I Received your Booke , which it pleased you out of your free grace to send mee , assuring you that you could not have bestowed it on any man that more esteem'd , or lesse merited the honor : for though I number my selfe amongst the most unworthy to obtain even the lowest place in your memory ; yet I ranke my selfe amongst the formost in praising your vertue , by which you have ascended to the summity of elegancy of Phrase , and drawing the Bridle after you , have left at once Admiration , and dispaire to posterity . Of the description of eloquence made by the Antients ( which was reputed no other then an Idaea ) you have formed a Body , and shew'd that there is a Plus ultra in that Art which they never arriv'd at . The force and dexterity of your Wit , hauing pass'd the limits of their imagination , you at once informe , & ravish the understanding , and linke together two things rarely sociable , Solidity and Ornament . This Age cannot boast of a greater felicity then to have produc'd a man that hath by effect exprest how far Eloquence can extend : but I had rather discourse of this subiect with others then your selfe . , who ( without affecting prayse ) are content onely to merit it , which the more you shunne , the closer it follows you . He that would praise your Pen to the full , must borrow it , which to exercise , I vow you have chosen a subject answerable to your ability : for as the actions of the King could not be performed by any but himselfe , so they could not worthily be discrib'd by any but you . Indeed you insult over our * * Monsieur de Balzac in writing the late troubles in France , taxed the Protestant party with disloyalty . miseries , yet are not blameable , in that you write out of your owne feeling and apprehension , as also that without this Maister-stroake , the Picture of the King could not bee perfectly finished . Of whose power , though GOD hath made use in our humiliation , yet hath not his Mty forgotten our ancient services , nor that the dead King his father , of glorious memory , in the time of his affliction , had no other Sanctuary then our Churches . You will not be offended , Sir , if I tel you that in my conceit the Lord presents you with another subiect , suteable to so excellent a spirit as is yours , viz. the valour & happy successe of the King of Sweed . For ( since the King whom you draw with so rich colours can not any way be sulled or darkned by the praise of this other ) you shall follow , I believe , his inclination , in Limming the Picture of the King , an Emulatour of his Vertue . In the meane time this Worke of yours shall not be to me only a proofe of your sufficiency , but a testimony of your bounty , which when I shall behold amongst my other bookes I shall begin to thinke my selfe some body , since by such a present you testifie the good opinion you have of me , which shall oblige me to wish you all happines , and to remained ,

NO Modesty can resist praise proceeding from you , and I should much dissemble should I denie that I tooke pleasure in being taken with the first lines of your Letter . But I knew my selfe too well to remaine long in that errour . I am now awakned out of this plesing dream and clearely see that when you speake so much in honor of my industry , you lay aside the severity of your Iudgment . You have done me more favour then Iustice , and to praise me , you have run the hazard of offending Truth her selfe . Now that you your selfe are arriv'd at the Gole , you encourage both wth hands & voice those that are in the Carriere , & to perswade them to follow you , make them beleeve they may goe beyond you . And this was ( without Lying ) an admirable device , which at first sight I discovered not : But be it as it will , from what principle soever this Glorious approbation of me is deriv'd , sure I am , I value it at no lower a rate then a man ambitious does a Crowne , and without penetrating into your designe . I glory in my Fortune , which is not small , Sir , in that I am belov'd of you , whom I ever perfectly honour'd , and whom I have a long time beheld in the Huguenot party as an excellent Pilot , who braves a whole Fleet in a single Brigandine . We have the right , and authority , but you the Subtilty , & the Stratagems , and you repose as great trust in your Wit , as we in our cause . It is certaine that this way you are able to give Sedition the Countenance of a just Warre , and to a multitude of Mutiniers , the face of an Army well disciplin'd . By this you endeere to many an opinion , which hath lost the grace of its Verdure , & though it incline to it's declination , yet must we acknowledge that it retaines both features , and