A letter of several French ministers fled into Germany upon the account of the persecution in France to such of their brethren in England as approved the Kings declaration touching liberty of conscience : translated from the original in French.
Jurieu, Pierre, 1637-1713.
1688
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A letter of several French ministers fled into Germany upon the account of the persecution in France to such of their brethren in England as approved the Kings declaration touching liberty of conscience : translated from the original in French.
Jurieu, Pierre, 1637-1713.
Wake, William, 1657-1737.
7 p.
s.n.,
[London :
1688]
Reproduction of original in Union Theological Seminary Library, New York.
Attributed to Pierre Jurieu. cf. NUC pre-1956.
Translation of work by William Wake. Cf. NUC pre-1956.
Caption title.
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eng
Dissenters, Religious -- France.
Protestants -- France.
Freedom of religion -- France -- Early works to 1800.
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A
LETTER
of
several
French
Ministers
Fled
into
Germany
upon
the
account
of
the
PERSECUTION
in
France
,
to
such
of
their
Brethren
in
England
as
Approved
the
Kings
Declaration
touching
Liberty
of
Conscience
.
Translated
from
the
Original
in
French.
ALtho
in
our
present
Dispersion
,
most
dear
and
honoured
Brethren
,
it
has
pleased
the
Providence
of
God
to
conduct
us
into
places
very
distant
from
one
another
.
Yet
that
union
which
ought
always
to
continue
betwixt
us
,
obliges
us
to
declare
our
sense
to
one
another
with
a
Christian
and
Brotherly
Freedom
upon
all
occasions
,
that
may
present
themselves
to
us
so
to
do
.
'T
is
this
makes
us
hope
that
you
will
not
take
it
amiss
of
us
,
if
at
this
time
we
deliver
our
opinion
to
you
touching
the
Affairs
of
England
in
matters
of
Religion
,
and
with
reference
to
that
Conduct
which
you
have
observed
therein
.
We
ought
not
to
conceal
it
from
you
,
That
the
greatest
part
of
the
Protestants
of
Europe
have
been
extremely
scandalized
to
understand
,
that
certain
among
you
,
after
the
example
of
many
of
the
Dissenters
,
have
Addressed
to
the
King
of
England
,
upon
the
account
of
his
Declaration
,
by
which
he
has
granted
Liberty
of
Conscience
to
the
Non-conformists
:
And
that
some
others
who
had
already
ranked
themselves
under
the
Episcopal
Communion
,
nevertheless
published
the
said
Declaration
in
their
Churches
;
and
this
at
a
time
when
almost
all
the
Bishops
themselves
with
so
much
Firmness
and
Courage
refused
to
do
it
.
If
we
may
be
permitted
to
tell
you
freely
what
our
opinion
is
concerning
the
conduct
of
the
Bishops
and
of
the
Dissenters
in
this
conjuncture
,
we
shall
make
no
difficulty
to
pronounce
in
favour
of
the
former
.
We
look
upon
it
that
they
have
exceedingly
well
answered
the
Duty
of
their
Charge
,
whilst
despising
their
own
private
Interest
,
they
have
so
worthily
supported
that
of
the
Protestant
Religion
:
Whereas
the
others
,
for
want
of
considering
these
things
as
they
ought
to
have
done
,
have
given
up
the
interest
of
their
Religion
to
their
own
particular
advantages
.
It
is
not
out
of
any
complement
to
the
Bishops
,
much
less
out
of
any
enmity
to
the
Dissenters
,
that
we
make
such
different
judgments
concerning
them
.
We
know
well
enough
how
to
commend
or
blame
,
what
seems
to
us
to
deserve
our
Praise
or
our
Censure
both
in
the
one
and
in
the
other
.
We
do
not
at
all
approve
the
conduct
of
the
Bishops
towards
the
Dissenters
under
the
last
Reign
.
And
altho
we
do
not
any
more
approve
that
of
the
Dissenters
in
separating
from
their
Communion
,
yet
we
do
confess
they
had
some
reason
in
the
bottom
for
it
;
and
that
the
Ceremonies
which
they
have
refused
to
submit
to
are
the
Remains
of
Popery
,
which
we
could
rather
wish
might
have
been
entirely
abolished
.
In
this
unhappy
Schism
which
has
so
long
time
rent
the
Church
of
England
;
we
look
upon
it
,
that
both
Parties
have
been
equally
defective
in
their
Charity
.
On
the
one
side
,
the
Dissenters
ought
by
no
means
to
have
separated
themselves
for
the
Form
of
Ecclesiastical
Government
,
nor
for
Ceremonies
which
do
not
at
all
concern
the
Fundamentals
of
Religion
.
