
Wherefore
did
not
one
of
them
take
one
part
of
Popery
,
and
reject
another
?
Why
,
without
any
correspondence
,
did
they
treat
as
Abominations
,
all
these
pieces
patched
on
to
Christianity
?
Why
did
they
agree
,
that
we
ought
to
receive
only
the
Word
of
God
for
the
Rule
of
our
Faith
?
Why
,
and
how
did
they
agree
so
admirably
in
the
Interpretation
of
this
Word
of
God
?
If
a
man
does
not
acknowledge
something
Divine
therein
,
he
must
be
smitten
with
a
spirit
of
Astonishment
.
But
they
are
not
at
an
agreement
about
the
manner
how
the
Bread
in
the
Eucharist
is
the
Body
of
Jesus
Christ
.
Behold
a
thing
very
amazing
,
that
among
a
hundred
and
a
hundred
points
,
in
which
they
are
agreed
,
there
should
be
one
in
which
they
could
not
come
to
an
accord
:
Moreover
,
Popery
cannot
reasonably
draw
any
advantage
from
this
dissention
;
for
if
they
be
not
at
an
agreement
among
themselves
,
they
agree
to
condemn
the
Opinion
of
the
Roman
Church
therein
.
The
Lutherans
have
nothing
in
this
point
in
common
with
the
Papists
:
't
is
a
thing
which
we
shall
make
plain
to
you
one
day
.
This
is
therefore
but
one
point
against
a
hundred
:
Is
this
worthy
of
consideration
,
and
thereof
to
make
a
Stumbling-block
,
and
a
Scandal
?
But
however
it
be
,
some
will
say
,
how
little
considerable
soever
it
may
appear
,
't
is
the
Foundation
of
a
Schism
;
the
Lutherans
,
and
the
Reformed
make
two
different
Communions
.
On
this
subject
,
and
in
general
of
all
the
Faults
which
are
observed
in
the
Authors
of
the
Separation
,
such
as
passion
,
excess
of
heat
,
quarrels
,
divisions
,
controversies
,
too
too
warmly
managed
,
injuries
,
and
calumnies
;
and
to
conclude
,
the
Schism
which
their
Successours
live
in
among
themselves
:
'T
is
fit
to
admire
the
providence
of
God
,
and
to
bring
hither
the
excellent
Reflections
of
Mr.
Paschal
,
saying
with
him
,
A
man
will
never
understand
any
thing
in
the
Works
of
God
,
if
he
do
not
lay
down
this
as
a
Principle
,
That
He
does
illuminate
some
,
and
blind
others
.
Hear
the
Comment
on
this
Maxim
,
given
by
himself
,
[
](A46367-e69700-b)*
*
Thoughts
of
Mr.
Paschal
,
cap.
17.
God
hath
been
willing
to
Redeem
Men
,
and
to
open
the
Door
of
Salvation
to
those
that
search
it
;
but
Men
make
themselves
so
unworthy
,
that
it
's
just
that
He
refuse
to
some
,
because
of
their
Hardness
and
Impenitency
,
that
which
He
grants
to
others
by
a
Mercy
that
is
not
due
unto
them
.
If
He
had
pleased
to
surmount
the
Obstinacy
of
the
most
hardned
,
He
could
have
done
it
by
discovering
himself
so
manifestly
unto
them
,
that
they
should
not
have
doubted
of
the
truth
of
his
Existence
,
and
so
will
appear
at
the
last
day
,
even
with
such
a
lusture
and
brightness
,
that
the
most
blind
shall
see
him
:
It
was
not
his
pleasure
to
appear
after
this
manner
in
estates
of
Grief
and
Humiliation
;
because
so
many
men
making
themselves
unworthy
of
his
Clemency
,
it
was
his
will
to
leave
them
deprived
of
those
good
things
which
they
would
not
have
.
It
was
not
therefore
just
that
he
should
appear
after
a
manner
so
manifestly
Divine
,
and
absolutely
capable
of
convincing
all
men
;
but
neither
was
it
just
,
that
he
should
come
after
so
secret
a
manner
,
that
he
could
not
be
known
by
those
that
sincerely
search
after
him
:
He
communicates
light
enough
for
those
that
desire
to
see
,
and
obscurity
enough
for
those
that
have
a
contrary
disposition
;
brightness
enough
to
enlighten
the
Elect
,
and
darkness
enough
to
humble
them
,
obscurity
enough
to
blind
Reprobates
,
and
light
enough
to
condemn
and
make
them
inexcusable
.
This
is
the
true
Key
of
Providence
;
Light
and
Darkness
throughout
,
is
exactly
the
Character
of
the
Word
of
God
,
of
his
Mysteries
,
and
of
his
Conduct
.
'T
is
not
the
Will
of
God
,
that
Babylon
should
fall
all
at
a
time
;
[
](A46367-e69750-b)*
*
Revel.
16.
The
great
City
must
be
divided
into
three
parts
.
Before
it
drink
the
last
Cup
of
the
Wrath
of
God
;
[
](A46367-e69780-b)†
†
Revel.
14.
it
must
be
reaped
before
it
come
to
the
Vintage
.
The
Latine
Church
before
the
full
or
entire
Reformation
,
was
to
be
divided
into
Papists
,
Lutherans
,
and
Reformed
:
God
to
accomplish
this
design
,
came
to
Reform
the
Church
the
first
time
by
mixing
darkness
with
light
.
There
is
light
enough
to
save
humble
minds
,
and
there
is
darkness
enough
to
offend
and
scandalize
the
proud
.
The
Evidence
of
the
Testimonies
of
the
Word
of
God
,
which
the
Authors
of
our
Separation
did
discover
;
the
Ughliness
of
the
Corruption
of
Popery
,
which
they
did
observe
;
the
Zeal
with
which
they
began
this
Work
;
the
admirable
Success
with
which
they
carried
it
on
;
the
unanimous
Accord
in
which
they
were
to
retain
Christianity
,
and
reject
Popery
,
all
this
,
say
I
,
forms
the
light
in
this
great
Event
:
but
their
Divisions
,
private
Quarrels
,
humane
Passions
,
and
the
sad
Schism
found
among
them
,
make
that
Obscurity
that
God
hath
permitted
,
because
his
Design
was
not
to
throw
Popery
down
to
the
ground
all
at
once
.
It
is
of
necessity
therefore
,
that
those
who
have
any
care
of
their
Salvation
,
give
attention
to
the
light
to
maintain
and
support
themselves
,
and
that
they
serve
themselves
with
the
obscurities
for
their
Humiliation
and
Abasement
:
'T
is
necessary
that
they
admire
the
Finger
of
God
in
this
great
Work
;
and
that
they
admire
it
so
much
the
more
,
because
he
hath
accomplished
it
by
Instruments
so
weak
and
feeble
.
If
you
give
attention
to
all
this
,
I
may
assure
you
,
that
you
will
find
wherewith
to
satisfie
yourselves
,
in
all
those
Scruples
they
put
into
your
minds
on
the
subject
of
the
Authors
of
our
Separation
.
If
you
have
at
this
time
no
matters
of
Fact
,
't
is
not
because
we
have
not
those
that
are
sufficiently
considerable
to
communicate
unto
you
,
but
't
is
because
the
Apologies
for
our
Reformers
,
could
not
well
be
divided
into
two
Letters
.
You
may
please
to
know
only
at
this
time
,
That
the
Cruelties
and
Violences
do
continue
;
but
they
dispense
them
after
a
manner
that
we
little
understand
,
or
can
account
for
:
In
some
places
there
is
some
Abatement
and
Relaxation
;
that
which
may
be
understood
concerning
it
,
is
that
the
Convertors
are
in
some
distress
what
course
to
take
,
to
carry
on
their
great
Work.
The
desertion
,
and
forsaking
the
Kingdom
,
which
is
greater
than
at
first
,
makes
them
well
see
,
that
as
yet
they
have
advanced
nothing
,
and
that
they
will
keep
no
more
of
the
Reformed
in
it
,
than
those
which
they
shut
up
in
Prisons
,
and
send
to
the
Gallies
.
July
1
,
1687.
The
Twenty
Second
PASTORAL
LETTER
.
Testimonies
of
the
Fathers
of
the
fourth
and
fifth
Ages
,
about
the
Sacrament
of
the
Eucharist
:
Concerning
the
Communion
under
both
Kinds
:
An
Article
of
Controversie
:
Concerning
the
Visibility
of
the
Church
;
three
false
Consequences
drawn
from
thence
.
Dear
Brethren
in
our
Lord
,
Grace
and
Peace
be
given
to
you
,
from
our
God
and
Saviour
Jesus
Christ
.
WE
began
in
our
last
Letter
,
to
hear
the
Depositions
of
the
Fathers
of
the
fourth
and
fifth
Ages
,
about
the
Eucharist
,
and
against
Transubstantiation
;
at
this
time
we
shall
hear
them
farther
,
even
as
far
as
is
needful
to
convince
the
Papists
of
being
Innovators
.
We
have
heard
St.
Chrysostome
,
St.
Austine
,
Theodoret
,
and
Gelasius
,
i.
e.
the
chief
Lights
of
the
Greek
and
Latine
Church
,
who
tell
us
more
boldly
,
and
clearly
than
ever
did
Calvin
and
Zuinglius
,
That
the
holy
Symbols
are
Figures
,
Images
,
and
Types
of
the
Body
and
Bloud
of
the
Lord
Jesus
Christ
:
Nevertheless
they
did
not
deny
that
any
change
did
happen
in
the
Signs
of
Bread
and
Wine
,
nor
do
we
deny
it
neither
.
But
hear
how
they
spake
of
this
change
:
'T
is
true
,
when
they
spake
thereof
before
the
Catechumens
,
or
before
the
People
,
to
whom
they
desired
to
give
the
greatest
and
most
venerable
Idea's
of
Sacraments
,
there
is
nothing
great
and
bold
in
the
Figures
of
Rhetorick
,
and
Similitudes
which
they
did
not
borrow
to
express
this
Change.
From
thence
come
those
great
and
magnificent
Expressions
of
St.
Chrysostome
,
which
are
abused
,
that
an
Opinion
might
be
ascribed
unto
him
,
of
which
he
never
thought
.
This
St.
Chrysostome
oftentimes
speaks
,
as
if
the
Bread
and
Wine
had
been
really
and
actually
changed
into
Flesh
and
Bloud
,
and
as
if
our
Lips
and
Mouths
were
died
and
stained
thereby
:
But
by
one
single
passage
of
this
Father
,
learn
what
he
understood
,
and
how
he
ought
to
be
understood
;
when
it
was
intended
to
speak
without
Mystery
,
and
without
Rhetorick
,
of
the
Change
which
happens
by
Consecration
,
this
Author
,
and
others
of
the
same
Age
,
speak
of
it
as
plainly
as
we
ourselves
can
do
.
St.
Chrysostome
says
in
his
Epistle
to
Caesarius
,
The
Bread
of
the
Eucharist
is
called
Bread
,
before
it
be
sanctified
,
but
the
Divine
Grace
having
sanctified
it
by
the
Ministry
of
the
Priest
,
it
bears
no
more
the
name
of
Bread
,
but
is
thought
worthy
to
be
called
the
Body
of
our
Lord
,
although
the
nature
of
Bread
remains
.
And
Theodoret
[
](A46367-e70110-b)a
a
Dialog.
1.
,
Jesus
Christ
hath
honoured
the
visible
Symbols
by
the
name
of
his
Body
and
Blood
,
not
by
changing
their
nature
,
but
by
adding
Grace
to
Nature
.
And
elsewhere
,
[
](A46367-e70140-b)b
b
Dialog.
2.
The
mistical
Symbols
,
after
their
Sanctification
,
do
not
lose
their
proper
nature
,
for
they
continue
in
their
first
substance
,
in
their
first
Figure
,
and
in
their
first
form
,
and
are
visible
and
palpable
as
they
were
before
.
The
contemporary
Author
,
whom
we
have
quoted
under
the
name
of
Gelasius
faith
,
[
](A46367-e70180-b)d
d
De
Duab.
Natur.
Certainly
the
Sacraments
of
the
Body
and
Blood
of
Jesus
Christ
which
we
receive
,
are
a
thing
Divine
,
from
whence
also
it
comes
to
pass
,
that
by
them
we
are
made
partakers
of
the
Divine
Nature
,
and
nevertheless
they
do
not
cease
to
be
a
substance
of
Bread
and
Wine
.
Ephraim
the
Patriarch
of
Antioch
in
the
fixth
Age
says
also
the
same
thing
[
](A46367-e70200-b)(b)
(b)
Apud
Photiun
.
m.
l.
229.
That
the
Body
of
Christ
which
Believers
receive
,
doth
not
loose
its
sensible
substance
,
and
remain
inseperable
from
the
intelligible
Grace
:
as
Baptism
,
being
made
intirely
spiritual
,
preserves
the
property
of
its
sensible
substance
,
i.
e.
of
Water
.
This
man
had
lost
all
sense
to
speak
thus
,
if
he
had
believed
Transubstantiation
,
or
unavoidably
he
believed
that
a
Transubstantiation
was
made
in
Baptism
.
In
the
same
sixth
Age
Facundus
Bishop
of
Hermiane
doth
very
neatly
express
,
wherein
this
change
consists
,
[
](A46367-e70260-b)(c)
(c)
Lib.
9.
We
call
,
says
he
,
The
Sacrament
of
the
Body
and
Bloud
which
is
consecrated
in
the
Bread
,
and
the
Cup
,
the
Body
and
Bloud
of
Jesus
Christ
,
not
that
the
Bread
is
properly
his
Body
,
and
the
Cup
his
Bloud
,
but
because
they
contain
the
Mystery
of
his
Body
and
Bloud
;
and
thence
it
comes
to
pass
that
the
Lord
himself
did
call
the
Bread
,
and
the
Cup
which
he
blessed
,
and
gave
to
him
Disciples
his
Body
,
and
Bloud
.
In
what
kind
of
frame
of
mind
must
a
man
be
to
say
,
after
this
,
That
Facundus
believed
Transubstantiation
,
and
the
real
Presence
.
It
must
be
confessed
,
that
we
owe
something
to
the
Heresie
of
Eutyches
,
who
confounded
the
two
Natures
in
Jesus
Christ
.
For
't
is
in
refuting
this
Error
,
and
for
the
confutation
of
it
,
that
Theodoret
,
Gelasius
,
and
Facundus
made
use
of
the
example
of
the
Eucharist
;
and
have
explained
the
change
which
is
made
there
with
such
clearness
,
that
our
own
Divines
never
did
it
more
plainly
.
'T
is
in
disputing
against
these
Hereticks
,
that
Theodoret
says
this
,
That
a
man
would
believe
it
had
been
transcribed
from
the
Books
of
a
Calvinist
[
](A46367-e70360-b)(d)
(d)
Dialog.
1.
,
Our
Saviour
,
saith
he
,
did
make
a
change
of
Names
,
he
gave
to
his
Body
the
name
of
the
Symbol
;
and
as
he
named
himself
a
Vine
,
so
he
also
called
the
Symbol
his
Blood
,
&c.
Tell
us
in
good
earnest
,
whereof
think
you
,
that
the
holy
Element
is
a
Sign
and
Figure
?
Is
it
of
the
Divinity
of
Jesus
Christ
,
or
of
his
Blood
?
'T
is
evident
that
't
is
of
those
things
whereof
they
take
their
names
:
For
the
Lord
having
taken
the
Sign
,
says
not
this
is
my
Divinity
,
but
this
is
my
Body
,
and
this
is
my
Blood.
My
Brethren
,
as
a
matter
of
Fact
,
tell
your
Converters
,
that
those
passages
which
we
produce
unto
you
,
are
not
the
tenth
part
of
what
we
are
able
to
produce
to
the
same
sence
and
importance
.
To
conclude
,
when
the
Ancients
please
to
express
plainly
,
and
without
circumlocution
,
the
manner
how
we
feed
on
Christ
Jesus
,
they
say
exactly
the
same
things
that
we
do
.
'T
is
a
strange
thing
,
that
being
of
such
contrary
sentiments
,
as
they
are
supposed
,
they
should
have
expressions
so
very
much
alike
:
Behold
a
Calvinistical
Paraphrase
upon
the
sixth
Chapter
of
St.
John
,
taken
from
Eusebius
Caesariensis
,
he
makes
Jesus
Christ
to
speak
thus
:
[
](A46367-e70450-b)*
*
Theod.
Ecclesiast.
contra
Marcel
.
lib.
3.
cap.
12.
Do
not
think
I
speak
of
the
Flesh
wherewithal
I
am
enclosed
,
as
if
it
were
necessary
that
you
should
eat
it
;
nor
do
not
think
that
I
appoint
you
to
drink
sensible
Blood
,
but
know
that
the
words
which
I
speak
to
you
are
Spirit
and
Life
:
For
they
are
my
Words
,
and
my
Discourses
which
are
this
Flesh
and
this
Blood
,
in
which
whosoever
does
always
partake
,
shall
be
a
Partaker
of
Eternal
Life
,
as
being
nourished
with
Bread
from
Heaven
.
'T
is
pitty
that
St.
Athanasius
,
so
great
a
Defender
to
the
Truth
against
the
Arrians
,
should
have
also
been
a
Calvinistical
Heretick
.
After
he
had
quoted
these
words
of
our
Lord
,
Doth
this
offend
you
,
&c.
He
adds
,
‖
Our
Lord
‖
Hom.
On
,
That
whosoever
shall
speak
a
word
against
the
Son
,
&c.
speak
of
the
one
,
and
of
the
other
,
i.
e.
of
his
Flesh
and
of
his
Spirit
.
And
he
distinguished
his
Spirit
from
his
Flesh
,
to
the
end
,
that
not
beleiving
only
that
which
was
visible
in
him
,
but
also
that
which
was
invisible
in
him
,
they
might
learn
,
that
the
things
which
he
spake
were
not
carnal
,
but
spiritual
.
For
to
how
many
persons
must
his
Body
serve
as
Meat
,
to
become
the
Nourishment
of
all
the
World
?
'T
is
for
that
reason
that
he
makes
mention
of
the
Ascention
of
the
Son
of
Man
into
Heaven
,
that
he
might
withdraw
them
from
all
corporeal
thoughts
,
and
learn
them
,
that
the
Flesh
whereof
he
had
spoken
to
them
,
was
a
heavenly
Meat
,
and
a
spiritual
Nourishment
,
which
He
must
give
them
from
on
High.
'T
is
a
thing
very
surprizing
,
that
the
Arrians
who
watched
the
steps
of
Athanasius
so
very
warily
,
and
made
faults
of
every
thing
,
did
not
accuse
him
for
being
estranged
from
the
Faith
of
the
Church
.
As
to
St.
Austine
,
he
is
upon
th●
matter
more
a
Calvinist
than
Calvin
himself
:
And
if
the
Jesuites
have
degraded
him
because
he
is
a
Jansenist
in
the
matter
of
Grace
,
I
know
not
why
they
should
treat
him
with
more
civility
in
this
Case
.
'T
is
he
that
saith
,
[
](A46367-e70640-b)‖
‖
Lib.
3.
de
Doct.
Christiana
,
cap.
16.
That
Jesus
Christ
seems
to
command
a
Crime
,
when
he
says
,
If
ye
do
not
eat
my
Flesh
,
and
drink
my
Blood
,
you
have
no
life
in
you
;
but
't
is
a
Figure
which
commands
that
we
communicate
in
the
Passion
of
our
Lord
,
and
that
we
do
gratefully
,
and
profitably
remember
,
that
his
Flesh
was
wounded
,
and
crucified
for
us
.
'T
is
he
which
saith
also
,
[
](A46367-e70680-b)*
*
Se●●
.
33.
de
Verhis
Domin
.
Do
not
prepare
the
Throat
,
but
the
Heart
;
Why
do
you
prepare
your
Teeth
,
and
you
Belly
?
Believe
and
you
will
eat
him
.
You
Converters
,
my
Brethren
,
are
not
ignorant
that
we
could
easily
make
a
Book
of
like
passages
of
this
Father
;
for
he
speaks
often
of
the
Eating
of
the
Flesh
of
Jesus
Christ
,
and
never
speaks
otherwise
thereof
.
He
says
that
this
eating
is
by
Faith
,
and
that
the
Wicked
the
Unbelieving
and
Unworthy
Communicants
have
no
part
therein
.
I
conjure
you
,
my
Brethren
,
to
consider
,
whether
any
thing
solid
can
be
opposed
to
Testimonies
so
plain
,
and
express
?
What
can
the
Harshnesses
of
St.
Ambrose
,
the
Rhetorications
of
St.
Chrysostome
,
and
the
perplext
Ratiocinations
of
St.
Hillary
,
do
against
this
?
Can
it
hinder
,
that
the
Testimonies
which
we
have
heard
,
do
not
make
a
clear
and
convincing
Deposition
against
the
Real
Presence
?
I
enquire
of
you
,
Whether
,
if
we
must
explain
one
by
the
other
,
it
be
just
to
explain
those
which
speak
simply
,
clearly
,
and
without
ambiguity
,
by
those
who
speak
like
Orators
,
or
in
a
mystick
Stile
,
that
they
may
not
be
understood
by
Infidels
and
Catechumens
?
Besides
,
is
it
not
just
to
explain
an
Author
by
himself
?
Are
not
five
or
six
passages
of
St.
Chrysostome
,
where
he
speaks
in
plain
terms
,
and
discourses
of
things
as
they
are
in
themselves
,
more
than
sufficient
to
give
the
Reader
a
true
understanding
of
the
sence
and
spirit
of
this
Author
?
Where
are
the
Christian
Orators
with
whom
a
man
may
not
find
Heresies
,
if
he
will
thus
take
them
at
advantage
?
And
in
the
Books
of
Protestant
Meditations
,
may
not
a
man
find
a
hundred
passages
which
Posterity
may
abuse
after
the
same
manner
that
they
abuse
those
of
St.
Chrysostome
,
to
establish
the
Perpetuity
of
the
Faith
of
the
Eucharist
,
in
the
sence
of
the
Roman
Church
?
I
will
stop
here
,
and
take
it
for
granted
,
that
the
Faith
was
not
changed
in
this
Article
,
neither
in
the
fourth
nor
fifth
Ages
,
nor
in
the
three
that
followed
them
.
There
happened
neither
any
change
in
the
Administration
of
the
Sacrament
under
both
Kinds
.
And
we
boldly
defie
all
your
Converters
to
give
us
any
proof
,
or
any
example
of
any
Communion
celebrated
in
those
Ages
under
the
Species
of
Bread
alone
.
Monsieur
de
Meaux
,
who
writ
last
on
this
subject
,
hath
found
no
other
example
but
that
of
St.
Ambrose
,
concerning
whom
the
Author
of
his
Life
says
,
That
he
died
as
soon
as
he
had
swallowed
the
Body
of
Jesus
Christ
.
A
fine
proof
,
that
they
did
not
also
give
him
the
Blood
!
As
if
it
were
not
known
that
the
whole
Sacrament
were
not
often
expressed
by
the
Flesh
,
or
the
Body
of
Jesus
Christ
:
And
as
if
there
were
any
Figure
more
common
,
than
that
of
signifying
the
whole
by
a
part
.
I
will
not
stay
on
this
Article
,
to
prove
that
no
Change
happened
therein
,
in
the
fourth
and
fifth
Ages
,
for
't
is
a
thing
notorious
,
and
not
disputed
by
our
Adversaries
themselves
:
All
that
they
say
is
,
That
it
was
also
permitted
to
communicate
der
one
Kind
;
although
the
Custom
then
was
to
communicate
under
both
.
But
that
they
can-never
prove
.
Monsieur
de
Meaux
could
not
have
made
a
Book
which
would
have
done
him
less
Honour
,
than
that
which
he
hath
made
on
this
subject
.
It
will
never
be
believed
that
a
man
speaks
sincerely
,
when
he
charges
himself
with
Falseness
in
a
thing
so
publickly
known
as
this
is
:
'T
is
that
for
the
space
of
four
hundred
,
or
five
hundred
Years
,
the
Custom
of
Communicating
under
one
Kind
,
was
wholly
unknown
.
An
Article
of
Controversie
:
An
Answer
to
the
fallacious
Arguments
drawn
from
the
Visibility
of
the
Church
.
I
Thought
that
I
had
finished
telling
you
,
what
was
necessary
you
should
know
,
to
dis-intangle
your selves
from
the
Sophisms
which
are
drawn
from
the
Unity
of
the
Church
,
and
from
that
Schism
which
breaks
this
Unity
.
We
have
employed
Eleven
Articles
on
that
Subject
in
the
Eleven
Letters
which
are
from
the
9th
to
the
21th
.
We
shall
at
this
time
open
a
second
Fountain
of
the
Illusions
of
your
Converters
,
on
the
Subject
of
the
Church
,
't
is
that
of
her
Visibility
.
'T
is
a
long
time
since
,
that
one
of
our
most
illustrious
Confessors
desired
of
me
some
Elucidations
thereon
,
not
so
much
for
himself
,
as
for
many
plain
persons
which
they
had
ruffled
and
perplext
.
But
it
was
not
possible
for
us
to
come
at
it
sooner
,
for
if
we
had
sooner
left
off
our
Discourse
about
its
Unity
and
Schism
,
we
should
have
omitted
something
essential
.
Behold
after
what
manner
they
form
the
Sophism
drawn
from
the
visibility
of
the
Church
.
'T
is
necessary
,
they
tell
you
,
that
the
Church
be
always
visible
;
for
she
is
a
City
set
upon
a
Hill
and
cannot
be
hid
.
How
could
it
be
,
that
the
Pagans
in
all
Ages
should
be
able
to
come
over
to
the
Church
,
if
she
had
been
hidden
?
The
Gate
of
Conversion
had
been
shut
upon
them
.
Your
hidden
Believers
are
Chimera's
.
Besides
,
't
is
necessary
that
the
Ministry
of
the
Church
be
always
visible
.
For
you
will
never
perswade
us
,
that
the
Ministry
hath
intirely
failed
;
so
that
it
was
needful
,
(
as
your
Confession
of
Faith
says
)
that
God
should
extraordinarily
raise
up
Men
to
re-establish
it
.
Besides
,
't
is
of
the
essence
of
the
Church
to
be
visible
;
your
Church
cannot
be
the
true
Church
,
for
it
was
not
visible
200
years
ago
;
it
was
not
visible
,
say
I
,
since
it
was
not
at
all
.
Concerning
this
,
in
the
first
place
,
Don't
you
engage
yourselves
to
maintain
,
that
the
true
Church
is
Invisible
,
as
if
this
point
were
necessary
to
defend
your
Cause
,
and
our
Church
that
was
hidden
before
the
Reformation
.
Your
Converters
quote
many
places
of
Scripture
,
(
as
Monsieur
de
Meaux
has
done
in
his
Instructions
,
to
Mademoiselle
de
Duras
)
to
prove
to
you
,
that
the
Church
is
a
visible
Society
.
Tell
them
,
that
is
to
no
purpose
;
for
we
are
at
an
Agreement
therein
with
them
.
They
may
quote
unto
you
many
of
our
Doctors
who
have
maintained
,
that
the
true
Church
was
Invisible
.
But
know
,
my
Brethren
,
that
this
is
nothing
but
a
Dispute
about
Words
,
and
that
we
are
at
an
accord
with
them
in
the
sence
of
the
thing
.
Our
Divines
mean
,
that
the
true
Members
of
the
Church
are
Invisible
,
and
not
that
the
Society
,
in
which
the
true
Members
of
the
Church
are
,
is
Invisible
.
This
is
true
,
the
true
Members
of
the
Church
are
Invisible
,
for
there
are
none
but
true
Believers
that
are
true
Members
of
the
Church
:
If
you
hear
my
voice
,
then
are
you
my
Disciples
indeed
:
Now
true
predestinated
Believers
are
visible
,
as
Men
,
but
they
are
not
visible
as
Believers
;
for
no
body
sees
true
Faith
,
't
is
in
the
heart
,
and
the
actions
which
appear
without
may
be
equivocal
:
But
the
Society
where
these
true
Members
are
,
is
visible
;
for
't
is
a
Society
of
Men
that
serve
God
according
to
his
Word
and
Laws
,
this
is
visible
.
Understand
this
by
the
example
of
a
Man
,
he
hath
a
body
and
a
soul
,
but
the
body
in
which
this
soul
is
,
is
visible
.
True
Believers
are
the
soul
of
the
Church
,
that
is
invisible
;
the
body
of
the
Church
is
the
external
Society
,
and
that
is
visible
.
Therefore
as
you
may
say
of
a
Man
,
that
he
is
visible
,
and
invisible
;
invisible
with
respect
to
his
soul
,
visible
with
respect
to
his
body
;
so
it
may
be
said
concerning
the
Church
,
that
she
is
visible
and
invisible
,
invisible
with
respect
to
her
soul
,
which
is
true
Faith
,
and
true
Believers
;
visible
with
respect
to
the
Society
,
in
which
this
soul
,
i.e.
these
true
Believers
are
enclosed
.
This
is
so
clear
and
evident
,
that
your
Converters
cannot
dis-allow
it
.
Behold
already
one
point
of
Sophistry
made
void
:
The
Church
is
visible
,
be
it
so
,
as
a
Man
is
visible
.
After
this
,
if
they
inquire
of
you
,
Is
this
visible
Church
the
Body
of
Jesus
Christ
?
Distinguish
,
and
tell
them
,
She
is
the
Body
of
Jesus
Christ
,
forasmuch
as
she
contains
in
herself
truly
righteous
persons
,
and
true
Believers
;
but
not
because
she
encloses
wicked
,
hypocritical
,
and
vitious
persons
.
For
't
is
impossible
that
these
persons
should
be
the
Body
of
Jesus
Christ
;
otherwise
Jesus
Christ
would
have
rotten
and
stinking
Members
;
otherwise
Dogs
,
Swine
,
&c.
would
be
in
the
Communion
of
Jesus
Christ
.
Now
this
is
absurd
,
for
if
any
one
have
not
the
spirit
of
Christ
,
he
is
none
of
his
,
and
there
can
be
no
communion
between
light
and
darkness
,
Christ
and
Belial
.
