❧ An Advertisement to the KJNG of NAVARRE, to unite himself with the KING and the Catholic Faith.  
Being in truth a very slanderous, false, and seditious Libel, against the said KING o● NAVARRE, and other Christian Princes made as an answer to his Book entitled: Th● Declaration of the KING of NAVARRE, a● touching the slanders published against him etc. which is here extant in English. But this being subtly conveyed, under pretence of winning him to the Romish Religion, is therefore the rather set down in the same nature as it is written: to show a wicked mind against GOD, the King, and the sincerity of true Religion.  
Truly translated according to the Copy Printed in French.   

To the Reader.  
BEfore thou enter into this discourse (Gentle Reader) I am to admonish thee of certain special points, whereof I would desire thee to have some regard. First as concerning this Pamphlet, it is made as an answer to a very modest and dutiful declaration, written by the KING of NAVARRE, to the King his sovereign Lord, as concerning the slanders published against him etc.  
And herein, by many needless shifts and palpable cavils, he laboureth to inveigh against the said King, because of his Christian Religion, and for that he will not stoop to the man of Room. In all which windlasses, he doth but waste time, with high words and terms of disgrace, against those who with all humility, are content to bear the heavy yoke for their masters sake, which the adverssenes of the time layeth upon them, and God hath appointed to make trial of his Children.  
Secondly, for the contempt he maketh of Religion, and advancing of the inventions and traditions of men, flatly condemning the Christians, who lean only to the word of God, contained in the old and new Testament, and who will believe no other doctrine, though an Angel should reveal it from Heaven: I doubt not but his childish, gross and absurd reasons, will be very easily perceived, and specially of the learned, who know that better wine never comes from such vessels, nor greater reasons from such senseless cavillers, therefore rather to be pitied for their folly, then envied, because we will show more Christian charity.  
Lastly where he invaieth against our Country of ENGLAND, and entereth into matters above my reach: I must leave them to the judgement of such, who are better acquainted with such high points, albeit I believe them to be mere false, and uttered upon a malicious stomach. What else is in this lewd ●nd slanderous Pamphlet, of bad nature (as it is all) or hurtful to any, as I ●ould be loath, I leave it to the good consideration of such, who daily behold the malice of Satan and his ministers, against the godly and well inclined, and therefore to join with me in prayer, that God will either soon amend them, or end them.  
FINIS.   

¶ An Advertisement to the KJNG of NAVARRE, to unite himself with the KING and the Catholic Faith.  
SIR, I do not think that it were sufficient for you, to flatter your own humour with the succession of a young Prince, healthful, and well-beloved of his Subjects, as our King is, except (considering the state wherein you now stand) it were expedient and available for you, to follow the council which many take occasion to give you, upon the chance which now of late hath drawn you nearer to this Crown. But because that God often sends us many likelihoods of some prosperity near at hand, not to the end that we should assure ourselves of the end thereof: But the rather, that upon the doubt of the event, we may change the present condition of our life. Thereupon I hope, that the King our Lord will not mislike, if I set before your eyes, how near you are to his succession, to prevail therewith so far as it will extend towards you, in the estate wherein you are: 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 Realm, where the people are seen to be divided by the contrariety in religion and belief (as God hath suffered this to be) your Majesty hath on both sides many servants, who are all desirous of your prosperity, and do embrace by a common vow, the establishment of your good fortune. But in respect of things present, and those which may be judged to happen hereafter: it is not hard in deliberation to to know, which of them beareth most good will to your service. Those (Sir) who most of all have respect to the welfare, and benefit of their Country, and evermore have cléeved to the forms, ancient institutions, and faithful obedience to their Master, cannot be in any wise suspected, to wish maliciously any mutation or change in this estate, wherein, all things are to them peaceable and happy: for so much as they know themselves to be in the favour and good grace of their Prince, respected, and bearing the good will of the people, and esteemed of them who (under the King's authority) have the government of the Laws, and policy of the Realm.  
Furthermore, no more hope to be reposed in you, then in any other, cannot make them desirous to see you wear this crown: for if you had upon the chance of a die lost your part, their good behaviour past, and the remembrance of their fidelity, will nothing diminish their hopes (whosoever shallbe lawful King) to find all favour and good countenance. But if amongst those that have taken in hand to give you council, there be some, (which for the bringing in of novelties, whereby they have made the estate their enemy) have not their own estate in good assurance, it is your part (Sir) to judge, which of them you esteem to give you the soundest council: either of such as in danger of shipwreck hold you fast, as it were to the Mast, or some other sure hold, yet deluding you with imagined hopes, but beneficial to their interest: or of such who having no occasion of fear, do expect of your good Fortune no better condition, then that they enjoy at this present, and make account of ●he same hereafter, whosoever shall lawfully succeed in this estate.  
