The Acts of Famous National Councils of the Reformed Churches in France

IF the Rivers having their Source from the Ocean, do return again with their Tribute to it, 'tis much more Just and Reasonable that Your most Humble and most Obedient Subjects, the Ministers and Elders Assembled by Your Authority in a National Synod, should come and render into Your Royal Bosom, the Profound Resentments and Eternal Thankfulness of their Souls for those numberless Favors they have received, and do still enjoy by Your Majesty's, most Gracious Protection, and Royal Liberality; which being superadded to those Duties of our Birth and Conscience, do so bind us unto Subjection, Fidelity and Obedience to Your Commands, that no future Events can or will be able to dissolye or cut them asunder. These, Sire, be the Loyal Protestations of those that sent us, who desire nothing more, than to Engrave in the hearts of Your most Dutiful Subjects of our Religion, the Holy Maxims of an inviolable and Religious Obedience. For we, Sire, are those very Persons who Believe, and Teach, that the Royal Authority is not of Human, but Divine Institution, unto which every Soul ought to be Subjected; and we are those who Believe and Teach the Sovereignty and Independency of Your Crown, which, resembling those higher Mountains, whose Lofty Heads being exalted above the middle Region of the Air, are never frighted with Thunders nor Lightnings. No, Sire, You hold it from God only, and it is solely depending on him, and You are next in Power unto him, the Sun of this Heaven, the Soul of this vast Body, the Heart of this Gallick Monarchy. Yea, Sire, once more, we be those very Persons, who next unto the Service of our God, have no greater Motive nor Principle, than the Conservation and Augmentation of Your Majesty's Grandeur; and these are our daily Vows and Prayers unto God, Your Majesty being his most lively Image: And therefore, Sire, we are emboldened to hope for Freedom of Access unto Your Majesty, because our God loveth to be importuned with our Supplications, and that Your Majesty will not reject these most Humble Petitions which are laid at Your Majesty's Feet, with all imaginable Respect by many thousands of Souls, who desire the Liberty of their Conscience and Religion, for none other end, than that by serving God, they may also the self-same instant demand of him in their Prayers for Your Majesty, a most immovable Prosperity, a long Reign, a most Happy Life, a most Faithful Council, Victorious Triumphant Armies, and an innumerable People going and coming at the first beck and motion of Your Majesty. Sire, This Liberty shall never be abused by Your most Humble Subjects of the Reformed Religion, unto Licentiousness; no, Sire, they will employ it as they have always done, in Prayers and Fastings, when as the precious Life of Your most Sacred Majesty, lay exposed to all Hazards and Dangers (a Life upon which depends all the Lives of Your Kingdom) and You were Jeoparding it in the high places of the Field, to acquire unto Your Subjects a durable Repose and Tranquility. And forasmuch as Your Majesty's Sword is ever Glorious and Invincible against Strangers; May it please Your Majesty to suffer us to form our Complaints against those, who endeavor at home, in the very Bowels of France, to render Your Edicts Illusory, and do blunt the Point, and dull the Edge of Your Laws relating to our Liberties and Subsistence, which are all founded upon the Observation of Your Edicts and Royal Commissions. The Adversaries envying our Peace, have made an infinite number of Gaps and Breaches in them. Yet nevertheless, Sire, we persuade ourselves, that Your Edicts will remain Sacred and Inviolable, and that Your Powerful Hand will cause the words of Your Royal Mouth, to be exactly and punctually performed; because you be the Judge and Father of Your People, and that in Your Sacred Person, Justice and Mercy shall Kiss and Embrace each other; that so none may attempt to put asunder what our God hath joined together. This Hope replenisheth our Hearts with Joy, and doth more ardently excite our Affections to pay unto Your Majesty all the Duties of Subjection and Loyalty; and with inflamed Devotions we Address ourselves to the Divine Majesty, that he would enlarge the Bounds of Your Empire, and accomplish all the desires of Your Royal Heart, as being,

SIth that in our days, and under the Incomparable Wisdom of Your Government, Peace and Justice are so Gloriously preserved, that the Greatest Monarch of the Universe, is not only known to be the Just King, but also the King of the Just, by the strict Observation of His Edicts and Sacred Orders; The Ministers and Elders Assembled in a National Synod under the Favourable Authority of His Majesty, and the Good Counsels of Your Eminency, have took the Boldness to send us unto His Majesty, as to the Common Father of His Subjects, to render to Him Their most unfeigned Thanks, and to Present Him Their most Humble Requests, and in all Humility to demand His Royal Protection against those Violences, which do every day Rob and Spoil us of His Favors; and have most expressly charged us, to Implore on this Account, the Succours and Assistance of Your Eminency: And that Experience we have formerly had hereof, filleth our Hearts with Hopes for the future; Because the Stedfastness of God and the King's Word, are visible in the Face of Your Eminency, You being Their most lively Protraiture. We cannot be ignorant, My Lord, That Your Eminency is that Intelligence who moves this admirable Monarchy with the greatest Regularity; That Assistant Spirit of this Great Body, which heretofore was like one of the Floating Islands, but now Your most Admired Conduct hath bound it so▪ fast with the Chains of the Royal Authority, that in the Greatest and most Astonishing Tempests it abideth firm and immovable. And, it will be with France as with the Land of Licia, which though' subject unto Storms, and dreadful Earthquakes, yet no sooner are those Tempestuous Winds, which caused them, dissipated, but that the Inhabitants thereof, do enjoy for Forty Days together, 〈◊〉 most Wonderful Calm and Tranquility; but these days of our Tranquility shall be Prophetical, a Year for a Day; and may Your Eminency's Life be prolonged to a full Century of those Years! And we do protest in the Presence of God, that we own ourselves bound Eternally to Obey His Majesty, by the Laws of our Birth, and Conscience, and for His Majesty's Favors continually accumulated upon us. And therefore we do Address our Prayers without intermission, unto the Sovereign Lord of Heaven and Earth, that he would be pleased to keep his Anointed as the Apple of his Eye, His Majesty being the very Heart and Life of His Kingdom; and that he would take from our days to add unto His, and to add unto Yours also, My Lord, whom we reckon next to God and the King, our surest Sanctuary; hoping for some Rays and Beams of Your Eminency's good Will to be imparted to us, that may quicken us under those disconsolating Troubles with which we are menaced, and be a most meet and proper Remedy for those Afflicting Evils, which press in sore upon us from every part and quarter of the Land; And Your Eminency's Reward for this signal goodness of Yours, extended to us, will be the continuance of that Glory You have most justly acquired in all Christendom; and we shall beg of God in our Prayers, and may the Divine Majesty actually fullfil them, to pour down upon Your Eminency, an abundant Confluence of his best Blessings, and that we may obtain this Consolation to be believed by Your Eminency, that with all sincerity of Heart and Soul, we are,

WE did read with singular delight your Remarks on the Writings of Monsieur Amyraud, Pastor and Professor at Saumur, which we had seen sometimes before, and we have found them exactly agreeing, both with the Holy Scripture in all Articles of Faith, and in those wherein our National Synod of Dort, had declared its Judgment; and therefore we approve of your Writing as being very Learned and Moderate, and count it Worthy of Praise from all Orthodox Divines; and we doubt not in the least, but that this your Labor will be most acceptable unto the now approaching National Synod of France, and will be useful and serviceable for the suppressing and putting a period by due and proper ways, unto these late Controversies, which some certain Pastors, affected and addicted unto Novelties, have to their shame, raised in the French Churches, to the great Offence of very many Godly Persons.

Extracts out of a Letter sent by Mr. John Bogerman, to Mr. Andrew Rivett, from Franequer, Feb. 7. 1637.

HAving thus concerted that Affair among ourselves, we now Write you our present Judgment, which in this Paper is Transmitted to you, begging of God with all our heart, That he would bless your Holy Labors, and behold in the Son of his Love, your distressed Churches of France, which have been hitherto as a Pure and Chaste Virgin, and have kept inviolably their Oath of Fidelity unto the Truth; but now-a-days begin to be troubled with impure Errors, and of a very dangerous Heterodoxy. My Colleagues could not read that French Book of the Professor Amyraud, because they donit understand the French Tongue, therefore did I most Faithfully make those Extracts, which you see, out of his Writings. Our ears could not suffer with any Patience, those Novelties of a double Predestination unto Salvation, and of a certain general knowledge by the light of Nature of the Mercy of God to all Men, and of another particular knowledge of the same Mercy unto particular persons; of a double Decree of God, without any knowledge of Christ. The good Lord be merciful unto these Brethren, and according to his infinite goodness, grant that they may have but one and the same Mind, and the same Language with all the Churches of Christ; and may he ever watch over you to keep and preserve you for many long years yet to come, to the Glory of his Great Name, and the Edification of his Church.

HAving received your Writing, together with the Books of this 21. of January, we perused them very diligently, and were grieved in our hearts, that the Seeds of new troubles were sown in your Churches of France: Thus Satan, who is always the same and like himself, endeavors by vile Errors to obscure the Luster of the Truth, and continually discovers himself a most mortal Enemy of the Grace of God. And, Oh that our most Gracious God, whose great Benignity towards us, deserveth our everlasting Praises, would deign to preserve your poor Churches of France from all their Enemies, and from those woeful troubles attending on them. These Attacks of the Adversary, are ill-boding signs of some sad Events, which may betide them, unless they be resisted with singular Prudence, and an immovable Resolution in their first beginnings, and that they be stifled in the Birth. For what is it, that Men are hammering out of this multitude of Errors, but a certain new Arminianism, Pelagianism, and Socinianism? That odd and ridiculous Opinion of Vorstius, concerning the changeable Decrees is once again digged out of its Grave, and brought upon the public Theatre; yea, and that spurious Doctrine of the Jesuits, condemned by the School-men themselves, appears bare-faced before the World. Alas! How many points incompatible one with another, are there to be found in Monsieur Testard his Book? For his latter Theses subvert the former, and so far are these Pamphlets from conciliating Peace, that to the contrary, we believe, the Adversaries are more exasperated by them, animated and strengthened to Combat with us; and that Saying of Monsieur Beza may be justly applied to this Script, He would have forged a Peace, but he hath forged out Dissention.