So
that
a
Christian
which
hath
nothing
but
a
simple
Profession
,
and
neither
Vertue
nor
Charity
,
a
Lover
of
the
Word
,
in
the
Christian
Society
,
is
no
true
Member
of
Jesus
Christ
,
or
his
Church
,
be
he
Priest
,
Bishop
,
or
Guide
thereof
.
Make
Reflections
in
this
place
on
the
monstrous
Doctrines
of
your
Converters
,
of
whom
the
most
part
will
tell
you
,
that
to
be
a
true
Member
of
the
Church
,
it
suffices
to
make
profession
of
the
Faith
,
and
to
adhere
to
lawful
Pastors
.
So
that
Priests
that
are
Sorcerers
and
Sodomites
,
which
you
have
oftentimes
seen
burnt
at
Paris
,
were
the
true
Members
of
Jesus
Christ
.
This
is
capable
of
making
a
man
tremble
with
horrour
.
They
will
say
to
you
thereon
,
if
they
were
not
true
Members
of
the
Church
,
and
of
the
Body
of
Jesus
Christ
,
they
could
not
be
the
Guides
thereof
.
Such
a
one
is
an
evil
Man
,
he
is
nevertheless
a
true
Bishop
,
he
must
therefore
be
a
true
Member
of
Jesus
Christ
,
and
of
his
Body
.
Answer
to
this
,
that
which
one
of
the
Writers
of
Port
Royal
says
somewhere
,
That
oftentimes
those
which
Build
Jerusalem
,
and
Guide
it
,
are
the
Citizens
of
Babylon
.
Tell
them
,
that
to
be
a
lawful
Pastor
and
Guide
of
the
Church
,
to
be
able
to
administer
the
Word
,
and
Sacraments
,
with
Authority
,
it
s
enough
to
be
a
Member
of
the
external
and
visible
Society
,
it
is
not
necessary
to
be
a
Member
of
the
true
Church
,
to
be
in
the
hand
of
God
an
Instrument
of
his
Work.
A
King
may
administer
Justice
,
and
administer
it
very
well
by
a
wicked
man
,
who
hath
inwardly
all
sorts
of
inclinations
to
Injustice
.
It
will
be
said
a
man
cannot
be
the
Head
and
Guide
of
a
Body
,
without
being
a
Member
thereof
,
for
the
Head
is
one
of
its
principal
Members
.
It
must
be
answered
,
That
false
Pastors
are
true
Members
of
the
visible
Society
of
the
Church
,
and
that
they
are
also
true
Heads
of
that
Society
whereof
they
are
true
Members
:
but
they
are
neither
Heads
nor
Members
of
the
principal
and
invisible
part
of
the
Church
,
who
are
true
Believers
,
and
truly
righteous
persons
:
They
are
not
therefore
true
Heads
but
of
that
part
whereof
they
are
true
Members
,
and
that
sufficeth
them
for
the
external
Administration
of
the
Word
and
Sacraments
,
for
the
truely
Righteous
receive
the
Word
and
Sacraments
in
quality
of
the
Members
of
the
external
Society
.
They
will
press
you
further
,
and
tell
you
,
You
do
confess
the
Church
is
visible
,
because
she
hath
a
Body
,
which
is
an
external
Society
.
But
is
it
always
visible
?
Although
you
should
answer
,
That
it
is
not
necessary
that
the
Church
be
always
visible
;
they
would
not
be
able
to
convince
you
of
the
contrary
by
reason
:
For
a
man
who
is
visible
by
his
body
,
may
be
sometimes
hidden
,
and
by
that
means
be
invisible
.
May
not
the
external
Society
of
the
Church
,
which
is
visible
,
have
been
at
sometimes
,
and
in
some
seasons
hidden
,
through
the
Persecution
of
Pagans
,
or
Hereticks
?
But
confess
to
them
,
that
the
Church
hath
been
always
visible
,
and
will
be
to
the
end
of
the
World.
'T
is
true
,
that
the
Persecutions
under
the
Pagan-Emperours
were
very
great
,
but
they
never
proceeded
so
far
as
utterly
to
destroy
all
Assemblies
of
the
Church
to
that
degree
that
there
were
no
visible
Society
of
Christians
;
the
Christians
were
well
known
under
the
Persecutions
,
seeing
they
knew
where
to
find
them
to
make
Martyrs
of
them
;
the
Church
was
visible
in
the
midst
of
the
flames
:
She
remained
visible
in
the
Heretical
Assemblies
of
the
Arrians
;
for
those
that
held
the
Truth
in
those
Assemblies
themselves
,
were
more
numerous
than
those
that
erred
concerning
it
.
If
there
were
any
place
where
the
Church
were
become
invisible
,
it
was
in
the
Papism
,
for
never
was
there
a
Church
so
corrupt
and
drowned
in
Superstitions
,
as
that
:
Nevertheless
the
Church
continued
there
visible
,
because
that
Christianity
,
and
the
Fundamentals
of
the
Christian
Religion
did
abide
there
:
I
do
not
say
that
they
did
remain
there
in
their
Integrity
,
but
the
contrary
;
nevertheless
it
sufficeth
,
that
they
did
continue
there
,
't
is
necessary
therefore
that
you
know
,
that
where-ever
Christianity
fore
that
you
know
,
that
where-ever
Christianity
remains
sensible
and
visible
,
the
Church
remains
visible
,
for
it
is
Christianity
that
makes
the
Church
.
If
a
Sect
become
so
corrupt
that
Christianity
is
no
longer
visible
in
it
,
such
are
the
Mahumetans
,
and
the
Socinians
who
have
rejected
the
Foundations
;
the
Church
is
no
longer
visible
among
them
,
unless
it
be
as
a
dead
man
remains
visible
,
but
it
is
also
visible
that
he
is
dead
,
without
life
,
and
without
soul
:
so
in
the
Sects
which
have
rejected
the
Foundations
,
the
Church
remains
visible
,
but
it
's
also
visible
that
such
Churches
are
without
life
,
without
soul
,
without
salvation
.
In
the
Sects
which
preserve
Christianity
,
although
they
have
added
very
many
things
thereunto
,
and
even
such
things
as
overturns
the
Foundations
thereof
,
the
Church
doth
not
fail
to
remain
visible
,
because
Christianity
both
is
there
,
and
is
seen
there
.
If
therefore
they
do
inquire
of
you
,
Where
was
your
Church
before
Luther
,
and
Calvin
?
Answer
them
,
She
was
in
the
Christian
Societies
that
were
in
Aethiopia
,
in
those
which
were
in
Aegypt
,
and
in
Africa
,
in
those
which
are
,
and
were
in
Asia
,
in
the
Greek
Church
that
was
at
Constantinople
,
and
Antioch
,
in
Muscovy
,
and
the
Churches
of
Russia
,
and
she
was
even
in
the
Church
of
Rome
itself
.
If
they
ask
of
you
,
Was
the
Church
visible
in
these
Societies
,
or
were
the
Members
thereof
hidden
?
Answer
them
,
That
the
Church
was
visible
in
these
Societies
,
forasmuch
as
Christianity
,
and
the
Creed
of
the
Apostles
,
in
the
true
sence
thereof
,
explained
in
the
first
six
General
Councils
,
were
visibly
preserved
there
:
Add
you
,
that
the
true
Members
of
Jesus
Christ
,
and
of
the
Church
,
were
hidden
,
and
not
visible
,
because
those
that
sincerely
and
truly
adhered
to
this
true
Christianity
,
contained
in
the
Creeds
of
the
Christian
Church
,
were
not
known
by
name
:
but
that
these
Believers
were
hidden
,
was
not
at
all
peculiar
to
these
corrupt
Churches
,
because
of
their
Corruption
;
for
the
case
is
the
same
in
the
purest
Churches
,
the
true
Members
of
Jesus
Christ
,
and
of
his
body
are
hidden
,
because
we
do
not
certainly
know
those
which
adhere
to
the
Christian
Faith
in
sincerity
,
and
with
the
heart
.
Behold
a
pure
and
native
Explication
of
the
true
Visibility
of
the
Church
,
and
of
the
Perpetuity
of
that
Visibility
.
The
Bishop
of
Meaux
,
and
your
other
Converters
,
will
seem
to
you
very
well
pleased
in
this
,
that
you
confess
the
Church
is
visible
,
and
always
visible
.
Behold
they
will
say
one
point
gained
:
For
if
the
Church
be
always
visible
,
't
is
of
necessity
that
there
be
a
Succession
in
the
Ministry
,
a
train
of
legitimate
Pastours
:
There
will
always
be
Teachers
with
whom
Jesus
Christ
will
teach
,
and
the
true
Teaching
will
never
cease
in
the
Church
.
These
are
Monsieur
de
Meaux
,
that
great
Converter's
own
words
:
That
is
to
say
,
from
the
perpetual
Visibility
of
the
Church
,
he
draws
these
three
conclusions
:
-
1.
That
pure
and
true
Teaching
hath
never
ceased
in
the
Church
.
-
2.
That
there
will
always
be
a
series
and
train
of
legitimate
Pastours
.
-
3.
That
Jesus
Christ
will
always
teach
with
these
Pastours
,
i.e.
they
must
be
Infallible
.
I
intreat
you
,
my
Brethren
,
to
attend
to
what
I
shall
say
concerning
these
three
Consequences
.
1.
These
Gentlemen
suppose
that
the
Church
cannot
be
perpetual
,
and
perpetually
visible
,
without
being
pure
,
and
without
continuing
pure
,
and
exempt
from
corruption
in
the
Faith.
The
Church
is
always
visible
,
therefore
pure
preaching
must
always
remain
there
.
Can
a
man
argue
more
pitifully
?
't
is
just
as
if
I
should
say
,
Whilst
Man
hath
a
Soul
in
his
Body
,
he
must
be
always
sound
,
and
hail
,
as
if
Health
were
inseparable
from
Life
.
Where
have
they
found
that
Purity
,
with
respect
to
Faith
,
is
in
separable
from
Visibility
?
And
because
the
Church
is
always
visible
,
doth
it
follow
,
that
she
is
always
sound
?
if
the
nature
of
the
Church
consisted
in
an
indivisible
point
.
and
in
that
certain
state
of
purity
of
Faith
in
which
there
was
no
kind
of
Errors
;
t
is
true
,
the
Church
would
perish
,
cease
to
be
,
and
by
consequence
to
be
visible
,
as
soon
as
the
Christian
Doctrine
should
come
to
be
mingled
with
any
Doctrine
that
is
strange
and
forreign
thereto
:
And
indeed
't
is
the
supposition
of
your
Converters
.
But
't
is
the
most
foolish
Dream
that
ever
entered
into
the
mind
of
Man
,
the
most
contrary
to
the
Word
of
God
and
Experience
,
that
ever
was
asserted
.
The
most
contrary
to
the
Scripture
:
for
the
Scripture
says
,
That
there
shall
be
in
the
Church
thorns
and
thistles
mingled
with
the
good
grain
.
Wolves
will
creep
in
and
destroy
the
flock
.
That
there
must
be
heresies
.
That
men
will
build
upon
the
foundation
wood
,
bay
,
stubble
.
And
that
even
the
Son
of
perdition
will
sit
in
the
Church
and
Temple
of
God.
The
most
contrary
to
Experience
,
for
for
the
space
of
1300
or
1400
years
,
which
way
soever
we
cast
our
Eyes
,
we
behold
Christianity
every-where
spoiled
by
false
and
strange
Doctrines
.
Lay
down
this
therefore
as
a
thing
indisputable
,
that
the
Church
must
be
always
visible
,
that
she
must
always
subsist
,
but
not
that
she
must
always
subsist
pure
and
underfiled
.
The
Church
began
to
be
corrupt
considerably
in
the
fourth
Age
;
and
in
two
Ages
the
Corruption
became
such
,
that
Antichristianity
,
which
is
the
highest
degree
of
the
corruption
of
Christianity
,
proceeded
and
came
out
from
thence
.
But
in
the
midst
of
this
great
Corruption
,
Christianity
nevertheless
preserved
it self
,
it
remained
very
visible
,
and
by
consequence
the
Church
also
continued
visible
:
for
yet
once
more
the
Church
remains
every-where
,
where
Christianity
remains
;
and
the
Church
remains
visible
every-where
,
where
Christianity
remains
yisible
.
Remember-therefore
that
Popery
is
a
very
high
and
extream
Corruption
of
Christianity
,
but
't
is
not
the
Annihilation
of
it
:
for
we
must
well
distinguish
betwixt
Annihilation
and
extream
Corruption
of
it
.
If
the
Church
of
Rome
had
rejected
the
Foundations
,
as
the
Turks
and
the
Socinians
have
done
,
she
would
have
been
no
more
visible
than
as
a
dead
Body
is
visible
:
But
because
she
hath
only
added
an
infinite
number
of
false
Doctrines
superstitious
and
idolatrous
,
whilst
she
hath
retained
Fundamentals
,
she
hath
only
corrupted
Christianity
.
But
Christianity
in
the
midst
of
these
Corruptions
,
hath
not
failed
to
remain
visible
,
to
those
which
search
,
after
it
with
diligence
and
attention
.
Imagine
you
an
Egg
not
broken
,
which
swims
in
dirty
and
stinking
water
;
't
is
the
perfect
Emblem
of
the
Roman
Religion
.
The
Egg
whole
and
not
broken
,
is
the
Christian
Creed
preserved
in
its
integrity
in
the
sense
of
the
Church
.
The
filthy
and
stinking
Water
where
this
Egg
swims
,
is
the
heap
of
Superstitions
,
Errors
,
and
Idolatries
of
Popery
.
The
Egg
remains
visible
in
the
midst
of
this
filthy
Water
,
and
even
the
opposition
of
the
blackness
of
the
Mire
to
the
whiteness
of
the
Egg
,
make
it
in
some
sort
more
visible
.
The
Body
of
Christianity
is
also
visible
in
the
heap
of
Popish
Errors
;
and
to
him
that
will
give
attention
thereunto
,
it
may
be
said
,
that
the
true
Christianity
which
doth
continue
in
the
Roman
Religion
,
serves
to
discover
and
make
the
ugliness
of
Popery
more
horrible
.
The
Mud
and
the
stinking
Water
which
encompasseth
this
Egg
,
is
visible
as
well
as
the
Egg.
'T
is
the
light
of
the
day
which
manifests
the
one
and
the
other
.
The
Corruption
introduced
by
Popery
in
the
Roman
Religion
,
is
visible
as
well
as
Christianity
.
'T
is
the
light
of
the
day
,
i.e.
the
light
of
the
Word
of
God
which
manifests
both
:
for
the
Word
of
God
manifests
Christianity
in
the
Romish
Religion
,
by
the
fair
conformity
of
the
three
Creeds
;
that
of
the
Apostles
,
that
of
Nice
,
and
of
Athanasius
with
the
Revelation
.
This
same
word
manifests
Antichristianity
,
the
Mud
and
the
Dirt
of
Popery
,
by
the
frightful
dissimilitude
and
unlikeness
which
is
between
Popery
and
Revelation
.
It
seems
to
me
that
he
must
be
very
blockish
,
not
to
perceive
all
this
,
and
not
to
see
that
the
Church
may
always
endure
,
and
always
be
even
visible
,
although
it
be
not
necessary
that
she
always
continue
in
perfect
Purity
.
But
nevertheless
,
there
is
in
the
first
consequence
of
your
Converters
some
truth
,
which
serves
for
a
foundation
to
that
gross
Illusion
which
they
would
put
upon
you
.
They
say
,
The
Church
is
always
visible
,
therefore
pure
Preaching
must
always
continue
there
.
If
the
meaning
be
,
't
is
of
necessity
that
something
of
pure
Preaching
do
always
remain
there
,
yea
,
and
that
the
essential
parts
of
true
Preaching
remain
there
,
't
is
true
:
for
if
the
Fundamentals
and
essential
parts
of
Christianity
were
not
there
,
there
were
no
Church
there
.
Moreover
't
is
true
,
that
in
Popery
,
in
the
Religion
of
the
Greeks
,
in
the
Oriental
Communions
,
the
Cophtis
,
the
Nestorians
,
and
the
Armenians
,
pure
Preaching
doth
continue
,
as
to
the
Fundamentals
of
the
Creed
,
which
make
the
Essence
of
Christianity
.
But
it
doth
not
follow
at
all
,
that
Preaching
must
necessarily
remain
there
wholly
pure
and
incorrupt
.
Not
being
able
to
proceed
at
this
time
to
the
examination
of
the
two
last
consequences
,
which
your
Converters
draw
from
the
perpetual
visibility
of
the
Church
;
I
will
conclude
by
answering
a
Question
which
they
put
unto
you
,
and
which
it
may
be
you
put
unto
your selves
:
Can
a
man
be
saved
in
Communions
which
you
compare
to
a
great
Bason
full
of
Dirt
and
stinking
Water
,
in
which
swims
a
good
Egg
,
clean
,
and
in
its
integrity
?
This
respects
those
who
desire
to
save
themselves
in
the
Roman
Church
,
because
she
retains
the
Egg
,
the
Creed
of
Christians
,
in
its
perfection
.
You
may
well
think
that
we
should
have
a
great
many
things
to
say
to
them
,
if
we
would
say
all
,
and
were
willing
to
repeat
what
we
have
said
concerning
it
in
our
Seventeenth
Letter
.
But
in
this
place
I
shall
only
answer
to
them
,
That
it
does
not
follow
,
that
a
man
may
be
saved
in
a
Communion
which
retains
the
Egg
of
Christianity
,
whilst
he
swims
in
the
Dung
which
compasses
the
Egg
,
and
nourishes
himself
with
it
;
a
man
plunged
in
a
hideous
Mire
,
which
receives
the
stinking
dirt
by
his
mouth
,
because
he
sees
some
Fruits
useful
for
nourishment
swim
in
this
slime
,
can
he
live
thereby
.
Yea
,
suppose
that
he
eats
of
these
Fruits
,
if
at
the
same
time
he
eats
this
corrupt
slime
,
will
he
die
e're
a
whit
the
less
?
If
this
man
finds
an
Art
to
separate
the
slime
from
the
nourishments
which
swim
there
,
so
that
he
take
nothing
but
the
nourishments
,
I
do
confess
that
he
may
live
.
In
like
manner
,
if
a
Christian
can
live
in
the
Roman
Communion
,
and
separate
the
good
from
the
bad
,
he
may
be
saved
.
But
this
is
that
which
we
do
maintain
to
be
impossible
at
this
time
,
for
the
adult
.
These
corrupt
and
dirty
Communions
are
therefore
saving
to
those
alone
,
who
partake
in
Christianity
,
without
any
participation
in
the
corruption
thereof
.
For
example
:
We
ought
not
to
call
in
doubt
the
salvation
of
Infants
which
die
in
the
Church
of
Rome
;
for
they
have
eaten
the
Egg
,
God
hath
communicated
to
them
his
Grace
by
their
Baptism
,
or
their
Birth
,
because
they
were
born
within
the
borders
of
Christianity
.
As
for
the
adult
,
if
they
can
eat
the
Egg
,
and
not
swallow
the
Dung
,
if
they
can
partake
in
pure
Christianity
,
without
taking
part
in
its
corruption
,
they
may
,
I
do
confess
,
live
and
be
saved
in
that
Communion
.
But
this
is
the
difficulty
,
or
rather
impossibility
,
Who
is
he
that
can
live
in
the
Roman
Communion
,
without
assisting
at
the
false
Sacrifice
of
the
Mass
,
without
worshipping
Bread
,
consenting
to
the
Invocation
of
Saints
,
and
the
Worship
of
Images
?
This
is
enough
at
present
to
disabuse
our
unhappy
Indifferents
,
who
would
very
falsly
perswade
themselves
,
that
they
may
be
saved
in
the
Estate
wherein
they
are
.
FOR
News
we
give
you
this
day
a
Letter
,
which
will
teach
you
the
Constancy
of
some
of
our
Confessors
of
Dauphine
.
We
have
yet
in
Dauphine
some
Illustrious
Persons
,
which
maintain
the
Cause
of
God
in
the
midst
of
their
Enemies
.
There
is
Mr.
de
l'
Alo
of
the
House
of
Epheluche
,
a
Counsellor
in
the
Parliament
of
Dauphine
,
who
being
at
Paris
in
1685.
and
refusing
to
change
his
Religion
,
was
banished
with
Madam
his
Wife
,
into
a
paltry
Village
,
where
he
could
not
get
so
much
as
one
person
that
would
serve
him
for
his
money
.
After
that
they
had
been
kept
there
some
months
,
Madam
de
l'Alo
fell
into
very
great
indispositions
;
they
sent
her
into
Dauphine
,
and
removed
Mr.
de
l'Alo
to
the
Castle
of
Trompette
,
where
he
was
confined
within
four
Walls
,
without
suffering
him
to
have
any
other
society
than
that
of
a
Monk
,
who
went
every
day
to
torment
him
after
a
thousand
ways
;
and
when
he
could
gain
nothing
,
he
left
him
,
and
said
to
him
;
He
must
make
himself
ready
to
be
transported
to
the
Pyrenees
.
This
is
it
that
he
wrote
to
one
of
the
Gentlemen
his
Brethren
about
six
months
since
,
testifying
to
him
,
That
he
reckoned
all
that
he
had
suffered
as
nothing
,
or
any
thing
that
he
could
suffer
;
and
that
he
would
never
abandon
the
Faith
which
he
had
professed
to
that
moment
.
Monsieur
the
Marquiss
of
Pierre
,
also
a
Counsellor
in
the
Parliament
of
Grenoble
,
is
one
of
our
most
Illustrious
Confessors
;
he
was
extreamly
famous
in
his
Religion
as
well
as
in
his
Employ
:
so
that
his
Zeal
went
an
equal
pace
with
his
Knowledge
,
and
both
the
one
and
the
other
hath
gained
him
great
Reputation
among
his
Brethren
.
The
Court
,
which
fear'd
he
might
confirm
them
,
if
he
were
suffered
among
them
,
commanded
him
to
render
himself
at
Paris
,
by
a
Letter
under
the
Privy
Sign
,
which
they
sent
him
a
little
before
the
Dragoons
came
into
that
Province
.
This
Lord
,
who
was
not
conscious
to
himself
of
any
fault
,
and
who
had
long
before
prepared
himself
to
suffer
not
only
the
loss
of
his
Office
,
and
of
all
his
Goods
,
and
to
beg
from
door
to
door
with
Madam
his
Wife
,
and
the
Gentlemen
his
Sons
,
but
also
to
lose
his
Head
upon
a
Scaffold
,
yea
to
be
burnt
alive
,
rather
than
betray
his
Saviour
,
yea
to
be
burnt
alive
,
rather
than
betray
his
Saviour
,
as
he
said
in
these
very
words
to
a
Pastor
of
his
Province
.
(
It
was
to
him
who
gave
us
this
Intelligence
about
three
weeks
before
he
received
that
Letter
under
the
Privy-Sign
.
)
He
was
in
that
generous
resolution
,
when
he
went
for
Paris
in
the
month
of
August
,
with
one
of
the
Gentlemen
his
Sons
.
Arriving
at
Paris
,
he
addressed
himself
to
the
Ministers
of
State
,
to
know
the
cause
of
that
Summons
that
they
had
given
him
.
But
they
said
nothing
to
him
.
He
abode
at
Paris
about
six
months
,
without
having
any
thing
said
to
him
,
at
the
last
they
proposed
to
him
to
change
his
Religion
,
he
refused
it
.
They
took
from
him
Monsieur
his
Son
,
who
was
all
his
comfort
,
and
said
to
him
,
that
the
King
would
have
him
brought
up
in
the
Roman
Catholick
Religion
:
This
was
the
most
smart
stroak
of
all
the
rest
.
He
resolved
to
depart
from
Paris
,
he
went
thence
with
Mr.
de
Vic
,
and
some
other
Gentlemen
.
They
were
arrested
at
Laudrecy
;
the
other
for
●ear
,
changed
their
Religion
.
Mr.
de
la
Pierre
would
not
do
so
.
There
was
an
Order
from
the
King
to
convey
him
to
the
Citadel
of
Cambray
,
and
thither
he
was
conveyed
.
A
Counsellor
of
the
Parliament
of
Tournay
had
a
Commission
to
examine
him
,
and
to
make
his
Process
.
He
answered
him
always
with
a
perfect
freedom
of
mind
,
and
unmovable
firmness
.
The
Commissary
told
him
,
that
he
deserved
the
Gallies
,
for
attempting
to
go
out
of
the
Realm
without
leave
,
and
that
he
could
not
hinder
his
condemnation
.
He
answered
him
,
That
he
was
ready
not
only
to
go
to
the
Gallies
,
but
also
to
death
.
We
have
not
yet
learnt
that
he
hath
been
condemned
.
He
continues
a
Prisoner
,
but
always
stout
and
firm
.
We
must
put
in
the
Rank
of
our
Illustrious
Confessors
,
Madam
de
Bardonnanche
,
Wife
of
a
Counsellor
in
the
Parliament
of
that
Name
,
and
Vicountess
of
Trienes
in
Dauphine
.
This
Lady
who
was
formerly
distinguished
by
her
great
Knowledge
,
(
above
all
in
Piety
)
and
by
her
Eminent
Vertues
as
well
as
by
her
great
Quality
,
is
now
distinguished
after
another
manner
in
these
last
Tryals
.
About
four
years
since
she
saw
that
revolt
of
her
Husband
,
which
she
testified
by
a
great
Grief
:
Since
that
they
took
from
her
one
of
her
Daughters
,
to
bring
her
up
in
the
new
Religion
of
her
Father
:
she
was
more
wounded
for
this
,
then
for
the
loss
of
her
Husband
:
In
fine
,
she
saw
the
last
and
great
Desolation
of
our
Churches
:
But
all
this
hath
not
the
least
moved
her
,
nor
frighted
her
in
any
sort
.
When
that
the
Dragoons
had
put
all
into
Dispair
in
her
Country
,
and
the
rest
of
the
Province
,
she
boldly
exhorted
every
one
to
be
firm
,
and
as
a
Pastor
of
her
acquaintance
,
(
it
was
he
who
wrote
her
Story
)
bad
her
to
think
of
departing
out
of
the
Kingdom
,
because
she
saw
her self
unprofitable
there
;
(
the
Edict
of
Nantes
was
not
revoked
)
She
wrote
to
him
that
she
must
not
be
one
of
those
Mercenaries
,
who
seeing
the
Woolf
coming
fled
away
;
and
he
alledging
his
own
Exemple
,
she
said
that
she
would
not
depart
out
of
the
State
,
at
least
till
the
King
commanded
her
,
and
that
she
hoped
that
God
would
give
her
the
Grace
to
surmount
all
,
and
abide
firm
.
After
that
they
had
subverted
all
the
Churches
of
that
Country
.
The
Intendant
Le
Bret
,
M.
le
Camus
,
Bishop
of
Grenoble
,
and
at
this
time
Cardinal
,
the
Marquess
de
la
Trousse
,
Commander
of
the
Troops
in
Dauphine
,
went
to
see
her
in
her
Castle
du
Monotier
of
Clermont
;
they
disputed
against
her
,
they
made
Requests
to
her
,
with
Promise
,
and
Threats
;
she
defended
her self
vigorously
against
all
their
Attaques
,
and
in
the
end
they
left
her
.
Some
days
after
they
sent
to
take
her
away
,
by
the
Dragoons
,
to
confine
her
in
a
Covent
at
Grenoble
:
Seeing
she
was
always
the
same
,
they
threatned
to
send
her
to
Valence
,
and
to
put
her
into
the
hands
of
Rapine
;
she
answered
that
she
would
go
whether
they
pleased
,
even
to
the
Fire
,
but
not
to
the
Mass
.
In
the
end
they
?
executed
one
part
of
the
said
threatning
upon
her
,
sending
her
to
Valence
,
but
not
to
the
Butchery
of
Rapine
,
they
put
her
into
a
Convent
of
the
Religious
,
with
a
prohibition
to
permit
her
to
speak
to
any
of
them
,
which
they
call
the
New
Converts
.
This
Lady
suffered
her
Removal
,
and
her
Imprisonment
in
that
Cloister
,
with
so
much
patience
,
and
sweetness
,
that
't
is
said
she
abated
the
rage
,
and
fury
of
her
Persecutors
.
She
entertained
the
Religious
with
so
much
Decency
,
and
spake
to
them
such
handsome
things
of
our
Religion
,
that
she
won
at
first
their
Heart
,
and
almost
perswaded
them
to
be
Christians
.
The
Intendant
,
and
the
Bishop
of
Valence
understanding
that
this
Prisoner
triumpht
over
her
Goalers
,
gave
order
that
she
should
be
fetcht
from
the
Convent
where
she
was
put
,
and
be
removed
into
another
,
which
was
done
,
and
Madam
de
Bardonnanche
behaved
her self
there
,
after
the
same
manner
,
there
she
made
also
the
same
Progress
upon
the
Spirits
of
her
new
Hostesses
.
They
took
her
also
from
that
Convent
,
and
confined
her
in
another
in
the
same
place
,
with
a
Command
not
to
speak
to
her
,
nor
to
●uffer
her
to
speak
to
any
body
.
Since
we
have
l●arnt
by
one
of
our
Brethren
well
worthy
of
Credit
,
who
came
lately
from
that
Province
,
that
there
hath
been
a
new
Order
to
remove
her
into
another
Convent
at
Vif
,
a
Town
which
is
not
above
two
leagues
from
Grenoble
.
I
could
increase
these
Relations
with
divers
Circumstances
,
and
with
others
like
them
,
as
that
of
Monsieur
de
Sainct
Cross
,
the
Son
of
a
Counsellor
of
the
Parliament
of
Grenoble
,
who
hath
been
at
Pierre
Size
these
five
Months
,
because
he
would
not
change
;
that
also
if
the
three
Pastors
of
Orange
,
Mr.
Chion
,
Mr.
Gondran
,
Mr.
Petit
,
and
Mr.
Onet
Pastor
of
Courteson
near
Orange
,
who
have
long
been
kept
in
the
Prisons
of
Valence
,
and
who
are
now
at
Pierre
Size
,
though
they
be
not
able
to
reproach
them
for
having
done
any
thing
against
the
King
,
in
whose
State
they
lived
not
,
and
who
testifie
an
admirable
Constancy
,
although
very
many
did
yield
before
their
Eyes
.
That
of
Monsieur
de
Beauregard
,
Burgess
of
St.