As for the one, we need no better proof to show you, that they give you no other counsel, but that which they think beneficial for ●hem selves, and not for you. If you would consider and mark what they tell you, that your return to the Catholic Religion should be but in vain, because it will neither be acceptable to the King or profitable to the Catholics: thereby they sufficiently discover the consequence which they will infer, which is, that you ought not to have any other consideration of what Religion you be, saving for the profit which you may bring unto them that do likewise embrace the same.  
This I will grant them always, that neither the King nor the Catholics his good Subjects, are drawn by any other respect to call you again into the Church, wherein you received the first mark of a christian: but only by the common compassion, which every honest and good natured man feeleth to have in himself, on such, as either through error in judgement, or by seducement and imposture of others, do forsake first the right way to their salvation, and afterward do deprive themselves of all the good and happy success, which might happen to them during this life. Although the rigorous punishments, which the Laws of all Nations have ordained against the Miscreants, doth render us a clear and sufficient testimony, how natural it is for men to abhor, such as they judge to hold any perverse opinion, in that which concerns the belief and the service of God. So that if it be true, that each one hath grounded and established in himself the same opinion, which they suppose and judge to be in all other: it is to be thought and verily believed, that he which esteemeth that so few people do little care, that others should be different in Religion to them, except they have some particular interest therein, that man may be said to be very little religious.  
And to speak to you freely of the desire which the King may have, that you were become Catholic: it cannot be attributed to any commodity whereof he should live in hope, neither that he should think, that your favour and friendship might be to him of any importance. God hath given him so great authority over you and your ability: that whatsoever you were, he knoweth very well, that since you be borne his subject, you neither ought nor can do otherwise, but that you should be obedient to his will and commandment. As concerning if he do not love you: it is for you to seek by humble service, that he would admit you again into his good grace and favour.  
You are too well brought up Sir, and you have too much interest to know, what is the greatness and authority of a King of France, to believe, that he may desire, that one of his own Subjects should be of one self same, opinion, rather than of an other, thereby to make him his better friend. If he had no other consideration than this only, in truth he hath no need greatly to care whether you were an Huguenot or a Catholic: and if he should see any inconvenience therein, he should be but a beholder of the imminent danger to fall upon your own head. But in respect that he is a Prince, who even by nature is good and gracious, it is not to be doubted, but that he could wish that as well you, as all other his Subjects, were brought into such an order and condition of life, wherein he might trust that God should find your actions more confirmable, but yours most especially. Sir, you ought to persuade and assure yourself, more than any other may, of his good and kind affection towards you, in that you are (as things are now come to pass) the very nearest successor unto his Crown, and in that (besides this) you have his only Sister to your espouse and wife.  
To set before your eyes, that he would take this your sudden change in Religion, for a demonstration of the desire which you have, that he might yield you his place quickly: that is as much as to speak of a thing, wherein there is no likelihood at all. For if he might be persuaded, that such a vile or wicked intent could inter into your heart: you must hold if for a certainty, that he would believe, it would sooner creep into your mind being a Huguenot, than a Catholic.  
Furthermore, who ever heard say, that one to make himself worthy to succeed into an estate, should for that cause desire the death of him that is in possession thereof? It would follow by consequence, that in all the degrees of Fortune, the most nearest kinsmen should be the most mortal and deadly enemies one to another: and that the Parents should never regard their Children more respectively, then when (by their behaviours) they cause them to perceive, that they are indifferent whether they be their inheritors or no. Contrariwise, the King will attribute this your conversion to a particular and wonderful grace of God showed unto you, by reducing you again into the lap of the Church, and into the way of our salvation, by a more meek, gentle and humane means, than those which men have used heretofore to bring you to the same.  
As touching the other Catholic Subjects of the King, I rest in this mind, that they desire not your return to the 〈◊〉 Religion of your Ancestors, for any advantage they hope to have thereby: whereby you may judge, that they are better affectioned unto you then those, who for their greedy hope of Covetousness, go about to keep you in their pretended Religion. And this should be (Sir) properly to deceive you, that you should persuade yourself, that the Catholics are moved by some kind of fear lest the Crown should fall upon the head of some Huguenot. That man may be thought very weak in judgement, and that his senses are very much troubled, who doth not perfectly persuade himself: that no other (in this our age) but a Catholic shall be admitted unto the Crown of France, and we do not think that any man did ever imagine the contrary.  
