SIR, I doo not think that it were sufficient for you, to flatter your own humour with y^e succession of a young Prince, healthfull, and welbeloued of his Subiects, as our King is, except (considering the state wherin you now stand) it were expedient and auailable for you, to followe the councell which many take occasion to giue you, vpon the chaunce which now of late hath drawne you néerer to this Crowne. But because that God often sendes vs many likelyhoods of some prosperitie néere at hand, not to the end that we should assure our selues of the end ther­of: But the rather, that vpon the doubt of the euent, we may change the present condition of our life. Therupon I hope, that the King our Lord wil not mislike, if I set before your eyes, how néere you are to his succession, to preuaile therwith so farre as it will extend towards you, in the estate wherin you are: [Page 2] and not as a thing to be hoped for of you, nei­ther to be wished for by any other.

Now it is credible enough, that (you be­ing such a great Prince) in a Realme, where the people are séen to be deuided by the con­trarietie in religion and beléef (as God hath suffered this to be) your Maiestie hath on both sides many seruants, who are all desi­rous of your prosperity, and doo imbrace by a common vowe, the establishment of your good fortune. But in respect of things present, and those which may be iudged to happen héerafter: it is not hard in deliberation to to knowe, which of them beareth moste good will to your seruice. Those (Sir) who moste of all haue respect to the welfare, and benefit of their Cuntrie, and euermore haue cléeued to the fourmes, ancient institutions, and faithful obedience to their Maister, can­not be in any wise suspected, to wish malici­ously any mutation or chaunge in this e­state, wherin, all things are to them peacea­ble and happy: for so much as they knowe them selues to be in y^e fauour and good grace of their Prince, respected, and bearing the good will of the people, and estéemed of them who (vnder the Kings authoritie) haue the gouernment of the Lawes, and pollicy of the Realme.

[Page 3]Furthermore, no more hope to be repo­sed in you, then in any other, cannot make them desirous to sée you weare this crowne: for if you had vpon the chaunce of a Dye lost your parte, their good behauiour past, and the remembrance of their fidelitie, will no­thing deminish their hopes (whosoeuer shal­be lawfull King) to finde all fauour and good countenance. But if amongst those that haue taken in hand to giue you councell, there be some, (which for the bringing in of nouel­ties, wherby they haue made the estate their enemie) haue not their owne estate in good assurance, it is your part (Sir) to Iudge, which of them you estéeme to giue you the soundest councel: either of such as in danger of shipwrack holde you fast, as it were to the Mast, or some other sure holde, yet delu­ding you with imagined hopes, but benefi­ciall to their interest: or of such who hauing no occasion of feare, doo expect of your good Fortune no better condition, then that they enioy at this present, and make account of [...]he same héerafter, whosoeuer shall lawful­ [...]y succéed in this estate.

As for the one, we néed no better proofe to [...]howe you, that they giue you no other coun [...]el, but that which they think beneficiall for [...]hem selues, and not for you. If you [Page 4] would consider and mark what they tel you, that your return to the Catholique Religion should be but in vaine, because it wil neither be acceptable to the King or profitable to the Catholiques: therby they sufficiently disco­uer the consequence which they wil inferre, which is, that you ought not to haue any other consideratiō of what Religion you be, sauing for the profit which you may bring vnto them that doo likewise imbrace the same.

This I will graunt them alwaies, that neither the King nor the Catholiques his good Subiects, are drawen by any other respect to call you againe into the Church, wherin you receiued y^e first mark of a christian: but only by the cōmon compassion, which euery honest and good natured man feeleth to haue in him self, on such, as either through errour in iudgement, or by seducement and imposture of others, doo forsake first the right way to their saluation, and afterwarde doo depriue them selues of all the good and hap­py successe, which might happen to them du­ring this life. Although the rigorous punishments, which the Lawes of all Nations haue ordained against the Miscreants, dooth render vs a cléere and sufficient testimony, how naturall it is for men to abhorre, such as they iudge to holde any peruerse opinion, [Page 5] in that which concernes the beléef and the seruice of God. So that if it be true, that each one hath grounded and established in him selfe the same opinion, which they suppose and iudge to be in al other: it is to be thought and verily beléeued, that he which estéemeth that so few people doo little care, that others should be different in Religion to them, ex­cept they haue some particuler interest therin, that man may be said to be very little re­ligious.

And to speak to you fréely of the desire which the King may haue, that you were be­come Catholique: it cannot be attributed to any cōmodity wherof he should liue in hope, neither that he should think, that your fa­uour and frendship might be to him of any importance. God hath giuen him so great au­thoritie ouer you and your hability: y^t whatsoeuer you were, he knoweth very wel, that since you be borne his subiect, you neither ought nor can doo otherwise, but y^t you should be obedient to his wil and commaundement. As concerning if he doo not loue you: it is for you to séek by humble seruice, that he would admit you againe into his good grace and fa­uour.