Anthony
near
to
St.
Marcelin
,
in
the
same
Province
,
who
after
he
had
seen
all
his
Goods
devoured
,
which
were
very
great
,
hath
suffered
the
most
cruel
torments
in
his
Body
,
until
they
had
hardened
,
and
shrunk
up
the
Nerves
of
his
Legs
,
by
the
violence
of
the
approaching
Fire
,
and
had
laid
him
upon
a
pile
of
wood
,
saying
unto
him
,
that
he
should
be
burnt
alive
,
in
one
word
,
whom
they
had
tormented
till
he
lost
his
Reason
,
who
being
at
length
set
at
liberty
,
is
happily
retired
out
of
the
Kingdom
into
Switzerland
.
That
of
Monsieur
Delis
,
a
Gentleman
of
Trienes
in
Dauphine
,
who
chose
rather
to
suffer
Martyrdom
,
and
hath
actually
suffered
it
in
the
Month
of
January
1686
,
at
Grenoble
,
rather
than
change
:
But
of
this
enough
for
this
time
.
News
from
Nismes
,
written
June
,
17th
1687.
EVery
day
they
bring
Prisoners
from
Lions
into
this
City
,
and
once
or
twice
in
a
Month
they
condemn
to
the
Gallies
,
those
which
had
abjured
and
communicated
and
afterward
were
taken
attempting
to
get
out
of
the
Kingdom
.
As
for
them
which
neither
have
,
nor
will
abjure
,
they
condemn
them
to
America
.
The
Prisons
and
the
Tower
of
Vennatiere
(
which
is
a
kind
of
Prison
)
are
always
full
of
these
poor
miserable
Creatures
.
They
are
very
much
relieved
by
those
in
this
City
,
which
have
done
what
they
would
never
do
;
it
is
not
known
why
God
has
left
them
here
,
without
it
be
for
the
relief
of
those
Confessors
of
Christ
,
which
would
dye
else
by
Famine
in
Prisons
.
About
eight
days
since
they
carried
twenty
one
Persons
(
some
Women
,
and
some
young
Girls
,
that
were
condemned
)
to
Marseille
,
viz.
nineteen
for
America
,
and
two
for
the
Gallies
,
on
whom
they
bestowed
great
Charity
Every
Month
we
make
a
contribution
for
the
General
Hospital
which
is
established
in
this
City
,
in
the
Church
,
and
in
the
Houses
adjoyning
,
which
belong
to
the
Consistory
,
every
one
according
to
his
Ability
.
Since
the
eighth
of
May
we
have
had
the
Regiment
of
Vivonne
,
on
which
day
they
begun
to
work
upon
the
Cittadel
,
tho'
that
were
Ascension-day
,
and
they
take
great
pains
therein
:
They
have
enclosed
from
the
form
of
Paulian
unto
the
Wall
of
the
City
,
drawing
a
Line
from
the
Tower
of
Corconne
unto
the
Watch-Tower
at
the
end
of
the
Tennis-Court
.
Two
days
since
there
was
a
Detachment
of
five
Companies
to
go
to
Valeraube
,
where
there
was
a
numerous
Assembly
in
the
Presence
of
the
Priest
of
the
place
,
and
before
the
Sermon
the
Priest
would
dispute
with
him
that
was
to
Preach
,
and
after
that
he
would
hear
his
Sermon
.
We
know
not
yet
what
was
the
issue
of
that
Affair
.
In
this
City
whilst
M.
the
Intendant
was
here
,
they
say
there
are
Assemblies
,
notwithstanding
all
the
ill
Treatment
with
which
they
have
been
continually
exercised
.
They
say
that
the
Daughters
of
Mr.
Ducros
and
of
Andemar
,
are
out
of
the
hands
of
Rapine
,
since
their
fall
through
their
ill
treatment
.
But
Mrs.
Parelle
persists
with
an
incredible
constancy
:
When
her
cruel
Hangman
said
to
her
,
Madam
,
I
am
astonisht
that
you
can
suffer
such
Miseries
:
She
answered
him
again
,
As
for
me
,
I
suffer
nothing
,
this
is
nothing
,
Jesus
Christ
hath
suffered
much
more
for
me
.
Since
the
writing
of
this
Letter
we
are
informed
of
two
faithful
Persons
,
which
have
suffered
Martyrdom
in
the
said
City
of
Nismes
the
26th
of
the
last
Month
;
the
name
of
the
one
is
Mr.
Manuel
,
the
other
is
called
Iloque
:
You
shall
have
the
History
of
their
Martyrdom
some
other
time
.
We
could
also
give
you
the
News
of
our
Brethren
of
Metz
,
if
this
Pastoral
Letter
could
contain
the
Copy
of
that
which
was
written
from
that
place
.
In
the
mean
time
,
cease
not
to
pour
out
your
Prayers
in
the
presence
of
the
Great
God
for
the
Consolation
of
these
afflicted
Persons
.
July
15
,
1687.
The
Twenty
Third
PASTORAL
LETTER
.
An
Article
of
Antiquity
:
The
Church
of
the
fourth
and
fifth
Ages
did
not
Adore
the
Sacrament
of
the
Eucharist
:
And
Article
of
Controversie
:
An
Answer
to
the
Consequences
which
are
drawn
from
the
perpetual
Visibility
of
the
Church
:
Notable
Matters
of
Fact.
Dear
Brethren
in
our
Lord
,
Grace
and
Peace
be
given
to
your
from
our
God
and
Saviour
Jesus
Christ
.
IN
the
two
preceding
Letters
you
have
seen
what
the
Ancients
of
the
fourth
and
fifth
Ages
did
think
on
the
subject
of
the
Eucharist
.
You
have
seen
that
they
acknowledge
nothing
there
but
Signs
,
and
Images
of
the
Body
,
and
Bloud
of
our
Lord
,
and
that
they
apprehended
no
other
change
there
,
but
a
change
of
Grace
,
which
made
no
alteration
in
the
nature
of
the
species
of
Bread
and
Wine
.
So
the
Faith
of
the
Church
was
not
changed
therein
;
there
remains
the
Adoration
,
concerning
which
it
is
also
certain
,
that
there
hapned
no
change
in
the
Ages
where
we
are
.
They
did
not
Adore
the
Sacrament
in
the
three
first
Ages
,
nor
did
they
Adore
it
in
these
.
Suffer
not
your selves
to
be
surprised
,
my
Brethren
,
by
five
or
six
words
which
they
quote
to
you
from
St.
Ambrose
,
or
St.
Austine
,
who
say
,
That
't
is
necessary
that
we
Adore
the
Flesh
of
Jesus
Christ
in
the
Mysteries
,
and
that
we
must
not
eat
the
Flesh
of
Jesus
Christ
when
we
have
not
Adored
it
.
We
must
not
search
the
practice
of
an
Age
in
rambling
,
and
extravagant
Expressions
,
as
these
are
.
'T
is
in
History
,
and
in
matters
of
Fact.
There
is
not
a
person
among
us
,
that
does
not
acknowledge
,
that
we
must
Adore
Jesus
Christ
in
the
participation
of
the
Mysteries
;
that
is
not
the
thing
whereof
we
dispute
.
It
must
be
known
whether
they
bowed
the
Knew
before
the
Sacrament
,
whether
they
lifted
it
up
before
the
Communion
,
that
it
might
be
Adored
;
now
we
do
maintain
that
this
was
not
done
.
And
I
do
not
know
whether
your
Converters
have
the
boldness
to
say
the
contrary
;
at
least
they
have
not
Ability
enough
to
prove
it
.
They
dazle
your
Eyes
with
a
passage
of
Theodoret
,
who
says
,
speaking
of
the
Symbols
of
Bread
and
Wine
,
[
](A46367-e72760-b)(a)
(a)
Dialog.
2.
That
we
conceive
by
the
understanding
that
they
are
what
they
were
made
,
that
we
believe
them
,
and
Adore
them
as
being
that
which
we
believe
them
.
But
observe
,
't
is
the
same
place
where
this
Author
tells
us
,
that
which
we
have
mentioned
unto
you
before
;
That
the
Mystical
Symbols
do
not
loose
their
proper
Nature
after
their
Consecration
,
but
that
they
remain
in
their
first
Substance
,
their
first
Figure
,
and
their
first
Form
,
they
are
visible
,
and
palpable
as
they
were
before
.
He
adds
then
immediately
after
the
words
,
which
are
abused
to
prove
the
Adoration
of
the
Sacrament
.
'T
is
the
same
Author
which
hath
told
us
after
a
very
express
manner
,
that
God
in
the
Sacrament
doth
not
change
Nature
,
but
add
Grace
to
Nature
.
After
this
't
is
unavoidable
,
that
he
must
have
lost
his
Wits
to
say
,
that
we
must
Adore
Bread
,
and
Wine
,
which
remain
such
,
and
which
have
received
no
change
in
their
Substance
.
Who
doth
not
see
then
that
the
word
Adore
is
here
taken
for
Venerate
,
and
in
the
same
sense
that
we
call
the
Mysteries
of
Religion
Adorable
,
and
that
we
say
we
must
Adore
the
Conduct
of
Providence
.
In
the
sense
that
St.
Isidore
of
Damietta
calls
the
Gospels
[
](A46367-e72840-b)(b)
(b)
Lib.
1.
ep.
136.
Adorable
.
That
the
Emperors
were
called
[
](A46367-e72880-b)(c)
(c)
Conc.
Calced.
part.
1.
Adorable
by
the
Councils
themselves
:
And
that
the
Table
was
called
the
Adorable
Altar
by
the
same
Councils
.
To
conclude
,
Theodoret
must
be
understood
as
he
desires
to
be
understood
,
for
't
is
he
that
says
in
the
following
Dialogue
,
If
the
Body
of
Jesus
Christ
seems
to
you
vile
,
and
of
little
value
,
Why
do
you
esteem
its
Figure
whereof
is
Adorable
,
and
worthy
of
Honour
,
can
it self
be
abject
and
contemptible
?
Behold
again
,
the
Eucharist
which
is
nothing
but
a
Figure
,
and
a
Figure
opposite
to
the
Body
,
and
which
by
consequence
is
not
the
Body
.
But
't
is
nevertheless
an
Adorable
Figure
.
Judge
whether
Theodoret
were
so
pitiful
a
Christian
to
believe
we
must
Adore
a
Figure
.
If
we
would
find
the
practice
of
the
Church
in
passages
like
these
,
it
were
better
to
search
it
in
passages
of
St.
Austin
,
where
this
Father
says
for
example
,
[
](A46367-e72960-b)(d)
(d)
Serm.
2.
de
diversis
.
That
that
which
he
Adores
is
not
a
thing
towards
which
he
could
stretch
out
his
Finger
,
and
say
,
Behold
the
God
which
I
Adore
.
Or
rather
in
the
place
where
he
says
,
[
](A46367-e72990-b)(e)
(e)
Serm.
74.
de
diversie
.
Whilst
we
are
in
the
Body
we
are
absent
from
the
Lord
,
and
if
any
one
doubt
or
deny
it
,
and
say
to
us
,
Where
is
your
God
?
we
cannot
shew
him
.
Jesus
Christ
is
always
with
his
Father
,
as
to
the
presence
of
his
Glory
,
and
Divinity
;
as
to
his
Corporeal
Presence
he
is
now
above
the
Heavens
,
at
the
right
Hand
of
the
Father
,
but
he
is
in
all
Christians
by
a
presence
of
Faith.
It
must
be
professed
,
that
St.
Austin
is
an
inconvenient
Author
for
these
Transubstantiators
,
we
can't
make
him
open
his
mouth
,
but
Thunders
proceed
from
it
against
the
now
reigning
Heresie
and
Idolatry
.
It
appears
here
,
that
he
neither
adored
the
Sacrament
,
nor
lookt
upon
it
as
his
God
;
for
he
could
not
have
found
any
difficulty
in
answering
that
question
,
Where
is
your
God
?
It
appear
also
,
that
he
had
comprehended
this
admirable
corporeal
presence
of
Christ
in
the
Sacrament
:
for
he
reserves
all
the
corporeal
presence
of
Christ
to
the
Heavens
,
and
leaves
nothing
to
Earth
,
but
a
presence
of
Faith.
This
poor
man
understood
his
Religion
very
ill
.
We
ought
also
to
give
attention
to
what
St.
Austin
says
,
speaking
of
sacred
Signs
,
that
there
are
some
of
them
subsist
after
the
action
,
as
the
Brasen
Serpent
,
[
](A46367-e73050-b)*
*
Lib.
3.
de
Trinit.
cap.
10.
But
others
which
cease
after
they
have
served
the
use
to
which
they
were
designed
,
as
the
Bread
which
we
make
expresly
to
be
a
sacred
sign
,
and
is
spent
in
the
receiving
the
Sacrament
.
But
because
these
things
being
made
by
men
,
are
known
to
men
,
they
may
well
receive
honour
,
and
give
occasion
for
admiration
,
as
things
miraculous
.
What
a
poor
man
was
this
St.
Austin
,
and
how
many
oversights
in
four
lines
!
-
1.
He
would
not
have
us
worship
the
Bread
,
we
ought
only
to
give
it
some
respect
,
as
to
a
religious
thing
.
-
2.
He
would
not
have
us
admire
the
Eucharist
,
as
a
thing
miraculous
.
Of
what
did
he
think
,
thus
to
speak
of
the
greatest
Miracle
that
ever
was
since
the
creation
of
the
World
?
Is
it
not
a
thing
miraculous
,
that
the
Body
of
Jesus
Christ
with
all
his
substance
should
subsist
in
a
point
,
should
be
stript
of
all
its
Accidents
,
and
be
in
an
infinite
number
of
places
at
once
?
I
cannot
tell
then
any
more
what
will
be
called
a
thing
miraculous
.
-
3.
He
supposes
that
't
is
man
that
makes
this
Transubstantiation
,
these
things
being
made
by
men
.
Behold
an
admirable
Divine
,
which
believes
that
a
man
can
make
a
God
,
and
do
a
Miracle
,
if
I
may
so
say
,
that
exhausts
all
the
Divine
Power
.
To
conclude
,
to
these
three
or
four
words
of
St.
Austin
,
That
none
eats
the
flesh
of
Jesus
Christ
,
before
he
hath
adored
it
,
we
ought
to
oppose
what
he
says
in
the
third
Book
concerning
the
Christian
Doctrine
,
[
](A46367-e73170-b)†
†
De
Doctr.
Christ
.
lib.
3.
cap.
9.
That
every
one
knows
the
Sacrament
of
Baptism
,
and
the
celebration
of
the
Body
and
Bloud
of
our
Lord
,
that
't
is
well
known
whereunto
they
have
respect
,
and
that
they
are
reverenced
not
by
a
servitude
,
i.e.
after
a
carnal
manner
,
but
by
a
spiritual
liberty
.
Here
St.
Austin
desires
that
we
give
to
Baptism
the
same
honour
,
as
to
the
Sacrament
of
the
Eucharist
.
We
must
confess
,
if
St.
Austin
did
adore
the
Sacrament
,
we
ought
to
make
no
scruple
therein
;
we
owe
him
this
complaisance
,
for
that
he
hath
spoken
as
absolutely
concerning
it
,
as
our selves
.
For
during
the
space
of
two
hundred
years
past
,
there
hath
not
been
either
Zuinglian
or
Calvinist
,
which
hath
spoken
more
boldly
or
more
clearly
against
the
Real
Presence
and
Transubstantiation
.
If
this
suffice
not
to
know
what
kind
of
Worship
was
given
to
the
Eucharist
,
we
must
learn
it
from
the
History
of
matters
of
fact
.
We
learn
from
Mr.
de
Valois
,
in
his
Notes
upon
Eusebius
,
[
](A46367-e73290-b)‖
‖
Euseb.
lib.
7.
cap.
9.
Hist.
Eccles.
That
the
Believers
which
were
to
communicate
,
approached
the
Altar
,
and
there
received
the
Body
of
Jesus
Christ
from
the
hand
of
the
Priest
,
standing
upright
,
and
not
on
their
knees
,
as
at
this
day
.
The
Author
has
passed
for
a
good
Roman
Catholick
,
he
is
learned
,
and
he
is
a
Modern
Writer
:
so
that
he
wants
nothing
to
give
him
an
authority
in
the
hearts
of
the
New
Converts
,
who
refer
themselves
much
more
concerning
Religion
,
to
what
their
new
Authors
speak
of
it
,
then
to
what
is
said
thereof
by
those
that
are
more
ancient
.
And
indeed
how
could
they
communicate
otherwise
than
standing
,
since
they
prayed
standing
on
the
Lords
day
,
and
the
fifty
days
which
are
from
Easter
to
Whitsontide
,
in
memory
of
the
Resurrection
?
When
they
were
ready
to
consecrate
,
they
put
out
the
Catechumens
,
i.e.
well
nigh
half
the
Christians
,
is
it
probable
that
they
would
deprive
them
of
the
comfort
of
adoring
their
Saviour
,
if
it
had
been
then
the
custom
of
adoring
him
in
the
Sacrament
?
In
those
Ages
they
did
communicate
Infants
,
and
how
could
they
exact
Adoration
before
the
Manducation
,
since
Infants
are
not
capable
of
performing
an
Act
of
Adoration
?
I
may
also
reckon
amongst
those
Articles
,
concerning
which
there
was
no
change
in
the
fourth
and
fifth
Ages
,
that
of
Purgatory
.
For
the
opinion
of
a
separate
place
,
where
Souls
were
to
be
kept
till
the
day
of
Judgment
,
without
seeing
the
face
of
God
,
but
without
suffering
any
thing
there
,
was
the
Opinion
of
the
greatest
men
of
those
Ages
;
of
St.
Ambrose
,
St.
Chrysostom
,
St.
Hillary
,
St.
Jerome
,
and
under
names
so
great
,
it
may
not
be
doubted
,
but
it
was
the
prevailing
Opinion
.
'T
was
the
third
place
of
the
Christians
that
then
were
,
but
as
yet
there
were
but
few
footsteps
of
a
fourth
place
seen
.
'T
is
true
,
that
in
these
Ages
a
man
may
shew
you
some
passages
of
Gregory
Nyssen
,
and
even
some
of
St.
Jerome
,
which
speak
of
a
Purgation
of
Sins
,
which
ought
to
be
made
after
death
by
the
means
of
a
Penal
Fire
.
But
this
is
not
the
Purgatory
of
Popery
,
't
is
that
of
Origen
:
according
to
whom
,
we
have
seen
that
all
intelligent
Creatures
,
without
excepting
Devils
,
and
wicked
men
,
who
die
impenitently
,
ought
to
be
recovered
and
re-established
.
Originism
did
not
die
with
Origen
,
and
many
famous
Fathers
of
the
fourth
Age
were
infatuated
with
it
.
Those
which
know
the
History
of
the
Quarrels
between
St.
Chrysostom
and
Epiphanius
,
are
not
ignorant
thereof
.
I
think
indeed
that
few
men
did
then
dare
to
maintain
the
Opinion
of
Origen
,
crude
as
he
left
it
,
touching
the
future
salvation
of
the
Devils
and
the
damned
.
But
many
endeavoured
to
soften
and
smooth
it
,
and
said
at
least
,
Christians
who
died
in
the
profession
of
the
Faith
,
but
without
Holiness
and
Repentance
,
would
one
day
be
recovered
.
'T
is
without
doubt
,
that
this
Opinion
mitigated
and
softned
,
was
one
step
which
made
the
Church
fall
into
the
Error
of
Purgatory
:
For
after
they
had
restrained
those
that
were
to
be
purged
by
a
Penal
Fire
,
to
such
as
died
without
Holiness
and
Repentance
,
by
little
and
little
they
restrained
them
to
such
,
who
dying
without
Repentance
,
had
not
satisfied
the
Canonical
Penances
of
the
Church
.
St.
Austin
was
not
of
the
opinion
of
those
who
believed
that
ill
Christians
dying
without
repentance
,
were
to
be
purged
by
fire
;
nevertheless
he
thought
it
probable
,
[
](A46367-e73510-b)*
*
Enchir.
cap.
67
that
those
who
had
too
much
affection
for
temporal
good
things
during
the
space
of
this
Life
,
after
death
would
be
afflicted
with
grief
for
the
loss
of
them
,
and
that
this
would
serve
them
for
a
Castigation
.
Nevertheless
he
proposes
this
but
as
a
doubtful
conjecture
.
It
is
not
incredible
,
says
he
,
[
](A46367-e73540-b)†
†
Enchir.
cap.
69.
but
that
something
of
like
nature
happens
after
death
,
and
it
may
be
disputed
,
whether
it
be
so
,
that
some
Believers
shall
be
saved
sooner
or
later
by
a
purging
fire
,
according
as
they
have
more
or
less
loved
these
perishing
good
things
.
By
this
Purgative
Fire
,
or
Purgatory
,
he
understands
nothing
but
the
grief
of
being
deprived
of
these
perishing
things
.
And
this
is
that
which
he
means
in
the
same
Book
[
](A46367-e73580-b)‖
‖
Enchir.
cap.
109.
That
during
the
whole
space
of
time
between
a
mans
death
,
and
the
last
Resurrection
,
Souls
are
in
hidden
Receptacles
,
according
as
they
are
worthy
of
repose
or
misery
,
with
respect
to
what
they
have
been
during
this
life
.
A
man
cannot
deny
,
but
this
is
Purgatory
in
its
birth
,
but
it
was
not
as
yet
believed
and
received
of
all
the
Church
,
nor
hath
it
been
received
nor
perfected
any
where
but
in
the
Latin
Church
.
Behold
that
which
I
have
to
tell
you
concerning
the
changes
happening
in
Doctrines
and
Worship
.
I
will
not
pass
on
to
the
following
Ages
,
because
't
is
not
my
design
to
give
you
a
compleat
History
of
all
the
changes
which
have
happened
in
the
Church
for
1700
years
.
I
only
desire
to
confound
the
boldness
of
Monsieur
de
Meaux
,
and
such-like
,
which
dare
to
affirm
that
Christianity
in
their
hands
is
in
the
same
estate
in
which
it
was
when
it
passed
from
the
Apostles
to
their
immediate
Successors
;
and
that
time
hath
changed
nothing
that
is
essential
in
the
Doctrine
and
Worship
of
the
Church
;
that
insensible
changes
,
whereof
some
men
speak
to
you
,
are
but
Dreams
.
Behold
,
say
I
,
enough
to
ruine
these
rash
affirmations
of
your
Converters
:
for
from
this
short
History
,
which
I
have
given
you
,
of
the
Doctrine
and
Worship
of
the
Church
,
for
the
space
of
500
years
,
it
appears
,
-
1.
That
during
these
five
Ages
there
has
happened
very
considerable
and
essential
alterations
,
since
that
in
this
time
men
have
overwhelmed
Religion
by
an
infinite
multitude
of
vain
Ceremonies
,
which
have
degenerated
into
Superstitions
;
that
they
have
introduced
the
criminal
Worship
of
Creatures
;
that
they
have
established
the
distinctions
of
Powers
and
Tribunals
,
which
at
last
have
destroyed
the
true
Authority
of
the
Holy
Scripture
.
-
2.
It
appears
by
that
which
we
have
shewn
to
you
,
that
far
greater
changes
have
yet
happened
since
the
fifth
Age
,
than
had
happened
before
;
for
seeing
that
in
these
Ages
men
knew
neither
Transubstantiation
,
nor
the
Real
Presence
,
nor
the
Adoration
of
the
Sacrament
,
nor
the
Worship
of
Images
,
nor
Purgatory
,
nor
the
Sacrifice
of
the
Mass
,
nor
the
Communion
under
One
Kind
,
nor
the
Soveraign
Authority
of
the
Pope
;
all
these
points
being
at
this
day
fundamental
Articles
of
Popery
,
't
is
unavoidable
that
since
that
time
there
have
happened
great
changes
and
alterations
.
And
to
prove
the
truth
thereof
against
the
illusion
of
the
impossibility
of
insensible
changes
,
you
have
nothing
to
do
,
my
Brethren
,
but
to
serve
your selves
of
the
Proofs
which
we
have
put
into
your
hands
,
and
say
,
In
the
fifth
Age
the
Real
Presence
was
not
believed
,
't
is
believed
at
this
day
;
they
did
not
adore
the
Sacrament
,
they
adore
it
now
;
they
did
not
worship
Images
,
they
do
worship
them
at
present
:
therefore
a
change
is
happened
.
To
convince
your
Converters
of
the
possibility
of
changes
in
things
that
are
essential
,
serve
your selves
only
of
the
Example
of
Masses
,
without
Communicants
.
They
will
not
dare
to
deny
,
that
this
is
not
a
thing
wholly
unknown
to
all
Antiquity
.
And
I
dare
tell
you
,
that
if
they
had
seen
a
Priest
communicate
alone
in
the
Mysteries
,
they
would
have
believed
the
Spirit
of
Reprobation
were
fallen
upon
the
whole
Assembly
.
[
](A46367-e73690-b)*
*
Canon
10.
of
Apost.
decret.
de
Gratian
,
de
consecrat.
Dist.
2.
Canon
per
acta
&
distinct
.
1.
Canon
Episcopus
.
It
was
not
so
much
as
permitted
to
assist
,
when
they
did
not
communicate
;
and
the
Regulations
thereof
are
yet
found
in
their
Canon-Law
:
nevertheless
't
is
an
important
affair
,
if
there
be
any
such
in
Popery
.
For
't
is
a
frightful
difference
,
that
a
Feast
instituted
to
be
eaten
in
common
by
all
the
Believers
should
be
changed
into
a
Spectacle
,
where
all
the
Devotion
of
the
People
consists
in
seeing
without
eating
,
and
without
understanding
.
Besides
,
thereon
depends
the
question
concerning
the
Sacrifice
of
the
Mass
:
for
if
it
be
a
true
Sacrifice
,
they
have
some
reason
to
say
,
that
't
is
not
always
necessary
that
the
Faithful
eat
thereof
.
But
that
the
Ancients
did
never
permit
any
to
assist
at
the
Mysteries
,
without
participation
in
them
,
is
an
evident
proof
that
they
did
not
then
look
on
them
as
a
Sacrifice
,
the
efficacy
whereof
depends
upon
the
Oblation
,
but
as
a
Sacrament
,
the
whole
efficacy
whereof
depends
upon
the
reception
.
An
Article
of
Controversie
.
An
Examination
of
the
two
last
false
Consequences
which
the
Papists
draw
from
the
perpetual
Visibility
of
the
Church
.
IN
our
preceding
Letter
,
we
have
explained
how
the
Church
is
Visible
,
and
always
Visible
;
and
we
have
refuted
one
of
the
Consequences
which
the
Converters
draw
from
thence
:
behold
another
of
them
,
unto
which
it
behoves
us
to
answer
:
The
Church
,
say
they
,
is
always
Visible
,
therefore
't
is
necessary
that
she
should
always
have
had
a
Succession
of
lawful
Pastours
.
This
is
designed
to
make
you
confess
,
-
1.
That
the
Pastours
of
the
Church
of
Rome
are
lawful
Pastours
,
and
always
have
been
so
.
-
2.
And
by
consequence
,
that
we
are
separated
from
lawful
Pastours
,
and
a
lawful
Ministery
.
To
this
answer
,
That
from
this
,
that
the
Church
is
always
Visible
,
it
doth
indeed
follow
,
that
there
hath
always
been
true
Preaching
in
some
points
,
i.
e.
in
fundamental
Articles
;
in
like
manner
,
that
it
doth
follow
,
that
there
hath
been
always
true
Pastors
in
some
things
,
and
in
some
respect
:
but
it
doth
not
follow
,
that
the
Ministery
which
is
legitimate
in
some
things
,
is
so
in
every
thing
;
for
you
must
know
,
that
the
Ministery
depends
only
upon
the
Doctrine
.
If
the
Christian
Doctrine
be
wholly
corrupt
,
and
annihilated
in
a
Society
,
the
Ministery
is
null'd
,
nor
is
there
any
thing
lawful
there
.
If
the
Doctrine
be
pure
,
and
Christian
in
all
its
parts
,
the
Ministery
is
intirely
legitimate
in
all
respects
.
To
conclude
,
if
the
Doctrine
be
partly
Christian
,
and
partly
Antichristian
,
the
Ministery
is
partly
lawful
and
partly
unlawful
.
This
is
the
condition
of
the
Ministery
of
the
Church
of
Rome
;
in
that
Church
there
is
Christianity
and
Antichristianity
,
Christianity
in
the
Creeds
,
and
Antichristianity
in
the
superstitions
and
Idolatrous
Additions
.
The
Pastors
of
that
Church
receive
Commission
to
preach
both
Christianity
and
Antichristianity
;
the
Ministery
is
legitimate
in
that
they
receive
Commission
to
preach
Christianity
,
their
Ministery
,
and
their
Mission
is
wholly
illegitimate
in
that
they
receive
Commission
to
preach
Antichristianity
:
'T
is
null
,
for
we
can
do
nothing
against
the
Truth
.
If
you
well
understand
this
,
you
will
easily
answer
the
question
proposed
unto
you
,
Why
do
you
Separate
from
a
true
and
lawful
Ministery
?
Answer
,
we
do
not
separate
from
the
Ministery
of
the
Roman
Church
in
that
which
it
teaches
of
Truth
,
in
the
preaching
of
the
three
Creeds
,
nor
in
that
which
it
hath
of
Lawful
.
In
this
respect
we
are
united
,
for
we
are
in
the
same
Doctrine
,
and
by
consequence
in
the
same
Ministery
:
We
are
not
separate
from
the
Ministery
of
the
Church
of
Rome
,
but
with
respect
to
the
Commission
she
gives
her
Pastors
to
make
the
Body
of
Jesus
Christ
,
and
teach
Idolatry
;
now
this
part
of
her
Ministery
is
null
,
vain
,
criminal
and
illegitimate
.
The
third
false
consequence
which
your
Converters
draw
from
the
perpetual
Visibility
of
the
Church
is
,
That
Jesus
Christ
will
always
teach
with
these
visible
Pastors
.