colour in your Writings , and that never man knew better the Art of giving Weakenes a shadow , or of supporting Ruine with a greater strength . I speake alwaies in this Phrase , when you are my Theame , and side not wth the Vulgar , who never keepe entire the liberty of their Iudgement , nor are apprehensive of their owne defects , or other mens Vertues . For my owne part , out of what Cloud so ever the Day breaks it is faire in my Eye and I assure my selfe that even in Rome the more honest , & well bred People prais'd Haniball , & that none but Rogues revil'd him . It is no other then a kind of Sacriledge , to ravish from any man the gifts of GOD , and should I not confesse that you have received , much , I should Iudge my selfe jniurious to him , who hath conferred much on you , and in a different cause , should offend our common Benefactor . True it is that sometimes I have not flattered your party , & that I was a little incens'd against the Authors of these last Troubles . But having obseru'd in your bookes , that our Iudgements are conformable , and that the subiection due to Soveraignty makes a part of the Religion you teach , and professe , I thought I might well deliver your consent as I did , being in that no other then your simple Interpreter . Whether the Tempest arise ftom the North , or the South , it is to me alike odious , and I professe not to take a patterne of my Duty either from England , or Spaine . My Humour is not to combat the Times , but to oppose some present occurrences . I have enough to doe to conceive the Idaea of Cato , and Brutus , and living under the command of another , I find not amore commodious Vertue then obedience . Were I a Smisse , I would content my selfe to be the Kings Godfather , and would by no meanes be his Subiect , nor change my liberty for the best Maister of the World , but since GOD hath caus'd me to be borne in Chaines , I will carry them cheerefully , and being neither cumbersome nor heavy , I will not hurt my Teeth in essaying to bite them asunder . There is a great apparance that Heauen approves a Goverment which it hath preserv'd during the succession of twelue Ages . Had an evill continued so long , it would have become in a manner legittimate . If antiquity in men be venerable , in States it ought to be Sacred . Those great Spirits I describe in my worke , which were of your party should have liv'd at the beginning of the World , and have given Lawes to a new people , and labour'd to establish a new Goverment . But as the invention of good things is necessary , so the mutation even of bad is dangerous . I have not a Cruell thought , but such as aime at the Heads of your party , against whom I inveigh as Enemies , nor is it my intent to insult over your miseries , with which inhumanity , though civilly , you reproach me . Should I be guilty this way , who have publish'd that the King should be blessed by all the World , if ( having once abated the pride of the Rebells ) hee trampled not on the infortunity of the afflicted ? The Persecutors of those that submit themselves are with me in the same execration with the Violaters of Tombes . I doe not onely pitty , but in some sort reverence affliction . I know that heretofore it was the Custome to consecrate the places strucken with Lightning . The finger of GOD is to be reverenced in the persons of the miserable , and great adversities should rather produce Religion , then receiue reproaches . But I should speake improperly should I give the Kings successe such an Epithite . In his Victory we all are winners . All the penalty imposed on those of your party , is to be as happy as we our selves , and they are at this day possessors , and enioyers of that security , whereof before the taking of their Citties they were even fond , and jealous . Our King will not compell the Consciences of his Subiects to put on the Yoake , neither desires he to have them receiue by force that which ought not to bee admitted but by perswasion , nor to make use of such remedies against the French as are onely proper against the Moores . If the King of Swede demeane himselfe thus in his prosperity , and that he doe not sully so pure a gift wth proscriptions , & punishments , I here promise you to performe what you desire of me , and to imploy all my Art , & Tooles in erecting him a Statue . You hit my inclination on the head in intreating me to praise this Prince , in whose Scarfe if all the Crowns Imbroydered were turned into so many Kingdomes , they would not in my opinion , be too much to recompence a Vertue so rare , or to busie a spirit so vast : As I expect nothing , but what is great from his Ualour , so I hope for nothing