You are too well brought vp Sir, and you haue too much interest to knowe, what is the [Page 6] greatnes and authority of a King of Fraunce, to beléeue, that he may desire, that one of his owne Subiects should be of one self same, o­pinion, rather then of an other, therby to make him his better fréend. If he had no o­ther consideration then this only, in trueth he hath no néed greatly to care whether you were an Huguenot or a Catholique: and if he should sée any incōuenience therin, he should be but a beholder of the imminent danger to fall vpon your own head. But in respect y^t he is a Prince, who euen by nature is good and gratious, it is not to be doubted, but that he could wish that as well you, as all other his Subiects, were brought into such an order and condition of life, wherin he might trust that God should finde your actions more confirmable, but yours moste especially. Sir, you ought to perswade and assure your selfe, more then any other may, of his good and kinde affection towards you, in that you are (as things are now come to passe) the very néerest successour vnto his Crowne, and in that (besides this) you haue his only Sister to your espouse and wife.

To set before your eyes, that he would take this your suddaine change in Religi­on, for a demonstration of the desire which you haue, that he might yéeld you his place [Page 7] quickly: that is as much as to speak of a thing, wherin there is no likelyhood at all. For if he might be perswaded, that such a vile or wicked intent could inter into your hart: you must holde if for a certainty, that he would beleue, it would sooner créep into your minde being a Huguenot, then a Catholique.

Furthermore, who euer heard say, that one to make him self woorthy to succéed into an estate, should for that cause desire y^e death of him that is in possession therof? It would followe by consequence, that in all the de­grées of Fortune, the moste néerest kinsmen should be the moste mortal and deadly ene­mies one to another: and that the Parents should neuer regarde their Children more respectiuely, then whē (by their behauiours) they cause them to perceiue, that they are indifferent whether they be their inheri­tours or no. Contrariwise, the King wil at­tribute this your conuersion to a particuler and wonderfull grace of God showed vnto you, by reducing you againe into the lappe of the Church, and into the way of our saluation, by a more méeke, gentle and humaine meanes, then those which men haue vsed héertofore to bring you to the same.

As touching the other Catholique Sub­iects of the King, I rest in this minde, that [Page 8] they desire not your returne to the [...] Religion of your Auncesters, for any ad­uantage they hope to haue therby: wherby you may Iudge, that they are better affecti­oned vnto you then those, who for their grée­dy hope of Couetousnes, goe about to keep you in their pretended Religion. And this should be (Sir) properly to deceiue you, that you should perswade your selfe, that the Ca­tholiques are mooued by some kinde of feare least the Crowne should falle vpon the head of some Huguenot. That man may be thought very weake in iudgement, and that his sences are very much troubled, who dooth not perfectly perswade himself: that no other (in this our age) but a Catholique shall be admitted vnto the Crowne of Fraunce, and we doo not think that any man did euer ima­gine the contrary.

As touching the rest, they haue good rea­son to perswade you, that the catholiques do not wish you to be on their side, that by this mean it might be easier for thē to extinguish the Huguenots Religion: for we are so fully satisfied of that, which hetherto we haue doon vnto them vnder the commaundement of the King: that hence forward we iudge them not to haue any hability of continuaunce, except it be only through our méeknes and [Page 9] [...].

I cannot very well conceiue what these Catholiques should be, which your discour­sers and aduisers doo call pollitique: but this I knowe, that we are al indifferently affec­tioned for the defence of our Religion, the conseruation of our Lawes, and the rest and quietnes of our Country. But if they giue that name to those which are amongst vs, and which haue some particuler bond and de­uotion to doo you seruice, as it is not to be doubted, but that there are many in this Realme: Yet for all that they are greatly deceiued, if they hope that these haue in smal­ler estimation the ancient fourmes of the e­state, the quietnes of their consciences, and commodities of their liues, then the other haue. I am perswaded Sir, that if you should appeale vpon your owne particuler interest, they would aduenture their liues very wil­lingly, to doo you seruice: but in this mat­ter that concerneth Religion, which is such a zeale and affection, as nature hath imprin­ted in the harts of al men, it passeth all bōds and duties which one man hath gotten ouer an other.

But that which we estéeme more neces­sary to doo, is, to pray to God, that it would so please him to inspire you, that you might [Page 10] rather followe those meanes, wherby [...] the generall plauditie and reioycing of the people) you may be receiued and honored: ra­ther then that by swoord and fire, you should offer to make a conquest of that, which God will haue obtained by iust and peaceable meanes.

