Hell illuminated, or, Sancy's Roman Catholic confession wherein are such lessons, which if studiously practis'd, 'tis much to be fear'd, the Devil himself will turn Jesuit.

THE CATHOLIC CONFESSION OF THE Sieur de SANCY. SECOND BOOK. (Book 2)

CHAP. I. A Dialogue between Madam Mathu∣rine, and young Peronne.

I Have lately receiv'd here, such an odd piece of Divinity, that methinks I can∣not but for shame stick it in among the rest, because it looks so all of a piece. 'Tis a very modest discourse, that truly conside∣ring the times, may very well pass muster. By the contents, you will find what a strange sort of Cattel our careful and pro∣vident Mother, the Church, employs to

bring men back into the broad Road. Dame Mathurine, that Mad Girl, was co∣ming from Madam de Monlukes, where she had been tutoring Vignoles, and met with Perronne going thither to perform the same Office. He blush'd to see Mathurine, and stroking his bald Pate, thus accosted her. Well met, Madam; I hear you boast about the Town▪ how you have converted St. Mary du Mont.

Math.

Who told you this merry news, my good friend?

Per.

By my troth, 'tis very probable— you are, indeed, a dainty She-Divine.

Math.

'Tis very true, where men are to be converted by Smock-learning. And now I think on't, don't you remember, that he engag'd to meet me this night? With that, I went to carry the joyful news to your Brother, and as good luck would have it; for 'twas somewhat early i'the morning, who should I meet but Madam de la Cour just tripping out of his Cham∣ber?

Per.

Hold, my dear brisk Madam, hold a little; you do ill to bespatter so renown'd a Prelat and Father of the Church.

Math.

Why Sir,—such delights and innocent sports as those don't hinder the work of Conversion. Besides, La Chesnay

is a witness; for he going to visit him, as I did, a little more early then ordinary, saw fairly in the Chamber the accoutre∣ments of a certain female among the sancti∣fi'd Garments of thy Brother in Or∣ders.

Per.

Pray leave off these gigling stories; I shall be angry else at your impertinence. I don't say, but that Msr. de St. Mary gave you a promise; but the day before I had made a handsome progress i'my underta∣king: For the day before that, I had caus'd three whole Porters loads of Books to be sent in to the Lady Marquesses Lodgings.

Math.

Think you that I am ignorant what game you were at instead of dispu∣ting? But I would have you to know too, that 'twas I that first tickl'd his humour; 'twas I that play'd the same Ledger-du∣main with him below the wast-band, as I did with you when we were first sweet to∣gether: I taught him to be a good marks∣man, and to swim without water▪ Thou didst not so much as speak with him till two months after that, at least, and then you were forc'd to wait wi'your gravity, when I was still sent for, and circumspectly usher'd in.

Per.

Truly your Introductions were ve∣ry Ceremonious—but can any man ima∣gin,

that with the air and levity of a Cur∣tizan, thou should'st be admitted to talk of such a difficult matter as Conversion?

Ma.

And can you imagin, by that silly in∣vention of yours, of interpreting the familiar Epistles of Cic. to become familiar with him? I have heard La Brosse the Pedagogue say, that when he was Regent of the third Classis in Burgundy, he would have lash'd his boys, if they had not translated better.

Per.

Do you think I have taught him nothing else? He was at first a meer No∣vice, and a block-head—I have taught him to cite the Fathers, without ever read∣ing them; to quote the Councils which he never saw. I have not only taught him to chop Logic like a Sorbonne Mountebank; but to talk of State affairs; to admire the great Kingdom of Spain, and to propose projects of Government according to the humour of the Church of Rome. Instead of naming the Pope, I have taught him to say his Holiness. Instead of calling the King, the King, I have taught him to say —His Majesty. Before he cry'd — plain Little Roche, Zamet, Varenne, as if they had been meer Dwarfs, Lackies, or Turn-spits. But I have taught him to say Monsieur Varenne, and to snarl out the r. with a grace. He began to laugh, when I

told him that to speak otherwise was a piece of High-Treason. But I shew'd him how that unmannerliness only befitted morose Antiquity, and that to honour by halves the Darlings of a King was below the Polite∣ness of this Politic Age. I have taught him also with his right fore-finger and his left Thumb to thunder out Maxims of State, to disclose and complain of distem∣pers of Government, to nod his head and cry mark the End on't; to accept of a fair proffer, to mind his fortunes; and to sea∣son his discourses with the true terms of Art; as for example, To have a jealousie, to ambitionate, intregue, to take his mea∣sures, and the like,—the true Phrases whereby a man may be judg'd capable of business.

Math.

A Coxcomb you mean — I con∣fess I have not taught him so many scrapps of State—Gibberish.—But I have taught him all his Clock-work Motions to a hair— to walk as upright as a Gentleman-Usher— to bow often—and not to laugh with∣out a serious cause—I gave him the Po∣stures of Monsieur Le Grand—I taught him to turn his heels inward—to walk in State like a Goose—to shrink up his shoulders—to give an admiration— start—to screw his head gently a one

side upon dislike—all the quarter and half quarter Motions of the Al-a-mode scrape—to laugh a one side of his mouth— and grin like a Dog when we give him Garlick—to speak i'the Throat—to comb his Periwig—at least while his friend speaks— to cry by my faith—hay—instead of plain by my faith, I have taught him, and that quickly too, all the knick-knacks of Admiration—as Jesu! drawl'd out— But that you say it, I should never—well— He!—Ave-Maria!— When he meets any of the painted Ladys of the Court, to make a stop, and cry—how beautiful you appear to day; Madam! fair as the new blown Rose and then to discourse of the colours of her Ribands according to Art, and not to take notice how ill they become the Rotten Harlot. I have taught him to dis∣semble like the Court Marquesses, who are scarce worth groats a piece—I have taught him to pull his hat down upon his Periwig, though he wear his band without starch, as when high Collars were in fa∣shion. I gave him six of these bands the o∣ther day, that reach down half way his back, and as many pair of Cuffs, that turn up to his Elbows.

Per.

Truly you very much oblig'd him —For when he went the other day, to

dine with the Marquess of Beuvron, after they had wash'd, the Marquess d'Arly, sneering at the strangeness of the Vision, took one of his Cuffs to wipe his hands in∣stead of a Towel. But I have taught him more serious Lessons; as to guess betimes at such as are creeping into favour; to cry, Monsieur, twenty times in forty words; to pretend modesty and respect, and to with∣draw into a Corner; to Complement the Servants of those that the Sun shines upon; and not only the Servants of Princes, but also of the Counsellors of the long Robe, as —D'Aubeville, and Caumartin, men lear∣ned in the modern laws; who know how to manage a Court Cause, and to take a Dinner at the Chancellor's by way of re∣turn.

Math.

Do you say, there is nothing in the motion of the hand, not to order the folds of the band, according to the mode? Are all the Mops and Mows of Fecan no∣thing? which caus'd the Marshal d'Ancre to call him the fair Egyptian, and the only Minion among the Beautiful—In short, I have enter'd him; for which he seems to be so much endebted to me, that he curls and turns up his hair like a very Narcissus.

Per.

Go—go—by St. Denis, you are a meer baud—In a word let them dare to

say at Rome, that you have converted St. Mary. What will the Huguenots say?— They'l say, that to bring Whore-masters to the great Whore of Babylon, bauds are the only decoys.

Math.

How long, dear Brother, have you been a despiser of the Trade? How did you get your Living, before your Bro∣ther came to be a Bishop? Have you for∣got your frolicks at the University with the Book-sellers, and Chandlers Wives? I could name ye twenty, that have hir'd ye for fifteen pence a time. But now since your Brother has set ye a Horse-back, and hung that furr'd Cloak upon your shoul∣ders, now all your attempts are upon Counsellors and Presidents Ladies—as if thou wer't aiming to be Pandar General to all the Courts of Parliament▪ and so by degrees to the Court it self. Why should your ambition seek the Ruin of Madam Tillet, and my self▪ by taking away our Trade? She brings forth only to get Cre∣dit; and I, that am a poor Maid, had need to make use of all my parts. A my word— if Madam du Tillet once give ye a blow o'the shins, there will a scar remain. I hear that the Queen has already said to the Marchioness of Guercheville, I understand this Perronne begins to delight in Ruffianry.

Per.

By St. Francis, thou art a foul mouth'd Baggage, I care not a fig either for du Tillet, or Tignaville either— How dar'st thou speak to me at this rate, thou that art a common Prostitute to the Foot-boys, Pages and Switzers? Thou that has't sent Le Pont de coulay and Engoulevent to the Surgeons already; and in short has hansell'd Vignoles also, under the pretence of conversion. Thou that hast got a Horse to thy green Velvet Gown, as a reward for the maiden-head of thy little— of∣fer'd up to Monsieur Le Grand? I name no body. Thy very skin is parch'd, thy head scorch'd with the flames of thy Lust: Thou art a meer Carcass above ground — Hence to the Devil— Thou turn'st my stomach to see thee.

Matth.

How! ye stale Fornicatour! So∣domite both Active and Passive, Does your Chuch preferment make ye grow sawcy? Don't I know that thy Brother sold thee to the Lust of the Abbot Tyrone? Shall I publish to the World what I know of thee, and of thy Amorous God-father, and then reck'n up as many Sodomies, Bestialities, Witch-crafts, and Poysonings, as are men∣tion'd in two books call'd L'Abolition de la Fin, and in the Legend of St. Nicate?

Per.

Mortbieu, Don't let me lay my hands

on thee — If I do— I shall tye that tongue of yours.

Math.

Do and ye dare—Tom Totty —there's Flamberge will pay ye off —don't venture upon me neither, you know I have been shot through the thigh already, and am a piece of a Soul∣dier.

Per.

I know thou hast bin a Souldier, as having march'd with the Regiment of Picardy. But why should we play the fool and upbray'd one another, that are both of a feather? Be satisfi'd, that I am the per∣son that has converted M. St. Mary. I did it by the Arguments of Visibility and per∣sonal Succession.

Math.

Thou art a lyar—For he an∣swer'd thee, that If a Visible Head were needful in the Church, there would be re∣quir'd also a Visible Holy Spirit. And to thy argument of the personal Succession he re∣ply'd, Where should be then all the Bastards, seeing that the Priests were none of them marry'd? But I surpriz'd him—having lain two or three nights at St. Martin, to understand the arguments of Dr. de Cahier. I taught him, that Cain sung Mass, and of∣fer'd up the Sacrifice of the Altar, in the person of Abel his brother.

Peron.

Murrain take him— there's a

foolish argument indeed— does Cahier pay his Hostess with no better coin? Have not you bin playing the little man?

Math.

Not I by my Virginity. He must sweat once more—

Per.

I mean, have not you bin helping him to blow the soft fire under the Eggshel, with you know what in it, toge∣ther with the Crimson Silk, and the Magi∣cians choicest Dyet, the little Mandrake, &c.

