A DECLARATION OF THE REASONS WHICH MOVED MARCUS ANTONIUS DE DOMINIS, ARCHBISHOP OF SPALLETO OR SALONAS, PRIMATE OF DALMATIA AND CROATIA, to departed from the ROMISH Religion and his Country.  
WRITTEN BY HIMSELF IN LATIN, and now for the Populare use translated.  
EDINBURGH, PRINTED BY ANDRO HART, 1617.   


TEMPUS    

THE translator imparteth his observation to the READER.  
RECEIVE (CHRISTIAN READER) a proof of the force of Truth, and a praesage of the end of that work God is about to do in these last Ages: A man brought up in the Learning of Egypt, and enchanted with the Sorceries of Babel: without the help or counsel of any Protestant, by occasion of Popish tyranny, searching the truth, findeth out their error in Doctrine, and abuses in Discipline: and convinced of both, first in his mind forsaketh their opinions, and now in his body fleeth from their society. This is not like to the change of Apollinaris and Arrius of old, or of Carrier in our time, whose miscontented humour, for hopes disappointed, made them alter their opinion: But more like to that of Paulus Vergerius, Bishop of justinople, whom unjust suspicions at the first burdened with a secret favour of Lutheranism: for purging whereof he intended a refutation of Luther's doctrine: But while he wrangled with the Truth, to overcome it, he was taken captive of it: and leaving his Place and Dignities, rendered himself at Tubing to our Profession.  
The ground of our praesage is GOD'S Truth in Time's accomplishment, wherein Providence goes on with remarkable degrees of persons and places, not without some respect to the periods of time. He raised Wickleff from their Schools, john Husse from their Pulpits, Martin Luther from their Cloisters, and now Mark Antony from their Arch-episcopall Chair. The places have the like gradation: Great Britain seemeth too fair from Rome, to waken them by Wickleffs cry: Therefore it sounded nearer in Germany. And now Dalmatia looking over the Venetian gulf, assureth Italy that her next Aduertiser shall be within her bowels. It was more than a Poetical licence to apply Sibylla's Oracles of CHRIST to Saloninus the son of Pollio, for keeping in memory his victory in taking in Salonas': But this our Saloninus maketh large restitution, and applieth the Oracles of GOD to the own purpose: As the Clergy hath gone before, so Princes do follow: The King of Great Britain, with most of the Princes of Germany, stand out already against Rome: The ambiguity of France will resolve in end in an open departure: And the temporising of Venice importeth more the want of occasion, than of will and resolution. The Roman Empire did stretch out itself by degrees, proceeding from the mids to the extremities, as circles go out from the Centre: And at the extremities again their ruin began, and went back to the heart. The fall of their Spiritual Monarchy shall keep the same course.  
The periods of time have their own observation. The jewish solemnity of jubilee, not brought in the Church till the thirteenth Age, was then tied to the centenary number: and that their joy hath since proved to be like the song of the Marmaide before a storm: for soon after, Wickleff began to trouble their mirth: and in the end of that Age john hus made them some more business: till in the 1415. year, the holy Fathers, at Constance by a Punic Faith, brought him to the fire. An hundredth years after him Luther renewed his song with greater boldness, and in the 1517, year gave out his Propositions against the Pope: from which time they have persuaded themselves, and cven to this day assure their followers, that Luther's doctrine can stand no longer than an hundredth years. This present year closeth that period: and while they look for an evanishing of that Doctrine, behold, even from themselves it receiveth again a new light, anewetestimonie. We hold with Plato the fatality of Periods, but Pythagoras' numbers are too weak a ground for such a necessity: Or if we shall take any numbers, it must be these of sin; and in sin, more the degrees than the numbers. The Amorites sins must come to the height, and the jews must fill their cup before their punishment. The Pharisees of our time do mightily to fill out their measure. The pride and filthiness of Sodom, the whoredoms of Babel are now multiplied exceedingly, and the greatest sin, even that to death, is become an epidemicke disease among their Clergy. Pope john the 22. can deny the truth, Leo the tenth can scoff at it, Gardinerus can confess it at his death, but with this addition, That it must rather still be impugned, than the state of Rome decay: All their wits run upon this one point, but all their means turn upon them: The cruelty of their Inquisition, The tyranny of their Prohibitions, Their impudence in falsifying words and writs, give them but a moment's advantage: But even from these shall come their rnine. Alye hath no more strength than for the time it is spoken, and credulously embraced: but the eternal force of Truth hath more than a momentany prevailing. What then resteth for them, but that they give place to the fatality of their estate, since they will not give place to the Truth. And for us, while Rome is renting in itself, take heed that we be not divided. Whosoever now casteth in the apple of strife in the Reformed Church, proveth an enemy to GOD, and an improfitable friend to Antichrist. Let us stand still, and behold the work of the LORD, and be sure while we imagine we have left Babel, that we have first forsaken Egypt.  