Sir, You are very well acquainted with the Man, and therefore we Judge it your Duty to examine his work, and censure it, and to return it back unto us, that we also may add our consent unto your performance. What you have already done, discovers a Holy, Religious, and Charitable Affection to the Service of God, and to the Edification of the Churches in your Native Country. Your Remarks upon his Errors are very, clear, your Confutations of them exceeding Solid, and the Admonitions you have ministered unto our Brethren, express a great deal of Christian Charity; and what you have done in this matter, is highly pleasing to us, and we cannot but Esteem, and Honor you the more for your singular care in defending the Truth, and conserving the Peace of God's Church, and we Praise and Applaud your Pious Zeal for the Service of God, and of his Church. And what Man fearing God, but will cherish in you these good Dispositions, and your Praise-worthy Labors? May our God, who hath breathed into you these Divine Motions and Affections, maintain them in you. And the Lord grant that the Churches of France may acknowledge with due respects and thankfulness your Zeal, and approve of your Writing, and may remove those Errors, which you have detected to them, from among them, and watch over them, that they may not gain ground in the midst them, for they have a tendency to Exclude our Lord Jesus Christ, from being a means of Salvation. And further, we do with all our hearts beseech the God of Bounty and Mercy, that he would lengthen out your days unto many years, to the benefit of our Belgic Churches, and of those in the Kingdom of France; that he would preserve you from all evil, and accumulate upon you his best Blessings. Amen.

Letters from Monsieur Altingius to Monsieur Rivett, and the Approbation of the Church of Groninguen.

IT was very late when the Pacquet you sent me, was received by me; having opened it, I found therein closed three Books, written by certain Pastors in France in love with Novelties, the Disciples of Mr. Cameron deceased, together with your Animadversions upon their Doctrines, briefly Collected by you. Indeed, as I am exceedingly desirous of the Peace and Concord of God's Church, which we do more need now than ever; so was I as much saddened and dejected that those Brethren, and others of their Perswasion, should go about to change the Doctrine Established in France, and the Netherlands, against Arminius and his Followers, and trouble the Repose and Tranquility of all our Churches, and grieve weak Consciences; especially those who have no insight into these matters and others of the same Nature. I doubt not but that your Churches of France will find out a convenient and speedy Remedy in this their approaching National Synod, that may prevent this growing evil; according to the laudable Canons of their Discipline, and preserve others from its Infection. I approve and commend your singular Care and Diligence for those Churches, and that though' you be at a distance from them, yet you do so seasonably assist and help them. I have Communicated the whole unto Monsieur Gomarus, who was very much pleased with your Considerations, and who did not only read the Writings you had stitched with them, but extracted divers things, as I also have done to be of use to me, in case I should hereafter be called out to give my Judgment on these points. You have here added a form of Approbation, brief indeed, but harmoniously agreeing with that of the Professors at Leyden, and which, as we hope, will be sufficient enough for the present. If you desire anything more, you need only hint it to me, nor use or urge any Arguments with me for so doing. I pray you to inform me, whether Monsieur Capel is a Partner in these Novelties, for I have held with him a most entire, sincere and inviolable Friendship, more than thirty years. I must confess ingenuously unto you, that I could never well enough understand that Merit of the Covenant of Nature, which contains the Foundations of Pererius his Faith. Could I have met but with a Messenger any one day of this last week, I had sent the whole unto Monsieur Bogerman, which (God willing) I shall do by the very first opportunity. The Lord preserve you, my most Illustrious and Dear Brother, and whom I Honor with my whole heart; and the Lord lengthen out your life many a year, for the Service of his poor Church; and give down his Heavenly Blessing upon your worthy Labors to the Glory of his Great Name.

The Form of Approbation.

WE have Read and Examined in the fear of God, the Theological Considerations of that most Famous Divine Monsieur Rivett, upon the Abridgement of the Doctrine of Nature and Grace; which as they do clearly repeat that Orthodox Consent settled against the Pelagians and Semi-Pelagians, by the Synod of Dort in Holland, and of Charenton in France; so be they also meet and fit for their singular Prudence, Moderation and Charity, to stop the Progress, yea, and wholly to suppress those unhappy Controversies which are lately started by some certain Pastors, who be more in love with Novelties and Subtilties, than with plain and simple Verity. They have shown a great deal of Imprudence in raising them, and have also Scandalized the Churches and Universities of France. We beseech God, through our Lord Jesus, That he would give his Blessing from Heaven, unto the Designs and Labors of this Man of God, and that he would Sanctify us all, and keep us in the Truth.

UNderstanding from good Hands, That my Pains and Labor in the Defense of the Truth, is very much blamed by persons of a contrary Perswasion; I believed, that as that Treatise Composed by me through the occasion of these new Controversies was submitted unto your Judgment, so it was my Duty to undertake my own Justification, and to wipe off those Reproaches wherewith I had been aspersed. They say that I might have done well, not to have meddled with this Quarrel, and that I am a Fellow who love to be embroyl'd, and to fish in troubled Waters, and who do presumptuously take upon me, to prescribe my own private Notions as infallible Oracles. You know, Sirs, that Messieurs Amyraud and Testard, have kindled this fire, which hath caused all this noise and hubbub; and that 'tis they who have filled all our Churches with those Books, which in a very ill hour, do remove the ancient bounds by their new fangled Doctrines about the most important points of our Religion, and that Monsieur Amyraud hath sent forth his Book of Predestination, without ever submitting it to be examined by his Province, or so much as waiting for its Approbation by them; and that since that time, contrary to the Advice of two Provinces, and contrary to the Promise made by him unto Messieurs Vincent, and du Soul, he hath caused some certain Sermons of his, containing the very self-same Doctrine, to be Printed. It was a long time before I stirred, hoping that this Commotion would have calmed of itself, and have found none to approve it. But being well informed, That this Distemper grew worse and worse, and that this Sparkle might cause a great Conflagration, I feared, lest my Silence on such an urgent occasion, might be interpreted for want of Zeal unto the Truth, and be taken for an Approbation of their Errors. I have none, nor will I have any Quarrels with the Persons of those Gentlemen, but only with their Doctrines. It cannot be but ill resented, that they should be permitted to Publish unto the World from the Press a new Doctrine, and that it should be a Crime in me to Refute it in Manuscript. I went about this Work with a great deal of Grief, having nothing that lay heavier upon my heart, or was more contrary to my Temper, than to contend with my Brethren in the Work of the Lord; especially now that my Age calls for Repose, and that I am daily waiting for my Dissolution. But I saw the Evil to be so great, and its consequences so dangerous, that I counted myself bound in Conscience to defend the Cause of God, and to endeavor to discover the very bottom of the Imposture, and the hidden Nature of it. I very well know that your Assembly is made up of Persons of clearer and more piercing Judgments than myself, nor would I be so presumptuous as to take upon me to be your Teacher; but in what I have done, I have satisfaction from my own Conscience, nor durst I be wanting in my Duty unto God, and the defense of his Cause. But these Gentlemen, who complain of me, were not contented to keep within these Limits. For besides the Printed Books wherein they have spread abroad their Doctrine, they have now very lately Published a Treatise against me under the Name of Monsieur Vignier, a Copy of which was sent unto the Provincial Synod of the Isle of France. And I do not question but that they have dispersed them elsewhere, far and near. I am also advised, That Messieurs Amyraud and Testard, do complain very much of a little Script of mine, dictated not in the Public School, but in my private Chamber unto some few Scholars, wherein I have changed their Names, one of them into Greek, and the other into Latin, which I did out of fear, lest if it should fall into the hands of any of the Romish Church, they might understand my Discourse, and learn out the Persons with whom I disputed; of which little Treatise I never Communicated a Copy unto any one. And understanding that these Gentlemen take this exchange of their Names in ill part, I have Composed another more ample and exact than the former, unto which I have set their Names, that so I might give them content. You be too Prudent not to observe that these Gentlemen do play at Tarriers with you, and whilst they amuse you with Triftes, their design is to take you off from diving into the bottom of their Doctrines, and to divert you with idle Stories of my Practice and Custom, instead of maintaining their own Cause. 'It is but a small matter to change a French Name into Latin, if compared with what they have done in changing the very Nature of God, of the Law, and of the Gospel. I am informed, that they make great out-cries, for that, in certain Letters written by me to Monsieur de la Millitierre, I told him they endeavored to make a new Religion, a Hotch-potch of Popery and Cameronianism. But let me not be misapprehended, 'twas never in my thoughts to charge the Doctrine of Monsieur Cameron, who is now at rest, with Heresy, or that he intended to Model out a new Religion: I only spake the Sence and Intention of de la Milletierre, and the mark at which he aimed. For he endeavors from the Doctrine of Monsieur Cameron, to frame a new Religion, and never speaks of him but as of an Oracle, as of a most incomparable Person. When we say that the Lutherans are equally bent, both against Popery and Calvinism, we do not thereby understand that Calvin was the Author of a new Religion. I Honor the Memory of Monsieur Cameron, and when there was need, I defended it. But yet I am truly of that mind, That he had done very well, if he had never over-turned the Order of God's Decrees, as they were Explained and Asserted by the Synod of Dort, and Approved by all the Reformed Churches of Europe, and particularly by three National Synods at home; which he had never done, if he had soberly and seriously considered the consequences of his own Tanents. For this new Method of his, is that very Foundation upon which the Arminians have built all their Doctrines. Nor can any one deny it, but that one third part at least of all Cameron 's Works is spent in the Confutation of Calvin, Beza, and the rest of our most Famous Doctors. Yet notwithstanding these his Blemishes, we are not to despise those Gifts and Graces God had so plentifully bestowed upon him; and when I read his Works, I cannot find that Doctrine, which is now vented by those, who boast themselves to be his Disciples and Followers, and cover themselves with the Shield of his Authority. I cannot find where he saith, That the distinct knowledge of Jesus Christ is not necessary to Salvation, nor that he saith, That Jesus Christ died equally and alike for all Men; nor doth he Teach, That the Reprobates may be Saved if they will, or that God hath Counsels and Decrees which may be frustrated, and shall never obtain their effect; nor farther can I find where he saith, That God hath taken away from Men their Natural Impotency to believe, and convert themselves to him; nor that he reduceth the Efficaciousness of the Regenerating Spirit to a variable suasion; yea I find most express Protestations to the contrary, insomuch that these Gentlemen; under pretence of Honouring, do Defame him, wronging his Name and Memory, in making him the Author and Father of these wicked Doctrines. But the most grievous Accusation of all lags yet behind, for these Gentlemen tax me for calumniating them, by attributing things unto them which they never did, spoke, nor thought. Now although this their Complaint be unjust, yet have I great reason to give thanks unto God Almighty, that they be ashamed of their own Doctrine, and that by disavowing these Points so clearly taught by them, they make Semblance as if they were about to give Peace unto the Church, which they have so very much disturbed, and that they were returning once again into the good old way. I shall be exceeding glad that your Holy Assembly may accept of their Explanations of their Sentiments, though' they will be hard enough, and there be very little appearance of it, and that their Retractation may be taken for an Explication, that so their Honor may be secured, provided they do re-unite themselves with you; upon these conditions I would willingly suffer them to repute me a Liar, so that they might be found honest men and true. However that I may be cleared from all suspicions of being a Reproacher and Calumniator, I have extracted with very much Faithfulness, some few passages out of their Writings, which I now lay open before you, that you may Judge whether I have Calumniated them, and whether such Doctrines as theirs may be endured. For my part I am of that mind, That I need not at all trouble myself about these Accusations, because that many Provincial Synods, and many Professors and Pastors of Foreign Churches and Universities do join themselves with me, in making the very self-same Complaints; and do also accuse them of those very Errors; particularly my Reverend Colleagues, the Worthy Pastors and Professors in this our City of Sedan, as you will see by this Writing, unanimously Subscribed by us all, and sent unto you, which we most humbly entreat you to take into your Godly Consideration. For if you should content yourselves with a mere allaying of these Controversies, and an Imposal of Silence on both Parties, you will leave the Spirits of Men in suspense, and put Error in the same Rank and Degree of Reputation with Truth; and Foreign Churches and Universities, who have been concerned for these new Notions, will take your Silence, not for a condemnation of Them, but of the Truth. Nor can you hope, that witty men, who have for divers years together, labored with an incredible ardor to maintain and promote their Doctrines, should be kept within bounds by a poor, simple Exhortation given them in an Assembly, which is no sooner broken up, but they be freed and delivered from all fear, and will be at liberty to speak and write whatever pleaseth them. If Medicines do not cure the Sick, they make them worse, and do the more irritate and increase the Distemper, We not knowing when or whether the Lord will ever favor you again with another National Assembly, it is very needful that before your Dissolution you should make use of the most Effectual Medicines, which may be useful, and serve as a Warning and Example to Posterity, and to such as under the Shroud and Covert of new Expressions, shall attempt to bring in, and set up new Doctrines. When I consider how that your Assembly is composed of persons endowed with a singular Zeal for the Truth and Glory of God, and who are richly furnished with Learning and Prudence, and who will not suffer themselves to be surprised by little Arts and crafty Sollicitations; and hearing no tidings of these Gentlemens change of Language, or that they have forsook their principal Propositions, I am full of hopes that God will give good Success unto your Deliberations, and that he will use you as effectual Instruments in his hand to corroborate and confirm our Union, and by the same means to establish Truth and Concord among us all▪ May the Lord God of Truth and Peace preside in the midst of you by his Holy Spirit, and power forth abundantly upon your Persons, and Holy Work, and Ministry his best Blessings. In him I am, most Reverend, and most Honoured Brethren,

