a advertisement touch a holy war the person that speak a Latin rhetorician  Gamaliel ZEBEDAeUS of Mars eupolis pollio there meet at parish in the house of  Eupolis Eusebius Zebedaeus Gamaliel Martius all person of eminent quality but  of several disposition Eupolis himself be also present and while they be set  in conference Pollio come in to they from court and as soon as he see they  after his witty and pleasant manner he say Pollio here be four of you I think  be able to make a good world for you be as differ as the four element and yet  you be friend as for Eupolis because he be temperate and without passion he  may be the five essence Eupolis if we five Pollio make the great world you  alone may make the little because you profess and practice both to refer all  thing to your self Pollio and what do they that practice it and profess it not  Eupolis they be the less hardy and the more dangerous but come and sit down  with we for we be speak of the affair of Christendom at this day wherein we  will be glad also to have your opinion Pollio my lord I have journey this  morning and it be now the heat of the day therefore your lordship discourse  have needs content my ear very well to make they entreat I eye to keep open  but yet if you will give I leave to awake you when I think your discourse do  but sleep I will keep watch the best I can Eupolis you can do we a great  favour only I fear you will think all our discourse to be but the better sort  of dream for good wish without power to effect be not much more but sir when  you come in Martius have both raise our attention and affect we with some  speech he have begin and it fall out well to shake off your drowsiness for it  seem to be the trumpet of a war and therefore Martius if it please you to  begin again for the speech be such as deserve to be hear twice and I assure  you your auditory be not a little amend by the presence of Pollio Martius when  you come in Pollio I be say free to these lord that I have observe how by the  space now of half a century of year there have be if I may speak it a kind of  meanness in the design and enterprise of Christendom war with subject like a  angry suit for a man own that may be better end by accord some petty acquests  of a town or a Spot of territory like a farmer purchase of a close or nook of  ground that lie fit for he and although the war have be for a Naples or a  Milan or a Portugal or a Bohemia yet these war be but as the war of heathen of  Athens or Sparta or Rome for secular interest or ambition not worthy the  warfare of Christian the church indeed make her mission into the extreme part  of the nation and isle and it be well but this be here it be One gladius hic  the Christian prince and potentate be they that be want to the propagation of  the faith by their arm yet our lord that say on earth to the disciple item  predicate say from heaven to Constantine in hoc Signo Vince what Christian  soldier be there that will not be touch with a religious emulation to see a  order of jesus or of saint Francis or of saint Augustine do such service for  enlarge the Christian border and a order of saint sago or saint Michael or  saint George only to robe and Feast and perform rite and observance sure the  merchant themselves shall rise in judgement against the prince and noble of  Europe for they have make a great path in the sea unto the end of the world  and set forth ship and force of Spanish English and Dutch enough to make china  tremble and all this for pearl or stone or spice but for the pearl of the  kingdom of heaven or the stone of the heavenly Jerusalem or the spice of the  spouse garden not a mast have be set up nay they can make shift to shed  Christian blood so far off among themselves and not a drop for the Cause of  Christ but let I recall my self I must acknowledge that within the space of  fifty year whereof I speak there have be three noble and memorable action upon  the infidel wherein the Christian have be the invader for where it be upon the  defensive I reckon it a war of nature and not of piety the first be that  famous and fortunate war by sea that end in the victory of Lepanto which have  put a hook into the nostril of the ottoman to this day which be the work chief  of that excellent pope Of quintus who I wonder his successor have not declare  a saint the second be the noble though unfortunate expedition of Sebastian  king of Portugal upon Asrick which be achieve by he alone so alone as leave  somewhat for other to excuse the last be the brave incursion of Sigismond the  transylvanian prince the thread of who prosperity be cut off by the Christian  themselves contrary to the worthy and paternal monitories of pope clement the  eight more than these I do not remember pol no what say you to the extirpation  of the more of Valentia at which sudden question Martius be a little at a stop  and Gamaliel prevent he and say Gamaliel I think Martius do well in omit that  action for I for my part never approve it and it seem God be not well please  with that deed for you see the king in who time it pass who you catholic count  a saint like and immaculate prince be take away in the flower of his age and  the author and great counselor of that rigour who fortune seem to be build  upon the rock be ruin and it be think by some that the reckon of that business  be not yet clear with Spain for that number of those suppose more be try now  by their exile continue constant in the faith and true Christian in all point  save in the thirst of revenge Zebed make not hasty judgement Gamaliel of that  great action