but what is just from his Equity ; and though in Spaine they have declared him to be the true Antichrist , I am not devout enough to beleeve this Newes , nor fearefull enough to be daunted at it . I onely answer the scrupulous who question me thereupon , that the King hath in the meane time a Second that does him good service , and that one could not present the House of Austria any thing to study on that better diverted it from the care it tooke of our affaires . I will passe no further , Sir , it is better to rest at the dore of holy places , then enter without preparation , besides this discourse is become already very long , for the beginning of our acquaintance . It may please you to pardon the content I take to entertaine you , which is the cause I have neither beene mindfull of your affaires , nor my owne custome , which is not to Preach to my friends : but you gave mee the Text that I handled , and I thought that in laying my heart open to you , even to the very bottome , and not dissembling my thoughts you would repose hence forward , confidence in my freedome , with which I protest truely that I am

I Had long ere this answer'd your Letters , had they bin in my custodye , but they ran vp and downe the Citty a long time , every Man being desirous of a Coppie , and from the Citty they passed to the Villages , where the Plague had scatter'd us . For although in all your writings the force , and vivacity of your Wit shines forth being season'd with grace , and sweetnes , yet in these Letters we find you have surpassed your selfe , so elaborate is the stile , & the conception strong , lofty & delightfull . They are both conspicuous , and the Solidity takes not away the clearenes , in which you are most unlike many writers of these times , who through many thornes give a small light , such as a glasse sends forth being placed in a Bryer . Wherefore in reiecting the praises which I ascribed to your Pen , you shew by effect that you merit them : For you refuse the title of Eloquent with so much Eloquence , that it seemes you have endeavoured to prove that your modesty is uniust , & to accuse me as defective in your praise . If you desire beleife , you must change your Stile , & that you may be perswasive become Barbarous . It would bee much to my disadvantage to insist upon every part of your Letter . I dare not enter with you into these lists , for I never made profession of Elegant speech , it sufficeth me to be understood , the Scope of my writing , not being to tickle the Eare , but to peirce the Conscience . It is a priviledge they have who maintaine the true Doctrine , that their Incongruities passe for Elegancies , making Barbarisme , and Truth sociable : for as the Red , and Blew Flowers growing amid'st the Corne are pleasing to the sight , but detrimentall to the Haruest : So the insertion of Rethoricall ornaments into good , & sound Doctrines diminisheth the fruite of instruction , and makes us insteed of relishing the matter to dwell upon the words , and poize the Periods . These flowers must fall before the Fruit Flourish . A downe right phrase often times makes a far greater impression . I may adde that it is be hoofefull in such cases sometimes to apply strong reprehensions . Here to use flowers of Retoricke is as if a man should whip his Children with a Nose-gay . It is for false Religions to borrow these evasions . As in their Churches and Ceremonies they desire splendor , so they require a lofty & artificiall Language . They are in this like to a Woman all glistering with Diamonds , but wanting her eyes . I speake this Sir , in way of answer to the offensive praises which you too liberally bestow upon me . You applaud in me the rare quality of lying , & of defending a bad cause wth dexterity , and Stratagems , having neither right , nor authority . You affirme also that I uphold an opinion which hath lost its Verdure , being in the declination , and to praise me to the height you say , I am able to give Sedition the face of a iust Warre , which dexterity in sedusing you ranke amongst the gifts of God , & have in it great esteeme . Thus in tickling you pricke me , & raise me to a high and Eminent Seate , having first begrim'd and disfigur'd mee . Pardon me Sir , if I tell you that there is no blame which is not more tollerable then these praises . To imploy Art and industry , to defend Error serves to no other purpose , then to goe to Hell with a better grace , to sweeten poyson , & to damne himselfe , and others with greater dexterity . It were a thousand times better for such a man to be dumbe then so unfortunatly Eloquent , & to be the most sottish amongst men , then to be Master of such