As touching the rest, they have good reason to persuade you, that the catholics do not wish you to be on their side, that by this mean it might be easier for than to extinguish the Huguenots Religion: for we are so fully satisfied of that, which hitherto we have done unto them under the commandment of the King: that hence forward we judge them not to have any ability of continuance, except it be only through our meekness and 〈◊〉.  
I cannot very well conceive what these Catholics should be, which your discoursers and advisers do call politic: but this I know, that we are all indifferently affectioned for the defence of our Religion, the conservation of our Laws, and the rest and quietness of our Country. But if they give that name to those which are amongst us, and which have some particular bond and devotion to do you service, as it is not to be doubted, but that there are many in this Realm: Yet for all that they are greatly deceived, if they hope that these have in smaller estimation the ancient forms of the estate, the quietness of their consciences, and commodities of their lives, than the other have. I am persuaded Sir, that if you should appeal upon your own particular interest, they would adventure their lives very willingly, to do you service: but in this matter that concerneth Religion, which is such a zeal and affection, as nature hath imprinted in the hearts of all men, it passeth all bonds and duties which one man hath gotten over an other.  
But that which we esteem more necessary to do, is, to pray to God, that it would so please him to inspire you, that you might rather follow those means, whereby 〈◊〉 the general plaudite and rejoicing of the people) you may be received and honoured: rather than that by sword and fire, you should offer to make a conquest of that, which God will have obtained by just and peaceable means.  
And though you were lawfully anointed and Crowned King of France (Sir) truly we would grant to the Huguenots that which they say, that in opposing ourselves against your will and ordinances, (were it for the mistrust of our Religion) we would be disobedient and rebellious, for since that we have always accused them, to have carried Arms against their Prince, and laying upon us the like reproach, they do condemn themselves in that behalf: it is good reason that we suffer the self same law, which we ourselves have made against others. But there is too great a difference, between 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 himself King against the Laws of the Realm, and it is to be noted, that for to succeed in a royalty, the law is much more to be considered then nature, pardon me (sir) if I speak somewhat liberally, for I should 〈◊〉 betray you, in using disguisings & dissimulations, in affairs that are of such consequence.  
If we should have regard but to the near alliance in blood, those which within these fifty years are issued of the Daughters of France, should be much more near than you, and if you answer that the Law doth exclude the daughters from the succession of the Realm: you are to consider, that the self same law doth likewise exclude those which are separated from the Church. And albeit that such exclusions are not there expressed, the belief which at all times we have reposed in God, and the usage and form of his service: are universal Laws which God hath planted in the hearts of men, against the which there needeth not the Caveat of any particular law, for they have force and authority sufficient for their part, which the Salicque law cannot have.  
What Sir? If God had permitted that the Prince which should next succeed in this Crown, were a jew or a Mahometan: would you think that it were reasonable to admit him? Now if we were driven to show, that neither the Turk nor the jew are more odious and contrary to our Religion, than the Huguenot is, I would bring forth no other proof, but the proper discourse of your Ministers: at least we might avouch that there could be no greater wonder, then to see a Huguenot wear the Crown of France.  
Truly Sir, those do very much deceive you, who go about to put in your head; that you shall find forces sufficient, to such an unjust partaking, for I wish you to consider, that there are in France other princes of the blood, beside you: of the which the most nearest to the Crown, which should be found to be a Catholic, by the consent and approbation of all the Estates, and of the Parliaments of this Realm, should in this case be esteemed and taken for a lawful successor, and yet none should be able to say, that any thing were changed in the lawful and ancient succession: because neither you nor any other might be esteemed to be in the order of succession, so long as they should judge you uncapable for that calling.  
What could you do then with those imagined forces propounded unto you, but to attempt in vain, against the right, justice and all the observations of this Monarchy? therefore henceforward (Sir) you are to know, that reason is a mighty and puissant enemy, I confess and grant to those pretended religious men, that the Swissers and the Venetians are ancient friends, and allied with the Kings of France: but whom (to their judgements) would these Nations hold for a King, than the first Prince of the blood, capable, anointed & consecrated, according to the ordinary customs, and to whom all the Estates have sworn their fidelity, and the commons their true obedience. These Nations are (saving fews) ancient Catholics, and your persuaders will make you believe, that they will take Arms to put the Sceptre of France, into the hands of a Huguenot, against the laws of the Country, and Christendom: but contrariwise make your account, that all the Nations allied with this Crown, would be against you, as to him that fighteth in an evil cause, and an unjust title.  
