AT the approach of the Holy Day of Easter, you I. Obligation to Commu­nicate at Easter. ought to be touch'd with a pious desire of Com­municating with your Brethren. It is JESUS CHRIST himself, who invites you to this Bancquet of Peace, and you ought to believe what he says to you by my Mouth: With desire have I desired to Eat this Passover Luc. 22. 15. with you. For although he desires always to keep the Passover with his Disciples; that the Dining-room, and the Great-Hall where he will keep this Feast be alwayes ready, the [Page 2] Church always open, and the Table always furnish'd: Ne­vertheless it is chiefly upon these Holy Dayes he calles his Children to his Banquet; and you, my Dear Brethren, are those whom of all his Children, he most desires to see at his Table, since 'tis there you will give the last mark of your sincere Union with his Church.

Call to your remembrance, the Holy King Ezechias, and [...] Chro. 30. the Solemn Passover which he celebrated in Jerusalem. He was not only content to call thither all those of Juda, that is to say, those who alwayes liv'd in Unity▪ with the People of GOD in the Worship of the Sanctuary, and in submission to the true Priest-hood which God had established by Moses: But he resolved with the consent of the Sanhe­drim, Ibid. 5, 6. & seq. and all the People of Jerusalem, to send Messengers to the Ten Schismatical Tribes, who from the time of Ro­boam had separated themselves from Juda and from the Temple; and he sent them Letters to the end that being converted with all their Heart to the God of their Fathers, they would omo with their Brethren (whose Communion they had forsaken) to celebrate the Passover at the place which the Lord had chosen.

As the Messengers of this Pious Prince, went diligently Ibidem 10, 11. from City to City, the greatest part scoffed at them, and every one that acquiesc'd to the Councel of Ezechias, and the sweet Invitation of their Brethren, went to Celebrate the Passover in Jerusalem, at the place of Unity and Peace. This my Brethren, is the Treatment which the Church ap­proves. Since this unhappy Defection of the foregoing Age, since this deplorable Apostacy which hath torn from the Church whole Nations, and which seems to prepare the Way for the Kingdom of Anti-christ, according to the Prediction of the Apostle, we have not ceased to put our 2 Thess. 2. 3. Erring Brethren in mind of those most happy Dayes, in which our Fathers did Eat together the Bread of Life, and according to the Precept of St. Paul did guard the Sacred [Page 3] Band of Christian Fraternity: But the greatest part being prepossessed with the Blind hatred which their Ministers had inspired them with, made a Mock of us; and every one that calls to mind our Antient Unity, whereof they carry an Impression in their Breast, through Baptism, are returned to Jerusalem, that is to say, to the Catholick Church, where God has established his Name, and the Profession of Christianity for ever.

Finally, the Grace of God hath abundantly manifested it self in our Dayes. A King as Religious and as Victorious as Ezechias, has invited the Trangressors of Israel to re­turn to the Unity of Juda, that is to say, the Erroneous and the Schismaticks to return to the Peaceable and the Orthodox; and we have seen something of that which is Written in the Holy Prophet Osea: At that time the Chil­dren Osea 1. 11. of Judah and the Children of Israel shall Assemble them­selves together, and shall set over them one Head; that is to say, the Catholicks and the Schismaticks, should with one accord acknowledge the Chief, whom God had given them, JESUS CHRIST in the Heavens, and on Earth St. Peter, who lives in his Successors to Govern the Peo­ple of God according to his Word. So the Separatists of whom it was said, Call ye those, for whom there is no Mer­cy, Ibidem. 6. are come in as great number as the Sand of the Sea, to the end, they may receive Mercy; and instead of what was said to them, ye are not my People; they are called the Chil­dren of the living God.

I do not marvel, my dearest Brethren, that you are re­turned II. That the Pastors of the Catho­lick Church are the only true Pastors. in Troops, and with so great ease to the Church, where your Ancestors have served God. The same Foun­dation of Christianity, and as I have already said, the Cha­racter of Baptism has secretly recall'd you thither: NOT ONE OF YOU HATH SUFFERED VIOLENCE, EITHER IN HIS PERSON OR GOODS. Let them not bring you these deceitful Letters which are addressed [Page 4] from Strangers transform'd 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, otherwise than as they are made by People, who could never prove their Mission: So far have you been from suffering Torments, that you have not so much as heard them mention'd. I hear other Bishops affirm 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. When I Preach'd the Holy Word, the Holy Ghost made you perceive I was your Pastor. I have seen you crowding about our Pulpit with the same earnestness as the rest of my Flock: The wholesome Doctrine entred into your Hearts as you heard it Expounded clearly to you; and the Doubts which Custome more than Reason had form'd in your Minds, yielded by little and little to the Truth. Nothing could hinder you from acknowledging that I was in the place of those who planted the Gospel in these Countries: You have reverenc'd them in my Person, though unworthy. I have not Preach'd to you any other Doctrine than that which I have receiv'd from my Holy Predecessors, as every one of them hath followed those who went before them, so have I done the same. Look upon all the Bishops, who round about you, and even through the whole extent of this Kingdom, We have all the same Glory which We will not suffer to be taken from us. In this Succession a double Language has been never heard. The Bishops that sepa­rate from our Unity, such as are they of England, Suede­land and Denmark at the moment of their Separation, ma­nifestly renounced the Doctrine of those who had Consecra­ted them. It is not so among us, united alwayes to the Chair of St Peter, where from the beginning of Christia­nity We have acknowledged the Band of Ecclesiastical Unity, We have never condemned our Predecessors, and [Page 5] we leave the Faith of the Churches such as we found it. We can say without fear of being reprehended, that they Cannot shew any change in the Catholick Church, unless in those matters of Ceremony and Discipline, which from the first Ages have been alwayes held for indifferent: As for those insensible changes which they accuse us to have introduc'd in Doctrine; in that they call them insensible, it is enough to convince you, that there are none marked out, and that they cannot shew an innovation by any one positive matter of Fact. But what they cannot shew us, we are ready to shew to all those who have forsaken us: There has not been any Interruption of the Antient Doctrine in any patt of the Christian World, but is known; the date of the Innovation and Seperation no Person is ignorant of. If there had been such changes among us, the Authors 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 Arius, Nestorius, Pe­lagius, Dioscorus and Berengarius. So that all they have told you of these insensible changes in Doctrine, of which they have not produc'd one example in the Christian Church, is no other but an empty Accusation without any matter of Fact-to support it; and seeing you understand the Doctrine which I declare to you, and that which the other Catholick Bishops also declare to you, you ought by no means to doubt, but that you hear in our Discourse, those who first preach'd the Gospel, and in them the Apo­stles, and in the Apostles him who said, Go, Teach and Mat. 28. 19, 20. Baptize, and behold I am with you even to the end of the World.

So when your Ministers told you, You needed not trouble your selves about the Succession of Chairs and Pastors, provided you kept the Right Doctrine, and true Understanding of the Scripture; they separated that which JESUS CHRIST hath been pleas'd to render insepara­ble: [Page 6] And it is in vain they boasted of understanding the Scrip­tures, when in the mean while they rejected the Means by which it hath pleas'd God to transmit it. It was his Will that it should come to us from Pastor to Pastor, and from Hand to Hand, without the least suspicion or appearance of Innovati­on. By this means we come to know what hath always been Believ'd▪ and by consequence what ought always to be Be­liev'd. It is, as I may say, in this (always) that the force of Truth and the Promise is evidenc'd: and the whole is lost, if an Interruption be found but in one only Point.— Those things which thou hast heard from me ( says 2 Tim. 2. 2. St. Paul) before many witnesses, commit thou to faithful men, who shall be fit to teach others also. To seperate the wholesome Doctrine from this Chain of Succession, is to se­parate the River from the Channel: And to vaunt 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 preserv'd the Waters after the Pipes are broken.