Math.

Indeed he shew'd me in his Clo∣set, that which they call the work of the Creation, but stay till thy hair be grown, and then we'l speak more of that.

Per.

Thou wilt do me an injury at one time or other in my Visits to the Princess's Palace. But as to thy argument; were it true, Judas, the Jews and the Murderers of Christ had bin the predecessours of our Priests. But I stop'd him and put him to a non-plus with an infallible argument. For quo I, do you believe the Pope to be Anti-Christ? — Yes— said he— Then said I, This Anti-Christ is to sit in the Temple of God, which is his Church: Therefore the place where the Pope sits is the Church; and the Church, that cannot err.

Math.

I remember you did argue thus

learnedly with him, and that he was mute; but at night he told me that it had very much perplex'd him, that there was no other way to prove the Church of Christ, but by the Kingdom of Anti-Christ. To which I answer'd him with another argument, invented by Bonniere, or else by Guedron, and Gouroy, who have converted him.

Per.

Oh! I confess that might well be — for he chose rather to cry peccavi, then take upon him the superin∣tendency of Chartreux.

Math,

Pray give me leave to speak— The Huguenots say that the chief of the Church of Rome are Thieves, and such as prey upon the poor people. Now the Text says, My House is a House of Prayer, but you have made it a Den of Thieves. Our Church is a Den of Thieves, and therefore that House of Prayer of which the Text speaks.

Per.

By St. Dominic, I must needs tell thee thou art a quaint Slut— The rea∣son is profound and good; and of the same nature with that which is concluded upon these words, The Scribes and Pharisees sate in Mose's Chair. Now our Works and Doctrine shew us to be both Scribes and Pharisees, and therefore we sit in Moses's

Chair. But to pay thee with thy own coin, I will tell the another argument which I keep a purpose for Vignoles. To prove that St. Peter was at Rome, we cite his Epistle, where he sends his Recommendations from those that were with him at Babylon. Now we cannot deny to the Huguenots, but that Rome was thus call'd, especially in the Revelations. Seeing then that Babylon is Rome, St. Peter of necessity wrote from Rome.

Math.

This Reason may serve with the help of Monluke— Well— convert as many as you can— I'le do my endea∣vour— I hope to debauch some of your brother Apostles, as I have already done by the Trumpeters of his praises, La Bross and Beau Lieu— I will give them such vari∣ety of dishes, that they shall talk of my Conversions, as they have begun at the La∣dy Constables, at a Dinner, where they de∣clar'd, That I had more enclin'd St. Mary to be converted, then your brother, the Ma∣ster-worker of Conversions. Alas! men are tir'd with expectance. Thy brother was promoted by the Encomiums of Abbot Tyron; but no body is promoted by the Re∣commendations of your brother. So that they have very fairly told me, they will cry him up no more. Wherefore has not he

satisfi'd them, since they were hir'd to cry him up?

Per.

As for Duret, the Devil's in his tongue; He was so impudent one day at the Arsenal, as to say in my hearing, that he would never Dine where the Abbot and my Brother were, if the drinking Glasses were not mark'd, because the one was rot∣ten with the Neapolitan disease, and the other with the Leprosie. 'Tis a brave World, when such smell-feasts as He shall compare themselves with my brother. In my opinion they deserve the same sharp re∣buke, that the Count of Tonnerre gave to Beaulieu, who talking of a Masquarade, cry'd ever and anon; the Counts of Sois∣sons, Auvergne, and I. Whereupon the Count of Tounerre put him in mind of the Fable of the T—S. We Apples also swim. My Brother is none of their friend, nor will he ever assist them to unravel this yarn. They shall not swim together, be∣cause the Count has commanded the Cap∣tain of his Guards to cut off his hands, and cast him into the River. Thereupon he went to the King, and upon his knees besought him to give him a Grant to commit a mur∣der, which was to be done the same day the Grant was made. Was it not a cur∣sed peice of Impudence to report, and

write in Rime doggerel, That the King and Monsieur Rosny, to save Charges, were a∣bout to dismiss the Comedians: Tho 'tis true indeed that the King, out of his particular inherent, wisdom, has bethought himself of a neat sham for the poor Players. For he has threaten'd to suppress them, unless they will admit him in without paying; which liberty he has also attain'd for Ma∣dam Marchioness. So that now they say they have a Play every Month which costs them nothing. But notwithstanding all this, this Varlet Duret (perhaps he aims to be Treasurer himself) still advises the King to put the Players down, telling him, That he has a compleat Company in his own House. That he had for a Captain Ʋpan∣ce Vitray, well pepper'd with the distem∣per; The Count of Soissons, who playes the Doctor, when he reads his military les∣sons like a School-master, at the door of his Closet. He says the King has provi∣ded among the rest, that the Italians shall act Gallows take thy due— being already like to starve; but there are Camp-masters and Captains in the lower Court, who are as able to act that part as they.

Math.

In good faith, thy Brother would do well to shew 'em the way at a distance— He had little to do, to discontent Sallette, &

another of his Apostles, for that Strumpet Condel. But he cannot endure a companion, and therefore he cannot endure himself. And so you, because you have got a little Latin by surprise, cannot endure that I should share with yee, in the Conversion of St. Mary Mont.

Per.

If there be any difference between us two, the younger ought to submit to the elder by right of Nature.

Math.

Take heed of establishing that max∣im, and advise your Brother likewise; for the Huguenots would make a wicked ad∣vantage of it. Don't you know very well▪ That all the Catholic Ceremonies of Cali∣cut, where the Church visibly adores the Devil, are like the Ceremonies of the Ro∣man Church, both in respect of their Monks and Nuns, their auricular Confessions and Fasts. Nay their chief Priest is likewise call'd Papa, having also a Papal Crown which has not one nail less then that 〈◊〉〈◊〉 Rome. The Jesuits excuse it, by saying that the Devil is God's Ape upon Earth But the Huguenots on the contrary main∣tain, That the Pope is the Devil's Ape, fo•• that very reason which you have alleg'd because the Devil is eldest.

Per.

Speak softly, the Devil's a fool. Se•• yonder the Baron of Salignac.

Math.

'Tis all one, he's one of my choice Fathers.

Per.

Proselytes thou meanest, dissem∣bling Hypocrite as thou art. So, — he is gone by; sometimes he curses himself for having bin converted, and at other times he never minds it: I would not for twen∣ty good Pistols, that he had overheard us; or any other. who was not well resolv'd in his mind. Thou hast call••d me Pimp, and I have call'd thee Whore, which is the more honourable of the two? Who would think that such Doctors are fit persons to recall revolters from Heresie, or to save Souls that are in jeopardie of Perdition.

Math.

For thy part, Pimp-major, as thou art such a one, it is a thing without example. In reference to my self, it is not so, who as I am a good honest insinu∣ating Whore, may promise my self better success, for such a one was Rahab. There's a president for yee. Rahab the Harlot, thou knowst receiv'd and sav'd the Spies of Isra∣el. Thus have I done; I have sav'd M. St. Mary, who though he were no Spie of Israel, yet acted as one of the King's Spies among the Huguenot Israelites.

Per.

Give me thy hand — I am thy humble Servant; and if ever I hear any body scandalize thee, and say, that

thou hast giv'n St. Mary the foul disease, I will tell 'em, no, — thou hast it still i'thy own custody for them, if they please.

Math.

Go too, say thou hast found a Mistress of me— Good morrow— I'le go and repeat all our discourse to Gue∣dron.

CHAP. II. Of the re-union of Religion.

IT being a task of great difficulty to de∣stroy the opinion of the Huguenots by Disputes, we have design'd what is more probable, a re-union of Religions, by the discoveries and intelligencies of the gain'd Ministers: but of six that there were, there are five dead, and one banish'd. With∣out doubt there would be no great danger for them to quit several Theological Te∣nets, provided the authority of the Church and the Pope remain entire. The reason is plain, for that they having submitted to the authority of them, they might easily afterwards lose their arguments by virtue thereof. And when our Jesuits made op∣position to several Articles, which the other

were willing to grant, they did not smell the design, in regard that some of them aim'd rather at a civil War then p••ace of Conscience. Now you shall see what we, of the other Club of honest good fellows would have had the Romish Church let go. First, That the obedience should rest in the French, provided they dismiss'd some of their Drolleries which caus'd the people to laugh, as the beginning the Mass with an &c. and other absurdities, which are di∣stinctly and sutly discuss'd by Bernard O∣chinus in his Treatise della Natività della Messa. As to the Ceremonies, take away the most ridiculous, and for the rest, make answer to what Bernard Ochinus says, That it is the Lord's Supper disguis'd, and clog'd with Ceremonies to make it appear more holy. Next, that the Priests should be per∣mitted to marry, and to leave their Wives when they grow irksom. In all cases to make use of the holy Decree, and its liber∣ties, as you find it in the Canon, is qui non habet uxorem, loco illius, &c. It is nota∣bly said in the Rubric of the Decree, Quod qui non habet uxorem, loco illius debet concu∣binam habere. Ita nefas Episcopum creari nisi saltem unius Concubinae dominum. Distinct. 34. qu. 9. per de var. stud Vol. l. 4. sect. 5. Villavinceni ibid c. 4. Were these privi∣leges

rightly observ'd and establish'd, he were the son of a Whore that would not be of the Church of Rome. Then we would abolish all Fasts, unless it were to the poor, and the sick; dismiss the Terrour of ima∣ginary Purgatory, yet without any injury to the mediation of Saints, for fear of ruining the Church. I do not without reason ad∣vise the abolition of Purgatory. There is nothing has made so many Souls very curi∣ous of their Salvation at their latter end, as the story which follows. A Priest when he comforts a sick person, tells him, That the pangs of death are the entrance into the Gehenna's of Purgatory; A Minister teach∣es him, that they are as the pains of Child-bearing, that lead into eternal life, and builds his argument upon this Text, This day shalt thou be with me. I will boldly say, That the Index expurgatorius ought to take notice of this passage. Now the relish of these two differences of dying, has caus'd seve∣ral good Catholics to renounce Purgatory upon their death beds, where the hopes and fears of this world give way to those of the other. We would have allow'd them for their Markets, Wednesday and Sa∣turday, Lent and Vigils, but that Policy has otherwise order••d it, and thus we had made a perfect peace with St. Paul in the 4.