which be as Christ fan in those country except you can show some  such covenant from the crown of Spain as josuah make with the Gibeonites that  that curse seed shall continue in the land and you see it be do by edict not  tumultuous the sword be not put into the people hand Eupol I think Martius do  omit it not as make any judgement of it either way but because it sort not apt  with action of war be upon subject and without resistance but let we if you  think good give Martius leave to proceed in his discourse for methinks he  speak like a divine in armour Martius it be true Eupolis that the principal  object which I have before I eye in that whereof I speak be piety and religion  but nevertheless if I shall speak only as a natural man I shall persuade the  same thing for there be no such enterprise at this day for secular greatness  and terrene honour as a war upon infidel neither do I in this propound a  novelty or imagination but that which be prove by late example of the same  kind though perhaps of less difficulty the Castilian the age before that  wherein we live open the new world and subdue and plant Mexico Peru Chile and  other part of the west Indies we see what flood of Treasure have flow into  Europe by that action so that the cense or rate of Christendom be raise since  ten time yea twenty time tell of this Treasure it be true the gold be  accumulate and store Treasure for the most part but the silver be still grow  beside infinite be the access of territory and empire by the same enterprise  for there be never a hand draw that do double the rest of the habitable world  before this for so a man may true term it if he shall put to account as well  that that be as that which may be hereafter by the further occupation and  colonise of those country and yet it can be affirm if one speak ingenuous that  it be the propagation of the Christian faith that be the adamant of that  discovery entry and plantation but gold and silver and temporal profit and  glory so that what be first in God providence be but second in man appetite  and intention the like may be say of the famous navigation and conquest of  Emanuel king of Portugal who arm begin to circle Africa and Asia and to  acquire not only the Trade of spice and stone and musk and drug but foot and  place in those extreme part of the east for neither in this be religion the  principal but amplification and enlargement of riches and dominion and the  effect of these two enterprise be now such that both the east and the west  Indies be meet in the crown of Spain it be come to pass that as one say in a  brave kind of expression the sun never set in the Spanish dominion but ever  shine upon one part or other of they which to say true be a beam of glory  though I can say it be so solid a body of glory wherein the crown of Spain  surpass all the former monarchy so as to conclude we may see that in these  action upon gentile or infidel only or chief both the spiritual and temporal  honour and good have be in one pursuit and purchase conjoin pol methinks with  your favour you shall remember martins that wild and savage people be like  beast and bird which be ferae nature the property of which pass with the  possession and go to the occupant but of civil people it be not so mar I know  no such difference among reasonable soul but that what soever be in order to  the great and most general good of people may justify the action be the people  more or less civil but Eupolis I shall not easy grant that the people of Peru  or Mexico be such bruit savage as you intend or that there shall be any such  difference between they and many of the infidel which be now in other part in  Peru though they be apparel people accord to the climb and have some custom  very barbarous yet the government of the Incae's have many part of humanity  and civility they have reduce the nation from the adoration of a multitude of  idol and fancy to the adoration of the sun and as I remember the book of  wisdom note degree of idolatry make that of worship petty and vile idol more  gross than simple the worship of the creature and some of the prophet as I  take it do the like in the metaphor of more ugly and bestial fornication the  peruvian also under the Incaes have magnificent temple of their superstition  they have strict and regular justice they bear great faith and obedience to  their king they proceed in a kind of martial justice with their enemy offer  they their law as better for their own good before they draw their sword and  much like be the state of Mexico be a elective Monarchy as for those people of  the east go Calecute a city of they be a fine and dainty people frugal and yet  elegant though not militar so that if thing be right weigh the empire of the  turk may be true affirm to be more barbarous than any of these a cruel tyranny  bath in the blood of their emperor upon every Succession a heap of vassal and  slave no noble no gentleman no freeman no inheritance of land no stirp or  ancient family a people that be without natural affection and as the scripture  say that regard not the desire of woman and without piety or care towards  their child a nation without morality without letter be or science that can  scarce measure a acre of land or a hour of the day base and sluttish in  building diet and the like and in a word a very reproach of human society and  yet this nation have make the garden of the world a wilderness for that as it  be true say concern turk where ottoman horse set his foot people will come  thin Pollio yet in the amid of your invective Martius do the turk