II. 1.

An attempt to reunite the Calvinists to the church of Rome was made at the celebrated Conference held at Poissi in 1561. In the work which we have cited, the Abbe Tabaraud gives a short and clear account of this conference. It failed of success, and a long civil war of religion ensued. It was closed by the conversion of _Henry the Fourth_ to the Roman Catholic religion. He was no sooner quietly seated on the throne, than he conceived the arduous, but certainly n.o.ble project of pacifying the religious contests of the world. It appears that he was induced to entertain hopes of the success of this measure, by the a.s.surances given him by the Calvinist ministers, when his change of religion, was in agitation, that salvation might be obtained in the church of Rome; and from his expectation of finding a spirit of conciliation, and concession, in the see of Rome.

"I have heard, from persons of distinction," says Grotius[081], "that Henry the Fourth declared that he had great hopes of procuring for the King of England, and the other protestant princes, who were his allies, conditions, which they could not honorably refuse, if they had any real wish of returning to the unity of the church; and that he had once an intention of employing bishops of his own kingdom on this project; but that this project failed by his death."

It is said, that with these views he had sent for _Isaac Casaubon_, a protestant divine of equal learning and moderation, and appointed him his librarian; and that he intended confidentially employing him in preparing means for the success of the measure, and smoothing the obstacles which might impede its progress. Grotius[082] mentions, as a saying of Casaubon, that "the catholics of France had a juster way of thinking than the ministers of Charenton:" these were the most rigid of the French Hugonot ministers. It is observable that the French government always considered the Hugonots of a much more refractory disposition than the Lutherans.

II. 2.

The pacific views of Henry the Fourth, were terminated by his decease.

The capture of la Roch.e.l.le by the arms of _Lewis the XIIIth_, was a fatal blow to the political consequence of the Protestant party in France. Cardinal Richelieu immediately set on foot a project, for the general conversion, of the body: two persons, of very different characters, were employed by him, in this measure; Father Joseph, a capuchin friar, the confident, of all the cardinal's political and private schemes, and Father P. Dulaurens, an oratorian, who lived in retirement, wholly absorbed in the exercises of religion. They began the work of reunion by holding frequent conferences, on an amicable footing, with several of the protestant ministers; and it was resolved, that, with the permission of the pope, and the authority of the king, an a.s.sembly, should be convened, of ecclesiastics of each communion. Father Dulaurens, recommended that the intended communications with the ministers, should not take place, till they reached, the capital; but, the cardinal, thought it more advisable, that the ministers, should be separately informed, of the project, before they left the provinces. It was accordingly communicated to them, and favourably received, by the ministers, of Languedoc, and Normandy, but met with an unfavourable reception, from the ministers of Sedan. It was resolved, that the a.s.sembly, should meet, and begin their deliberations, with the differences in the opinions, of the two churches, respecting the Sacraments. Father Dulaurens recommended, that for some time, at least, the Bible, even in the Calvinist version, of Olivetan, should be the only book appealed to, on either side, as authority: but the Cardinal insisted, on a resort to tradition. Grotius mentions that in several articles, (as communion under both kinds, and the invocation of saints), the Cardinal was willing, that concessions, should be made to the Protestants; and suggested, that, as a medium, to reconcile them to the Pope, a patriarchate should be established, in France, and he himself, be the first patriarch[083].

Notwithstanding the general loftiness, and overbearing nature, of his manners, it appears, particularly from M. de Rullhieres[084] (6.) that the Cardinal, acted on this occasion, with great moderation, and recommended to his royal master, a similar line of moderation, in all his conduct, towards his Protestant subjects.

II. 3.

The Cardinal's project, was suspended, by his decease; and resumed, under _Lewis the Fourteenth_. In 1662, a plan, drawn up by M. le Blanc de Beaulieu, a professor of Divinity, at Sedan, singularly esteemed, both by the Roman Catholics, and Protestants, by which the essential articles, in dispute, were reduced to a small number, was adopted, by the Court, to serve as the basis of discussion. It was resolved, that different synods of Protestant ministers, should be convened; that these, should be composed, of ministers of known moderation, and pacific views, and the articles, drawn up by M. le Blanc de Beaulieu, presented to them. Three years were employed, in negotiations for effecting this project: several ministers in the lower Languedoc, and the Isle of France, expressed themselves, in terms favourable, to the measure, but the synod of Charenton, took the alarm, and the project, was abandoned.