And though you were lawfully annoin­ted and Crowned King of Fraunce (Sir) tru­ly we would graunt to the Huguenots that which they say, that in opposing our selues against your will and ordinaunces, (were it for the mistrust of our Religion) we would be disobedient and rebellious, for since that we haue alwaies accused them, to haue cari­ed Armes against their Prince, and laying vpon vs the like reproche, they doo condemne them selues in that behalfe: it is good reason that we suffer the selfe same lawe, which we our selues haue made against others. But there is too great a difference, betwéen to be a King, and to carry pretence to the royalty: for the first, true it is, that we are forbidden to resist the King, but not him that would make himselfe King against the Lawes of the Realme, and it is to be noted, that for to succéed in a royaltie, the lawe is much more to be considered then nature, pardon me (sir) if I speak somewhat liberally, for I should [Page 11] [...] betray you, in vsing disguisings & dissi­mulatiōs, in affaires y^t are of such cōsequēce.

If we should haue regarde but to y^e néere alliance in blood, those which within these fiftie yéeres are issued of the Daughters of Fraunce, should be much more néer then you, and if you answere that the Lawe dooth ex­clude the daughters from the succession of the Realme: you are to consider, that the selfe same law dooth likewise exclude those which are seperated from the Church. And albeit that such exclusions are not there expressed, the beléefe which at all times we haue repo­sed in God, and the vsage and fourme of his seruice: are vniuersall Lawes which God hath planted in the hartes of men, against the which there néedeth not the Caueat of any particuler lawe, for they haue force and authoritie sufficient for their part, which the Salicque lawe cannot haue.

What Sir? If God had permitted that the Prince which should next succéed in this Crown, were a Iew or a Mahometan: would you think that it were reasonable to admit him? Now if we were driuen to showe, that neither the Turk nor the Iewe are more odi­ous and contrary to our Religion, then the Huguenot is, I would bring foorth no other proofe, but the proper discourse of your Mi­nisters: [Page 12] at least we might auouch that there could be no greater wunder, then to sée a Huguenot weare the Crowne of Fraunce.

Truely Sir, those doo very much deceiue you, who goe about to put in your head; that you shal finde forces sufficient, to such an vn­iust partaking, for I wish you to consider, that there are in Fraunce other princes of the blood, beside you: of the which the moste née­rest to the Crowne, which should be found to be a Catholique, by the consent and appro­bation of all the Estates, and of the Parlia­ments of this Realme, should in this case be estéemed and taken for a lawfull successour, and yet none should be able to say, that any thing were chaunged in the lawful and aun­cient succession: because neither you nor any other might be estéemed to be in the order of succession, so long as they should iudge you vncapable for that calling.

What could you doo then with those ima­gined forces propounded vnto you, but to at­tempt in vaine, against the right, iustice and al the obseruations of this Monarchie? ther­fore henceforward (Sir) you are to knowe, that reason is a mighty and puissāt enemy, I confesse and graunt to those pretended re­ligeous men, that the Switzers and the Ve­netians are auncient fréends, and allyed with [Page 13] the Kings of Fraunce: but whome (to their Iudgements) would these Nations holde for a King, then the first Prince of the blood, capable, annoynted & consecrated, according to the ordinary customs, and to whome all the Estates haue sworne their fidelitie, and the commons their true obedience. These Nations are (sauing fews) auncient Catho­liques, and your perswaders will make you beléeue, that they will take Armes to put the Scepter of Fraunce, into the handes of a Hu­guenot, against the lawes of the Countrye, and Christendome: but contrarywise make your account, that all y^e Nations allyed with this Crown, would be against you, as to him that fighteth in an euill cause, and an vniust title.

But to bring this to passe, Fraunce should haue no néed to make any leuey of forraine forces, neither should Spaine nor Italy he sol­licited to come to our aide: what need we thē but keep our selues in our own estate? what mean haue you thē wherby to enforce vs? la­ing al vanity & flattery aside, let vs acknow­ledge our selues what we are. What hope can you haue to bring to your bowe, so ma­ny great townes, so many strong holdes, and a people so warlike as the Frenchmen are? Doo you not think, that though you had all [Page 14] England, and Germany with you, and we should stand but vpon your owne defence: yet should not you be able in ten such ages as yours is, to get the maistership of Guyen­ne only, for what other men can you hope dooth fauour you, but only the Germains and the Englishmen? As for the Flemings be­sides that they are but of little account, yet they haue woorke enough to doo at home.

Dooth it please you to consider a little, what helpe you may expect of England? It is a Na­tion in an Iland, and which cannot come to you but by Sea: where will you land all this Armie? All the Hauens in Fraunce be against you. If you trust Rochell: you haue séen with your eyes héertofore, that by the meanes of a defence made with Pales vpon the mouth of the Chanell, and placing certaine vessells of Warre before, we haue driuen back fiue and fifty English Sayle which came in sight, and yet durst approche no néerer then the Cannon shot. We haue yet the selfe meanes that we had then, and you haue none at all wherby to let vs: now, to hazard a battell of Frenchmen to Frenchmen, to open them the frée passage, I am assured that no man will giue you such councel. You haue séen hether­to, y^t we néed but foure companies of men of Armes, with the Catholique Footmen of the [Page 15] same cuntry where your greatest forces lye, to kéep you enclosed within your own Gari­sons. And although you might ioyne with the English Army, how great doo you think it would be? the Realm is little, and perad­uenture not to frée from partialitie and diui­sion: so that they cannot forgoe any great number of their men, without giuing a fitte occasion to the contrary parte, to rise & take their owne aduauntage.

