a-days made the general rule in France, by which religion is made to depend on the pleasure and despotic power of a mortal prince, and perseverance in the faith branded with the names of Rebellion and Treason — which is to make of a man a god, and tends to the introducing and authorising of Atheism and Idolatry. We protest moreover against all manner of violent and inhuman detaining of our brethren in France whether in prisons, gallies or monasteries, or any other confinements, to hinder them from leaving the kingdom, and going to fee in foreign countries that liberty of conscience they cannot enjoy in their own — which is the utmost pitch of brutish cruelty and hellish iniquity. Lastly, we protest against whatsoever we may of right protest against, and declare that such is our meaning that things not expressed be comprehended under those that are here expressed. We most humbly supplicate all Kings, Princes, Sovereign Lords, States and Nations, and generally all persons of what condition soever, to be graciously pleased that these our lawful and indispensable protestations, which in the simplicity and sincerity of our hearts we are obliged to make and do make accordingly, may serve, before God and before them, as a standing testimony for us and our posterity, for the preservation of our rights and for the discharge of our consciences.”
Cotemporary news and reflections concerning this book are worth quoting. John Evelyn wrote as to 5th May 1686, — “This day was burnt in the Old Exchange, by the common hangman, a translation of a book written by the famous Monsieur Claude, relating only matters of fact concerning the horrid massacres and barbarous proceedings of the French King against his Protestant subjects, without any refutation of any facts therein; so mighty a power and ascendant here had the French Ambassador, who was doubtless in great indignation at the pious and truly generous charity of all the nation for the relief of those miserable sufferers who came over for shelter.” Sir John Bramston (in his Autobiography, Camden Society imprint, page 228), writes:— “The French King, having taken away all the edicts of his predecessors giving liberty to those subjects of different religion (called commonly Hugonets), required all to conform to the Roman Catholic religion by a certain day, and having pulled down their churches, enforcing many to mass, banishing the ministers and compelling the laity to conform, many got away, leaving behind them their estates. At first he let some go on those terms, which afterwards he refused; and if he took them flying, he sent them to the gallies, and used unheard-of cruelties, so that thousands got away into Switzerland, the Low Countries, and into England. Some having escaped thus, a narrative or history of the persecution was writ and printed, both in French and English, which the French Ambassador complained of to the King and Council and obtained a order for burning a copy both of the French and English, which was done on Friday the 8th of May 1686, at the Exchange in London, by the hangman; yet had his Majesty granted a Brief and great collections made for relief of such French Protestants as fled hither (for religion) for protection.”
Sir John Bramston added, “But this book, it seems (for I have not yet seen it) had in it expressions scandalous, as the Ambassador said, to his Majesty the King of France; and indeed, if so, it was fitly burned, for all kings ought to be careful of the honour and dignity of kings and princes.” To this, his editor, the late Lord Braybrooke (1845), replies, “This remark might have been spared, as it is obvious that the King in this proceeding lost sight of the honour and dignity due to himself.”
The British people were tortured with apprehensions of impending religious tyranny and persecution during the three years and a half of King James’ regime. Their alarms were strengthened by their observation of events in France, consequent on the bloody fanaticism of Louis XIV., and viewed with evident satisfaction by James. Their thoughts found fit expression in the “Memorial from the English Protestants for their Highnesses the Prince and Princess of Orange.” I quote the paragraphs which exhibit a parallel between France and England as to evil designs upon the Protestant people:—
“We need not remember your Highnesses, that these attempts and endeavours to subvert our liberty, in our religion and government, is a part of that general design that was formed and concluded on, many years since, in the most secret councils of the Popish Princes, chiefly
