A wittie encounter betweene Monsieur du Moulin, and Monsieur De Balzac Esteemed two the most elegant pens of their nation. Wherein they deliver things weighty, and important both in religion and state. Faithfully translated out of the french (sic) coppy by A.S. Gent. Du Moulin, Pierre, 1568-1658. 1636 Approx. 46 KB of XML-encoded text transcribed from 66 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2007-01 (EEBO-TCP Phase 1). A20965 STC 7344 ESTC S118665 99853872 99853872 19270 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A20965) Transcribed from: (Early English Books Online ; image set 19270) Images scanned from microfilm: (Early English books, 1475-1640 ; 1095:7) A wittie encounter betweene Monsieur du Moulin, and Monsieur De Balzac Esteemed two the most elegant pens of their nation. Wherein they deliver things weighty, and important both in religion and state. Faithfully translated out of the french (sic) coppy by A.S. Gent. Du Moulin, Pierre, 1568-1658. Stafford, Anthony. Balzac, Jean-Louis Guez, seigneur de, 1597-1654. [12], 117, [1] p. [By N. Okes] for B. Fisher and are to be sold at his shop in Aldersgate-streete, Imprinted at London : 1636. A.S. = Anthony Stafford. Printer's name and translator's name from STC. Reproduction of the original in the Cambridge University Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. 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Authority -- Religious aspects -- Early works to 1800. 2005-11 TCP Assigned for keying and markup 2006-03 SPi Global Keyed and coded from ProQuest page images 2006-05 Derek Lee Sampled and proofread 2006-05 Derek Lee Text and markup reviewed and edited 2006-09 pfs Batch review (QC) and XML conversion Imprimatur . Tho Weekes . Episcop Londinensi Cappellanus domesticus . A WITTIE ENCOUNTER Betweene Monsieur du Moulin , and Monsieur De BALZAC . Esteemed two the most Elegant Pens of their nation . Wherein they deliver things weighty , and important both in Religion and STATE . Faithfully translated out of the french coppy by A. S. Gent. Imprinted at London for B. Fisher and are to be sold at his shop in Aldersgate-streete . 1636. TO THE HONORABLE , MY MVCH Honour'd Friend Sir WILLIAM HOVVARD , Sonne to the Illustrious THOMAS EARLE Of Suffolke . Sir , I dare adventure to commend to you , and the Age , these ensuing Letters , written by two esteemed great in the Learned Republique . Truth cōmands me to answer for them , that there is no proportion betweene their bulke , and value , being defective in nothing but length . For the Authors themselues Monsieur du Moulin , and Monsieur de Balzac , their Pens are justly ranked amongst the most excellent of their Nation . The Logicke , and many worthy Divine workes of the former have gained him a great name euen amongst his adversaries : the latter ( though of the like abillity ) hath made himselfe Master of a more glorious Fame ; but in my judgement , Imp'd out with many a false Feather ; neither his great Cardinall , nor Monsieur du Moulin shall with their most cunning Rhetoricke lull me into such a grosse errour as to beleeve him Master of that ▪ Eloquence which Antiquity desir'd , yet despair'd of . O! that any man who hath had the least cast of Cicero's , and Livy's flowing , or Seneca's distilling Eloquence should give so sinister a judgement ! Great praise is due to the man , and it is by all deservedly paid him , but what is in him most elegant you can terme , at the best but the Scraps of Cicero's abundant Eloquence , whose Zany if wee call him wee doe him a grace , if wee introduce him a Corrivall , wee doe Cicero an affront . I confesse the times are infinitely bound to him , and his like , for keeping ciuill Language from degenerating into Barbarisme , and most men from hackings , hewing , and enterfaring in their discourse , but I will never allow them as Emendators of the Ancients , it is enough if as happy Imitators I admit them . O Marcus ! Marcus ! did thy Ghost now walke amongst us , thy bloodlesse face would essay to blush after death , to heare thy all-convincing , charming Tongue , ( which hath made Guilt tremble , and shooke Tyrany it selfe ) compar'd with the faint , Hectick Eloquence of Balzac , which now even in its Birth is neare utter extinction , whereas thy Rhetoricall Flowers shall budde , and florish till fire consumes the World , and all Terrestriall Oratory gives way to the Celestiall . Nor would thy shame be lesse , Anaeus Seneca , to have ( after all the glories thy Penn hath purchas'd ) such a competitor as Balzac , who holds the same place with thee , and Cicero , that in the Triumvirat with