Do not therefore hearken, My Well-beloved, to the III. That the Author of the false Pa­storal Letter to those who are fallen, imitates in vain the Language of St. Cy­prian, whose Doc­trine con­demns him a [...] a false Pastor. Word of Falshood, and suffer not your selves to be seduc'd by these Pretended Pastoral Letters which they address to you from so many Parts, and in such different Forms. That which hath for its Title, A Pastoral Letter to the Prote­stants of France who are fallen through Torments, is not the better for being full of Words which that great Bishop and Martyr St. Cyprian address'd to the Faithful of Carthage, to exhort them to Penitence and Martyrdom. Those who dare imitate the True Pastors, and who use the Language of St. Cyprian, ought to consider whether they can from so good a Title attribute to themselves the Pastoral Authority. But let them consult this Holy Martyr; he will teach them, That the Church is One; That Episcopacy is One; That Cypr. l. de [...]nit. Eccl. to possess it lawfully, it is necessary to ascend by One con­tinual Succession even to the Source of Unity, that is to [Page 7] say, even to the Apostles, and even to him to whom only JE­SUS CHRIST hath said, that he might found his Church upon Unity. Thou art Peter, and upon this Rock will I Build my Matth. 16. 18. 19. Church, and the Gates of Hell shall not prevail against it; and I will give unto thee the Keys of the Kingdom of Hea­ven, &c. and also after his Resurrection, Feed my Sheep. John 21. 17. The same St. Cyprian will teach them, That from this Source of the Apostles, rising from perfect Unity, all the Pastors have issued: That from hence Episcopacy is One, not only in all Places, but also in all Times: That the Church, like a Sun, spreads her Rayes through the Uni­verse; but that it is the same Light which extends it self on all Sides: That she spreads her Branches, and causes her Streams to run through the Earth; but that there is but one Source, one Chief, one Common Beginning, one self-same Stock, and finally, one self-same Mother, rich in the Fruits she brings forth from her Fruitful Womb. And least We should imagine some Cases might happen in which it might be Lawful to separate from the Unity of the Church, or re­form her Doctrine, he adds these excellent Words, which I beseech you, my Brethren, to consider. The Spouse of JE­SUS CHRIST can never be an Adultress; she cannot be cor­rupted, and her Chastity is inviolable. He that separates himself from the Church to joyn himself with an Adulteress, thus he treats the Sects that are separated from the Unity of the Church, hath no part in the Promises of JESUS CHRIST, he is a Stranger, he is Profane, he is an Enemy. He cannot have God for his Father, since he has not the Church for his Mother. 'Tis in vain that he pretends to break the Holy Uni­ty, which is founded on the Unity of the Father, the Son, and the Holy Ghost. And can they believe (pursues he) that the Ʋnity which is Built on so firm a Foundation can ever be dissolv'd? He that keeps not this Ʋnity of the Church, keeps not the Law of God; he hath not the Faith of the Father and the Son▪ he hath not Life and Salvation.

[Page 8]Do not you perceive, My Bretheren, how opposite the Method which they use in your pretended Churches is to that of St. Cyprian? Your Ministers tell you without ceasing, That to believe the Church without examining, is without examining to believe Men subjects to Errour; and that to know the True Church which one may beleive, one must by a discussion of particular Questions know before hand the True Faith taught by the Scriptures. But Id. init. lib. de Unit. Eccl. you see that St. Cyprian takes quite another Method. To confound by an easie and compendious Argument, as he pro­pos'd to himself, all Heresies and Schisms, he alledges the Authority of the Church: He knew nothing more mani­fest; and so far was he from suffering them to inquire after the Church by examining into her Doctrines, that he would have them know her first, and hold it for certain, that they cannot enjoy either the Law of God, or Salvation, or Life, when they are out of her Unity.

This great Man hath alwayes follow'd the same Me­thod: For when Antonian, one of his Colleagues in the Episcopal Dignity, was loath to condemn Novatian, and would first be infirm'd of his Doctrine, St. Cyprian makes him this grave Answer: As for that which concerns the Epist. 51. ad Anton. Person of Novatian, since you desire to be inform'd what Heresy he has introduc'd, you must know, my dear Brother before all things, that we need not curiously enquire what he has taught, since he hath taught out of the Church; let it be what it will, it is not Christian, since it is not in the Church of JESUS CHRIST.

So when Men separate themselves from the Unity, and, after the Example of Novatian, send new Apostels to esta­blish Ibidem. their new Institutions, and their new Doctrines, in a word, to build a new Church; tho' they vaunt like him, of Reforming the Church, and of reducing it as well to a Purer Doctrine as to a more Regular Discipline, they are so far from being admitted to prove theirs to be the True [Page 9] Church, because of the True Doctrine which they pre­tend to teach, that, on the contrary, they are convinc'd that they cannot have the True Doctrine, when they are not in the True Church, and when they would Build a new one.

Let these False Pastors, who boast of their being extra­ordinarily Conf. of Faith. Art. 31. sent to Build the Church anew, fallen into Ruine and Desolation, hear St. Cyprian: Let them remember on what Maxims he founded his Episcopacy: And since they cannot shew us a Mission like his, let them cease to imi­tate the Language of so great a Bishop, and to assume to them­selves his Authority.

You have often heard them say, That you need not trou­ble IV. How often the Heretics abuse this Passage of the Gospel, If two or three are gathered together in my Name, there am I in the midst of them. The Expli­cation of this Passage by St. Cy­prian, and the Convic­tion of Pa­stors with­out Mission. Cypr. lib. de Unit. Eccl. your selves where the Church was, since JESUS CHRIST hath pronounced, That in whatsoever place two or three Persons shall meet together in Name, he is there in the midst of them. It is a long time that the Hereticks and the Schismaticks have abused this Passage: They serve themselves of the times of St. Cyprian, to Authorize the Assemblies which they hold a part. But this Holy Martyr confounds them by the foregoing Words where JESUS CHRIST speaks in this manner, If two of you shall agree together on Earth, as touching any thing that they shall ask, it shall be done for them of my Father which is in Heaven; where at first sight it is manifest, that these two who agree together ought to be in the Body, and Christian Unity, in Common Fraternity. If two, says he, of you, that is, as St. Cyprian understands, If two or three Children of the Church, two or three who are together in Communion, shall Assemble themselves in the Name of JESUS CHRIST, he will be in the midst of them, and will hear their Pray­ers. Secondly, says this Holy Doctor, It is necessary that these two or three be united. And, continues he, how can Ibid. they unite themselves with any one, when they are not unit­ed with the Body of the Church, and with all the Frater­nity? [Page 10] How can two or three be Assembled in the Name of JESUS CHRIST if it be apparent at the same time that they are separated from JESUS CHRIST, and from his Gospel? FOR WE HAVE NOT SEPARATED OUR SELVES FROM THEM, BUT THEY HAVE SEPARATED THEMSELVES FROM US: And since that Heresies and Schisms are alwayes poste­riour to the Church, as they have formed different Conven­ticles, and diverse Assemblies, they have forsaken the Head, and the Origine of Truth. Lend an Ear, my Brethren, to this Decision of St. Cyprian: He points at those who came after, those who separate themselves from the Church which they found Established, those who make themselves New Assemblies, who upon that account are incapable of Assem­bling in the Name of JESUS CHRIST; and so far are they from being permitted to justifie their Separation, and their New Assemblies upon this ground, because they Preach the Gospel, and because JESUS CHRIST is with them, that it is manifest on the contrary according to the Doctrine of St. Cyprian, That they are separated from JESUS CHRIST and from the Gospel, in as much as they separate them­selves from the Church, and account themselves obliged to form a new one.

And to the end they may the better understand of what Church this Holy Martyr would speak, it is of the Church which acknowledges at Rome the Head of her Communi­on, and in the place of Peter; the Eminent Degree of the Epist. 31. ad Anton. Epist. 54. ad Co [...]. Sacerdotal Chair, which there acknowledges the Chair of Peter, and the Principal Church, from which the Sacerdo­tal Ʋnity hath taken its Original; Finally, which there acknowledges a Bishop endow'd with so Eminent a Priest-Hood, that the Emperour who assumed among his other Titles, that of Pontifex Maximus, or High Priest, could Epist. 51. ad Anton. no more endure him in Rome, then he could a Caesar in the Armies disputing the Empire with him.