of the 1. to Timothy. This is also a forget∣fulness of the Index. Also we ought to withdraw these marks of the Faith, of a∣busers, of Preachers of lyes, Hypocrisie, and the Doctrine of Divels. Calvin could not have said more. That no person read St. Paul, till the agreement be made, and firmly sign'd, and the pensions of the con∣senting Ministers well assign'd. At the same time the other Church shall reassume their Pomp, their Music, their Dancings, great Feastings, and the vast Revenues of their Church. These Ministers I would they might keep their Coaches, Hounds and Haukes. We would have established a free Liberty, especially to expel that trou∣blesome Discipline that has lost us so ma∣ny good people. We would not have ac∣compted for sins, simple Fornication, nor Adultery for love, according to Cahier in his learned book, upon the re-establishment of Bourdeaux, and his admirable dispute upon the 7. Commandment. I say the seventh, because we have releas'd the se∣cond, which the Council of Trent would needs take away. For this 7. Command∣ment, which is, non moechaberis, forbids the sin only to the Children of Onan, in re∣gard that according to our modern Theo∣logy 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is deriv'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, quod est humidum fundere. It had bin a brave Religion, which had rejected what was irksom to either, and had establish'd what was plausible and agreeing to both. Every one had bin receiv'd and satisfi'd, no one excluded. I know the Aristarchians will oppose my good intentions; but a∣gainst them I say, First, that the Church ought to have its arms open to all sorts of people. Now the expulsion of vices or in∣coveniencies is no reception. The Hugue∣nots cry, That the Church is only of the e∣lect; but this is too severe. Secondly, I would fain ask these sowerlings, whether they would be wiser then the Apostles, who desir'd to enter Judaism with honour? You see in the Epistle to the Galatians, how M. St. Peter, conform'd and comply'd like a complaisant Gentleman to the humours and infirmities of the Jews. St. Paul re∣prehends him; but Frier Gilles said, he might better have held his tongue, then spo∣ken so many things that smelt of the Fag∣got. But let us also examin what our Ho∣ly Fathers said, when they went about to give Paganism a decent Funeral. They taught us to paint our Lady after the anci∣ent Model of Vesta, holding little Jupiter in her Lap: the Trinity, like Medius— Fidius. They have brought in the Cornival

instead of the Saturnalia; Twelf-day in∣stead of the Lupercalia. The first of May belonging formerly to Cloris, they gave a∣way to St. Thais, canoniz'd for that pur∣pose. The Pervigiliae are solemnis'd at Beaucaire upon St. Magdalen's day in com∣memoration of her first Life. The Cur∣tisans have a Mass particular to themselves, which after they have said, they betake themselves to their Callings. Candlemass, what is it but the Februaria of the Ancients, when they lighted their Candles. Their Feast of St. John answers to the Palilia in honour of Pales, goddess of Sheep— What the ancients call••d Supplications, are no more then our Processions, especially at Poictiers, where they go in Procession to re∣quest water from the Naiades; and at Paris La descendente de la Chaste de S. Geneviesve is the same thing. In imitation also of an∣tient Gentilism, instead of their Lustral we have our Holy water, and set Bread and Wine upon the Graves of the deceas'd: of all which things honest Benedict one day said, Ista Paganismum sentiunt. In the same manner the Institutors of our Cere∣monies, have not bin asham'd of the most ancient leudnesses of Antiquity, as having ador'd the Garden God Priapus in several parts of France. Witness St. Foutin de

Varailles in Provence, to whom are conse∣crated the secret parts of both Sexes, form'd in wax. The Chappel is well furnish'd; so that when the wind blows a little brisk, it causes no— small disturbance in the devout thoughts of those that come to ho∣nour that Saint. When the Huguenots took Embrun, they found among the relicques of the chief Church a Priapus a l'antique, which had bin unseemingly colour'd with red Wine, with which it had bin often wash'd: of which Wine the Women after∣wards made a holy Vinegre, for uses alto∣gether as strange and absurd. When those of Orange ruin'd the Church dedicated to St. Eutropius, they found another of the same kind, much bigger and more natu∣rally set out; which was publicly burnt by the Heretics. There is another St. Foutin in the City of Auxerre; a third in Verdre upon the Confines of Bourbonnis; another in the Diocess of Viviers, in low Langue∣doe, call'd St. Foutin de Cives; another at Pontigni, to which the Women resort, when they are with Child, or desirous of Chil∣dren. Thus you see how our Doctours have made Paganism and Christianity ac∣cord. It became them either in the name of God, or of some body else, only to unsow, and not tear in peices like those

hot-headed Ministers, who desire the pu∣rity of Christian worship. I find Riviere, the King's chief Physician of a better hu∣mour then these people. He is a good Ga∣lenist, and a very good Paracelsian. He says that Galen's method is honourable, not contemptible in the cure of diseases, but exceeding profitable to the Shops. The other, provided you follow the true pre∣cepts of Paracelsus, is an excellent Method for truth, suttlety of knowlege, and thrift. Therefore he deals by his Soul, as by his Body: being a Roman Catholic for his Profit, and a Huguenot for his Salvati∣on. Monsieur Gervaise, Philosopher of Magne, goes higher: For he maintains that all our Wars proceed from want of Gram∣mar. For had we follow'd Grandem Ma∣trem, we had spoken well; speaking well, we should be understood, and consequent∣ly agree; for we never fall out about dis∣course, but because we do not understand one another. His first rule is, That we should make a great abatement of Financi∣ers, who are the participles of interjecti∣ons, to silence the exclamations of the Pul∣pit: as also of several Nouns and several Adverbs; as Corporally, Transubstantially, Carnally and the like. This brave Blade boasted that he knew more of the state of

Religion, then Bisouze, or his Foot-man, or M. de Royan, Ambassadour at Canada. But yet to fortifie my design more strongly by example, Roquelaure said, That he who refus'd to put all differences to the deter∣mination of three throws of the Dice, as Bridoye, ought to shut up a dozen of Do∣ctors, and as many Ministers in a Room with Victuals for one day; but not to let them have any more, till they had let down by a Rope out at the Window their final determination legally and firmly sign'd. The Curate of Eschillets said, That that would be foul play, in regard the Ministers are accustom'd to live upon little or no∣thing. As for his part, because he would not concern himself in troubles, he set all things to right in his Parish; so that when they brought him a Child to baptize, he ask'd of what Religion the Father and Mo∣ther was of? If they cry'd, we are of the Religion of our Fathers, then he whisk'd to the Altar half drest, and began, Adju∣torium nostrum in nomine Dei. If they said, That they had the knowlege of God by his Grace, then placing himself at the back of a Chair, and laying his hands upon it. Our Saviour teaches us what our first begin∣ginning is; Poverty, &c. If it be a Mar∣riage, after the same question demanded,

he either falls to his old Adjutorium, &c. or else— God the Father, after he had for∣med man. This was a man of a yielding temper, not such a passionate Son of Thun∣der as Frier John Bonhornme, who let a loud F— for very madness in his Pul∣pit, crying out upon the Conversion of the King, Courage,— my Parishoners, the Heretics are confounded, they dare no more call us Papishes, nor eat flesh in Lent before all the World. They shall make holy-day upon holy-days; They hang their heads like Bulrushes, while you exalt your horns, and flourish like the Cedars of Lebanon. And thus you have my own sentiments touching the Union of the two Religi∣ons.

CHAP. III. Of the Causes that mov'd me to my second Reformation, which was my third Conversion.

DAniel, as he says in his own book, pray'd with his Windows open,

with his face turn'd toward the East. Oh! how I saw Monsieur Confessour, triumph one day upon this Text. In truth, he's a wonderful man, when he finds a Text pro∣per for his purpose. Therefore, said he, as Daniel when he pray'd, turn'd his face toward the rising Sun, so it always behoves a man of Virtue to address his Devotions to the rising Sun, to growing greatness; and to turn his tail upon them that are sink∣ing into disgrace. I made little accompt of the King after the feast of the Barricado's, but having made a quick judgement of his prosperity, I vear'd my Devotions toward the beams of that fair rising Sun, who ha∣ving dissipated all Clouds, got into his hands all the forces of the deceas'd King, and brought the League to lye at his feet. I return'd from Auvergne and the confines of Italy, where I understood that the com∣mon Themes of the publick Disputes at Rome were the Comparisons between the King of Spain and France. Those Figure-casters found by their art in Geomancy, by Prophesies, by the fatal name of Bourbon, that this Prince was born to change the Hi∣erarchy into an Empire, the Chair into a Throne, and the Keys into Swords, and that he was to dye Emperour of the Chri∣stians. The Venetians ador'd the rising Sun

with so much devotion, that when a French Gentleman pass'd only through their City, they ran after him with the same ardency, as the Frantic Dotrels ran after Rablais's Pope, crying out, have ye seen him. Up∣on the Gentleman's affirming he had, the best of their Painters presently drew his picture by imagination, and so soon as the first picture was finish'd, the Gentleman was publicly treated. And after their Grandsigniour-ships had stood staring upon it, with their Chaps four fingers asunder for a quarter of an hour together, the Pain∣ter was paid to his heart's content, and the Picture hung up as safe as St. Marks. The Court of the Emperour, and Poland rang with nothing else but public thanks for putting the Empire into such happy and victorious hands, and nothing but re-union of Religions, or a toleration of all, was in every mans mouth. Much talk there was of bringing Italy to this, that the King of the Romans should be really so, and not merely titular. And for the re∣duction of the Pope to his Bishopric, the Duke of Saxony caus'd several Sermons to be Preach'd before him, upon the simili∣tude between David and this King; ho∣nour'd and rewarded those that were more in favour with this, then the former King;

and sent a chain of Gold as far as Zurick to the Author of Carolus Magnus Redivivus. This high luster of Reputation seconded with so many warlike exploits, what did they not promise from this Prince? had he made use of the divisions already created betweeen the Muscovites, Poles, and Swedes, the Transilvanians, and the Em∣perour; and well knowing the infirmities of the King of Scotland, the several de∣signs in England upon the old age of the Queen, the revolt of Ireland, the decrepit years of the King of Spain, the ambition and suttlety of his Daughter, the small re∣putation of his Son, the designs of the Princes of Italy to recover their liberty, up∣on the declining years and affairs of their Tyrant. The Court of the grand Duke open to the King; Caesar of Ferrara at∣tempting the succession in France, which he saw beginning to fail. The Duke of Savoy disputing about the accomplishing the Articles of his Marriage. La Bresse lost; the rest almost ruin'd by Les Diguie∣res, and ill succour'd by their own. Above all things, the preparations of the Turks, mainly distracted both the minds and for∣ces of Christendom. These Occurrences design'd the King for the supreme Head of Christendom, in regard that all people be∣leiving

in their hearts, that this King was acceptable to God for the purity and sin∣cerity of his Religion, prepar'd themselves either to suffer or follow him. At the same time I also began to think of throw∣ing off the Popes yoak, and so bring all Benefices without Curates into the treasury at War, by changing the Order of Priest∣hood, into the Order of Knight-hood. This was to be done, by putting into the Princes hands four times le Peron, without the expence or hazard of Convoys. I came to Court big with overtures, full of advantages, to be a partaker of such great expectations, Master of such a Treasury, and a good Servant to my Conscience by the same means, which was the chief con∣sideration. Judg. now, Gentlemen, if this change of judgment were not main∣tainable. In truth I was not sufficiently verst in the Cabals of the World, the in∣firmities of Princes, and less in the grand interests of Councellers of State to uphold the Diana of Ephesus.