But to bring this to pass, France should have no need to make any levey of foreign forces, neither should Spain nor Italy he solicited to come to our aid: what need we then but keep ourselves in our own estate? what mean have you then whereby to enforce us? laying all vanity & flattery aside, let us acknowledge ourselves what we are. What hope can you have to bring to your bow, so many great towns, so many strong holds, and a people so warlike as the Frenchmen are? Do you not think, that though you had all England, and Germany with you, and we should stand but upon your own defence: yet should not you be able in ten such ages as yours is, to get the mastership of Guyenne only, for what other men can you hope doth favour you, but only the Germans and the Englishmen? As for the Flemings beside that they are but of little account, yet they have work enough to do at home.  
Doth it please you to consider a little, what help you may expect of England? It is a Nation in an Island, and which cannot come to you but by Sea: where will you land all this Army? All the havens in France be against you. If you trust Rochel: you have seen with your eyes heretofore, that by the means of a defence made with Pales upon the mouth of the Channel, and placing certain vessels of War before, we have driven back five and fifty English Sail which came in sight, and yet durst approach no nearer than the Cannon shot. We have yet the self means that we had then, and you have none at all whereby to let us: now, to hazard a battle of Frenchmen to Frenchmen, to open them the free passage, I am assured that no man will give you such council. You have seen hitherto, that we need but four companies of men of Arms, with the Catholic Footmen of the same country where your greatest forces lie, to keep you enclosed within your own Garrisons. And although you might join with the English Army, how great do you think it would be? the Realm is little, and peradventure not to free from partiality and division: so that they cannot forego any great number of their men, without giving a fit occasion to the contrary part, to rise & take their own advantage.  
You know how great the succour hath been, which they have sent to the Flemings their neighbours, though it was to favour so great a Prince, as Monsieur the only brother to the King, who had as it seemeth a greater and more particular intelligence in that Country, than you can have in this. Therefore, you ought not look for any greater aid from that Country, than he: and with so small a number, there is no great likelihood that you should much prevail in your affairs. For if they could convey into this Realm so great forces, that they were sufficient to establish you in the Royalty, the taking of New Haven hath given us to understand, and it is to be presumed, that they which do uphold the Crown of France, both in their hearts and titles: would not use such Charity towards you, as to travail rather for you then for their own proper selves. I will not here discourse what work we might give them at home, whereby we might withdraw them soon out of France, and so drive them to regard their own Country: for you know very well the greatness and power of that Country.  
And as touching the germans, 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 seemed to smile on them, and that many years before (by the crop they made in France) they had laid up great treasures, they called to their succour so many Ruitters as they could: and yet for all this they cannot make any reckoning of any on victory on their side. So that if the Ruitters remember themselves: they ought to be more afraid to approach near the Frenchmen, than the Frenchmen should de discouraged to see them in their Country.  
But now at this time, wherein the Huguenots are upon their deelining: and (as it were) upon their graves (as commonly we see that feeble things are of no long continuance) and that their shoulders do bow with the blows we have given them, yea, that they have not one taster, because they can find nothing more to glean in this Kingdom: whereupon then can they ground this their imagination, to cause the germans to rush forth into France, to strengthen you? If we should make any account of the affection which they do bear to the cause: do you think (Sir) they will be more pricked with devotion to make you King, than they were before to establish the Huguenot Religion?  
As touching the general grounding of one's Religion, it seemeth that all men are provoked thereto by a natural affection: but what occasion have they so to love your person, as in making you King, they would forego their own commodity and quietness? what manner of importance is it to them, who were King of France? If therefore you have made trial, that to cause them mount on horseback, you must have your purse to be heard jingle, & not speak deafly, & that since the declining of the Huguenots forces, they would not stir, being never so often called by them: by what reason do you hope that they would come to you gratis, to rule an Estate wherein they have nothing to do? Put the case that these things were so desperate, as they must be called, under the condition to use France, as a Country already gotten: should this be any other thing then heretofore hath been offered them? & when the likelihoods did promise some success to the enterprise? and beside this they know, that the accomplishment of this condition dependeth not on the convention made, but on the victory. And if you take them for such as in deed they are, that is hirelings, and serving them that offer most: what greater assurance can you give them now for their pay, when you shall find yourself in like terms of dispute for the Crown of France, as in times past? Where are your new treasures? where are your demeans in France? would you not then seize upon them? what if they would no more to your commandment then, than they do now?  