You knowe how great the succour hath béen, which they haue sent to the Flemings their neighbours, though it was to fauour so great a Prince, as Monsieur the only brother to the King, who had as it séemeth a greater and more particuler intelligence in that Cuntry, thē you can haue in this. Therfore, you ought not look for any greater aide from that Cuntrie, then he: and with so smalle a number, there is no great likelyhood that you should much preuaile in your affaires. For if they could conuay into this Realme so great forces, that they were sufficient to e­stablish you in the Royaltie, the taking of New Hauen hath giuen vs to vnderstand, and it is to be presumed, that they which doo vpholde the Crown of Fraunce, both in their hartes and titles: would not vse such Chari­tie towards you, as to trauaile rather for you [Page 16] then for their owne proper selues. I wil not héere discourse what woork we might giue them at home, wherby we might withdraw them soone out of Fraunce, and so driue them to regarde their own Cuntry: for you know very well the greatnes and power of that Cuntry.

And as touching the Germaynes, call to your remembrance Sir, that when the Hu­guenots were in their best strength, and (as on might say) in the very flower of their age, and that all things séemed to smile on them, and that many yéers before (by the crop they made in Fraunce) they had laid vp great tre­sures, they called to their succour so many Ruitters as they could: and yet for al this they cannot make any reckoning of any on victo­ry on their side. So that if the Ruitters re­member themselues: they ought to be more affraid to approche néere the Frenchmen, then the Frenchmen should de discouraged to sée them in their Country.

But now at this time, wherin the Hu­guenots are vpon theire deelining: and (as it were) vpon their graues (as commonly we sée that féeble things are of no long continu­ance) and that their shoulders doo bowe with the blowes we haue giuen them, yea, that they haue not one teaster, because they can [Page 17] finde nothing more to gleane in this King­dome: wherupon then can they ground this their imagination, to cause the Germaynes to rush foorth into Fraunce, to strengthē you? If we should make any account of the affection which they doo beare to the cause: doo you think (Sir) they wil be more pricked with deuotion to make you King, then they were before to establish the Huguenot Religion?

As touching the generall grounding of ones Religion, it séemeth that all men are prouoked therto by a naturall affection: but what occasion haue they so to loue your per­son, as in making you King, they would for­goe their owne commodity and quietnes? what manner of importance is it to them, who were King of Fraunce? If therfore you haue made triall, that to cause thē mount on horseback, you must haue your pursse to be heard Iyngle, & not speak deafly, & that since the declining of the Huguenots forces, they would not stirre, being neuer so often called by them: by what reason doo you hope that they would come to you gratis, to rule an E­state wherin they haue nothing to doo? Put the case that these things were so desperate, as they must be called, vnder the condition to vse Fraunce, as a Cuntry allready gotten: should this be any other thing then héerto­fore [Page 18] hath béen offered them? & when y^e likelyhoods did promise some successe to the enter­prise? and besides this they knowe, that the accomplishment of this condition dependeth not on the conuention made, but on the victo­ry. And if you take them for such as in déed they are, that is hirelings, and seruing them that offer moste: what greater assurance can you giue them now for their pay, when you shall finde your selfe in like termes of dis­pute for the Crowne of Fraunce, as in times past? Where are your new treasurs? where are your demeanes in Fraunce? would you not then seaze vpon them? what if they would no more to your commaundement then, than they doo now?

As for that you might recouer by way of borowing in England, you would be but lit­tle the richer therby, For when you haue gotten fiftie thousand Crownes vpon Iew­els of y^e value of two hundreth thousād as the Quéene your mother did, that would be the vttermoste in all the world: yet this suffizeth not to make thrée musters, of the two leaste Garrisons which you haue. I leaue aside the small commoditie you should finde, to send forces to méet the Ruitters, to back them when they enter the Realme, if in case you had made leuey of them.

[Page 19]But admit that all things should fall out according as you doo hope for: doo you not think that he which shallbe consecrated and proclaimed king of Fraunce, who should haue in his hand all the Townes and forces of y^e Realme, who shall dispose of the treasure and riches of the same at his owne pleasure, and who shall maintaine the ancient allian­ces of this Crowne: doo you not think I say that for a hundred of your Ruitters, he will cause that ten thousand shall come?

Then since you knowe Sir that this na­tion is accustomed to let out to him their hardines and blood: why doo not you perswade your selfe, that he which giueth moste, shall haue moste of them? Haue we not séene that the King hath had more of them, and more often then y^e Huguenots haue, and such haue taken the Kings parte against them, who first were with them against the King?