CHAP. IV. An Apology for my long stay among the Heretics.

MAnifold are the considerations by which I was allur'd to a Religion once already tasted and follow'd, whence I was thrown out by the miseries that atten∣ded it: which miseries seem'd to be per∣mitted to afflict a poor Church, which in∣stead of Militant, took the course to become Triumphant. Some light of Salvation al∣so entic'd me; and whoever has at any other time experienc'd such combats of the mind, will excuse me for having consider'd and paus'd a while before I resolv'd. But having withal seen at a distance, what a leap I was to take, I took a resolution to assist the Catholic Party, assisting my Ma∣ster to jump the first frisk, that the Ser∣vant might be the less asham'd to follow him. The question was, how to weaken the Huguenot Party; and to bring that to

pass, nothing more conduc'd then to un∣dermine their two main Pillars; the first of which, was that distinction of condition, by which, under the Law of Truces they were separated from our Politic Regiment. The second was that difference of Religi∣ons, which it was requisite to render less, that it might be afterwards utterly an∣null'd. We had a touch at the first of these, when the Huguenots liv'd in full pro∣sperity, when very unhappily they conclu∣ded, That having a King and a Protector in one and the same person, these two qua∣lities were inseparable without the loss of the thing. Upon this point we dispatch'd away that M. Busie-body du Fay, deserved∣ly a deceiver, and as deservedly deceiv'd; as appears by his Will and Testament, wherein he confesses, That he had betray'd the people of God, to raise his own For∣tune. But we are forbid to speak of that Will. He having a smooth tongue in his mouth, & impudence enough upon his Fore∣head, in a months time he sent the Mass where he pleas'd himself, put down all the Chambers of Justice, caus'd them to quit their Treasuries, taught their men of War to dispute concerning States, to acknow∣ledge none but the King, who having ob∣tain'd that point, soon after lay'd the Pro∣tectorship

aside: for finding the name of Protector too weighty for his shoulders, he buried it near the King's, at the door of St. Denis's Church. For the bringing about these fine preparations, to all those who demanded of Fay, his particular Commis∣sion, Du Fay for answer, shew'd the Key of Madam Martine's Love-letters, which he said, was the key of the Seals of Nature. Some malicious Huguenots endeavour'd to oppose this conspiracy; the other Huguenots, either out of simplicity, or being brought over, call the War the Horn-war, and ac∣cuse their Brethren to the King. So that now the whole power rests in one man's hands. Their Judicature and treasure fall into the hands of Madam Formality, by which means we withdrew from them in a little time, the strong holds of Clermont, Joynville, Chasteaudun; and in Lorain, Ste∣nay, Ville Franche, Dan and Beaumont, Cha∣vigni, Aubena, and several other places. Thus I may safely boast to have given the most considerable stroaks toward the un∣dermining the Rampart of this distinction. For the second, God rest the Soul of the deceas'd Morlas; For if he and his Com∣panions had acted their part as well for the business of Religion, as for du Fay's Estate, there had been no Huguenots in France, but

such as were good for nothing but to be burnt: for the Huguenots of State, or of the Sword, which you please, had made up their pack. Yet we endeavour'd, to asto∣nish the more Godly, to have gain'd the proudest and most stately Six of their Mini∣sters; who had sworn, that being chosen for the dispute, after they had boasted ve∣ry high, they would make use of a Holy prevarication. That it might not be so, my Master Rotan, whisper'd me in the Ear, as he was going to the dispute at Mantes, that he would do like Otho, when he kill'd himself, that is, he would quit all his particular Interests to save Christianity from utter Ruin; but he was taken with a fretting in the Guts which prevented him. His Second was not so honest as he; He had prevail'd with the Huguenots to choose him in all affairs, and he was gene∣rally president. He had propos'd the Que∣stion among the Synods, whether if the Church of Rome were not the Church of Christ 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or at least 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, we might not be assur'd of Salvation therein? And this was the loop-hole out of which, the King and many others crept. He caus'd the word Papists to be left out of their Prayers, when they mix'd them with In∣fidels, and taught the young Ministers to

speak mildly. Judge now throughly, good brother Catholic, in the midst of these holy Exercises, whether I have been an unprofitable servant to our Religion. Had I been as Impatient as Cahier, or a solliciter of Assignations, like Serres, I had never procured in the name of the Hugue∣nots, the Election of the Chamber. I had not had the Credit to send away Choupes, before the Parliaments rejected him. For that old man had been invincible, had he not thought me very zealous. I know not who it was that went about to bespat∣ter the Dialogue of Rosny and Revel; I am sure I was ready to dye for fear, when I read my name there. For had I been dis∣cover'd by that Divine, as well as by Morlas, I had lost my credit for ever. It was my Invention, during the Assemblies of the Huguenots to dispatch ten men into their ten several Provinces to sow the Darnel, which has so advantagiously prosper'd there ever since. They had all their dis∣patches under my hand, and were the ra∣ther encourag'd to go upon that design, be∣lieving me to be of the same Religion with them; especially Sowrce, an ancient person; de la Cour, that has made so many excellent Sermons, and Marmet of Nerac. He, tho we had mortify'd him by a te∣dious

Famine, protested he would neither have accepted my mony, nor taken my In∣structions, but out of his assurance of my piety at that time. I taught the sprucest of the Huguenots this Lesson. Tarda sunt quae in publicum postulantur, privatam gratiam cito mereare, cito accipies. Do thy own bu∣siness, and let the public alone. I do not speak of those Aphorisms of State which I taught little Bisouse, his little Lacquay, Lomeny, Mainville, and M. de Royan. So well it appears, that I did the worst I could; like them who are afraid in the Siege of a Town; before they leap over the Wall, they scare their Companions, what in them lyes; and when they are o∣ver, being carry'd before the Commander of the Siege, they speak the worst they can to save themselves from disgrace. More∣over there are no Catholics so zealous, or that do more mischief to the Huguenots, then your new Converts. For proof whereof, I will make an Apology for the Jesuits, who are accus'd for setting all the World together by the Ears; for thereby they shew themselves true followers of J.C. coming as he did, to raise War against Fa∣ther & Son, and to set Father & Son at variance; not to be the messengers of Peace, but to carry Swords. And these are those

little weapons, which they slide out of their sleeves, when they find it convenient to rid the World of a Monarch that will not submit to their Maxims. 'Tis requi∣site that Proselytes should sign their zeal with the blood of their former Compa∣nions. And Fougasse, Tutor to the Prince of Conde, has promis'd me, that he will breed up his Pupil to be the most treache∣rous and bloody Enemy of those, who have followed his Grand-father and Father, up∣on all occasions, where he can kill them, without being kill'd himself.

CHAP. V. Of the Miseries of the Huguenots.

SEeing I have display'd so large a field to the Brothers, for the discovery of my Conversion, I am resolv'd to satisfie the more curious, to shew that I made a se∣rious conscience of what I did. Every one is inquisitive what induc'd Sancy to this re∣volt? I ask, what constrain'd the King to the same? If they answer, to save his Ba∣con; that's my answer too. Ay, but

that's ignominious—Poverty is more— Then Poverty there is nothing more dif∣ficult to undergo—which makes men contemptible and ridiculous. Hastening to the Port design'd—but changing the voyage and the wind, let us philoso∣phize a little upon the Question. This is not to follow, but always to pursue the same end. My end has been the same without Alteration, Profit, Honour, Ease, and Security. So then I pursu'd my aim, but only I chang'd the means. Now for profit, what means has a poor Huguenot to advance himself in time of peace? if he be a Country-man, the Catholics are the As∣sessors and Receivers, the Huguenots only Collectors. If he be a Gentleman, and expect any thing from the King, we our selves have left him nothing to dispose of. If Monsieur Huguenot pretends a title to any Benefice, we have made all the Ecclesiastics take their Oaths, to strike out their names, and not to keep their words, according to an Article made by the Council of Con∣stance. Their Titles will serve them in as little stead as those of Cheradame. This was a Huguenot of the Antient simplicity. I ask'd him one day whether he did quiet∣ly enjoy the Benefice of Bandoville, which the King had giv'n him? Yes, said he,

for it is one of the Benefices of which it is said, The blessed shall inherit the Earth. Well, said I, but what Title can you shew that it belongs to you? A very good one said he, The Earth belongs to the Lord. Have you no better Foundation then that, said I; for those words mention nothing of Bondaville. How can I have a better assu∣rance, said he, then from Holy Writ; Thou hast lay'd his Foundations in the Sea, now to shew you that those words are spoken of Bandoville, if you have ever been there, read what follows, he hath enrich'd it, and environ'd it with many waters. All the reasons which the Huguenots can bring to our Judges, will signifie no more then these of Cheradame. As for honour, what content can they have among people that dare not give them respect; if the Edict will permit them to come to Court? who if they be merry with their Neighbours, shall have a supervisor set over them, that shall stick as close to their skins as a scab. If it be in time of War, what can a man of my Estate expect in those affairs? can they cant after our fantastic formalities? Honour is not to be got among us, but by dint of hard blows; which I must con∣fess I never much car'd for in my life, though they made me a Colonel of Swi••zes.

As for the point of Ease, what ease can it be to be clasp'd up in a Cuirass, like a Tortoise in his shell. And for security, they have only God to trust to upon all occasions, in whom a man of my humour seldom puts more then a moderate confidence. But to handle this matter a little more gene∣rally, I saw in France that their resolu∣tions were agitated to the wish of their Enemies; That they sought their security other-where then one among another, or within themselves. That they fix'd their resolutions in their Enemie's Country and not at home, as the Switzers do; look up∣on the Peace as concluded, before the Trea∣ty was begun, and bereav'd themselves of their advantages, and distinctions before it was proclaim'd. Which is worse, we have gain'd three in four of their principles, which caus'd them to treat as already sow'd up in the Kings party; not in War, for they bore Arms for him; not in Peace, for that their necessity urg'd them to treat; not in Truce, because they had quitted their Distinctions, their Judicature, their Treasure, and their separate Forces. So that being neither in War, nor in Peace, nor in Truce, they fancy'd a fourth con∣dition, which never was, tossing up one leg i'the Air, which could be no steady

march. Some there were that cry'd shame upon these proceedings; others would not seek to remedy these things, unless the Grandees, who were gain'd by the King, would return among them, to buoy up their party, now patch'd up of several pie∣ces, choosing rather to be fat, then healthy. They apprehended their own weakness, without considering the distinction of affairs of State. Hence they began to treat with respect, to conclude without se∣curity. They did enough to offend, but not to defend. Thus were these poor people condemn'd in their simple fidelity, to be the sport of the great ones, persuaded to have pity upon France, when France had no pity upon them; to preserve it, when they had no interest in it; to fortifie it, when they had expell'd themselvs out of it. But when men have their hands ty'd by the fear of God, and a bashful respect of their Prince, they should be advis'd of their first motion; for whatever Peace they make, can be no Peace, but a Contract of Servitude.