If
Monsieur
de
Meaux
,
and
those
like
him
,
understand
thereby
,
that
Jesus
Christ
ought
to
guide
them
by
a
Spirit
of
Infallibility
,
the
supposition
is
false
,
and
there
is
no
necessity
of
adding
any
thing
to
make
the
Falseness
thereof
appear
:
For
I
have
proved
that
perpetual
Visibility
doth
not
signifie
,
that
the
Church
by
remaining
always
visible
,
must
necessarily
be
always
pure
and
infallible
.
This
is
true
in
its
Pastors
as
well
as
in
its
other
Members
;
for
the
Pastors
have
no
priviledge
of
being
infallible
,
any
more
than
the
other
parts
of
the
Church
.
If
you
desire
that
I
should
add
something
thereon
,
it
shall
be
only
this
:
'T
is
that
the
Church
is
as
a
Man
,
who
after
he
hath
been
young
and
sound
,
becomes
old
and
diseased
:
This
Man
is
visible
,
with
his
gray
Hairs
and
his
rotten
Teeth
and
Wrinkles
,
just
as
he
was
when
he
had
his
complexion
fresh
,
his
colour
lively
,
&
the
air
of
his
countenance
brisk
&
vigorous
.
In
like
manner
the
Church
hath
been
young
,
sound
and
pure
,
in
the
Ages
next
to
the
Apostles
,
by
little
and
little
she
is
grown
old
,
and
at
last
is
become
deformed
through
corruption
:
but
she
is
visible
in
this
old
age
an
corruption
,
as
she
was
visible
in
her
youth
and
purity
:
so
that
neither
her
youth
nor
her
old
age
,
neither
purity
nor
corruption
signifie
any
thing
to
Visibility
.
The
case
is
the
same
concerning
the
Perpetuity
of
the
Ministery
:
the
Ministery
is
perpetual
,
therefore
't
is
incorruptible
.
Deny
that
consequence
without
scruple
,
for
't
is
false
;
but
some
will
say
,
Does
not
the
Lord
teach
with
those
Pastors
which
follow
one
another
in
the
order
of
Ages
?
Answer
Ye
;
because
these
Pastors
teach
the
three
Creeds
,
conformably
to
the
Holy
Scriptures
;
Jesus
Christ
teaches
with
them
,
and
they
with
Jesus
Christ
.
But
because
they
teach
beyond
the
three
Creeds
,
Idolatrous
and
superstitious
Doctrines
,
they
teach
against
Jesus
Christ
.
My
Brethren
,
that
which
I
have
said
unto
you
in
this
,
and
the
preceding
Letter
,
is
sufficient
to
make
you
understand
what
is
the
perpetual
Visibility
of
the
Church
.
Read
it
,
and
read
it
again
,
until
you
understand
,
and
possess
it
very
well
,
and
you
will
easily
answer
the
two
Sophisms
which
your
Adversaries
put
upon
you
.
The
first
is
,
That
if
the
Church
hath
not
been
always
visible
;
the
Pagans
for
a
thousand
,
or
twelve
hundred
years
before
Luther's
Reformation
,
had
no
door
open
to
their
conversion
:
For
how
should
they
be
converted
,
and
how
should
they
find
the
Church
,
if
she
were
invisible
?
Now
't
is
a
prodigy
contrary
to
all
reason
and
probability
,
that
God
for
the
space
of
so
many
Ages
,
should
hold
the
door
of
the
Church
close
and
hidden
:
Besides
,
this
is
contrary
to
History
and
Experience
,
which
learns
us
,
that
the
most
part
of
the
Northern
Nations
,
Sweden
,
Denmark
,
Poland
,
and
many
Provinces
of
Germany
,
did
not
receive
the
Christian
Faith
till
since
the
eighth
Age
,
i.
e.
since
the
time
that
Antichristianity
was
mixed
with
the
Christian
Doctrine
:
For
the
Roman
Church
began
according
to
us
to
be
Antichristian
before
the
sixth
Age.
This
is
a
difficulty
which
they
propose
to
you
;
to
which
you
ought
to
answer
,
That
according
to
what
we
have
told
you
,
we
do
not
teach
that
the
Church
became
invsible
by
the
Antichristianity
which
is
entered
there
;
she
is
corrupt
but
she
continues
visible
.
Christianity
hath
not
failed
to
continue
its
integrity
in
Popery
,
therefore
the
Church
remains
intirely
there
.
I
have
told
you
that
Christianity
and
the
Church
are
the
same
thing
.
This
Christianity
continuing
visible
in
the
Books
of
the
Old
and
New
Testament
,
and
in
the
three
Creeds
,
which
the
providence
of
God
hath
preserved
in
Popery
,
the
door
of
conversion
hath
been
always
open
to
the
Pagan
Nations
:
for
Jesus
Christ
crucified
,
and
his
true
Mysteries
,
have
not
failed
to
preserve
their
force
and
efficacy
,
in
despight
to
all
the
Darkness
which
the
bastard
Mysteries
of
Antichristianity
have
brought
in
thither
.
There
hath
been
Conversion
and
Perversion
,
and
Perversion
in
the
Pagan
Nations
,
which
have
joyn'd
themselves
to
the
Church
of
Rome
since
the
eighth
Age.
There
hath
been
Conversion
,
for
they
have
entertained
one
God
in
three
Persons
,
one
God
Creator
of
Heaven
and
Earth
,
one
Jesus
the
Eternal
Son
of
God
,
the
Word
made
Flesh
,
who
died
and
rose
again
for
the
Sins
of
Men
,
who
will
come
to
Judge
the
Living
and
the
Dead
,
and
having
raised
men
from
their
Graves
,
will
send
some
men
to
everlasting
Torments
,
and
some
to
the
Kingdom
of
Heaven
.
This
is
Christianity
;
by
receiving
this
they
became
Converts
to
Jesus
Christ
.
There
hath
been
Perversion
also
;
for
by
receiving
a
Vicar
of
Jesus
Christ
,
a
Vice-God
upon
Earth
,
a
Soveraign
to
all
the
World
,
a
Master
of
Kings
,
as
of
Subjects
,
of
Crowns
as
of
Shepherds
Crooks
;
by
adoring
Bread
,
Angels
,
Saints
,
Reliques
,
and
Images
;
they
have
done
nothing
else
but
changed
their
ancient
Paganism
for
a
new
one
.
But
however
it
be
,
their
Perversion
has
not
hindered
their
Conversion
;
and
that
they
have
entertained
Antichristianity
,
hinders
not
that
they
have
not
embraced
also
the
Christian
Doctrine
.
So
that
the
Gate
of
Conversion
to
Christianity
was
never
shut
.
But
the
question
is
,
Whether
this
Gate
be
saving
?
whether
these
Conversions
be
profitable
,
or
whether
we
ought
to
say
of
the
Missionaries
of
the
Roman
Church
,
what
Christ
Jesus
said
of
the
Pharisees
,
That
they
compass
sea
and
land
to
make
Proselites
,
whom
they
made
twofold
more
children
of
hell
than
themselves
?
The
question
is
,
Whether
the
Antichristianity
which
they
have
embraced
,
hath
more
power
to
destroy
them
,
than
the
Christianity
which
they
have
received
,
hath
to
save
them
?
It
behoves
you
to
answer
,
that
these
People
who
are
joyned
to
the
Church
of
Rome
,
since
the
eighth
Age
,
have
some
portion
and
lot
with
her
ancient
Members
;
that
God
doth
nothing
in
vain
;
that
he
hath
not
converted
so
many
men
to
Christianity
,
to
destroy
them
all
:
though
it
be
a
corrupt
Christianity
,
which
in
the
times
when
there
were
no
Churches
,
which
were
not
very
corrupt
as
well
as
the
Church
of
Rome
,
it
may
be
granted
that
God
did
preserve
unto
himself
children
in
these
corrupt
Societies
;
that
in
these
Pagan
Nations
which
are
joyned
to
the
Church
of
Rome
,
God
had
his
Elect
,
and
that
he
found
means
to
save
these
Elect
from
among
the
Nations
by
the
Christianity
which
they
had
embraced
,
and
that
he
gave
them
the
grace
to
separate
the
Antichristianity
,
and
not
to
be
hurt
or
injured
thereby
.
How
this
was
done
is
not
for
us
precisely
to
determine
.
These
are
the
depths
of
the
ways
of
God.
We
will
say
the
same
concerning
the
Conversions
which
the
Roman
Church
hath
made
in
the
Indies
:
that
God
saves
his
Elect
from
among
these
Nations
by
the
Christianity
which
the
Missionaries
cause
them
to
embrace
,
and
defends
them
from
the
wounds
and
hurts
which
the
Antichristianity
that
is
joyned
unto
it
might
do
unto
them
,
by
ways
known
to
his
profound
Wisdom
.
We
might
believe
this
,
say
I
,
were
it
not
that
according
to
the
report
that
the
Papists
themselves
make
unto
us
of
the
Christianity
which
the
Jesuites
teach
the
Indians
,
and
the
Chinesees
,
is
not
so
much
as
an
honest
Paganism
.
This
is
it
which
must
be
answered
to
the
first
Difficulty
.
Behold
the
second
:
If
you
confess
say
they
,
that
the
Church
is
visible
,
and
always
visible
,
the
Church
of
Luther
and
Calvin
cannot
be
the
true
Church
,
for
it
was
not
visible
two
hundred
years
agon
,
having
no
existence
in
the
World.
When
you
shall
have
made
a
dissection
of
this
Difficulty
,
you
will
find
it
the
most
pittiful
one
that
ever
was
made
.
Know
then
,
my
Brethren
,
that
when
we
say
the
Church
was
visible
,
and
always
visible
,
we
understand
the
Church
Universal
,
and
not
any
particular
Church
.
By
the
Universal
Church
must
be
understood
Christianity
dispersed
through
all
Nations
in
the
East
,
West
,
North
,
and
South
,
in
all
places
where
they
retain
the
Books
of
the
Old
and
New
Testament
,
with
the
three
Greeds
,
which
are
the
Abridgment
of
them
.
This
Church
is
always
visible
,
for
God
cannot
permit
that
she
perish
wholly
,
nor
yet
that
it
be
wholly
hidden
:
but
the
particular
Churches
of
which
the
Universal
Church
is
made
up
and
formed
,
neither
have
,
nor
can
have
this
priviledge
of
being
always
necessarily
visible
.
For
Experience
makes
us
see
that
God
permits
that
they
perish
wholly
:
For
Example
,
the
great
Churches
of
Africa
,
of
Carthage
,
and
Numidia
,
&c.
where
were
the
Cyprians
,
the
Augustines
,
the
Saintes
Fulgentii
,
that
is
to
say
,
the
prime
Lights
of
the
Church
.
These
Churches
,
say
I
,
are
not
at
all
;
therefore
they
are
not
visible
,
and
perpetual
Visibility
was
not
affixed
unto
them
.
At
present
consider
you
,
that
the
defect
of
Visibility
may
be
found
in
a
particular
Church
for
one
of
these
two
reasons
,
either
because
she
is
no
longer
,
or
because
she
is
not
yet
;
the
Churches
of
Africa
are
invisible
,
because
they
are
no
more
;
and
the
Protestant
Churches
were
invisible
two
hundred
years
ago
,
because
they
were
not
yet
.
Understand
,
I
intreat
you
,
the
folly
of
the
Objection
which
they
make
unto
you
by
this
:
The
true
Church
is
always
visible
,
the
Church
of
St.
Austine
,
and
St.
Cyprian
is
no
longer
visible
,
therefore
the
Church
of
St.
Cyprian
,
and
St.
Augustine
,
was
not
the
true
Church
.
Can
any
thing
be
more
foolish
and
ridiculous
than
this
?
You
very
well
understand
what
you
ought
to
answer
,
when
the
Church
of
St.
Austine
was
in
the
World
it
was
visible
,
and
it
was
then
the
true
Church
,
but
after
it
was
extinct
and
abolished
by
the
Invasions
of
the
Saracens
and
the
Moors
,
how
can
you
wish
or
desire
it
should
be
visible
?
So
when
they
tell
you
,
The
true
Church
is
always
visible
,
now
the
Church
of
Luther
and
Calvin
was
not
visible
two
hundred
years
ago
,
therefore
it
is
not
the
true
Church
.
You
can
answer
,
that
a
man
can
say
nothing
more
absurd
,
and
that
a
Church
is
far
enough
from
being
visible
,
when
as
yet
it
is
not
.
Ah
,
on
that
occasion
they
will
say
to
you
,
the
novelty
of
your
Church
is
a
proof
of
the
falseness
thereof
.
For
a
new
Church
cannot
be
a
true
Church
.
Another
Absurdity
:
The
Church
of
China
,
erected
by
the
Roman
Missions
is
about
a
hundred
years
since
.
I
reason
against
that
,
as
they
reason
against
us
:
A
new
Church
which
was
not
visible
a
hundred
years
since
,
cannot
be
a
true
Church
,
for
the
Church
is
ancient
,
and
always
visible
,
now
the
Church
of
China
is
new
,
and
was
not
existent
a
hundred
years
ago
,
therefore
it
is
not
a
true
Church
.
I
desire
that
they
would
tell
me
the
difference
,
unless
it
be
that
the
Church
of
China
newly
came
out
of
the
bosom
of
Paganism
,
and
that
ours
is
newly
come
out
of
the
bosom
of
Antichristianism
.
He
must
be
a
little
cracked
in
the
crown
,
not
to
perceive
by
this
example
,
that
the
new
erection
of
a
particular
Church
ought
to
be
no
prejudice
unto
it
.
Nothing
can
prejudice
it
but
new
Doctrine
:
If
a
new
Society
which
teaches
a
new
Doctrine
doth
arise
then
in
a
new
Church
,
and
in
that
case
is
worth
nothing
.
But
they
will
say
,
Behold
exactly
your
own
state
and
case
,
you
are
a
new
Church
that
teach
new
things
.
That
's
the
question
;
that
's
it
which
we
deny
,
and
which
must
be
examined
to
know
whether
we
teach
new
things
:
We
must
therefore
come
to
the
Foundation
,
to
see
if
we
teach
the
ancient
Religion
of
Christ
,
and
his
Apostles
,
and
not
ridiculously
amuse
our selves
in
wrangling
about
circumstances
concerning
a
new
Church
,
of
new
Establishment
,
of
perpetual
Visibility
,
&c.
for
if
we
teach
the
true
and
ancient
Religion
of
Jesus
Christ
,
all
that
they
say
of
these
things
are
Illusions
:
And
if
on
the
contrary
,
our
Doctrine
be
not
that
of
Jesus
Christ
and
his
Apostles
,
though
we
were
as
old
as
the
World
,
and
had
been
always
as
visible
as
the
Sun
,
we
should
be
nevertheless
a
false
Church
.
This
is
that
therefore
which
I
will
stand
to
,
that
we
are
not
to
search
the
character
of
perpetual
Visibility
in
any
particular
Church
,
forasmuch
as
it
agrees
only
to
Christianity
in
general
,
and
the
Church
Universal
.
Before
our
Reformation
the
Church
was
not
visible
in
our
Society
,
which
did
not
yet
exist
,
but
it
was
visible
in
the
Greek
Church
,
in
the
Arm●nian
,
Cophti
,
Abyssin
,
and
Aethiopian
Churches
,
because
all
these
preserved
Christianity
intire
in
the
three
Creeds
.
When
we
came
into
the
World
,
the
Church
became
visible
in
our
Society
,
as
it
was
before
in
others
,
with
this
difference
,
that
the
Church
and
Christianity
were
visible
before
our
Reformation
,
as
the
Egg
whereof
we
have
spoken
was
visible
in
the
midst
of
that
dirty
,
unclean
,
and
filthy
water
in
which
it
swam
;
and
that
in
our
Church
Christianity
and
the
Church
are
there
visible
as
the
Sun
dis-engaged
from
dark
clouds
and
fogs
.
My
Brethren
,
if
you
take
pains
to
read
and
meditate
deeply
,
and
more
than
once
upon
what
I
have
said
unto
you
,
I
tell
you
frankly
,
I
shall
no
more
fear
on
your
behalf
the
Sophism
concerning
perpetual
Visibility
.
WHatsoever
desire
we
have
to
give
you
the
News
of
our
Martyrs
,
for
this
time
they
must
give
place
to
certain
Prodigies
,
more
significant
than
any
ever
happened
before
.
The
first
shall
be
that
which
is
come
from
St.
Malo
,
attested
by
a
Letter
from
the
Vicar-General
of
that
Bishoprick
.
The
Copy
of
a
Letter
from
Monsieur
Simon
,
Doctor
of
the
Sorborn
,
Arch-deacon
of
Rinan
,
Channon
,
Penitentiary
and
Vicar-General
of
the
Bishoprick
of
St.
Malo
,
the
sixth
of
July
,
1687.
I
Wrote
to
you
the
last
Post
,
my
dear
Monsieur
,
but
how
can
I
forbear
to
tell
you
of
a
late
Accident
which
you
will
hear
of
by
the
publique
Relations
?
Behold
a
small
Extract
of
it
,
which
I
draw
in
haste
:
Upon
Thursday
last
,
being
the
third
of
this
Month
,
the
Thunder
(
after
a
very
small
noise
in
the
borders
of
this
City
)
fell
upon
our
Church
,
by
the
Steeple
,
killed
a
young
Man
which
toll'd
the
Bell
in
the
Belfery
,
fell
into
the
Seat
of
the
Quire
,
or
Singing-men
;
broke
all
the
lower
part
of
the
Crucifix
in
divers
pieces
,
and
left
the
Image
hanging
by
its
hands
;
it
fell
among
the
Musicians
which
sung
,
and
answered
at
a
Mass
in
Musick
,
that
Monsieur
de
Sales
celebrated
at
the
Altar
of
St.
Julien
,
it
smote
down
the
said
Sieur
de
Sales
,
with
the
Deacons
and
Sub-deacons
,
who
were
some
time
without
knowledge
;
overturned
the
consecrated
Calice
which
stood
upon
the
Altar
,
on
the
Ground
,
and
on
the
Garments
of
the
Priests
.
The
same
thing
happened
at
the
Altar
of
St.
Peter
,
at
the
entrance
of
the
Quire
:
A
Priest
being
at
the
Post-communion
,
saw
in
an
instant
(
in
a
Chalice
which
fell
not
)
one
part
of
the
Blood
of
our
Lord
consumed
;
the
rest
sprinkled
upon
the
Ornaments
of
the
Priests
,
and
upon
the
Linnen
of
the
Altar
.
Monsieur
Lagons
being
at
the
Credo
of
the
Mass
,
at
the
Altar
of
St.
Malo
,
was
thrown
upon
his
back
,
and
there
the
Sacrifice
ceased
.
The
Thunder
broke
many
parts
of
the
Vestrie
,
burnt
the
Altar-cloaths
,
and
left
a
mark
upon
the
Pattin
,
as
if
it
had
been
shot
with
a
Pistol
,
it
left
many
other
marks
upon
the
edge
of
the
Chalice
.
In
the
Quire
one
named
Banville
,
the
best
Voice
of
our
Church
,
whose
back
was
near
the
Crucifix
,
remained
there
as
dead
,
and
was
there
a
long
time
without
feeling
,
sight
,
or
knowledge
;
it
is
not
known
whether
he
can
be
recovered
;
for
they
say
,
to
day
,
that
all
his
back
is
burnt
,
and
that
he
vomits
his
entrails
.
The
Gentlemen
of
the
Chapter
take
all
possible
care
of
him
.
As
it
was
the
first
Thursday
of
the
Month
,
immediately
after
the
Mass
of
the
Sacrament
,
the
Church
was
extreamly
full
;
very
many
swoon'd
,
and
were
carried
off
without
knowledge
.
The
Church
appeared
for
sometime
all
on
a
fire
,
and
filled
with
a
thick
black
smoak
,
and
a
very
stinking
savour
.
It
would
take
more
time
than
I
have
,
to
make
you
an
exact
Picture
of
our
Misfortunes
.
I
was
in
the
Chapter-house
upon
the
Tower
,
close
by
the
place
where
the
Thunder
fell
.
I
thought
it
necessary
to
write
to
my
Lord
of
St.
Malo
,
at
Beignon
,
five
Leagues
from
hence
,
to
have
his
Orders
and
Advice
upon
this
whole
matter
.
Our
Express
went
thither
in
a
few
hours
,
and
my
Lord
came
hither
on
Horse-back
,
with
two
or
three
only
of
his
men
,
where
a
great
and
famous
Procession
was
prepared
against
the
Afternoon
,
at
which
all
the
body
of
the
Religions
were
to
attend
at
three
of
the
Clock
.
Behold
the
Advertisements
which
God
has
given
us
,
which
afford
fair
occasion
for
Reflections
.
Adieu
.
I
am
wholly
yours
.
About
two
hundred
years
ago
,
the
Thunder
fell
nigh
the
same
place
.
It
is
not
safe
in
this
Age
to
entertain
the
Publick
with
Prodigees
,
and
yet
much
less
to
draw
Consequences
and
Presages
thence
,
nevertheless
this
speaks
so
loud
,
that
he
must
be
as
deaf
as
a
rock
that
hears
not
:
The
Thunder
almost
without
any
Tempest
falls
into
the
Church
,
attacks
the
Images
,
breaks
the
Crucifix
,
goes
directly
to
three
Priests
,
saying
Mass
at
three
different
Altars
,
burns
the
Ornaments
of
the
Altars
,
consumes
the
Blood
of
Jesus
Christ
,
(
as
they
call
it
)
in
one
of
the
Chalices
,
overturns
the
other
,
imprints
the
mark
of
a
Pistol-shot
on
the
Pattin
,
kills
the
most
famous
Singer
,
fills
the
Church
with
a
most
horrible
stink
.
Behold
enough
!
it
needs
no
Commentary
.
Mr.
Simon
had
reason
to
say
,
that
these
are
Advertisements
from
God
,
which
give
fair
occasion
for
Reflections
.
We
desire
these
Gentlemen
,
at
the
same
time
,
to
do
so
upon
that
which
happened
at
Paris
,
upon
Corpus-Christi
day
,
which
we
will
report
also
as
it
hath
been
written
by
an
infinite
number
of
persons
.
The
last
Corpus-Christi
day
,
in
this
Year
,
1687.
in
most
places
it
was
as
calm
as
any
Summer-day
could
be
.
On
the
contrary
,
it
was
very
tempestuous
almost
throughout
all
France
;
they
could
not
make
their
Processions
at
Montpellier
,
and
other
places
of
Languedoc
,
because
of
the
Rain
.
And
the
same
Tempest
was
also
at
Paris
.
The
Sacrament
,
being
brought
out
of
the
Church
of
St.
Saviour
,
had
not
gon
far
,
when
the
Wind
,
or
a
Blow
from
Heaven
smote
down
the
Pix
,
or
Box
,
in
which
the
consecrated
Host
was
carried
,
to
the
ground
.
It
fell
into
the
Water
and
Dirt
,
the
Vessel
opened
,
and
the
Host
fell
out
,
and
mingling
with
the
Dirt
,
was
confounded
and
moistened
by
it
.
And
all
the
care
which
they
could
take
to
restore
it
,
by
taking
away
the
Dirt
,
the
Water
,
and
pieces
of
the
Ground
that
stuck
to
it
,
could
not
hinder
it
from
suffering
the
utmost
indignities
.
Let
him
that
please
make
Reflections
,
I
cannot
forbear
observing
it
as
a
visible
Judgment
from
God
,
and
as
a
Presage
.
In
the
greatest
of
the
Popish
Festivals
,
in
the
greatest
City
,
where
Bread-worship
reigns
,
in
the
going
out
of
a
Church
,
which
bears
one
of
the
Names
of
Jesus
Christ
,
and
which
ought
not
to
be
given
to
any
thing
but
himself
,
the
Idol
of
Bread
fell
with
its
face
on
the
ground
,
and
was
buried
in
the
Mire
.
Behold
a
third
Matter
of
Fact
,
which
is
not
less
notorious
,
it
is
the
burning
of
the
great
Church
of
Rochel
:
this
Church
was
formerly
the
great
Church
of
the
Reformed
.
They
took
it
away
from
them
after
the
Siege
and
taking
of
the
City
.
Every
one
knows
,
that
the
day
on
which
the
Inhabitants
made
a
Bon-fire
,
the
fire
took
hold
on
this
large
and
fair
Church
,
none
knows
how
,
nor
where
,
and
that
it
was
consumed
,
the
Lead
was
melted
,
and
all
the
Vaults
burnt
,
without
being
able
to
quench
it
:
there
is
something
singular
in
the
event
,
the
day
,
and
the
occasion
,
and
't
is
impossible
not
to
see
the
finger
of
God
therein
.
God
grant
,
that
it
may
signifie
,
that
the
Life
and
Health
of
the
King
may
not
be
so
favourable
to
the
Persecutors
,
as
they
hope
.
If
you
would
have
Matters
of
Fact
like
that
of
St.
Malo
,
behold
here
are
some
:
There
happened
one
at
God-derville
,
in
the
Country
of
Caux
,
upon
Corpus-Christi
day
,
as
the
Inhabitants
discharged
their
Muskets
to
the
Honour
of
the
Sacrament
,
the
fire
took
hold
of
some
Houses
,
and
ran
in
such
a
manner
,
that
there
was
more
than
80
burnt
down
.
On
the
third
day
of
July
,
the
very
same
day
that
the
Thunder
fell
upon
the
Church
of
St.
Malo
,
at
Seven
of
the
Clock
at
Night
,
the
Thunder
likewise
fell
upon
the
Church
of
a
Place
called
Pouille
,
situated
in
Normandy
,
carried
away
the
Weather-cock
from
the
Steeple
,
entered
into
the
Church
,
and
burnt
all
the
Altars
.
It
also
fell
at
B●yeux
,
in
Lower
Normandy
,
upon
a
Steeple
,
where
it
killed
twenty
five
persons
.
In
the
Suburbs
of
St.
Gervas
of
Roan
.
It
carried
away
the
Roof
of
a
Garden-house
belonging
to
the
Curate
of
the
Parish
.
It
must
be
confessed
,
that
the
Thunder
hath
done
much
this
Year
to
Churches
,
and
all
things
belonging
thereunto
.
After
these
notorious
Matters
of
Fact
,
which
speak
so
loud
,
it
may
be
permitted
us
to
report
two
others
contained
in
a
Memorial
,
which
was
sent
us
from
Poictou
by
a
very
honourable
person
.
The
Memorial
.
AT
Jaseneuil
,
in
Poitou
,
there
happened
this
which
follows
,
while
Mr.
Marillac
did
such
mischiefs
in
the
said
Province
.
A
Peasant
,
by
Name
,
—
Bardon
,
married
to
a
Wife
of
the
Roman
Catholick
Persuasion
,
who
pressed
him
vehemently
to
change
his
Religion
;
meeting
the
Curate
of
the
place
,
in
the
Field
,
suffered
himself
to
be
persuaded
to
go
to
Mass
,
and
to
change
his
Religion
.
Which
when
he
had
done
,
he
immediately
repented
thereof
,
greatly
,
as
he
said
to
one
of
his
Neighbours
,
whom
he
found
as
he
returned
home
;
and
being
come
to
his
House
,
while
his
Spirit
was
in
disorder
,
instead
of
opening
his
Lock
,
he
hampered
it
in
such
sort
,
that
he
was
forced
to
send
for
a
Locksmith
to
take
it
off
:
when
the
Door
was
open
,
he
saw
all
the
Chamber
on
fire
,
and
he
crying
out
Fire
,
five
or
six
of
his
Neighbours
ran
,
with
his
Wife
,
and
altogether
saw
this
miraculous
Fire
,
which
filled
all
the
Chamber
,
and
burnt
nothing
,
and
in
the
end
disappear'd
.
This
Man
,
some
days
after
,
fell
sick
,
praying
God
,
without
ceasing
,
that
he
would
give
him
the
grace
,
that
he
might
never
return
to
the
Mass
,
and
to
this
purpose
,
that
he
would
take
him
out
of
the
World
;
and
because
that
he
well
saw
,
that
his
only
Son
would
be
forced
to
follow
that
Religion
in
which
he
began
to
be
engaged
,
he
prayed
God
to
take
his
Son
out
of
the
World
,
and
that
he
might
see
him
die
before
he
died
himself
.
Two
days
after
the
Son
fell
sick
,
and
in
two
days
he
died
in
the
presence
of
his
Father
,
and
the
Father
himself
died
the
day
after
,
rendring
a
thousand
Thanks
to
God
,
that
he
had
heard
his
Prayer
,
and
that
he
had
taken
them
both
out
of
this
World
to
give
them
a
better
Life
.
I
learnt
this
Story
from
St.
Maixent
,
the
10th
of
August
,
1684.
from
two
persons
worthy
of
credit
,
viz.
the
Husband
and
Wife
who
had
a
Child
nursed
by
the
Wife
of
the
said
Bardon
;
he
which
made
me
the
Report
of
this
Matter
,
is
called
Mr.
Lavergnac
,
Master
of
the
Grange
of
the
Village
of
Luzignan
in
Poitou
,
a
person
of
good
credit
,
and
full
of
zeal
for
Religion
,
his
Wife
also
being
present
.
In
the
Year
1685.
the
20th
of
January
,
a
Woman
of
Jonzac
in
Saintonge
,
called
Susan
de
Lisle
,
the
Wife
of
Boynard
,
a
Glover
,
being
with
Child
,
as
she
was
in
her
House
,
sitting
upon
a
Settle
by
the
Window
,
rising
up
,
she
felt
that
her
Child
stretcht
it self
in
her
Womb
,
and
at
the
same
time
she
heard
it
utter
a
very
extraordinary
cry
:
and
a
little
after
,
this
Infant
,
having
again
moved
it self
,
cried
out
about
a
quarter
of
an
Hour
with
the
true
Voice
of
an
Infant
,
whereupon
the
Mother
was
much
frighted
,
and
called
some
persons
to
help
her
,
she
having
then
no
body
with
her
,
but
her
own
Daughter
,
about
nine
Years
old
,
who
having
plainly
heard
this
cry
,
said
to
her
,
Mother
,
my
little
Broth●r
crys
in
in
your
belly
:
this
Child
was
born
three
Months
and
nineteen
Days
after
this
;
it
was
baptized
at
Linieres
by
Mr.
Couyer
,
Pastor
of
the
said
place
,
and
was
a
very
vigorous
Child
,
and
grew
in
six
Months
time
twice
as
much
as
it
ought
to
do
.
