church, might give him some hope that this || things as hinder a perfect communion in diseparation would take place, if ever these di- vineservice, so that persons coming from one vines should be countenanced by the civil church to the other might join in prayers, and power of France. But a man of the arch- the holy sacrament, and the public service."* bishop's sagacity could not expect that they He was persuaded, that, in the liturgy of the would enter into a union with any other nation- church of England, there was nothing but al church all at once.. He acted, therefore, what the Roman catholics would adopt, exwith dignity, as well as with prudence, when cept the single rubric relating to the eucharist; he declined to explain himself on the proposals and that in the Romish liturgy there was nocontained in Du-Pin's Commonitorium. To thing to which Protestants object, but what have answered ambiguously, would have been the more rational Romanists agree might be mean; and to have answered explicitly, would laid aside, and yet the public offices be not the have blasted his hopes of separating them from worse, or more imperfect, for the want of it. Rome, which separation he desired upon the He therefore thought it proper to make the principles of civil and ecclesiastical liberty, in-demands already mentioned the ground-work dependent of the discussion of theological te- of the project of union, at the beginning of nets. The archbishop's sentiments in this mat- the negotiation; not that he meant to stop here, ter will still appear farther from the letters he but that, being thus far agreed, they might the wrote to Mr. Beauvoir, in October, November, more easily go farther, descend to particulars, and December, 1718, and the January follow- and render their scheme more perfect by deing, of which the proper extracts are here sub-grees.† joined.* It appears from these letters, that Dr. The violent measures of the court of Rome Wake insisted still upon the abolition of the against that part of the Gallican church which pope's jurisdiction over the Gallican church, refused to admit the constitution Unigenitus as and leaving him no more than a primacy of an ecclesiastical law, made the archbishop imarank and honour, and that merely by ecclesi-gine that it would be no difficult matter to astical authority, as he was once bishop of the bring this opposition to an open rupture, and imperial city; to which empty title our prelate to engage the persons concerned in it to throw seems willing to have consented, provided that off the papal yoke, which seemed to be borne it should be attended with no infringement of with impatience in France. The despotic bull the independence and privileges of each par- of Clement XI. dated August 28, 1718, and ticular country and church. "Si quam præro- which begins with the words, Pastoralis officii, gativam," (says the archbishop in his letter to was a formal act of excommunication, thunGirardin, after having defied the court of dered out against all the anti-constitutionists, Rome to produce any precept of Christ in fa- as the opposers of the bull Unigenitus were vour of the primacy of its bishop) " ecclesiæ called; and it exasperated the doctors of the concilia sedis imperialis episcopo concesserint Sorbonne in the highest degree. It is to this (etsi cadente imperio etiam eâ prærogativâ ex- that the archbishop alludes, when he says, in eidisse merito possit censeri) tamen, quod ad his letter to Mr. Beauvoir, dated the 23d of me attinet, servatis semper regnorum juribus, January, 1718, " At present he (the pope) has ecclesiarum libertatibus, episcoporum digni- put them out of his communion. We have tate, modo in cæteris conveniatur, per me li-withdrawn ourselves from his; both are out of cet, suo fruatur qualicumque primatu: non ego illi locum primum, non inanem honoris titulum invideo. At in alias ecclesias dominari, &c. hæc nec nos unquam ferre potuimus, nec vos debetis." communion with him, and I think it is not material on which side the breach lies." But the wished-for separation from the court of Rome, notwithstanding all the provocations of its pontiff, was still far off. Though, on numberless It appears farther, from these letters, that any occasions, the French divines showed very litproposals or terms conceived by the archbishop, tle respect for the papal authority, yet the rein relation to this project of union, were of a nouncing it altogether was a step which requir vague and general nature, and that his views ed deep deliberation, and which, however interminated rather in a plan of mutual tolera- clined they might be to it, they could not make, tion, than in a scheme for effecting an entire if they were not seconded by the state. But uniformity. The scheme that seemed to his from the state they were not likely to have grace the most likely to succeed was, that any countenance. The regent of France was the independence of every national church, governed by the abbe Du Bois; and Du Bois or any other, and its right to determine all mat- was aspiring eagerly after a cardinal's cap. ters that arise within itself, should be acknow- This circumstance (not more unimportant that ledged on both sides; that, for points of doc-many secret connexions and trivial views that. trine, they should agree as far as possible, in daily influence the course of public events, the all articles of any moment (as in effect the transactions of government, and the fate of two churches either already did, or easily nations) was sufficient to stop the Sorbonne might;) and, in other matters, that a difference and its doctors in the midst of their career; should be allowed until God should bring them and, in effect, it contributed greatly to stop the to a union in them also." It must be allow-correspondence of which I have been now ed, however, though the expression is still general, that the archbishop was for "purging out of the public offices of the church all such giving an account, and to nip the project of degree of secrecy. This secrecy was prudent, | as neither of the corresponding parties had been authorised by the civil power to negotiate a union between the two churches;* and, on Dr. Wake's part, it was partly owing to his having nobody that he could trust with what he did. He was satisfied (as he says in a letter to Mr. Beauvoir) "that most of the highchurch bishops and clergy would readily come into such a design; but these (adds his grace) are not men either to be confided in, or made use of, by me."t which he wrote to Mr. Beauvoir and Dr. DuPin after this, express the same sentiments which he discovered through the whole of this transaction.* The letter to Du-Pin, more especially, is full of a pacific and reconciling spirit, and expresses the archbishop's desire of cultivating fraternal charity with the doctors, and his regret at the ill success of their endeavours toward the projected union. Du-Pin died before this letter, which was retarded by some accident, arrived at Paris. Before the archbishop had heard of his death, he wrote to The correspondence, however, was divulg- Mr. Beauvoir, to express his concern, that an ed; and the project of union engrossed the account was going to be published of what had whole conversation of the city of Paris. Lord passed between the two doctors and himself, Stanhope and the earl of Stair were congratu- and his hope," that they would keep in genelated thereupon by some great personages in rals, as the only way to renew the good design, the royal palace. The duke regent himself if occasion should serve, and to prevent themand the abbe Du Bois, minister of foreign af selves trouble from the reflections of their enefairs, and Mr. Joli de Fleury, the attorney-ge-mies," on account (as the archbishop undoubtneral, gave the line at first, appeared to favouredly means) of the concessions they had made, the correspondence and the project, and let which, though insufficient to satisfy true Prothings run on to certain lengths. But the Je-testants, were adapted to exasperate bigoted suits and Constitutionists sounded the alarm, and overturned the whole scheme, by spreading a report, that the cardinal de Noailles, and his friends the Jansenists, were upon the point of making a coalition with the heretics. Hereupon the regent was intimidated; and Du Bois had an opportunity of appearing a meritorious candidate for a place in the sacred college. Dr. Piers Girardin was sent for to court, was severely reprimanded by Du Bois, and strictly charged, upon pain of being sent to the Bastile, to give up all the letters he had received from the archbishop of Canterbury, as also a copy of all his own. He was forced to obey; and all the letters were immediately sent to Rome, as so many trophies (says a certain author) gained from the enemies of the church." The archbishop's letters were greatly admired, as striking proofs both of his catholic benevolence and extensive abilities. 66 papists. The prelate adds, in the conclusion of this letter, "I shall be glad to know that your doctors still continue their good opinion of us; for, though we need not the approbation of men on our own account, yet I cannot but wish it as a mean to bring them, if not to a perfect agreement in all things with us, (which is not presently to be expected,) yet to such a union as may put an end to the odious charges against, and consequential aversion of us, as heretics and schismatics, and in truth, make them cease to be so." Dr. Du-Pin (whom the archbishop very sincerely lamented, as the only man, after Mr. Ravechet, on whom the hopes of a reformation in France seemed to depend) left behind him an account of this famous correspondence. Some time before he died, he showed it to Mr. Beauvoir, and told him, that he intended to communicate it to a very great man (probably the regent.) Mr. Beauvoir observed to the doctor, that one would be led to imagine, from the manner in which this account was drawn up, that the archbishop made the first overtures with respect to the correspondence, and was the first who intimated his desire of the union. whereas it was palpably evident that he (Dr. Mr. Beauvoir informed the archbishop, by a letter dated February 8, 1719, N. S. that Dr. Du-Pin had been summoned by the abbe Du Bois, to give an account of what had passed between him and Dr. Wake. This step naturally suspended the correspondence, though the archbishop was at a loss, at first, whether he should look upon it as favourable, or detri-Du-Pin)_had_first_solicited the one and the mental, to the projected union.