A Letter of Monsieur Diodati, Pastor and Professor in the Church and University of Geneva, unto Messieurs, the Pastors and Elders of the Reformed Churches of France, Assembled by Permission of the King, in the National Synod of Alanson, craving their Licence and Permission for the Printing of his Latin and French Translation of the Holy Bible, together with his Annotations upon it.

GOd be Praised for the meeting of your Holy Assembly, from which we promise ourselves an Universal Blessing to be derived down upon all your Churches, and that your Holy Discipline will be preserved and the Union and Purity of your Churches strengthed. Having now an opportunity presented me, I make bold to communicate unto you a private Affair of mine own, which hath made a great noise in the World, and according to the diversity of men's minds, hath been entertained with various and different Censures: It is my Labor on the French Bible, on which having travailed very many years, I have at length, (by the Grace of God) finished it, and after divers Revisals of it, and Conferences about it, have brought it unto Perfection, and do now only wait for a little freedom from the strong opposition of some persons made against it, that I may publish it to the World. These Men pretend the sole Judgment of the Synod of Alez, why it may not be Printed; and therefore their keenness and contradiction cannot be removed by a less Authority, than that of another National Synod, equal to it, which may receive full information, and take full cognizance of the Cause. 'It is very true, that this being a Labor of Pure, Innocent, and Confessed Orthodoxy, of an unreproachable Fidelity, done by a Man who never ministered the least occasion to have the sincerity of his Faith questioned, and who for many years hath given unto the public, an Essay of his small Talent in this kind of Work, a Labor only designed and devoted for private Uses and Studies, and which being the Common Right, and the Practice of the Christian Church in all Ages and Nations, methinks it should not have met with so many Oppositions, nor be necessitated to solicit your Assembly for a Licence; especially since that the last Translation in 1588. was not only Printed, but immediately, without passing through those forms of Trial, carried up into the Pulpits, and was really the Work of one particular person, as mine is, who in this account had no Prerogative nor Privilege above me, excepting that he was deputed thereunto by our Consistory; nor was his Labor any other than a slight Revisal of what was done before, and which he himself esteemed very little, as is well known and remembered by many persons who are yet alive in this City. I do also confess unto you, that 'tis not without some kind of apprehension, that I bring now this Affair before you, whenas it is loaden with Prejudices, and destitute of those two only means for support of its Dignity, to wit, My personal presence, and a view of the whole Body of the Work. As to the first, were I now in your Synod, I could justify the uprightness of my Intentions, and add weight and force unto my Arguments, and answer satisfactorily to all Demands and Scruples, resolve Difficulties, acquit and purge myself from all sinister Opinions taken up against me. But I am utterly disabled from doing these things now, and at this distance. Moreover, the sight of the Work would, for its grandeur, have excited Pity and Commiseration for the Work-man; and his faithfulness and diligence therein, would have acquired some favorable respect unto the Work itself. But my fear of losing in a long Journey that one and only Copy which I have, detaineth me from sending it; and another unexpected accident of a very long and dangerous sickness hath farther hindered me from supplying that defect, by Printing divers pieces of the Old and New Testament which I resolved to have put into your hands, as an Essay of the whole; so that I have confined myself to a small Specimen of Annotations on the Books of Ecclesiastes and Canticles, which I have chosen from among the rest because of their obscurities, and perplexing difficulties, both in the Original Text and Sence of it. Yet notwithstanding these considerations, that confidence I have in my God, the Author and first mover of me to this Undertaking, and who hath enabled me with his special assistance to complete the whole, will undoubtedly bless me with the means to bring it forth in peace, through your great Prudence and Justice, which only from you could have obstructed it. I apply myself unto you on three accounts, first, to give you a full and faithful information of the State of this Affair. Secondly, to declare unto you the grounds of my proceedings, and to resolve and answer those Objections that have been made against me: and lastly to offer unto you a just and modest request; hoping that you will kindly receive and fully believe the true Narrative of the first, and that I also shall receive reciprocally from you the effects of the two last, through the abundance of your Charity, and Experience had of your Prudence, and Equanimity, which is peculiar unto your Assemblies. I shall therefore tell you, That the Providence of God having inclined me in the first years of my Theological Profession; yea, and almost from my very Youth upward, to Translate and Explain the Italian Bible, I was therein so successful, and the Blessing of God did so wonderfully follow me in it, that both Jews and Christians; yea, those of the Romish Church also, and others of all Professions, conceived a very great esteem for me, and the greatest Persons of this our Age, had my Poor Labors in singular recommendation, which I mention not without blushing; it is the Truth which I publish to the Glory of God only. A multitude of People received instruction by it, and were generally edified; yea, and I am credibly informed from good hands, That many persons owed their Illuminations, and sincere Conversions to it; a most blessed Fruit, which never caused any Scandal or Reproach unto myself, or to any other on my account. I was from that very time, excited by a most vehement inward impulse, to Consecrate my Studies wholly unto this self-same Work in two other Languages, the French and Latin, in which I was equally skilled, and they were, as to their use, both alike, and as it were natural to me; and Learned Men, with whom I conversed, advised me unanimously hereunto, because there were very many things to be added, and amended, notwithstanding the pains and diligence of our Fathers; and that I should reserve the Latin Version unto my later years, because it demanded a more Consummate Judgment. Hereupon, I resolved to begin with the French, the necessity whereof was acknowledged by the National Synod held at Montauban, in the year 1590. and afterward, by very many Persons of Note and Quality. And not hearing, nor understanding that any of those Great and Learned Divines of the French Nation, did betake themselves to expound the Texts of the Sacred Scripture, or to make Annotations on those places, which did need them, excepting professed Commentators, who could but be rarely and seldom consulted with, unless in their Ordinary Lectures; very few of your Pastors having addicted themselves this way, I therefore at first inclined to frame out some brief, and solid, and perpetual Annotations, which should discover at noon-day the Treasures, and hidden Sence of the Holy Scriptures, and dissolve the knotty difficulties, and reconcile the seeming contradictions in it, and to sum up all, should serve as a guide to the right way of understanding it, and be a Fence and Barrier against Errors, and a Preservative from Seduction. For I was taught by experience, and by the example of many great Men in all Professions, that this was the most assured, shortest, and profitable method of proficiency in all Sciences, and above all in Theology; the mind being by these brief Notes fastened, as it were, unto the Spring and Centre, and not only habituated to the comprehension of the purest, highest, and strongest Points, but also to the limitation and bounding of Conceptions and Expressions. I had not proceeded far in this Task, before I perceived my labor would be unprofitable, unless I did with the same hand revise the literal Translation of the Text, that it might be adjusted suitably to those my Annotations, which according to my best Judgment, I had Religiously affixed to the Text. And because I was not furnished with Authority to change what was in common and public usage; and being no ways willing to concur with others in their Glosses, which would have been soon visible and apparent to the World, when we should be compared together, and for that it was easy for me to correct what was amiss in others, and to keep at a distance, by a free dissent from them, and being much displeased with the deplorable deformities and botching and patching of the Vulgar Latin, I resolved to assume unto myself that liberty used by all Interpreters, which was to form the Letter of the Text into one equal Web and Style, and into a Sence agreeable to my Explications; being herein fortified by the example of Blessed Mr. Calvin, who in his French Commentaries, hath either added himself, or suffered additions to be made by his Translators unto the Text, one Text often differing from that, which was then in common use, which yet had been so frequently revised by him, that he might be well reputed the Author of it. And yet I never did thus confine myself, unless in some Contexts, and matters of lesser moment. I have made no alteration in the New Testament of the best Translation, nor in that of the Old. A second thing which I note unto you, is, That I have not at all, or very little intermeddled with those Dogmatical Passages, which Cotton the Jesuit had so Calumniously impugned, and accused of falsehood, and were so worthily defended by