We
have
learnt
this
story
from
Liniers
,
from
the
mouth
of
the
Mother
of
this
Woman
,
and
from
the
Daughter
,
which
was
present
,
and
from
the
Husband
of
the
God-mother
of
the
Child
.
From
Martinique
,
the
24th
of
May
,
1687.
MOnsieur
Poysonnel
,
who
commanded
a
Frigate
from
Marseille
,
which
had
taken
two
hundred
Maids
and
Women
,
and
almost
as
many
Gally
slaves
,
to
bring
hither
,
was
lost
three
days
since
,
as
he
was
coming
into
this
Town
.
The
whole
number
of
persons
,
which
were
on
board
the
Vessel
,
were
320
,
and
were
all
drowned
,
as
't
is
said
,
excepting
30
of
the
Soldiers
and
Mariners
.
This
was
by
the
imprudence
of
the
Pilots
.
God
hath
given
rest
to
these
poor
miserable
Creatures
.
This
Note
teacheth
us
the
sad
and
glorious
end
of
the
Confessors
,
which
we
spake
of
to
you
.
Others
write
,
that
this
Shipwreck
was
by
command
,
because
the
Wind
was
very
fair
to
bring
them
into
the
Haven
of
the
Isle
,
and
that
all
the
Soldiers
and
Mariners
were
saved
.
As
for
me
I
will
not
prejudice
the
Spirits
of
men
concerning
this
Fact
,
it
being
an
Action
so
enormous
.
This
is
certain
,
that
God
was
pleased
to
deliver
these
blessed
Confessors
,
and
snatch
them
from
the
cruel
slavery
which
they
had
prepared
for
them
.
August
1.
1687.
The
Twenty
fourth
PASTORAL
LETTER
.
That
the
Church
of
Rome
is
not
visible
,
and
that
she
has
no
mark
which
makes
her
visible
.
A
confutation
of
those
Means
whereof
Mr.
Nicholas
pretends
to
serve
himself
,
to
make
his
Church
visible
.
Dear
Brethren
in
our
Lord
,
Grace
and
Peace
be
given
to
you
,
from
our
God
and
Saviour
Jesus
Christ
.
BEfore
we
pass
to
another
part
of
the
Controversie
about
the
Church
,
and
leave
the
Question
concerning
its
perpetual
visibility
,
and
after
examination
of
the
visibility
of
the
Church
in
general
,
't
is
needful
that
we
take
cognizance
of
the
visibility
of
the
Roman
Church
in
particular
:
'T
is
needful
that
you
say
to
your
Converters
,
since
't
is
so
,
that
the
Church
is
always
visible
,
and
that
you
are
the
Church
,
help
us
to
see
her
;
in
and
by
what
is
the
Roman
Church
visible
?
If
they
shew
you
great
Churches
full
of
Men
,
that
pray
,
and
adore
,
which
hear
Vespers
and
Mattins
,
who
prostrate
themselves
before
Wafers
and
Images
,
you
will
answer
,
this
is
not
to
shew
me
the
Church
.
For
if
I
were
at
Constantinople
,
a
Turk
would
shew
me
his
Mosques
all
full
of
Worshippers
,
which
cry
,
there
is
but
one
God
,
and
Mahomet
is
his
Prophet
.
Tell
them
,
If
you
please
to
go
to
London
,
I
will
shew
you
the
Church
in
England
,
as
you
shew
it
me
in
France
:
I
will
shew
you
great
Churches
full
of
men
,
which
pray
,
and
adore
,
which
prostrate
themselves
before
God
,
who
pray
,
and
understand
what
they
pray
for
.
'T
is
unavoidable
therefore
,
that
you
shew
me
not
Men
,
and
heaps
of
Stones
,
which
are
called
Churches
,
but
sensible
and
visible
marks
,
that
Popery
is
the
true
Religion
of
Jesus
Christ
,
and
that
the
Church
of
Rome
is
the
true
Church
.
Add
to
this
,
that
the
marks
which
they
give
you
ought
to
be
suitable
to
your
capacity
,
i.
e.
the
capacity
of
plain
persons
,
and
without
learning
.
For
the
space
of
twelve
or
fifteen
Years
the
Popish
Doctors
of
France
have
changed
the
Controversie
this
way
.
The
business
is
not
to
instruct
the
learned
,
't
is
acknowledged
on
both
sides
,
that
the
multitude
,
and
greater
part
of
the
Church
,
is
composed
of
men
without
learning
,
and
of
plain
people
,
which
must
be
saved
as
well
as
the
more
able
.
From
henceforth
therefore
it
is
necessary
to
furnish
a
means
to
the
common
people
,
to
inform
them
of
the
truth
in
matters
of
controversie
,
and
a
means
altogether
suitable
to
their
weakness
.
Particularly
in
this
Controversie
,
Whether
the
Church
of
Rome
hath
certain
and
evident
marks
of
her
truth
,
which
make
her
visible
.
For
't
is
an
important
Affair
,
and
which
the
weakest
ought
to
understand
.
It
is
certain
,
that
a
Church
cannot
be
visible
in
quality
of
a
Church
,
by
any
other
means
than
what
they
call
her
marks
;
of
this
we
are
at
an
agreement
.
We
must
therefore
see
,
whether
the
Church
of
Rome
hath
those
marks
,
which
may
make
the
weakest
perceive
she
is
a
true
Church
.
I
will
not
here
ingage
you
in
that
Labyrinth
of
Disputes
,
which
the
Doctors
of
the
Church
of
Rome
have
formed
about
the
marks
of
that
Church
.
'T
is
their
manner
to
bury
the
truth
under
a
prodigious
heap
of
useless
words
and
obscure
questions
.
I
will
not
examine
the
sixteen
marks
which
Bellarmine
has
given
,
nor
the
forty
which
others
have
produced
.
You
cannot
read
those
Books
,
nor
are
they
those
which
they
put
into
your
hands
;
and
since
that
time
,
they
are
become
more
able
in
Sophistry
.
Mr.
Nicholas
,
who
is
the
last
that
hath
laboured
on
this
Subject
,
has
employed
three
Chapters
to
prove
that
the
Church
of
Rome
is
very
visible
,
even
to
the
most
weak
,
and
plain
.
In
the
first
of
these
three
Chapters
,
he
says
,
[
](A46367-e75980-b)*
*
Chap.
17
,
18
,
19
,
of
the
1st
Book
,
The
Reformed
convinced
of
Schism
.
That
a
man
may
prove
the
Church
to
the
weakest
by
Scripture
.
In
the
second
,
That
a
man
may
prove
the
Church
to
the
most
weak
by
Tradition
.
And
in
the
third
,
That
the
Church
of
Rome
is
not
unfurnished
with
exterior
marks
,
which
make
her
known
to
be
the
true
Church
to
the
weak
.
Behold
three
Sources
of
visibility
for
the
Roman
Church
:
-
1.
Tradition
.
-
2.
Exterior
Marks
.
-
3.
The
Scripture
As
this
is
one
of
the
Books
which
your
Converters
put
into
your
hands
,
I
do
intreat
you
to
give
attention
to
what
I
have
to
say
to
you
thereon
.
I
begin
with
Tradition
.
They
understand
by
Tradition
,
the
Testimony
of
the
Fathers
,
Councils
,
and
Authors
of
all
Ages
,
therefore
the
meaning
is
,
they
can
prove
the
Church
of
Rome
is
the
true
Church
by
the
testimony
of
the
Greek
and
Latin
Fathers
,
and
by
the
Councils
of
the
Greek
and
Latin
Church
.
And
at
first
,
this
is
a
contradiction
that
stares
you
in
the
face
.
It
may
be
proved
,
says
he
,
to
the
weak
by
the
Fathers
,
and
the
Greek
and
Latin
Councils
,
that
the
Church
of
Rome
is
the
true
Church
.
And
how
can
a
man
prove
to
the
weak
,
a
truth
by
the
testimonies
of
the
Greek
and
Latin
Fathers
?
To
those
which
understand
neither
Latin
nor
Greek
,
or
who
have
neither
means
nor
time
to
turn
over
the
Leaves
,
or
read
and
examine
these
great
Volumes
.
Behold
the
way
,
nothing
more
remains
than
to
employ
these
two
means
,
the
first
is
a
Principle
founded
on
a
Rule
of
St.
Austin
,
that
all
Customs
that
are
found
universally
established
whose
original
and
beginning
we
know
not
,
may
be
very
justly
ascribed
to
the
Apostles
.
The
second
means
is
included
in
this
Syllogism
which
Mr.
Nicholas
makes
.
The
Scripture
and
Tradition
teach
,
that
there
hath
been
always
in
the
World
one
Church
,
visible
and
successive
,
and
that
this
Church
is
infallible
for
the
instruction
of
believers
in
the
truths
of
Faith.
Now
the
Church
of
Rome
is
this
only
visible
Church
.
Therefore
the
Church
of
Rome
is
the
infallible
Church
,
and
to
her
alone
it
belongs
to
instruct
men
in
the
truths
of
Faith.
And
behold
how
Mr.
Nicholas
forms
a
light
upon
the
first
medium
which
makes
the
Church
of
Rome
visible
to
the
weak
.
All
the
Traditions
which
the
Hereticks
dispute
,
saye
he
,
have
their
certain
Epoche's
or
beginnings
which
are
not
disputed
by
them
.
The
Calvinists
agree
,
that
in
the
fourth
Age
men
called
upon
Saints
,
adored
Reliques
,
and
observed
Lent
,
that
in
the
seventh
Age
they
worshipped
Images
,
in
the
eleventh
they
believed
Transubstantiation
:
The
weak
have
no
need
to
assure
themselves
of
this
matter
of
fact
by
way
of
examination
,
for
't
is
confessed
on
both
sides
.
Apply
the
Principle
of
St.
Austin
,
that
all
Customs
found
universally
established
in
one
Age
,
and
whose
beginning
we
know
not
,
may
be
justly
attributed
to
the
Apostles
.
Now
the
customs
of
invoking
Saints
,
adoring
Images
,
observing
Lent
,
and
worshipping
the
Sacrament
,
are
found
generally
established
in
some
Ages
,
as
the
Calvinists
confess
,
and
we
know
not
where
to
find
the
original
of
them
,
therefore
they
ought
to
be
referred
to
the
Apostles
.
A
man
cannot
tell
how
many
Illusions
there
are
therein
,
which
are
unworthy
of
an
honest
man
,
yea
,
a
man
of
a
good
understanding
.
First
,
't
is
to
scoff
at
mankind
,
to
say
,
't
is
a
light
proper
to
make
the
Church
visible
to
the
weak
.
For
this
method
of
reasoning
doth
necessarily
suppose
,
-
1.
That
a
person
must
know
that
this
pretended
Rule
,
on
which
they
support
themselves
,
is
St.
Austin's
.
-
2.
That
the
Ministers
consent
to
the
truth
of
this
rule
.
-
3.
That
they
confess
,
that
upon
certain
times
,
the
customs
of
adoring
Images
,
praying
to
Saints
,
&c.
were
generally
received
.
-
4.
That
from
thence
it
follows
,
that
these
customs
,
generally
established
in
some
Ages
,
ought
to
be
referred
to
the
Apostles
.
All
this
is
disputed
,
and
there
are
large
Books
written
on
the
Subject
,
which
the
weak
cannot
read
,
and
this
requires
an
examination
,
which
is
above
the
capacity
of
those
which
are
not
men
of
learning
.
This
is
that
which
we
have
proved
invincibly
in
our
Answer
to
Mr.
Nicholas
[
](A46367-e76480-b)*
*
System
of
the
Church
,
l.
2.
c.
16.
.
Secondly
,
It
is
to
be
observed
,
that
this
fine
Principle
upon
which
this
pretended
Evidence
is
founded
,
viz.
the
Rule
of
St.
Austin
is
false
,
especially
if
it
be
applied
to
all
Ages
.
It
hath
been
observed
,
that
the
Fathers
of
the
fourth
Age
were
very
much
inclined
to
support
the
Novelties
crept
into
the
Church
upon
the
authorities
of
the
Apostles
,
and
to
make
all
things
pass
for
Apostolick
,
the
beginning
whereof
the
People
were
not
then
able
to
see
.
It
is
therefore
false
,
that
all
Customs
which
are
found
establish'd
in
a
certain
Age
,
although
we
be
not
able
to
find
the
beginning
of
them
,
in
a
distinct
manner
ought
to
be
ascribed
to
the
Apostles
.
For
example
,
The
custom
of
adoring
the
Sacrament
of
the
Eucharist
was
not
generally
established
in
the
Latin.
Church
till
the
twelfth
Age.
Although
we
could
not
find
the
original
of
this
Idolatry
,
it
were
an
impiety
to
attribute
it
to
the
Apostles
.
There
are
certain
Practices
which
are
insensibly
established
by
little
and
little
,
the
first
point
of
whose
original
cannot
be
precisely
observed
.
It
doth
not
follow
therefore
,
that
we
must
ascribe
the
original
to
the
Apostles
.
We
must
attribute
nothing
to
the
Apostles
but
what
is
in
their
Writings
.
3.
I
observe
,
that
there
is
a
faulty
and
shameful
falseness
in
the
application
of
the
Rule
.
Mr.
Nicholas
pretends
,
that
the
Customs
which
are
found
generally
established
in
certain
Ages
,
ought
to
be
referred
to
the
Apostles
,
and
that
for
this
reason
,
the
custom
of
falling
prostrate
before
Images
must
be
referred
to
them
,
because
this
custom
is
found
generally
established
in
the
eighth
Age.
I
do
maintain
,
that
Mr.
Nicholas
does
basely
betray
his
conscience
in
this
example
,
for
he
is
perswaded
as
well
as
I
,
and
all
those
Roman
Catholicks
in
France
,
which
are
men
of
knowledge
and
understanding
,
do
know
,
that
the
Apostles
did
not
establish
Image-worship
;
and
these
Gentlemen
do
not
refuse
to
confess
it
,
when
they
are
not
in
dispute
.
Fourthly
,
I
say
,
that
this
reasoning
supposes
a
thing
which
is
altogether
false
,
't
is
that
we
are
not
able
to
find
the
original
of
those
Customs
which
are
generally
established
in
certain
Ages
:
this
is
false
,
the
custom
of
praying
to
Saints
is
found
established
in
the
fifth
Age.
In
our
preceding
Letters
,
we
have
shewn
the
original
and
birth
thereof
.
In
like
manner
we
find
in
all
the
following
Ages
the
birth
of
the
Worship
of
Images
,
of
Purgatory
,
the
Sacrifice
of
the
Mass
,
the
Real
Presence
,
and
Transubstantiation
.
They
make
a
wrangling
with
us
about
it
,
unworthy
of
honest
men
.
Shew
us
,
say
they
,
who
was
the
first
Heretick
that
taught
either
the
Invocation
of
Saints
,
or
the
Worship
of
Images
,
or
those
other
false
Worships
which
you
condemn
.
I
answer
,
that
I
have
no
need
to
name
their
Author
,
seeing
I
have
shewn
the
Age
of
their
birth
.
I
prove
for
example
,
after
a
manner
invincible
,
that
they
did
not
invocate
Saints
in
the
three
first
Ages
of
the
Church
.
I
find
afterwards
the
Invocation
of
Saints
about
the
end
of
the
fourth
Age.
Is
not
this
to
observe
the
point
of
its
birth
?
what
does
the
name
of
the
first
Author
signifie
in
this
case
?
Besides
,
superstitious
and
idolatrous
Practices
had
not
one
single
Author
,
they
had
many
,
't
is
the
sottish
and
ill
instructed
people
who
introduce
Superstitions
,
and
who
introduce
them
insensibly
,
and
by
little
and
little
.
But
for
speculative
Heresies
,
't
is
the
learned
which
give
them
birth
,
for
which
reason
't
is
easie
to
mark
both
their
Authors
,
and
the
precise
time
of
their
original
.
Fifthly
,
To
conclude
,
I
observe
in
this
light
which
Mr.
Nicholas
forms
to
us
,
to
make
the
Church
of
Rome
visible
,
there
is
no
more
of
sound
judgment
,
than
of
honesty
.
For
although
even
all
that
he
says
were
solid
,
and
his
method
would
prove
the
Invocation
of
Saints
,
the
Adoration
of
Reliques
,
Lent
,
&c.
were
Apostolical
Traditions
,
this
would
not
prove
,
that
which
ought
to
be
proved
here
,
viz.
that
the
Church
of
Rome
is
the
only
true
Church
.
For
it
must
be
known
,
that
the
Greek
Church
,
which
according
to
the
Papists
is
schismatical
,
and
which
a
man
cannot
secure
his
salvation
,
do
also
invocate
Saints
,
worship
Images
,
and
observe
Lent.
'T
is
therefore
necessary
to
find
in
Tradition
a
proof
which
makes
it
evident
,
that
the
Church
of
Rome
is
the
true
Church
,
with
exclusion
to
all
other
Sects
;
and
this
is
it
which
the
reasoning
of
Mr.
Nicholas
doth
not
prove
neither
directly
,
nor
indirectly
.
The
other
Source
from
whence
Mr.
Nicholas
will
draw
a
light
by
Tradition
,
to
make
the
Church
of
Rome
visible
to
the
weak
,
is
yet
more
dark
and
obscure
.
'T
is
a
ratiocination
,
which
supposes
,
-
1.
That
Tradition
teaches
,
that
there
hath
been
a
visible
and
infallible
Church
in
the
World.
Tradition
doth
not
teach
it
,
and
although
it
should
teach
it
,
a
plain
weak
man
which
cannot
read
the
Greek
and
Latin
Fathers
,
the
Councils
,
and
the
Opinions
of
the
Doctors
would
not
be
in
a
condition
to
assure
himself
thereof
.
-
2.
This
reasoning
supposes
in
its
second
Proposition
,
that
the
Church
of
Rome
is
this
only
visible
infallible
Church
.
And
this
is
that
which
must
be
proved
,
that
is
,
that
which
is
obscure
,
and
must
be
made
plain
to
the
eyes
of
the
weak
.
Is
it
not
therefore
very
absurd
to
pretend
to
make
a
light
for
the
weak
to
render
the
Roman
Church
visible
,
of
that
which
is
denied
and
contested
by
all
the
World
?
yea
,
although
it
should
be
true
,
that
there
is
one
visible
and
infallible
Church
,
it
would
not
follow
,
that
this
were
the
Church
of
Rome
,
for
three
fourth
parts
of
Christians
dispute
this
priviledge
with
her
.
Mr.
Nicholas
hath
found
an
admirable
secret
to
draw
the
weak
out
of
this
difficulty
.
It
is
not
needful
,
as
he
insinuates
,
to
make
known
to
the
weak
,
that
there
be
other
Sects
as
ancient
as
the
Church
of
Rome
,
who
pretend
to
be
the
Church
.
Nothing
more
is
necessary
than
to
make
them
see
the
new
Sects
of
Lutherans
and
Calvinists
in
opposition
to
the
Church
of
Rome
.
For
they
will
easily
see
,
that
this
visible
Church
,
which
ought
always
to
be
in
the
World
,
cannot
be
that
of
Luther
and
Calvin
,
and
they
will
not
be
so
much
as
tempted
to
search
any
other
Church
but
that
of
Rome
.
I
think
I
have
pressed
Mr.
Nicholas
thereon
,
after
such
a
manner
,
as
to
cover
him
with
a
confusion
,
out
of
which
he
will
never
escape
.
For
I
have
made
him
see
,
that
it
is
properly
to
cheat
the
weak
,
to
let
them
believe
there
is
no
other
Church
in
the
World
but
the
Roman
and
the
Protestant
.
The
Protestant
Church
not
having
the
marks
of
perpetual
visibility
,
since
she
was
not
till
about
two
hundred
years
ago
,
the
weak
,
without
inquiring
further
,
believe
,
that
the
Roman
Church
is
the
only
true
Church
,
on
supposition
,
that
she
is
the
only
ancient
Church
.
Mr.
Nicholas
confesses
,
that
this
supposition
is
false
,
for
he
acknowledges
the
Greek
Church
is
as
ancient
as
the
Roman
.
But
nevertheless
,
according
to
him
,
't
is
expedient
to
permit
the
weak
to
believe
this
false
supposition
as
if
it
were
true
,
that
they
be
not
tempted
to
search
any
other
Church
but
the
Roman
.
On
this
matter
of
fact
,
and
about
all
the
rest
of
the
Book
against
Mr.
Nicholas
,
we
do
declare
to
him
,
that
his
silence
is
look'd
upon
as
a
conviction
.
They
write
,
that
he
prepares
an
Answer
to
the
first
Part
of
the
System
of
the
Church
,
where
the
Nature
of
the
Church
is
spoken
to
.
If
it
be
so
,
we
declare
to
him
,
that
that
is
not
the
capital
Controversie
between
him
and
me
.
'T
is
about
the
impossibility
of
examination
of
particular
Controversies
,
't
is
about
the
Authority
of
the
Church
,
which
he
ought
to
answer
,
and
to
which
he
will
never
answer
.
the
2d
light
which
Mr.
Nicholas
forms
to
make
the
Church
of
Rome
visible
,
is
drawn
from
the
external
marks
,
which
make
her
known
for
the
true
Church
to
the
weak
and
ignorant
.
These
external
marks
,
according
to
him
,
may
be
reduced
to
two
,
they
are
Miracles
and
Sanctity
.
Now
this
Sanctity
and
these
Miracles
which
must
make
the
Roma
Church
visible
,
are
either
those
of
the
present
,
or
those
of
past
Ages
.
Mr.
Nicholas
searches
the
visibility
of
the
Church
of
Rome
,
more
in
the
Miracles
of
the
first
Ages
,
than
in
those
of
this
.
And
behold
how
he
reasons
,
the
Church
of
the
two
or
three
first
Ages
,
had
marks
sufficiently
evident
of
the
Divine
Spirit
wherewithal
she
was
animated
,
the
miraculous
Holiness
of
her
Members
,
and
the
Miracles
which
were
done
there
,
made
her
sufficiently
visible
,
and
sufficiently
supported
her
authority
.
If
the
Church
of
the
three
first
Ages
had
this
character
both
of
authority
and
evidence
,
we
cannot
refuse
it
to
the
Church
of
the
fourth
Age
,
for
't
was
the
same
Church
.
She
possessed
all
the
advantages
of
the
three
first
Ages
:
That
is
to
say
,
her
Miracles
,
and
her
Prodigies
of
Sanctity
which
appertained
to
her
by
right
of
succession
,
and
she
had
those
which
were
her
own
,
and
which
were
not
inferiour
to
them
.
For
she
had
her
Martyrs
,
her
Prodigies
of
Sanctity
,
and
her
Miracles
,
and
these
Miracles
were
done
in
that
same
Church
where
by
the
confession
of
the
Ministers
,
they
prayed
to
Saints
,
and
worshipped
Reliques
.
These
Prodigies
of
Sanctity
,
and
these
Miracles
,
did
yet
continue
in
those
Ages
,
in
which
the
Ministers
do
confess
that
they
had
Images
,
and
believed
Transubstantiation
.
For
example
,
in
the
Age
of
St.
Bernard
,
which
is
the
12th
.
This
St.
Bernard
wrought
Miracles
,
and
taught
all
that
which
is
believed
in
the
Church
of
Rome
.
Follow
on
from
Age
to
Age
,
and
you
will
come
even
to
the
Church
of
the
present
Age
,
who
hath
right
to
attribute
to
her self
not
only
the
Miracles
of
the
Apostles
,
but
all
those
which
have
been
wrought
since
,
and
above
all
,
those
which
were
done
by
the
Reliques
of
Saints
in
the
fourth
and
fifth
Ages
.
As
the
Miracles
which
St.
Austin
reports
to
have
been
done
by
the
Reliques
of
St.
Stephen
in
Africa
,
those
of
St.
Martyn
in
France
,
and
those
of
the
Anacorites
in
Egypt
and
Syria
.
Not
to
enter
into
a
long
dispute
on
the
subject
of
this
pretended
mark
of
the
Church
of
Rome
,
I
answer
three
or
four
things
briefly
,
to
which
I
pray
give
attention
.
1.
That
this
pretended
fountain
of
light
,
fit
and
proper
to
make
the
Church
of
Rome
visible
,
is
not
for
the
simple
and
unlearned
.
For
to
see
the
bottom
and
solidity
thereof
,
they
must
examine
the
History
of
the
pretended
Miracles
which
were
done
in
the
fourth
and
fifth
Ages
.
They
must
see
what
we
have
said
in
opposition
to
it
,
they
must
examine
circumstances
,
and
see
if
there
be
not
reason
to
believe
,
that
all
these
stories
of
Miracles
are
either
frauds
,
or
fictions
.
They
must
also
examine
by
History
,
whether
these
pretended
Prodigies
of
Sanctity
,
be
not
either
Fables
,
or
the
disorders
of
sick
and
melancholick
minds
.
They
must
therefore
be
able
to
understand
Latin
and
Greek
,
and
to
read
great
and
large
Volumes
.
To
offer
this
as
a
light
sutable
to
the
capacity
of
the
weak
and
unlearned
,
is
to
scoff
and
deride
them
.
2.
I
say
,
that
the
Miracles
of
the
Apostles
,
which
are
certain
,
and
the
Prodigies
of
the
Sanctity
of
the
three
first
Ages
,
does
not
appertain
by
right
of
succession
to
the
Church
of
the
fourth
and
fifth
Age
,
but
as
far
as
she
inherits
the
Doctrine
of
the
Apostles
.
These
Miracles
were
good
to
prove
the
Divinity
of
the
Christian
Religion
to
Pagans
.
But
they
are
worth
nothing
to
prove
Novelties
,
as
are
the
Invocation
of
Saints
,
and
the
Worship
of
Reliques
,
which
are
purely
Pagan
Practices
.
With
far
greater
reason
the
Church
of
Rome
hath
no
right
by
succession
to
the
Miracles
of
the
Apostles
,
to
prove
her
Worship
,
her
Idolatries
,
and
Superstitions
.
We
have
as
much
right
as
she
to
these
Miracles
.
They
are
truly
and
properly
our
Miracles
.
They
are
good
for
us
all
in
common
against
the
ungodly
,
and
against
Infidels
,
to
prove
,
that
there
is
one
God
in
three
Persons
,
that
Jesus
Christ
is
the
Messiah
and
the
true
Redeemer
of
the
World.
But
they
are
nothing
to
prove
our
Additions
,
our
Corruptions
,
and
our
Alterations
,
if
it
be
so
,
that
either
the
one
or
the
other
of
the
Christian
Sects
,
whether
Popery
or
Calvinism
,
have
introduced
them
into
the
Church
.
This
is
clear
,
the
Miracles
of
the
Apostles
appertain
not
to
us
;
but
as
far
as
we
have
and
do
inherit
their
Doctrine
.
3.
As
to
the
Miracles
of
the
fourth
and
fifth
Age
,
which
were
done
in
the
times
when
they
prayed
to
Saints
,
and
worshipped
Reliques
,
we
say
,
that
they
were
false
Miracles
.
It
is
to
be
observed
,
that
from
the
death
of
the
Apostles
,
until
the
end
of
the
fourth
Age
,
nothing
was
spoken
of
Miracles
in
the
Church
,
or
so
little
,
and
in
so
doubtful
a
manner
,
that
it
doth
not
deserve
to
be
reckoned
for
any
thing
,
but
when
the
Devil
desired
to
set
up
the
Worship
of
Creatures
,
he
poured
out
a
Spirit
of
Lying
,
and
a
Spirit
of
Credulity
,
which
began
to
entertain
discourses
of
Miracles
.
'T
is
a
thing
of
importance
,
press
your
Converters
thereon
.
Why
did
these
Miracles
cease
for
the
space
of
well
nigh
two
hundred
Years
,
or
at
least
why
were
they
so
rare
?
And
why
did
they
begin
again
exactly
at
the
time
when
the
Worship
of
Reliques
grew
famous
?
Do
we
not
see
clearly
,
that
't
is
a
Wile
of
the
Devil
?
Hath
God
any
interest
to
serve
by
Bones
and
Ashes
?
was
it
necessary
that
he
should
begin
again
to
do
Miracles
at
that
time
?
And
if
it
were
of
use
to
perswade
the
truth
of
the
Religion
which
the
Martyrs
declared
to
the
Pagans
,
why
did
not
God
work
Miracles
by
the
Bones
of
the
Martyrs
for
the
first
three
Ages
?
This
had
been
much
more
profitable
,
than
when
Paganism
was
rampant
,
and
the
Church
persecuted
and
oppressed
.
Wherefore
did
not
the
Bones
of
Polycarpus
,
of
whom
the
believers
of
Smyrna
speak
with
so
much
love
,
work
miracles
?
Why
did
not
so
many
Martyrs
,
whose
Reliques
they
had
,
and
whose
Anniversaries
they
observed
in
the
time
of
St.
Cyprian
,
work
signs
and
wonders
?
your
Converters
will
never
be
able
to
answer
this
;
be
you
therefore
perswaded
,
that
these
pretended
Miracles
done
by
the
Reliques
of
St.
Stephen
,
St.
Gervais
,
St.
Protais
,
St.
Martyn
,
&c.
were
Illusions
of
the
Devil
,
whom
God
permitted
to
work
false
Miracles
,
or
the
Cheats
of
Villains
,
and
lewd
Superstitionists
;
or
to
conclude
,
Stories
of
the
Vulgar
,
and
Fables
which
honest
men
received
as
Truths
upon
hear-say
.
And
as
to
the
Miracles
which
are
ascribed
to
the
Anacorites
of
Aegypt
,
and
Syria
;
I
know
not
how
Mr.
Nicholas
is
not
ashamed
to
draw
from
them
a
Light
to
make
his
Church
visible
.
They
are
Fables
for
the
most
part
so
gross
,
that
the
Falseness
of
them
stares
in
the
face
of
the
most
Ignorant
.
The
Lives
of
St.
Paul
the
Hermite
,
of
Hilarion
,
and
others
written
by
St.
Jerome
,
that
of
St.
Antony
composed
,
as
they
say
,
by
Athanasius
,
are
written
with
so
little
modesty
and
judgment
,
that
a
man
ought
to
be
ashamed
of
them
.
The
judicious
Readers
that
would
preserve
respect
for
the
Authors
of
those
Lives
,
say
,
that
the
Fathers
composed
them
not
as
Histories
,
but
as
pious
Romances
to
divert
Christians
from
reading
the
Pagan
Fables
.
