if their Absolution is thought to have any other Vertue in it than a giving the Peace of the Church with a Declaration of the terms upon which God pardons Sinners If the Vertue of the Sacraments upon which so much depends according to their principles is so entirely in the Priests power that he can defeat it when he pleases with a cross intention so that all mens hopes of another state shall depend on the Priests good disposition to them by which every man must know how necessary it is to purchase their favour at any rate If likewise they pretend to an Immunity from the Secular Judge and do all enter into Oaths which center in him whom they acknowledge their Common Head whose authority they have advanced above all the powers on Earth so that he can depose Princes and give away his Dominions to others It must be confessed that all these have such Characters of Interest and Ambition on them and are so little like the true Spirit of Christianity or indeed the Common Principles of Natâ—ral Reason and Religion that a man is very partial who does not think it reasonable to suspect such proceedings and a Church that holds such Doctrines 3. It is likewise reasonable to suspect any Church that holds many opinions that tend much to a vast encrease of their Wealth and to bring the greatest Treasures of the World into their hands The power of redeeming Souls out of Purgatory has brought more Wealth into the Church of Rome than the discovery of the Indies has done to the Crown of Spain Such also was the power of Pardoning and of exchanging Penances for Money by which the World knew the price of Sins and the rates at which they were to be compounded for The Popes power of granting Indulgences the vertue of Pilgrimages the communication of the merits of Orders to such as put on their Habits and in a word the whole authority that the Câ—â—râ— of Rome has assumed in these latter ages that tend so much to the encrease of their Revenue are all such evident Indications of particular ends and private designs that he must be very much wedded to his first impressions that does not upon this suspect that matters have not been so fairly carried among them that nothing ought to be doubted which is defined by them 4. It is a very just cause of suspecting every thing that is managed by a company of Priests if they have for several Ages carried on their designs by the foulest methods of Forgery and Imposture of which they themselves are now both convinced and ashamed When the Popes authority was built on a pretended Collection of the Letters which the Popes of the first ages after Christ were said to have writ and their assumed Jurisdiction was justified by those precedents which are now by themselves acknowledged to be forgeries When the Popes Temporal Dominion was grounded on the Donations of Constantine of Charles the Great and his Son Lewis the Good which appear now to be notorious forgeries When an infinite number of Saints of Miracles Visions and other wonderful things were not only read and preached to the people but likewise were put into the Collects and Hymns used on their Festivals which wrought much on the simplicity and superstition of the vulgar many of which are now proved to be such gross impostures that they are forced to dash them out of their Offices and others against which there lyes not such positive proof yet depend on the credit only of some Legend writ by some Monks When many Books past over the World as the Writings of the most Ancient Fathers which were but lately writ and many of their genuine Writings were grossly vitiated When all those things are become so evident that the most Learned Writers amongst themselves particularly in the Gallican Church have not only yielded to the proofs brought by Protestant Writers in many of these particulars but have with a very Commendable Zeal and Sincerity made discoveries themselves in several particulars into which the others had not such advantages to penetrate There is upon all these grounds good cause given to mistrust them in other things and it is very reasonable to examine the assertions of that Church with the severest rigour since an Imposture once discovered ought to bring a suspicion on all concerned in it even as to all other things 5. There is likewise great reason to suspect all that are extream fierce and violent that cannot endure the least contradiction but endeavour the ruine of all that oppose them Truth makes men both confident of its force and merciful towards such as do not yet receive it Whereas Errour is Jealous and Cruel If then a Church has decreed that all Hereticks that is such as do not submit to all her decisions are to be extirpated if she has bound all her Bishops by Oath at their Ordinations to Persecute them to the utmost of their power If Princes that do not extirpate them are first to be excommunicated by their Bishops and after a years Contumacy are to be deposed by the Popes and their Kingdomes to be given away If all Hereticks upon Obstinacy or Relapse are to be burnt and if they endeavour in all places as much as they can to erect Courts of Inquisition with an absolute authority in which Church-men forgetting their Character have vied in Inventions of Torture and Cruelty with the bloodiest Tyrants that have ever been Then it must be confessed that all these set together