our late Reverend Brother, Mr. Turretin of Blessed Memory; and I do expressly mention this, because I would remove a Bug-bear, which if imagined by the World, would affright and deter them from reading these Annotations. A third thing is, That the most remarkable Alterations in my Labor, are drawn from the very Margents of our common Translation, whereof Learned Men, and skilled in these matters, have observed, that the Margin is more sound than the Text; upon which score, the Overseer of this Work would not insert those plain, common, and edifying Glosses of Monsieur Beza, nor of other great Men, who have thrust in their own, though oftentimes very extravagant, harsh, and unedifying. I should be too tedious and troublesome, most Honoured and Dear Brethren, if that by many words I should go about to persuade you to believe, that either Avarice or Covetousness, moved me to undertake this Vast and Laborious Work, or love of Novelty, or affectation of Singularity, much less had that black and malignant Vice any Influence or Power over me, viz. to Eclipse and Darken the Glory of our Renowned Fathers in the Reformation, and to arrogate it wholly to myself. I am at this time of day too near the direct line of the Sun, and so disabled from ever casting any great Shadows, or to be wrapped up in such thick Mists; nor can I believe that such an ill report, though' I have been sensibly afflicted with its putrid breath elsewhere, should ever blast the Credit of my Sincerity with you, which as I have it imprinted powerfully upon my Conscience before God, so is it much more easy to verify and make it good before Men, because I have Laboured without Wages, I have Wrought without any Thanks or Favor, my Works have not gotten me any Honor. I aimed only at this mark, to make clear and limpid this Fountain of Life; my design was to help poor and needy Souls to drink largely and comfortably of it, and to make the way of Salvation plain and easy unto all; and to gather up the stones out of the Lord's Field, out of the Churches Heritage, and to cleanse the Lamps of this Golden Candlestick, and to render this strong Meat pleasant to the taste, delightful, and easy of digestion; and to Consecrate this Heavenly Manna in its pot of Gold. I have Laboured to free the reading of the Holy Scriptures from some certain and yet very common abuses, which was to read it barely without observing it, or seeking out the mind of God in it, as is the practice of idle and superstitious persons; others read it only that they may gather, as in a Garden, the Flowers of some fine Sentences, without entering into the spacious Field of Truth, where they might thrust in their Sickle, and reap a full Harvest of entire and continued Doctrines and Reasonings of the Holy Ghost, to the singular contentment and satisfaction of their Souls, and by an intent Study and Meditation of them, they might store up in the Granary of their minds, an abundance of Spiritual Provisions. I have endeavored to make it plain and easy to the simple, so that young Scholars might be furnished with solid and substantial conceptions, and with lively words, and so have their Spiritual Senses exercised, of which my long and sorrowful experience hath found them destitute; and whereas they were formerly patching together the pieces and labels of Secular Wisdom and Eloquence, or freezing in the Studies of unedifying Questions and endless Disputes, it hath been an unspeakable Comfort to me to see how many of them, and those of the best Quality have been roused up at the report of my Labor, and have pursued vigorously this blessed Study, hoping for assistance and comfort by my poor Travail: I am solicited by them from all parts, to Communicate it to them as soon as possible, and they will not, as they tell me, because they love me, leave me at rest, till I have gratified them in their demands. I have made it my business to detain them within the bounds of that uniform and invariable Analogy of Faith, and to secure them upon the guards of Sobriety and Simplicity, and to furnish them with quick and lively Explications, and to render the Holy Scripture amiable and venerable without any loftiness of expression, and to shield it from all contempt through want of a sensible taste of its great Utility; I have scattered in all parts of this Holy Field a multitude of Fruitful Instructions, and useful for the Grace of edifying; nor have I let any corner or quarter of it lie fallow for want of a familiar exposition; yea farther, I have freed it from that false Opinion of the Vulgar, That it contained those sublime Mysteries which infinitely transcended their capacities, and could only be penetrated by the Learned; and that it was enough for the common people, if they paid them a blind reverence, and an Ignorant Adoration. I have vindicated it from the Reproaches and Blasphemies of Profane and Atheistical Wretches, who charge the Sacred Scripture with unreasonable extravagances, and dull, senseless Discourses, designed on purpose to bring Men into an horrid Slavery, under the notion of Divinity. These Monsters are too too frequent in our Age, though' they mostly lurk in dark and secret places, and are afraid to discover themselves openly to the World. However, that these Doctors of Lyes, together with their sorry Sophisms, might be exposed and confounded, it was necessary to exalt God's holy Word into the Throne, and to display its meridian Light, Majesty and Glory. These were, Most Reverend Brethren, my first Intentions, the successfulness of which, I must leave to be manifested by God and time, the discoverer of all things; and then the oppositions I have met with, will be largely counterpoised, and my Designs and Endeavors will meet with Praise, and favorable Acceptance, whenas my inflexible constancy, and indefatigable perseverance shall have brought my Work to its last perfection. I have according to your Order, applied myself unto our Magistrates to gain their Licence for its Impression, and have submitted the whole to a strict and careful Examen and Revision by Judicious and Learned Persons; but with this condition, That if after they had perused it, it were approved, or should be approved upon their amendments, I may have the liberty of Printing it. For I could not, without this restriction, handsomely consent to such an unprofitable formality, which served only as an entertainment of curiosity and discourse, and to sparkle out new Alterations: And I farther craved the benefit of two Laws in this our Commonwealth, which do not only grant a Licence for Printing, but a Privilege also against all Occurrences, and new Translations of the Bible, and Annotations on it, provided that they have been approved. This was plainly understood from that Judicious Approbation given unto the merit of the Work, and not an Act of Arbitrary Power, or of Absolute Will and Pleasure. To this so just a demand, and of common right, some opposed an Article of the Synod of Alez, which others endeavored to back and re-enforce by Letters begged from certain Persons of great Name and Merit, who were known to be in the same Sentiments with mine Opponents, and engaged to maintain whatever had once proceeded from them; especially they would have made this pass for granted with all the World, That this Work had been generally rejected by all your Churches, not so much for the substance of it, as for its design; and that therefore it was precisely prohibited. But I made it appear, that they were very much out in their reckoning, and produced several Letters from Persons of as great Quality, and more in number, who highly approved of my Undertaking, and applauded those Essays, which had gone abroad, and earnestly insisted upon its Impression. I wave that Article of the Synod of Alez, because there be just exceptions against it. This Affair was only superficially and overtly treated of in it; the Provinces came not prepared for it; yea, they had not so much as been consulted about it: I was never heard, nor any one for me; that my Labor was but then a mere Embryo, as it were in its first Conceptions; that it could neither be seen nor examined; That they took for granted on erroneous supposition, viz. That I designed to eclipse or suppress our common Translation, a thought of which never so much as came into my mind, and if I had thought it, I could never do it. And lastly, this pretended Judgment, under which I and my Work Laboured, had no foundation in any Law, neither Antient nor Modern, neither Canon nor Civil; and therefore this Article being defective both in matter and order of Juridical Judgment, could only be admitted as a simple prudential Counsel, subject to examination by reason and second thoughts. However our Magistrate bearing a very high respect unto your Churches, and being jealous of what does any wise relate unto you, would not in the least grant me my demand, but desire that this Affair might be put off till the meeting of another National Synod, in which I also acquiesced, but with this protestation, That after I had paid you my Duties, informed and acquainted you with my Reasonings, I did take it for granted, that I might freely enjoy that right, which hath been from time immemorial in the Christian Church, to wit, That it hath been permitted to all those who have the gift and faculty to serve the Church in this kind of Labor, as well as in any other Theological Writings; and that in case the advantage of the Laws on this account, should be denied me here, I would seek for it in some other place, where I might accomplish my design in peace; which would be very easy for me to do, considering the great number of Friends and Favourers of my poor Labors, which God hath graciously given me. 'Twas at this Post that my Affair stuck in this City; and I hope the true Narrative I have made you of it, will discharge and free me from all prejudices taken up against me.