CHAP. VI. An examination of some Books of these times.

WHen Monsieur Confessour came to my Lodging, he sent in three Por∣ters Load of Books to enhance the Cere∣mony of my Conversion. Some Censu∣rers of these times have observ'd that we did not lash one of them, but that after Dinner we spent all the day in playing at Cent. But I will shew those that were so careful to spie what was done that day, that I have well employ'd others in mo∣dern Theology: to authorize my design, I have read the Answers to the book of Plessis Mornay. 'Tis very great pity he has not had leisure to follow his studies as he did some 18. years ago. But since, he has had so many affairs of State under his hands, so much authority to sustain, such a large Family to govern, nothing has ap∣pear'd lately from him. The Theologist of Xantes seeing all our Dogs upon that Bear, and that none bit him, or durst so

much as take him by the Ear, gave a leap at him; I would every one would do as much. For though he answer'd little to the purpose, yet what one cannot do sing∣ly, many may. There is the same method to be us'd against this person, and matters must d•• boldly asserted without coming to the point of close argument; for mischief might come of it. As for Richeome, the Heretics are constrain'd to confess, that the style is the genteelest of any that has lately become public, at least the Preface: and if they say 'tis none of his, yet it is his either by way of gift or purchase. If the body of the work be dull and flat, is it not a common Custom for the Youth of these times, to wear the fore part of their Dub∣lets of Satin, and the hinder part of Can∣vass? Does he not do well to bring three Battalions before the King to persuade him to admit the Jesuits? Though in truth, three Battalions of eight Thousand men a∣peice, and fifty great Guns, would be more persuasive, and prove better Ad∣vocates, then the book of truth defend∣ed. Now in pursuit of my design, I put on my Spectacles, as when I play at Ta∣bles, and viewing at hand these three Bat∣talions, in the first Rank I saw none but a Company of Whipper Snappers with Mor∣rions

guilt with leaf Gold. But any thing for a Civil War. At the head of 'em rode a fair Argument to prove Miracles. Nature is able to perform this or that. Such and such things have bin produced con∣trary to the order of Nature, Ergo. The Miracles of Ardilliers are not false. The Colours were of good Taffata. He that carry'd the Collonel's colours, having a mind to play the Coxcomb, and flourish his Colours under Leg as they do at Paris, strain'd himself so hard, that he befowl'd himself. This is the Confession of de∣ceas'd Beza, who bequeaths all to his Wife, and the rest to the Franciscans, dyes a good Roman Catholic, and this is that which became of him. I am told, an old arch Heretic read this book with a great deal of pleasure. I would make a slight answer; but perhaps he will burst himself with laughing, which would be an argu∣ment to prove Miracles, which is the subject of the book. I know abundance of Ca∣tholics look upon the supposition of his death as a strange thing. But in a book that treats of wonders, can any discourse be thought Miraculous? For my part I affirm and maintain it to be as true as other Miracles, That Beza is dead. First, by the argument by which we prove Transubstan∣tiation,

God may cause him to dye. Ergo he is dead. Then again, This book which is in the rank and number of Traditions ought to be sooner believ'd then the Bible, as the Curate of St. Gervaise but lately preach'd. Traditions, said he, are sooner to be believ'd then the Old & New Testa∣ment, provided that they are authoriz'd by Traditions, and not Traditions by them. More then this, Beza is Civily dead, by Banishment, and Spiritually dead, by Ex∣communication. But grant he be not dead, this news has always serv'd, the news has bin still made use of like a Vul∣tur's-skin to the stomach of some weak Ca∣tholics, to advance the pious frauds of ho∣nest Mr. Cardinal, according to this book, and that of the deceased good Queen his Play-fellow. Think you that that same book of St. Clement, which Capil the Ve∣netian found in the Isle of Crete, has not mainly conduc'd to the establishing private Masses. For all the World has not such a quick understanding, when they see the let∣ter by which St. Clement advertiz'd St. James of St. Peter's death, to know that St. James was dead seven years before the other. 'Tis a great benefit for an ingeni∣ous man to understand who tells truth, whether Anaclete, who stiles himself Suc∣cessour

to Clement, or Ireneus and Eusebius, who say that Clement succeded Anaclete, who notwithstanding that, wrote a very compleat Letter to Clement after he was dead. He speaks of the Temple of St. Peter, but it was an hundred years before the Christians had any Church. I alleg'd these things in imitation of that pious Fa∣ther, who living three hundred years be∣fore Constantine, nevertheless is so prudent as to call Byzantium, Constantiople, to the end ye may not laugh at the letter which — wrote to the Virgin Mary, and that other which J. C. wrote to the three honest Catholics, under the Cross at Azè in Poictou, op'nly read by the Curates of the Pa∣rishes. But not to injure the Chapter of Miracles, and to shew you that I was not converted out of Ignorance, I have read almost all Bellarmin, and I took great care, being resolv'd upon my Conversion, not to meddle with Whitaker, Lambert, or Rey∣nolds. I have read the Declamations and Fictions of Campanus, where I saw so ma∣ny Martyrs of the new Catholic Church, 'Tis the best way to read that book with∣out examination. I did more, for I stop'd my Eares against a Heretic, that would have made me believe all those Martyrs to be lyes and fables, alleging that there were

two Characters of Martyrdom, the one, that it must be purely for Religion, and the other, that it be at the Parties own choice, whether he will live or dye. I began to swear that the Queen of Scot's was a true Martyr. Oh, said the Heretic, what a miserable Re∣ligion is yours, that hath no Martyr pu∣rer then a Homicide, nor any more chast, then a Strumpet. I could have found i'my heart to have bang'd him, but he was a man of the Sword. I have read the Amorous Sermons of M. S. Panigarole, but cannot find what the Heretics report of his Cata∣mit: As to his Mistress indeed ye say something, for whose sake he begins one of his Sermons thus, 'Tis for you, fair one, that I dye. Nor can I find fault with his Complement, for presently after he added, said Christ to his Church. He was a bold Preacher, yet not so bold neither, but that I have read in some of his Sermons preach'd at Turin, that although the Saints were Ca∣noniz'd, he did not beleive them all to be in Paradise. A wary man, not to be a general voucher for every body. I have read the Thundring Sermons of the Bishop of Bizonte, which hard'nd my heart for the Massacre at hand. Whoever read a more substantial Clause then this, Che la crudelta loro era pietosa, That their Cruelty

was Mercy. I have read the writings of Re∣boul, who has told tales out of School, be∣cause he had bin whip'd there. That book will serve excellently well for a Farce, af∣ter those Tragedies, which afflict the squea∣mish & raw Conscience of a Convert newly gall'd with his Conversion. I have read Dr. Boulanger, who has written like a De∣vil, all ran dan and without premeditation; they that will not believe me, may beleive their own eyes. He is better skill'd in Lo∣gic now, then when he disputed at Miot, and had he now to do with that blind zea∣lot, he would conundrum him in another manner then he did. For he has answer'd the Preface of Duplessis, at least he gives him good words; being resolv'd like the chief Captains of the holy Party, to ob∣serve this maxim, That in great underta∣kings, 'tis enough to shew a good intention. In the same manner I could not forbear laughing, when I read the I'ambonicum of Michau against him. 'Tis well known that the Sorbon has forbid him to write upon a Letter of M. Confessour. But in the reply of Michau I blame him for say∣ing, That the Boulangers are of Troye in Champagne. He was ignorant that they came from Lyons, where they could not stay as being too near Provence, where they

had seen M. Auguste upon the Scaffold or upon the Ladder. I read the beginning of Doxemel, but he put me out of humour: At first I was pleased with young Sponde's manner of arguing: for we have a young Sponde, as well as a young Nostredamus. They say the Widow wrote it; which causes many to admire, because it was ve∣rily thought that she had made all public before. I have not spoken at all concerning the Treatises of the Husband; because the first disgrace the later; which do not seem to be made with so good a will nor in so good an humour as the first. Those are full of discourse enliv'nd only by pomp of words, the first moving, and persuasive ad fidem faciendam. But the young man treating of consecrated Church-yards, draws from the sum of his discourse this consequential Argument. The Jews were very curious in reference to their Se∣pulchers. The Turks account their Sepul∣chers Holy, and go in Pilgrimage to Mec∣ca; The Pagans erected lofty Pyramids, canoniz'd their dead, and ordain'd them Supplications. Ergo; The Christians ought to do the like, in imitation of the Jews Turks and Pagans. But not to bereave any person of the honour which is due to him, we are well assur'd that this was the off∣spring

of M. Raymund's brain, or rather of his Host, who is also reported to have made the preliminary Epistle to Richeome. Let it be as it will, both together have taught me very fine fancies. First, that it is a duty to carry the Pope upon our Shoul∣ders. Thus the Pagans exalted their Druids and Vestals. The Romans were carry'd by their Slaves in Litters. The Chineses in Tunquin carry their Religious Orders a Cock loft in the same manner, and the Country people in Xantoigne upon their wedding days, are hoisted after the same fashion, as it is also the Custom in Lorrain. Ergo; We are to carry the Pope, Cardinals and Bishops upon our Shoulders, to shew our selves Pagans like the Chineses, or Slaves, as among the Romans, or else in imitation of the Courtly fashion, of the Country Bump∣kins of Xantoigne and Lorrain. The same Author tells, That Madam Simonite, he meant Sunamite kiss'd Elisha's feet, Ergo; all Kings, who are Simonites, ought to kiss the Pope's feet. This Monsieur Raymund and his Companions, speak very well to the Hu∣guenots and their printed Complaints, by declaring to them that they do not com∣plain without a cause. For as Raymund says to Rabesne, contentiously wrangling to make a Huguenot Lady lose the Guardi∣anship

of her Children; The Laws are not to be observ'd according to humour, or to please proscrib'd persons: and afterwards solliciting to have a Huguenot put to death, for a Murder which a pious Catholic had committed, we need not make any scruple to destroy the Estates of those whose lives are under Condemnation; or to cut off par∣ticular Members where the Body is under the general attainder of the Church. I have also read a book, much after the same rate, and which I believe to be a chip of the same block, mainly endeavouring to extir∣pate the memory of Papes's Joan. And to shew you that I have studi'd, and that I keep a Correspondence with the Learned, I have sent him an Epigram upon this subject, which begins Foemina quod mentita virum, to which I expect his answer.

CHAP. VII. Of the Arrogance of the Huguenots.