Furthermore, are we not able to breake your determinations with the Germains, in giuing them more money to tarry at home, then you can giue them to come hether, to haue their heads broken? Are not we able to sowe & maintain such diuisions amongst thē (which are already partly brought to effect) which will bridle them so short, and [...] them so néerly at home, that they shall haue [Page 20] no leisure to think vpon their neighbours affaires? Beholde héer Sir, the great effects which by all discourse of reason, you may expect aswell of England as off Germanye.

They tell you (to put you in comfort) that y^e Huguenots make the third part of Fraunce. If you haue registred in y^e book of your hous­holde, such Calculators for your instructions in Arithmatique, that betime you wil crosse them out againe: otherwise I forsée that you are in dāger to become a very bad Arithma­ticion. But to the end you should not rely on such rediculous and fantasticall presumpti­ons, what doo it auaile to you how great soe­uer the number of Huguenots are in this Realme, séeing when it coms to handiblows they are not on your side, neither wil streng­then your cause. And where vpon can you ground this opiniō, that if you were in that poynt, euen to striue for the Kingdome: that they will showe them selues rather to be on your side, then they haue doon héertofore whē you stroue for Religion? can one possibly be­léeue, that they will be more hardly to make you King, then they haue béen to authorise their own beléefe? surely it should not séeme true.

Now I come to the inconuenience wher­unto you may runne, (as they alleadge) if [Page 21] you forsake the Huguenots parte. In case (say they) you should fall into any disagréement with the King, you should behold the support which hitherto hath maintained you against him: or if any stranger should meddle with you, you should hardly finde any where els, such a faithful & an assured force, as you haue tried in them of the refourmed Religion. What Sir? will they inferre, that whatsoe­uer you doo, you may at least be alwaies assured, to be able to wadge warre with y^e King when you please? Dare they well confesse, that the Subiect hath no meane to rebell a­gainst his Prince, except the Huguenots be the instrument for the same? I leaue this talke, because it is too proper for an Inuec­tiue. But this I will say Sir, that in respect of the quarrells which you might haue strā ­gers, you néed not doubt to become a Catho­lique, for feare least your force would be di­minished thereby: the power of the King (which is not much lesse then that of the Hu­guenots) would be imployed for your defence, for if you doo not refuse thē to strāgers who haue put them selues vnder his protecti­on, what likelyhood is there that he wil deny them to you, béeing a Prince of his blood, his Subiect, and his Brother in lawe?

For the resolution of this discourse Sir, [Page 22] I doo say vnto you, that you becomming a ca­tholique, you make your possest of the Kings fauour, conuert to you the affection of the Nobilitie, assure your selfe of the good will and force of the estate, doo establish your au­thoritie, and winne again the harts of al the people: Contrarywise, remaining and Hu­guenot, you doo estrange your selfe from the King, with the moste odious seperatiō of all, doo cause that the whole estate doo not only mistrust you, but also abhorre you, & which is not to be a little considered, you prepare your selfe a continuall gréef for the remain­der of your life, & after your death a perpetu­all spot to your house, that by imbracing an opinion, and a new conceit of a Preacher, you depriue your selfe of such a rich and an honourable inheritaunce, as the Crowne of Fraunce.

How can you think that the posteritie will let passe in silence, the reproches which they are to obiect against you, when it shall be tolde them, that Henry the Second, King of Nauarre, did rather imbrace the hope of habilitie, to Kindle fire in this Realme, and make it ruinate by warre, then the councell wherby he might easly be a peacable succes­sour therof: & though your perswaders haue like hope, yet is their want of good councell, [Page 23] and let your Maiestie pardone me for vsing these spéeches. For it is not credible, that continuing stil in this pretended Religion: you can therby make greater sture for y^t Crown or assemble greater forces then those which you haue at this time: but rather in so dooing you shall make them the lesser.

Now I leaue it to your Iudgement, if in this presēt estate of your affaires, it were expedient for you to enterprise warre a­gainst the Catholiques: or if their were any occasion wherby you might estéeme, y^t your enterprise should prosper y^e better. As for me if I were on your side, as God forbid, I sée what better coūcel on might giue you thē (for al your Armour) to haue a recourse to the vertue of patience and to comfort your self with the faire discourse of the contempt of the world, and shortnes of this life, a noble and Philosophicall resolution in déed: wherein­ [...]o your Ministers labour to bring you. Ne­ [...]erthelesse I graunt them that to forsake God and chaunge religion, for great riches [...]nd high calling, is a moste abiect and dam­ [...]able thing: but to whome may we better [...]ue this reproche, thē to such as are depar­ [...]d from the Catholique Church, the Religi­ [...] of their forefathers, and the faith wherin [...]ey receiued their Baptisme.