As for that you might recover by way of borrowing in England, you would be but little the richer thereby, For when you have gotten fifty thousand Crowns upon jewels of the value of two hundredth thousand as the Queen your mother did, that would be the uttermost in all the world: yet this sufficeth not to make three musters, of the two least Garrisons which you have. I leave aside the small commodity you should find, to send forces to meet the Ruitters, to back them when they enter the Realm, if in case you had made levy of them.  
But admit that all things should fall out according as you do hope for: do you not think that he which shallbe consecrated and proclaimed king of France, who should have in his hand all the Towns and forces of the Realm, who shall dispose of the treasure and riches of the same at his own pleasure, and who shall maintain the ancient alliances of this Crown: do you not think I say that for a hundred of your Ruitters, he will cause that ten thousand shall come?  
Then since you know Sir that this nation is accustomed to let out to him their hardiness and blood: why do not you persuade yourself, that he which giveth most, shall have most of them? Have we not seen that the King hath had more of them, and more often than the Huguenots have, and such have taken the King's part against them, who first were with them against the King?  
Furthermore, are we not able to break your determinations with the Germans, in giving them more money to tarry at home, than you can give them to come hither, to have their heads broken? Are not we able to sow & maintain such divisions amongst them (which are already partly brought to effect) which will bridle them so short, and 〈◊〉 them so nearly at home, that they shall have no leisure to think upon their neighbour's affairs? Behold here 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 the Huguenots make the third part of France. If you have registered in the book of your household, such Calculators for your instructions in Arithmetic, that betime you will cross them out again: otherwise I foresee that you are in danger to become a very bad Arithmatition. But to the end you should not rely on such ridiculous and fantastical presumptions, what do it avail to you how great soever the number of Huguenots are in this Realm, seeing when it comes to handiblows they are not on your side, neither will strengthen your cause. And where upon can you ground this opinion, that if you were in that point, even to strive for the Kingdom: that they will show themselves rather to be on your side, than they have done heretofore when you strove for Religion? can one possibly believe, that they will be more hardly to make you King, than they have been to authorize their own belief? surely it should not seem true.  
Now I come to the inconvenience whereunto you may run, (as they allege) if you forsake the Huguenots part. In case (say they) you should fall into any disagreement 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 find any where else, such a faithful & an assured force, as you have tried in them of the reformed Religion. What Sir? will they infer, that whatsoever you do, you may at least be always assured, to be able to wadge war with the King when you please? Dare they well confess, that the Subject hath no mean to rebel against his Prince, except the Huguenots be the instrument for the same? I leave this talk, because it is too proper for an invective. But this I will say Sir, that in respect of the quarrels which you might have strangers, you need not doubt to become a Catholic, for fear lest your force would be diminished thereby: the power of the King (which is not much less than that of the Huguenots) would be employed for your defence, for if you do not refuse them to strangers who have put themselves under his protection, what likelihood is there that he will deny them to you, being a Prince of his blood, his Subject, and his Brother in law?  
For the resolution of this discourse Sir, I do say unto you, that you becoming a catholic, you make your possessed of the King's favour, convert to you the affection of the Nobility, assure yourself of the good will and force of the estate, do establish your authority, and win again the hearts of all the people: Contrariwise, remaining and Huguenot, you do estrange yourself from the King, with the most odious separation of all, do cause that the whole estate do not only mistrust you, but also abhor you, & which is not to be a little considered, you prepare yourself a continual grief for the remainder of your life, & after your death a perpetual spot to your house, that by embracing an opinion, and a new conceit of a Preacher, you deprive yourself of such a rich and an honourable inheritance, as the Crown of France.  
How can you think that the posterity will let pass in silence, the reproaches which they are to object against you, when it shall be told them, that Henry the Second, King of Navarre, did rather embrace the hope of ability, to Kindle fire in this Realm, and make it ruinated by war, than the council whereby he might easily be a peaceable successor thereof: & though your persuaders have like hope, yet is their want of good council, and let your Majesty pardon me for using these speeches. For it is not credible, that continuing still in this pretended Religion: you can thereby make greater stir for that Crown or assemble greater forces than those which you have at this time: but rather in so doing you shall make them the lesser.  