[Page 11]Why do not these Coyners of Pastoral Letters, who to adorn their deceitful Discourses, catch up Fragments of St. Cyprian, take all his Doctrine intire? Why do not they tell you with him, That there can be no Martyr out of the Lib. de U­nit. Eccl. Church, that since they are separated from its Ʋnity, it is in vain they shed their Blood for the Confession of the Name of JESUS CHRIST; that the stain of Schism cannot be wash­ed out by Blood, nor the crime expiated by Martyrdom; That there can be no Charity out of the Church; and so whatsoever Torments they endure out of Her Bosom, they are of that kind of which St. Paul said, If I deliver my 1 Corinth. 13. 3. Body even to be burned, if I have not Charity, all this will avail me nothing? If then these pretended Pastors will speak the Language, and attribute to themselves the Au­thority of the true Pastors, let them shew us the Original of their Ministry; and like St. Cyprian, and the other Orthodox Bishops, let them make us see that they are de­scended from any Apostle; let them shew us the Eminent Chair, where all the Churches preserve the Unity, where principally shines the Concord and Succession of Episcopa­cy. Open your selves, my Brethren, the Books which you call your Ecclesiastical History; 'tis Beza that has Composed it. Open the History of these salse Martyrs whose unhappy number they would have you to augment; you will find, that the first who model'd the Churches in France, which you call Reform'd, were of Laicks made Pastors by the Laicks, and by consequence; alwayes Lay-men, who dar'd at all times to take the Law of God in their Mouth, and without Power Administer the Holy Sacraments, Call to your Remembrance, Pierre le Clerc, a Wooll-Carder: I do not speak it in scorn of his Professi­on, or to revile an Honest Trade; but to tax the Igno­rance, the Presumption, and the Schism of a Man, who without having Predecessor or Pastor to ordain him, bolts out of his Shop to preside in the Church. It is He who [Page 12] carved out the Pretended Reform'd Church of Meaux the first hatch'd in this Kingdom, in the Year 1546. It is he who hath erected a Prophane and Sacrilegious Chair against the Successor of St. Faron and St. Sainctin. Those who found­ed the other Churches have nothing more to brag of; all are Lay-Men created Pastors by the Laity, contrary to all the Examples of Antiquity, against the Universal practice of the Christian Church, where they have never seen a Pastor, who was not ordain'd by other Pastors; and contrary to the Authority of the Scriptures, where the Holy Ghost neither prescribes nor shews us any but this means to perpetuate the Ecclesiastical Ministry. Behold, my Brethren, the O­riginal of the Ministry under which you were. But if a Lu­ther, a Bucer, a Zuinglius, a Peter Martyr, if other Priests and Religious Lawfully Ordain'd in the Catholick Church made themselves Ministers of the Erring Multi­tude, without mentioning other Reasons which condemn their Rashness to exercise this New Ministry, they were oblidg'd to Apostatize from the Faith of those who Conse­crated them. They made them Priests in saying to them, that they gave them Power to transform by their Holy Be­nediction Pontific. de Ordin. the Bread and Wine into the Body and Blood of JESUS CHRIST, and to offer them in Sacrifice for the Living and the Dead; They were Consecrated in this Faith, but were forc'd to renounce it before they could be qualify'd to exercise their New Ministry; so they carry in their Fore-Head the Mark of Innovation, and the separating Herds Anton. Ca­racciol. so little acknowledged their Ordination and Mission which they receiv'd in the Church, that this weak Bishop of Troy (I do not Name him so of my self, 'tis the Ecclesiastical History of Beza which gives us this Idea) after having Beza Hist. Eccles. lib. 2, & 6. embraced the Pretended Reformation obtained not with­out trouble and much entreaty that they would permit him to be a Minister; so unprofitable did they believe all that which he had before receiv'd. So all these Founders of the [Page 13] Pretended Churches are People without Authority and with­out Mission. It is from thence that they who composed these Pastoral Letters are descended; and for all that (for­sooth) they set up for Cyprians and Athanasius's. But their Error is manifest; and altho' they endeavour to coun­terfeit the Language of the Holy Bishops, yet since they have neither Succession, nor Authority, nor Doctrine, you cannot look upon them but as false Apostles, and deceitful 2 Cor. 11. 13. Workers transform'd, as St. Paul says, into Apostles of JESUS CHRIST.

Thus you see nothing in the Writings which they address V. That the Pretended Pastoral Letters are full of Pas­sion and an intollerable bitterness against us. to you, but a Bitter Zeal, passionate Sentiments, and a ma­nifest abuse of the Word of God. The Author of the Let­ter to the Protestants fallen through fear of Torments, treats those who have rendered themselves, as he calls it, before the Combate, that is to say, without being Tormented, as a People for whom there is no Mercy; and applying to them a Passage of St. Paul, from whence there is nothing left them but Despair, he vouchsafes not so much as to exhort them to Repentance. Another gives his Letter this Title; To our Brethren who groan under the Captivity of To those who groan under the Captivity of Babylon. Horrible Calumny touching the Litanies & Prayers to Saints. Babylon: And renews, by this only Title, all the as vain as injurious Applications of the Apocalypse, which they are ever making, to render the Church odious to you. All the rest is of a piece, and the whole answers the furious Title. He speaks to you of nothing but the horrour you ought to have of Popery: To the end you may be preserv'd, as he speaks, in this just horrour of Popery, such as it de­serves: Forget not, pursues he, continually to fix your Eyes upon all its Deformities; have a care of looking upon it through those Qualifications which the Doctors of Lies cast before our Eyes of late.

You understand well this Language; you know it to be the same Spirit which told your Ministers, That the Ex­position of the Catholick Doctrine, which I publish'd, altho' [Page 14] it was taken Word for Word out of the Council of Trent, and that for this Reason so many Bishops, so many Cardi­nals, so many Doctors, all the Clergy of France, the Pope himself, and finally, the whole Church had appro­ved it, was not our true Doctrine, but a deceitful Soft­ning and Dissembling it, where the whole Church, and the Pope himself, were entred into a Conspiracy with me to circumvent you. What Prodigy cannot Men believe, when they believe such things as these? But those who would seduce you, have no other means but this to preserve the Horrour which they breath'd into you against us since the begining of the Pretended Reformation. If they had not disguis'd our Sentiments to you, they had wanted means to improve into Schism the Aversion to the Church which they would creat in you. A Hatred so violent cannot be entertain'd, but by continuing the same Calum­nies; and when they exhort you to reject the Qualifications of Popery, by considering without ceasing all its Defor­mities; if you understand their Language, 'tis as much as to say, That you must judge of our Sentiments, not by the Public Profession which we make, but that which our declar'd Enemies impute to us; and that you ought not to know our Religion but in their Calumnies. With­out this, perceive you not that they would not dare to say, as do's this furious Author, That our Religion was the Re­ligion of the ▪Devil; a Religion of Brutes, fill'd up with Idolatary, and Jewish and Pagan Ceremonies; Open your Eyes, My dear brethren; acknowledge the Malice and bitter Zeal of those who from the begining would make you Martyrs of the Schism. I do not pretend here to en­ter into Controversies; But with what Conscience can they Write to you, That you are made to say the Litanies in a Barbarous Language, to the Honour of the Creatures, and to the Dishonour of the Creator? Read these Litanies, since you have them in your Hands, not only in the Latine [Page 15] Tongue, which these furious Men mean by Barbarous, but also in the French. Is it to say the Litanies to the Dishonour of the Creator, to say at first, Lord have mercy upon us: Christ have mercy upon us: Christ hear us: Christ graciously hear us: God the Father Eternal, God the Son, Redeemer of the World; God the Holy Ghost, have mercy upon us: Holy Trinity, One God, have mercy upon us? Having laid this Foundation of our Hope, is it to speak to the Honour of the Creature, and to the Dishonour of the Creator, to say, Holy Mary, pray for us: Holy Mother of God, pray for us: Ye Holy Angels, pray for us: St. Peter pray for us: And the rest? Do's not this manner of naming the Saints in the Litanies, visibly place them rather in the number of those that Pray, than of those that are Pray'd to, as all our Doctors have taught?