Anthony and Octavius did Lepidus , who in the Government of the World stood onely for a Cypher . But to justifie my assertion I will take so much paines as to compare their stiles . That of Cicero is not compos'd for the Scene , onely to delight , but for the Sand also , and the Fight . it is like a Tree which produceth not onely the Foliage , as an Ornament , but the Fruite too , as foode . Here you may detect Venus , and Minerva , kissing in every line . With the reading of him the most prostrate , groveling witt must needes bee raised , the most benummed take fire . This is none of those lukewarme Spirits , which can infuse no heate into others because they have none themselves ; for as we cannot light a Taper at another not already lighted : so we can not take flame from a wit not already fired . The mind of this Writer enflames his Stile , his Stile his Reader . Now for that of Seneca ; his words are choise , proper , and so Significant , that at the first view a man would thinke they implyed more , then indeede they doe . It is peculiar to his Genius alone to comprehend plenty , and solidity of sence in parcimony of Speech , Perspicuity in Brevity . Then his matter is alwaies grave , and weighty , drawne out from the very Center of History , and Phylosophy . To come to the Stile of Balzac . You may at first sight discover in it not a becomming care , and a neate dresse , but a vaine affectation , and the Fucus it selfe . And as his Language is affected , so his conceptions are for the most part idle , and shallow , no way able to satisfie the expectation of a full , and knowing man. They consist for the most part of Hyperbolicall Complements , and malitious Invectives : witnesse with mee the supreame Spirit , that I taxe him not as a detracting Enemy , but an impartiall Examiner . Iustice her selfe will warrant me to pull that Palme out of his vsurping hand , which Ignorance had there placed . I confesse I can not endure to see him borne by the vulgar breath to so high a pitch , as to out-soare all Antiquity , who hath not written so many Pages as hee hath moderne equals , nay Superiours in that persuasive Art. The reason of this their so immoderate praise , is no other then that their infant knowledge derides the Simplicity of their Ancestours , whose Science it should have in admiration . My owne indignation , and the Printers petition , ( who complaines much of the Bookes brevity , ) have caused me to spin out this Epistle to an unvsuall length . My comfort is ( if this way I deserue censure ) I am faulty with Seneca , and many brave Authors , who haue delivered their minds in Letters far more prolixe . I am now onely a Petitioner to the Reader for a license to adde so many words onely as will let you know , ( Noblest Sir , ) that I truely honour You , and and that I create you ( who understand well the Originall ) Iudge of the Translation , which hath already beene Honour'd with many great Approbations . I am confident that you will make use of your mercy rather then your Iustice towards him , who into your hands hath voluntarily put the life of his Reputation in good Letters , to him farre , far dearer then his Naturall , during which he vowes to remaine Sir , Your most humble Servant , A. S. THE LETTER OF Monsieur de Moulin , to Monsieur de Balzac . SIR , I Received your Booke , which it pleased you out of your free grace to send mee , assuring you that you could not have bestowed it on any man that more esteem'd , or lesse merited the honor : for though I number my selfe amongst the most unworthy to obtain even the lowest place in your memory ; yet I ranke my selfe amongst the formost in praising your vertue , by which you have ascended to the summity of elegancy of Phrase , and drawing the Bridle after you , have left at once Admiration , and dispaire to posterity . Of the description of eloquence made by the Antients ( which was reputed no other then an Idaea ) you have formed a Body , and shew'd that there is a Plus ultra in that Art which they never arriv'd at . The force and dexterity of your Wit , hauing pass'd the limits of their imagination , you at once informe , & ravish the understanding , and linke together two things rarely sociable , Solidity and Ornament . This Age cannot boast of a greater felicity then to have produc'd a man that hath by effect exprest how far Eloquence can extend : but I had rather discourse of this subiect with others then your selfe . , who ( without affecting prayse ) are content onely to merit it , which the more you shunne , the closer it follows you . He that would praise your Pen to the full , must borrow