We
see
in
the
Lives
of
those
solitary
persons
of
the
Desart
,
such
as
found
Centaurs
in
the
Woods
,
Satyrs
,
Men
half
Horses
,
and
half
Goats
,
who
spake
to
them
,
and
prayed
them
to
intreat
the
common
Saviour
to
have
pitty
on
them
,
and
to
give
them
part
in
the
common
Salvation
with
them
.
We
see
Hermites-which
were
in
perpetual
contests
with
the
Devil
,
always
tempted
,
and
often
beaten
by
him
.
We
see
them
which
herded
among
the
Beasts
.
We
there
read
in
one
word
,
almost
all
the
Impertinencies
of
our
new
Legends
.
This
makes
it
evident
,
that
the
Fabulous
Spirit
entred
into
Christian
Religion
,
as
soon
as
the
Spirit
of
Superstition
,
and
Idolatry
.
4ly
,
I
say
that
although
it
should
be
true
,
that
these
Miracles
wrought
in
the
Age
of
the
establishment
of
the
Worship
of
Saints
and
Reliques
,
should
be
true
Miracles
,
it
would
not
be
a
Light
for
the
Roman
Church
,
any
more
than
for
the
Greek
,
who
also
worship
Saints
and
Reliques
.
'T
is
therefore
needful
that
we
have
Miracles
from
the
Church
of
Rome
,
since
she
was
separate
from
the
Greek
Church
,
and
that
it
appear
this
Gift
of
Miracles
is
departed
from
all
other
Churches
to
affix
itself
to
the
Church
of
Rome
.
Now
the
Greek
Schismaticks
have
their
Saints
,
their
Legends
,
and
their
Miracles
,
as
well
as
the
Latine
Church
:
Besides
,
we
do
maintain
that
all
the
Miracles
of
the
Church
of
Rome
,
those
of
St.
Bernard
,
as
well
as
others
,
are
Legendaries
,
Tales
,
or
Illusions
of
the
Evil
Spirit
.
5ly
,
To
conclude
,
I
do
maintain
that
every
person
who
hath
no
other
support
of
his
Faith
but
Miracles
,
is
a
false
Believer
.
I
have
said
it
elsewhere
,
Miracles
are
not
designed
principally
to
prove
Truth
;
they
are
appointed
above
all
to
awaken
mens
minds
,
to
oblige
them
to
give
attention
to
Truth
.
Mr.
Nicholas
to
the
Miracles
and
Prodigies
of
Sanctity
of
the
Ancients
,
which
make
the
Church
of
Rome
,
according
to
him
,
visible
,
joyns
also
the
Sanctity
of
the
present
Church
of
Rome
,
her
Reformed
Orders
,
her
great
Men
,
the
Nuns
de
Trap
,
&c.
and
concludes
,
That
although
a
man
should
have
regard
to
nothing
but
the
Sanctity
of
the
Manners
of
the
Church
of
Rome
,
she
is
even
thereby
distinguished
from
all
other
Societies
,
and
that
she
hath
,
in
persons
of
eminent
Piety
,
sensible
Characters
of
the
Spirit
of
God
,
which
will
animate
and
inspire
her
to
the
end
of
the
World.
Mr.
Nicholas
speaking
of
all
preceding
Ages
,
did
always
joyn
Miracles
with
Sanctity
:
At
present
he
lays
by
Miracles
,
and
why
is
this
?
He
well
knows
his
Church
pretends
,
as
yet
,
to
have
the
Gift
of
Miracles
.
And
there
is
not
a
place
eminent
for
Devotion
,
as
are
the
famous
Ladies
of
Arsillieres
,
of
Montferrat
,
of
Loretto
,
where
they
do
not
pretend
to
see
Miracles
.
The
Father
de
Aviano
ran
all
the
World
over
to
make
it
evident
,
that
the
Gift
of
Miracles
did
not
dye
with
the
Apostles
.
He
dares
not
produce
to
us
,
that
as
a
Light
,
he
perceives
very
well
that
all
these
Miracles
are
suspected
.
Plainly
,
he
himself
hath
not
much
Faith
for
them
.
And
so
by
this
silence
Mr.
Nicholas
doth
tacitly
consent
,
that
at
this
day
the
Roman
Church
doth
no
Miracles
.
If
it
be
so
,
I
would
very
willingly
know
why
the
Roman
Church
worke
no
more
Miracles
at
this
day
,
when
she
had
never
more
need
thereof
to
convert
so
many
ill
converted
Hereticks
,
and
which
cry
out
so
loudly
of
the
Violence
which
they
have
suffered
by
the
sending
of
the
Dragoons
?
The
Miracles
whereof
they
tell
us
,
as
done
at
present
,
may
very
well
be
Juggles
or
Fables
,
according
to
what
Mr.
Nicholas
lets
us
think
by
saying
nothing
of
them
,
for
what
reason
may
not
all
those
of
the
Ages
past
for
seven
or
eight
hundred
years
particularly
,
be
very
well
also
accounted
Impostures
?
These
Miracles
of
the
Church
of
Rome
,
and
of
Popery
,
do
very
well
deserve
that
we
should
make
larger
Reflections
on
them
,
and
an
occasion
thereof
will
be
presented
to
us
elsewhere
.
But
in
the
mean
while
,
I
pray
give
attention
to
this
:
It
is
if
they
reckon
the
Miracles
which
are
found
in
the
Legends
from
the
fifth
Age
,
wrought
expresly
to
support
the
Invocation
of
Saints
,
Adoration
of
Reliques
,
Worship
of
Images
,
and
of
Purgatory
,
it
will
be
found
,
that
God
hath
wrought
without
Hyperbole
,
a
thousand
times
more
Miracles
for
the
establishment
of
these
false
Doctrines
,
these
wicked
Worships
,
than
he
hath
wrought
to
confirm
the
Christian
Religion
.
We
have
told
you
long
since
,
that
a
Monk
for
his
part
raised
two
and
fifty
dead
persons
,
and
others
in
proportion
.
Now
judge
if
it
were
probable
that
these
new
Doctrines
;
supposing
they
were
true
,
should
be
so
important
that
to
confirm
them
,
God
should
work
a
thousand
and
a
thousand
times
more
wonders
,
than
he
hath
wrought
to
establish
the
Faith
of
the
greatest
Mysteries
of
the
Christian
Religion
.
As
to
the
Article
of
the
Holiness
of
the
Church
of
Rome
at
this
day
,
whereof
Mr.
Nicholas
and
Mr.
Arnold
make
an
evidence
for
her
,
I
can
destroy
it
by
making
appear
the
enormous
Corruptions
which
are
yet
seen
in
her
most
considerable
parts
of
Spain
and
Italy
:
I
can
prove
the
disorders
of
her
Clergy
,
and
of
her
Monks
;
I
can
prove
that
these
prodigious
Austerities
which
they
produce
to
us
as
the
effects
of
the
Spirit
of
God
,
are
but
the
effects
of
the
Spirit
of
Hypocrisie
,
or
Fanaticism
.
But
to
the
end
that
I
may
not
trouble
those
that
pride
themselves
of
the
Virtue
and
Piety
in
the
Roman
Church
,
I
will
say
,
that
if
there
be
Piety
in
some
of
the
Members
of
that
Church
,
they
owe
it
not
to
Popery
and
Antichristianism
,
but
to
the
remainders
of
Christianity
which
continue
in
that
Communion
.
I
come
to
the
third
Light
by
which
Mr.
Nicholas
would
make
the
Church
visible
:
It
is
the
Holy
Scripture
.
To
conclude
,
behold
him
come
to
the
only
place
from
whence
the
true
Light
can
be
drawn
:
It
is
false
,
saith
he
,
that
this
Author
hath
believed
that
the
point
concerning
the
Church
cannot
be
proved
by
the
Scriptures
,
and
that
the
proofs
are
not
accommodated
to
the
capacity
of
the
Vulgar
.
We
have
shewn
Mr.
Nicholas
how
much
there
is
of
Absurdity
in
what
he
says
here
,
that
a
man
may
prove
the
point
concerning
the
Church
by
the
Scripture
,
after
a
manner
that
is
fitted
to
the
capacity
of
the
Vulgar
:
and
yet
we
know
not
how
to
prove
the
other
Articles
of
Faith
which
are
controverted
after
the
same
manner
.
It
hath
been
made
evident
,
that
the
Controversie
concerning
the
Church
,
is
the
most
difficult
of
all
.
It
hath
been
represented
to
him
,
that
to
deside
this
Controversie
by
the
Scripture
,
according
to
the
method
which
he
hath
imployed
against
us
,
it
is
necessary
that
an
ignorant
man
should
be
able
to
compare
the
Translations
with
the
Originals
,
and
by
consequence
,
that
he
should
understand
Greek
and
Hebrew
,
that
he
may
be
able
to
read
the
Commentaries
of
the
Ancients
,
and
the
Moderns
,
and
by
consequence
,
that
he
should
be
able
to
understand
Latine
.
All
this
is
as
necessary
to
determine
one
single
Controversie
,
as
to
determine
a
hundred
.
We
have
proved
unto
him
,
that
it
is
false
to
say
,
that
a
man
may
very
well
prove
by
Scripture
the
Soveraign
Authority
of
the
Church
,
but
that
he
cannot
prove
thereby
the
Trinity
or
Incarnation
,
and
on
that
subject
,
he
is
reduced
to
an
eternal
silence
.
For
which
reason
we
shall
not
press
him
farther
on
an
Article
which
he
grants
us
by
his
silence
.
But
it
is
necessary
to
acquaint
you
,
that
his
Affirmation
is
intirely
false
and
rash
,
viz.
That
the
Holy
Scripture
furnishes
sufficient
Light
to
the
Vulgar
,
to
make
them
see
that
the
Roman
Church
is
the
true
Church
.
Either
these
Gentlemen
mean
,
that
by
the
Scripture
they
can
easily
prove
that
there
ought
to
be
always
a
visible
and
infallible
Church
upon
Earth
,
or
they
mean
that
the
Holy
Scripture
shews
with
its
finger
the
Church
of
Rome
,
and
makes
it
known
for
the
true
Church
,
to
the
Exclusion
of
all
other
Sects
of
Christians
;
or
to
conclude
,
they
mean
the
Holy
Scripture
forms
a
Light
to
make
the
Roman
Church
visible
,
because
it
contains
,
includes
,
and
teaches
all
the
Doctrines
and
Worship
which
this
Church
doth
authorize
and
command
.
As
to
the
first
sence
,
although
it
should
be
true
Popery
would
gain
nothing
thereby
;
although
they
should
prove
even
by
the
Scripture
,
that
there
ought
always
to
be
a
visible
and
infallible
Church
upon
Earth
,
this
would
not
prove
that
this
must
be
the
Church
of
Rome
:
For
the
Greek
Church
pretends
to
be
that
Church
which
is
built
upon
the
rock
,
and
against
which
the
gates
of
hell
cannot
prevail
,
to
the
exclusion
of
the
Latine
Church
,
and
't
is
that
in
which
we
ought
to
observe
the
perpetual
Illusion
of
the
Roman
Doctors
.
They
oppress
you
with
Sophisms
,
to
convince
you
that
there
ought
to
be
a
Judge
,
an
infallible
Interpreter
of
Scripture
,
a
Church
that
cannot
err
.
Answer
them
in
one
word
,
Although
all
this
which
you
say
should
be
true
,
it
would
be
no
advantage
to
you
;
we
must
seek
this
Church
,
and
this
infallible
Interpreter
elsewhere
,
for
't
is
certain
you
have
erred
.
I
come
to
the
second
sence
,
viz.
That
the
Scripture
makes
a
Light
which
renders
the
Church
visible
,
because
it
shews
with
the
Finger
the
Roman
Church
as
the
true
Church
to
the
exclusion
of
all
others
.
Now
this
is
a
Falshood
sensible
to
all
the
World
,
the
Holy
Scripture
speaks
not
one
word
of
the
Church
of
Rome
,
or
of
her
Infallibility
.
'T
is
true
there
is
an
Epistle
addressed
to
the
Church
of
Rome
,
but
St.
Paul
so
little
thought
of
her
as
infallible
,
that
he
speaks
to
her
as
a
Church
that
would
fall
,
or
at
least
as
one
that
might
be
cut
off
from
the
true
Olive
,
and
from
the
root
of
Jesus
Christ
.
There
remains
only
the
third
sence
in
which
your
Converters
can
say
,
that
the
Scripture
forms
a
Light
which
makes
the
Church
of
Rome
visible
:
'T
is
that
the
Doctrine
of
the
Scripture
is
found
perfectly
conformable
to
that
of
the
Church
of
Rome
.
That
is
it
which
they
must
say
,
if
they
will
say
any
thing
that
is
solid
:
for
the
truth
is
,
that
there
is
not
any
mark
of
the
Church
but
this
,
viz.
Her
conformity
to
the
Holy
Scripture
.
Let
alone
therefore
all
this
pretended
heap
of
Marks
of
the
Church
,
which
are
either
false
,
or
equivocal
,
and
keep
you
close
to
this
alone
.
Tell
your
Converters
,
if
you
will
make
your
Church
visible
to
me
,
let
me
see
it
conformable
to
the
Scripture
;
and
't
is
there
you
will
reduce
them
to
Extremities
.
'T
is
here
that
we
have
an
evident
proof
that
Popery
is
an
Antichristian
Religion
.
Behold
a
proof
to
which
all
the
subtilty
of
Hell
can
never
oppose
any
thing
;
we
say
then
,
every
Society
,
and
every
Religion
which
hath
nothing
conformable
with
the
Law
of
Jesus
Christ
,
is
not
the
true
Religion
;
now
Popery
hath
nothing
conformable
to
the
Law
of
Jesus
Christ
,
therefore
it
hath
nothing
of
Christianity
.
I
intreat
you
to
give
attention
to
this
:
If
a
Sect
of
the
Turks
,
calling
themselves
Mahometans
,
had
nothing
among
them
like
to
the
Alcoran
,
which
is
the
Law
of
Mahomet
,
would
you
not
tell
them
that
they
lie
?
If
the
Jews
calling
themselves
Jews
,
should
re-establish
a
Worship
which
hath
nothing
like
the
Worship
prescribed
by
Moses
,
would
any
one
endure
that
they
should
say
they
were
of
the
Religion
of
Moses
?
Every
Religion
hath
its
Books
,
and
every
Sect
(
to
shew
that
't
is
of
such
a
Religion
)
ought
to
prove
its
conformity
with
those
Books
.
Common
sence
say
thus
:
If
therefore
Popery
have
nothing
at
all
like
the
Writings
of
Christians
,
't
is
clear
that
't
is
not
Christianity
.
Now
this
is
it
which
we
take
for
granted
,
and
which
we
are
ready
to
prove
before
all
sorts
of
Judges
,
even
Jews
and
Pagans
,
viz.
That
Popery
hath
no
conformity
with
the
Scripture
,
which
is
the
common
Law
of
Christians
.
To
be
convinced
of
this
,
my
Brethren
,
first
separate
Christianity
from
Popery
in
the
Roman
Church
,
and
don
't
suffer
yourselves
to
be
blinded
by
what
your
Converters
say
unto
you
:
Are
not
we
Christians
?
Do
we
not
believe
one
God
in
three
Persons
,
one
Jesus
crucified
for
the
sins
of
men
,
one
Resurrection
,
one
Paradise
,
and
one
Hell
?
Does
not
the
Scripture
teach
all
this
?
Is
not
our
Religion
therefore
conformable
to
Revelation
?
Answer
them
thereon
,
Yea
,
you
are
Christians
in
all
that
you
believe
with
us
;
but
you
are
Antichristians
in
that
wherein
you
believe
without
us
.
These
points
whereof
you
speak
are
in
the
Scripture
't
is
true
,
but
't
is
my
Religion
rather
than
yours
;
't
is
Christianity
whereof
't
is
true
I
acknowledge
you
have
preserved
the
Fundamentals
:
But
this
makes
nothing
for
your
Religion
,
which
is
Popery
,
it
makes
nothing
for
Purgatory
,
Invocation
of
Saints
,
Adoration
of
Images
,
and
Reliques
,
the
Sacrifice
of
the
Mass
,
the
Adoration
of
the
Sacrament
,
the
Latine
Tongue
in
the
Worship
of
God
,
a
Communion
without
the
Cup
,
a
Head
of
the
Church
besides
Jesus
Christ
.
Behold
Popery
,
and
't
is
that
which
we
maintain
hath
no
conformity
with
the
Scripture
.
Indeed
when
your
Converters
will
prove
their
Doctrines
by
the
Scripture
,
it
seems
they
have
renounced
common
Sence
,
as
well
as
Faith
and
Honesty
.
To
understand
this
,
there
is
no
need
to
examine
any
Books
of
Controversie
,
as
they
would
fain
perswade
you
,
there
needs
no
more
but
eyes
to
open
and
read
them
.
For
Example
:
When
they
endeavour
to
prove
the
Pope
is
the
Soveraign
Head
of
the
Church
,
the
Center
of
Unity
,
the
Mouth
that
utters
Oracles
,
and
him
to
whom
we
must
adhere
if
we
will
be
saved
,
and
they
produce
to
us
,
for
the
whole
proof
,
these
words
,
Thou
art
Peter
,
and
upon
this
rock
I
will
build
my
Church
;
I
have
prayed
for
thee
,
that
thy
faith
fail
not
;
feed
my
sheep
.
When
,
say
I
,
they
produce
this
,
and
produce
nothing
else
to
prove
the
most
important
point
of
Popery
,
which
is
the
Authority
of
the
Pope
,
I
do
maintain
,
that
he
must
be
stricken
with
a
Spirit
of
Blockishness
to
regard
it
as
proof
.
He
must
,
I
dare
say
,
be
abandoned
to
a
Spirit
of
Reprobation
,
to
suppose
that
the
Scripture
,
that
tells
us
of
Pastors
and
Teachers
,
as
Guides
of
the
Church
,
should
not
speak
one
word
of
this
great
Office
of
Pope
and
Soveraign
Pastor
.
When
for
the
Sacrifice
of
the
Mass
propitiatory
for
the
living
and
the
dead
,
they
produce
to
us
,
as
proof
,
from
the
holy
Scriptures
,
these
Texts
:
Melchizedeck
offered
bread
and
wine
,
they
shall
offer
to
my
Name
a
pure
sacrifice
from
the
rising
of
the
Sun
to
the
going
down
of
the
same
.
Soveraign
wisdom
hath
prepared
her
victuals
,
and
mingled
her
wine
.
We
have
an
Altar
of
which
they
have
no
right
to
partake
,
which
serve
the
Tabernacle
.
Do
this
in
remembrance
of
me
.
When
,
say
I
,
they
produce
these
passages
for
the
intire
proof
of
the
Sacrifice
of
the
Mass
,
are
you
not
tempted
to
believe
they
do
not
speak
in
good
earnest
?
for
nothing
seems
more
opposite
to
sound
sense
.
To
prove
that
we
must
invocate
Saints
,
they
refer
us
to
those
words
of
Jacob
,
The
Angel
which
delivered
me
from
all
evil
,
keep
the
lads
;
and
those
of
Eliphaz
to
Job
,
And
to
which
of
the
Saints
wilt
thou
turn
thy self
?
that
is
to
say
,
of
the
Saints
which
are
upon
Earth
;
and
those
of
Daniel
,
Have
mercy
upon
Israel
,
for
the
sake
of
Abraham
,
Isaac
,
and
Jacob.
To
prove
that
we
must
prostrate
our selves
before
Images
,
and
worship
Reliques
,
they
produce
those
words
of
God
to
Moses
,
Pluck
off
thy
shoes
,
for
the
place
where
thou
standest
is
holy
ground
;
and
those
of
David
,
Worship
before
his
footstool
;
and
those
of
St.
Paul
to
Timothy
,
From
thy
childhood
thou
hast
learnt
the
holy
Scriptures
.
Here
is
nothing
to
be
laught
at
,
't
is
that
for
which
we
ought
to
pour
out
tears
of
bloud
,
that
Christians
should
fall
into
so
prodigious
a
Stupidity
,
and
into
so
great
a
want
of
Reason
,
that
if
the
Mahometans
should
fall
into
one
like
it
,
and
would
prove
their
Religion
after
this
manner
by
their
Alcoran
,
we
should
take
them
for
mad
men
.
They
ought
not
to
tell
you
I
dissemble
their
principal
proofs
drawn
from
Scripture
,
for
those
points
whereof
we
speak
unto
you
,
for
they
have
no
other
,
and
the
case
is
the
same
in
all
other
Articles
of
Popery
,
without
excepting
their
Faith
concerning
the
Eucharist
.
For
these
words
,
this
is
my
Body
,
although
they
should
signifie
a
real
Presence
,
do
not
signifie
Transubstantiation
by
any
means
in
the
World.
'T
is
a
truth
so
evident
,
that
Cajetan
,
and
many
other
Doctors
after
him
,
have
confessed
it
.
Is
it
not
a
shame
,
that
on
an
Article
so
important
as
is
the
Adoration
of
the
Sacrament
,
when
they
should
produce
proofs
from
Scripture
,
they
cannot
produce
so
much
as
one
,
but
these
words
,
this
is
my
Body
;
which
do
not
speak
one
word
concerning
Adoration
.
When
they
ought
to
prove
the
Power
which
is
given
to
the
Church
to
take
away
the
Cup
,
again
they
quote
,
this
is
my
Body
.
This
is
in
propriety
of
speech
to
mock
men
,
being
not
willing
to
confess
plainly
that
which
is
truth
,
i.
e.
our
Religion
hath
no
conformity
to
the
Holy
Scripture
.
My
Brethren
,
that
I
may
compleatly
possess
you
of
this
truth
,
that
Popery
hath
no
kind
of
Bond
,
Union
,
or
Conformity
with
the
Scripture
,
observe
these
two
things
:
First
,
That
Popery
treats
the
Scripture
as
a
declared
Enemy
.
It
disputes
against
its
perfection
,
its
clearness
,
its
sufficiency
,
and
its
authority
.
It
makes
vast
Volumes
to
prove
it
is
obscure
;
that
't
is
a
Nose
of
Wax
,
that
't
is
a
Sword
with
two
edges
,
that
it
hath
been
an
occasion
(
by
its
obscurity
)
of
all
Heresies
,
that
it
contains
not
half
the
things
that
are
necessary
for
salvation
,
that
it
hath
no
authority
without
the
testimony
of
the
Church
,
that
it
must
be
interpreted
according
to
the
Voice
of
the
Church
and
her
Practices
,
that
she
contains
a
hundred
things
capable
of
raising
scruple
,
and
giving
scandal
.
You
have
heard
of
the
famous
Cardinal
Perron
,
who
collected
together
all
that
seems
ridiculous
to
the
profane
in
the
Scripture
,
as
the
Jaw-bone
of
Sampson's
Ass
,
and
other
like
things
to
make
it
lose
its
authority
.
They
add
,
that
the
Scripture
is
maimed
and
half
lost
,
corrupted
by
the
Jews
or
Hereticks
,
and
as
the
top
of
all
,
the
Popes
,
the
Councils
,
the
Doctors
,
the
Inquisitors
,
and
the
Parliaments
,
have
even
forbidden
the
reading
of
it
to
the
People
,
as
a
dangerous
Book
.
Is
not
this
to
declare
themselves
,
and
to
act
as
enemies
to
the
Scripture
?
The
other
Reflection
,
which
I
wish
you
would
make
,
is
,
that
the
Church
of
Rome
looks
on
the
Scripture
as
her
Enemy
;
Popery
is
always
on
its
guard
against
the
Holy
Scripture
,
always
prepared
to
give
a
Push
,
always
drawing
back
and
recoiling
,
always
answering
,
always
distinguishing
;
sometimes
distinguishing
Sacrifice
into
bloudy
and
unbloudy
,
sometimes
Adoration
into
Dulia
and
Latria
,
sometimes
the
Head
of
the
Church
,
into
Principal
and
Ministerial
,
sometimes
the
Essence
of
the
Body
of
Jesus
Christ
into
natural
and
sacramental
,
sometimes
Mediators
,
into
Mediators
of
Intercession
and
of
Redemption
;
always
to
repel
the
Scripture
,
and
always
to
serve
themselves
of
it
.
Is
it
not
therefore
very
clear
that
Popery
is
at
a
perfect
opposition
with
the
Scripture
?
It
attacks
it
as
an
Enemy
,
by
a
hundred
false
Accusations
;
it
defends
it self
against
it
as
against
an
Enemy
,
by
a
hundred
and
a
hundred
imaginary
distinctions
to
ward
off
the
blows
the
Scripture
gives
it
.
To
attack
and
defend
,
is
all
that
Enemies
do
to
one
another
.
Observe
well
,
my
Brethren
,
in
the
Instructions
which
your
Converters
give
you
in
these
late
times
,
the
Scripture
doth
not
enter
among
them
.
They
are
ashamed
of
the
proof
which
their
Doctors
have
heretofore
drawn
from
the
Scripture
to
support
their
Doctrines
.
At
this
day
they
beat
and
press
upon
you
by
nothing
but
the
pretended
Authority
of
the
Church
,
and
Passages
of
the
Fathers
,
which
you
never
read
.
From
all
this
I
conclude
,
that
Popery
in
the
quality
of
true
Religion
,
and
the
Church
of
Rome
in
quality
of
the
true
Church
,
are
by
no
means
visible
,
seeing
they
are
destitute
of
that
Light
which
alone
can
make
the
true
Church
visible
,
viz.
Conformity
with
the
Holy
Scripture
.
An
INDEX
for
the
first
Year
OF
THE
PASTORAL
LETTERS
.
1
LEtter
.
A
Refutation
of
what
M.
de
Meaux
says
,
in
his
Pastoral
Letter
,
concerning
the
Manner
of
Conversions
.
A
Letter
of
M.
de
Meaux
to
M.
D.
V.
2
Letter
.
Concerning
the
Right
of
Persecutors
.
A
Letter
of
Queen
Christiana
,
about
Persecution
.
The
Use
of
the
Sword
of
Princes
extends
not
itself
over
the
Conscience
.
They
do
all
that
is
necessary
to
assure
themselves
of
the
Damnation
of
the
New
Converts
.
A
Letter
of
M.
P.
M.
a
Confessour
condemned
to
the
Gallies
.
3
Letter
.
Against
the
Necessity
of
a
living
and
speaking
Authority
:
Against
Successions
of
Seats
.
Assemblies
in
Gevennes
.
4
Letter
.
Advice
to
those
which
frequent
the
Sermons
of
Papists
.
A
History
of
many
Assemblies
in
Cevennes
.
The
Martyrdom
of
the
Blessed
Teyssier
of
Burfort
and
Fulcran
Rey
,
in
Languedoc
.
5
Letter
.
The
Form
of
Christianity
in
the
first
Age.
A
Letter
to
M.
de
M.
a
Confessour
,
and
his
Answer
.
6.
Letter
.
What
was
the
Form
of
Christianity
in
the
second
Age.
7
Letter
.
Concerning
Singing
,
and
Voices
heard
in
divers
places
.
8
Letter
.
The
Christianity
of
the
third
Age.
M.
de
Monceaux
,
Doctor
in
Physick
,
of
La
Ferte
Au-Coll
,
his
Confession
.
M.
de
Juigne
of
Villiers
,
a
Confessour
,
his
Death
in
Prison
.
M.
Palmentier
,
of
Ville
Dieu
l'Aunay
,
his
Martyrdom
.
Mademoiselle
Carquett
,
Vicountess
of
Novion
,
and
M.
Chenevix
,
drawn
to
the
Dung-hill
.
9
Letter
.
The
Christianity
of
the
third
Age.
M.
de
Voutron
,
with
two
Damsels
of
Laon
,
their
Confession
.
The
Massacre
of
the
Christians
in
Cevennes
.
M.
de
Toumeyrol
his
Martyrdom
.
M.
le
Feure
a
Confessor
of
Niuernois
.
Mademoiselle
de
Chalmot
,
indured
the
burning
of
her
hand
,
her
Confession
.
10
Letter
.
The
Christianity
of
the
third
Age.
Concerning
the
Unity
of
the
Church
,
we
are
not
gone
out
of
that
Unity
.
11
Letter
.
The
Christianity
of
the
third
Age.
A
Continuation
of
the
matter
concerning
Unity
.
12
Letter
.
Concerning
the
Original
of
Monks
.
Advice
to
persons
which
are
in
Convents
.
Concerning
the
Unity
of
the
Ministry
.
A
Letter
from
Geneva
,
concerning
the
Christians
of
Piedmont
.
13
Letter
.
Concerning
the
Original
of
Oecumenical
Councils
.
Seven
Reasons
against
their
Infallibility
.
The
true
Idea
of
Schism
.
14
Letter
.
Concerning
the
Original
of
the
Tyranny
of
the
Popes
,
and
the
Hierarchy
.
Concerning
Schism
:
Although
the
Corruption
of
the
Church
of
Rome
were
not
extream
,
it
would
not
be
allowed
us
to
return
thither
.
15
Letter
.
Concerning
the
Original
of
the
Invocation
of
Saints
in
the
fourth
Age
:
Three
Proofs
of
its
Novelty
.
An
Answer
to
a
New
Convert
,
about
Schism
.
The
Martyrdom
of
M.
Charpentier
of
Rufac
,
in
Angoulmois
.
16
Letter
.
Concerning
the
Invocation
of
the
Blessed
Virgin
:
It
s
Original
,
and
in
what
Age.
An
Answer
to
the
New
Converts
about
Schism
.
The
Martyrdom
of
M.
Barbut
at
Nismes
.
Confessours
sent
to
the
Western
Isles
.
A
Letter
of
M.
Guirant
,
Confessor
of
Nismes
.
The
Martyrdom
of
M.
Mollieres
.
A
false
Alarm
about
a
Massacre
at
Nismes
.
17
Letter
.
Three
Proofs
of
the
Novelty
of
the
Invocation
of
Saints
.
An
Answer
to
the
New
Converts
about
Schism
.
The
Martyrdom
of
M.
du
Cross
.
Other
Confessours
.
M.
Chantguion
,
and
Chemer
,
Martyrs
and
Confessors
of
Vassey
.
