[Sidenote: The League] Henry Duke of Guise drew up
the declaration that formed the constituent act of the League. It
proposed "to establish the law of God in its entirety, to reinstate and
maintain divine service according to the form and manner of the holy,
Catholic and apostolic church," and also "to restore to the provinces
and estates of this kingdom the rights, privileges, franchises, and
ancient liberties such as they were in the time of King Clovis, the
first Christian king." This last clause is highly significant as
showing how the Catholics had now adopted the tactics of the Huguenots
in appealing from the central government to the provincial privileges.
It is exactly the same issue as that of Federalism versus States'
Rights in American history; the party in power emphasizes the national
authority, while the smaller divisions furnish a refuge for the
minority.

The constituency of the League rapidly became large. The declaration
of Guise was circulated throughout the country something like a monster
petition, and those who wished bound themselves to support it. The
{222} power of this association of Catholics among nobles and people
soon made it so formidable that Henry III reversed his former policy,
recognized the League and declared himself its head.

[Sidenote: Estates General of Blois]

The elections for the States General held at Blois in 1576 proved
highly favorable to the League. The chief reason for their
overwhelming success was the abstention of the Protestants from voting.
In continental Europe it has always been and is now common for
minorities to refuse to vote, the idea being that this refusal is in
itself a protest more effective than a definite minority vote would be.
To an American this seems strange, for it has been proved time and
again that a strong minority can do a great deal to shape legislation.
But the Huguenots reasoned differently, and so seated but one
Protestant in the whole assembly, a deputy to the second, or noble,
estate. The privileged orders pronounced immediately for the
enforcement of religious unity, but in the Third Estate there was a
warm debate. John Bodin, the famous publicist, though a Catholic,
pleaded hard for tolerance. As finally passed, the law demanded a
return to the old religion, but added the proviso that the means taken
should be "gentle and pacific and without war." So impossible was this
in practice that the government was again obliged to