it , which to exercise , I vow you have chosen a subject answerable to your ability : for as the actions of the King could not be performed by any but himselfe , so they could not worthily be discrib'd by any but you . Indeed you insult over our * miseries , yet are not blameable , in that you write out of your owne feeling and apprehension , as also that without this Maister-stroake , the Picture of the King could not bee perfectly finished . Of whose power , though GOD hath made use in our humiliation , yet hath not his M ty forgotten our ancient services , nor that the dead King his father , of glorious memory , in the time of his affliction , had no other Sanctuary then our Churches . You will not be offended , Sir , if I tel you that in my conceit the Lord presents you with another subiect , suteable to so excellent a spirit as is yours , viz. the valour & happy successe of the King of Sweed . For ( since the King whom you draw with so rich colours can not any way be sulled or darkned by the praise of this other ) you shall follow , I believe , his inclination , in Limming the Picture of the King , an Emulatour of his Vertue . In the meane time this Worke of yours shall not be to me only a proofe of your sufficiency , but a testimony of your bounty , w ch when I shall behold amongst my other bookes I shall begin to thinke my selfe some body , since by such a present you testifie the good opinion you have of me , w ch shall oblige me to wish you all happines , and to remained , Mounsieur , Your thrice humble , and thric affectionate Servant , DV MOVLIN . The Answer of Monsieur de Balzac , to Monsieur du Moulin . Sir , NO Modesty can resist praise proceeding from you , and I should much dissemble should I denie that I tooke pleasure in being taken with the first lines of your Letter . But I knew my selfe too well to remaine long in that errour . I am now awakned out of this plesing dream and clearely see that when you speake so much in honor of my industry , you lay aside the severity of your Iudgment . You have done me more favour then Iustice , and to praise me , you have run the hazard of offending Truth her selfe . Now that you your selfe are arriv'd at the Gole , you encourage both w th hands & voice those that are in the Carriere , & to perswade them to follow you , make them beleeve they may goe beyond you . And this was ( without Lying ) an admirable device , which at first sight I discovered not : But be it as it will , from what principle soever this Glorious approbation of me is deriv'd , sure I am , I value it at no lower a rate then a man ambitious does a Crowne , and without penetrating into your designe . I glory in my Fortune , w ch is not small , Si r , in that I am belov'd of you , whom I ever perfectly honour'd , and whom I have a long time beheld in the Huguenot party as an excellent Pilot , who braves a whole Fleet in a single Brigandine . We have the right , and authority , but you the Subtilty , & the Stratagems , and you repose as great trust in your Wit , as we in our cause . It is certaine that this way you are able to give Sedition the Countenance of a just Warre , and to a multitude of Mutiniers , the face of an Army well disciplin'd . By this you endeere to many an opinion , which hath lost the grace of its Verdure , & though it incline to it's declination , yet must we acknowledge that it retaines both features , and colour in your Writings , and that never man knew better the Art of giving Weakenes a shadow , or of supporting Ruine with a greater strength . I speake alwaies in this Phrase , when you are my Theame , and side not w th the Vulgar , who never keepe entire the liberty of their Iudgement , nor are apprehensive of their owne defects , or other mens Vertues . For my owne part , out of what Cloud so ever the Day breaks it is faire in my Eye and I assure my selfe that even in Rome the more honest , & well bred People prais'd Haniball , & that none but Rogues revil'd him . It is no other then a kind of Sacriledge , to ravish from any man the gifts of GOD , and should I not confesse that you have received , much , I should Iudge my selfe jniurious to him , who hath conferred much on you , and in a different cause , should offend our common Benefactor . True it is that sometimes I have not flattered your party , & that I was a little incens'd against the Authors of these last Troubles . But having obseru'd in your bookes , that our Iudgements are conformable , and that the subiection due to Soveraignty makes a part of the Religion you teach , and professe , I thought I might well deliver your consent as I did , being in