present the Church that authorizes and practises them with so dreadful an aspect so contrary to those bowels and tendernesses that are in the nature of man Not to mention the merciful Idea's of God and the wonderful meekness of the Author of our Holy Religion that we must conclude that under what form soever of Religion such things are set on foot in the World such a Doctrine is so far from improving and exalting the nature of man that really it makes him worse than he would otherwise be if he were left to the softness of his own nature And certainly it were better there were no revealed Religion in the World than that mankind should become worse more cruel and more barbarous by its means than it would be if it were governed by Nature or a little Philosophy Upon all these grounds laid together it is no unreasonable thing to conclude that a Church liable to such imputations ought justly to be suspected and that every one in it ought to examine well on what grounds he continues in the Communion of a society of men against which such strong prejudices lie so fairly without the least straining or aggravating matters too much I proceed now to the second part of my undertaking which is to shew that the grounds upon which that Church builds are certainly weak if not false And 1. They boast much of a Constant Succession as the only infallible mark to judge of a Church and
THE LETTER Writ by the last Assembly General OF THE Clergy of France TO THE PROTESTANTS Inviting them to return to their Communion TOGETHER With the Methods proposed by them for their Conviction Translated into English and Examined By GILBERT BURNET D. D. LONDON Printed for Richard Chiswell at the Rose and Crown in S. Paul's Church-yard M DC LXXXIII THE PREFACE THE fate of most that Answer any particular Book or Treatise is such that one may be justly discouraged from undertaking it For besides the great trouble the Answerer is put to in following his Author in all his Digressions and perhaps Impertinences and the small game he is often engaged in about some ill-sounding expression or some misunderstood period the issue of the whole business in matters of Controversies comes at best to this That it may be confest his Adversary has been too unwary in some assertions or unconcluding in some of his Arguments But still men retain their old perswasions And if one whom they had set up for their Champion should happen to be baffled they will only say that they mistook their man and be being made quit the Stage another is set in his room So that at most their engagement proves to be of the nature of a single Combate in the issue of which only two Individuals and not two Parties are concerned But when a whole Body speaks in one Voice here the undertaking of a single person in opposition to them may be thought indeed too hardy and bold but yet the debate becomes of more consequence at least to the one side because the Credit of those against whom he writes is so well established that a satisfactory Answer to what they offer as the strength of their cause must needs have great effect on these who examine those matters Critically and judge of them Impartially The World hath been filled with the noise of the Conversions lately made in France but it has been generally given out that the violences of Monsieur de Marilliac and the Souldiers and the Payments dispensed by Monsieur Pellisson have been the most prevailing Arguments hitherto made use of That Great King has indeed interposed in this matter with a Zeal that if it were well directed might well become one who reckons these to be his most esteemed Titles that he is the Most Christian King and the Eldest Son of the Church But amidst all this noise of Conversions we have heard more of the Temporal than Spiritual Sword and except in the violences and out-rages of some of the Clergy we have not heard much of any share they have had in this matter It is true the Celebrated Explication of their Faith written some years ago by the then Bishop of Condom now of Meaâ—x has made a great shew and most of the Conversions are esteemed the effects of that Book And the eminent Vertues of the Author joined with that great gentleness by which he insinuates himself much into the Hearts of all those that come near him have perhaps really wrought much on some whose Consciences were by other motives disposed to be very easily perswaded Soft words and good periods have also had some weight with superficial Enquirers But that Explication of his which may be well called a good Plea managed with much Skill and great Eloquence for a bad cause has been so often and so judiciously answered that I am confident such as have considered these Answers are no more in danger of being blinded with that dust which he has so ingeniously raised For it must be confessed That his Book deserves all the commendations that can be given it for every thing except the sincerity of it which I am sorry to say it is not of a piece with the other excellent qualities of that great Prelate But now we have before us a work of much more importance in which we may reasonably conclude the strength of the Roman cause is to be found Since it is the unanimous voice of the most learned and soundest part of that Communion For while the Spaniards have chiefly amused themselves mith the Metaphysical subtilties of