[Page 24]Let al those of the pretended Religion examine their consciences, and vtter in good sooth, by what meanes eche of them hath béen induced to renounce the ancient beléefe, and receiue y^e new: if there be any one whom God (by particuler communication) hath in­spired so to doo, he hath very great reason to kéep him selfe firme and vnchangeable. But if the ignorant people perceiue, y^t they haue béen induced therunto only by the entisings of a swéet and eloquent language and by the inclinations which naturally all men haue to new inuentions, which I cānot tell what baite of libertie of their consciences, by the means of a few learned mē, who forsaking y^e great number and multitude of others, haue gotten in amongst you, to get a particuler fame to themselues, while they beheld that the prosperous winde and fauour of the peo­ple did aptly serue their turne, and that the Princes, and great Lords were drawen heer to by other worldly considerations, and not for Religion: wherfore thē (in knowing that this is through our weaknesse that we haue taken on that part) doo we not come againe to him who hath béen our nourisher, by the institution of our Auncesters, and to whom God hath euidently declared, that all things should be to vs happy and prosperous? what [Page 25] sée we in this Religion héer, which we haue not behelde in all other new sects and opini­ons? haue not the Albigeois in their time dra­wen so many of the people to their opinion, that they could make a whole Army of them? And it is not so easily put in proofe, as with a simple people, if one haue but only y^t meane, to tickle them in the eares with swéet and pleasing woords. Doo you not doubt, but if the selfe same entrance were permitted to a Mahometane, as hath béen giuen to a Hugue­not: it should not be long before he would put his Alcharon in credit, and to cary sway thorowe all Fraunce.

You Sir, to whome the consequence of this matter is of greater moment thē to any other: ought to examine your owne selfe, and to knowe what occasions haue induced you to it, and whan dooth kéep you therin. Hath God héerin extraordinarily inspired you, or els the déep knowledge which you haue in Diuinitie? hath it brought you to this newe [...]ight of veritie? If you acknowledge that it [...]s neither of them, how is it possible that you [...]hould consent to departe from the vniuersal [...] léefe: to followe the fantasies and inuenti­ [...]ns of a Man borne in our age? Are you so [...]asily perswaded to such opinions as they [...]lease? will you suffer your selfe to be bewit­ched [Page 25] with woords? Doo you think you shal not be iudged very weake, and of slender re­solution in all your other actions? If you wil be miss-led on this fashion, in matters which concerne your saluation and Religion: what shalbe said but thus? That a Prince of high and noble vnderstanding, leaft the lawe and faith of his Auncesters, to take an opinion at the first sight, without hauing in him selfe any other ground of reason, wherfore he should doo so.

Those that doo followe the Religion and fourmes of their predecessours, haue euer­more reason so to doo. For we wil hold it for certaine, that God béeing come for the re­demption of the world, did ordaine by his owne mouth to such men as then were, those things which he would that they should be­léeue and obserue: and we doo trye euery day that it is naturall for vs, to teache and deli­uer to our successours, the same things which we haue receiued of our Auncestors. But to reproue and condemne the ancient traditiōs by the impression and opinion of others, and not to haue in our owne selues some inward knowledge, wherfore they ought so to doo: this séemeth to me of all other vnexcusable, in the continuance of so many ages, by vni­uersall obseruation.

[Page 26]Haue we nothing wherwithal to confirm our beléefe, against a new sence or meaning, which some Scholler (desirous to showe his skil) wil apply to y^e holy scripture? hath it béen errour which men haue beléeued hithertoo? and when God hath sēt vs moste of his bles­sīgs, hath it béen a signe that our seruice hath béen lesse acceptable to him? Or els are we so blinde that we will not acknowledge, how God gaue vs all things more prosperously, when (without any trouble) the Catholique faith was moste religiously obserued?

The Kings your predecessors Sir, who haue left so many faire foundations, so many and holy ordinances, and illustri­ous Conquests: haue they euer béen any o­ther then Catholiques? If the Kingdomes haue had any splendour and increase: hath it béen at any other time, but when the people continued stedfast in the beléefe, which they would now cause you to reiect? And if they haue had any decay or ruine: hath it béen at any other time then when nouelties haue caryed authoritie?

Eache one knowes, that Clouis the first Christian King of Fraunce, reigned fiue hun­dred yéers or there about after the death of our Sauiour, at which time the primitiue Church did yet floorish. If the Church then [Page 28] had some holy and sincere obseruations: doo you think she did hide or spare them, at the consecration of that King of Fraunce, who of a Pagan became a Christiā? Oh what a like­ly thing is it to beléeue, that the fourmes at this present day obserued, at the Coronati­on of our Kings, are not the selfe same that were instituted for the Crowning of y^e saide Clouis? If I should admit, that in the com­mon Cerimonies, and which are indifferent­ly vsed of eche one, there might some abuse créep in, what then? As for the Cerimonies vsed at the consecration of our Kings, an act wherto all the world at all times haue born like reuerence, and an act both singuler and religious, wherof (since Clouis) but thréescore persōs haue béen partakers, successiuely one after an other: who wil beléeue that in them there hath béen any alteration or chaunge? And if it be so, that the Cerimonies vsed at the Coronation of the Kinges of Fraunce, be the institutions of the primitiue Churche: how can one giue eare to the Ministers of the pretended Religion séeing those thinges which they iudge woorst in the Catholique Church, are therin intirely obserued.