But how profitable soever their Prayers appear to us, our Devotions stop not there. We return presently after to JE­SUS CHRIST, whom we conjure by all his Mysteries, and by all the Names which he has taken to assure us of his Goodness, to deliver us from all Evils, of which the greatest and most terrible is Death in Sin. We continue the Litany in praying God to bless all the Children of the Church, and to endue them with his Graces, of which a Pious Enumeration is made. Finally, we three times in­voke the Lamb who takes away the Sins of the World; and after an Admirable Psalm, and many other Prayers ad­dress'd to God, the Priest offers up the Vows of his Peo­ple, which he Prays him favourably to hear for the Love of his Son JESUS CHRIST our Lord. Behold these Li­tanies which we Sing to the Honour of the Creatures, and to the Dishonour of the Creator! Is it thus then we estrange our selves from God? Is it thus we injure the Cre­ator, when we begin with him, and end with him, and in the middle joyn our selves to the Company of his Friends, to Pray to him in their Communion? After all, what [Page 16] have they to say to this Prayer, Pray for us? Is it not Word for Word St. Paul's in many places? Is it more inju­rious 1 Thess. 5. 25. to the Creator, because in the same Spirit we address to the Saints that live with him? Let us pass over your captious Question, Whether they hear us or no? A capti­ous Question I say, since it cannot be said of the Holy Angels that they hear us not, those of whom it is expresly Written, That they present our Prayers to God. This Reason then do's Rev. 8. 3, 4, 5. not hinder, but that we may say to them, Ye Holy Angels, Pray for us; and at last we must come to this Cavil, to di­stinguish the Beatified Souls from the Holy Angels, with whom they are united by the same Illuminations, the same Graces, and by an Eternal Society. But once more let us lay aside this: To decide the Question, if our Litanies are to the Dishonour of the Creator, is it not enough that it is clearly reveal'd by God, that this Prayer, Pray to God for us, do's not take any thing away from God? Is not the thing evident of it self? Do's it take off our Hearts from God? Where do we place our last End, where do we fix our Heart and our Confidence, when we say, Pray to God for us, if not in God? But by whom do we ask the Saints to Pray, if not by JESUS CHRIST? Is not this the Faith of the Council of Trent, and of the whole Church, That the Saints themselves are not heard, neither can obtain any thing for us, but by JESUS CHRIST? So far is the Prayer by which we desire them to pray for us, from weakning our Confidence in God, and in our Saviour, that it entirely pre­supposes it, as much as the like Invitation which we make to our Brethren who are on Earth.

But then it seems our Images, and the Honour which we VI. The same Author's Calumnies upon ac­count of I­mages. render them, cause an Abhorrence. Again, once more, my Brethren, let us not dispute; let us not run into Con­troversie. But suffer me to speak in simplity, and with a Fraternal and Paternal Integrity, to those who have not yet had the Power to get out of their vain Scruples. Will [Page 17] you believe an Injury is done to God, in kissing, as we do, That the Accusati­ons they bring a­gainst us in this matter, proceed from Igno­rance and Superstiti­ous Fears. the Book of the Gospel? To rise up to Honour it when it is carried in Ceremony; and to bow your Head before it? The Ministers, you will say, have not taught us this. I know it; and the Dryness of their Devotions reaches not to these tender and affectionate Actions, though they te­stifie and excite Devotion and interiour Fervour. But this, you will reply, is not Written. What an Error it is to desire every thing should be Written, even to the least Par­ticular? Is it not enough for the Perfection of the Holy Scrip­ture, that the Fundamentals are Written; and the Church the Faithfull Interpreter of those Fundamentals in Faith which the Scriptures contain, ought she not also to be a suf­ficient Guarantee for all the rest? But, my Brethren, with­out disputing, I ask you; Is it Written any where, That it is good to Swear upon the Gospel? Do they make difficulty of this in the New Reformation? And at the same time, is it by the Ink, or by the Paper, or by the Letters and Characters that they Swear? Is it not by the Eternal Ve­rity which these things represent? How would you treat those who were afraid to make this Oath, and how would you call this vain Scruple? Would not you declare it to be a Weakness, and a Superstitious Fear? Now what is the I­mage of the Cross, but another manner of Writing that which is Written in the Gospel, and of which it is an Abridg­ment▪ That JESUS CHRIST is our Saviour by the Cross? If this be not true, if it be not true that JESUS CHRIST hath Redeemed us by the Cross, let them cease, as an Holy Pope says, to Preach it, and to Write of it. But if it be truly a Mystery of Faith and Piety, why do they not Write it all manner of ways that can be? And wherefore should not this Scripture of Images be as Venerable, as that which is made upon Paper? Are not Paper and Letters the Work of Mans Hand, as well as Sculpture and Painting? But who do's not see, that in all these things [Page 18] we regard not what they are, but what they signifie? And that it is no less an Error, no less a Superstition, to be afraid that the Honour which we give to an Image terminates in the Marble or the Metal, than 'tis to be afraid that it stops at the Paper and Ink, when we touch the Gospel to Swear upon it?

You will wonder your selves, my Brethren, I say it again to the weak, who yet retain the unhappy Relicks of their Antient Errors: I say, you will wonder to hear your selves tax'd of Superstition, and you will answer certainly, it is not your Vice. But tell me in the mean time, what is the fear which hinders you from making your Prayer to JESUS CHRIST upon your Knees before his Image, as well as before a Pillar or a Wall? For in short, you must be al­wayes before something; Why then do you not choose an Image of JESUS CHRIST as well as a White Wall? Is this Image become incompatible with our Devotions, be­cause it represents to us the dear Object of them? But I see, My Well-beloved, what 'tis you fear: You fear that your Genuflexion instead of Reaching to JESUS CHRIST will stop at the Wood, or the Ivory; as if this Genuflexion could of it self pass to any thing, without being directed by your Intention whether it should tend? But do you not well know, that your Intention is to address your Vows to JESUS CHRIST himself? Or fear you that JESUS CHRIST do's not know it? Or fear you that this Lan­guage of the Body signifies to him some other thing then that which the whole Church, and your selves conforming to Her Intentions have a design it should signifie? Acknowledge then once for all, that it is a gross Ignorance, a pittiful Weak­ness, and a true Superstition, to fear that in effect you Honour the Wood, when you have an Intention to Honour JESUS CHRIST.

But you fear, say you, that then you shall not take the pro­hibition of the Decalogue sufficiently according to the Let­ter; [Page 19] Very well, Take it then intirely according to the Let­ter, and tell me, that it is as unlawful to make Images, for it is Written, Thou shalt not make them, as it is to fall down Exod. 20. 4. Ibid. 5. before them, because it is Written, Thou shalt not prostrate thy self before them. Understand then, my dear Brethren, that it is forbidden to make Images, and prostrate our selves before them in the Spirit of Pagans, believing that they are filled with a Divine Vertue, or that the Divinity incorporates it self with them, as the Pagans did believe; in one Word, with a design to serve them, to put our Con­fidence Isa. 44. 17. in them as the Pagans, and with them to say, Deli­ver me, spare me, for you are my God; for this was the true Character and Foundation of Idolatry, as Isaias in this place, and the whole Scripture teaches us.