On
the
other
side
,
The
Bishops
should
have
had
a
greater
Condescension
to
the
Weakness
of
their
Brethren
:
And
without
doubt
they
would
have
acted
in
a
manner
more
agreeable
to
the
Spirit
of
the
Gospel
,
if
instead
of
treating
them
with
so
much
Rigor
as
they
did
,
they
had
left
them
the
Liberty
of
serving
God
according
to
their
Conscience
,
till
it
should
have
pleased
him
to
re-unite
All
under
the
same
Discipline
.
However
the
Conformity
of
Opinion
between
the
dissenters
and
Us
,
ought
to
have
prejudiced
us
in
their
favour
,
had
we
been
capable
of
Partiality
on
this
occasion
.
There
is
also
another
thing
which
might
have
disposed
us
to
judge
less
favourably
of
the
Bishops
than
of
them
,
and
that
is
the
Yoke
which
they
have
imposed
upon
the
French
Ministers
,
by
obliging
them
to
receive
a
second
Ordination
before
they
could
be
permitted
to
Exercise
their
Ministry
in
the
Church
of
England
,
as
if
the
Ordination
they
had
received
in
France
had
not
been
sufficient
.
But
we
must
do
Justice
to
all
the
World
,
and
bear
witness
to
the
Truth
.
We
have
already
said
,
and
we
must
again
repeat
it
,
It
seems
to
us
that
on
this
last
Occasion
the
Bishops
have
discharged
their
Duty
,
and
are
most
worthy
of
Praise
,
whereas
the
Dissenters
on
the
contrary
are
extreamly
to
be
ββββned
.
And
we
will
presently
offer
our
Reasons
wherefore
we
judge
so
of
the
one
,
and
of
the
other
.
In
the
mean
time
,
most
dear
Brethren
,
give
us
leave
freely
to
tell
you
,
That
if
our
Brethren
the
Dissenters
of
England
,
who
have
Addressed
to
the
King
,
are
to
be
blamed
,
(
as
we
verily
believe
they
are
)
you
certainly
are
much
more
to
be
condemned
.
The
Hardships
under
which
they
had
lived
for
many
years
without
Churches
,
without
Pastors
,
without
Assemblies
,
made
them
think
the
Liberty
of
Conscience
which
was
offered
to
them
,
a
great
Ease
.
Their
Spirits
,
soured
and
prejudiced
by
the
ill
Treatments
they
had
received
from
the
Church
of
England
,
had
not
freedom
enough
to
let
them
see
that
the
Present
which
was
made
them
was
Empoison'd
.
And
therefore
upon
the
sudden
they
received
it
with
joy
,
and
thought
themselves
obliged
to
testifie
their
Acknowledgment
of
it
.
But
for
you
who
never
had
any
part
in
the
Divisions
of
the
Church
of
England
,
and
who
by
consequence
were
in
a
state
to
judge
more
soundly
of
things
,
How
is
it
that
you
should
not
have
perceived
the
Poison
that
was
hid
under
the
Liberty
of
Conscience
offered
to
them
?
Or
if
you
did
not
perceive
it
of
your selves
,
how
is
it
that
the
Generous
Refusal
of
the
Bishops
,
tho'
at
the
peril
of
their
Liberty
and
Estates
,
to
publish
the
Declaration
in
their
Diocesses
,
should
not
at
least
have
open'd
your
eyes
?
How
have
those
Venerable
Prelates
now
highly
justified
themselves
from
the
Reproach
that
was
laid
upon
them
of
being
Popishly
affected
,
and
of
persecuting
the
Dissenters
only
,
but
of
a
secret
Hatred
to
the
Reformation
?
How
well
have
they
made
it
appear
that
these
were
only
Calumnies
invented
by
their
Enemies
to
render
them
odious
to
the
Protestants
,
and
that
their
hearts
were
truly
fix'd
to
the
Reformed
Religion
,
and
animated
with
a
Zeal
worthy
Primitive
Bishops
?
Could
you
see
those
faithful
Servants
of
God
,
disobey
the
order
of
their
Soveraign
,
expose
themselves
thereby
to
his
Disgrace
,
suffer
Imprisonment
,
and
prepare
themselves
to
suffer
any
thing
,
rather
then
betray
their
Consciences
and
their
Religion
,
without
admiring
their
Constancy
,
and
being
touched
with
their
Examples
?
But
above
all
,
could
you
resolve
by
your
Conduct
to
condemn
that
of
those
generous
Confessors
?