this right  as to remember that they be no idolater for if as you say there be a  difference between worship a idol and the sun there be a much great difference  between worship a creature and the creator for the turk do acknowledge God the  father creator of heaven and earth be the first person in the Trinity though  they deny the rest at which speech when Martius make some pause Zebedaeus  reply with a countenance of great reprehension and severity Zebed we must take  heed Pollio that we fall not at unaware into the heresy of Manuel Comnenus  emperor of grease who affirm that mahomet God be the true God which opinion be  not only reject and condemn by the synod but impute to the emperor as extreme  madness be reproach to he also by the bishop of Thessalonica in those bitter  and strange word as be not to be nam Martius I confess that it be my opinion  that a war upon the Turk be more worthy than upon any other gentile infidel or  savage that either have be or now be both in point of religion and in point of  honour though facility and hope of success may perhaps invite some other  choice but before I proceed both my self will be glad to take some breath and  I shall frank desire that some of your lordship will take your turn to speak  that can do it better but chief for that I see here some that be excellent  interpreter of the divine law though in several way and that I have reason to  distrust I own judgement both as weak in it self and as that which may be  overbear by my zeal and affection to this Cause I think it be a error to speak  further till I may see some sound foundation lie of the lawfulness of the  action by they that be better verse in that argument Eupolis I be glad Martius  to see in a person of your profession so great moderation in that you be not  transport in a action that warm the blood and be appear holy to blanch or take  for admit the point of lawfulness and because methinks this conference prosper  if your lordship will give I leave I will make some motion touch the  distribution of it into part unto which when they all assent Eupolis say  Eupolis I think it will not sort amiss if Zebedaeus will be please to handle  the question whether a war for the propagation of the Christian faith without  other cause of hostility be lawful or no and in what case I confess also I  will be glad to go a little further and to hear it speak to concern the  lawfulness not only permissively but whether it be not Obligatory to Christian  prince and state to design it which part if it please Gamaliel to undertake  the point of the lawfulness take simple will be complete yet there rest the  comparative that be it be grant that it be either lawful or bind yet whether  other thing be not to be prefer before it as extirpation of heresy  reconcilement of schism pursuit of lawful temporal right and quarrel and the  like and how far this enterprise ought either to wait upon these other matter  or to be mingle with they or to pass by they and give law to they as inferior  unto it self and because this be a great part and Eusebius have yet say  nothing we will by way of mulct or pain if your lordship think good lie it  upon he all this while I doubt much that Pollio who have a sharp wit of  discovery towards what be solid and real and what be specious and airy will  esteem all this but impossibility and eagle in the cloud and therefore we  shall all entreat he to crush this argument with his best force that by the  light we shall take from he we may either cast it away if it be find but a  bladder or discharge it of so much as be vain and not sperable and because I  confess I my self be not of that opinion although it be a hard encounter to  deal with Pollio yet I shall do my best to prove the enterprise possible and  to show how all impediment may be either remove or overcome and then it will  be fit for Martius if we do not desert it before to resume his further  discourse as well for the persuasive as for the consult touch the mean  preparation and all that may conduce unto the enterprise but this be but my  wish your lordship will put it into better order they all not only allow the  distribution but accept the part but because the day be spend they agree to  defer it till the next morning only Pollio say Pollio you take I right Eupolis  for I be of opinion that except you can bray Christendom in a mortar and mould  it into a new pass there be no possibility of a holy war and I be ever of  opinion that the philosopher stone and a holy war be but the rendezvous of  crack brain that wear their feather in their head instead of their Hat  nevertheless believe I of courtesy that if you five shall be of another mind  especial after you have hear what I can say I shall be ready to certify with  Hippocrates that Athens be mad and Democritus be only sober and lest you shall  take I for altogether adverse I will frank contribute to the business now at  first you no doubt will among you devise and discourse many solemn matter but  do as I shall tell you this pope be decrepit and the bell go for he take order  that when he be dead there be choose a pope of fresh year between fifty and  threescore and see that he take the name of Urban because a pope of that name  do first institute the cruzada and as with a holy trumpet do stir up the  voyage for the holy land Eupolis you say well but be I pray you a little more  serious in this conference the next day the same person meet as they have  appoint and after they be set and that there have pass some sport speech from  Pollio how the war be already begin for that he say he have