And say not, That if the Pagans believ'd these things, they were intollerable stupid; for so indeed they were: and it is not in vain that this Holy Prophet says in the Ibid. 18. 19. Place just now cited, They know not, they understand not, they have no Eyes, they have neither sence nor understand­ing, they make no reflection in their heart, they know no­thing, they perceive nothing. Is this enough to make you see, that the grosness of Idolatry ineffect kept within no Bounds, and proceeded even to incorporate the Divinity, which they believ'd was Corporeal, with Matter? Now whereas in the course of time the Philosophers bore above this Common Error of Mankind, it would be easie for me to shew you, that they always relaps'd into it in some kind, and in every Case, as the Apostle convinc'd them, they confirm'd the Impiety of the Publick Worship in ad­hering to it. But without entring into these Disputes, and to keep our selves to the Scripture, you see what it Cat. Dim, 23. Advert. to the Expos. condemns when it forbids Images. The Catechism of the New Reformation agrees to it: It tells us, as I have Re­mark'd elsewhere, and it is no pain to me to repeat it since it is necessary for you to understand it; this Cate­chism [Page 20] tells you, That the Images which God prohibits in the Decalogue, are those where the Divinity is believ'd to be represented as if it were Corporeal, and are look'd upon as if God shew'd himself there to us. They cannot say that we have this Belief, without an insupportable Ca­lumny. They allow, that concerning the Divine Nature and the Creation our Belief is most pure: With this Belief it is impossible that we should be Idolaters. We serve not Images; but we serve our selves of Images, to render us more attentive to the Pious Objects which excite our Faith. When you say, That the People place their Confidence in them, you rashly Judge your Brother: He is obedient to the Church, which so exactly distinguishes that which be­longs to the Original, from that which belongs to the Re­presentative; and since he submits to Her Decrees, why will you not believe that he conforms his Intentions and Sentiments to Hers also? If you at any time fee a Taper lighted before the Image of a Saint, you will presently believe that it is to serve the Image. You deceive your selves: This is to tell you, that this Saint is the Light of the World, and that you ought either to follow his Doc­trine, or imitate his Vertues. If at any time we burn In­cense before Relicks, or, if you will, before any Image; 'tis as much as to say, that the Doctrine and the Examples of the Saints are a sweet Odour of JESUS CHRIST, and that we ought, after their Example, to send forth a like Perfume before God, and in the Church. When you Judge other­wise, you Judge the Servant of another, contrary to the Rom. 14. 4. Precept of the Apostle. But you shall never perswade ei­ther a French man that his Vulgat Language can signifie any other thing than what Custome hath allow'd; or the Chil­dren of the Church, that the Language of Her Ceremo­nies can have any other Signification than that which the Decrees and Usage of the Church have affix'd to them. And tho' particular Persons may not have Intentions pure [Page 21] enough, the weakness of one do's not prejudice the Faith of another: And tho there were an Abuse in the Pra­ctice of these particular Persons, is it not enough that the Church reprehends them? And suppose they were not sufficiently reprehended, it is one thing to approve a thing, another to tolerate it: And suppose it were ill to tolerate this Abuse, I would not break the Unity for this; and to separate my self from a thing which can do me no hurt, I would not plunge my self into the Abyss of Schism, where I should perish. St. Augustin avouches, That he saw many Superstitious Practices, which he could not ap­prove; and yet that he durst not always reprehend them Aug. Ep. 119. ad Jan. cap. 19. with an intire liberty, lest he might scandalize either pious Persons, or hot and turbulent Zealots. He was not the less pure, because there was Iniquity in these Practices. The Church, continues the same Father, in the midst of the Chaff and the Tares that surround her, tolerates many things: but neither do's she approve, nor do any thing contrary to Faith and good Manners. What the Church tolerates▪ is not our Rule, but what she approves: And those who serve themselves of such like things to exasperate you against us, and to hinder so great a Good as is that of a Re-union, VII. Vnjust Re­proaches touching Ceremonies, the Service in Latin, and the A­doration of Jesus Christ in the Eu­charist. That the Pretended Reform'd are gross & carnal, not we, as they accuse us. Jam. 5. 14. 15. are accursed of God.

As for what concerns the Pagan and Jewish Ceremonies, with which this fierce Letter says our worship is filled; where are they? Is it the Sign of the Cross? Have we taken that from the Jews and Pagans to whom the Cross is folly, and a scandal? Is it the Oyl we make use of in the Sacrament according to the precept of St. James? Is it the Holy Water which we take in remembrance of our Bap­tism, or the Blessed Bread, the pretious remains of the A­gape, or the Christians Feasts of Charity, and the Sym­bol of our Union? Tho we should apply to holy uses any of these Indifferent Ceremonies either of the Jews or Pa­gans to fix our Spirits on more Holy Objects would it be [Page 22] a crime? But perhaps you complain that the Priest appears at Mass sometimes with his Hands lifted up to Heaven, as the Apostle prescrib'd, sometimes with his Hands joyn'd, to 1 Tim. 2. 8. testifie greater Ardour, when the matters require it, or that so often as he begins any New Action he turns towards the People to give them, and receive from them a Salutation in Sign of their Communion. Are the Ministers offended at the Sacred Habits which their Brethren the Protestants of Germany, and their yet more dear Brethren the Prote­stants of England have retained as well as the greatest part of the Ceremonies; And do they expect that these things which appear either profitable or indifferent in other Countries, should strike you with horrour, only when you see them practised by your fellow Subjects, and in the Ca­tholick Church?

In effect, they aim at nothing else but to cast Ve­nom upon all that we do. I shall have other occasions to instruct you concerning the Service in the Vulgar Tongue, and I have often done it already by word of Mouth. But what would this furious Minister mean by these words, Accustome not your selves to this Barbarous Language which robs the Peoples Ears of Religion, and on­ly leaves something for the Eyes? Is not this a visible Ca­lumny to asperse the Catholick Church, that she would conceal from the People her Mysteries after the Council of Trent hath made▪ this Decree: That least the Sheep Conc. Tri. Sess. 22. Ch. 8. should be without nourishment, and that there may be al­wayes some Person ready to give to the little ones the Bread which they ask, the Pastors shall explain to them during the celebration of Mass, especially on Sunday's and Holy days, some Point of what is there read, and some one of the My­steries of this most Holy Sacrifice? It is not then the Inten­tion of the Church to hide from you the Mysteries, but on the contrary, to Expound to you every Day some part with so much care, as to render them known and familiar [Page 23] to you. The Books which they have put into your Hands explain all to you; and those who persuade you▪ that we would take from you the knowledge of the adorable secrets of Religon, aim at nothing else but to fill you with gall and bitterness against your Brethren.

But behold the great grievance, We make you adore Bread. I have already professed to you, that I will not enter into Controversies; but I will only tell you, that this Reproach is like that which the Socinians cast up­on us, and which heretofore the Disciples of Paulus Sa­mosatenus objected to us; they denying the Divinity of JESUS CHRIST, accuse us of being Idolaters, and imagine they have a purer Worship than ours, because they render not Supreame Honour to a Man. But whilst they glory in being more Spiritual than we, and of paying to the Divinity a purer Adoration; they are in effect Carnal and Gross, because they follow nothing but their Sence and Humane Reason, which per­suades them that a Man cannot be a God. They would make you Spiritual after the same manner; they boast of purifying your Worship in obliging you to beleive, it is only Bread which you see upon the Holy Table, and that the Body of JESUS CHRIST, which you see not there, is not also there, neither can it be there. What do you also in this but follow Flesh and Blood? But if after the Exam­ple of Catholics, you would raise up your minds, if you would render your selves capable of believing that JESUS CHRIST hath power to vail himself under the Figure of Bread to excercise our Faith; what could hinder you from understanding these words, This is my Body, as lite­rally Mat. 26. 2 [...]. John 1. 1, 14. as these, The Word was God; and the Word was made Flesh? Formerly you were taught, that it was an Inhu­mane Action and contrary to Piety to eat Mans Flesh with the Mouth of the Body, and especial the Flesh of ones Father. This Title of Anthropophagi and Cannibals which [Page 24] the Ministers gave us, made us pass for Brutes in the Opi­nion of their blind followers; and there is no sort of vio­lence they did not think themselves oblig'd to us the Words of JESUS CHRIST rather than own a Sense so Barbarous. Now that Men's Minds are more calm'd, and they have acknowledged in favour of the Lutherans, that this Manducation of the Flesh of our Lord, which was look'd upon with such detestation, has no poison in it; that it contains nothing either repugnant to Piety, or to the Honour of God, or to the good of Men; insomuch as the Lutherans, who believe and practice it as well as we, are thought worthy to partake of the Holy Table, and to be true Members of JESUS CHRIST: What reason have you to strain the Words of JESUS CHRIST and by force introduce a Figure of which not one Example is found in Scripture? But if we are Idolaters because we adore JE­SUS CHRIST in the Eucharist: What are the Lutherans? It is not true, tho they tell you so, that they do not adore JESUS CHRIST in the Blessed Sacrament. If you con­sult them, they will tell you, that believing JESUS CHRIST to be there only when he is receiv'd, they adore him there only when they do receive him, and that 'tis to adore him in receiving him that they receive this Holy Sacrament on their Knees. But tho they did not render him any exteriour Adoration, who knows not that it is not in this Exteriour the Service do's consist? The Acts of Faith, Hope, and Charity, addressed to JESUS CHRIST as present, is not this a perfect Adoration they render to him? And if it be an Idolatry to Adore JE­SUS CHRIST in the Sacrament of the Supper, can he that Adors him there Interiourly exempt himself from be­ing an Idolater? How then can he have part at the Table of JESUS CHRIST, and in the Celestial Heri­tage? Weight, my Brethren, weigh this so solid and also so intelligible a Reason, you will see how they connive at all the [Page 25] Lutherans do, but are outragious against all that we prac­tice, aiming at nothing but to inspire you with anun just hor­rour against our Worship.