Is
this
the
Acknowledgment
which
you
ought
to
have
made
to
them
for
that
Charity
,
with
which
they
had
received
and
comforted
you
in
your
Exile
?
Is
this
to
Answer
the
Glorious
Quality
of
Confessors
,
of
which
you
so
much
vaunt
your selves
?
Is
this
the
Act
of
Faithful
Ministers
of
Christ
?
Give
us
leave
to
tell
you
,
most
dear
Brethren
,
your
Proceedings
in
this
Affair
appear
so
very
strange
to
us
,
that
we
cannot
imagine
how
you
were
capable
of
so
doing
.
It
seems
to
us
to
have
even
effaced
all
the
Glory
you
had
attained
by
your
Sufferings
,
to
reproach
your
Ministry
and
to
be
unworthy
of
True
and
Reformed
Christians
.
This
is
no
rash
judgment
which
we
pass
;
and
to
convince
you
that
it
is
not
,
we
beseech
you
only
to
examine
these
things
with
us
without
Prejudice
and
Interest
.
The
Declaration
of
which
we
speak
is
designed
for
two
purposes
:
The
one
,
the
re-establishment
of
Popery
.
The
other
,
the
extinction
of
the
Reformed
Religion
in
England
.
The
former
of
these
designs
appears
openly
in
it
.
The
second
is
more
concealed
;
't
is
a
mystery
of
Iniquity
,
covered
over
with
a
specious
appearance
;
and
of
which
the
trace
must
be
concealed
till
the
time
of
manifestation
comes
.
We
will
say
nothing
of
a
third
Design
,
which
is
,
Of
the
oppression
of
the
Liberties
of
England
for
the
Establishment
of
an
absolute
Authority
,
but
shall
leave
it
to
the
Polititians
to
make
their
Reflexions
upon
it
.
As
for
us
,
if
we
sometimes
touch
upon
it
,
it
shall
be
only
with
reference
to
Religion
:
We
will
apply
our selves
chiefly
to
the
two
other
Designs
which
they
proposed
to
themselves
who
made
that
Declaration
.
It
cannot
be
deny'd
but
that
by
this
Declaration
,
there
is
Liberty
of
Conscience
granted
indifferently
to
the
Papists
and
to
the
Dissenters
.
It
comprehends
both
the
one
and
the
other
under
the
name
of
Nonconformists
.
And
we
may
with
confidence
affirm
,
That
they
were
the
Papists
especially
whom
the
King
had
in
his
eye
when
he
gave
this
Declaration
.
And
howsoever
he
may
pretend
to
have
been
touched
with
the
Oppressions
which
the
Dissenters
had
suffered
;
yet
that
his
principal
design
was
to
re-establish
Popery
.
Behold
here
already
a
very
great
evil
,
and
such
as
all
true
Protestants
are
obliged
with
their
utmost
power
to
oppose
.
What
,
shall
we
see
Popery
,
that
abominable
Religion
,
that
prodigious
heap
of
Filthiness
and
Impurity
,
re-establish
it self
,
with
all
its
honours
,
in
Kingdoms
from
which
the
Reformation
had
happily
banished
it
?
And
shall
there
be
found
in
those
Kingdoms
Protestants
who
not
only
stand
still
without
making
any
opposition
to
it
,
but
e'en
favour
its
re-establishment
,
and
openly
give
it
their
Approbation
?
Who
could
have
thought
that
the
Dissenters
of
England
,
Men
who
have
always
testified
so
great
an
aversion
to
the
Roman
Religion
;
and
who
have
no
other
pretence
to
separate
from
the
Bishops
,
than
that
they
have
in
part
retained
in
their
Government
and
Ceremonies
the
Exteriors
of
that
Religion
,
should
now
themselves
joyn
to
bring
it
intirely
in
?
But
above
all
,
Who
could
have
believed
that
the
French
Ministers
,
who
after
having
experimented
all
the
Fury
of
Popery
in
France
,
were
at
last
banished
,
rather
than
that
they
would
subscribe
to
its
Errors
and
Abuses
:
And
for
this
very
cause
fled
into
England
,
that
they
might
there
more
freely
profess
the
Protestant
Religion
,
should
now
contribute
to
re-establish
Popery
in
their
new
Country
,
where
they
had
been
received
by
their
Brethren
with
so
singular
a
Charity
?
Would
you
indeed
,
Gentlemen
,
see
England
once
more
submitted
to
the
tyranny
of
the
Pope
,
whose
Yoke
it
so
happily
threw
off
in
the
last
age
?