IF ever any Prince would raign so exact∣ly, That neither Justice nor the word of God should have any cause to blame his Government, it behoves him to extermi∣nate

the Huguenots: For they are a sort of strange people, that when the Ho∣nour of God comes in competition, tram∣ple under their feet the Honour of men, yea even of Princes. But those of this Age are a little more respectful. 'Tis pub∣licly known what strange reports they rais'd against the Mother of the late Queen-Mother, taxing her with unseemly famili∣arity with the Cardinal of Lorrain, as if she, that she might take the care of men upon her, had despoil'd all other women of their Vices. They made verses upon the said Cardinal for a good turn procur'd him by the Prince of Portian. But St. Nicaise, the said Cardinal's natural Son, honourably poyson'd the said Prince. These Knaves impudently reported over all France the news of a certain Picture, where the Car∣dinal, the Queen of Scots, and several o∣ther persons were lovingly entertain'd with a strange peice of workman-ship. And all these Stories printed after the great contests and execution of St. Berthelemy. At the same time they were so Arrogant as to de∣mand peace at Millaud, and cause him to order a peace, when they had no more then four or five Holds, more advantagi∣ous for them, then the last peace which was granted them by the Court of Parliament.

You would not beleive how little respect they gave the Queen and the Councellers of State that attended her. Monsieur de Pi∣brac had made use of two pair of Topics, to frame a petition, which he addressed to the Deputies of the Huguenots, in the pre∣sence of the Queen. He wip'd his eyes with his Hankercher, the Duke of Mont∣spensier snivell'd, Richelieu sigh'd, Gadagne shew'd nothing but the whites of his eyes. When he came to Dixi, the Queen ask'd them, well, Friends, what have you to say to this? Now you shall hear the answer of limping La Meausse. Ma∣dam, because Monsieur has made such a fair speech, must we therefore perish? The same person halting by the Chamber of the Maids of Honour, over-heard Altri saying, Must we be confin'd to this Cursed Gascony, only for the Deputies four rusty Swords? Madamoiselle, answer'd this same Vulcan, I confess they are not so well scour'd as your Engines. 'Tis incredible how these people have bearded the greatest of Princes; and made head against them with their smart and brisk replys; as for example, that of the Prince of Conde to the Queen Mother, who seeing a Troop of white Coats march by, reproach'd him, that his Souldiers were Millers. Yes Madam, reply'd the Prince,

to handle your Asses. The same Prince, at another time, when the King ask'd him, why he did not acknowlege the Virgin Ma∣ry for the Queen of Heaven, made answer, Because 'twas pity, so fair a Kingdom should be govern'd by a Distaff. To give you fresher marks of their Boldness; The King, then King of Navar, having sent Aubigny to Hen. the 3d. to restore him the honour of his Alliance, before he did him∣self right, either for his Sister, or the inju∣ries which had bin done him; the King in a great fury reply'd, Let your Master, if you call him so, have a care what he does, if he knows me to be his King, I shall put such a weight upon his Arms, as would make the great Turk stoop. To which this impudent Huguenot made this answer, Sir, the King of Navar my Master, has to his great grief bin bred up under this Bur∣den. Without Threats, the homage of his Life and Fortunes is at your Majesties Devotion; But the homage of his honour he will yeild to ne're a Prince in the World, so long as he has a drop of blood in his Body, and a Sword by his side. But not to relate the sawciness of them, who make profession of it, what think ye of the poor Potter M. Bernard; to whom the King one day said these words, It is now five and

forty years since you first serv'd the Queen, my Mother, and me, we have suffer'd you in the mid'st of Flames and Massacres, to enjoy the freedom of your Religion all this while; but now I am so perplex'd by those of Guis•• and my people, that in spite of my teeth I must be forc'd to put those two poor Women and you in Prison, both they and you shall be burnt to morrow, if you change n••t your opinion. Sir, answer'd Bernard, Yesterday the Count Mauleurier, came to proffer those two Sisters their Lives, if they would each of them permit you a nights lodging. They answer'd, They would be Martyrs as well for their Honour as for their Religion. You have told me also several times you would have pity upon me: But I take pity upon you, who have pronounc'd these words; I am constrain'd; you do not speak like a King. Those Virgins and I, who I hope have a share in the Kingdom of Heaven, will teach you this Royal expression, That nei∣ther the Guisarts, nor all your people, nor you your self, shall constrain a poor Potter to bend his Knee to Images. Did yee ever hear such an impudent Scoundrel? You'd swear, he were one of Seneca's Disciples, qui mori scit, cogi nescit. He that knows how to dye, know's not what compulsion means.

More malapartness then this appear'd in these people at the last Treaty of Peace, and at the Assemblies which continu'd four years, where these self-will'd moody Mules with∣stood not only the honestest Deputies which the King could pick out of his Council of State, but all the Grandee Lords of their own party. These forheads of Brass cry'd out, These Propositions do not answer the good opinion which we had conceiv'd of those which were sent to us. They were ask'd the meaning of these words, La Valiere stands up; the meaning, quo he! The meaning is, That ye go about to betray the Church of God. Monsieur Le Villeroy told me, that being sent once to parley with these Male-contents, while Calignon was en∣deavouring with a Sugercandy-speech, to soften their fury, that Lubber Chamier, ha∣ving lay'd his Cloke under his Buttocks, lean'd with his left Elbow i'the very mid∣dle of the Table, and in that posture fell a paring his nails, which were so long, that the Splinters flew in the Oratour's beard, one hit de Rosny in the eye; yet no body durst reprove him; for his very Counte∣nance shew'd how little it would be to the purpose. Choupes was so audacious as to car∣ry to the very Privy Council the refusal of all the Parliaments of France, and could

hardly be hawl'd from the door by the ho∣nest Huguenots of the Court. Aubigne was so void of modesty, that when the King had given him a handsom reception at Senlis, and did but only ask him a civil question, what he thought of the wound that Chastel had given him i'the lip, this unmannerly Clown made answer, I say, Sir, said he, that that same God, whom as yet you have only deny'd with your lips, has only smitten your lips, but so soon as you shall renounce him with your heart, he will strike and peirce that heart. I could name another, that was an ancient Deputy, who sitting one day with the rest of his associates upon a Trunk in the Anti-Chamber, took notice that M. d'O. young Rosny, and some others of the Court Gal∣lants laught to see the Deputies in their old fashion'd Garments. These airy Courtiers having a mind to shew their Wit, says one to the other, I'le say he's a brave fellow that dare's but go and ask that old Curmud∣geon of a Heretic his name. D'O. to shew his valour approaches the old man, and full of high flown conceit, Sir, says he, these Gentlemen and I have an earnest desire to know your name. If I knew how to call you, said the other, I might perhaps give you an answer; I am a Gentleman, but not

at your Conmand. Sir, said the Courtier my name is D'O. It may be so, reply'd the Deputy, had you bin in as many Battels as I, you needed not have ask'd the Question. As for O 'tis a Cipher better known in the Chamber of accompts, then where I have bin. The Brethren of the Cabinet fell a laughing, but the poor Messenger was more dash'd out of countenance, upon what the Deputy added. Go, friend, go, go kill some-body, that the King may bestow some favour upon yee, otherwise ye may chance to go without it. The Sieur Bellevre being sent by the King, to the King of Na∣var at Mont de Marsan, every morning, through the window of his Lodging, saw the Countess de la Guiche, then Miss in waiting, going every morning to Mass at∣tended by d'Espent, little Lambert, a Black, the Baboon Bertrand, an English Page, a shock Spaniel, and a Lacquey. Of all which the great Senatour took notice to a Huguenot in these terms. I have several times, said he, seen some Mistresses of our Kings, who are with them in such esteem, that the greatest Peers of the Nation think themselves happy, if they can but watch their coming out in a morning to pay their respects. But here I see a Lady of a no∣ble Family, who turns and winds the King

as she pleases, walk to the Church in a morning, fitted for all purposes with a Monkey, a Shock, and a Buffoon. Oh Sir, the reason's plain, reply'd the Huguenot, for in this Court there is neither Ape, nor Shock, nor Buffoon, but what you see. The French Courtier was not a little non∣pluss'd at the reply; but much more when he knew the St. Maxants Curse upon the cheek of Madam Duras.

CHAP. VIII. Of Martyrs after the Romish way.

OF all the Books, which are enough to make a man a Heretic, or of which at least a Roman Catholic ought to be very careful: I find none, next to the Bible to be so dangerous as this great Volum of Martyrs. For 'tis a great matter to see five, six or seven thousand dead people, with all the Marks of real Martyrdom, as probi∣ty of Life, purity of Religion, and full freedom to choose either Life or Death. This has depriv'd us of abundance of peo∣ple that beheld those Preachers, who had no

other Pulpits then the Scaffold, the Ladder or the flaming Faggot. These are the glo∣rious Nicks of time, when vain hopes are said to give place to Zeal and Vertue. They order their affairs now more prudently, both in Italy and Spain. There does not a Year go about, wherein they do not put to death some hundreds. But their con∣stancy has no other witnesses then Goalers and Hang-men, who are like the Cranes of Pyrrhus for keeping secrecy. 'Tis not above Thirty Years ago, that all the Pro∣cesses, of which this dangerous book is full, and which testifie the truth of it, were or∣der'd to be taken off the files of all the Courts of Parliament. But is their no way to stifle the memory of these things, and to cry down all these Stories for Fa∣bles, though the eye-witnesses are living? What shall we do? I am of opinion that the best way will be, to make Choice of some florid stile, like that of the Count de Permission, and to write a Book, of which the Title shall be, The Martyrs a la Roma∣na, or after the Romish manner; Wherein we will not have so much as one finger of a Martyr of the Primitive Church; in re∣gard there is some debate concerning them, between the other and us; as also for that, these blessed Reformers cry that the

Church has bin as long reformed as it has bin persecuted, according to what Pope Silvester said, when Constantine freed him from the Rocks of Soracte, Farwel Po∣verty, Farwel Purity. Now then we must make it out, that we have Martyrs of this Age of as good Families as any of o∣thers. The Bel-weather of the Flock shall be the Curate of St. Medard in Paris, who was wounded in ringing the Alarum Bell. The Curate of St. Crespin in Tourain, who was hang'd in the Bel-rope performing the same Office: both taking pains to stir up the people to make another sort of Martyrs. From thence, to disguise the Story, we will take a frisk to Japan, where the Je∣suits say some of them have bin crucifi'd, and where they have done several Miracles, which could be done no where else but at Japan, because of the incredulity of the rest of the Indians. Moreover we will condemn all the Huguenots in France to go thither, to see if what they say be true. Our Fathers the Jesuits, foreseeing the necessity of this book, & that there will be more Confessours then Martyrs; On the other side, the Hu∣guenots, instead of putting men to death for the Faith, busying themselves in praying to God for their Conversion: The sharp-witted Projectours have provided a reme∣dy

for both; having set up at Rheimes and at Rome, two Colleges of young English, chosen out of a Melancholy adust humour, the most part Exiles, Thieves or defam'd persons, who when they are put into these Colleges, as Marius Navarrus writes in his 3. book of Councils, by an establish'd Pa∣pal constitution, are bound to swear, That after so many years they shall return into England to publish what they have learnt. And because it has bin observ'd that much good has come of it, witness Cardinal A∣lain, in his Apology for Seminaries, the Pope has redoubled their Pension. Here∣upon, I guess Baronius in his Roman Marty∣rology said these words, That the holy Priests, as innocent Lambs, fatted in the Sa∣cred Cloysters, by the holy society of Jesus, with divine instructions for Martyrdom, Sa∣crifices acceptable to God and the Sacred Col∣leges of Rome and Rheimes, have bin put to death, because they preach'd in England the Doctrine of the Holy Romish Church. I wish he had not said it, in regard they are Envoys of the Society of Jesuits: because they are accus'd to be liberal enough of o∣ther men's blood; and therefore though it be a commendable thing to meet Martyr∣dom, yet I would not have them guilty of sending people meerly upon that errand.