I proceed now to report those Reasons with which I have always armed and fortified my Spirit▪ against the many oppositions that have attacqued me. And I most humbly beseech you▪ to bear with me in my relating of them, because I was ever condemned upon mere prudential accounts, without any consideration had of Law, Reasons, or Examples▪ which yet ought to be the ground and rule of all riglit▪ Judgment in matter of Doctrine, Conscience, Necessity, or where the great profit of the Church is concerned, as it is in this now before you, in which it is not permitted to be led and biased by any respects whatsoever. 'It is Lawful indeed and Expedient to endeavor an Accommodation of the whole, by some fitting Temperament and Reconciliation, if such may be found; but in case it cannot be had, we must pass over my first Argument. For since it hath been the constant practice of all Ages from the very birth of Christianity, that all Nations and Languages have not only suffered, but even carefully Collected and Embraced a Diversity of Translations of the Holy Scripture, as is evident beyond all possibility of contradiction, they having received some from Jews, others from Heretics, attested to us by the Famous Hexapla of Origen; there is then no reason why it should be now prohibited, and that I should be▪ made the first Precedent, a new and unheard of instance and example in this old Age of the World. My second is this, That forasmuch as no considerable inconvenience hath ever risen from this Liberty, Time having suddenly suppressed the vicious and ill performed, and given Authority unto good Translations, which by their own strength could bear a Trial; and on the other hand this Liberty having very much contributed to the growth of Light and Knowledge, and the defects of one Translation being supplied by the perfections of another, it is unreasonable to Judge that there should be other manner of effects now than heretofore; especially when as in this Learned Age, matters of base allay will be soon discovered, and decried; and what cannot subsist upon the lively roots of Solidity, will suddenly wither and be mowed down. Antiquity reaped much Fruit this way, as St. Augustine and divers others have witnessed; but the Christian Church in our days, hath enjoyed it most abundantly. For the sweet Odors dispersed abroad by the new Translations of the Bible in divers Languages, within these five and twenty or thirty years, is wonderful, and they have largely contributed to the Edifying, Instruction, and Confirmation of Saints. The English Translation for its great Fidelity and Clearness weareth a shining Crown of Glory upon its head: Those two German ones of Piscator and Cramerus, for their Noble Qualities and Conditions, are exceeding useful, and have done a great deal of good. The new Polonian, made and Printed at the instance of the Prince of Radzeville, is of that esteem as to allure the present King of Poland to read it, and to enamour him of it, though' he be a Prince of a contrary Religion. The new Dutch Translation, which is just now coming into the World, sets persons alonging for it, because of the excellency of its Work, the Number and Abilities of its Work-men, the time they have spent in the doing of it, and for the great helps the Lord's States-General have afforded them to effect it. And the Old Testament which is now working off at Zurich in the purest Switzer Language, must needs be of a raised worth, by that taste we had of the New, which is already Printed. The new Spanish Translation of Cyprian de Vallera, hath produced incredible effects in Spain, no less than three thousand Copies having penetrated by secret ways and conveyances into the very Bowels of that Kingdom. Let others publish the Fruit of my Italian Version, both in Italy and elsewhere. If it were expedient and becoming me, I could bring forth numerous examples of it, and those also attested by persons of unstained Credit and Reputation. Now, although these Nations have their infirmities as we have ours, and as many and perverse Enemies as we have ourselves; yet none of them combined together mutually to deprive themselves of these Divine Treasures: but using a little patience, the weak were edified and comforted, and the Adversaries confounded in their Invectives. Should any one reply, That the greater part of those Translations were framed by the Authority of Superiors, and by divers persons associated together for it, which circumstances are all wanting to this my present Version; I answer that neither the one nor the other are anything as to the substance of the work, which may and ought to be examined according to its merit, and not according to the Titles and Appearance of Persons; because God may be pleased to bestow as great a Blessing upon the sole labor of one person singly, as upon that of many; and very many excellent Interpreters, and above all, St. Jerome was never deputed by Authority to this Work, nor had he the assistance of any Companions in it; And the deep fixed Thoughts, settled, continued Meditations, and studious Inquiries of one single person may not only equal, but also frequently surpass the latitude of many other men's thoughts, which are often-times ill-matched, and worse digested: and to say no more, it lay not in my power to get myself deputed, nor to associate another with me unto this Work. Yea, methinks I might for this very reason deserve the more favor, especially should my Labor be successful and take in the World, since that I have alone born the burden of it. And as for those Authorised Deputations, I account them more hurtful than profitable, unless, notwithstanding these Commissions, the Church do enjoy her full Liberty, to spend much time in a mature, and accurate examen of everyone of them, before ever She be obliged to a public Reception of any one Translation, which should She too hastily embrace, She would as suddenly fall from Her Credit. And if the first moulding be good, time will be always refining it, that so it may be finally brought forth unto public use, and to undergo a general Trial.

The third Reason is, That forasmuch as all our Interpreters, as Calvin, and those of the year 1588. have protested in their Prefaces, that they never designed by their performances, to exclude and debar any of their Successors from attempting such a Work as this; but rather did invite, exhort, and summon them to contribute what should be in their power for the perfection of that, which according to their Candor and Modesty they said, they had left imperfect. None will believe that they amused us with vain and illusive words, or with Complements and feigned Civilities. So then, we yield them more honor by following their Counsel effectually, than if through a stupid Reverence of their persons, we should be afraid to enterprize any such matter after them.

My Fourth Reason is this, That we be now necessitated to use this liberty because of the great changes which have fallen out in our Vulgar Languages, by means whereof such Words, Terms and Phrases as were seemly and sounded well in one Age, yet in the next following hear ill, are barbarous, putid, and intolerable, and cannot be employed without public offense, and wounding of the Ears with profaneness. We have experienced enough of this in the moveableness of the French Tongue.

A Fifth Reason is this, That every Interpreter who explains a strange Author by Annotations or Commentations hath this privilege to Translate the Letter of the Text according to the Sence he hath conceived, and which he giveth it. Otherwise he would be handled unjustly: You would make him put a force and violence upon his own Judgment, and cause him speak absurdly, and to turn his Explications into perpetual contradictions and confutations of himself. And on so Sacred a Subject as this, the peril and scandal would be abominable.

My Sixth is this, Forasmuch as in all Times and Languages there have been Translations of the Bible for public use Authorised by the common Magistrate, and ordained at that time and by the Custom of the People, and of others for private use and service, from out of which bounds they never departed to check-mate the public Authorised Translations; this self-same course may be taken with mine, which may be confined to this lower Classis and Condition, without any complaint of mine, or of any one for me. The example of the ancient Greek Church is very illustrious in this our particular case, and exceeding pat unto it. They esteemed the Translation of the Septuagint to be Divine and Prophetical, and yet notwithstanding suffered several others to live, no fewer than six or eight, which had been Compiled and Collected into one Body by the Industrious Origen. The present Romish Church hath Canonized the Vulgar Latin, and yet notwithstanding, tolerates those of Vatablus, of Pagnine, of Arias Montanus, and of Isidorus Clarius, to be used in the Explication of it. And truly, Sirs, it would be a most absurd thing in us to overvalue one to the disparagement of another, we should by such rigorous actings, exercise that which we condemn in others, to Lord it absolutely over their Minds and Consciences. The Evangelical Churches in Germany, without distinction of Lutheran or Calvinist, do use in the Pulpits none other Translation but that of the great Luther; and yet nevertheless, do not forbear consulting with Piscator, Cramerus, and Osiander, of whom they make honorable mention, without any Scandal or Confusion; and the public Discipline may take sufficient care, that all these be avoided. And I have observed this, because I would satisfy them who object, That such a diversity of Version would engender a World of disorders in our Churches, this Pastor choosing one, and that another: Whenas nothing like this hath happened in those aforenamed Churches, nor was any like it observed when the new French Translation of 1588, was brought into the public Congregations.

My Seventh Reason is, That all prudentials must give place to the obligations of Conscience, which are the removing of Stumbling-blocks from the blind and weak, excuses from the lazy, occasions from the Adversary, and the hindrances of profitting in the Knowledge of the Holy Scriptures from all. And this was the only mark at which I aimed. And it is no wise just and reasonable, that we should rest satisfied ourselves, or cause others to be satisfied with the Explanation of some clearer and more substantial passages, and leave all the rest buried as it were under ground in a voluntary ignorance: but it's necessary that we should take pains to guide and bring our people into a general knowledge of the whole, if it may be done. Because all Sacred Scripture is Divinely inspired for these very ends and purposes. And it is the will of God that those sparkling Stars of Dogmatical Passages should be as it were Enshrined, not in a vast and cloudy darkness, but in the midst of that large and ample, and clear-shining Azure of the Sacred Scripture. And this may be noted against those, who sleep in this pernicious Error, that in case any Translation do but give out all our Doctrines in their full nature, its sufficient enough for any people, though' in its other parts it be dark, ruggid and ill done: They not considering that by these vicious qualities they drive persons from reading of the whole, or imprint upon their minds sinister thoughts, whereby they disdain and despise God's Holy Word, or deal something worse by it. So that they do more hurt than good, destroying by this means all that they had built up by others.

My Eighth Reason is, That according to our Doctrine, it's expedient for us to keep possession of this Liberty, for fear lest that the singularity of one Translation always heard, read, and handled publicly and privately, should come at length to be Canonized, as it hath fallen out in the Church of Rome, not at first by any public Declarations, but by custom, and length of time the Vulgar Latin hath obtained this Reputation.

The Ninth Reason is, We ought to be very careful by my example, of abating their courage, who have the Gift and Will to employ themselves in this kind of Study, for fear lest they should toil and labor in vain, which is the high-way leading unto despair. And a very foolish Opinion it is, to think, that we are come to such a pitch of perfection, as if nothing among us could be bettered.

The Tenth is, That the permitting of Translations done by Faithful and Approved hands, is so far from increasing, as is pretended, an endless number of them, that on the contrary, it is the true means to obstruct and prevent it: for at last there shall come forth one which will give a stunning blow unto all the rest, as that of St. Jerome's did. Those innumerable Latin Translations shall daunt the courage of the boldest, who in so vast a Subject, shall hardly find Pasture agreeable to the Palate of their Temerity.