A
Letter
of
Madam
de
V.
The
Confession
of
Jane
Balle
,
in
the
County
of
Charollois
.
18
Letter
.
An
Answer
to
Soulier
the
Priest
,
about
a
pretended
Conspiracy
at
Montpazier
.
19
Letter
.
Concerning
the
Original
of
the
Worship
of
Images
.
The
Corruption
of
the
Head
,
and
Members
in
Popery
,
did
force
and
constrain
our
Separation
.
M.
Matthew
de
Durass
,
a
Confessor
.
M.
the
Baron
of
Verliac
,
and
Madam
his
Wife
,
sent
to
America
,
and
drowned
.
A
Letter
from
Cadez
,
concerning
the
Confessours
sent
to
the
Islands
.
20
Letter
.
Concerning
the
Sacrifice
of
the
Mass
in
the
fourth
and
fifth
Ages
.
A
Description
of
the
Corruption
of
Popery
.
A
Confession
of
M.
de
Cross
his
Doughters
.
The
famous
Martyrdom
of
M.
Menuret
.
The
Cruelties
of
Rapine
.
The
young
Women
Whipt
.
21
Letter
.
The
Faith
of
the
fourth
and
fifth
Ages
,
about
the
Eucharist
.
An
Apology
for
our
Reformers
.
Father
Paul
the
Venetian
,
his
Reasons
why
he
did
not
break
with
the
Church
of
Rome
.
22
Letter
.
The
Faith
of
the
fourth
and
fifth
Ages
about
the
Eucharist
.
Concerning
the
perpetual
Visibility
of
the
Church
.
M.
de
Lalo
,
M.
de
la
Pierre
,
M.
de
Saint
Cross
,
M.
de
Beauregard
,
M.
de
Bardonnanche
,
Confessors
of
Dauphine
.
M.
de
Lis
a
Martyr
of
Dauphine
.
23
Letter
.
The
Sacrament
was
not
Adored
in
the
fourth
and
fifth
Ages
.
An
Answer
to
the
Confequences
of
the
perpetual
Visibility
of
the
Church
.
A
Letter
of
the
Vicar-General
of
St.
Malo
,
concerning
the
Effects
of
the
Thunder
which
fell
into
the
Church
.
An
Accident
happening
to
the
Host
on
Corpus
Christi
Day
,
at
Paris
,
The
Burning
of
the
great
Church
at
Rochel
.
Thunder
falling
on
divers
Churches
.
Confessours
drowned
at
Martinique
.
24
Letter
.
The
Church
of
Rome
hath
neither
Tradition
,
nor
Conformity
with
the
Scripture
,
which
make
it
visible
to
the
Vulgar
.
Aug.
15th
,
1687.
AN
APPENDIX
,
Containing
A
NARRATION
OF
THE
WARS
and
SLAUGHTERS
Occasioned
by
the
Jesuits
and
Missionaries
in
Aethiopia
,
FOR
THE
Promoting
and
Establishing
their
Religion
there
:
AND
Some
brief
ACCOUNT
OF
THE
Late
Persecution
in
Hungary
.
IN
the
beginning
of
the
precedent
Age
,
James
Alvarez
,
a
Priest
of
Portugal
,
brought
Letters
from
David
the
King
of
Aethiopia
,
to
Pope
Clement
the
Seventh
:
He
found
him
at
Bolonia
with
the
Emperour
Charles
the
Fifth
,
and
gave
him
those
Letters
,
which
promised
Obedience
to
him
on
the
part
of
the
King
of
Aethiopia
.
This
Promise
of
Homage
coming
from
the
South
,
was
very
acceptably
received
by
Clement
the
Seventh
,
who
saw
all
the
West
ready
to
revolt
and
shake
off
the
Yoak
of
the
Roman
Church
.
The
Letters
of
King
David
to
the
Pope
(
which
are
certainly
very
submissive
)
are
yet
to
be
seen
,
but
at
present
the
Aethiopians
pretend
that
James
Alvarez
was
an
Impostor
and
a
Cheat
,
who
falsified
the
Civilities
of
the
Emperour
,
and
interpreted
his
Letters
wholly
otherwise
than
they
signified
in
the
Original
,
because
Obedience
to
the
Pope
,
and
the
Terms
wherein
they
are
expressed
,
were
utterly
unknown
in
Aethiopia
at
that
time
.
John
Bermudes
came
to
Rome
at
the
same
time
to
desire
assistance
from
the
Pope
against
the
Inhabitants
of
the
Kingdom
of
Adel.
The
Pope
received
and
treated
him
with
great
kindness
,
and
furnish'd
the
Abyssines
which
were
at
Rome
,
with
what
was
necessary
for
their
entertainment
,
and
to
imprint
Bibles
and
Littanies
in
their
own
Language
.
All
these
Civilities
were
so
many
Snares
to
make
them
fall
by
an
intire
submission
to
the
Bishop
of
Rome
,
and
oblige
them
to
embrace
the
Romish
Religion
.
Ignatius
Loyola
,
the
Founder
of
the
Order
of
Jesuits
,
earnestly
sollicited
a
Commission
to
go
and
labour
in
what
they
call
the
Conversion
of
this
Great
Empire
.
He
could
not
obtain
it
,
but
it
was
given
to
John
Barrett
a
Jesuit
,
with
the
title
of
Patriarch
of
the
Abyssines
.
This
Barrett
took
or
received
for
a
Companion
Andrew
Oviedo
,
with
the
title
of
Bishop
.
They
both
embarqued
in
Portugal
for
the
Indies
,
to
the
end
that
they
might
pass
from
thence
into
Aethiopia
.
King
Claudius
had
succeeded
to
David
his
Father
.
The
Patriarch
and
his
Suffragan
Bishop
,
would
not
venture
themselves
with
this
new
King
,
without
knowing
of
what
spirit
and
humour
he
was
.
They
sent
three
Jesuits
,
James
Dias
,
Goncal
Rodrighes
,
and
Friar
Fulgentius
Freyra
,
to
get
intelligence
concerning
him
;
they
came
and
were
received
with
sufficient
kindness
by
the
King
of
Aethiopia
.
But
he
learnt
that
the
King
of
Portugal
sent
him
these
men
,
and
prepared
others
,
to
instruct
him
and
his
people
in
the
Roman
Religion
;
this
affrighted
him
.
He
stood
in
doubt
a
long
time
betwixt
the
fear
that
he
had
,
that
these
new
Evangelists
and
Converters
should
trouble
both
Church
and
State
,
and
that
of
offending
the
King
of
Portugal
,
of
whose
friendship
he
thought
he
had
need
.
He
had
divers
Conferences
with
them
,
the
sum
whereof
on
the
part
of
the
Portugese
was
,
That
if
the
Abyssines
would
be
saved
,
they
must
acknowledge
the
Pope
for
the
Vicar
of
Jesus
Christ
,
and
submit
to
him
under
that
Character
and
Title
.
But
the
Abyssines
answered
,
That
it
was
an
Affair
which
could
not
be
concluded
without
consulting
the
other
Patriarchs
.
At
last
King
Claudius
permitted
that
the
other
Priests
of
Portugal
should
come
,
and
promised
to
receive
them
kindly
.
The
Patriarch
John
Barrett
nevertheless
durst
not
hazard
his
Patriarchal
Dignity
upon
the
Word
of
the
King.
He
continued
in
the
Indies
,
and
sent
the
Bishop
Andrew
Oviedo
,
accompanied
with
five
Priests
of
that
Society
.
The
King
of
Aethiopia
received
them
very
civilly
,
and
permitted
them
to
perform
Divine
Offices
according
to
the
Roman
Church
;
yea
,
it
was
permitted
to
all
to
joyn
themselves
to
the
Communion
of
the
Church
of
Rome
.
But
Oviedo
not
content
with
that
,
was
very
importunate
with
the
King
to
oblige
him
to
submit
himself
to
the
Pope
.
He
answered
,
That
his
Ancestors
had
never
acknowledged
other
Superiour
in
holy
things
,
than
the
Successors
of
St.
Mark
,
that
is
to
say
,
the
Patriarch
of
Alexandria
.
This
is
worthy
of
observation
,
and
makes
it
apparent
,
that
Alvarez
exceeded
his
Commission
,
when
he
came
to
yield
obedience
and
submission
to
the
Pope
,
in
the
name
of
David
the
Father
of
Claudius
.
For
the
Son
could
not
have
said
,
that
his
Ancestors
had
never
acknowledged
any
other
than
the
Successors
of
St.
Mark
,
if
very
lately
his
Father
had
designed
to
submit
to
the
Bishop
of
Rome
,
and
did
actually
do
it
.
Oviedo
presses
the
business
,
Claudias
obstinately
refuses
.
At
last
he
consented
to
Conferences
,
in
which
the
Jesuits
had
great
advantage
upon
the
Abyssines
,
because
they
were
very
ignorant
.
But
King
Claudias
interposing
therein
,
had
almost
as
much
advantage
on
the
Missionaries
of
Portugal
,
as
they
had
on
the
Ecclesiasticks
of
Aethiopia
,
because
he
was
without
comparison
the
most
able
man
of
his
Kingdom
,
as
well
in
Divinity
,
as
in
the
Art
of
Government
.
Oviedo
seeing
that
he
got
nothing
by
these
ways
,
resolved
to
employ
those
which
were
more
violent
.
He
left
the
Court
to
testifie
his
displeasure
,
and
published
a
Writing
injurious
to
the
Abyssine
Church
,
in
which
he
accused
it
of
many
Heresies
,
and
forbad
the
Portugese
to
have
any
Communion
with
it
.
The
King
was
angry
also
on
his
part
,
but
a
little
while
after
he
was
slain
in
a
Battel
,
and
left
his
Brother
Adamus
Saghed
Successor
to
his
Realm
.
This
Prince
used
more
rigour
against
Oviedo
,
and
his
Companions
;
he
revoked
all
those
Acts
of
Grace
which
his
Predecessors
had
granted
to
them
.
He
forbad
them
,
upon
pain
of
death
,
to
trouble
his
Estates
by
their
new
Gospel
.
The
Bishop
withdrew
to
Fremone
upon
the
Frontiers
of
the
Kingdom
,
and
there
abode
thirty
years
with
the
Portugese
,
under
the
Title
of
the
Patriarch
of
the
Abyssines
,
which
he
took
after
the
death
of
John
Barrett
.
Adam
Saghed
died
,
and
his
Son
Malec
Saghed
succeeded
him
.
He
treated
the
Portugese
more
kindly
;
and
they
being
reformed
by
the
correction
they
had
received
,
acted
more
wisely
,
and
with
greater
moderation
.
Nevertheless
,
this
Mission
was
extinct
,
because
they
had
no
way
of
sending
Successors
,
the
Turks
having
possessed
the
Ports
of
the
Red-Sea
,
which
gave
admission
into
Aethiopia
.
And
the
Portugese
which
would
have
converted
all
the
Nation
,
were
found
without
Priests
to
give
them
the
Communion
.
But
in
the
beginning
of
this
Age
,
in
the
year
1604.
a
Jesuit
named
Peter
Pais
,
was
more
happy
than
all
those
who
had
preceded
them
.
He
entered
into
Aethiopia
,
and
made
himself
admired
by
an
Ability
,
which
although
it
were
but
very
indifferent
,
seemed
extraordinary
among
people
which
knew
nothing
.
He
came
to
the
Court
of
Zadengel
,
who
was
then
King
of
Aethiopia
,
and
managed
him
so
well
,
that
he
obtained
an
express
Promise
from
him
,
that
he
would
submit
to
the
Pope
and
the
Religion
of
the
Romans
.
This
Prince
began
with
an
Ordinance
which
forbad
the
observation
of
Saturday
,
or
the
Sabbath
,
which
the
Abyssines
venerate
as
the
Lord's
Day
.
The
Great
Men
of
the
Realm
being
provoked
by
this
Enterprize
,
conspired
against
him
,
and
slew
him
,
after
a
Battel
,
in
which
he
was
not
successful
.
Behold
already
the
death
of
one
King
which
Papery
caused
in
Aethiopia
.
This
death
cost
the
Jesuit
Converters
nothing
;
on
the
contrary
they
found
in
Susneus
,
the
Successor
of
Zadengel
,
a
Protector
much
more
proper
to
make
the
Minister
of
their
Violence
.
Susneus
permitted
himself
to
be
managed
by
these
Missionaries
of
Portugal
in
such
a
manner
,
that
they
prevailed
with
him
to
declare
openly
,
that
he
would
change
the
Religion
of
the
Country
,
and
submit
the
Abyssine
Church
to
the
Pope
.
He
wrote
concerning
it
to
Clement
the
Eighth
,
and
to
Philip
King
of
Spain
,
who
was
then
also
King
of
Portugal
.
Many
Great
Lords
of
the
Court
,
and
Officers
of
the
Army
,
out
of
complaisance
to
their
King
,
embraced
the
Religion
of
the
Romans
,
and
communicated
with
them
.
Susneus
having
received
many
kind
Letters
from
Paul
the
Fifth
,
writ
to
him
again
another
Letter
dated
the
31th
of
January
,
1613.
by
which
he
acknowledges
him
for
Pastor
of
the
Universal
Church
,
and
desires
his
assistance
to
confirm
his
Religion
.
This
Prince
,
guided
by
the
Jesuits
,
to
the
end
that
they
might
do
things
a
little
in
form
,
caused
many
Conferences
to
be
held
upon
the
Question
of
the
two
Natures
in
Christ
Jesus
.
For
the
Aethiopians
following
the
Schism
of
Eutyches
,
acknowledge
in
him
but
one
.
But
the
truth
is
,
there
is
at
this
day
nothing
but
a
dispute
of
words
thereon
:
for
the
Eutychians
acknowledge
the
Divinity
and
Humanity
in
Christ
Jesus
,
but
it
pleases
them
to
say
,
this
Union
makes
but
one
Nature
compounded
of
two
,
as
the
Body
and
Soul
in
Man
make
but
one
Compound
;
so
that
't
is
certain
,
that
we
may
very
well
give
our selves
indulgence
therein
,
but
't
is
not
of
the
Spirit
of
Popery
to
tollerate
any
thing
.
The
King
at
the
sollicitations
of
the
Jesuits
,
made
an
Edict
,
by
which
he
ordained
,
That
henceforward
they
should
believe
two
Natures
in
Christ
Jesus
.
The
Abyssine
Monks
which
fell
in
the
Dispute
,
sustained
themselves
in
their
ignorance
with
obstinacy
in
their
Opinion
;
but
one
of
them
having
spoken
a
little
too
freely
,
was
brought
before
the
King
,
and
was
beaten
with
a
stirrup-leather
.
Behold
the
Spirit
of
Popery
,
which
began
to
discover
it self
without
disguise
.
This
first
Violence
awakened
their
sleeping
Spirits
.
Simeon
the
Metropolitan
of
the
Abyssines
came
to
Court
;
he
complains
,
That
without
consulting
him
,
they
had
done
such
things
upon
Religion
.
The
King
answered
,
That
for
his
satisfaction
there
should
yet
be
a
Conference
on
that
subject
.
The
consequence
was
,
that
after
the
Conference
the
Jesuits
obtained
an
Edict
,
by
which
it
was
forbidden
,
on
pain
of
death
,
to
say
there
was
but
one
Nature
in
Christ
Jesus
.
This
frightful
Decree
was
a
clap
of
Thunder
which
seemed
to
reduce
the
whole
Empire
of
the
Abyssines
into
powder
;
and
Aethiopia
knew
then
by
experience
what
Evils
the
Spirit
of
Popery
drew
along
with
it
;
all
the
Realm
was
alarmed
,
and
the
most
moderate
lost
their
moderation
,
and
considered
that
in
truth
the
Controversie
about
two
Natures
in
Christ
,
in
the
estate
in
which
now
it
was
,
was
of
no
importance
,
but
that
such
a
severity
was
unheard
of
in
Aethiopia
since
the
times
of
the
Apostles
;
and
that
it
was
wholly
opposite
to
the
nature
of
the
Christian
Religion
,
for
which
Religion
they
concluded
they
must
not
suffer
such
Violence
.
Jamanaxus
,
Brother
by
the
Mothers
side
of
the
Emperour
,
puts
himself
at
the
head
of
a
very
powerful
Confederation
,
into
which
many
great
Lords
entered
,
with
all
the
Church-men
,
and
a
great
part
of
the
People
.
The
Metropolitan
Simeon
,
who
strove
less
against
the
two
Natures
in
Jesus
Christ
,
than
for
his
Dignity
,
(
which
they
would
have
taken
from
him
,
in
favour
of
him
whom
it
should
please
the
Pope
to
name
)
excommunicated
all
those
which
followed
the
Religion
of
the
Franks
,
for
so
they
call
the
Religion
of
the
Romans
.
This
boldness
caused
some
fear
to
the
Emperour
;
he
grew
a
little
moderate
,
and
made
another
Edict
,
in
which
he
gave
Liberty
of
Conscience
to
all
his
Subjects
;
and
in
all
appearance
he
had
continued
so
to
do
,
if
he
had
followed
his
own
Inclinations
.
But
at
the
instigation
of
the
Jesuits
he
returned
to
more
violent
Counsels
.
The
Queen-Mother
,
the
Metropolitan
,
the
Church-men
,
and
the
Monks
,
threw
themselves
at
his
feet
in
favour
of
the
ancient
Religion
;
but
he
rejected
them
all
with
violence
,
so
that
there
was
no
more
hopes
of
Peace
.
Jamanaxus
the
King's
Brother
,
Elias
his
Son-in-Law
,
Governour
of
the
Province
of
Tygris
,
with
a
great
Party
,
resolved
to
oppose
the
Violence
by
force
.
The
Metropolitan
renews
his
Excommunications
;
the
Sword-men
take
Arms
:
Aelius
commands
all
the
Portugese
to
go
out
of
the
Province
whereof
he
was
Governour
;
they
came
to
blows
.
The
Party
of
the
King
and
the
Jesuits
,
was
the
stronger
.
Aelius
was
slain
.
Simeon
the
Metropolitan
was
taken
,
whom
they
beheaded
:
they
made
a
great
Butchery
among
the
People
;
but
Jamanaxus
was
pardoned
.
Behold
already
how
much
Bloud
hath
been
shed
by
Popery
.
But
things
will
not
continue
there
.
The
Jesuits
and
their
King
,
puft
up
with
the
success
of
their
Victory
,
proceed
to
a
new
Reformation
.
The
Prince
forbad
them
the
observation
of
the
Saturday-Sabbath
,
and
commanded
,
that
they
should
labour
on
that
day
,
upon
the
penalty
of
confiscating
their
Goods
for
the
second
Offence
.
'T
is
indeed
an
affair
sufficiently
small
,
about
which
it
were
very
possible
to
have
given
a
tolleration
;
but
Popery
understands
not
the
meaning
of
that
word
:
they
severely
chastised
,
for
an
Example
,
one
named
Buc
,
a
person
very
eminent
in
the
Kingdom
for
his
Military
Employments
.
This
new
severity
gave
occasion
of
a
revolt
to
one
named
Jonael
Vice-Roy
of
Bageindra
.
All
the
Court
,
the
women
,
and
the
Favourites
interposed
in
this
affair
,
a
little
to
soften
and
bend
the
Spirit
of
the
King
,
but
the
Jesuits
prevailed
upon
him
.
He
would
not
comply
with
their
Perswasions
.
So
they
came
a
second
time
to
war
;
Jonael
was
beaten
many
times
,
and
withdrew
from
the
Kingdom
.
This
did
not
affright
others
.
Those
of
the
Province
of
Damos
took
Arms
for
the
ancient
Religion
.
The
Hermites
,
which
are
there
in
great
abundance
,
were
willing
to
signalize
themselves
in
this
Holy
War
.
Nevertheless
,
their
Party
was
beaten
;
but
there
was
great
effusion
of
Bloud
on
both
sides
.
Behold
the
ordinary
Methods
by
which
Popery
arrives
at
Empire
:
After
these
repeated
Victories
which
cost
the
King
of
Aethiopia
great
part
of
his
Subjects
,
he
accomplished
his
design
.
The
Jesuites
by
his
Authority
intirely
overturned
the
Religion
and
Church
of
the
Abyssines
;
all
gave
way
either
to
seduction
or
violence
.
They
swore
Fidelity
and
Obedience
to
Urban
the
Eighth
;
the
Pope
sent
there
a
Roman
Patriarch
;
all
those
who
would
not
obey
were
severely
chastised
.
The
new
Patriarch
passed
through
the
Kingdom
,
baptizing
and
confirming
an
infinite
number
of
persons
.
They
established
Seminaries
of
the
Children
of
the
Abyssines
,
and
Portuguese
.
In
one
word
,
Popery
by
its
ordinary
ways
which
are
violence
,
and
the
sword
,
became
master
of
all
Abyssinia
.
One
named
Tecla
Georgius
,
another
Son-in-law
of
the
King
,
put
himself
at
the
head
of
the
Malecontents
,
which
were
in
great
number
,
but
the
fortune
of
the
Jesuites
did
yet
accompany
the
King
in
this
Affair
;
Tecla
Georgius
was
slain
,
and
his
Sister
hanged
on
a
Tree
,
because
she
had
spoken
a
little
too
freely
against
the
Rites
of
the
Latine
Church
.
The
Patriarch
Alphonsus
Mendez
,
a
Jesuit
,
knew
not
how
to
use
his
good
Fortune
,
but
believing
that
henceforward
he
might
abandon
himself
without
constraint
,
to
that
spirit
of
Tyranny
which
hath
its
seat
at
Rome
,
ill
intreated
all
the
great
Men
of
the
Court
,
excommunicated
the
prime
Officers
of
the
Kingdom
,
for
things
which
were
not
Ecclesiastical
:
he
domineer'd
over
all
with
so
much
insolence
,
that
at
length
the
King
himself
,
and
all
the
Courtiers
opened
their
eyes
upon
the
conduct
of
these
new
Tyrants
.
Rebellions
were
renewed
in
most
part
of
the
Provinces
;
Battels
were
fought
,
and
blood
spilt
under
the
Authority
of
the
King
,
who
was
still
abused
by
Popery
.
But
a
certain
person
called
Ras
Seelax
,
a
great
Favourite
of
the
King
's
,
and
a
great
Protecter
of
Popery
,
having
lost
his
Reputation
,
the
Affairs
of
the
Jesuites
,
and
Popery
sunk
,
and
fell
into
decay
thereby
.
The
King
being
tired
by
the
Troubles
which
these
new
Evangelists
brought
to
him
every
day
by
their
Rigours
,
and
seeing
that
the
Hydra
of
Rebellion
,
after
it
lost
one
head
found
a
hundred
,
began
very
much
to
abate
of
his
rigour
,
and
granted
liberty
to
whosoever
would
use
it
,
to
preserve
,
and
observe
the
ancient
Religion
.
This
goodness
of
the
Prince
which
agreed
very
well
with
natural
Equity
,
displeased
these
imperious
Masters
;
they
made
violent
opposition
thereunto
;
but
favour
continued
no
longer
on
their
side
,
the
same
Prince
which
had
abolished
the
ancient
Religion
,
doth
re-establish
it
,
or
rather
permits
that
it
should
be
re-established
after
ten
or
twelve
years
interruption
.
Susneus
dies
a
little
while
after
.
This
Protector
of
the
Religion
newly
established
,
being
dead
,
Popery
tumbled
with
haste
and
violence
towards
ruine
.
They
repaid
to
the
Jesuites
the
cruelty
they
had
used
;
they
took
away
their
Churches
,
and
Goods
,
and
drove
them
out
of
the
Kingdom
.
They
tried
all
ways
,
they
set
their
Friends
and
Creatures
on
work
;
they
intreated
,
they
desired
the
help
of
Arms
,
and
Souldiers
from
Goa
,
for
their
Defence
,
but
all
to
no
purpose
.
The
Patriarch
Alphonsus
Mendez
,
was
put
into
the
hands
of
the
Turks
,
from
whence
he
was
redeemed
with
Money
:
but
his
Companions
the
Jesuites
Almeyda
,
Father
Hyacynthus
,
Lewis
Cardyra
,
and
many
others
were
hanged
as
Disturbers
of
the
publick
Peace
.
The
Congregation
for
the
Propagation
of
Faith
,
were
willing
to
attempt
the
Recovery
of
this
brave
Kingdom
,
which
they
had
lost
:
they
send
six
Capuchines
to
try
if
they
could
pass
once
again
into
Aethiopia
;
but
two
of
them
died
by
the
hand
of
the
Cafres
,
two
were
stoned
in
Aethiopia
,
the
other
two
returned
without
doing
any
thing
.
In
conclusion
,
three
other
Capuchines
were
willing
to
make
another
attempt
:
they
came
ashore
at
Suaquene
,
a
Port
of
the
Red-sea
,
possessed
by
the
Turks
;
from
thence
they
wrote
to
the
King
of
Aethiopia
,
(
as
if
it
had
been
a
thing
grateful
to
him
)
that
they
were
there
ready
to
pass
into
his
Country
,
as
soon
as
he
should
furnish
them
with
necessary
Accommodations
.
For
answer
,
Basilides
,
who
was
then
King
of
Aethiopia
,
after
his
Father
Susneus
,
writ
to
the
Turkish
Bassa
who
commanded
the
place
,
that
he
would
do
him
the
kindness
to
send
him
the
Heads
of
those
three
Franks
.
This
was
done
,
they
cut
off
their
heads
,
they
flead
off
their
skins
,
which
they
filled
with
Hay
,
and
sent
them
to
Basilides
.
So
these
poor
miserable
Wretches
bore
the
punishment
of
all
the
Blood
which
the
Jesuites
,
and
Popery
had
shed
in
the
Kingdom
of
the
Abyssines
.
This
History
,
as
it
seems
to
me
,
is
very
proper
to
shew
,
that
in
all
places
,
as
well
as
in
all
Ages
,
the
spirit
of
Popery
is
the
occasion
of
Trouble
,
Confusion
,
Tyranny
,
and
Persecution
;
and
God
did
permit
that
Popery
should
prosecute
its
usual
methods
in
Aethiopia
,
as
elsewhere
,
to
hinder
the
Abyssine
Church
from
continuing
under
the
Papal
Tyranny
.
For
if
these
Emissaries
of
the
Court
of
Rome
had
proceeded
with
more
Moderation
,
and
spared
Blood
,
and
offered
no
Violence
to
the
Consciences
of
men
,
without
doubt
Popery
had
this
day
been
regnant
among
the
Abyssines
.
The
Liberty
of
the
Reformed
Churches
of
Hungary
,
was
established
upon
very
good
Foundations
:
the
Kings
of
that
Country
had
granted
to
the
Protestants
divers
Declarations
,
by
which
the
exercise
of
the
Reformed
Religion
was
permitted
in
all
places
.
On
the
year
1606
,
was
made
the
Treaty
called
the
Pacification
between
Rodolphus
Emperour
,
and
King
of
Hungary
,
and
Stephen
Bothskey
Kis-ma-ria
:
The
first
Article
whereof
grants
,
That
the
Reformed
Hungarians
should
not
in
any
thing
be
troubled
in
the
exercise
of
their
Religion
,
and
that
all
the
Churches
taken
from
them
during
the
Troubles
,
should
be
restored
to
them
.
All
the
Kings
of
Hungary
which
have
been
since
Matthias
,
Ferdinand
the
Second
,
and
Ferdinand
the
Third
,
have
confirmed
these
Priviledges
by
their
Declarations
:
To
conclude
,
the
present
Emperour
in
the
year
1655
,
when
he
was
crowned
King
of
Hungary
,
confirmed
by
an
express
Declaration
,
all
that
his
Predecessours
had
done
.
The
eleventh
Article
of
that
Declaration
concedes
,
That
for
the
Conservation
of
Peace
amongst
all
the
Orders
and
States
of
Hungary
,
the
business
of
Religion
shall
remain
free
without
receiving
any
Disturbance
,
according
to
the
Constitution
of
Vienna
,
and
the
Articles
published
before
the
Coronation
;
in
such
sort
that
the
exercise
of
Religion
shall
be
entirely
free
for
the
Barons
,
Lords
,
Nobles
,
free
Citizens
,
and
generally
for
all
Estates
and
Orders
of
Hungary
,
as
also
for
the
Towns
and
Villages
which
will
embrace
it
;
so
that
no
person
of
what
estate
or
condition
soever
,
may
be
hindered
by
his
Majesty
,
or
other
Temporal
Lords
in
any
manner
,
or
under
any
pretence
whatsoever
,
from
the
free
use
and
exercise
of
the
said
Religion
.
Things
were
in
this
estate
in
the
year
1671
,
when
a
Jesuite
named
George
Barze
,
Titular
Bishop
of
Warradine
,
calling
himself
Counsellour
to
his
Imperial
Majesty
,
published
a
Book
with
this
Title
,
Truth
declared
to
all
the
World
,
which
makes
it
appear
by
three
Arguments
,
that
his
Imperial
Majesty
is
not
obliged
to
Tollerate
the
Lutheran
,
and
Calvinist
Sect
in
Hungary
.
It
is
easie
to
understand
what
a
Work
of
this
Title
,
that
has
a
Jesuite
for
its
Author
,
doth
contain
:
The
design
thereof
was
to
justifie
the
Persecutions
which
had
been
already
made
against
the
Protestants
of
Hungary
,
as
well
as
those
they
were
preparing
to
make
:
For
already
,
a
long
time
before
the
publication
of
this
Writing
,
some
particular
Lords
had
set
up
for
cruel
Persecutors
.
Among
others
Francis
Nadasti
,
Paul
Esthersiazy
,
and
many
others
,
at
the
instigation
of
the
Priests
and
Jesuites
,
had
employed
both
fire
and
sword
:
they
had
massacred
the
Reformed
in
their
Churches
,
hanged
them
up
on
the
bars
of
their
Church-doors
,
and
many
others
they
had
thrown
head-long
from
Turrets
.
The
Arch-bishops
,
Bishops
,
and
Popish
Gentlemen
had
thus
used
them
,
and
also
pulled
down
the
Churches
in
the
Countries
which
held
,
and
depended
on
them
.
The
free
Cities
,
and
those
who
depended
only
on
the
Emperour
,
were
exempt
from
this
storm
;
but
they
shall
have
their
turn
on
the
occasion
following
.