Finally, If it be an Idolatry to Adore JESUS CHRIST VIII. That they cannot ac­cuse us of Idolatry without Blaspeming against JESUS CHRIST, & the pro­mises made to the Church. A remark­able Passage of M. Clau­de. in the Blessed Sacrament, where have the true Adorers been for so many Ages? Deceive not your selves, my Bre­thren; The Adoration of JESUS CHRIST in the Eu­charist is as ancient as the Church Her self. But not to tell you only those things which we our selves are agreed upon; This Adoration, as all acknowledge, was at least establish­ed in the Church, and constantly there decided, ever since Berengarius's time, that is to say, above Six hundred Years ago. Hath Hell prevailed during so many Ages? And that which was alwayes to subsist, even to the end of the World, according to the Word of JESUS CHRIST, hath it suf­fered so considerable an Interruption?

And that you may not think I would amuse you with a nice discussion of the History of passed Ages: Where were the true Adorers when Zuinglius and Calvin came in­to the World? For as for Luther, it is manifest, that if he changed any thing in the Adoration, it was very late. Ne­vertheless, where were these true Adorers at the first start­ing up of Luther, and in the begining of the New Go­spel? You presently betake your self to the Seven Thou­sand unknown to the Prophet Elias, who had not bowed their Knees to Baal. But these Seven Thousand sure would have declared themselves at least when they saw the Re­formers appear. I have pressed Monsieur Claude to Name Conser. Reflect. 13. p. 460, 461. but one; who joyning himself to these Pretended Reform­ers, did say to them, I have alwayes believ'd as you do: I never adhear'd to the Roman Faith, nor to the Mass, nor to the Real Presence, nor the Adoration of JESUS CHRIST in the Eucharist. To this so precise a Demand, to this Matter of Fact so clearly laid down, what has this Mini­ster, so full of subtilties, answered? Do's Monsieur de [Page 24] [...] [Page 25] [...] [Page 26] Meaux (says he) imagine, that the Disciples of Luther and Répons. a [...] disc. de M. de Con­dom, pag. 362. Zuinglius are oblig'd to make formal Declarations of all they thought before the Reformation, and that they are bound to insert these Declarations in their Books? You see that he had not a Man to name; and this Answer may pass for a solemn Acknowledgment, that in effect he knows not one Person who has made such a Declaration. It is a manifest Illusion to say, That these things are not committed to Writing; and that, notwithstanding it was objected on all Sides; and in all Books to the Pretended Reformers, That the Doctrine which they taught was unknown when they first appear'd, yet it never entred into their Minds to tell us, That the greatest number of those that follow'd them had always believ'd as they believ'd. Moreover, tho' the World has been fill'd with Letters, Histories, and Trea­tises, and that a thousand and a thousand times they have endeavour'd to satisfie the World concerning the Novelty which we imputed to them, they never yet nam'd these Comerades which they suppose they had among us; and even at present, Monsieur Claude cannot find them, tho' he be pressed to name at least some one. But in stead of sa­tisfying this Demand, he alledges to us the sudden Progress of the Reformation; Which shews us (says he) that the [...]bidem. Matter was extraordinarily dispos'd. As if the desire to free themselves from Vows, from Fasts, from Continance, from Confession, from the Mysteries which transcended our Senses, from Subjection to Bishops, who were in so ma­ny Places Temporal Princes; as if the Sweetness of Church Revenues, the Disgust taken against Ecclesiasticks, who were, alas! too Ignorant, and too Scandalous; thee deceit­ful Charm of Railleries and Invectives, and that of a Tur­bulant and Seditious Eloquence; the Power given to Prin­ces and Magistrates to decide Matters in Religion; and to all Men, of rendring themselves Judges of their own Faith, and of believing nothing but the Dictates of their [Page 27] own Sence; in short, as if Novelty it self had not been the alluring Bait to draw in Troops into the New Reformation, whole Cities, Princes, People, and even Priest them­selves, and Apostate Religious. Now whilst Catholicks al­ledg'd to the Reformers and their Disciples these causes of their Revolt, this was the time to Answer, it was not of Yester-day they had these Thoughts; nay, they ought to have explicated this, even before that time. For, in fine, they have supposed in their New Pastoral Letters, that ac­cording Rom. 10. 10. to the Doctrine of St. Paul, It is not enough to be­lieve with Heart unto Righteousness, but that we ought also to confess with the Mouth unto Salvation, and glorifie God with the Body and the Spirit, because he is the Redeemer of them both. 'Tis thus the Letter addressed to them who are fallen speaks; and that which is Written to the Oppres­sed by Babylon, do's not explain it self in less formal terms: Know that it is enough to hate these things with the Heart, but they ought to be condemn'd with the Mouth. Why do they not then shew us those whom they suppose to have Confessed before the Reformation, the Doctrine which is taught? Nevertheless they cannot shew us any one: So true is it, that there were none at all. And it appears on the contrary, that the first Reformers, Priests and Reli­gious, for the most part, had been Consecrated in the Faith which we profess, as we have already seen; and those whom they draw into their Rebellion, looked on them as extraor­dinary Men, who taught them a New Doctrine. Where then in the Name of God, were those who believ'd aright, since all the World, and as well the Reformers as those that follow'd them believ'd as we do?

Take heed, my Dear Brethren, that you look not up­on this Question as unprofitable, or curious. The intent is, to verifie the Promises of the Gospel. Monsieur Claude acknowledges, that in Vertue of these Promises of JESUS CHRIST, Teach and Baptize, I will be always with you, Matth. [...] 19, [...] [Page 28] [...] [Page 29] [...] [Page 30] [...] [Page 31] [...] [Page 32] Successors, was establish'd in the Church but for a time. Un­der pretext that the Holy Ghost descends visibly no more, they pretend that he descends no more at all, and that this Ceremony is useless. They might have pretended, with as much reason, That because Satan afflicts no more▪ as in former times, visibly in their Flesh, those whom the Church 1 Cor. 5. 5. deliver'd to him, she has lost the Power of delivering them to him by her Censures. Believe them not, my Bre­thren, and be not more wise than all Antiquity. Learn diligently of your Pastors what is the Effect of this Sa­crament, and of the holy Chrism which we bless, after the Example of our Fathers from the very beginning of Chri­stianity. You should already have demanded of us with ardour a Sacrament so necessary to fortifie your Infant-Faith. Come, my Brethren, come and receive it from our hands: Come, you that are near; desire it, ye that are far off, and I will come and bring you this Heavenly Gift.