In the Eleventh place, Forasmuch as it's profitable and expedient, that we keep our Liberty in explaining of divers passages not essential to our Cause in our Sermons and University Lectures, it is also as much expedient that we should keep it in our literal Translations of the Bible; lest being too much captivated by one Translation, we should at last meet with all those Defects, Obscurities, and Wanderings from the Scripture-Sence, and take upon us to forge Mysteries at our own wills, which we have justly condemned in the Church of Rome.

Let me but add one Reason more to those I have already offered, That having labored with all Faithfulness in my Calling, according to the measure of Grace received from the Lord, it is not just, that I should be hindered by your Prohibition, from making my Work public, bcause it would be an irreparable wound unto my Honor, which would be totally oppressed and ruined by reason of those sinister Judgments, which even many of our own would pass upon me; as that I have done nothing of any worth at all; and our Enemies, with whom I have Fought and Confuted, would rail and bawl at me as they begin already to do it in their Preachments, that I subvert and overthrow our own Doctrine: Reproaches which are not only very grievous to me now in my old Age, but also very injurious to that Degree and Station I hold in the Church of God; yea, and would redound to the Scandal and Dishonor of the Churches.

Those oppositions of the Synod of Alez, and of others since that, may be reduced to these two general Heads. 1. To the offense which would be taken by the weak. 2. To those Reproaches and Troubles we should meet withal from our Adversaries. But there is no reason that either the one or other should give a Law unto us in such matters as these are. Our Adversaries will always do their utmost in opposing our Reception of what is good; the weak will always refuse the admission and introduction of new things, though' they were the best in the World. But I am very much amazed, when I hear that some are of that Opinion with reference to the weak, that to instruct, guide, illuminate and strengthen them, which I do throughout my whole Work, should cause, through their weakness or viciousness, destruction to some of them, or be a means of staggering and wandering unto others. I fear no other Scandal, but what is already given them by so many contradictions as I have met withal: And yet at last it will redound more to the prejudice of my Opposers, than of myself; because of the many requests, with which I am continually importuned from people in all parts Abroad and at Home, who cannot brook with any patience, the delays in publishing this my Labor; nor are they so much alarmed nor disgusted as is reported; and I am Ignorant who those weak ones be they so much stand upon; and I am apt to believe, that some men plead their Cause contrary to their minds and interests; because 'tis easy to presume, they will never be so much Scandalized at those flights, easiness and new sweetness they shall find in God's Word, as they may be distasted with the Difficulties and Obscurities they have so long conflicted with. And as for our Adversaries, I am out of the reach of their shot; for let them do their worst, they shall never allege one Text in which I have varied from the substance of Doctrine, or of the Dogmatical Passages; for I have industriously deprived them of all occasion and pretext against me: nor shall they be able to wound our Cause, because the Work is of a private person, and done for private uses; unless they should discover a most shameless Malignity, to condemn that in us, the practice whereof they permit freely among themselves, viz: The liberty of private Translations, which may be retorted back upon all their Objections at any time. 'It is now too late to have any regard to them, who would, from the suppression of my Labor, which is now Universally known, draw out long lines of Invectives, Calumnies, and false, groundless Suspicions, which they will never be able to extract from its publication. By which means, I doubt not, but with my Candor to demulce their humors; and by the representing of the lively Light of God in his Holy Word, to illuminate them; and by the Celestial sweetness thereof, to allure even some of the fiercest Spirits amongst them to the good ways of God; for however they may contradict men, 'tis difficult for them to contradict the Heavenly Sweets of God's Word. Which I speak by experience of my Italian Translation: for having, where I could with a safe Conscience, followed St. Jerome, it was not unsuccessful. If this happiness might now befall me, which is not to be hoped for from our Vulgar French Translation, judged by them over partial, there is no Fear nor Worldly Respect that should weigh down with me. Some tell me the time is unseasonable; but I answer, 'It is never out of season to do good; and to be too intent upon the times, is the right and ready way to lose all; and these times of ours, which do stupefy our Souls with the horrors of those woeful events happened in them, do contrariwise seem the most proper for the slipping of this Labor into the World; which feareth no assault, but what may be given it in the birth. Besides, my declining years do call upon me to consider the small time that is left me to give life unto this Fruit; unless I would have it buried together with me in my Grave, or I must let it come forth into the World all maimed and disfigured after my Decease. For all these Reasons and Considerations, most Reverend and most Honoured Brethren, I shall conclude with two most humble and earnest Petitions to you: One is, That you would not in this Affair make any Reflection upon those Sentiments which are now disputed in this Church; for though' at the bottom, it cannot but have other movements than you have, yet nevertheless, it cannot subsist but under your Shadow, which if removed, it must needs fall to the ground. My other Request to you is, That you would be pleased freely to vouchsafe me what lieth in your power to do for me, which is not an Approbation of a Work never seen by you, and to demand it of you, would be a very unjust thing in me, much less that you should give it with the privilege of a public usage, which would be an exorbitant Temerity; but this only, not to condemn me, nor to hinder this first Edition, which I desire only to publish unto the World for discovery of Men's Opinions of it, and to be farther sifted and examined by them. By this Equanimity of yours, you will consolate me under my Travails and sore Pains, you will renew my Vigour, and raise my Spirits, and encourage me also to publish my Latin Translation at the many instances and ardent desires which are made me. But in case you should be so pre-occupied as to deny me this small favor, I do now beg your pardon, if I say, with an extreme grief that I shall lock up myself in the Cloister of my own Conscience, and rest quietly in this confidence, that this work will at last be more accepted and approved than at first: and I shall imitate St. Jerome, who out of mere respect to the Union and Charity of St. Augustine with the African Synods, resolved to displease himself for a short time, that he might afterward more happily give content unto Posterity: and according to the example of all good Servants, who even in some remarkable act of their Duty and Service, do often digest with patience the disdain of their Superiors, and exceed in obedience that they may give them a more certain and better accompt of their Fidelity in the upshot of their Work.

I pray God, that if it be his gracious Will, I may receive from your fraternal hands, this Fruit of Peace and Consolation, and that from his Fatherly hands, you may receive his abundant and most powerful Blessing upon all your Holy Deliberations and Actions. I beseech you, grant me that Honor of being avowed by you,

THis day being the Twelfth of February, 1644. The King being then at Paris, upon the most humble Petition of his Subjects of the pretended Reformed Religion, to permit them the Calling and Holding of a National Synod, there having been none since that of Alanson, in the year 1637. His Majesty by the advice of the Queen-Regent, His most Honoured Lady and Mother, desiring to Gratifie and Treat Favourably His said Subjects, hath permitted, and doth permit them the Convocation of a National Synod in December next at Charenton, but with this Condition, that they Treat in it of none other matters, but of those which be allowed them by Their Majesty's Edicts; and that the Commissioner, whom His Majesty shall please to appoint, be Personally present in the said Synod, as hath been accustomed. In Witness whereof, His Majesty hath Commanded me to Issue out this present Writ, which he hath Signed with His own Hand, and caused to be Counter-signed by me His Counselor, and Secretary of State, and of His Commands.

4. A Copy of the King's Letters Patents, containing His Majesty's Commission to Monsieur de Cúmont, Lord of Boisgrollier.

We having Granted our Subjects of the pretended Reformed Religion, to hold a National Synod in the Town of Charenton near Paris, on the Six and Twentieth day of December next coming, Composed of all the Deputies of the Provinces of Our Kingdom, to Treat of Affairs concerning their Religion; and being to make choice of a meet Person, and of approved Fidelity to Us, who may preside in the said Assembly as Our Commissioner, and Represent Us in it, We knowing the Services you have rendered Us in sundry Honorable Employments, with which We had entrusted you, which you have most Worthily and Faithfully discharged, We thought We could not choose a fitter Person than yourself, being well assured, that you will continue the Testimonies of your Affection unto Us and Our Service as aforesaid. Wherefore by Advice of the Queen-Regent, Our most Honoured Lady and Mother, We have Commissionated and Deputed you, and We do Commissionate and Depute you by these Presents Signed with Our Hand, to go unto the Town of Charenton, and to sit in the said Synod there Assembled, and to Represent Our Royal Person in it, and to Propose and Determine whatever matters We shall give you in Command, according to those Memoirs and Instructions We have now delivered unto you; and you are to take heed that none other Affairs be there debated, but such as ought to be in those Assemblies, and which are permitted by Our Edicts. And in case the Members of the said Synod should attempt to do anything contrary thereunto, you shall hinder them, and interpose therein with Our Authority, and give Us speedy and timely notice of it, that such course may be taken to prevent those inconveniencies which would arise, as We shall Judge to be most convenient. For the doing whereof We give you Power, Commission, and special Commandment by these presents.

The Speech of the Lord Commissioner unto the Synod, together with his Propositions and Complaints made in Their Majesty's Name, against divers Churches.

AS it is a very great Honor to me to be Commissionated by His Majesty to assist in your Synod, and to acquaint you with His Will and Pleasure; so also have I a great deal of Joy and Satisfaction to behold this Illustrious Assembly chosen out of all the Provinces of this Kingdom, and that I can tell you by word of Mouth, what was expressly Charged and Commanded me by the King, and the Queen His Mother, which is to assure you of Their Good Will unto you, and Protection of you, and of all your Churches, and of the entire Execution of the Edicts of Pacification, so long as you continue yourselves within those bounds of Duty, Subjection, and Fidelity which you owe unto Their Majesty's, they being the Higher Powers set over you by God, entrusted with the Supreme Authority; and your Lot and Portion being the Honor of Obedience to Them, whereunto you stand Obliged by your Birth, the Dictates of your own Conscience, and the Favors you continually receive from Their Majesty's, and by all kinds of Considerations both General and Particular.