Then to breed 'em up as Victims to God, that looks as if we Sacrific'd them our selves; and smels a little of Baal-peor. A∣gain, the word Cloyster sounds like a Pri∣son, as if we kept them in Sties to force them to keep their Oaths: and upon this the Heretics would be upon our bones, and say of the God to whom we sacrifice them; That it must be some God of this Age, or else some God of the Earth; for that the God of Heaven requires now no more Sacrifices at all, nor never did those of human blood. But that which spoils all is the word,— fatted or greas'd. I ask'd Archbishop Valgrand, what the meaning of it was; he sent me to the Saturnalia of Lipsius l. 1. c. 14. There I found that the Term was proper to the Gladiators who were pick'd out of the condemn'd persons or miserable Slaves, and afterwards main∣tain'd in their sacred or rather execrable Seminaries, to the end they might purchase their fat by their death; of whom Pro∣pertius.

Qui dabit immundae venalia fata saginae.

Bellarmin did very ill to put us in mind of the ninescore taken at Menerbè, who, e∣very one of them chose rather to be burnt,

then to deny the least tittle of their Religi∣on. And Antonine did very ill to write, that they gave the Prisoners their choice, either to abjure their Religion and have their liberty, or dye; whereupon a hun∣dred and fourscore chose rather to be burnt. For which reason I would not have him that makes our book of Martyrs med∣dle with your ear-lulling Latin; which af∣fected persons, to shew their gift, make use of to our prejudice, and the discovery of our business. The Balderdash Latin which Monsieur Confessour uses, will be good enough for us. And in pursuit of our design we must gain in England some Ministers or other Officers, that when they hang our people there, may discourse to 'em some point of Religion, and not of Warlike preparations, Seditions, Petars, Guns, Mines and Poysons from the Pope's Apothecary. Then upon the Ladder they must have their choice either to turn, or turn off the Ladder. For those Heretics never account for Martyrs any but those, who have such a choice propos'd to them, and such as it appears by their Endite∣ments, that they dye for the sole point of their Religion. According to this Rule they never list for Martyrs, those that are arm'd for their defence, but only such as

have no other Weapons but their Prayers. Such as were the 17000 Albigeois slaugh∣ter'd in one day, and the 30 or 40000 Souls sent upon St. Bartholomews-day to the furies of St. Bartholomew. But as for us, who have a better view of things, I am not of opinion, that we should be so nice, but let us muster, for default of o∣thers, in our Martyrology all those that are slain in Battails, Seiges, Skirmish∣es and Duels. Especially such as have fought against the Heretics; and all the Irish, their Wives and Children that are starv'd to death in the streets of our Ci∣ties. These are the Victims of that great Sacrificer Sanders, and other Doctors, who notwithstanding several pardons, caus'd them to make use of the Bull of the Holy Father Pius the V. as Bellarmin reports, by virtue whereof they made no scruple of violating their Allegiance to the Queen. And as for them, that lay sculking in the Niches of Pont Neuf, not then finish'd, and in the night time Rob'd all those that pass'd along, and then threw them into the River, if there be any scruple of cano∣nizing them, we must be careful what we do, lest we should injure them that did no harm but only to the Heretics. There are some who believe the Bishops ought to

tain the poor; But my thoughts are, that they are for the generality very uncharita∣ble, out of a good intention to fill our Book with the sweet scented Sacrifices of their starv'd Bodys. Of which number were those poor people, whom the Bishop of Mayence caus'd to be burnt, out of a good intention, to save Corn. If the Hu∣guenots refuse these at the Muster, we will in spight of their teeths, pass them for Martyrs whom we allege to have dy'd in the Wars. We have a good Title to it: For the Fathers of the Society of Bourde∣aux have learnedly consulted about it, and wrote them down by parcels in the Trea∣tise of the Massacre at Coutras, of which Pamphlets Paris was full. All honest men believe, that the Huguenots being forc'd to the Battel, gain'd the Victory by Treache∣ry, in regard they had hid their Canon un∣der ground, and by that means made our people fly in the Air like so many Birds. By this Ladder we mount to Heaven much more noble Martyrs then the Heretics can do. St. Foy was made Bishop of Senlis, for having plac'd the last Charles among the Martyrs. If so, there is a Bishopric due to me, for having muster'd up such a scroll of Martyrs as I have done. But to return to my Text, the King, said that

good Preacher, had so much trouble to mas∣sacre the Huguenots, that he dy'd for grief, because he could not finish his design, nay some say, that he dy'd blaspheming for madness. 'Tis a Gentile expression which some of our Doctours use, to some con∣cerning the Millers Bridg, I mean those Ca∣tholic Bigots, who beleive that God over∣whelm'd that Bridge, as being the Scaffold of the Butchery, and that it was a notable mark of Celestial Vengeance. But I say no, 'twas not for the Cruelties exercis'd, but because they exercis'd no more, by which default of theirs, I warrant ye, we lost above six or seven hundred fresh-water Martyrs. But may we not search for those who have dy'd in cold blood? Of that sort the most bright-shining Martyr is the Queen of Scots, who had blown up her Husband before, con∣stantly resolv'd so to do, notwithstanding all the kindness and amorous humility which he shew'd her. 'Tis true indeed, her heart taught her what belong'd to gun-powder. But 'tis all one, she shall be ca∣noniz'd, and in spight of the Heretics teeth, she shall be plac'd in the Almanack next to St. Mary the Egyptian, only for distinction sake, she shall be called St. Mary Morter∣peice. At her feet we well place Peter Ed∣mond, and— with their Company of a

hundred and ten, according to the account of Baronius. The most part of these were brave Souldiers, excellent Petardeers of the Seminary of Maurevel, and the ancient de La Montagne, who for a small sum would have taken any man out of your way that offended ye, or obstructed your designs, ha∣ving always an intention against Heresie. The Souls of these we must believe to be sav'd, for they would fain have damn'd 'em themselves, but you know what is said of them that willingly lose their Souls. Maurevel was so zealous a Catholic, that in hatred of misbeleivers, for a small sum of money which the Queen had pro∣mis'd him, having fail'd at Moncontor to kill the Admiral, however he offer'd a bloody and sweet smelling Sacrifice to her Interests, by murdering Mosny, who for a long time had maintain'd him, and rais'd him. He was afterwards martyr'd by Mos∣ny the Son. As for old de la Montagne, he was a shrewd cunning Fellow, and as I may say, the Patriarch of the Jesuits. For by assuring his zealous Assassinates of his counterfeit Paradise, he sent them away o∣verjoy'd, to dye themselves, to murder the Heads of the Christians. This Para∣dise was the Model of a Chamber of Me∣ditation. For the more variety and orna∣ment

of this our design we will bring in all the Crucifixes, Statues of Saints, both Male and Female, whether of Stone or Wood, in whose faces, as Baronius observes, the Huguenots have spit, or have any other way abus'd, by treading them under their feet, pulling out their eyes, or cutting off their ears or noses. To these we may add the bodies of dead Saints, which they have burnt, as that of St. Claude, together with the Abby, in the year 1654. 'Tis very true, that some pious Christian or other put in its place the Body of one that was hang'd at Dortaile. For new Martyrs we have Chesse, Bencharde, and that fair List of Plessis de Cone, and Fontenelle. Nor must we forget the Martyrs of Blois, the Father of whom was a canoniz'd Martyr at Rome, under the name of St. Francis the Pistoleer of Orleance. Their Posterity shall be also canoniz'd, that is to say, Henry of the Barricados, and St. Denis Captain, and Cardinal. On the other hand we will put M. St. Clement, and M. Sponde, one martyriz'd by the Procurator General, the other by his Wife. These two zealous Personages I have put together to spite the Huguenots, who mistrusting to what end they were canonis'd, one so soon after the other, marry'd them together in the follow∣ing Epigram.

Qui modo Clementem voluisti jungere divis, Et Spondam Divis annumerare potes. In vitas Regum fuit insidiator uterque: Ille animum Regis sustulit, hic animam.

What shall become of St. Chastel, S. Bur∣goign, St. Guinan, St. Barriere, St. John Nilhet, and St. Garnet? We must also have room for the President Brisson, and the five Martyrs, and the St. Hangman who was executed with them. Among the rest must be admitted the twelve St. Francis∣cans of Chasteau Villain, whom the deceas'd Admiral caus'd to be lay'd hold on for mur∣dering the sick Souldiers of the Army, wherever they met with them. The great∣est grief to the rest was, that two of these poor Martyrs quarrell'd, who should have the Commission to perform the Execution. To decide this Ambitious debate, each of the two had a Rope given them, to try who was the most dextrous at the sport. Ne∣ver did two nimble Skip-jacks shew more dancing Bear tricks to avoid the Noose, then these two Rascals did; of which one at lenth was seiz'd, as he was giving a jump upwards. The Victor having securely strangled his Compagnen, hang'd all the rest. For the hangman and the persons executed

were all of the same Livery. This shoot of St. Francis, so long as the War endur'd, ne∣ver chang'd either his employment or his habit; but knowing where there was a young Novice, who had escap'd out of the Covent, sent for him to be his journey∣man. After that they went on chearfully with their business, and were very useful to∣ward the Discipline of the Army, it being a common word of admonition, ware the Franciscan. Among the Neoterics are also Father Henry d'Anvers, and S — de Sau∣mur, who were burnt for being Roman Ca∣tholics, according to the Interpretation of the Count of Rochefort. They confess'd a very strange exercise of their piety, with∣out which confession the latter could not have bin burnt; For the Scholer and the Sergeant were only whipt for having de∣voutly attempted to murder du Plessis, that arch Heretic. Here M. S. Biron comes in for a share, who having all his life time liv'd in contempt of all Religion, all of a suddain grew so sottishly superstitious, that if he found in his way any little remaind∣er of a broken Cross, he stop'd and crawl'd upon his Knees fourscore or a hundred pa∣ces to kiss the dirty stone where it was fix'd; insomuch that near Bretigny in Bur∣gundy he kiss'd another between two T—

He was one of the Churches great Gates: for he had renounc'd God, and sworn to kindle a War in France against the Hugue∣nots. He was the Devil of a man, but of a plausible behaviour. Don't you believe that he swore like a Huguenot, any more then Cotton, when he was run through the left Buttock. You have a notable Martyr of M. S. Bosnier, whose story the wicked Feneste stole from us. But he forgot the difference between his Wife and the Coun∣tess of Norton about the Gown and Petti∣cote which the She-Physician got by doing and not doing. For the Countess having declar'd to her Husband tha she had made a Vow for Chastity for four days in a week; her Husband made another, for the other three. The poor Lady dy'd for grief, and is now a Martyr Alamode.