Would
you
there
see
all
those
monstrous
Doctrins
,
all
those
Superstitions
,
and
that
horrible
Idolatry
which
reigned
there
before
the
Reformation
,
domineer
once
more
in
it
?
Would
you
that
the
People
should
again
hear
the
Pulpits
and
the
Churches
sounding
out
the
doctrins
of
Purgatory
,
of
Indulgences
,
of
the
Sacrifice
of
the
Mass
,
&c.
and
see
the
Images
and
Reliques
of
the
Saints
carried
solemnly
in
Procession
,
with
a
God
formed
by
the
hand
of
Men
?
And
that
in
fine
,
they
should
again
publickly
adore
those
vain
Idols
?
We
are
confident
there
is
not
a
good
Protestant
in
the
world
that
would
not
startle
but
at
the
thought
of
it
.
But
this
is
not
yet
all
.
The
Declaration
of
which
we
speak
does
not
only
re-establish
Popery
with
all
its
abominations
,
but
does
moreover
tend
to
the
Ruine
of
the
Reformation
in
England
.
A
Man
need
not
to
have
any
great
Sagacity
to
be
convinced
of
this
.
And
that
as
much
as
it
seems
to
establish
for
ever
the
Protestant
Religion
in
that
Kingdom
,
it
does
on
the
contrary
destroy
the
very
Foundations
of
it
.
The
ground
upon
which
the
Reformation
is
founded
in
England
,
are
the
Laws
which
have
been
made
at
several
times
for
the
settlement
of
it
,
and
to
abolish
either
the
Tyranny
of
the
Pope
,
or
the
Popish
Religion
altogether
.
And
as
these
Laws
have
been
made
by
the
King
and
Parliament
together
,
so
that
the
King
has
not
the
power
to
Repeal
them
without
a
Parliament
,
they
secure
the
Protestant
Religion
against
the
Enterprises
of
such
Kings
as
should
ever
think
to
Destroy
it
.
But
now
if
this
Declaration
be
executed
,
we
are
no
more
to
make
any
account
of
those
Solemn
Laws
which
have
been
passed
in
favour
of
the
Reformation
,
they
become
of
no
value
,
and
the
Protestant
Religion
is
intirely
left
to
the
King's
Pleasure
.
This
is
what
will
clearly
appear
from
what
we
are
about
to
say
.
The
King
not
having
been
able
to
obtain
of
the
last
Parliament
to
consent
to
a
Repeal
of
the
Laws
which
had
been
made
against
the
Nonconformists
,
Dissolved
the
Parliament
it self
.
Not
long
after
,
without
attending
a
new
one
,
he
did
that
alone
by
his
Declaration
which
the
Parliament
would
not
do
conjunctly
with
him
.
He
granted
a
full
Liberty
of
Conscience
to
the
Nonconformists
;
he
freed
them
from
the
Penalties
which
had
been
appointed
against
them
,
and
dispensed
with
the
Oaths
to
which
the
Laws
obliged
all
those
who
were
admitted
to
any
Charges
,
whether
in
the
Soldiery
,
or
in
Administration
of
Justice
,
or
of
the
Government
.
In
pursuance
of
these
Declarations
he
threw
the
Protestants
out
of
all
Places
of
any
great
Importance
to
clap
in
Papists
in
their
room
,
and
goes
on
without
ceasing
to
the
intire
Establishment
of
Popery
.
Who
does
not
see
,
that
if
the
Protestants
approve
these
Declarations
,
and
themselves
authorise
such
Enterprises
,
the
King
will
not
stop
here
,
but
that
this
will
be
only
one
step
to
carry
him
much
further
?
What
can
be
said
when
he
shall
do
the
same
thing
with
reference
to
those
Laws
which
exclude
the
Papists
out
of
the
Parliament
,
that
he
has
done
to
those
which
shut
them
out
of
all
Charges
and
Imploys
,
and
forbad
them
the
Exercise
of
their
Religion
?
Does
not
the
Approbation
of
such
Declarations
,
as
it
overthrows
these
last
,
carry
with
it
before
hand
the
approbation
of
those
which
shall
one
day
overthrow
the
former
?
And
if
the
King
shall
once
give
himself
the
Authority
to
bring
Papists
into
the
Parliament
,
who
shall
hinder
him
from
using
Solicitations
,
Promises
,
Threatnings
,
and
a
thousand
other
the
like
means
to
make
up
a
Popish
Parliament
?
And
who
shall
hinder
him
with
the
Concurrence
of
that
Parliament
to
Repeal
all
the
Antient
Laws
that
had
been
passed
against
Popery
,
and
make
new
ones
against
the
Protestants
?