dream of nothing  but janissary and tartars and sultan all the night long Martius say Martius  the distribution of this conference which be make by Eupolis yesternight and  be by we approve seem to I perfect save in one point and that be not in the  number but in the place of the part for it be so dispose that Pollio and  Eupolis shall debate the possibility or impossibility of the action before I  shall deduce the particular of the mean and manner by which it be to be  achieve now I have often observe in deliberation that the enter near hand into  the manner of performance and execution of that which be under deliberation  have quite overturn the opinion former conceive of the possibility or  impossibility so that thing that at the first show seem possible by rip up the  performance of they have be convict of impossibility and thing that on the  other side have show impossible by the declaration of the mean to effect they  as by a back light have appear possible the way through they be discern this I  speak not to alter the order but only to desire Pollio and Eupolis not to  speak peremptory or conclusive touch the point of possibility till they have  hear I deduce the mean of the execution and that do to reserve themselves at  liberty for a reply after they have before they as it be a model of the  enterprise this grave and solid advertisement and caution of Martius be much  commend by they all whereupon Eupolis say Eupolis since Martius have begin to  refine that which be yesternight resolve I may the better have leave especial  in the mend of a proposition which be I own to remember a omission which be  more than a misplace for I doubt we ought to have add or insert into the point  of lawfulness the question how far a holy war be to be pursue whether to  displant and exterminion of people and again whether to enforce a new belief  and to vindicate or punish infidelity or only to subject the country and  people and so by the temporal sword to open a door for the spiritual sword to  enter by persuasion instruction and such mean as be proper for soul and  conscience but it may be neither be this necessary to be make a part by it  self for that Zebedaeus in his wisdom will fall into it as a incident to the  point of lawfulness which can be handle without limitation and distinction  Zebedaeus you encourage I Eupolis in that I perceive how in your judgement  which I do so much esteem I ought to take that course which of my self I be  purpose to do for as Martius note well that it be but a lose thing to speak of  possibility without the particular design so be it to speak of lawfulness  without the particular case I will therefore first of all distinguish the case  though you shall give I leave in the handle of they not to sever they with too  much preciseness for both it will cause needless length and we be not now in  be or method but in a conference it be therefore first to be put to question  in general as Eupolis propound it whether it be lawful for Christian prince or  state to make a invasive war only and simple for the propagation of the faith  without other Cause of hostility or circumstance that may provoke and induce  the war second whether it be make part of the case that the country be once  Christian and member of the church and where the golden candlestick do stand  though now they be utter alienate and no Christian leave it be not lawful to  make a war to restore they to the church as a ancient patrimony of Christ  three if it be make a further part of the case that there be yet remain in the  country multitude of Christian whether it be not lawful to make a war to free  they and deliver they from the servitude of the infidel fourthly whether it be  not lawful to make a war for the purge and recovery of consecrate place be now  pollute and profane as the holy city and sepulchre and such other place of  principal adoration and devotion five whether it be not lawful to make a war  for the revenge or vindication of blasphemy and reproach against the deity and  our bless saviour or for the effusion of Christian blood and cruelty against  Christian though ancient and long since pass consider that God visit be  without limitation of time and many time do but expect the fullness of the sin  six it be to be consider as Eupolis now last well remember whether a holy war  which as in the worthiness of the quarrel so in the justness of the  prosecution ought to exceed all temporal war may be pursue either to the  expulsion of people or the enforcement of conscience or the like extremity or  how to be moderate and limit lest while we remember we be Christian we forget  that other be man but there be a point that precede all these point recite nay  and in a manner discharge they in the particular of a war against the Turk  which point I think will not have come into my think but that Martius give we  yesterday a representation of the empire of the turk with no small vigour of  word which you Pollio call a invective but be indeed a true charge do put I in  mind of it and the more I think upon it the more I settle in opinion that a  war to suppress that empire though we set aside the Cause of religion be a  just war after Zebedaeus have say this he make a pause to see whether any of  the rest will say any thing but when he perceive nothing but silence and sign  of attention to that he will further say he proceed thus Zebedaeus your  lordship will not look for a treatise from I but a speech of consultation and  in that brevity and manner will I speak first I shall agree that as the Cause  of a war ought to be