Now I leave it to your judgement, if in this present estate of your affairs, it were expedient for you to enterprise war against the Catholics: or if their were any occasion whereby you might esteem, that your enterprise should prosper the better. As for me if I were on your side, as God forbidden, I see what better council on might give you than (for all your Armour) to have a recourse to the virtue of patience and to comfort yourself with the fair discourse of the contempt of the world, and shortness of this life, a noble and Philosophical resolution in deed: whereinto your Ministers labour to bring you. Ne●erthelesse I grant them that to forsake God and change religion, for great riches ●nd high calling, is a most abject and damnable thing: but to whom may we better ●●ue this reproach, than to such as are departed from the Catholic Church, the Religi●● of their forefathers, and the faith wherein ●●ey received their Baptism.  
Let all those of the pretended Religion examine their consciences, and utter in good sooth, by what means each of them hath been induced to renounce the ancient belief, and receive the new: if there be any one whom God (by particular communication) hath inspired so to do, he hath very great reason to keep himself firm and unchangeable. But if the ignorant people perceive, that they have been induced thereunto only by the entice of a sweet and eloquent language and by the inclinations which naturally all men have to new inventions, which I cannot tell what bait of liberty of their consciences, by the means of a few learned men, who forsaking the great number and multitude of others, have gotten in amongst you, to get a particular fame to themselves, while they beheld that the prosperous wind and favour of the people did aptly serve their turn, and that the Princes, and great Lords were drawn here to by other worldly considerations, and not for Religion: wherefore then (in knowing that this is through our weakness that we have taken on that part) do we not come again to him who hath been our nourisher, by the institution of our Ancestors, and to whom God hath evidently declared, that all things should be to us happy and prosperous? what see we in this Religion here, which we have not beheld in all other new sects and opinions? have not the Albigeois in their time drawn 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 proof, as with a simple people, if one have but only that mean, to tickle them in the ears with sweet and pleasing words. Do you not doubt, but if the self same entrance were permitted to a Mahometan, as hath been given to a Huguenot: it should not be long before he would put his Alcharon in credit, and to carry sway thorough all France.  
You Sir, to whom the consequence of this matter is of greater moment than to any other: ought to examine your own self, and to know what occasions have induced you to it, and when doth keep you therein. Hath God herein extraordinarily inspired you, or else the deep knowledge which you have in Divinity? hath it brought you to this new ●ight of verity? If you acknowledge that it ●s neither of them, how is it possible that you ●hould consent to depart from the universal 〈◊〉 lief: to follow the fantasies and inventions of a Man borne in our age? Are you so ●asily persuaded to such opinions as they ●lease? will you suffer yourself to be bewitched with words? Do you think you shall not be judged very weak, and of slender resolution in all your other actions? If you will be misleaded on this fashion, in matters which concern your salvation and Religion: what shallbe said but thus? That a Prince of high and noble understanding, left the law and faith of his Ancestors, to take an opinion at the first sight, without having in himself any other ground of reason, wherefore he should do so.  
Those that do follow the Religion and forms of their predecessors, have evermore reason so to do. For we will hold it for certain, that God being come for the redemption of the world, did ordain by his own mouth to such men as then were, those things which he would that they should believe and observe: and we do try every day that it is natural for us, to teach and deliver to our successors, the same things which we have received of our Ancestors. But to reprove and condemn the ancient traditions by the impression and opinion of others, and not to have in our own selves some inward knowledge, wherefore they ought so to do: this seemeth to me of all other unexcusable, in the continuance of so many ages, by universal observation.  
Have we nothing wherewithal to confirm our belief, against a new sense or meaning, which some Scholar (desirous to show his skill) will apply to the holy scripture? hath it been error which men have believed hitherto? and when God hath sent us most of his blessings, hath it been a sign that our service hath been less acceptable to him? Or else are we so blind that we will not acknowledge, how God gave us all things more prosperously, when (without any trouble) the Catholic faith was most religiously observed?  
The Kings your predecessors Sir, who have left so many fair foundations, so many and holy ordinances, and illustrious Conquests: have they ever been any other than Catholics? If the Kingdoms have had any splendour and increase: hath it been at any other time, but when the people continued steadfast in the belief, which they would now cause you to reject? And if they have had any decay or ruin: hath it been at any other time then when novelties have carried authority?  