Many
great
Hungarian
Lords
of
the
Popish
Religion
,
as
the
Nadasties
,
the
Serinies
,
the
Frangipanes
,
joyn
themselves
to
Francis
Rakotsqui
,
and
took
Arms
against
the
Emperour
for
private
Quarrels
.
The
Troops
of
Austria
on
this
occasion
entred
into
Hungary
on
the
year
1670
,
and
defeated
these
Rebels
.
The
Arch-bishops
,
Bishops
,
and
Jesuites
of
Hungary
,
thought
they
must
not
let
slip
the
opportunities
they
now
had
to
persecute
the
Protestants
.
They
served
themselves
of
these
insolent
&
victorious
Troops
in
all
the
free
Cities
,
to
do
the
same
Violences
which
had
been
done
by
particular
Lords
against
the
Reformed
.
Without
form
of
Process
they
took
away
their
Churches
,
they
banished
the
Ministers
,
they
put
them
in
Prison
,
they
massacred
a
great
number
,
they
charged
the
People
,
and
even
the
Nobility
with
Taxes
,
Souldiers
,
and
Garisons
;
they
offered
a
thousand
and
a
thousand
Violences
to
oblige
people
to
change
their
Religion
.
All
the
Ecclesiasticks
every
one
by
himself
acted
like
unbridled
Furies
.
The
Prisons
were
filled
with
these
miserable
Wretches
;
the
Churches
were
razed
every-where
;
in
the
most
places
there
were
horrible
Massacres
,
and
even
whole
Villages
burnt
,
because
they
were
wholly
inhabited
by
Protestants
;
they
hung
the
Ministers
at
the
Doors
of
their
Churches
:
There
was
one
named
John
Baki
,
a
Minister
of
the
Church
of
Comana
,
who
was
burnt
.
At
Cassovia
and
Posonium
they
put
to
death
a
great
number
of
persons
of
all
Sexes
,
of
all
Ages
,
and
all
Qualities
:
They
banished
all
those
whom
they
dare
not
kill
.
In
one
word
,
all
Hungary
became
a
place
like
Hell
for
the
Reformed
,
where
death
,
punishments
,
and
torments
presented
themselves
every-where
before
their
eyes
.
To
give
some
colour
of
Justice
to
these
Violences
,
they
established
a
Chamber
at
Posonium
,
made
up
of
all
such
as
were
found
most
cruel
Enemies
to
the
Protestants
:
They
summon'd
the
people
before
they
summon'd
their
Pastors
,
hoping
that
they
would
fall
the
more
easily
by
the
Temptation
,
and
that
fear
would
cause
them
to
change
their
Religion
;
those
which
appeared
,
and
supported
themselves
on
their
innocency
,
were
cast
into
Prisons
,
oppressed
with
Fines
,
persecuted
after
a
hundred
manners
,
and
constrained
at
last
to
change
their
Religion
.
To
those
which
had
courage
enough
not
to
renounce
the
Truth
,
they
presented
a
Writing
to
be
subscribed
,
by
which
they
made
them
promise
they
would
forsake
their
Pastors
,
that
they
would
not
protect
them
,
and
that
they
would
not
oppose
the
Priests
in
taking
possession
of
their
Churches
:
On
which
Condition
they
promised
to
let
them
live
in
peace
,
in
hope
and
expectation
that
the
Spirit
would
enlighten
and
Convert
them
.
Some
fell
,
and
made
their
subscriptions
,
others
perished
through
misery
,
famine
,
and
torments
in
the
prisons
.
When
they
had
thus
subdued
and
abused
the
people
,
they
turn
themselves
to
their
Pastors
;
they
established
three
Chambers
of
Justice
,
the
one
at
Tinew
,
and
two
at
Posonium
,
before
whom
they
summoned
at
first
a
small
number
of
Pastors
of
the
Confession
of
Ausburgh
.
They
appeared
to
the
number
of
thirty
two
,
or
thirty
three
,
the
25th
of
September
,
1673
;
they
presented
them
a
Writing
to
be
subscribed
,
importing
,
That
it
was
their
will
and
pleasure
,
that
they
should
say
,
that
to
escape
the
sentence
which
might
be
pronounced
against
them
for
their
Rebellion
,
they
did
consent
to
one
of
these
three
things
:
Either
to
Renounce
all
exercise
of
their
Office
for
ever
,
and
to
live
as
good
Subjects
privately
in
the
Realm
;
or
to
go
voluntarily
into
Exile
,
with
promise
never
to
return
again
into
the
Estates
of
the
Emperour
;
or
to
embrace
the
Catholick
Religion
,
in
which
case
they
might
remain
in
the
Kingdom
,
and
enjoy
all
sorts
of
Advantages
there
.
The
providence
of
God
permitted
this
unjust
,
and
altogether
unrighteous
procedure
,
to
the
end
that
these
poor
accused
persons
might
have
an
opportunity
to
justifie
themselves
from
the
Crime
of
Rebellion
,
whereof
they
were
accused
.
Is
it
so
that
men
used
to
proceed
against
those
that
are
Traytors
?
And
has
it
been
usual
to
punish
them
with
a
voluntary
Exile
,
or
by
a
simple
Renunciation
of
their
Offices
,
and
Charges
?
They
did
all
that
they
could
to
oblige
the
Pastors
to
subscribe
this
Writing
;
and
the
most
part
of
them
fearing
death
,
did
subscribe
,
confessing
themselves
culpable
,
though
they
were
innocent
,
and
went
voluntarily
into
Banishment
.
Section
.
This
attempt
having
succeed
sufficiently
well
to
the
Persecutors
,
the
year
following
,
in
the
Month
of
February
1674
,
they
summon'd
before
their
Tribunals
generally
all
Ministers
,
Regents
,
Professors
,
and
Masters
of
Schools
,
of
the
Reformed
Religion
in
Hungary
,
as
well
those
of
the
Confession
of
Ausburgh
,
as
those
of
the
Confession
of
Switzerland
:
part
of
them
refuse
to
appear
,
others
fled
,
and
others
tarried
at
home
,
under
the
protection
of
their
Lords
,
who
were
Protestants
.
Nevertheless
there
were
to
the
number
of
two
hundred
and
fifty
which
had
the
courage
to
appear
at
the
day
appointed
.
These
were
they
which
God
had
appointed
to
be
the
Objects
of
the
most
cruel
Rage
that
ever
was
exercised
.
Of
these
two
hundred
and
fifty
,
they
chose
out
six
to
answer
in
the
name
of
all
,
to
the
Accusation
which
was
thus
formed
against
them
:
That
renouncing
the
fear
of
God
,
and
Men
,
they
had
accused
all
the
Members
of
the
Catholick
Kingdom
of
Hungary
,
and
by
consequence
the
King
himself
,
of
being
Idolaters
;
that
they
had
spoken
insolently
in
their
Sermons
against
the
Blessed
Virgin
,
the
Saints
departed
,
and
against
their
Images
,
and
those
of
Jesus
Christ
;
that
they
had
violated
the
Oath
of
Fidelity
made
to
their
Prince
;
given
Succours
to
his
Enemies
,
opened
the
way
to
the
Turks
,
to
the
end
they
might
possess
themselves
of
the
Kingdom
of
Hungary
,
and
by
consequence
,
that
they
were
guilty
of
Treason
against
GOD
,
and
Man
,
and
worthy
to
lose
both
their
Goods
and
Lives
.
The
first
part
of
the
Accusation
was
an
Affair
purely
of
Religion
,
and
't
was
that
alone
for
which
these
poor
afflicted
persons
suffered
Persecution
.
For
the
fault
of
Rebellion
,
there
was
not
the
least
ground
to
suspect
them
guilty
of
it
;
their
Judges
themselves
justified
them
therein
,
and
Forgatz
the
President
of
the
Chamber
,
said
to
some
that
did
sollicite
him
,
In
the
Name
of
God
trouble
me
no
more
;
for
before
God
,
I
myself
am
in
no
security
,
for
if
I
speak
but
one
word
on
their
behalf
,
they
will
accuse
me
of
Rebellion
,
and
cast
me
into
Prison
.
But
in
truth
they
were
ready
to
discharge
them
of
the
punishments
which
these
horrible
Crimes
deserved
,
and
whereof
they
were
accused
,
provided
they
would
sign
the
Writing
which
others
had
signed
,
confess
themselves
guilty
,
and
go
into
voluntary
Exile
:
Yea
,
they
offered
to
give
them
Money
to
conduct
them
whithersoever
they
would
go
.
There
is
a
great
deal
of
probability
,
that
persons
who
had
caused
the
Turk
to
enter
into
the
Country
,
should
be
permitted
to
quit
it
by
a
voluntary
Banishment
:
Moreover
,
this
Accusation
seems
so
absurd
,
that
I
can
see
no
reason
why
they
should
choose
it
for
a
pretence
.
'T
is
a
hellish
Wickedness
to
determine
Banishment
to
persons
only
for
Religion
,
and
yet
make
them
confess
a
Fault
of
which
every
one
knows
they
were
innocent
,
to
the
end
they
might
have
opportunity
to
say
,
that
they
were
punished
for
a
Crime
against
the
State.
'T
is
the
Spirit
that
hath
always
reigned
among
Persecutors
.
The
Pagans
made
the
Christians
suffer
horrible
punishments
only
for
their
Faith
:
Nevertheless
,
to
deprive
them
of
the
glory
of
Martyrdom
,
they
would
make
them
confess
these
enormous
Crimes
whereof
they
were
accused
.
On
this
pretended
Crime
,
or
to
speak
better
,
upon
the
refusal
of
these
Hungarian
Pastors
to
quit
their
Ministery
,
their
Churches
,
and
their
Country
,
on
the
fourth
of
April
,
1674
,
they
were
condemned
to
dye
.
And
happy
had
they
been
if
the
Sentence
had
been
executed
upon
them
,
since
never
were
Martyrs
and
Confessors
under
the
first
ten
Persecutions
of
the
Pagans
exposed
to
such
cruel
tryals
and
temptations
.
Leopold
of
Colonitsch
,
Bishop
of
Newstadt
,
the
Jesuite
Nicholas
Kellion
(
Monsters
of
barbarity
and
cruelty
)
were
the
chief
Ministers
of
those
horrible
torments
which
they
caused
these
glorious-Confessors
of
Jesus
Christ
to
suffer
,
whereof
we
shall
give
you
a
very
short
Abridgement
:
They
had
no
design
to
put
them
to
death
,
according
to
the
sentence
pronounced
against
them
;
that
had
been
to
deliver
them
too
soon
,
and
it
't
was
in
their
design
to
make
them
pass
through
a
thousand
deaths
successively
.
Some
of
them
they
put
into
Irons
,
giving
liberty
to
others
,
thereby
to
oblige
them
to
renounce
the
truth
,
through
fear
of
the
Chastisement
which
they
saw
fall
upon
their
Companions
.
For
the
space
of
eight
whole
Weeks
they
employed
all
sorts
of
Artifice
to
get
them
to
sign
the
Writing
,
and
to
go
voluntarily
into
Banishment
,
confessing
themselves
guilty
.
But
seeing
they
encouraged
each
other
to
bear
the
tryal
,
they
separated
them
,
and
put
the
Ministers
of
the
Confession
of
Ausburgh
by
themselves
.
Many
fell
,
subscribed
,
confessed
themselves
guilty
,
and
went
into
Exile
.
There
was
forty
six
which
refused
,
and
were
cast
into
prisons
:
and
a
few
hours
after
they
fetched
them
thence
,
and
transported
them
,
some
by
Waggon
,
and
some
by
the
Danube
,
into
divers
Fortresses
of
the
Kingdom
:
They
carried
twenty
to
Comarine
,
eight
to
Sawarine
,
eight
to
Berenstchine
,
and
nineteen
to
Leopolstadt
;
all
of
them
laden
with
Chains
and
Irons
.
They
gave
for
Conductor
to
those
nineteen
carried
to
Leopolstadt
,
a
Hangman
,
which
carrying
Halters
in
his
hand
throughout
the
whole
Journey
,
threatned
to
hang
them
on
the
first
Gibbet
,
if
they
did
not
yield
to
what
he
demanded
of
them
.
The
Reformed
Pastors
of
the
Confession
of
Switzerland
,
had
more
courage
than
the
most
part
of
the
Lutheran
Pastors
;
for
except
two
,
they
all
resolv'd
to
suffer
all
things
,
rather
than
sign
that
Writing
,
by
which
it
was
intended
they
should
sully
their
innocence
by
confessing
a
pretended
Rebellion
,
and
that
they
should
renounce
their
Ministry
.
Upon
their
refusal
they
distributed
them
(
as
the
others
)
to
divers
Cittadels
of
the
Kingdom
.
They
carried
seven
of
them
to
Sawarine
,
as
many
to
Kapuwarin
,
six
to
Eberard-Castle
,
and
the
twenty
one
that
remain
were
sent
to
Leopolstadt
:
they
were
all
chained
,
and
put
into
deep
and
dark
Dungeons
.
In
all
these
places
they
received
unheard
of
Treatments
,
those
which
were
conducted
to
Berentschin
were
coupled
two
and
two
,
as
they
yoke
Oxen.
They
put
Irons
on
their
feet
,
all
filled
with
Nails
which
passed
through
their
shoes
and
stockings
,
and
pierced
their
very
flesh
.
The
Prison
where
they
were
put
was
as
dark
as
Hell
,
't
was
a
low
stinking
Dungeon
,
full
of
Excrements
,
Mud
,
Man's
Dung
,
Serpents
and
Toads
,
into
which
they
could
not
enter
,
but
on
their
hands
and
knees
.
The
Governour
of
the
Cittadel
having
represented
to
Colonitsch
the
Bishop
of
Newstadt
,
that
these
Prisoners
had
not
strength
enough
to
suffer
such
torment
,
and
that
they
would
die
under
it
;
'T
is
no
matter
,
said
the
Bishop
,
when
they
be
dead
,
earth
enough
will
be
found
in
the
Fields
to
cover
them
.
They
took
them
not
thence
,
but
to
make
them
carry
Wood
for
the
use
of
the
Cittadel
,
and
to
draw
Water
from
a
deep
Well
.
Of
those
which
had
been
conducted
to
Comorin
,
the
most
part
having
suffered
the
most
horrible
Prison
during
the
space
of
many
months
,
were
so
weak
as
to
suffer
themselves
to
be
overcome
,
and
abandon
their
Confession
.
There
were
not
in
this
place
above
three
Confessors
that
persevered
,
whom
they
caused
to
serve
in
all
those
painful
works
,
in
which
they
employed
Turkish
Slaves
.
The
Archbishop
of
Eberard
,
eighty
years
old
,
full
of
fire
and
rage
in
that
age
which
naturally
is
of
Ice
,
took
the
pains
to
beat
with
blows
by
a
Mallet
,
those
which
had
been
brought
into
the
fortress
of
that
place
,
and
he
had
bruised
and
broken
their
limbs
in
such
sort
,
that
the
most
part
of
them
were
not
able
to
move
themselves
.
Others
were
employed
in
cruel
labours
under
which
he
took
pleasure
to
see
them
sweat
even
to
Bloud
.
But
nothing
is
like
to
that
which
thirty
nine
Pastors
suffered
;
seventeen
of
the
Confession
of
Ausburgh
,
and
twenty
two
of
the
Confession
of
Swiss
,
which
were
conducted
to
Leopolstadt
.
There
were
three
which
abandoned
the
Truth
,
being
overcome
by
the
length
and
cruelty
of
their
punishments
.
The
rest
were
given
up
to
the
rage
of
the
Jesuit
Nicholas
Kellion
,
the
most
cruel
of
all
the
Monsters
of
Lybia
.
These
poor
men
protesting
their
innocency
before
him
one
day
;
he
said
to
them
,
I
do
indeed
believe
that
the
most
part
of
you
are
not
guilty
of
Rebellion
against
the
King
,
but
you
deserve
all
sorts
of
Punishments
for
your
Rebellion
against
the
Church
.
This
wicked
Wretch
takes
them
not
from
their
dark
Dungeons
▪
but
to
make
them
labour
at
those
Employments
which
had
killed
the
strongest
men
,
to
carry
horrible
burthens
,
to
remove
Earth
,
and
to
make
Fortifications
about
the
Cittadel
.
And
because
those
Martyrs
(
to
whom
they
did
not
give
of
coarse
black
Bread
a
quarter
so
much
as
was
necessary
to
nourish
them
,
and
almost
no
Water
)
could
not
lift
up
their
hands
,
nor
set
one
foot
before
another
,
he
caused
them
to
be
beaten
by
blows
with
rods
,
with
staves
,
with
the
butt-end
of
Muskets
,
and
with
cords
moistned
,
and
full
of
knots
.
After
these
horrible
pains
,
he
cast
them
into
a
dark
Dungeon
,
where
lying
among
Rats
,
Serpents
,
and
Toads
,
they
were
not
able
to
rest
one
moment
.
So
that
't
is
unconceivable
how
Bodies
so
wasted
,
could
be
able
to
endure
such
long
Torments
.
If
any
one
toucht
with
compassion
,
did
endeavour
to
give
any
refreshment
to
these
Confessors
,
they
punisht
them
severely
.
A
certain
Person
attempting
to
give
some
Onyons
to
one
of
them
,
the
Jesuit
caused
both
him
that
gave
them
,
and
him
that
received
them
,
to
be
torn
with
the
blows
of
a
Whip
,
by
the
hand
of
a
Hangman
.
And
because
a
certain
Woman
had
given
them
a
little
Bread
,
and
some
other
Provisions
,
she
was
dragged
through
the
City
,
put
in
the
Pillory
,
and
treated
as
they
do
publick
Whores
.
They
gave
them
neither
Shoes
nor
Cloaths
,
insomuch
that
they
went
barefoot
,
and
scarce
had
they
rags
enough
upon
their
Bodies
,
to
cover
their
more
shameful
parts
:
Upon
the
least
and
smallest
pretence
they
saw
a
Hangman
come
into
their
Dungeon
,
who
beat
them
with
Rods
till
the
Blood
came
.
We
cannot
express
the
horrible
Violences
that
were
done
unto
them
,
to
oblige
them
to
adore
the
Host
;
they
dragg'd
them
because
they
would
not
go
.
On
Feast-days
,
and
on
the
Sabbaths
,
the
Jesuit
Kellio
came
with
a
Troop
of
Soldiers
,
who
with
kicks
of
his
foot
,
blows
with
the
Musket
and
wooden
Bars
,
pusht
forward
these
miserable
Creatures
to
their
Churches
;
insomuch
,
that
they
made
them
at
one
blow
to
leap
a
great
heighth
into
the
Air
;
they
fell
back
upon
the
Pavement
bruised
and
broken
;
and
when
they
could
not
go
,
they
dragg'd
them
on
the
ground
,
which
they
stained
and
tinctured
with
their
Blood.
The
Jesuits
one
day
beat
two
of
these
venerable
old
Men
to
that
excess
,
that
they
dyed
a
little
after
.
This
Monster
perceiving
well
that
his
Cruelties
would
do
him
injury
,
even
amongst
those
of
his
own
Party
,
towards
the
end
of
his
Commission
,
thought
it
advisable
to
treat
them
a
little
more
kindly
,
and
afterwards
by
violence
,
threatnings
,
and
evil
treatments
,
he
drew
from
them
a
Testimonial
,
by
which
they
acknowledged
that
Father
Kellio
had
permitted
the
Mony
which
was
sent
them
by
their
Friends
to
be
given
to
them
:
That
he
had
suffered
them
to
eat
the
Provisions
also
which
were
sent
them
;
yea
,
that
he
had
granted
liberty
to
their
Friends
,
and
Neighbours
to
discourse
with
them
.
And
this
vile
Villain
having
formed
this
Confession
and
Testimony
after
his
own
pleasure
,
immediately
made
it
publick
,
that
he
might
dissipate
the
Reports
which
had
been
spread
abroad
concerning
his
Cruelty
.
Nevertheless
this
was
not
the
end
of
the
Troubles
,
and
Afflictions
of
these
Confessors
:
They
were
condemn'd
to
be
sent
to
the
Gallies
in
Spain
;
and
on
the
18th
of
March
,
1675.
they
were
delivered
to
some
Companies
of
Soldiers
that
had
been
raised
in
Austria
;
and
to
the
36
which
had
been
taken
from
Leopoldstadt
,
they
joyned
five
others
,
who
had
been
brought
from
Brenchstin
.
We
cannot
express
the
Barbarities
exercised
against
these
forty
Confessors
:
They
were
to
travel
those
long
distances
which
are
from
Hungary
to
the
Adriatick
Sea
,
on
foot
,
(
there
Feet
being
laden
with
heavy
Irons
)
cross
the
Sands
,
the
Rocks
,
Mountains
,
and
the
Stones
,
beaten
with
Cudgels
,
and
Bulls-pisles
;
their
Feet
did
crack
,
and
were
wounded
,
and
you
might
follow
them
every-where
by
the
tract
of
their
own
Blood
,
which
fell
from
all
parts
of
their
Bodies
.
When
they
came
to
Tergeste
,
they
were
in
such
condition
that
they
could
go
no
further
with
their
Irons
;
therefore
there
was
a
necessity
that
they
must
be
broken
off
from
their
feet
,
and
this
was
not
done
without
covering
their
feet
with
bloudy
wounds
,
and
taking
away
some
pieces
of
their
Flesh
.
They
gave
them
not
above
twelve
Ounces
of
coarse
Bread
by
the
day
to
live
on
.
Judge
you
if
that
could
support
these
miserable
Creatures
in
so
tedious
a
travel
.
At
night
they
lodged
them
in
Stables
like
Dogs
,
where
they
could
find
no
rest
.
If
there
was
any
one
not
able
to
go
,
whom
they
were
forced
to
set
on
Horseback
,
when
the
Beast
did
not
go
,
they
beat
him
that
sat
thereon
with
great
blows
of
Cudgels
and
Whips
:
At
Theate
there
remained
six
,
four
whereof
died
of
these
horrible
Journeys
,
the
two
other
were
transported
to
Naples
.
When
they
were
arrived
there
,
they
would
have
constrained
them
to
be
listed
in
the
Spanish
Troops
,
which
they
refused
:
they
sold
them
to
Masters
of
the
Gallies
of
Naples
,
at
the
price
of
50
Rix
Dollers
a
piece
.
These
poor
miserable
Pastors
treated
as
they
had
been
,
were
in
no
condition
to
do
any
Service
in
the
Gallies
;
for
which
reason
those
which
had
bought
them
,
made
no
hast
to
pay
for
them
;
whereupon
the
German
Captains
resolved
to
kill
all
these
Gally-slaves
;
but
the
Vice-Roy
of
Naples
hindered
them
.
They
were
nine
Months
in
these
Gallies
,
where
they
suffered
all
the
Evils
,
Reproaches
,
and
Outrages
that
can
be
imagined
,
At
last
God
sent
them
,
as
by
a
Miracle
,
Mr.
Ruyter
the
Holland
Admiral
,
who
rescued
them
from
these
horrible
Miseries
.
These
are
the
Adventures
of
those
Pastors
that
had
been
Imprisoned
at
Leopoldstadt
.
There
were
yet
twenty
in
the
Prisons
of
Sarwar
,
Capuwar
,
Tergeste
and
Buccari
in
Dalmatia
,
who
were
treated
as
those
of
whom
we
have
spoken
.
They
caused
them
to
go
down
into
Caves
full
of
Dirt
,
Toads
,
Serpents
,
Excrements
,
that
had
been
long
heaped
together
.
At
length
,
after
they
had
passed
through
a
succession
of
Cruelties
,
whereof
Phalaris
himself
was
never
guilty
,
on
the
first
of
July
,
1675
,
they
were
ordered
,
as
others
,
to
be
sent
to
the
Gallies
,
in
hopes
that
some-body
would
buy
them
;
for
the
Vice-Roy
,
and
the
Venetians
absolutely
refused
to
buy
those
miserable
Creatures
,
who
on
the
one
side
were
innocent
,
and
on
the
other
were
incapable
of
doing
any
Service
,
by
reason
of
the
Afflictions
that
they
made
them
suffer
.
The
Bishop
,
of
Newstadt
that
famous
Persecutor
,
put
them
under
the
conduct
of
one
of
his
Hangmen
,
and
caused
them
to
be
conveyed
to
Tergeste
,
a
City
scituated
on
the
Borders
of
the
Adriatick
Sea
:
There
they
shut
them
up
in
a
Stable
,
and
because
one
of
them
escaped
,
they
cruelly
scourged
all
the
rest
.
The
Fugitive
being
pursued
and
taken
,
they
forced
all
the
rest
to
whip
their
Companion
twice
a
day
.
Not
content
to
satisfie
their
Rage
on
these
unhappy
persons
,
they
would
satisfie
their
Avarice
also
,
they
treated
with
them
for
their
Ransome
at
a
great
sum
of
Money
,
which
they
received
,
and
then
delivered
but
two
men
.
In
the
month
of
October
in
the
same
year
,
they
carried
them
from
Tergeste
to
Buccari
,
to
put
them
on
the
Gallies
of
Malta
:
While
they
expected
,
the
coming
of
the
Gallies
,
they
put
them
in
a
Vault
which
belonged
to
the
Prison
,
where
Ordure
,
Filth
,
Urine
,
and
the
Waters
of
the
Prison
ran
;
there
they
cast
unto
them
,
by
a
hole
,
some
morsels
of
Bread
,
which
they
went
on
hands
and
feet
to
gather
up
in
the
midst
of
Man's
Dung.
They
fastned
them
with
Chains
which
came
under
their
Throats
,
and
held
the
Chin
raised
up
,
that
they
could
not
incline
it
downward
.
They
put
Irons
on
their
feet
,
and
they
were
bound
cross
their
bodies
with
Irons
besides
.
They
were
thirty
nine
days
in
this
posture
,
and
sometimes
they
carried
them
out
into
the
Street
to
make
them
a
Spectacle
to
the
People
.
Those
who
had
endured
a
great
many
horrible
Punishments
,
fell
under
these
.
Ten
of
them
signed
the
Writing
which
had
been
required
of
them
at
first
,
and
that
Subscription
having
done
nothing
towards
their
deliverance
,
they
abjured
their
Religion
some
time
after
,
being
forced
thereto
by
the
length
of
their
Torments
.
Two
of
those
which
persevered
,
died
on
the
seventh
of
December
,
and
their
Companions
buried
them
in
the
Sand
on
the
Sea-shore
,
having
scraped
with
their
hands
to
make
Graves
for
them
.
There
remained
but
six
of
those
which
were
cast
into
this
horrible
Prison
.
The
one
of
these
six
being
in
an
Agony
on
the
Sand
of
the
Sea
,
after
so
many
sufferings
,
and
being
in
no
condition
himself
to
return
to
Prison
,
was
drag'd
by
the
Serjeants
with
so
much
violence
upon
the
Stones
and
Stairs
of
the
Vault
,
that
in
all
places
where
his
Body
passed
,
there
was
left
of
the
Bloud
,
and
pieces
of
the
Flesh
of
this
poor
Sufferer
,
who
died
within
a
few
hours
after
,
and
remained
without
burial
in
the
stinking
Sink
.
They
told
the
other
five
,
that
they
were
appointed
to
die
in
the
same
place
of
Dung
,
Misery
,
and
Corruption
,
if
they
did
not
abjure
their
Religion
.
God
fortified
them
in
these
their
last
Combats
,
in
which
they
continued
till
the
month
of
May
1676.
at
which
time
God
sent
them
for
a
Deliverer
the
Embassadour
of
the
Vnited
Provinces
,
who
demanded
them
,
and
they
were
granted
to
him
.
When
they
drew
them
from
their
Cave
,
they
had
no
humane
shape
;
their
Throats
were
putrified
their
Teeth
were
fallen
out
,
and
they
could
not
endure
any
Meat
in
their
Mouths
,
without
feeling
very
sharp
and
pungent
pains
.
They
put
them
in
good
Beds
;
two
famous
Popish
Physicians
undertook
their
recovery
;
one
of
the
five
died
at
Venice
the
24th
of
May
;
the
four
others
escaped
by
Miracle
,
and
came
into
Switzerland
,
where
Mr.
Heydekker
says
,
that
he
saw
with
horror
upon
their
Bodies
the
glorious
Marks
of
their
long
Confession
:
so
that
't
is
from
themselves
that
he
learnt
the
History
of
their
Martyrdom
.
I
am
very
much
perswaded
that
there
are
no
honest
Men
in
the
Church
of
Rome
itself
,
which
do
not
tremble
at
such
a
Report
;
and
I
am
unwilling
to
charge
these
Roman
Catholicks
,
with
the
infamy
of
such
Cruelties
,
which
are
not
guilty
of
it
,
nor
capable
of
committing
it
.
But
this
does
not
hinder
,
but
that
we
may
see
therein
the
Spirit
of
Popery
.
Behold
what
the
Priests
and
Monks
are
capable
of
,
in
whom
this
Spirit
does
properly
reside
.
'T
is
the
Spirit
of
Murder
,
and
Falshood
;
and
therefore
't
is
the
Spirit
of
the
Prince
of
Darkness
.
If
this
be
not
a
powerful
Prejudice
against
Popery
,
I
think
there
can
be
none
.
Let
a
Man
look
on
Popery
with
its
Cords
,
Whips
,
Gibbets
,
its
Racks
,
its
Wheels
,
its
Fires
,
and
Flames
,
snarling
and
threatning
like
the
Devil
,
to
tear
Bodies
,
shed
Bloud
,
torture
Souls
,
extend
Sufferers
upon
Crosses
,
tying
them
to
Posts
,
and
casting
them
into
Flames
:
Let
a
Man
behold
it
,
I
say
,
in
this
frightful
Dress
,
and
horrible
Employment
,
and
let
him
tell
me
,
if
he
finds
any
thing
like
it
,
in
the
Character
of
the
Christian
Religion
.
How
can
a
Man
fail
to
find
therein
the
Babylon
of
the
Revelations
,
which
makes
herself
drunk
with
the
Blood
of
the
Martyrs
of
our
Lord
Jesus
.
These
Two
Histories
are
taken
out
of
Mr.
Jeurieu
's
Prejudices
against
Popery
,
Chapter
the
27th
,
and
28th
of
the
Second
Part.
FINIS
.