The Revocation of the Edict of Nantes, a measure equally unwise, and unjust, too soon followed. It is more to be attributed, to his ministers and advisers, than to Lewis the Fourteenth himself. From the _Eclairciss.e.m.e.ns Historiques_ of M. de Rullhieres, and the life of Bossuet, by M. Bausset[085], it seems evident, that Lewis the Fourteenth, had been induced, to believe, that the number of Protestants was much smaller; that the conversions of them, would be much more rapid, general, and sincere; and that the measures, for hastening their conversion, would be much less violent than they really were. It is also due, to the monarch, to add, that from the authors, whom we have cited, it is evident, that when he began to perceive the true state, of the transaction, though from false principles of honour, and policy, he would not revoke the edict, he wished it not to be put into great activity, and checked the forwardness, of the Intendants general in its execution.

It is whimsical, (if on so serious a subject such a word may be used), that the dragonade, or employment of the dragoon troops, in forcing the conversion, of the Hugonots, was owing to the wish of Louvois, the minister, of Lewis the Fourteenth, to become himself, a missionary.

Observing how much the apparent success, of the missionaries, recommended them, to Lewis the Fourteenth, he began to consider them as dangerous rivals for the favour of his royal master, and determined, therefore, to become himself, a princ.i.p.al performer. With this view, he inst.i.tuted the dragoon missions, and thus brought a material part, of the work of conversion, into the war department.

II. 4.

The death of Lewis, and the known disposition of the Regent, appeared to the Protestant party, in France, to afford a proper opportunity of recovering their rights. Duclos, in his _Memoires secrets sur les regnes de Louis XIV. et de Louis XV_., says, that the Regent himself wished to restore the Protestants, to their civil rights, but was dissuaded by his council. Still, he seldom permitted the edicts against them to be executed; and speaking generally, the Protestants seem to have suffered no active persecution in any part of the reign of Lewis, the XVth. One intolerable grievance, however, they unquestionably suffered in every part of it. Their religious principles did not permit them to be married by a Roman Catholic priest, in the manner prescribed by the law of the state, and that law did not recognize the legal validity of a marriage, celebrated in any other form. The consequence was, that in the eye of the law, the marriage of Protestants was a mere concubinage, and the offspring of it illegitimate. To his immortal honour, _Lewis the XVIth_, by his edict of the 17th of November, 1787, accorded to all his Non-catholic subjects the full and complete enjoyment of all the rights of his Roman-catholic subjects. On a division in the Parliament, this edict was registered by a majority of 96 votes against 16.

The persecution of the Hugonots in consequence of the revocation of the Edict of Nantes, was condemned by the greatest men in France. M.

d'Aguesseau, the father of the celebrated chancellor, resigned his office of Intendant of Languedoc rather than remain a witness of it: his son repeatedly mentions it with abhorrence. Fenelon, Flechier, and Bossuet,[086] confessedly the ornaments of the Gallican church, lamented it. To the utmost of their power, they prevented the execution of the edict, and lessened its severities, when they could not prevent them.

Most sincerely lamenting and condemning the outrages committed by the Roman Catholics against the Protestants at Nismes, as violations of the law of G.o.d and man, but doubting of the nature and extent, which some have attributed to them, the writer of these pages begs leave to refer to the sermon preached on them by the Reverend James Archer, a Roman Catholic priest, and printed for Booker, in Bond-street, by the desire of two Roman Catholic congregations, as expressing the doctrine of the Roman Catholic church, and of all real christians on heretics and the persecution of heretics.

III.

_The Correspondence of Bossuet and Leibniz, under the auspices of Lewis the XIVth, for the Reunion of the Lutheran Protestants to the Roman Catholic Church._

This correspondence forms one of the most interesting events in the life of Bossuet; the letters, of which it consists, and the other written doc.u.ments, which relate to it, are highly interesting. We shall attempt to present our readers with a short account--

1st. Of the circ.u.mstances which led to this correspondence;

2ndly. Of the Project of Reunion, delivered by Mola.n.u.s, a Lutheran Divine, and Bossuet's sentiments on that Project;

3dly. Of the intervention of Leibniz in the negotiation; and

4thly. Of the Project suggested by Bossuet, and the princ.i.p.al reasons, by which he contended for its reception.