But above all, prepare your selves to Communicate at Easter, and to receive the Adorable Flesh of the Lamb with­out Spot, who takes away the sins of the World. What is there more to be desired, than to exercise the Right be­longing to the Spouse; to enjoy the Sacred Body of the Heavenly Bridegroom; to deliver him your own to be Sanctified by him; to be united to him Body to Body, Heart to Heart, Spirit to Spirit, to the end we may be made perfect in one with him; that we may be bone of his Joan. 17. 23. Eph. 5. 30. 1 Cor. 6. 16, 17. bone, and flesh of his flesh; and finally, two in the same flesh, and also in the same spirit, with JESUS CHRIST? It is not only the Spirit, but the Body also, which we must prepare for the Body of JESƲS. For since the Word was made Flesh, the Body which he took is the Means to unite us to his Divinity; and to consummate the Mystery, 'tis also by uniting himself to our Body that the Son of God makes this Grace and his Vertue pass into our Souls. Run eagerly then to the Body of our Saviour: What have you [Page 33] more to desire, when you have there found with the Divi­nity and the whole Person of JESUS CHRIST, the Source also of Grace and Life?

He has said, Whoso Eateth me, shall live by me. He has Joan. 6. 52. 58. 59. said▪ Whoso Eateth of this Bread, shall have eternal Life He has said, The Bread which I will give you is my Flesh, which I will give for the Life of the World. What other Grace could they receive with the precious Blood? And who sees not, that the one and the other, and both together, have but one and the same Vertue? Ought you not to be con­tent to Communicate as Pious Antiquity Communicated See the Treatise of the Commu­nion under both Kinds, p. 9. 23. Ibid. p. [...]1. the Sick; as St. Ambrose Communicated when he was Dying; as St. Cyprian and other Saints Communicated In­fants; as the Martyrs Communicated in their Houses, and the Hermits in their Retreats; as many Saints have un­derstood that JESUS CHRIST Communicated the two Disciples at Emaus; as our Adversaries themselves Com­municate Ibid. p. 223. those who have an Aversion to Wine, and believe not they deprive them of the Sacrament of JESUS CHRIST, tho' they make the whole Vertue of it to consist in the Species? How much more ought they to be content with one Kind alone in the Catholick Church, where the Efficacy of the Sacrament is plac'd in JESUS CHRIST himself? Do you believe the Church, that good Mother, would deprive Her Children of the Grace of a Sacrament, whose Sweets and Vertue she so well knows? Or, that JESUS CHRIST, who hath promis'd to be alwayes with Her, would permit it? Upon account of this Promise, Monsieur Claude acknowledges, That there is always a Church which publishes the Faith, a Church Répo [...]se au Disc. de M. de Cond▪ q. 4. p. 102. to which JESUS CHRIST hath given an exteriour Mi­nistry, and by consequence, a Church which is Plain and Visible. He allows, That we must acknowledge, in Vertue of this Promise, a perpetual Subsistence of the Ministry in Ibid. p. 10 [...]. a State sufficient for the Salvation of God's Elect, for the [Page 34] Edifying the Body of Christ, and for the bringing of all his Elect and true Faithful Ones to perfection. If they want Ibid. p 109. any thing Essential to so great a Sacrament as this of the Communion, is the Ministry sufficient to the Salvation and Perfection of the Faithful? Is it to be in this State, not to receive such a Sacrament, but by violating the Com­mandment of JESUS CHRIST? It is a manifest Truth, both among us and the Ministers, That the Church can­not be where the Sacraments are not. If then both Kinds are absolutely necessary to every particular Faithful, if the Sacrament do's not subsist but in the Distribution of them both; the Ministers must say, That so long as but one Kind was given, the Church was without the Sacrament of the LORD'S SUPPER. Nevertheless, they dare not say this: They are forc'd to allow, that People were sav'd amongst us, at least before their Reformation, and that the True Church was there. They are necessarily bound then to acknowledge, the Sacrament of the Lord's Supper was there also, and that by consequence it subsists in its full perfection, being distributed but in one only Kind.

This is also what Monsieur Claude acknowledges after such a manner, that it leaves no doubt to those who will but [...]ead him with Attention. Behold how he defines the Church: The Church is the true Faithful, who make Pro­fession Ibid. p. 129. of the Truth, and of Christian Piety, and of true Sanctity, under a Ministry which furnisheth them with necessary Food for a Spiritual Life, WITHOUT DEPRI­VING THEM OF ANY THING OF IT. There is nothing more Essential to the Church than what enters into the Definition of it. There enters into the Definition of a Church▪ That it be under a Ministry, that is to say, un­der Pastors, who are to furnish it with all necessary Food for a Spiritual Life, without depriving them of any of it. This Minister agrees with us in this Foundation; and all the Ibid. p. 130. & [...]qu. Ministers grant it, That at least untill the Pretended Refor­mation [Page 35] People were sav'd under the Ministry of the Latin Pastors and of the Roman Church, and that the true Church was there also. It was under a Ministry then, that furnish'd it with all necessary Food, without depriving them of any, even tho' they had ceased to give the Cup; and the Cup cannot then be reckon'd among those Aliments necessary to a Spiritual Life.

Come then, my dear Brethren, come to the Sacred Bancquet of the Church, and make not its Perfection to consist in both the Kinds, since the Ministers themselves are forc'd to grant they give you under one Kind all the Aliment that is necessary to a Spiritual Life, without De­priving you of any of it. In effect, what ground can you have to doubt? It is upon the Faith of the Church you content your self with your Baptism, though you receiv'd it in your Infancy, without the Authority of Scripture, and after a manner, if the Letter only be regarded, so different from that which JESUS CHRIST ordained; that he himself observ'd the first; wherein also the Apostles have plac'd the Mysterious representation of our Burial as well as of our Resurrection with JESUS CHRIST. You understand well, that I speak of the Immersion practis'd in Baptism during so many Ages, and comprised in the Words of our Lord, Baptize, &c. that is to say, Plunge and dip intirely under Water. If upon the Faith of the Church you are at quiet as to your Baptism, rely upon the same Faith as to your Communion, and deprive not your selves of the whole Sacrament under pretence of desiring a part of it. It is the utmost of my wishes to see you at the Holy Table, perfecting the Mystery of your Peace and Reconciliation with the Church. But least you should there receive your Condemnation, and for want of dis­cerning the Body of our LORD, render your selves cul­pable, we desire, as far as it is possible, to prepare you our selves for this Celestial Bancquet; and we will go from [Page 36] [...] [Page 37] [...] [Page 22] [...] [Page 23] [...] [Page 24] [...] [Page 25] [...] [Page 26] [...] [Page 27] [...] [Page 28] we must understand, I will be always with you, Teaching and Baptizing. From whence it follows by his Confession, Rèspons. au disc. de M. de Condom p. 106. p. 109. p. 333, &c. That JESUS CHRIST promised to his Church to be with her, and to teach with her, without interruption even to the end of the World. And again, There shall always be a Church, and JESUS CHRIST will be always in the mid'st of her, Baptizing with her, and Teaching with her: Without doubt it is by the Pastors he will exercise this Ministry: 'tis with the Pastors then he promised to Baptize and Teach. Let them explain to us, how those can Baptize ill, or Teach ill with whom JESƲS CHRIST Baptizes, and with whom JESƲS CHRIST Teaches.

Monsieur Claude opposes to us Experience; and to shew us, that this invincible force which we attribute to the Ecclesiastical Ministry in vertue of the Promises of JESƲS CHRIST, do's not at all belong to it, he brings us many Passages of Heriveus, of St. Bernard, of Alvares Pelagius, and of others, who in the foregoing Ages deplored the disor­ders of the Clergy, and desired a Reformation. I under­take not here to Examine these Passages: You may read them; and if you find but only one where these Authors have complained of Transubstantiation, or of the Sacrifice, or of the Adoration of the Eucharist, or finally, of any of the points of Doctrine upon which Luther and Calvin have grounded their Reformation, I will readily aban­don the cause. But if on the contrary, among so many Passages cull'd out as it were for Ostentation, there be not to be found one that regards the least of these things; acknowledge that these Pretended Reformers have IX. The Blasphe­mies of the pre­tended Pastoral Letters against the Catholic Church, yea, and against the Primitive Church also. only taken from these Venerable Men, the name of Refor­mation, and have done nothing but abused the World with a specious Title.