that no other then your simple Interpreter . Whether the Tempest arise ftom the North , or the South , it is to me alike odious , and I professe not to take a patterne of my Duty either from England , or Spaine . My Humour is not to combat the Times , but to oppose some present occurrences . I have enough to doe to conceive the Idaea of Cato , and Brutus , and living under the command of another , I find not amore commodious Vertue then obedience . Were I a Smisse , I would content my selfe to be the Kings Godfather , and would by no meanes be his Subiect , nor change my liberty for the best Maister of the World , but since GOD hath caus'd me to be borne in Chaines , I will carry them cheerefully , and being neither cumbersome nor heavy , I will not hurt my Teeth in essaying to bite them asunder . There is a great apparance that Heauen approves a Goverment which it hath preserv'd during the succession of twelue Ages . Had an evill continued so long , it would have become in a manner legittimate . If antiquity in men be venerable , in States it ought to be Sacred . Those great Spirits I describe in my worke , which were of your party should have liv'd at the beginning of the World , and have given Lawes to a new people , and labour'd to establish a new Goverment . But as the invention of good things is necessary , so the mutation even of bad is dangerous . I have not a Cruell thought , but such as aime at the Heads of your party , against whom I inveigh as Enemies , nor is it my intent to insult over your miseries , with which inhumanity , though civilly , you reproach me . Should I be guilty this way , who have publish'd that the King should be blessed by all the World , if ( having once abated the pride of the Rebells ) hee trampled not on the infortunity of the afflicted ? The Persecutors of those that submit themselves are with me in the same execration with the Violaters of Tombes . I doe not onely pitty , but in some sort reverence affliction . I know that heretofore it was the Custome to consecrate the places strucken with Lightning . The finger of GOD is to be reverenced in the persons of the miserable , and great adversities should rather produce Religion , then receiue reproaches . But I should speake improperly should I give the Kings successe such an Epithite . In his Victory we all are winners . All the penalty imposed on those of your party , is to be as happy as we our selves , and they are at this day possessors , and enioyers of that security , whereof before the taking of their Citties they were even fond , and jealous . Our King will not compell the Consciences of his Subiects to put on the Yoake , neither desires he to have them receiue by force that w ch ought not to bee admitted but by perswasion , nor to make use of such remedies against the French as are onely proper against the Moores . If the King of Swede demeane himselfe thus in his prosperity , and that he doe not sully so pure a gift w th proscriptions , & punishments , I here promise you to performe what you desire of me , and to imploy all my Art , & Tooles in erecting him a Statue . You hit my inclination on the head in intreating me to praise this Prince , in whose Scarfe if all the Crowns Imbroydered were turned into so many Kingdomes , they would not in my opinion , be too much to recompence a Vertue so rare , or to busie a spirit so vast : As I expect nothing , but what is great from his Ualour , so I hope for nothing but what is just from his Equity ; and though in Spaine they have declared him to be the true Antichrist , I am not devout enough to beleeve this Newes , nor fearefull enough to be daunted at it . I onely answer the scrupulous who question me thereupon , that the King hath in the meane time a Second that does him good service , and that one could not present the House of Austria any thing to study on that better diverted it from the care it tooke of our affaires . I will passe no further , Sir , it is better to rest at the dore of holy places , then enter without preparation , besides this discourse is become already very long , for the beginning of our acquaintance . It may please you to pardon the content I take to entertaine you , w ch is the cause I have neither beene mindfull of your affaires , nor my owne custome , which is not to Preach to my friends : but you gave mee the Text that I handled , and I thought that in laying my heart open to you , even to the very bottome , and not dissembling my thoughts you would repose hence forward , confidence in my freedome , with which I protest truely that I am Monsieur , Your thrice humble , and thrice Obedient