just so the justice of that Cause ought to be evident not  obscure not scrupulous for by the consent of all law in capital cause the  evidence must be full and clear and if so where one man life be in question  what say we to a war which be ever the sentence of death upon many we must  beware therefore how we make a Moloch or a Heatlien idol of our bless saviour  in sacrifice the blood of man to he by a unjust war the justice of every  action consist in the merit of the Cause the warrant of the jurisdiction and  the from of the prosecution as for the inward intention I leave it to the  court of heaven of these thing several as they may have relation to the  present subject of a war against infidel and namely against the most potent  and most dangerous enemy of the faith the Turk I hold and I doubt not but I  shall make it plain as far as a sum or brief can make a Cause plain that a war  against the Turk be lawful both by the law of nature and nation and by the law  divine which be the perfection of the other two as for the law positive and  civil of the Roman or other whatsoever they be too small engine to move the  weight of this question and therefore in my judgement many of the late  schoolman though excellent man take not the right way in dispute this question  except they have the gift of Navius that they can rough pointed rock razor  to cut hue stone with penknife first for the law of nature the philosopher  Aristotle be no ill interpreter thereof he have set many man on work with a  witty speech of nature dominus and nature servus affirm king express and  positive that from the very Nativity some thing be bear to rule and some thing  to obey which oracle have be take in diverssenses some have take it for a  speech of ostentation to entitle the grease to a empire over the barbarian  which indeed be better maintain by his scholar Alexander some have take it for  a speculative platform that reason and nature will that the best shall govern  but not in any wise to create a right but for my part I take it neither for a  brag nor for a wish but for a truth as he limit it for he say that if there  can be find such a inequality between man and man as there be between man and  beast or between soul and body it invest a right of government which seem  rather a impossible case than a true sentence but I hold both the judgement  true and the case possible and such as have have and have a be both in  particular man and nation but ere we go further let we confine ambiguity and  mistake that they trouble we not first to say that the more capable or the  better deserver have such right to govern as he may compulsorily bring under  the less worthy be idle man will never agree upon it who be the more worthy  for it be not only in order of nature for he to govern that be the more  intelligent as Aristotle will have it but there be no less require for  government courage to protect and above all honesty and probity of the will to  abstain from injury so fitness to govern be a perplex business some man some  nation excel in the one ability some in the other therefore the position which  I intend be not in the comparative that the wise or the stout or the just  nation shall govern but in the privative that where there be a heap of people  though we term it a kingdom or state that be altogether unable or indign to  govern there it be a just Cause of war for another nation that be civil or  Polliced to subdue they and this though it be to be do by a Cyrus or a Caesar  that be no Christian the second mistake to be banish be that I understand not  this of a personal tyranny as be the state of Rome under a Caligula or a Nero  or a Commodus shall the nation suffer for that wherein they suffer but when  the constitution of the state and the fundamental custom and law of the same  if law they may be call be against the law of nature and nation then I say a  war upon they be lawful I shall divide the question into three part first  whether there be or may be any nation or society of man against who it be  lawful to make a war without a precedent injury or provocation second what be  those breach of the law of nature and nation which do forfeit and divest all  right and Title in a nation to govern and three whether those breach of the  law of nature and nation be find in any nation at this day and namely in the  empire of the ottoman for the first I hold it clear that such nation or state  or society of people there may be and be there can be a better ground lie to  declare this than to look into the original donation of government observe it  well especial the inducement or preface say God let we make man after our own  image and let he have dominion over the fish of the sea and the fowl of the  air and the beast of the land c hereupon de victory and with he some other  infer excellent and extract a most true and divine aphorism non sundatur  dominium nisi in imagine God here we have the charter of foundation it be now  the more easy to judge of the forfeiture or Reseisure deface the image and you  divest the right but what be this image and how be it deface the poor man of  lion and some fanatical spirit will tell you that the image of God be purity  and the defacement sin but this subvert all government neither do Adam sin or  the curse upon it deprive he of his rule but leave the creature to a rebellion  or reluctation and therefore if you note it attentive when this charter be  renew unto Noah and his son it be not by the word thou shall have dominion but  your fear shall be upon all the beast of the land and the bird of the air