§ The letters * Dr. Wake seems to have been sensible of the impropriety of carrying on a negotiation of this nature without the approbation and countenance of government. "I always (says he, in his letter to Mr. Beauvoir, which the reader will find at the end of this Appendix, No. XI.) took it for granted, that no step should be taken toward a union, but with the knowledge, approbation, and even by the authority of civil powers. All, therefore, that has passed hitherto stands clear of any exception as to the civil magistrate. It is only a consultation, in order to find out a way how a union might be made, if a fit occasion should hereafter he offered." † See the letters subjoined, No. IX. These trophies were the defeat of the moderate part of the Gallican church, and the ruin of their project to break the papal yoke, and unite with the church of England. See above, note *, p. 170, where the conclusion which the author of the Confessional nas drawn from this expression is shown to be groundless. § See his letter to Mr. Beauvoir, in the pieces subjoined, No. XI. dated February 5 (16,) 1718-19. other. Du-Pin acknowledged this freely and candidly, and promised to rectify it, but was prevented by death. It does not, however, appear, that his death put a final stop to the correspondence; for we learn by a letter from the archbishop to Mr. Beauvoir, dated August 27, 1719, that Dr. Piers Girardin frequently wrote to his grace. But the opportunity was past; the appellants from the bull Unigenitus, or the anti-constitutionists, were divided; the court did not smile at all upon the project, because the regent was afraid of the Spanish party and the Jesuits; and therefore the continuation of this correspondence after Du-Pin's death was without effect. Let the reader now, after having perused this historical account, judge of the appearance which Dr. Wake makes in this transaction. *See No. XI.-XVIII. † See his letter to Mr. Beauvoir, No. XV. An impartial reader will certainly draw from this whole correspondence the following conclusions: that archbishop Wake was invited to this correspondence by Dr. Du-Pin, the most moderate of all the Roman catholic divines; that he entered into it with a view to improve one of the most favourable opportunities that could be offered, of withdrawing the church of France from the jurisdiction of the pope; a circumstance which must have immediately weakened the power of the court of Rome, and, in its consequences, offered a fair prospect of a farther reformation in doctrine and worship, as the case happened in the church of England, when it happily threw off the papal yoke;that he did not give Du-Pin, or any of the doctors of the Sorbonne, the smallest reason to hope that the church of England would give up any one point of belief or practice to the church of France; but insisted, on the contrary, that the latter should make alterations and concessions, in order to be reconciled to the former; that he never specified the particular alterations, which would be requisite to satisfy the rulers and doctors of the church of England, but only expressed a general desire of a union between the churches, if that were possible, or at least of a mutual toleration; that he never flattered himself that this union could be perfectly accomplished, or that the doctors of the Gallican church would be entirely brought over to the church of England; but thought that every advance made by them, and every concession, must have proved really advantageous to the Protestant cause. The pacific spirit of Dr. Wake did not only discover itself in his correspondence with the Romish doctors, but in several other transactions in which he was engaged by his constant desire of promoting union and concord among Christians; for it is well known, that he kept up a constant friendly correspondence with the most eminent ministers of the foreign Protestant churches, and showed a fraternal regard to them, notwithstanding the difference of their discipline and government from that of the church of England. In a letter written to the learned le Clerc in 1716, he expresses, in the most cordial terms, his affection for them, and declares positively, that nothing can be farther from his thoughts, than the notions adopted by certain bigoted and furious writers who refuse to embrace the foreign Protestants as their brethren, will not allow to their religious assemblies the denomination of churches, and deny the validity of their sacraments. He declares, on the contrary, these churches to be true Christian churches, and expresses a warm desire of their union with the church of England. It will be, perhaps, difficult to find, in any epistolary composition, ancient, or modern, a more elegant simplicity, a more amiable spirit of meekness, moderation, and charity, and a happier strain of that easy and unaffected politeness which draws its expressions from a natural habit of goodness and humanity, than we meet with in this letter.