Servant , De Balzac . THE REPLY OF Monsieur du Moulin , To Monsieur de Balzac . SIR , I Had long ere this answer'd your Letters , had they bin in my custodye , but they ran vp and downe the Citty a long time , every Man being desirous of a Coppie , and from the Citty they passed to the Villages , where the Plague had scatter'd us . For although in all your writings the force , and vivacity of your Wit shines forth being season'd with grace , and sweetnes , yet in these Letters we find you have surpassed your selfe , so elaborate is the stile , & the conception strong , lofty & delightfull . They are both conspicuous , and the Solidity takes not away the clearenes , in w ch you are most unlike many writers of these times , who through many thornes give a small light , such as a glasse sends forth being placed in a Bryer . Wherefore in reiecting the praises which I ascribed to your Pen , you shew by effect that you merit them : For you refuse the title of Eloquent with so much Eloquence , that it seemes you have endeavoured to prove that your modesty is uniust , & to accuse me as defective in your praise . If you desire beleife , you must change your Stile , & that you may be perswasive become Barbarous . It would bee much to my disadvantage to insist upon every part of your Letter . I dare not enter with you into these lists , for I never made profession of Elegant speech , it sufficeth me to be understood , the Scope of my writing , not being to tickle the Eare , but to peirce the Conscience . It is a priviledge they have who maintaine the true Doctrine , that their Incongruities passe for Elegancies , making Barbarisme , and Truth sociable : for as the Red , and Blew Flowers growing amid'st the Corne are pleasing to the sight , but detrimentall to the Haruest : So the insertion of Rethoricall ornaments into good , & sound Doctrines diminisheth the fruite of instruction , and makes us insteed of relishing the matter to dwell upon the words , and poize the Periods . These flowers must fall before the Fruit Flourish . A downe right phrase often times makes a far greater impression . I may adde that it is be hoofefull in such cases sometimes to apply strong reprehensions . Here to use flowers of Retoricke is as if a man should whip his Children with a Nose-gay . It is for false Religions to borrow these evasions . As in their Churches and Ceremonies they desire splendor , so they require a lofty & artificiall Language . They are in this like to a Woman all glistering with Diamonds , but wanting her eyes . I speake this Sir , in way of answer to the offensive praises w ch you too liberally bestow upon me . You applaud in me the rare quality of lying , & of defending a bad cause w th dexterity , and Stratagems , having neither right , nor authority . You affirme also that I uphold an opinion which hath lost its Verdure , being in the declination , and to praise me to the height you say , I am able to give Sedition the face of a iust Warre , which dexterity in sedusing you ranke amongst the gifts of God , & have in it great esteeme . Thus in tickling you pricke me , & raise me to a high and Eminent Seate , having first begrim'd and disfigur'd mee . Pardon me Sir , if I tell you that there is no blame which is not more tollerable then these praises . To imploy Art and industry , to defend Error serves to no other purpose , then to goe to Hell with a better grace , to sweeten poyson , & to damne himselfe , and others with greater dexterity . It were a thousand times better for such a man to be dumbe then so unfortunatly Eloquent , & to be the most sottish amongst men , then to be Master of such an ingenious perversity . He should make a wrong estimate who should number a fradulent Eloquence , amongst the gifts of God , whereas , indeed , it is the Divell himselfe , who sharpens the tongue and Pen of such a Man , and lends him Armes to Warre against God himselfe . In a word , you give me such praises as Homer bestowed on Paris when he comended the fairenesse of his haire , but withall makes him the ruine of his country . If Riches , Benefices , and Pensions were on our side to be obtayned , then you had some colour to thinke that a Spirit ambitious of Eminency might be intifed by these baites to defend a bad cause . But ( Poverty , & ignominy being the inseparable companions of our profession ) to abandon Vertue , without receiving a reward , were to loose Piety , & common sence together . Whereas you say our Religion hath lost the louely title of new : I answer , that it is impossible it should loose that it never had : But if it were , or had bin new , this can not be