These
are
without
doubt
the
Natural
Consequences
of
what
the
King
at
this
time
aims
at
.
These
are
the
Fruits
which
one
ought
to
expect
from
it
,
if
instead
of
Approving
as
some
have
done
his
Enterprises
against
the
Laws
,
they
do
not
on
the
contrary
with
all
imaginable
Vigor
oppose
them
.
Reflect
a
little
on
what
we
have
here
said
,
and
you
will
consess
that
we
have
reason
to
commend
the
Conduct
of
the
Bishops
who
refused
to
publish
the
Declaration
;
and
to
condemn
those
Dissenters
who
have
made
their
Addresses
of
Thanks
for
it
.
It
is
true
that
the
Dissenters
are
to
be
pitied
,
and
that
they
have
been
treated
hardly
enough
,
and
we
do
not
think
it
at
all
strange
,
that
they
so
earnestly
sigh
after
Liberty
of
Conscience
.
It
is
natural
for
Men
under
Oppression
to
seek
for
Relief
:
And
Liberty
of
Conscience
considered
only
in
it self
,
is
it
may
be
the
Thing
of
all
the
World
the
most
precious
and
most
desirable
.
Would
to
God
we
were
able
to
procure
it
for
them
by
any
lawful
means
,
and
without
such
ill
Consequences
,
tho'
it
were
at
the
peril
of
our
Lives
!
But
we
Conjure
them
to
consider
how
pernicious
that
Liberty
of
Conscience
is
which
is
offer'd
to
them
,
as
we
have
just
now
shewn
.
On
the
one
side
,
It
is
inseparably
linked
with
the
Establishment
of
Popery
;
and
on
the
other
,
it
cannot
be
accepted
without
approving
a
terrible
Breach
which
his
Majesty
thereby
makes
upon
the
Laws
,
and
which
would
be
the
ruine
of
the
Reformation
in
his
Kingdoms
,
were
not
some
Remedy
brought
to
it
.
And
where
is
the
Protestant
who
would
buy
Liberty
of
Conscience
at
so
dear
a
rate
,
and
not
rather
choose
to
continue
deprived
of
it
all
his
Life
?
Should
the
private
interest
of
our
Brethren
the
Dissenters
blind
them
in
such
a
manner
,
that
they
have
no
regard
to
the
general
Interest
of
the
Church
?
Should
they
for
enjoying
a
Liberty
of
Conscience
so
ill
assured
,
shut
their
Eyes
to
all
other
Considerations
?
How
much
better
would
it
be
for
them
to
re-unite
themselves
to
the
Bishops
,
with
whom
they
differ
only
in
some
points
of
Discipline
;
but
especially
at
this
time
,
when
their
Conduct
ought
to
have
entirely
defaced
those
unjust
Suspicions
which
they
had
conceived
against
them
?
But
if
they
could
not
so
readily
dispose
themselves
to
such
a
Re-union
,
would
it
not
be
better
for
them
to
resolve
still
to
continue
without
Liberty
of
Conscience
,
and
expect
some
more
favourable
time
when
they
may
by
lawful
means
attain
it
,
than
to
open
themselves
a
gate
to
Popery
,
and
to
concur
with
it
to
the
Ruine
of
the
Protestant
Religion
?
You
will
,
it
may
be
,
tell
us
,
that
it
looks
ill
in
us
,
who
so
much
complain
,
That
we
have
been
deprived
of
Liberty
of
Conscience
in
France
,
to
find
fault
with
the
King
of
England
for
granting
it
to
his
Subjects
:
And
that
it
is
the
least
that
can
be
allowed
to
a
Sovereign
,
to
allow
him
the
Right
to
permit
the
exercise
of
his
own
Religion
in
his
own
Kingdoms
,
and
to
make
use
of
the
service
of
such
of
his
Subjects
as
himself
shall
think
fit
,
by
putting
them
into
Charges
and
Employs
.
You
will
add
,
That
his
Majesty
does
not
go
about
neither
to
abrogate
the
antient
Laws
,
nor
to
make
new
ones
.
All
he
does
being
only
to
dispense
with
the
Observation
of
certain
Laws
in
such
of
his
Subjects
as
he
thinks
fit
,
and
for
as
long
time
as
he
pleases
;
and
that
the
right
of
dispensing
with
,
and
suspending
of
Laws
,
is
a
right
inseparably
ty'd
to
his
Person
:
That
for
the
rest
,
the
Protestant
Religion
does
not
run
the
least
Risque
.