School-Divinity and when the Italians have added to that the study of the Canon Law as the best way for prefermâ—nt the French have now for above an Age been set on a more solid and generous pursuit of tâ—ue Learning They have laboured in the publishing of the Fathers Works with great diligence and more sincerity than could be expected in any other part of that Church where the watchful Eyes of Inquisitors might have prevented that Fidelity which they have observed in publishing those Records of Antiquity So that the state of the former Ages of the Church is better understood there than in any other Nation of that Communion Nor has the Secular Clergy or Laity only laboured with great faithfulness in those enquiries such as Albaspine De Marca Godeau Launnoy Huetius Rigaltius Valesius and Balusius to name no more but even that Order which is not so much admired over the World for great scrupulosity of Conscience has produced there several great Men that are never to be named but with Honour such as Fronto Ducaeus and Petavius but above all Sirmondus through whose Writings there runs such a tincture of Candour and Probity that in matters of fact Protestants are generally more enclined to acquiesce in his authority than those of his own perswasion are which made them afraid at Rome to give him free access to their Manuscripts Nor is the Learning of the Gallican Church that for which they are chiefly to be esteemed It must also be acknowledged that from the study of the Ancient Fathers many of them seem to have derived a great measure of their Spirit which has engaged diverse among them to set forward as great a Reformation as the Constitution of their Church can admit of They have endeavoured not only to discover the corruptions in Morality and Casuistical Divinity and many other abuses in the Government of the Church but have also infused in their Clergy a greater Reverence for the Scriptures a deeper sense of the Pastoral Care and a higher value for Holy Orders than had appeared among them for divers Ages before Some of their Bishops have set their Clergy great Examples and a disposition of Reforming mens Lives and of restoring the Government of the Church according to the Primitive Rules hath been such that even those who are better Reformed both as to their Doctrine and Worship must yet acknowledge that there are many things among them highly Imitable and by which they are a great reproach to others who have not studied to copy after these patterns they have set them The World will be for ever bound to Honour the Names of Godeau Paschall Arnauld and the Author of the Essays of Morality and those thoughts which they have set on foot are so just and true that though their excellent Bishops are now almost all gone off the Stage and
Plea of those persecuted men so fully that it may be well concluded that the Spirit that acted in Hilary is not the same with that which now inspires the Reverend Prelates of that Church To this I might add the known History of the Priscillianists that fell out not long after I shall not presume to make a parallel between any of the Gallican Church and Ithacius who persecuted them of whom the Historian gives this Character That he was a vain sumptuous sensual and impudent man and that he grew to that pitch in vice that he suspected all men that led strict lives as if they had been inclined to Heresie And it is also to be hoped that none will be so uncharitable as to compare the Priscillianists with those they now call Hereticks in France whether we consider their opinions that were a revival of the blasphemies of the Gnosticks or their morals that were brutal and obscene even by Priscillian's own confession Now Ithacius prosecuted those in the Emperours Courts and went on in the pursuit though the great Apostle of that age Martin warned him often to give it over In conclusion when Ithacius had set it on so far that a Sentence was sure to pass against them he then withdrew from it Sentence was given and some of them were put to death upon which some Bishops excommunicated Ithacius yet S. Martin was wrought on to communicate with him very much against his mind being threatned by the Emperour Maximus that if he would not do it Troops should be ordered to march into Spain to destroy the rest of them This prevailed on that good man to joyn in Communion with those that had acted so contrary to the mercifulness of their Religion and to the sacredness of their Character But no Arts could work on S. Martin to approve of what they had done The effects of this were remarkable for when S. Martin went home if we will believe Sulpitius an Angel appeared to him and reproved him severely for what he had done upon which he with many tears lamented much the sin he had committed by his communicating with those men and would never after that communicate with any of that party And during the sixteen years that he survived that Sulpitius who lived with him tells us that he never went to any Synod and that there was a great withdrawing of those Influences and Graces for which he had been so eminent formerly And thus if S. Martin's example and practice is of any authority the Cruelty of that Church that has engaged all the Princes of Europe as much as was in their power to do what Maximus then did and the present practices of the Bishops about the