Each one knows, that Clovis the first Christian King of France, reigned five hundred years or there about after the death of our Saviour, at which time the primitive Church did yet flourish. If the Church then had some holy and sincere observations: do you think she did hide or spare them, at the consecration of that King of France, who of a Pagan became a Christian? Oh what a likely thing is it to believe, that the forms at this present day observed, at the Coronation of our Kings, are not the self same that were instituted for the Crowning of the said Clovis? If I should admit, that in the common Ceremonies, and which are indifferently used of each one, there might some abuse creep in, what then? As for the Ceremonies used at the consecration of our Kings, an act whereto all the world at all times have born like reverence, and an act both singular and religious, whereof (since Clovis) but threescore people have been partakers, successively one after an other: who will believe that in them there hath been any alteration or change? And if it be so, that the Ceremonies used at the Coronation of the Kings of France, be the institutions of the primitive Church: how can one give ear to the Ministers of the pretended Religion seeing those things which they judge worst in the Catholic Church, are therein entirely observed.  
Let us know a little by what proves they can show us, that the institutions and Ecclesiastical orders, which at this day are used amongst the Catholics, be other than they were in the primitive Church: it must follow necessarily (as I believe) that they shallbe the books and writings of the Bishops of the same Church. But without entering into dispute of the depth of this matter, where it is most certain that they are abused: what will they answer if they were demanded, how they know that such Books and writings are ancient and not supposed? What other answer could they make, but that since the time they were made, the Church hath evermore held them for the true writings of the Authors, of whom they bear the name, and that from hand to hand she hath conveyed them unto us, for such If then to prove the truth of a writing, they think that the universal and continual allowance for many years, is an argument which no one ought to gainsay: why do they not hold the self same allowance and universal approbation, for a most certain proof of the verity, of the ancient observations and institutions of the Church?  
Where have we found that men will admit less abuse and corruption to enter, then into their belief, and the laws whereon they ●udge) dependeth their salvation? hath the Huguenot found the Catholic Church, so ready to receive those novelties, which he went about to bring in? do they think that although a Pope would cause us (as it were to morrow) to change our belief, that we would therefore believe him? and those things which we ourselves will not do, is it to be presuposed that our predecessors have done them? they were more religious, and better observers of godliness, than we are. Do they not see, that in the forms which only concern the policy and government amongst men, and the Laws made for their contracts and particular affairs: the successors do not lightly change that which hath been established (at the first foundation of the estate) by their predecessors, as it is easy to be noted in all politic estates, but chiefly our France, which at this present day, is the most ancient Monarchy of all? If then it be apparent that the people have always been constant, in observing the civil and humane laws: what ought they to have done in the conservation of those, which have been given them for their duty to God, and to the Church?  
Is it not known how long time the jews have kept without any change, the forms and ceremonies of the old law? Why shall we not say that the Christians have done the like? The Huguenots Do think, that they have given a fair show and precious title to their Religeon, when they say they will admit nothing else, but the simple and pure word of God, as it is contained in the books of the old and new Testament, and from thence drive out and exclude all humane traditions. Permit me Sir, to demand of them here, if their scope be not to maintain all kind of men, in the knowledge and belief of God: and if in conscience they think that this may be always done, by the only hearing of the word?  
As for those that have been so happy, as to hear the lively voice of God, or of his Disciples: I will grant that they needed no other instruction. But as humane kind hath been far distant from that lively and speaking light, which did ravish the people with their brightness and piercing speech: so undoubtedly there hath been a great decay in zeal and belief: for there is great reason between the words pronounced by the mouth of God, and those uttered by the mouth of a man.  
Not long after, when this word was but written, some were found, who would interpret the same according to their sense and meaning, which was an evident testimony, that the only preaching of these men, was not a band strong enough, whereby to restrain the brains of men in godliness: the Church therefore perceiving this want, brought in the remedy, framing herself to the weakness of men, set forth (in time which she thought needful) by visible and ordinary things, that which the Christians ought to observe and believe, as in a painted table, to the end, that the sight and exercise thereof, might fortify and represent to them at each time, that which might easily slide from their soul, being received but by hearing only.  
From thence sprang the original, of the forms & Ceremonies of our Catholic Religion. It may be, that in one time or other there have been more or less. For as at the first establishing and foundation of common wealths, men made but few laws, and afterward the malice and fraud of men increasing: it was necessary that many other laws should be made, as obstacles and lets to many vices & perverse qualities of men. Likewise the Church in her first age, wherein impiety had less power, had no need at her beginning of so many ordinances. But as new years brought us new vices: by her institutions she met with the progress of our frailty, to stop his passage. Yet for all this, she hath been one self same Church, though the occasions to ordain more or less ordinances, have been divers.  
