‘I should be afraid to speak of such things as my subject will lead me to, and which I am charged to say, were it not for the commands of my lord of Burgundy.—After this, I now protest that I intend no injury whatever to any person, whether he be alive or dead; and should it happen that some parts of my speech seem to bear hard for or in the name of my lord of Burgundy, I pray that I may be held excused, as it will proceed from his commands, and in his justification, and not otherwise.
‘But some one may put a question to me, saying, Does it belong to a theologian to offer such justification, in preference to a lawyer? I reply, that it certainly does not belong to me, who am neither a theologian nor a lawyer; but to satisfy those who may think such a question proper, I shall say, that were I a theologian, it might become a duty under one consideration, namely, that every doctor in theology is bounden to labour in excusing and justifying his lord, and to guard and defend his honour and good name, according to the truth, particularly when his aforesaid lord is good and loyal, and innocent of all crimes.
‘I prove this consideration to be true, from the duty attached to doctors in theology to preach and say the truth at all times and in all places. They are likewise styled ‘Legis divinæ professores quia inter omnes alios doctores ipsi magis tenentur profiteri veritatem.’ Should they die for having uttered the truth, they become true martyrs.
‘It is not therefore to be wondered at, if I offer my poor abilities in the justification of my before-mentioned lord, since he has afforded me the means of pursuing my studies, and, if God please, will continue so to do. If ever there were a proper time and place to bring forward the justification of my lord of Burgundy, it is at this moment, and before this assembly; and such as may find fault with me for so doing are, I think, to be blamed, for every man of honour and good sense will hold me excused. In the hope, therefore, that no one will bear me ill will for this justification, I shall produce an authority for it from St Paul.
‘‘Radix omnium malorum cupiditas, quam quidem appetentes erraverunt a fide,’ 1 Tim. vi. which may be thus translated, Covetousness is the root of all evil; for the moment any one is in her net, he follows her doctrine:—she has even made apostates of some who have been too much seduced by her. This proposition contains three dogmas: first, that covetousness is the motive of all evil to such as she has entangled by her wiles; secondly, that she has caused many apostates, who, having denied the catholic faith, have turned to idolatry; thirdly, that she has made others traitors, and disloyal to their kings, princes, and lords paramount.