Let vs knowe a little by what prooues they can showe vs, that the institutions and Ecclesiasticall orders, which at this day are [Page 29] vsed amongst the Catholiques, be other then they were in the primitiue Church: it must followe necessarily (as I beleeue) that they shalbe the books and writings of the Bishops of the same Church. But without entring into dispute of y^e depth of this matter, where it is moste certaine y^t they are abused: what will they answere if they were demaunded, how they knowe that such Books and wri­tings are auncient and not supposed? What other answere could they make, but that since the time they were made, the Church hath euermore held them for the true wri­tings of the Authors, of whome they beare the name, and that from hand to hand she hath conuaied them vnto vs, for such If then to proue the trueth of a writing, they think that the vniuersall and continuall allowāce for many yéers, is an argumēt which no one ought to gainsay: why doo they not holde the self same allowance and vniuersall approba­tion, for a moste certaine proofe of the verity, of the ancient obseruations and institutions of the Church?

Where haue we found that men wil ad­mit lesse abuse and corruption to enter, then into their beleef, and the lawes wheron they [...]udge) dependeth their saluation? hath the [Page 29] Huguenot found the Catholique Church, so ready to receiue those nouelties, which he wēt about to bring in? doo they think that al­though a Pope would cause vs (as it were to morowe) to chaunge our beléefe, y^t we would therfore beléeue him? and those things which we our selues will not doo, is it to be presupo­sed that our predecessours haue doone them? they were more religious, and better obser­uers of godlines, then we are. Doo they not sée, that in the fourmes which only concerne the pollicye and gouernment amongst men, and the Lawes made for their contracts and particuler affaires: y^e successours doo not lightly change y^t which hath béen established (at the first foundation of the estate) by their predecessours, as it is easy to be noted in all pollitique estates, but chéefly our Fraunce, which at this present day, is the moste auncient Monarchie of all? If then it be apparant that the people haue alwaies béen constāt, in ob­seruing the ciuill and humaine lawes: what ought they to haue doon in the conseruation of those, which haue béen giuen thē for their dutie to God, and to the Church?

Is it not known how long time y^e Iewes haue kept without any change, the fourmes and cerimonies of the olde lawe? Why shall we not say that the Christians haue doon the [Page 30] like? The Huguenots Doo think, that they haue giuen a faire showe and precious title to their Religeon, when they say they will admit nothing els, but the simple and pure woord of God, as it is contained in the books of the olde and new Testament, and from thence driue out and exclude all humaine traditions. Permit me Sir, to demaunde of them héere, if their scope be not to maintain all kinde of men, in the knowledge and be­léefe of God: and if in conscience they think that this may be alwaies doone, by the only hearing of the woord?

As for those that haue béen so happy, as to heare the liuely voice of God, or of his Disci­ples: I wil graunt that they néeded no other instruction. But as humaine kinde hath béen farre distant from that liuely and speaking light, which did rauish the people with their brightnes and piercing speach: so vndoubtedly there hath béen a great decay in zeale and beléef: for there is great reason betwéen the woords pronounced by the mouth of God, and those vttered by the mouth of a man.

Not long after, whē this woord was but written, some were found, who would en­terpret the same according to their sence and meaning, which was an euident testimony, that the only preaching of these men, was [Page 32] not a band strōg enough, wherby to restrain the braines of men in godlines: the Churche therfore perceiuing this want, brought in y^e remedy, framing her selfe to the weaknesse of men, set foorth (in time which she thought néedfull) by visible and ordinary things, that which the Christians ought to obserue and beléeue, as in a painted table, to y^e end, that the sight and exercise therof, might fortefie and represent to them at eache time, that which might easely slide from their soule, béeing receiued but by hearing only.

From thence sprang the originall, of the fourmes & Cerimonies of our Catholique Religion. It may be, that in one time or o­ther there haue béen more or lesse. For as at the first establishing and foundation of com­mon wealths, men made but few lawes, and afterwarde the mallice and fraud of men in­creasing: it was necessary that many other lawes should be made, as obstacles and lets to many vices & peruerse qualities of men. Likewise the Church in her first age, wher­in impietie had lesse power, had no néed at her beginning of so many ordinances. But as new yéers brought vs new vices: by her institutions she met with the prograce of our frailtie, to stop his passage. Yet for all this, she hath béene one self same Churche, [Page 33] though the occasions to ordaine more or lesse ordinances, haue been diuers.