W.S.   

MARCUS ANTONIUS DE DOMINIS, Archbishop of SPALATA, expoundeth the purpose and reasons of his departing.  
LEst this my departing, sudden and unexpected of all others, but to myself, by a long and more than ten years advising resolved upon, and by exquisite deliberation brought to ripeness, should cause wondering among these of our Profession, and should produce some bad effects, through my default, in these who are ignorant of the proceeding: I thought it necessary by a timous praeoccupation, to expound the reasons of this my not-hastie, but well-advised departing.  
For surely I do foresee, there shall not be lacking many traducers, who according to the custom will take occasion of this my departing, to revile, and burden me with calumnies: Which thing I confess before GOD, doth not much trouble me: For with the Apostle PAUL I count little to be judged of men: Let me be a Fool for CHRIST'S cause: let me be vile, buffeted, railed upon, persecuted, blasphemed, and counted the offscouring of the world: yea, and accursed, so that I may satisfy the LORD JESUS CHRIST, and profit my brethren in the ministery of CHRIST, I should contemn all these things. For ont glory is the testimony of a good conscience, that in simplicity of heart, and sincerity of GOD, and not in fleshly wisdom: but by the grace of GOD I have changed my place. It is my part indeed as the Minister of GOD, to show myself in much patience, in tribulation, in necessities, in straits, in labours, through glory and shame, through infamy and good fame: for I seek not myself, nor mine own, but those things which are JESUS CHRIST'S, That rather doth grieve me, if I do not obviate calumnies, it may easily come to pass, that in the minds of the Godly a great fruit of edification shall be stayed, which they might take of my counsel, and that many ignorant of the reasons of my departing, in place of edification shall unwittingly offend at me, by unjust calumnies which they will hear. To these I will open the reasons of my departing, and make them manifest to all men, that I may profit them.  
That this my change of place is of GOD, and not of man, neither may I, neither ought I to call in question: I know we should not easily trust every Spirit, but should try them, if they be of GOD, as we are well admonished by JOHN the beloved Disciple of CHRIST. Therefore in these trials, beside the often access to the Father of Lights, which I learned of CHRIST, in these ten years before named: it is most certain (as GOD and my Conscience beareth me record) that no man's persuasion of whatsoever sort came to my ears: in this purpose I had none to stir me up, none to persuade me: I had use of no man's counsel, nor did communicate it to any creature: Neither yet let any suspect, that I did draw my reasons on't of the Books (of Protestants) which are contrary to the doctrine of ROME: for GOD is my witness, I did vehemently abhor those Books discharged by ROMAN Inquisition: which indeed if any prelate addicted to the Court of ROME did detest, I did it out of measure, being possessed from my childhood with foolish fears: and since now I am not a child, but near unto threescore years of age, let any, who listeth, assay whereinto he can persuade me, without weighty reasons. I did ever sway the inclinations & thoughts of my heart after the rules which the Holy Spirit in Sacred Scripture did prescribe to the whole Church: & by whose direction the holy and reverend Fathers ever much esteemed by the Catholic Church, did instruct the Faithful: which holy Fathers also, beside the inward motions of the Holy Spirit, were the only and chief authors of this my purpose. Why then should I suspect this work to be of an evil spirit? From which suspicion that also maketh me free, that before GOD, who trieth the heart and reins, I know that in my deliberation I did never direct my mind to human or worldly respects: not unto Ecclesiastical dignities, which might beseem mine estate, for I was already a Bishop, and that not of the basest sort, but the chiefest in my native Province, to wit, The Archbishop of Spalleto, the Primate of two Kingdoms, Dalmatia and Croatia, of as great estimation in our Churches & Provinces (I am not ashamed to confess the truth) as any other. And if the dignities of Rome had been pleasant to me, I had ever an easy access to them. But the manners of the Court of Rome, which I ever disliked, made me ever to abhor it: Yet not the less, in great and public affairs, the Sea of Rome did use my labours to the Emperor and Archdukes, as is manifest by the Pope's Brieves, and the Letters of the Emperor and Archdukes, which I yet keep My well-deserving also at the hand of the State of Venice, my native Sovereign, did procure unto me their great favour: whereby I might both hope for, and expect the benefit of a better fortune, if the desire of greater grandeur had possessed me. I looked not to worldly commodities, which I had in that abundance as might more than suffice a moderate spirit, such as I ever had, which I do ascribe to the grace of God. In this change of my place I do gladly embrace the loss of all my dignities and riches, because (as I have said) I seek not mine, but the things of JESUS CHRIST: Therefore neither the counsels of men, nor the undaunted affection, nor worldly necessity, nor event: neither any miserable accident, which useth to ranuerse men, and their estate, moved me to departed: but whence it was, I will ingeniously declare, without feigning or dissimulation.  