There
are
Laws
to
shut
the
Papists
out
of
Parliament
,
and
these
Laws
can
neither
be
dispensed
with
,
nor
suspended
:
So
that
the
Parliament
partaking
with
the
King
in
the
Legislative
Power
,
and
continuing
still
Protestant
,
there
is
no
cause
to
fear
,
that
any
thing
should
be
done
contrary
to
the
Protestant
Religion
.
Besides
,
What
probability
is
there
,
that
a
King
,
who
appears
so
great
an
Enemy
to
oppression
in
matters
of
Conscience
and
Religion
,
should
ever
have
a
thought
,
tho
he
had
the
power
himself
,
to
oppress
in
this
very
matter
the
greatest
part
of
his
Subjects
,
and
take
from
them
that
Liberty
of
Conscience
which
he
now
grants
to
them
,
and
which
he
promises
so
inviolably
to
observe
for
the
time
to
come
?
These
are
all
the
Objections
that
can
with
any
appearance
of
reason
be
made
against
what
we
have
before
said
.
They
may
all
be
reduced
to
five
,
which
we
shall
examine
in
their
order
.
And
we
doubt
not
but
we
shall
easily
make
it
appear
,
that
they
are
all
but
meer
illusions
.
1.
We
do
justly
complain
,
That
they
have
taken
from
us
our
Liberty
of
Conscience
in
France
,
because
it
was
done
contrary
to
the
Laws
.
And
one
may
as
justly
complain
,
that
the
K
of
England
does
labour
to
re-establish
Popery
in
his
Country
,
because
he
cannot
do
it
but
contrary
to
the
Laws
.
Our
Liberties
in
France
were
founded
upon
solemn
Laws
,
upon
perpetual
,
irrevocable
,
and
sacred
Edicts
;
and
which
could
not
be
recalled
,
without
violating
at
once
the
Public
Faith
,
the
Royal
Word
,
and
the
Sacredness
of
an
Oath
.
And
Popery
has
been
banished
out
of
England
by
Laws
made
by
King
and
Parliament
,
and
which
cannot
be
repealed
but
by
the
Authority
of
King
and
Parliament
together
;
so
that
therefore
there
is
just
cause
to
complain
,
that
the
King
should
go
about
to
overthrow
them
himself
alone
by
his
Declaration
.
2.
It
is
not
true
that
a
Sovereign
has
always
the
right
to
permit
the
exercise
of
his
own
Religion
in
his
Dominions
,
and
to
make
use
of
the
service
of
such
of
his
Subjects
as
he
himself
shall
think
fit
,
that
is
to
say
,
by
putting
of
them
into
Charges
and
Employs
:
And
in
particular
,
he
has
not
this
right
,
when
the
Laws
of
his
Country
are
contrary
thereunto
,
as
they
are
in
the
case
before
us
.
Every
King
is
obliged
to
observe
the
Fundamental
Laws
of
his
Kingdom
.
And
the
King
of
England
,
as
well
as
his
Subjects
,
ought
to
observe
the
Laws
which
have
been
established
by
King
and
Parliament
together
.
3.
For
the
third
,
the
distinction
between
the
Abrogation
of
a
Law
,
and
the
Dispensing
with
and
Suspending
of
it
cannot
here
be
of
any
use
;
whether
the
King
abrogates
the
Laws
which
have
been
made
against
Popery
,
or
whether
without
saying
expresly
that
he
does
abrogate
them
;
he
overthrows
them
by
his
Declarations
,
under
pretence
of
dispensing
with
,
or
suspending
of
them
;
It
is
still
in
effect
the
same
thing
.
And
to
what
purpose
is
it
that
the
Laws
are
not
abrogated
,
if
in
the
mean
time
all
sorts
of
Charges
are
given
to
Papists
,
and
Popery
it self
be
Re-established
contrary
to
the
tenor
of
the
Laws
?
The
truth
is
,
If
the
King
has
such
a
power
as
this
,
if
this
be
a
Right
necessarily
tied
to
his
Person
,
't
is
in
vain
that
the
Parliament
does
partake
with
him
in
the
Legislature
.
This
Authority
of
the
Parliament
is
but
a
meer
Name
,
a
Shadow
,
a
Phantome
,
a
Chimera
,
and
no
more
.
The
King
is
still
the
absolute
Master
,
because
he
can
alone
,
and
without
his
Parliament
,
render
useless
by
his
Declarations
the
Laws
which
the
Parliament
shall
have
the
most
solemnly
established
together
with
him
.