After that doleful Providence which deprived us of our late King Louis the Just of most glorious Memory, there was no Man but did believe that the end of his Life, would have been the end of our Happiness; but God who loveth France, and hath so often raised it from Falling, hath not permitted this Loss to issue in such Mournful Consequences. The Sun never Sets but to Rise again, and to make us see a Shining Day of the Kingdom of Grace; we saw it, as the dawning of our Happiness; His Majesty keeping his Court of Justice, attended by the Princes of his Blood, and of all the Grandees of the Realm, and the Queen declared Regent of this Kingdom by the Joint Suffrages and Solemn Decrees of Parliament. Immediately hereupon, their Majesty's opened their Treasures of Mercy and Clemency, and gave Satisfaction to all sorts of Interests, and Reconciled a Multitude of Malecontents unto the Government: They enlarged Prisoners, they Licensed the Absent to return unto their Houses, they gave leave unto the Accused, to endeavor their own Justification; they restored the Innocent unto their Offices, and to Places of Trust in the State; they confirmed the Conduct and Generalship of the Armies unto his Royal Highness the Duke of Orleans, who caused his Orders and Commands at the Siege of Gravelin to be admired, and in sight of the Enemy's Troops, took that most Important Place, which will serve unto Posterity as a lasting Monument of his Valour and Generosity. We may add unto this propitious Success the Victory of Rocroy, the taking of Thionville, Spires, Wormes, Mainz, Phillipsbourg, and the Defeat of the Bavarian Army, even in their very Trenches. These great and Signal Advantages, followed with sundry others, have rendered the Name of our King August and Venerable among the Nations, and his Power Terrible unto his Enemies, who are constrained to confess it to be Unparallel'd, and that God doth from Heaven visibly Bless and Favor his Armies and Undertakings. We have also another very Comfortable Sight, that whilst all the Neighbor Nations round about us are in the Flames of War, France enjoyeth a profound Peace, reposing itself upon the continual Travels of the Queen Regent, (who may be most justly styled the Mother of our Country, and the Mother of our Armies,) and upon the Wise and Prudent Counsels of his Royal Highness the Duke of Orleans, and of his Highness the Prince, and of his Eminency my Lord Cardinal Mazarin, and that perfect Union and good Understanding which is between them, and the Fidelity and Experience of my Lord's the Ministers of State; which raise our Hopes that we shall see in these our days a general Peace, the very Crown and Perfection of our Happiness.

Besides these Considerations which are common to you and to all French-men, there be some others which be special and peculiar to those of your Profession and Religion.

You may very well remember, that no sooner did the King begin his Reign, than that their Majesty's were pleased to Issue forth a Royal Declaration, wherein they Confirm'd all former Edicts, and permitted you the Exercise of your Religion, the Liberty of your Consciences, the safety of your Persons, the secure enjoyment of your Goods and Churches, which subsist most Happily under the Wings of their Royal Goodness and Authority. And observe it I beseech you, as a Singular Mark of their Majesty's Favor to you, that there be of your Religion in the Kingdom, Persons of the Highest Quality; there be among you most Noble and Illustrious Dukes and Peers, Mareschals of France, Generals of Armies, Governors and Magistrates, Judges in Sovereign Courts, and their Majesty's now this very day out of that great Confidence they have in your Loyalty and Fidelity, have granted you this Assembly at the very Gates of the Metropolis of the Kingdom, in the very Face and View of all France, and of this infinite People of Paris, a People vastly different from you in Manners and Humours, in Inclination and Religion, who will be Severe Witnesses and Judges of all your Actions.

For these Considerations, I cannot, Sirs, but persuade myself, that you will all Unanimously and with one Consent, aim chiefly and principally at the Glory of God, the Service of the King, the Weal and Welfare of your Churches, and the Comfort of your own Consciences; and that all your Debates and Actions shall be managed with that Moderation, Prudence and Humility, as becometh such Faithful Subjects as you are: Which will be a most powerful and effectual means to derive down upon you, and the Provinces which have Deputed you, the Gracious Favors of their Majesty's, especially when as the thinking World shall observe that you breathe nothing more than that profound Respect and Duty which you owe them.

And that all things may be done in that Order prescribed me by their Majesty's, I am in their Name commanded to acquaint you, that all Ministers, who are not their Natural Born Subjects, but Strangers, are to be excluded your Synod; and that none may assist to Vote in it, who hath not Letters of Deputation from his Provincial Synod; and that during the time it is holden, you may not have any Communication with Foreigners, or other Suspected Persons, but you are to abide here, intending those Affairs for which you were sent. And for as much as your Assemblies are not by any Legal Constitution a Body Politick, their Majesty's have forbidden you to intermeddle in your Synodical Sessions with State Affairs, or Matters of Justice; nor to speak anything about the Restoration of Foreign Ministers, who have been ejected out of their Churches by Decrees of Parliaments, or by Letters Signed by his Majesty, in consequence of them, nor to bring in any Complaints about pretended Infractions of the Edicts, seeing you have the Mixed Courts, and other Courts of Justice established by the Edicts to do you Right and Justice, and to repair those Violations of the Edicts, if any there be; for which you may get a Remedy by applying yourselves unto his Majesty's Council, unto which you may present your Petitions in the usual Form; because your Synod hath no Power to judge of such Matters, but only to treat of Points of Doctrine, and Articles of Church-Discipline.

You are forbidden also to nominate any Pastors, or other Extraordinary Deputies, to receive Letters, or return Answers to those, which shall be directed unto their Provinces, or to consult of such Affairs in the Intervals betwixt one Synod and another; because such Counselors and their Consultations are expressly forbidden by that Edict of the Month of December, One Thousand, Six Hundred, Twenty and Two; and by the Declarations that followed after it.

Moreover their Majesty's do forbid you to Print any Books in any Place whatsoever concerning your Religion, which are not attested by the Manual Certificates of Two Ministers at least, and those in actual Office in some of the Churches of this Kingdom, under pain of Confiscation of the whole Impression. Nor may you denounce any Excommunication against Ministers and others, who shall change their Religion for that of the Roman Catholics, nor to treat them reproachfully either by Word of Mouth, or Writing, or any other manner of way whatsoever. Nor shall you admit for the future any Foreigner into the Ministry among you. And therefore you be commanded to insert into the Attestations of Proposans, who are to be Ordained, and of Ministers, who are to be received into any Church, the Names of the Place of their Birth.

And farther, Provincial Synods are inhibited to Call or Proclaim any General Fasts.

And that the Public Peace and Tranquillity may be Secured, his Majesty enjoineth Ministers, according to the Command of God, to Preach unto his Subjects that Obedience which they owe unto him, and that it is not lawful for them to take up Arms against their Sovereign upon any Cause or Account whatsoever. Moreover they be forbidden to make use of in their Sermons, or Writings the Words, Scourgings, Martyrdoms, and Persecution of their Religion, or as if their Churches were the only True Church of God, and are thus Misused. Moreover whenever they speak of the Pope, they shall not call him Antichrist, nor treat him disrespectfully; nor shall they Tax the Roma Catholic, Apostolic Church with Idolatry, nor the Sacraments and Ceremonies thereof as Human Inventions and Idolatries, upon pain of Interdiction to themselves and others for so doing.

Furthermore, they be forbidden to make any Private Collections from House to House; nor to take a Farthing out of the Poor's Box, or from Legacies bequeathed to them, or the Fifth Penny of those Moneys; nor to Cite any One before the Justice for Non-payment of their Sallaries and Wages, nor for their Charge in Riding unto Colloquies and Synods; nor for Repairing and upholding of their Temples. In these Matters, 'tis his Majesty's Will and Pleasure, that Forty Fourth Article in the Edict of Nantes be punctually Observed and Performed.

And whereas their Majesty's be informed that you, send your Children to Study, and to be Educated in Learning at Geneva, in Switzerland, Holland and England, which are Nations and Republics averse to Monarchy, and who may imbue them with Corrupt Principles about Secular and Political Affairs; the Consequence whereof is very great, and the Effects flowing from them very dangerous; That these may be in time prevented, their Majesty's desire of you, that this Article may be Inserted into your Discipline concerning Proposans; and that it be most strictly for the future observed in all your Provinces, That no Proposans nor Divines shall be Ordained Ministers, nor admitted Pastors into any of the Churches, if they have Studied in any of those Countries, or in any of their Universities. And they have commanded me to assure you, that your Conformity to their Intentions in such an Important Affair, will be a thing most acceptable unto them, and very advantageous to all the Professors of your Religion.

I am also charged to let you understand, that their Majesty's are much displeased, that contrary to that Amnesty, so much recommended by the Edicts, in the Calendars of Psalms, imprinted at Geneva, 1635, these very Words are Inserted, That on the Fifteenth Day of March, 1545, was Assembled that detestable Council of Trent. And there be also in them other such like Offensive Matters; and that in the Twenty Fourth Article of your Confession of Faith, the Roman Catholic and Apostolic Religion, is styled An Abuse and Deceit of Satan; and that Purgatory is a mere Cheat, and the Shop out of which are sprung Monastic Vows, Pilgrimages, and other such Corruptions. And in the Twenty Eighth Article, you use these Words; We Condemn those Assemblies in the Papacy, where all these Superstitions and Idolatries are in Vogue. Their Majesty's cannot suffer that such Words should be Sworn in a National Synod, they accounting them scandalous and injurious to their Religion, and to that Church, whereof his Majesty hath the Honor to be the Eldest Son; and injurious to the Pope, whom his Majesty believeth to be the Head of the Church, calling him, Holy Father, and with whom he is in a strict Alliance and Amity. Their Majesty's Desire, that in a matter so near their Heart as this is, you would yield them that Respect and Observance which shall be Injoyned you, and is now more particularly from their Majesty's propounded to you.

Let me add One thing more which their Majesty's commanded me to acquaint you with, that they very just cause to Complain of you, that since his Majesty began his Reign, those of your Religion have took upon them to set up Preaching, and the Exercise of your Worship in Languedoc and elsewhere, in an Open, Violent Manner, contrary to the Public Peace, and the general Laws of the Kingdom, which do equally forbid the Subjects both of the one and the other Religion, to be their own Judges, and to carve out Right unto themselves, although they had been Wrong'd, and Justice was on their Side. And for that they durst make Acts, and Pass them Resolutely, after they had once Debated them in their Colloquies and Provinces, and Confirmed them at a Meeting in the Consistory of Anduza; and had returned Thanks to them who Executed that Riot, and began to Revolt, that so it might be done with more and greater Authority. And those of Usez also have placed Bells in their Temple, without any leave first had or Obtained, and contrary to the Articles upon which they Capitulated and Surrendred.