ascribed to it as a grace , but as a marke , or Scarre , left it by Novelty , which may impart a grace to habits , or sauces , but not to the Doctrine of Salvation . Italy is deservedly upbraided with it , where the New Saints rob the Old of Glory , & the Romish Church , in w ch the Pope vaunts , he hath power to alter that which God hath commanded in his word , & to make new Articles of Faith who not being able to say with St Peter , Silver , and Gold have I none , makes use of his Fisher-boate to trafique , & causeth his Keyes to Iingle , whose Lockes hee hath changed . From this head the defluction is fallen upon the Body of the Clergy . He hath brought againe the Banke into the Temple , & leaving out the Dominicall letter , gives him selfe over to the Golden number . From hence it proceedes that all things with him are vendible , even God himselfe , and the remission of Sins , & that private Masses are onely said for the Soules of those who have beene beneficiall to the Church . A rich man can not dye at a cheape rate , ingenious Auarice having found out a way to extract from the very Sepulchers . There scarcely can be a greater change then of a spirituall Monarchy , to make a Temporall . But our Religion is the pure , & antient Christianity , being onely new in this , that it rejects all Novelty , & esteems all Doctrine as new , which was not from the beginning . Celestiall Truth being brought into the world by the Sonne of GOD himselfe , the violence , & commotion of the people have no more strength to withstand it , then have the Winds to divert the rayes of the Sun. Wherefore I make an Augury cleane contrary to yours , and in steede of the declination you speake of assure my selfe that it will flourish , & with its lustre penetrate , & disperse the darkenesse of the Age. And I wonder how you can flatter your selfe , with so vaine a hope in a time wherein our Religion receives so ample an increase in the Nether-lands , and in Germany , even in the Greek Churches , conforming themselves to our confession , drawne thereto by the cleare Evidence of Truth . It is without doubt one part of the praise you reserue for the King of Sweed , that he did contribute to so good a worke , whose Clemency ( besides his Valour & successe ) you will extoll in that in all places by him conquer'd , he used no violence against the Roman Clergy , but spared the Iesuits themselves , although they teach the Murther of Princes , & that their Schooles have Produced soe many King-killers . These have not long agoe called this King Antichrist , now in their Colledges compose panegyricks in his praise . If our Churches in France suffer any diminution , that is not caused by vertue of the contrary party , but by the avarice of some of our Nobility , which impaires their Dignity , in making them listen to this , Tibi Dato , propounded by that grim Docter to the Sonne of God. Against the force of Iron and Steele many have sufficiently armed themselves , but not against that of Silver , & in this Golden Age a bag of Pistolets is of great weight , and put in ballance against Conscience it selfe often outweighs it . But the Church is no more weakened by this , then is a Body by Vomiting a worme , or voiding putrifaction . Pride , Vanity , and Avarice , are more conveniently lodg'd in the Temple of an Jdol , then in the House of God. True it is that they of your party , doe speak of our Religion with great disdayne , as of a Cause deplored , which notwithstanding hath often rais'd it selfe from the very ground . They speake of us , as if we enterprised to undermine the Alpes with a Pin , or to run a Lyon through w th a straw . They defile , & deforme us with Iniuries , and deale w th us , as Whilome did the Enemies of the Gospell , who clad the Martirs in skinnes of wild Beasts , to animate the Dogge to teare , and devoure them . Thus they disfigure us , & set us out like Monsters , to incense the People against us . But the Sonne of GOD hath prepar'd us to indure this disgrace , he himselfe having pass'd through the like trialls . And we ought not to lessen , much lesse loose our Courage , since it is Gods cause , who can turne hinderances into helpes , and through impossibilities cut out , and plaine himselfe a way . I promise my selfe so much from your goodnes & Prudency , that you will beare with me if I be very sensible in this Point , for you are too cleere sighted not to discerne the weakenesse of your cause , having a long time liv'd in Rome , where examples of Vices mingle themselves with Decisions of faith , where the Iewes ( Enemies to the name of Christ ) live in peace , but