Court might justifie a Separation from them But we do not proceed upon such disputable grounds To this I shall only â—dd the aâ—thority of another Father who tâ—oâ—gh he was none of the Gallican Bishops 〈◊〉 since he is more read and esteemed in that Church than any other of all the â—athers it is to be hoped that his authority may be somewhat considered It is S. Austin He was once against all sorts of severity in matters of Religion and delivered his mind so pathetically and elegaâ—tly on that subject that I presume the Reader will not be ill pleased to hear his own words writing against the Manicheans whose impieties are too well known to be enlarged on so as to shew that even in the account which the Church of Rome makes of things they cannot pretend that the Protestants are as bad as they were He begins his Book against them with an earnest Prayer to God that he would give him a calm and serene mind so that he might study their conversion and not seek their ruine to which purpose he applies those words of S. Paul to Timothy the Servant of the Lord must not strive but be meek towards all men apt to teach patient in meekness instructing them that oppose themselves To which he adds these words Let them exercise Cruelty upon you who do not know with what difficulty truth is found out and how hardly errours are avoided Let them exercise Cruelty upon you who do not know how rare and hard a thing it is to overmaster carnal imaginations with the serenity of a pious mind Let them exercise Cruelty upon you who do not know with what difficulty the eye of the inward man is healed that so it may behold its Sun Let them exercise Cruelty upon you who do not know with what groans and sighs we attain the smallest measure of the knowledge of God And in the last place let them exercise Cruelty upon you who were never themselves deceived with any errour like that with which you are now deceived It is true it may be pretended that he became afterwards of another mind but that will not serve to excuse the severities now on foot the case being so very different The Donatists in his time very generally fierce and cruel one sort of them the Circumcellionists acted like mad men They did lie in wait for S. Austin's life they fell upon several Bishops with great barbarity putting out the eyes of some and cudgelling others till they left them as dead Upon this the Bishops of Africk were forced to desire the Emperours protection and that the Laws made against Hereticks might be executed upon the Donatists and yet even in this S. Austin was at first averse It is true he afterwards in his Writings against the Donatists justified those severities of fining and banishing but he expresses both in his own name and in the name of all those Churches great dislike not only of all Capital proceedings but of all rigour and when the Governours and Magistrates were carrying things too far he interposed often and â—ith great earnestness to moderate their severity and wrote to them that if they went on with such rigour the Bishops would rather bear with all the violences of the Donatists than seek to them for redress and whole Synods of Bishops concurred with him in making the like Addresses in their favours And though there were excesses committed in some few instances yet we may easily conclude how gentle they were upon the whole matter from this that he says that the Fines imposed by Law had never been exacted and that they were so far from turning the Donatists out of their own Churches that they still kept possession of several Churches which they had violently invaded and wrested out of the hands of the Bishops It is plain then since he justified those severities only as a necessary restraint on the rage to the Donatists and a just protection of the Bishops that this has no relation to the hardships the Protestants now suffer it not being pretended that they have drawn it upon themselves by any tumultuary or irregular proceedings of theirs So much seemed necessary to shew how different the Spirit of the present Clergy oâ— France is
what is the true sense of those passages that are in dispute but by that same Church which conveys it to you This is S. Austin's method in many places but above all in his Book De utilitate Credendi and in his Book Contra Epistolam fundamenti In which he says I would not believe the Gospel if the authority of the Church did not oblige me to it This Method is handsomely managed in the Treatise of the true Word of God joyned to the Peaceable Method Remarks 1. GReat difference is to be made between the conveyance of Books and an Oral Tradition of Doctrine It is very easie to carry down the one in a way that is Morally Infallible An exact copying being all that is necessary for that Whereas it is morally impossible to prevent frauds and impostures in the other in a course of some Ages especially in times of Ignorance and Corruption in which the Credulity of unthinking people has made an easie game to the Craft and Industry of covetous and aspiring Priests Few were then at the pains to examine any thing but took all upon Trust and became so ready of belief that the more incredible a thing seemed to be they swallowed it down the more willingly 2. If this way of reasoning will hold good it was as strong in the mouths of the Iews in our Saviours time for the High