Hearken then no more to their dangerous Discourses. Call not any longer that horrid Schism which hath desola­ted Christianity, a Reformation; and turn against the E­nemies [Page 29] of Re-union, the abhorrence with which they would inspire you against us. For is there any thing more worthy of Horrour than to make you hate the Church? Than to represent as Babylon her, who carries in her Forehead the name of JESƲS CHRIST, and who puts her Confidence in him alone? Than to make her the Mother of Idolatries and Prostitutions, who from the begin­ning of Christianity even unto our days, hath not ceas'd to send her Children throughout the whole Earth, and even to the most unknown Regions, to cause the one only and True God the Father, Son and Holy Ghost to be there Adored? It is not we then, My Brethren, who deserve this just horrour which all of us have of Idolatry; 'tis those who accuse us falsely. Those who bear false and scanda­lous Witness against an Innocent Person, are condemned to the same punishment which the crime of which they bear Witness did deserve, had it been found true: So those who accuse us of Idolatry, whilst we confess with so much Purity the name of God, deserve before Men, that horrour which is due to Idolatry, and shall receive the just punishment thereof in the sight of God.

But above all, what horrour are they worthy of, who cast this Accusation upon the whole Church, and also on the Church of the first Ages? It is a long time, my Bre­thren, since the Ministers acknowledge, That during the Fourth Century the Church desired the Prayers of Martyrs, and Honoured Reliques: And Vigilantius opposing himself to this Ancient and Universal Practice, was so smartly re­prehended by the Writings of St. Hieronymus, that he re­main'd single and alone in his Opinion. If it be then an Idolatry to request the Prayers of Saints, and to Honour their Relics, this Illustrious Fourth Age; yea, this Age wherein the Prophecies of the Kingdom of JESƲS CHRIST were accomplish'd more manifestly than ever, wherein the Kings of the Earth, till then Persecutors of the [Page 30] Name of JESƲS, became, according to the ancient Ora­cles, his Adorers: this Age, I say, served the Creature; the Prophecies of the Kingdom of JESƲS CHRIST, ex­tended over Idolaters, were accomplish'd in it, by lead­ing them into a new Idolatry; the Ambroses, the Augu­stines, the Hieroms, the Gregories of Nazianze, the Basi­lius's, and the Chrysostomes, whom all Christians have re­spected even till now as the Doctors of Truth, were not only the Followers, but also the Teachers and Masters of an Impious Worship, from which only Vigilantius kept him­self pure: So ill founded was Christianity, of so little con­cern was the Name of the Church of JESƲS CHRIST even in the First Ages.

Can you endure, my Brethren, the Ministers who by such Reproaches dishonour the Christian Religion? This is not the only Outrage they commit against the Church; and without going further than this pretended Pastoral Letter to those who are fallen thro' Torments, you shall there find this Blasphemy: Thus in the first Ages we see the Church fall into an Apostacy, like yours, after having tasted the charming Sweets of the Reign of Constantine the Great. Oh Prodigy unheard of among Christians! The Holy Fathers reproach'd Heretics with Apostacy, in sepa­rating themselves from the Church: But that the Church her self has apostatiz'd, he that hears it without horrour, is no Christian; and you cannot look upon those as Pa­stors, who have uttered such a Blasphemy. But this Blas­phemy is inseparable from the Pretended Reformation, To be able to say with any colour, that you must go out of the Church as out of Babylon, they must say, That the Church her self had before apostatiz'd. If they had re­proach'd her with less Crimes than Idolatry, they would not have been able to rout out of the Hearts of the Faithful the Veneration they had for her; and it was only by such Excesses that a Breach could come.

[Page 31]Detest it then, my Brethren, and come with all your X. An Exhorta­tion to the New Converts, to in­vite them to the Sacraments, & above all, to the Holy Eu­charist. That to Communi­cate under one kind is suffici­ent. Testimonies of M. Claude, and of other Mini­sters. Hearts to our Unity. Begin by the Confession of your Sins, that you may receive Penance and Absolution ac­cording to these Words: Receive ye the Holy Ghost; whose sins you remit, they shall be remitted to them; and whose sins you retain, they shall be retained. Believe not that to fulfil this Saying it is sufficient to have the Remis­sion of Sins announced to you in general, as the Ministers do, seeing JESƲS CHRIST said not, Announce, but Remit; and that it suffices not to pronounce only in ge­neral, since it is ordain'd the Priests should make a Judg­ment, and Retain as well as Remit. But we need not won­der that False Pastors dare not act according to the Terms John 20. 22, 23. of the Commission which JESƲS CHRIST has given to his True Ministers. Consider, my dear Brethren, what kind of Reformation this is, where they Reform the Com­mission given by JESƲS CHRIST himself; and where, together with Confession and the Censure of the Priests, they take away the very Sinews of Discipline, and the Bridle to Licentiousness.

It is no less Attempt to have retrench'd from the Church the Imposition of Hands, by which the Holy Ghost is given to the Faithful. This Sacrament is prov'd by these express Words of the Acts: When the Apostles who Acts 8. 14. were at Jerusalem had understood that those of Samaria had received the word of God, they sent unto them Peter and John; who being come, prayed for them, to the end they might receive the Holy Ghost. For he was not as yet descended on them, and they had been only baptized in the Name of our Lord JESUS. But they forthwith laid their hands on them, and they received the Holy Ghost. It hath pleas'd the New Reformers to decide by their own Autho­rity, and without any Testimony of Scripture, That this Sacrament, tho administred in all Ages, and according to the Practice of the Apostles, reserv'd to the Bishops their [Page 32] [...] [Page 33] [...] [Page 34] [...] [Page 35] [...] [Page 36] Parish to Parish to give you necessary Counsels and In­structions. For the rest we require not extraordinary Per­fections. Provided you come to the Eucharist with a firm Faith, an innocent Conscience, and a holy Fervour, we will bear with the remains of your infirmity; Remembring that Passover of Ezechias whereof we have spoken at the beginning of this Instruction. Many of those who were returned from the Schism, had not been sanctify'd so much as was requisite to keep the Passover: But Ezechias 2 Chron. 30. 18, 19. prayed for them, saying, The Lord who is good will have Mercy on those who seek with all their Heart the God of their Fathers, and will not impute to them this, that they are not enough purify'd: and the Lord heard him, and was appeas'd to his People. Provided then, that being return­ed to God with all your Heart, you will serve him in the same Spirit as your Fathers, in the Church where they served him, that which is wanting to your Faith as yet weak, will be supply'd by the Mediation of JESƲS CHRIST, of whom Ezechias was a Figure, and the Holy Eucharist will be your strength.

In the mean time, my dear Brethren, frequent the In­structions and Catechisms, send your Children thither Let me hear no more that there is any among you who absents himself; Lest, as the Apostle says, not finding you 2 Cor. 12. 20. such as I would, I be found of you such an one as ye would not. Answer me, my Brethren, What will ye? shall I 1 Cor. 4. 21. come to you with a Rod, or in Love, and in the Spirit of Meekness? If you have any scruple remaining, come to us with Confidence: at all Hours we shall be ready to hear you, and to deliver to you not only the Gospel of God, 1 Thess. 2. 8. but also our own Souls, because you are become most dear unto us. Thus you will be my Consolation and my Joy on Earth, and you will be my Crown at the Day of our Ibid. 19. 20. Lord Jesus. I know that some Artful Spirits secretly en­deavour to inspire you with Dissention, and Prophecy to [Page 37] you, changes and imaginary Victories of the Religion which you have forsaken. In defect of any real Appear­ance, the Apocalypse is not wanting to them, and they make credulous Persons find what is agreeable to their Fancies in those Obscurities. But without pretending to be a Prophet, I dare be bold to tell you, Such an unexpe­cted Change as this in the whole Kingdom, has too much the Hand of God in it, not to be maintain'd; and the Piety of the King, who is visibly Protected by God, will put an end to this great Work. The Work of a Re-union shall be finish'd, the Work of Charity and Peace, which shall convert the hearts of the fathers to the children, and Malac. 4. 6. the hearts of the children to their fathers; that is to say, which shall cause the Faith of our Fathers to live again in their Children, so long separated from an Union with them, and recal the Children to the Church where their Fathers have served God, where their Bodies rest in Peace, and where they expect the Resurrection of the Just.