the Christians , & the Faithfull are condemned to the Fire ; where in Lent the Shambles are shut , & the Stewes open , where the Penitents whip themselves in publique for the sinnes of others ; where there is an Ordinary Traffique of Annats , Benefices , Dispensations , & Absolutions , & I remember to have read in one of your Letters , that it is good fishing there , & that you distinguish between the Roman Religion & the Papall Court , least the corruption of the one should prove a prejudice to the othet . Yet doth this Court Governe , and give rules to that Religion . An excellent Wit as yours , will not be fetter'd with such Childish opinions . You have no doubt a more nice , & delicate Religion then the Vulgar , and of that which your Church ordaines take but so much as is agreeable to your humour . Without question you laugh at the Hipocondriacall devotion of them who adore Bones , and kisse , and cloth , Images , & turning the Consecrated Graines repeat prayers by Art , in words which they vnderstand not . Assuredly you judge it not fit , that Service should be said in an unknowne Tongue , as if God were become to men a Barbarian , or the Pope had forbidden God himselfe to speake French. At Rome you might have seene Altars to w ch the Pope hath fastned Pardons of a hundred & two hundred Thousand yeares , w th as many Quarantaines , & the faculty of delivering a Soule out of Purgatory . You have seene the Superstitious madnesse of the People , who come two or three hundred Leagues to a Iubily , to have remission of their Sins , which God presents to us at home by the Doctrine of the Gospell . You are not ignorant from what ground the Pope derives this Liberality , which is that he treasures up the superabundancy of Fasts , of Buildings , of Pilgrimages , of Saints , & of Munkes , & turnes them into satisfaction for the Sins of others . When at Rome you cool'd your Chamber with an artificiall Gale , able to give a Ship way , & ascended your Coach onely to crosse the streete , you thought little of these Superstitions . If you will be so curious as to peruse the Missall , and read there the cautions , & Rubriques , which provide for inconueniences , in case the Wind should carry God away , or the Rats eate Iesus Christ , or the Preist disgorge him , certainely you will then excuse us , and say , It is no wonder that these poore people can hardly disgest these things , being noe way correspondent to the dignity of the sonne of God. Upon two Points we cheifly insist , the one is the succession of the Pope in the Apostolate , & Primacy of Saint Peter : and the other is the office w ch the Preists assume to themselves , of being Sacrificers of the Body of Christ , yet could we never obtaine a proofe of the institution of these two tenents by the word of God. But of these matters too much is already said , from which superfluity I had abstain'd , had not you provoked me to it , To the remainder of your Letter I subscribe . Obedience to our Soveraignes is a thing just , and necessary . To find out occasion of Rebellion either in a mans owne Religion or in that of his King is to make insurrections to defend Religion by courses condemned by the same Religion . Such as these being perplexed in their owne particular affaires , hope to find ease in troubled waters , and to save themselves amidst a Confusion . Never yet did the cause of God advance it selfe that way . Moses had power to inflict greiuious punishments on Aegypt , & her King , notwithstanding he would never deliver the children of Israell out of Aegypt without the permission of the King. I am of opinion that in Civill affaires it is more expedient for the people to have a bad Master , then none at all . How much then are we bound ( having a good and mercifull Prince ) to tender him faith and obedience ? who in pardoning us hath not done like those , whose Clemency is attended by disdaine , esteeming their offendours not worthy their anger . But hee hath in this followed his owne naturall inclination , which leads him not onely to Pardon , but to benefit , so that to be Conquer'd by him is an advantage . For the rest , I never beleeved that there can be a worse State then an Anarchy , where every one is a Slave , because every one is a Master , and where excesse of Liberty is cause of servitude : For this Liberty brings with it Licentiousnesse , and Licentiousnesse Confusion , & Confusion servitude . As the hand were an improper member , if all the Fingers were of a just length : so a multitude of equall persons can not move without discommodity . Your Maxime that the change even of the worst Lawes is