* We see this active and benevolent prelate still * See an extract of it among the pieces subjoined, No. XIX. continuing to interest himself in the welfare of the Protestant churches abroad. In several letters written in the years 1718 and 1719, to the pastors and professors of Geneva and Switzerland, who were then at variance about the doctrines of predestination and grace, and some other abstruse points of metaphysical theology, he recommends earnestly to them a spirit of mutual toleration and forbearance, entreats them particularly to be moderate in their demands of subscription to articles of faith, and proposes to them the example of the church of England as worthy of imitation in this respect. In one of these letters, he exhorts the doctors of Geneva not to go too far in explaining the nature, determining the sense, and imposing the belief of doctrines, which the divine wisdom has not thought proper to reveal clearly in the Scriptures, and the ignorance of which is very consistent with a state of salvation; and he recommends the prudence of the church of England, which has expressed these doctrines in such general terms, in its articles, that persons who think very differently about the doctrines may subscribe the articles, without wounding their integrity.* His letters to professor Schurer of Bern, and to the excellent and learned John Alphonso Turretin of Geneva, are in the same strain of moderation and charity, and are here subjoined, as every way worthy of attentive perusal. But what is more peculiarly worthy of attention here, is a letter written May 22, 1719, to Mr. Jablonski of Poland, who, from a persuasion of Dr. Wake's great wisdom, discernment, and moderation, had proposed to him the following question, viz. Whether it was lawful and expedient for the Lutherans to treat of a union with the church of Rome; or whether all negotiations of this kind ought not to be looked upon as dangerous and delusive?" The archbishop's answer to this question contains a happy mixture of Protestant zeal and Christian charity. He gives the strongest cautions to the Polish Lutherans against entering into any treaty of union with the Roman catholics, except on a footing of perfect equality, and in consequence of a previous renunciation, on the part of the latter, of the tyranny, and even of the superiority and jurisdiction of the church of Rome and its pontiff; and as to what concerns points of doctrine, he exhorts them not to sacrifice truth to temporal advantages, or even to a desire of peace. It would carry us too far, were we to give a minute account of Dr. Wake's correspondence with the Protestants of Nismes, or of Lithuania and other countries: it may however be affirmed, that no prelate, since the Reformation, had so extensive a correspondence with the Protestants abroad, and none could have a more friendly one. It does not appear, that the dissenters in England made to the archbishop any proposals relative to a union with the established church, or that he made any proposals to them on that head. The spirit of the times, and the situation of the contending parties, offered lit * See the pieces here subjoined, No. XX. See these letters, No. XXI, XXII, XXIII. No. XXV. tle prospect of success to any scheme of that || too much of its influence with the dictates of nature. In queen Anne's time, he was only prudence; and that prudence, thus accompabishop of Lincoln; and the disposition of the nied, was not very consistent with Dr. Wake's house of commons, and of all the Tory part known principles of equity and moderation. of the nation, was then so unfavourable to the As I was at a loss how to account for this part dissenters, that it is not at all likely that any of the archbishop's conduct, I addressed myattempt toward re-uniting them to the estab- self to a learned and worthy clergyman of the lished church would have passed into a law. church of England, who gave me the followAnd, in the next reign, the face of things was ing answer: "Archbishop Wake's objection so greatly changed in favour of the dissenters, to the repeal of the schism-act was founded and their hopes of recovering the rights and on this consideration only, that such a repeal privileges, of which they had been deprived, was needless, as no use had been made, or were so sanguine, that it may be well ques- was likely to be made, of that act. It is also tioned whether they would have accepted the highly probable, that he would have consented offer of a union, had it been made to them. without hesitation to rescind it, had nothing Be that as it will, one thing is certain, and it|| farther been endeavoured at the same time. is a proof of archbishop Wake's moderate and But, considering what sort of spirit was then pacific spirit, that, in 1714, when the spirit of shown by the dissenters and others, it ought the court and of the triumphant part of the not to be a matter of great wonder, if he was ministry was, with respect to the Whigs in ge- afraid that, from the repeal of the other act neral, and to dissenters in particular, a spirit|| (viz. that