The lawes and statutes which she was driuen to commaund, to let our negligence or carelessenes of holy things, or our vnbeléefe: are those which the Huguenots will fight a­against. Dooth it not séeme (Sir) that they haue reason? They say, that there are abu­ses, that may be: but what? is it likely that the Lawe should be reiected, because (perad­uenture) it hath some rust ouer it?

Will it please you (Sir) a little to consi­der, the birth and forwardnes of this preten­ded Religion? mark wel these things, which they that haue brought in this, demaund to be cut off from our Religion: and you shall finde y^t they would annihilate those fourms, wherby the people are holden in the feare of God, or the deminishing of the credence we haue in his omnipotency, or els they would induce vs to y^e disobeying of our superiours, or condemne the orders and pollicye of the Church, or make vs lesse deuout, and lesse charitable one to an other, or els they would pluck out of our harts the affection and me­morye of our Auncesters, and the honor and reuerence of those, whome we iudge that God ought to haue better accepted their liues. And afterward regarde, what they [Page 34] will haue those men to study, whome they would send into y^e world to preach their doc­trine: you sée that it is nothing appertai­ning to diuinitie, but a pleasing language, af­fected, entising, and inuecting, because that science is contrary to their artificiall deter­minations, but elloquence is proper to with­drawe and seduce. Consider also what Na­tions haue imbraced this, and you shal finde that they are such, who are noted of the peo­ple to be prompt, inconsiderate, and loouers of new fāgled things, as are the Germaines, Flemings and Englishmen, and we also y^t are of the North parte. And in the natiōs more stayed and iudiciall, as are the Italians & Spanyards, it could neuer finde an entraunce there: where it behooueth now a little to iudge without affection, of the manners of the moste parte of them haue receiued it, and doo followe it. Consider withall the suddaine decrease, or rather annihillating of this Re­ligion: scarsely is she born, but she is destroyed in the beginnīg: she makes a faire showe of her forces, and al at once behold she is fal­len, and brought downe to the ground: and to showe vs her pride in the fall wherin she is, she boasteth that she is victorious: al that remaines with her, and she hath not lost, she counteth for a gaine and victory.

[Page 35]What say they? there are but few yéeres that we were kept prisoners and persecuted, but now notwithstanding all the battailes you haue gotten against vs, it is neuerthe­lesse frée for vs to praise publiquely our God, and to reprehend aloud and openly in your eares, the abuses of your Church: is not this to haue vanquished? But what els is the ar­gument of the Iewes, when they doo vpholde, that the Prophecies of y^e comming of Christ is not as yet accomplished, and y^t the Scepter is not as yet taken away from the Tribe of Iuda? They doo not cōsider, that now a daies it is no more their Religion that standeth, but their factions in her leagues: so we were driuen to agrée with them, as with people that defend their parte with Armes.

Their Religion is condemned for such as neuer was: but the desire to pacifie the e­state, and take away the miseries which di­uisions dooth bring, is the cause that those doo liue in libertie, whom we leaue not to holde as guiltie. If with only patience they had o­uercome those afflictions laide vpon them, there were found some likelyhood of y^t which they say, that their faith hath béen victorious: but since it is by Armes, that little libertie which they haue, is due not to their godlynes but to their swoords, because in an estate deui­ded [Page 36] in two factions, it is hard that one should so soone get the victorie ouer the other. This must goe by degree and foot by foot: and then they may perceiue what decay their owne hath had hetherto.

Since then (Sir) that they haue tried, how our Kings neither can nor wil forbeare and maintaine them, neither giue them the libertie which they could wish in this Ca­tholique Realme, because (in so dooing) he cānot be King of Fraunce: it séemeth vnto me (Sir) that they auaile nothing for thēselues, and doo you but very ill seruice, to disswade you from reuniting to y^e Catholique church, considering that if it should so happen, that God would call you to this Crowne, they ought with better reason expect more gentle vsage at your handes, then of any other. As touching vs, the examples which we sée in those places, where the Hugenotes haue the soueraigne authoritie and force: what can we els expect at their hands, but our whole ruine, if we haue a King, who will suffer him selfe to be perswaded by the Ministers.

I will conclude with this woord Sir, that it is peraduenture tollerable to al other per­sons, when the féeblenesse of their soules cau­seth them to goe astray from their dutie to God, by the meanes of men: but this can in [Page 37] no wise be to you, who haue this particuler fauour, to be issued of the blood of the moste Christian Kings, who holde such a great and high place in Christendōe, by the highnesse they haue gotten you, being Catholiques: you are at least for this bound to their me­mory, not to reiect the Religion which they haue euer followed. Set before your eyes the deceassed King your Father, and call in­to remembrance, that he alwaies hath béene y^e moste assured stay, & faithful protectour of this crown: doo you think then y^t it shalbe honorable for you, to maintaine and fight on that partye, against whom so willingly hée imploy­ed him selfe, and lost his life?