CHAP. IX. The Corollary.

ONE day, that it thundred, Monsieur Confessour came to visit me, and found me in a great confusion, shortly after

my Conversion. I had not slept well the night before, and without lying, I could have wish'd my Conscience had lain by its self. That which troubl'd me in the E∣vening was the cursed company of idle stories that were brought me, how the Hu∣guenots began to enter into new Consulta∣tions concerning their affairs. That Cox∣comb Luat had open'd my eyes to see, how that after my Conversion, the King put no confidence in me; on the contrary, that Rosny who continu'd a firm Heretic got ground in the King's favour, and thereby great Authority in France. In the mid'st of these thoughts, I call'd to mind the mi∣serable ends of Sponde, discountenanc'd by the King after his Conversion; of Morlas, of Clairville, grieving at his death to have damn'd himself to gain something, and yet never to tast the pleasure of enjoyment; of du Fay who dy'd altogether slighted, and despairing to that height, that he publicly question'd, whether the Church of Rome were the Church of Christ. Barrilliere like him, was upon the same strain. Sallettes, who steer'd the same course, as having bin taught by his Wife, That he who greatly fears God, is also afraid of men; She that never fearing nor refusing the men of this World, was bold against God. The ends

of these men pester'd my thoughts, with many others of the same sort. While I was in this Agony, I saw M. Cahier walk∣ing in the lower Court. To him I ran, and ask'd him what was become of the Mi∣nister Le Vaux? Sir, said he, that unfor∣tunate person, after the fair promises which he had made to Monsieur d'Evreux, and the money which he receiv'd from him for the performance thereof, a Rascally Feaver seiz'd him, and he is gone, into his own Country, tearing and raving that the cause of God was betray'd by him, and five of his Associates, whom he fairly character'd, without naming them. To this, he ad∣ded, that he hop'd God would pardon him, into whose hands he was going to surren∣der his Soul, so soon as he came to Millaud. He offer'd in the mean time to write to M. d'Evreux, in recommendation of some a∣ble person, and withal discover'd the pre∣varication of the dispute at Mantes, and the other preparatives of de Roan and Ser∣res, who you know, had offer'd their per∣fidious mediation at a lucky time. The Huguenots were so silly as to refuse the of∣fer, saying, That the Church of Christ was not establish'd upon tricks and fallacies. A little while after, added he, when he came to Millaud he continu'd his crys and la∣mentations

especially upon the day that he dy'd; upon which day he walk'd out of the City with his freinds, supp'd well, but so soon as he was a-bed, he call'd his Wife, told her he should dye, repeated these Lines of the Psalmist.

A Soul with true Repentance fill'd, Is thy most grateful Sacrifice; A brok'n and a contrite heart O God thou never wilt despise.

And having so said, he expir'd. After I had mus'd a while, I took a little heart a-grace, and ask'd him, how it far'd with Rotan, Serres and others▪ Those two an∣swer'd Cahier, are forc'd to hide their heads, for they are both under ground: and I'le tell ye how: so soon as they had heard of Vaux's confession, they encou∣rag'd one the other by Letters, got them∣selves chosen by the National Synod of Montpelier, with a resolution, like Caesar, to pass the Rubicon; but before they went, to try to gain something with the Confede∣rates. But such was their misfortue that they both dy'd before the sitting of the Sy∣nod. I am very sorry for the money which Serres carry'd to his Wife, for she dy'd the same day that he did, like Ananias and

Saphira, so that that money might have bet∣ter have fallen into my hands— Sir, If you please to order me a sum, and take— I would not suffer him to go on, but kept the Begger who was very im∣portunate, at staves end, making hast to bed, though without hopes of repose. By break of day my Servants having inform'd Monsieur Confessour of my restlesness, and continual exclamations, he comes into my Chamber, takes a Chair, and began these honey-dropping words. Sir, I have bin in∣form'd by your Servants, this morning, and yesterday in the Evening, by M. Cahier, of the strange disturbancies of your mind; and something I find my self by the vehe∣ment motion of your pulse; but I desire ye to take a tast of my words, as assuaging Remedies for your exteriour Distempers; for no outward violence, no promise, hope or fear can change the inward distem∣per of Opinions. Reason alone, which moves and puts them into a ferment at first, is to them the proper application; seeing that her prevailing power produces either hopes or fears in a distracted mind. When I speak of hopes and fears, I mean, in re∣ference to the affairs of this World. For in truth, when the dispute extends its self to the World to come, then the hope of

good, and the fear of evil, practise their force as well upon the one as the other. Do you not think your self happy in that you feel no other then the soft raigne, and natu∣ral power of your thoughts, and not the violence of necessity? Know then, that all men are reduc'd to this point, to be at an ill pass either with their Consciences, or with the affairs of the World. But because there is no perfect felicity, wise men find∣ing a persecution upon the liberty of their thoughts, they fly to the privacies of the heart; so that if your Conscience cannot reconcile it self to the temper of the times, fly to the secret retirements of the wise, reserving to your self, those things, of which you your self are Judg, and leaving to others those things which fall under the scan of Forraign judgment. Our external Actions may be censur'd by those who are in power, and for that they have the know∣lege thereof, you cannot prevent them from dealing in their own Element, or from pu∣nishing or rewarding as they deem most proper: but they cannot controul your thoughts, which they can by no means im∣peach. Sir, I speak these things as well in reference to my self, as you; beseeching ye, that the Combats of our Consciences may not vent themselves: or if the Con∣science

struggle to get loose, at least to lull it asleep, if you cannot stifle it in the Cradle. Cahier informs me that you are very much surpriz'd at the suddain ends of our new Converts. The Baron of Salignac and my self are still alive. His Wife, and the Wives of Salette, Sponde, Morlas are also yet living. The reason is plain: They that are dead would not stifle their Consci∣ences; and they choak'd them. We must therefore kill our Consciences, as I can boast to have done by mine; or lay them fast asleep in the Bed of Stupidity, as the Ba∣ron and his Wife, and others, have done by a thousand little charming pastimes of Love. Come, I will give ye a few precepts, which I make use of my self. Many men render deservedly culpable themselves through their own ill conduct. Loyalty, though it be highly to be applauded, becomes liable to punishment, when it sustains them who are depress'd by Fortune. We ought to follow favour, honour those who are in prosperi∣ty; spurn at the miserable. For never wise man made choice of the unfortunate for his Friends. We ought to change as the times alter, and abandon that Party, from which we can hope for no support. There is as much difference between profit and right, as between Heaven and Earth, wa∣ter

and fire. The greatest Families in the World would soon decay, should they make any account of Justice. A ty'd re∣spect to Honesty would overthrow Citys and Castles. The liberty of committing all sorts of Impiety, supports Kingdoms. Though it went against thy Nature to ob∣serve any measure in evil-doing, yet he that acts by appearance shall easily find im∣punity, when the fact is committed. Let him abstain from the Court, that will needs be pious. Truth and Grandeur are always at daggers drawing. He shall al∣ways be in fear. Why should a wise man be asham'd to follow the example of his King. Wickedness renders them equal who are equally contaminated. 'Tis not a thing that deserves a little praise to deceive a Prince. Honesty, not accompany'd with feli∣city, is always contemptible; and for poor Vertue, see how it is forc'd to suffer the scoffs of the Vulgar. Thus you see, Sir, how I have endeavour'd to employ your contemplation, not doubting but you will make your advantage of what I have said; as being the most proper Physic for your disease. I return'd my most humble thanks to Monsieur Confessour, and applauding his discourse, Sir, said I, what follows, I speak by way of Confession, in acknow∣ledgment

of your kindness. I recommend my honour to your care. And to shew ye that your Doctrin is sow'd in a good ground, I am so far from contradicting your grave advice, that henceforward I intend to piss upon the friendship of the miserable. I have learnt from you, that the best way is to eat fowl when they are mortifi'd, and to make advantage of men when they are suppl'd by their misfortues. To this pur∣pose, I will tell you a brave Act which I did upon my second Conversion. We were at Orleans, the Abbot of— and I when the Massacre was committed. The Abbot advis'd me to go forth into the street with my Sword i'my hand and to do as the rest did, to save my own Life. Seeing that his Counsel succeded, and that for having my Sword in the guts of a poor Hat-maker, I was welcom among the Massacrer's, it put me in mind of a Gentleman, to whom I had bin beholding for four Months enter∣tainment. I went to the door with— and other Consorts. The good man was upon his knees in the Chamber preparing himself to dye. When he heard my voice he came running down, receiv'd me full of joy, crying out, with his eyes lifted up to Heaven; O God thou hast sent this man as an Angel to succour me in my affliction.

That is, thought I, to put ye quite out of your misery, and thereupon I presently sheath'd my Sword in his heart to do him a freindly office. I sav'd his Wive's Life, of whom I and— and the rest of the company made some small use as the time would permit. Afterwards for grief of the Injury done her, she ran foolishly into the heat of the Massacre and was her self knockt o'the head. I miss'd killing a Varlet Huguenot, who would never do as I would have had him. So that for want of suffi∣cient help, I got no more than fourscore Crowns, and a green Camlet Suit. And this is that wherewith you have hear'd me openly tax— when they return'd with me to Paris. A noble Act, cry'd M. Confes∣sour, and I think it was almost in the same Coyn that you pay'd M. Gennes, though you did not cut his throat, when he impor∣tun'd ye to repay the 100000. Crowns. Such discourses as these chear'd me up for a time. So that I resolv'd to harden my heart; never think of what was past, but altogether mind the future. I have now only two little Fears that disturb me; the one in reference to my Estate, the other, my Religion. The first is, if the Hugue∣nots should mind their business as they might do, then would the greatest part of

France fly to their embraces. But in that case, God be thanked, we know how to go, come and return again. Let me alone to counterfeit Eubolius, and to rowl my self in a Sack to the St. John's Gate in Ro∣chel, with an humble Petition in my mouth, Christians tread me to dirt, who am but salt without savour. But the fear of my Con∣science is, least a burning Feaver should surprize, and deceive me, as it did Morlas. However, let the worst come to the worst, it may be God may pardon me; if he does but see me kick a woodd'n Saint topsy turvy in sign of Repentance.

FINIS.