The laws and statutes which she was driven to command, to let our negligence or carelessness of holy things, or our unbelief: are those which the Huguenots will fight against. Doth it not seem (Sir) that they have reason? They say, that there are abuses, that may be: but what? is it likely that the Law should be rejected, because (peradventure) it hath some rust over it?  
Will it please you (Sir) a little to consider, the birth and forwardness of this pretended Religion? mark well these things, which they that have brought in this, demand to be cut off from our Religion: and you shall find that they would annihilate those forms, whereby the people are holden in the fear of God, or the diminishing of the credence we have in his omnipotency, or else they would induce us to the disobeying of our superiors, or condemn the orders and policy of the Church, or make us less devout, and less charitable one to an other, or else they would pluck out of our hearts the affection and memory of our Ancestors, and the honour and reverence of those, whom we judge that God ought to have better accepted their lives. And afterward regard, what they will have those men to study, whom they would send into the world to preach their doctrine: you see that it is nothing appertaining to divinity, but a pleasing language, affected, enticing, and invecting, because that science is contrary to their artificial determinations, but eloquence is proper to withdraw and seduce. Consider also what Nations have embraced this, and you shall find that they are such, who are noted of the people to be prompt, inconsiderate, and lovers of new fangled things, as are the Germans, Flemings and Englishmen, and we also that are of the North part. And in the nations more stayed and judicial, as are the Italians & Spaniards, it could never find an entrance there: where it behoveth now a little to judge without affection, of the manners of the most part of them have received it, and do follow it. Consider withal the sudden decrease, or rather annihillating of this Religion: scarcely is she born, but she is destroyed in the beginning: she makes a fair show of her forces, and all at once behold she is fallen, and brought down to the ground: and to show us her pride in the fall wherein she is, she boasteth that she is victorious: all that remains with her, and she hath not lost, she counteth for a gain and victory.  
What say they? there are but few years that we were kept prisoners and persecuted, but now notwithstanding all the battles you have gotten against us, it is nevertheless free for us to praise publicly our God, and to reprehend aloud and openly in your ears, the abuses of your Church: is not this to have vanquished? But what else is the argument of the jews, when they do uphold, that the Prophecies of the coming of Christ is not as yet accomplished, and that the Sceptre is not as yet taken away from the Tribe of juda? They do not consider, that now a days it is no more their Religion that standeth, but their factions in her leagues: so we were driven to agree with them, as with people that defend their part with Arms.  
Their Religion is condemned for such as never was: but the desire to pacify the estate, and take away the miseries which divisions doth bring, is the cause that those do live in liberty, whom we leave not to hold as guilty. If with only patience they had overcome those afflictions laid upon them, there were found some likelihood of that which they say, that their faith hath been victorious: but since it is by Arms, that little liberty which they have, is due not to their godliness but to their swords, because in an estate divided in two factions, it is hard that one should so soon get the victory over the other. This must go by degree and foot by foot: and then they may perceive what decay their own hath had hitherto.  
Since then (Sir) that they have tried, how our Kings neither can nor will forbear and maintain them, neither give them the liberty which they could wish in this Catholic Realm, because (in so doing) he cannot be King of France: it seemeth unto me (Sir) that they avail nothing for themselves, and do you but very ill service, to dissuade you from reuniting to the Catholic church, considering that if it should so happen, that God would call you to this Crown, they ought with better reason expect more gentle usage at your hands, then of any other. As touching us, the examples which we see in those places, where the Hugenotes have the sovereign authority and force: what can we else expect at their hands, but our whole ruin, if we have a King, who will suffer himself to be persuaded by the Ministers.  
I will conclude with this word Sir, that it is peradventure tolerable to all other persons, when the feebleness of their souls causeth them to go astray from their duty to God, by the means of men: but this can in no wise be to you, who have this particular favour, to be issued of the blood of the most Christian Kings, who hold such a great and high place in christendom, by the highness they have gotten you, being Catholics: you are at least for this bound to their memory, not to reject the Religion which they have ever followed. Set before your eyes the deceased King your Father, and call into remembrance, that he always hath been the most assured stay, & faithful protector of this crown: do you think then that it shallbe honourable for you, to maintain and fight on that party, against whom so willingly he employed himself, and lost his life?  
FINIS.