dangerous , holds good in all save in matters of Religion . To subject our selves by docility to Lawes w ch leade directly to Hell were to breake the Lawes Divine ; neither can they who make such Lawes secure before GOD those that obey them . But where onely the losse of Goods , and Life is in question , there it is better to put on an unjust Yoke , then to be free'd by the disturbance of the Publique Peace , & rebellion against our Soveraigne : for the force of humane Lawes doth not consist in this , that they are just , but in this , that they are Lawes , and ordain'd by him , who hath authority . And though some things in them are unjust , yet it is just to obey them . There are many States w ch have enjoyed a long time Peace , and prosperity under unjust Lawes duely observed , and other some there are , who living under good Lawes ill observ'd , have fallen into Ruine & confusion . This Peace , and Prosperity is ever to be found more firme and durable in a Monarchy , then in any other forme of State , for this is the only civil government which imitates the universal government of the world , where there is but one Master , & all other states when they are come to a full growth , must of necessity be reduc'd to this . And amongst the Monarchies which at this day have a subsistence , that of France excells both for antiquity & good lawes . That this State is well compos'd , the unstable humour of our Nation addicted to Innovation is an evident proofe w ch ( had not the frame beene firme and the edifice well cimented ) had ere this vtterly subverted the Kingdome . Being borne under this Monarchy , we desire the prosperity of it , & wish that the Crowne of our Kings , may be like that of an Egge , which alwayes as in Age , so in growth increaseth . Were our Religion generally received in France , the royall Maiesty would be the more exalted , & his power more then by halfe augmented : for then the Pope would pretend no longer to have power over the Life , & Crowne of our Kings , nor would boast any more that their deposition depends on his Beck . There would then be in France no other Iustice then the Kings , Contentions arising on this side the Alpes would no more bee decided at Rome ▪ their Clergy should bee subiect to the Ciuill Lawes & should be iusticeable before the Royall Iudges . The Silver of the Kingdome shoulde no longer be exhausted , and bee sent to Rome in Exchange for Annates , Dispensations , and Pardons . Soe much Land of the Nobles possessed by the Clergy now lying dead , should owe the same service , and Tributes to the King , as doe other Lands in the possession of the Nobility . To be briefe , I dare affirme , that the principall cause why wee are hated , is , that we defend by the word of GOD , the right of our Kings against the Usurpation of Popes , who make them kisse their Pantaple , and under colour of Pennance , inflict on them Corporall punishments . But this is our unhappines , that as the Scripture is a booke hidden from our Kings , so in that which concernes the liberty , and independency of their Crownes , they learn nothing , but from those the Pope holds tied by the Belly . But I have proceeded too farre The pleasure that I take in entertaining you , makes me forge that I write an Epistle , not a booke , and hath carried me beyond my lymitts . That clause of your Letter wherein you say I am able to give Sedition the face of a just Warre , hath incited me to take a kind of Revenge in tormenting you w th the length of my Letters . That shall not hinder me from admiring the Beauty and Vigour of yout Witt. I honour the gifts of GOD where ever I find them . On the other side I hope the small tartnes , and sharpnesse of my stile shall not deprive him of your good Graces who honours you , and is Monsieur , Your thrice Humble ▪ and thrice Obedient Servant , Du Moulin . FINIS . Errata . EPistle p. 2. line 12. for of the likabillity , r. not of the like ability ibid. l. 16. A full point after Fe●ther . Epist . p. 7. l. 20. a full point after Inuectives . p. 3. l. 4. for Bridle r. bridg● p. 10. l. 6. read . Sweade . p. 11. l. 3.4 . r. 〈…〉 limming the picture of a King. p 16 l. 11 a full point after not . p 48. l. 2 fo●mies r. times p. 71. l. 9. for , even in the Greeke Churches , r. even the Greeke Churches . p. 73. l. 11 , for these have reade , these who have . p. 78. l 3. for dogge . r. dogs . p. 85. l. 11. r. Hypocondriacall . p. 88. l. 7. reade , hindred . Notes, typically marginal, from the original text Notes for div A20965-e560 * Mōsieur de Balzac in writing the late troubles in France , taxed the Protestant party with disloyalty .