We
confess
the
King
has
Right
of
Dispensing
in
certain
Cases
,
as
if
the
Concern
be
what
belongs
to
his
private
Interest
,
he
may
without
doubt
whenever
he
pleases
depart
from
his
own
Rights
;
't
is
a
Liberty
which
no
body
will
pretend
to
contest
with
him
.
But
he
has
not
the
power
to
dispense
to
the
prejudice
of
the
Rights
of
the
People
,
nor
by
Consequence
put
the
Property
,
the
Liberty
,
and
the
Lives
of
his
Protestant
Subjects
into
the
hands
of
Papists
.
4.
What
we
have
now
said
in
Answer
to
the
third
Objection
,
will
be
more
clear
from
the
Answer
we
are
to
give
to
the
fourth
.
They
would
perswade
the
Protestants
that
their
Religion
is
in
safety
,
because
on
the
one
side
the
King
cannot
make
Laws
without
the
Parliament
;
and
that
on
the
other
,
there
being
Laws
which
exclude
Papists
out
of
the
two
Houses
,
it
must
necessarily
follow
,
That
the
Parliament
shall
continue
to
be
Protestant
.
But
if
the
King
has
the
Power
to
break
throught
the
Laws
,
under
the
pretence
of
Dispensing
with
and
Suspending
of
them
,
What
Security
shall
the
Protestants
have
that
he
will
not
Dispense
with
the
Papists
,
the
observation
of
those
Laws
which
do
exclude
them
out
of
the
Parliament
,
as
well
as
he
has
Dispensed
with
those
that
should
have
kept
them
out
of
Charges
and
Imployments
?
What
Security
shall
they
have
that
he
will
not
at
any
time
hereafter
suspend
the
Execution
of
the
former
,
as
he
has
already
suspended
the
Execution
of
the
latter
?
Which
being
so
,
what
should
hinder
us
from
seeing
in
a
little
time
a
Popish
Parliament
,
who
together
with
the
King
shall
pass
Laws
contrary
to
the
Protestant
Religion
?
What
difference
can
be
shewn
between
the
one
and
the
other
of
these
Laws
,
that
the
one
should
be
liable
to
be
dispensed
with
and
suspended
,
and
the
other
not
?
Were
they
not
both
established
by
the
King
and
Parliament
?
Were
not
both
the
one
and
the
other
made
for
the
Security
of
the
Protestant
Religion
,
and
of
those
who
profess
it
?
Are
not
the
Rights
of
the
People
concerned
in
the
one
,
as
well
as
in
the
other
?
And
whosoever
Suffers
and
Approves
the
King
in
the
Violation
of
these
Rights
in
some
things
,
does
he
not
thereby
Authorise
him
to
violate
them
in
all
?
If
the
King
has
power
to
put
the
Liberty
and
Property
and
Lives
of
his
Protestant
Subjects
at
the
Mercy
of
the
Papists
,
by
placing
them
in
Charges
contrary
to
the
Law
,
why
should
he
not
have
the
power
to
raise
the
same
Papists
to
the
Authority
of
Legislators
by
declaring
them
capable
of
sitting
in
Parliament
,
seeing
that
is
but
contrary
to
Law
?
Do
not
deceive
your selves
,
the
Laws
are
the
Barrier
which
bound
the
Authority
of
the
King
,
and
if
his
Barrier
be
once
broken
,
he
will
extend
his
Authority
as
far
as
he
pleases
.
And
it
will
be
impossible
for
you
after
that
to
set
any
bounds
to
it
.
5.
In
fine
,
He
must
be
very
little
acquainted
with
the
Spirit
of
Popery
,
who
imagines
that
it
will
be
content
to
Re-establish
it self
in
England
,
without
aiming
to
destroy
the
Protestant
Religion
.
Give
it
but
Time
and
Opportunity
to
fortifie
it self
,
and
you
may
then
expect
to
see
what
it
is
.
In
all
Places
where
it
has
got
the
Power
in
its
hands
,
it
will
not
only
rule
,
but
Rule
alone
,
and
not
suffer
any
other
Religion
besides
it self
;
and
imploys
the
Sword
and
Fire
to
Extirpate
that
which
it
calls
Heresie
.
Were
not
this
a
Truth
confirmed
by
infinite
Examples
both
Ancient
and
Modern
,
which
every
one
knows
who
has
read
any
thing
of
History
,
it
would
be
too
much
evidenced
by
the
Cruelties
which
it
has
so
lately
exercised
against
the
Churches
of
Hungary
,
of
France
,
and
of
the
Valleys
of
Piemont
.