and  all that move not re-granting the sovereignty which stand firm but protect it  against the reluctation the sound interpreter therefore expound this image of  God of natural reason which if it be total or most deface the right of  government do cease and if you mark all the interpreter well still they doubt  of the case and not of the law but this be proper to be speak to in handle the  second point when we shall define of the defacement to go on the prophet Hosea  in the person of God say of the jews they have reign but not by I they have  set a signory over themselves but I know nothing of it which place prove plain  that there be government which God do not avow for though they be ordain by  his secret providence yet they be not knowledged by his reveal will neither  can this be mean of evil governor or tyrant for they be often avow and  establish as lawful potentate but of some perverseness and defection in the  very nation it self which appear most manifest in that the prophet speak of  the signory in P. of abstraho. and not of the person of the lord and although  some heretic of those we speak of have abuse this text yet the sun be not soil  in passage and again if any man infer upon the word of the prophet follow  which declare this rejection and to use the word of the text rescission of  their estate to have be for their idolatry that by this reason the government  of all idolatrous nation shall be also dissolve which be manifest true in my  judgement it follow not for the idolatry of the jews then and the idolatry of  the heathen then and now be sin of a far differ nature in regard of the  special covenant and the clear manifestation wherein God do contract and  exhibit himself to that nation this nullity of policy and right of estate in  some nation be yet more significant express by Moses in his Canticle in the  person of God to the jews you have incense I with God that be no God and I  will incense you with a people that be no people such as be no doubt the  people of Canaan after seize be give of the land of promise to the Israelite  for from that time their right to the land be dissolve though they remain in  many place unconquered by this we may see that there be nation in name that be  no nation in right but multitude only and swarm of people for like as there be  particular person utlawed and proscribe by civil law of several country so be  there nation that be utlawed and proscribe by the law of nature and nation or  by the immediate commandment of God and as there be king de facto and not de  jure in respect of the nullity of their Title so be there nation that be  occupant de facto and not de jure of their territory in respect of the nullity  of their policy or government but let we take in some example into the amid of  our proof for they will prove as much as put after and illustrate more it be  never doubt but a war upon pirate may be lawful make by any nation though not  infest or violate by they be it because they have not that which is fixed  sedes or lares in the prratical war which be achieve by Pompey the great and  be his true and great glory the pirate have some city sundry port and a great  part of the province of Cilicia and the pirate now be have a receptacle and  mansion in Algiers beast be not the less savage because they have Dens be it  because the danger hover as a cloud that a man can tell where it will fall and  so it be every man case the reason be good but it be not all nor that which be  most allege for the true receive reason be that pirate be communes human  noble birth host who all nation be to prosecute not so much in the right of  their own fear as upon the band of humane society for as there be formal and  write league respective to certain enemy so be there a natural and tacit  Confederation among all man against the common enemy of humane society so as  there needs no intimation or denunciation of the war there needs no request  from the nation grieve but all these formality the law of nature supply in the  case of pirate the same be the case of rover by land such as yet be some  canton in Arabia and some petty king of the mountain adjacent to straight and  way neither be it lawful only for the neighbour prince to destroy such pirate  or rover but if there be any nation never so far off that will make it a  enterprise of merit and true glory as the Roman that make a war for the  liberty of grease from a distant and remote part no doubt they may do it I  make the same judgement of that kingdom of the assassin now destroy which be  situate upon the border of saraca and be for a time a great terror to all the  prince of the Levant there the custom be that upon the commandment of their  king and a blind obedience to be give thereunto any of they be to undertake in  the nature of a votary the insidious murder of any prince or person upon who  the commandment go this custom without all question make their whole  government void as a engine build against humane society worthy by all man to  be fire and pull down I say the like of the anabaptist of Munster and this  although they have not be rebel to the empire and put case likewise that they  have do no mischief at all actual yet if there shall be a congregation and  consent of people that shall hold all thing to be lawful not accord to any  certain law or rule but accord to the secret and variable motion and instinct  of the spirit this be indeed no nation no people no signory that God do know  any nation that be civil and Polliced may if they will not be reduce cut they  off from the face of the earth now let