against occasional conformity,) conof enmity and oppression, this worthy prelate || siderable damage might follow to the church had the courage to stand up in opposition to over which he presided; and, even supposing the schism-bill, and to protest against it as a his fears to be excessive, or quite groundless, hardship upon the dissenters. This step, which yet certainly they were pardonable in a man must have blasted his credit at court, and who had never done, or designed to do, any proved detrimental to his private interest, as thing disagreeable to the dissenters in any matters then stood, showed that he had a other affair, and who, in this, had the concurfriendly and sincere regard for the dissenters. rence of some of the greatest and wisest of It is true, four years after this, when it was the English lords, and of the earl of Ilay, proposed to repeal the schism-bill and the act among the Scotch, though a professed Presbyagainst occasional conformity, both at once, terian.” he disapproved this proposal; and this circumstance has been alleged as an objection to the encomiums that have been given to his tender regard for the dissenters, or at least as a proof that he changed his mind; and that Wake, bishop of Lincoln, was more their friend than Wake, archbishop of Canterbury. I do not pretend to justify this change of conduct. It seems to have been, indeed, occasioned by a change of circumstances. The dissenters, in their state of oppression during the ministry of Bolingbroke and his party, were objects of compassion; and those who had sagacity enough to perceive the ultimate object which that ministry had in view in oppressing them, must have interested themselves in their sufferings, and opposed their oppressors, from a regard to the united causes of Protestantism and liberty. In the following reign, their credit_rose; and, while this encouraged the wise and moderate men among them to plead with prudence and with justice their right to be delivered from several real grievances, it elated the violent (and violent men there are in all parties even in the cause of moderation) to a high degree. This rendered them formidable to all those However some may judge of this particular incident, I think it will appear from the whole tenor of archbishop Wake's correspondence and transactions with Christian churches of different denominations, that he was a man of a pacific, gentle, and benevolent spirit, and an enemy to the feuds, animosities, and party prejudices, which divide the professors of one holy religion, and by which Christianity is exposed to the assaults of its virulent enemies, and wounded in the house of its pretended friends. To this deserved eulogy, we may add what a learned and worthy divine* has said of this eminent prelate, considered as a controversial writer, even, "that his accurate and superior knowledge of the nature of the Romish hierarchy, and of the constitution of the church of England, furnished him with victorious arms, both for the subversion of error and the defence of truth." AUTHENTIC COPIES OF THE ORIGINAL LET- No. I. Lambeth, Nov. 28, S. V. 1717. I AM indebted to you for several kind letters, and some small tracts, which I have had who were jealous of [zealous for] the power, A Letter from Archbishop Wake to Mr. Beauvoir. privileges, and authority, of the established church; and archbishop Wake was probably of this number. He had protested against the shackles that were imposed upon them when they lay under the frowns of government; but apprehending, perhaps, that the removal of these shackles in the day of prosperity would render their motions toward power too rapid, he opposed the abrogation of the very acts which he had before endeavoured to stifle in their birth. In this, however, it must be acknowledged, that the spirit of party mingled * Dr. William Richardson, master of Emanuel college in Cambridge, and canon of Lincoln. See his noble edition, and his very elegant and judicious continuation of Bishop Godwin's Commentarius de Præsulibus Angliæ, published in 1743, at Cambridge. His words, (p. 167,) are: "Nemo usbiam ecclesiæ Romanæ vel Anglicanæ statum penitius cognitum exploratum habuit; et proinde in disputandi arenam prodiit tum ad oppugnandum tum ad propugnandum instructissimus." the favour to receive from you. The last, || as a divine only of the church of England, which contains an account of the new edition may meet with censure: and, as archbishop of that is going on of Chrysostom, I received Canterbury, I cannot treat with these gentleyesterday. It will, no doubt, be a very valua- men. I do not think my character at all infeble edition; but, as they propose to go on with rior to that of an archbishop of Paris: on the it, I shall hardly live to see it finished. They contrary, without lessening the authority and do not tell us, to whom here we may go for dignity of the church of England, I must say subscriptions: and it is too much trouble to it is in some respects superior. If the cardinal make returns to Paris. They should, for their were in earnest for such a union, it would not own advantage, say, where subscriptions will