III. 1.

It appears that, towards the 17th century, the Emperor Leopold, and several sovereign princes in Germany, conceived a project of re-uniting the Roman Catholic and Lutheran churches. The Duke of Brunswick, who had recently embraced the Roman Catholic religion, and published his _Fifty Reasons for his conversion_, (once a popular work of controversy), and the Duke of Hanover, the father of the first prince of the ill.u.s.trious house, which now fills the throne of England, were the original promoters of the attempt. It was generally approved; and the mention of it at the Diet of the Empire was favourably received. Some communications upon it took place between the Emperor and the ducal Princes: and with all their knowledge, several conferences were held upon the subject, between certain distinguished Roman Catholic and Protestant Divines. In these, the Bishop of Neustadt, and Mola.n.u.s, the Abbot of Lokk.u.m, took the lead. The first had been consecrated Bishop of Tina in Bosnia, then under the dominion of the Turks, with Ordinary Jurisdiction over some parts of the Turkish territories. His conduct had recommended him to Innocent the XIth, and that pope had directed him to visit the Protestant states in Germany, and inform him of their actual dispositions in respect to the Church of Rome. In consequence of this mission, he became known to the Emperor, who appointed him to the See of Neustadt, in the neighbourhood of Vienna. Mola.n.u.s, was Director of the Protestant Churches and Consistories of Hanover. Both were admirably calculated for the office intended them, on this occasion. Each possessed the confidence of his own party, and was esteemed by the other; each was profoundly versed in the matters in dispute; each possessed good sense, moderation, and conciliating manners; and each had the success of the business at heart, with a fixed purpose, that nothing, but a real difference on some essential article of doctrine, should frustrate the project.

The effect of the first conferences was so promising, that the Emperor and the two Princes resolved, that they should be conducted in a manner more regular, and more likely to bring the object of them to a conclusion. With this view, the business was formally entrusted by both the princes to Mola.n.u.s alone, and the Emperor published a rescript, dated the 20th March, 1691, by which he gave the Bishop of Neustadt full authority to treat, on all matters of religion, with the states, communities, and individuals of the empire, reserving to the ecclesiastical and imperial powers, their right to confirm the acts of the Bishop, as they should judge adviseable. Under these auspicious circ.u.mstances, the conference between the Bishop of Neustadt and Mola.n.u.s began.

But, before the events which we have mentioned took place, a correspondence on the subject of a general reunion between Catholics and Protestants had been carried on for some time, between Pelisson and Leibniz. The former held a considerable rank among the French writers, who adorned the reign of Lewis the Fourteenth; the latter was eminently distinguished in the literary world. In the exact sciences, he was inferior to Newton alone; in metaphysics, he had no superior; in general learning, he had scarcely a rival. He had recommended himself to the Brunswick family, by three volumes, which he had recently published, on the Antiquities of that ill.u.s.trious House; and was then engaged in the investigation of its Italian descent, and early German shoots. The result of it, under the t.i.tle of _Origines Guelphicae_, was published, after his decease, by Scheidius, and is considered to be a perfect model of genealogical history. He was also thoroughly conversant in the theological disputes of the times; and in all the questions of dogma, or history, which enter into them.

His correspondence with Pelisson, came to the knowledge of Louisa, Princess Palatine, and Abbess of Maubrusson. She was a daughter of Frederick, the Elector, and Count Palatine of the Rhine, and a sister, of the d.u.c.h.ess of Hanover. In early life, she had been converted to the Roman Catholic religion, and had the conversion of her sister, very much at heart. With this view, she sent to her, the correspondence between Leibniz and Pelisson, and received from her an account of what was pa.s.sing, between the Bishop of Neustadt, and Mola.n.u.s. Both the ladies were anxious, to promote the measure, and that Bossuet should take in it, the leading part, on the side of the Catholics. This was mentioned to Lewis the Fourteenth, and had his approbation. The Emperor and both the Princes, by all of whom Bossuet, was personally esteemed, equally approved of it, and it was finally settled that Bossuet and Leibniz, should be joined, to the Bishops of Neustadt, and Mola.n.u.s, and that the correspondence with Bossuet, should pa.s.s through the hands of Madame de Brinon, who acted, as secretary to the Abbess of Maubrusson, and is celebrated, by the writers of the times, for her wit and dexterity in business. Thus the matter a.s.sumed, a still more regular form, and much was expected from the acknowledged talents, learning, and moderation of the actors in it, and their patrons.