I put a feign case and yet antiquity  make it doubtful whether it be fiction or history of a land of Amazon where  the whole government public and private yea the militia it self be in the hand  of woman I demand be not such a preposterous government against the first  order of nature for woman to rule over man in it self void and to be suppress  I speak not of the reign of woman for that be supply by counsel and  subordinate magistrate masculine but where the regiment of state justice  family be all manage by woman and yet this last case differ from the other  before because in the rest there be terror of danger but in this there be only  error of nature neither shall I make any great difficulty to affirm the same  of the sultanry of the Mamaluches where slave and none but slave buy for money  and of unknown descent reign over family of freeman and much like be the case  if you suppose a nation where the custom be that after full age the son shall  expulse their father and mother out of their possession and put they to their  pension for these case of woman to govern man son the father slave freeman be  much in the same degree all be total violation and perversion of the law of  nature and nation for the west Indies I perceive martins you have read  Garcilazzo de Viega who himself be descend of the race of the Incaes a mestizo  and be Willing to make the best of the virtue and manner of his country and  yet in troth he do it sober and credible enough yet you shall hardly edify I  that those nation may not by the law of nature have be subdue by any nation  that have only policy and moral virtue though the propagation of the faith  whereof we shall speak in the proper place be set by and not make part of the  case sure their nakedness be with they in most part of that country without  all vail or cover be a great defacement for in the acknowledgement of be the  first sense of sin and the heresy of the Adamite be ever account a affront of  nature but upon these I stand not nor yet upon their idiocy in think that  horse do eat their bit and letter speak and the like nor yet upon their  sorcery which be almost common to all idolatrous nation but I say their  sacrifice and more especial their eat of man be such a abomination as methinks  a man face shall be a little confuse to deny that this custom join with the  rest do not make it lawful for the Spaniard to invade their territory forfeit  by the law of nature and either to reduce they or displant they but far from I  yet nevertheless to justify the cruelty which be at first use towards they  which have their reward soon after there be not one of the principal of the  first conqueror Lut die a to treat with violence death himself and be well  follow by the death of many more of example enough except we shall add the  labour of Hercules a example which though it be flourish with much fabulous  matter yet so much it have that it do notable set the consent of all nation  and age in the approbation of and debellating of giant monster and foreign not  only as lawful but as meritorious even of divine and this although the  deliverer come from the one end of the world unto the other let we now set  down some argument to prove the same regard rather weight than number as in  such a Conserence as this be fit the first argument shall be this it be a  great error and a narrowness or straightness of mind if any man think that  nation have nothing to do one with another except there be either a union in  sovereignty or a conjunction in pacts or league there be other band of society  and implicit Confederation that of colony or Transmigrants towards their  mother nation One lip be somewhat for as the confusion of tongue be a mark of  separation so the be of one language be a mark of union to have the same  fundamental law and custom in chief be yet more as it be between the grease in  respect of the barbarian to be of one sect or worship if it be a false worship  I speak not of it for that be but brother in evil but above all these there be  the supreme and indissoluble consanguinity and society between man in general  of which the heathen poet who the apostle call to witness say we be all his  generation but much more we Christian unto who it be reveal in particularity  that all man come from one Lump of earth and that two singular person be the  parent from who all the generation of the world be descend we I say ought to  acknowledge that no nation be whole alien and stranger the one to the other  and not to be less charitable than the person introduce by the comic poet  Homosum human nothing a I another to clean now if there be such a tacit league  or Confederation sure it be not idle it be against somewhat or some body who  shall they be be it against wild beast or the element of fire and water no it  be against such rout and shoal of people as have utter degenerate from the law  of nature as have in their very body and frame of estate a Monsirosity and may  be true account accord to the example we have former recite common enemy and  grievance of mankind or disgrace and reproach to humane nature such people all  nation be interest and ought to be resend to suppress consider that the  particular state themselves be the delinquent can give no redress and this I  say be not to be measure so much by the principle of jurist as by law charity  law nearer which include the Samaritan as well as the Levite law a son adae de  Massa One upon which original law this opinion be ground which to deny if a  man may speak free be almost to be a schismatic in nature the rest be not  perfect