an ingenious perversity . He should make a wrong estimate who should number a fradulent Eloquence , amongst the gifts of God , whereas , indeed , it is the Divell himselfe , who sharpens the tongue and Pen of such a Man , and lends him Armes to Warre against God himselfe . In a word , you give me such praises as Homer bestowed on Paris when he comended the fairenesse of his haire , but withall makes him the ruine of his country . If Riches , Benefices , and Pensions were on our side to be obtayned , then you had some colour to thinke that a Spirit ambitious of Eminency might be intifed by these baites to defend a bad cause . But ( Poverty , & ignominy being the inseparable companions of our profession ) to abandon Vertue , without receiving a reward , were to loose Piety , & common sence together . Whereas you say our Religion hath lost the louely title of new : I answer , that it is impossible it should loose that it never had : But if it were , or had bin new , this can not be ascribed to it as a grace , but as a marke , or Scarre , left it by Novelty , which may impart a grace to habits , or sauces , but not to the Doctrine of Salvation . Italy is deservedly upbraided with it , where the New Saints rob the Old of Glory , & the Romish Church , in which the Pope vaunts , he hath power to alter that which God hath commanded in his word , & to make new Articles of Faith who not being able to say with St Peter , Silver , and Gold have I none , makes use of his Fisher-boate to trafique , & causeth his Keyes to Iingle , whose Lockes hee hath changed . From this head the defluction is fallen upon the Body of the Clergy . He hath brought againe the Banke into the Temple , & leaving out the Dominicall letter , gives him selfe over to the Golden number . From hence it proceedes that all things with him are vendible , even God himselfe , and the remission of Sins , & that private Masses are onely said for the Soules of those who have beene beneficiall to the Church . A rich man can not dye at a cheape rate , ingenious Auarice having found out a way to extract from the very Sepulchers . There scarcely can be a greater change then of a spirituall Monarchy , to make a Temporall . But our Religion is the pure , & antient Christianity , being onely new in this , that it rejects all Novelty , & esteems all Doctrine as new , which was not from the beginning . Celestiall Truth being brought into the world by the Sonne of GOD himselfe , the violence , & commotion of the people have no more strength to withstand it , then have the Winds to divert the rayes of the Sun . Wherefore I make an Augury cleane contrary to yours , and in steede of the declination you speake of assure my selfe that it will flourish , & with its lustre penetrate , & disperse the darkenesse of the Age. And I wonder how you can flatter your selfe , with so vaine a hope in a time wherein our Religion receives so ample an increase in the Nether-lands , and in Germany , even in the Greek Churches , conforming themselves to our confession , drawne thereto by the cleare Evidence of Truth . It is without doubt one part of the praise you reserue for the King of Sweed , that he did contribute to so good a worke , whose Clemency ( besides his Valour & successe ) you will extoll in that in all places by him conquer'd , he used no violence against the Roman Clergy , but spared the Iesuits themselves , although they teach the Murther of Princes , & that their Schooles have Produced soe many King-killers . These have not long agoe called this King Antichrist , now in their Colledges compose panegyricks in his praise . If our Churches in France suffer any diminution , that is not caused by vertue of the contrary party , but by the avarice of some of our Nobility , which impaires their Dignity , in making them listen to this , Tibi Dato , propounded by that grim Docter to the Sonne of God . Against the force of Iron and Steele many have sufficiently armed themselves , but not against that of Silver , & in this Golden Age a bag of Pistolets is of great weight , and put in ballance against Conscience it selfe often outweighs it . But the Church is no more weakened by this , then is a Body by Vomiting a worme , or voiding putrifaction . Pride , Vanity , and Avarice , are more conveniently lodg'd in the Temple of an Jdol , then in the House of God . True it is that they of your party , doe speak of our Religion with great disdayne , as of a Cause deplored , which notwithstanding hath often rais'd it selfe from the very ground . They speake of us , as if we enterprised to undermine the Alpes with a Pin , or to run a Lyon through wth a straw . They defile , & deforme us with