Priest and Sanhedrim might have as reasonably pretended that since they had conveyed down the Books in which the Prophecies of the Messiah were contained they hâ—d likewise the right to expound those Prophecies 3. A Witness that hands a thing down without Additions is very different from a Judge that delivers things on his own Authority We freely own the Church to be such a Witness that there is no colour of reason to disbelieve the Tradition of the Books but we see great cause to question the credit of her decisions 4. In this Tradition of Books we have not barely the Tradition of the Church for it We find in all ages since the Books of the New Testament were written several Authors have cited many and large passages out of them We find they were very quickly translated into many other Languages and diverse of those are conveyed down to us There were also so many Copies of these Books every where that though one had resolved on so Sacrilegious an attempt as the corrupting them had been he could not have succeeded in it to any great degree Some additions might have been made in some Copies and so from those they might have been derived to others but these could not have bâ—en considerable otherwise they had been discovered and complained of and when we find the Church engaged in contests with Hereticks and Schismaticks we see both sides appealed to the Scriptures and neither of them reproached the other for violating that Sacred Trust. And the noise we find of the small change of a Letter in the Aâ—ian Controversie shews us how exact they were in preserving these Records As for the Errours of Transcribers that is incident to the Nature of Man and though some Errours have crept into some Copies yet all these put together do not alter any one point of our Religion so that they are not of great consequence Thus it appears how much reason we have to receive the Scriptures upon the credit of such a Tradition But for Oral Tradition it is visible how it might have been so managed as quickly to change the whole Nature of Religion Natural Religion was soon corrupted when it passed down in this Conveyance even during the long lives of the Ancient Patriarchs who had thereby an advantage to keep this pure that after ages in which the life of Man is so shortned cannot pretend to We also see to what a degree the Iewish Tradition became corrupted in our Saviours time particularly in one point which may be called the most essential part of their Religion to wit concerning their Messias what the nature of his Person and Kingdome were to be So that they all expected a Great Conquerour a second Moses or a David so ineffectual a mean is Oral Tradition for conveying down any Doctrine pure or uncorrupted The Ninth Method IS to tell them the Church in which they were before they made the Separation was the true Church because it was the only Church so that they could not Reform the Doctrine without making another Church For then she must have fallen into Errour and by consequence the Gates of Hell must have prevailed against her which is directly contrary to the Promise of Iesus Christ that cannot fail The Gates of Hell shall not prevail against her Remarks 1. A Church may be a True Church and yet be corrupted by many Errours for a â—rue Church is a Society of men among whom are the certain means of Salvation and such was the Iewish Church in our Saviours time For their Sacrifices had still an Expiatory Vertue and the Covenant made with that people stood still and yet they were over-run with many Errours chiefly in their notions of the Messias And thus as long as the Church of Rome acknowledges the Expiation made by the Death of Christ and applied to all that truly believe and amend their lives so long she is a True Church So that those of that Communion who adhere truly to that which is the great fundamental of the Christian Religion may be saved But when so many things were added to this that it was very hard to preserve this fundamental truth pure and entire then it was necessary for those who were better enlightned to call on others to correct the abuses that had crept in 2. It is hard to build a great super-structure on a figurative expression of which it is not easie to find out the true and full sense And in this that is cited there are but three terms and about every one of them great and just grounds of doubting do appear 1. It is not certain what is meant by the Gates of Hell which is an odd figure for an assailant If by Gates we mean Councils because the Magistrates and Courts among the Iews sate in the Gates then the meaning will be that the Craft of Hell shall not prevail against the Church that is shall not root out Christianity or if by Gates of Hell or the Grave according to a common Greek Phrase Death be to be understood it being the Gate through which we pass to the Grave then the meaning is this that the Church shall never die or be extinguished Nor is there less difficulty to be made about the signification of the word Church Whether it is to be meant in general of the body of Christians or of the Pastors of the Church and of the majority of them The Context seems to carry it for the Body of Christians and then the meaning will be only this That there shall still be a Body of Christians in the World And
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