And
men
ought
not
to
be
lulled
asleep
by
the
Pretence
of
an
Inclination
which
the
King
of
England
would
be
thought
to
have
for
Liberty
of
Conscience
;
nor
by
the
Promises
which
he
makes
to
preserve
it
to
all
his
Subjects
without
distinction
.
Every
one
knows
that
Perfidiousness
and
Breach
of
Faith
are
Characters
of
Popery
no
less
essential
to
it
than
Cruelty
.
Can
you
doubt
of
this
,
Gentlemen
?
You
who
so
lately
came
from
making
a
sad
Experiment
of
it
?
How
often
did
our
King
promise
us
to
preserve
us
in
our
Priviledges
?
How
many
Declarations
,
how
many
Edicts
did
he
set
out
to
that
purpose
?
How
many
Oaths
were
taken
to
confirm
those
Edicts
?
Did
not
this
very
King
Lewis
XIV
.
himself
solemnly
promise
by
several
Edicts
and
Declarations
to
maintain
us
in
all
the
Liberties
which
were
granted
to
us
by
the
Edict
of
Nantes
?
And
yet
after
all
,
what
scruple
was
there
made
to
violate
so
many
Laws
,
so
many
Promises
,
and
so
many
Oaths
?
The
Protestants
of
England
have
themselves
also
sometimes
likewise
experimented
the
same
Infidelity
:
And
not
to
alledge
here
any
other
example
,
let
us
desire
them
to
remember
only
the
Reign
of
Queen
Mary
,
what
Promises
she
made
at
her
coming
to
the
Crown
,
not
to
make
any
change
of
Religion
;
and
yet
what
bloody
Laws
she
afterwards
passed
to
extinguish
the
Reformation
as
soon
as
she
saw
her self
fast
in
the
Throne
?
And
with
what
inhumanity
she
spilt
the
Blood
of
her
most
faithful
Subjects
to
accomplish
that
design
?
After
such
an
instance
as
this
,
a
man
must
be
very
credulous
indeed
,
and
willing
to
deceive
himself
,
that
will
put
too
much
confidence
in
the
Promises
of
the
King
that
now
Reigns
.
Do
we
not
know
,
that
there
are
neither
Promises
nor
Oaths
which
the
Pope
does
not
pretend
to
have
power
to
dispense
with
in
those
whom
he
employs
for
the
extirpation
of
Heresie
?
And
do
we
not
also
know
,
that
it
is
one
of
the
great
Maxims
of
Popery
,
a
Maxim
authorized
both
by
the
Doctrin
and
Practice
of
the
Council
of
Constance
,
That
they
are
not
obliged
to
keep
any
Faith
with
Hereticks
.
We
ought
not
to
believe
that
King
James
II.
a
Prince
who
has
so
much
Zeal
for
Popery
,
should
be
govern'd
by
any
other
Maxims
than
those
of
his
Religion
.
And
whosoever
will
take
the
pains
to
examine
his
Conduct
both
before
and
since
his
coming
to
the
Crown
,
will
find
that
he
has
more
than
once
put
'em
in
practice
.
And
this
,
Gentlemen
,
we
suppose
may
be
sufficient
to
convince
all
reasonable
persons
,
that
there
is
nothing
more
pernicious
than
that
Declaration
which
you
have
approved
;
whether
by
publishing
it
,
as
some
of
you
have
done
,
or
by
Addressing
to
the
King
to
thank
him
for
it
.
When
you
shall
have
reflected
upon
these
things
,
you
will
without
doubt
your selves
confess
,
that
you
have
suffered
your selves
to
be
amused
with
some
imaginary
advantages
which
you
hope
to
make
by
this
Declaration
.
In
the
mean
time
,
most
dear
Brethren
,
you
will
pardon
us
,
if
we
have
chanced
to
have
let
any
thing
slip
that
is
not
agreeable
to
you
.
We
had
no
design
to
give
the
least
offence
either
to
you
,
or
to
our
Brethren
the
Dissenters
of
England
.
If
we
have
spoken
our
Thoughts
freely
of
your
Conduct
and
of
theirs
,
we
have
at
least
spoken
with
no
less
liberty
of
that
of
the
Bishops
.
And
God
is
our
Witness
,
that
we
have
said
nothing
of
the
one
or
the
other
,
but
in
the
sincerity
of
our
heart
,
and
out
of
a
desire
to
contribute
somewhat
to
his
Glory
,
and
the
good
of
his
Church
.
We
are
,
Most
honoured
Brethren
,
Your
most
Humble
,
most
Obedient
,
and
most
affectionate
Brethren
in
Jesus
Christ
,
N.N.