Iniuries , and deale wth us , as Whilome did the Enemies of the Gospell , who clad the Martirs in skinnes of wild Beasts , to animate the Dogge to teare , and devoure them . Thus they disfigure us , & set us out like Monsters , to incense the People against us . But the Sonne of GOD hath prepar'd us to indure this disgrace , he himselfe having pass'd through the like trialls . And we ought not to lessen , much lesse loose our Courage , since it is Gods cause , who can turne hinderances into helpes , and through impossibilities cut out , and plaine himselfe a way . I promise my selfe so much from your goodnes & Prudency , that you will beare with me if I be very sensible in this Point , for you are too cleere sighted not to discerne the weakenesse of your cause , having a long time liv'd in Rome , where examples of Vices mingle themselves with Decisions of faith , where the Iewes ( Enemies to the name of Christ ) live in peace , but the Christians , & the Faithfull are condemned to the Fire ; where in Lent the Shambles are shut , & the Stewes open , where the Penitents whip themselves in publique for the sinnes of others ; where there is an Ordinary Traffique of Annats , Benefices , Dispensations , & Absolutions , & I remember to have read in one of your Letters , that it is good fishing there , & that you distinguish between the Roman Religion & the Papall Court , least the corruption of the one should prove a prejudice to the othet . Yet doth this Court Governe , and give rules to that Religion . An excellent Wit as yours , will not be fetter'd with such Childish opinions . You have no doubt a more nice , & delicate Religion then the Vulgar , and of that which your Church ordaines take but so much as is agreeable to your humour . Without question you laugh at the Hipocondriacall devotion of them who adore Bones , and kisse , and cloth , Images , & turning the Consecrated Graines repeat prayers by Art , in words which they vnderstand not . Assuredly you judge it not fit , that Service should be said in an unknowne Tongue , as if God were become to men a Barbarian , or the Pope had forbidden God himselfe to speake French . At Rome you might have seene Altars to which the Pope hath fastned Pardons of a hundred & two hundred Thousand yeares , wth as many Quarantaines , & the faculty of delivering a Soule out of Purgatory . You have seene the Superstitious madnesse of the People , who come two or three hundred Leagues to a Iubily , to have remission of their Sins , which God presents to us at home by the Doctrine of the Gospell . You are not ignorant from what ground the Pope derives this Liberality , which is that he treasures up the superabundancy of Fasts , of Buildings , of Pilgrimages , of Saints , & of Munkes , & turnes them into satisfaction for the Sins of others . When at Rome you cool'd your Chamber with an artificiall Gale , able to give a Ship way , & ascended your Coach onely to crosse the streete , you thought little of these Superstitions . If you will be so curious as to peruse the Missall , and read there the cautions , & Rubriques , which provide for inconueniences , in case the Wind should carry God away , or the Rats eate Iesus Christ , or the Preist disgorge him , certainely you will then excuse us , and say , It is no wonder that these poore people can hardly disgest these things , being noe way correspondent to the dignity of the sonne of God . Upon two Points we cheifly insist , the one is the succession of the Pope in the Apostolate , & Primacy of Saint Peter : and the other is the office which the Preists assume to themselves , of being Sacrificers of the Body of Christ , yet could we never obtaine a proofe of the institution of these two tenents by the word of God . But of these matters too much is already said , from which superfluity I had abstain'd , had not you provoked me to it , To the remainder of your Letter I subscribe . Obedience to our Soveraignes is a thing just , and necessary . To find out occasion of Rebellion either in a mans owne Religion or in that of his King is to make insurrections to defend Religion by courses condemned by the same Religion . Such as these being perplexed in their owne particular affaires , hope to find ease in troubled waters , and to save themselves amidst a Confusion . Never yet did the cause of God advance it selfe that way . Moses had power to inflict greiuious punishments on Aegypt , & her King , notwithstanding he would never deliver the children of Israell out of Aegypt without the permission of the King . I am of opinion that in Civill affaires it is more expedient for the people to have a bad Master , then none at all . How much then are we