Their Majesty's also are yet farther displeased, that those who Profess your Religion in Languedoc, have enterprized the Reviving of Deputations unto the Court of Monpellier, Nismes, and Usez, which had been Supprest ever sine the Year 1622, even when the Capitulation of the City of Monpellier was made; and that the Sieur, Peyrol, Vestrie, and Fournier did get themselves to be Deputed, when there was no Synod, and are become Partisans contrary to his Majesty's Prohibitions. And that Preaching, and the Exercises of your Religion, are set up in divers Parts, by a mere Private Authority, and beyond those Bounds appointed by his Majesty's Commissioners to execute the Edict of Nantes, yea, and contrary to the Words of that self same Edict, they continue Preaching in those Places, where the Church-men are Lord's of the Soil; and of this his Majesty hath been fully informed.

And besides all this, certain Ministers have taken unto themselves that Unbounded Liberty, as to vent in their Pulpits Seditious Discourses; and have cut off from Communion with them, those Parents who send their Children to the Colleges of Regents, who are of the Roman Catholic and Apostolic Religion. And they have given me in Charge to tell you, that these be Notorious Infractions of the Edicts, contrary to your Duty, to the Prejudice of the King, and of the Public Tranquillity, the which his Majesty hath been so careful to conserve on his Part, that he neither can, nor ought, as the Common Father of his People, to suffer such Actings, when as he can hinder them. But he hopes, that for the future, you will use more Circumspection, and carry yourselves better, and avoid all just occasions of displeasing his Majesty, though they may occur unto you.

A Copy of a Letter Written by the Synod unto the King.

THis our Assembly was no sooner formed, but we applied our Selves unto the Divine Majesty for his Blessing upon it; and the First Thought that came into our Souls was to acquit our Selves conscientiously of our Duty to your Majesty, who are the most Lively Portraiture of our God; and to this purpose, we immediately dispatched the Sieurs Vincent and Chabrol Pastors, de Panieure, and de Clesles Elders, to lay at your Majesty's Feet our Homage and Submissions; as likewise to render to you our most Humble Thanks, for that singular favor we have received from your Majesty, in granting us this Privilege of Meeting together in this Synod, in which we labor Zealously to Serve our God, to Confirm and Strengthen our Selves in his Service; and in all Duty and Obedience to your Majesty. And being so near your most Excellent Majesty, and those Glorious Intelligences which do inviron you, and well knowing that your Majesty's Eyes are upon us, and that we be equally under your Majesty's Inspection and Power, we are encouraged to discharge our Selves worthily of our Duty, and to persist in that Fidelity which is Natural and Hereditary to us, and shall be Entailed by us upon our Posterity. But Sire, the principal end of our Deputing these Gentlemen unto your Majesty, is to testify the Triumphant Joy of all our Churches, and that unspeakable Satisfaction we feel in our Souls, to see your Majesty advanced unto the Throne; a King whom with Multitudes of Prayers, reiterated with the greatest Ardor and Importunity we had demanded of our God for many and many a Year together. We believe Sire, that God hath given you out of the Treasures of his Mercy, out of the Riches of his Grace unto your France, to bring back unto us the Golden Age, and to be the Glorious Instrument of his Choicest and most Exquisite Favors; because that he Crowneth your first Entrance upon the Government with wonderful Success, and unexpected Victories, which render your Majesty formidable to your Enemies, and make your People to consider you as a precious Bud of Infinite Prosperities, which the Providence of God hath kept in store for poor France under your Government. We believe, Sire, that it will be very pleasing to you, that we should share and participate with your other Subjects in those Blessings which God dispenseth through your Hands, since that we labor, and shall by the most Signal Characters of Fidelity, always labor to render cur Selves worthy of them; and for that our Lives, Fortunes and Honors shall be all Sacrificed with the greatest Chearfulness in your Majesty's Service, as often as we shall have the Honor of your Commands and Summons. 'It is in this posture Sire, that we desire to Live and Die, being not only by our Birth and Obligations, but by our most Ardent Affections,

A Copy of the Letter Written by the Synod, unto the Queen Regent.

WE cannot but esteem this Day, in which we lie prostrate at your Feet, in the Persons of our Deputies, as one of the most Happy Days of our Life. No sooner had God entrusted your Majesty with the Government of this Kingdom, but you may well remember how very diligent our Churches were to obtain this Honor, whereof we stand now Possessed, to signify in your Majesty's Presence, that exceeding Joy with which we were transported, to see how the Providence of God was particularly concerned for the Weal of France; and that when we had so sad an Occasion of Weeping and Mourning at the Death of our late King of Glorious Memory, yet even then our Sorrows were Converted into Joys, for your Majesty's most Happy Exaltation unto the Regency, which hath made us almost forgetful of our Loss, the Sun now shining forth with greater Brightness than ever. Only some cross Accidents interposed, and deprived us of this Honor at that time; and it was, Madam, the Will of God, that before we appeared in your Majesty's Presence, we should join our then Hopes and Prejudices to those Experiences we all now have of the Blessings of God upon your most prudent and prosperous Government; that so the Testimonies of our Joy might be the more Stately, and Expressed in Terms far more Magnificent: And that our Thankfulness might be Combined with our most Loyal, most Humble, and Dutiful Submissions: Therefore Madam, have we deputed unto your Majesty the Sieurs Vincent and Chabrol Pastors, and de Panieure, and de Clesles Elders, to assure your Majesty on behalf of all the Churches, of our deep Sense and Gratitude for all your Majesty's Favors to us. You have, Madam, continued to us, his Majesty's Favors, and those of his Royal Predecessors; you have confirmed the Edicts granted us by your own Royal Declaration; and which is more, Madam, 'tis from your great Bounty, that we now have the Liberty and Privilege of this Assembly, which we beseech your Majesty to repute as the most Uniform Meeting, and most Harmonious Concourse of all the Hearts of your Subjects professing The Reformed Religion for the Service of your Majesty's. We Madam, shall Love and Obey your Majesty Eternally, nor shall any one be your Rival or Competitor with you for our Affections; and we shall transmit this our Loyalty unto our Posterity after us, as a most Essential part of our Religion. And we beseech the Great God, by whom Kings Reign, and who hath hitherto caused the Lilies of your Crown to flourish so Gloriously, that he would, Madam, be pleased to preserve you for the King our common Master, and the King for your Majesty, and both of you a long time for France and our Churches, that so in the meeting and perpetual Conjunction of both those Luminaries, this Kingdom may enjoy the most Auspicious and most Beneficial Influences. And that, Madam, your Regency may raise an Emulation in the most Accomplish'd and Consummate Monarchy's, and that hereafter it may he a Domestic Pattern unto our King, whereunto he may conform his Glorious Actions. These Madam, are the Vows and most ardent Prayers of your Majest's,

A Copy of the King's Letter unto the Synod.

By the King.

9. WE have Received your Letters of the Eight and Twentieth Day of the last Month, and understand by them to our great Contentment, and by your Deputies, the Good and Sincere Intentions of your Assembly, (held by our Permission at Charenton, ) to continue in that inviolable Fidelity and Obedience to us, which is your indispensable Duty; the which hath given all desirable Satisfaction, both to us, and to our most Honoured Lady and Mother, the Queen Regent: Wherefore we were willing you should be informed by this our Letter; and we exhort you to persist in this your Resolution; and that you would upon all Occasions, render us the undeniable Tokens of it by your good Conduct, and by your strict Observance of those Orders we have prescribed you, about the holding if your National Synod, and on all other occurrences whatsoever, which may offer themselves for upholding the publicly Tranquillity of this Kingdom. And thus performing your Duty to us, as we trust you will, you may be assured, that you shall receive from our Bounty, and from that of our most Honoured Lady and Mother the Queen Regent, all sort of Protection, and favorable Entertainment, and shall be supported and preserved under the benefit of our Edicts; your Enjoyment of which, in all Liberty and Safety, under our Reign, as during that of our most Honoured Lord and Father the late King, will be a singular Pleasure and Delight unto us: Of which your Deputies who are now returning to you from us, will give you a more full and particular Knowledge.

17. WE have deputed the Sieurs de L' Angle and Cottiby Pastors, and de Morande and Pellue Elders, to lay at your Majesty's Feet our most humble Thanks for your great Goodness, (we having, opened and finished our Synod under your Royal Authority) and to petition your Majesty, as we do from the very bottom of our Souls, that you would hear graciously the most humble Requests of your most faithful and most obedient Subjects of our Religion, who in divers parts of this Kingdom are mourning and groaning for being deprived of the means of serving God according to the Dictates of their Consciences, and that Liberty which hath been granted by the Kings, your Majesty's Predecessors, of most glorious Memory, and confirmed by your Majesty, at your first coming to the Crown, unto them. They do also sorrowfully complain, that through the Rigour of some of your Officers, they be excluded all Employments; and cannot, though they have served Apprenticeships, be admitted to set up as Masters for themselves in any one kind of Trade whatsoever: Such injurious Actions as these, quite contrary to the intention of your Edicts, depriving them of all honest ways of gaining their Livelyhoods, as your Majesty's other Subjects do. These things, Sire, shall be more particularly reported in our Bill of Grievances, which we presume to present unto you, and to which we hope your Majesty will vouchsafe us a favorable Answer: That so your Throne being supported by Piety and Justice during your Majesty's most happy Reign, Mercy and Truth may meet together, Righteousness and Peace may kiss and embrace each other, and all sorts of Virtues may abound and flourish, and Heaven may pour down its most precious Benedictions upon your Sacred Person and People: And after you have lived many a long Year, enjoyed the Glorious Victories, and magnificent Triumphs of