be below him to treat with me himself about be taken in London, and where one may call it. I should then have a sufficient ground to for the several volumes as they come out, and consult with my brethren, and to ask his mapay for the next that are going on. jesty's leave to correspond with him concerning it. But to go on any farther with these gentlemen, will only expose me to the censure of doing what, in my station, ought not to be done without the king's knowledge; and it would be very odd for me to have an authoritative permission to treat with those who have no manner of authority to treat with me. However, I shall venture at some answer or other to both their letters and papers; and so have done with this affair. Among the account of books you were pleased to send me, there is one with a very promising title, Thesaurus Anecdotorum, five volumes. I wish I could know what the chief of those anecdotes are; it may be a book very well worth having. I admire they do not disperse some sheets of such works. What they can add to make Moreri's Dictionary so very voluminous, I cannot imagine. I bought it in two exorbitant volumes, and thought it big enough so. While I am writing this, company is come in, so that I am forced to break off; || and I can only assure you, that, upon all occasions, you shall find me very sincerely, Reverend Sir, Your faithful friend, I cannot tell well what to say to Dr. Du-Pin. If he thinks we are to take their direction what to retain, and what to give up, he is utterly mistaken. I am a friend to peace, but more to truth. And they may depend upon it, I shall always account our church to stand upon an equal foot with theirs: and that we are no more to receive laws from them, than we de N. B. This is the earliest letter in the whole collection; and, by the beginning of it, seems to be the first which the archbishop wrote to Mr. Beauvoir.sire to impose any upon them. In short, the No. II. A Letter from Mr. Beauvoir to Archbishop Wake. Paris, Dec. 11, 1717, O. S. My Lord,-I HAD the honour of your grace's letter of the 28th ultimo but Sunday last, and therefore could not answer it sooner. A person is to be appointed to receive subscriptions for the new edition of St. Crysostom, and deliver the copies. Inclosed is an account of Thesaurus Anecdotorum. Dr. Du-Pin, with whom I dined last Monday, and with the Syndic of the Sorbonne and two other doctors, tells me, that what swells Moreri's Dictionary are several additions, and particularly the families of Great Britain. He hath the chief hand in this new edition. They talked as if the whole kingdom was to appeal to the future general council, &c. They wished for a union with the church of England, as the most effectual means to unite all the western churches. Dr. Du-Pin desired me to give his duty to your grace, upon my telling him, that I would send you an arrêt of the parliament of Paris relating to him, and a small tract of his. I have transmitted them to Mr. Prevereau, at Mr. Secretary Addison's office. No. III. A Letter from Archbishop Wake to Mr. Beauvoir. I TOLD you in one of my last letters, how little I expected from the present pretences of a union with us. Since I received the papers you sent me, I am more convinced that I was not mistaken. My task is pretty hard, and I scarce know how to manage myself in this matter. To go any farther than I have done in it, even VOL. II.-45 church of England is free, is orthodox: she has need to recur to any other church to direct her a plenary authority within herself, and has no what to retain, or what to do. Nor will we, otherwise than in a brotherly way, and in a full equality of right and power, ever consent to have any treaty with that of France. And therefore, if they mean to deal with us, they must lay down this for the foundation, that we are to deal with one another upon equal terms. If, consistently with our own establishment, we can agree upon a closer union with one another, well: if not, we are as much, and upon as good grounds, a free independent church, as they are. And, for myself, as archbishop of Canterbury, I have more power, larger privileges, and a greater authority, than any of their archbishops: from which, by the grace of God, I will not depart-no, not for the sake of a union with them. You see, Sir, what my sense of this matter is; and may perhaps think that I have a little altered my mind since this affair was first set on foot. As to my desire of peace and union with all other Christian churches, I am still the same: but with the doctor's Commonitorium I shall never comply. The matter must be put into another method; and, whatever they think, they must alter some of their doctrines, and practices too, or a union with them can never be effected. Of this, as soon as I have a little more leisure, I shall write my mind as inoffensively as I can to them, but yet freely too. If any thing is to come of this matter, it will be the shortest method I can take of accomplishing it, to put them in the right way. If nothing (as I believe nothing will be done in it,) 'tis good to leave them under a plain knowledge of what we think of ourselves and our |