bound ( having a good and mercifull Prince ) to tender him faith and obedience ? who in pardoning us hath not done like those , whose Clemency is attended by disdaine , esteeming their offendours not worthy their anger . But hee hath in this followed his owne naturall inclination , which leads him not onely to Pardon , but to benefit , so that to be Conquer'd by him is an advantage . For the rest , I never beleeved that there can be a worse State then an Anarchy , where every one is a Slave , because every one is a Master , and where excesse of Liberty is cause of servitude : For this Liberty brings with it Licentiousnesse , and Licentiousnesse Confusion , & Confusion servitude . As the hand were an improper member , if all the Fingers were of a just length : so a multitude of equall persons can not move without discommodity . Your Maxime that the change even of the worst Lawes is dangerous , holds good in all save in matters of Religion . To subject our selves by docility to Lawes which leade directly to Hell were to breake the Lawes Divine ; neither can they who make such Lawes secure before GOD those that obey them . But where onely the losse of Goods , and Life is in question , there it is better to put on an unjust Yoke , then to be free'd by the disturbance of the Publique Peace , & rebellion against our Soveraigne : for the force of humane Lawes doth not consist in this , that they are just , but in this , that they are Lawes , and ordain'd by him , who hath authority . And though some things in them are unjust , yet it is just to obey them . There are many States which have enjoyed a long time Peace , and prosperity under unjust Lawes duely observed , and other some there are , who living under good Lawes ill observ'd , have fallen into Ruine & confusion . This Peace , and Prosperity is ever to be found more firme and durable in a Monarchy , then in any other forme of State , for this is the only civil government which imitates the universal government of the world , where there is but one Master , & all other states when they are come to a full growth , must of necessity be reduc'd to this . And amongst the Monarchies which at this day have a subsistence , that of France excells both for antiquity & good lawes . That this State is well compos'd , the unstable humour of our Nation addicted to Innovation is an evident proofe which ( had not the frame beene firme and the edifice well cimented ) had ere this vtterly subverted the Kingdome . Being borne under this Monarchy , we desire the prosperity of it , & wish that the Crowne of our Kings , may be like that of an Egge , which alwayes as in Age , so in growth increaseth . Were our Religion generally received in France , the royall Maiesty would be the more exalted , & his power more then by halfe augmented : for then the Pope would pretend no longer to have power over the Life , & Crowne of our Kings , nor would boast any more that their deposition depends on his Beck . There would then be in France no other Iustice then the Kings , Contentions arising on this side the Alpes would no more bee decided at Rome ▪ their Clergy should bee subiect to the Ciuill Lawes & should be iusticeable before the Royall Iudges . The Silver of the Kingdome shoulde no longer be exhausted , and bee sent to Rome in Exchange for Annates , Dispensations , and Pardons . Soe much Land of the Nobles possessed by the Clergy now lying dead , should owe the same service , and Tributes to the King , as doe other Lands in the possession of the Nobility . To be briefe , I dare affirme , that the principall cause why wee are hated , is , that we defend by the word of GOD , the right of our Kings against the Usurpation of Popes , who make them kisse their Pantaple , and under colour of Pennance , inflict on them Corporall punishments . But this is our unhappines , that as the Scripture is a booke hidden from our Kings , so in that which concernes the liberty , and independency of their Crownes , they learn nothing , but from those the Pope holds tied by the Belly . But I have proceeded too farre The pleasure that I take in entertaining you , makes me forge that I write an Epistle , not a booke , and hath carried me beyond my lymitts . That clause of your Letter wherein you say I am able to give Sedition the face of a just Warre , hath incited me to take a kind of Revenge in tormenting you wth the length of my Letters . That shall not hinder me from admiring the Beauty and Vigour of yout Witt. I honour the gifts of GOD where ever I find them . On the other side I hope the small tartnes , and sharpnesse of my stile shall not deprive him of your good Graces who honours you , and is Monsieur ,