For the most part, from my childhood, I was brought up among the jesuits, in holy study, according to the common doctrine of the Schoolmen, and the received opinions of the Church of Rome: for which opinions, proper to Rome imprinted and fixed in my mind, more by authority than by reason: with the miserable captiving of my understanding, I was, for a long space, most resolved to die: for I counted it execrable about these opinions to admit the smallest doubt or ambiguity of mind or thought, let be of speeches: and being bound up in this common reverence of them, if at any time any thought had crept in against them, or my studies had suggested any doubt, I resolved to use violence against mine own reason (as the custom is in matters of Faith) and to turn my mind and thoughts another way, rather than I should admit the least doubt against these articles of Faith, which I took for certain, and were set out to us by our teachers, to be most certain. I confess I did feel continually some sparks of the inward Spirit, which nevertheless I resisted, yet I could never freely acquiesc, neither free myself of a great suspicion, which held me in perplexity, after I had made some progress in the studies of Divinity: Which suspicion was greatly augmented in me by so exact, so rigorous, and intestine business of Rome: whereby I perceived they did most narrowly take heed, that no book, written against our doctrine, should be held or read by any of us: for I supposed, that these books were justly discharged the common sort, lest the people, who are destitute of judgement and discretion, should be exposed by reading of them, to the danger of drinking in of Heresy. But in that they were altogether discharged Students, and men of great learning, and well affected to the Catholic Religion, I did ever judge (as reason will teach every man) that matter was greatly to be suspected: especially seeing the Court of Rome suffered us not to have any use of these books: even after we had compleet our course in the study of Divinity, and taken degrees therein: yea, and after our promotion to Bisshoprickes. This suspicion did yet more increase, where I saw our Masters and Professors in their public handling of the controversies, by word or writ, claim this authority to themselves, to be trusted in all that they said: that those words and sentences which they did repeat, were the words and sentences of the adversaries: and in the mean time, the hearers were discharged, under the fearful pain of Excommunication, to read the writings of the Adversaries: In riding, suppressing, and destroying whereof, they make so great business, as justly it is to be suspected, some thing lurketh in them which our doctrine is not able to confute.  
From the first years wherein I rendered myself to be a Clergy man, I fostered an inborn desire to see the union of all the Churches of Christ: & could never patiently think upon the division of the Western & Eastern Churches, the South & North in matters of faith. I desired earnestly to know the causes of so many and so great Schisms: and to search, if possibly any way could be found out to bind up again all the Churches of Christ in the true & ancient union. I was also tormented with heavy dolour which I conceived at the dissensions of Professors of Christian Religion, and the coat of Christ so miserably rend asunder: which dolour and too great heaviness did wonderfully afflict me, and yet more and more vexeth me daily.  
Thereafter, now some twenty years ago, I was promoved to the government of the Church, and made Bishop of Segnat which thing my Fathers, the Jesuits, took heavily, because they knew by experience, that I was not idle, not improfitable for their society (but that their account I do not much regard, for I contemn all human estimation, unless it make some furtherance to divine obedience) they had found me (I say) profitable for them: for in the time of my trial, when I was but young, they praeferred me to a public profession of HUMANITY in the Colleges of VERONA. And before I was a Priest, they placed me in the Public Chair, for the profession of the MATHEMATICS at PADVA, with great concourse of hearers. They made me Professor of RHETORIC first, and then of the LOGIC and PHILOSOPHY, in the Public Schools of BRESCIA, and often on the Festuall days would needs have me making Sermon in their Churches: They enjoined me the dispatch both of private and weighty Affairs: And in all the services of their society, they found my diligence: Why then should they not have taken heavily my promoving to a Bishopric? which was unto me the first occasion to come down to the earth, from the subtle and airy, or improfitable disputations of the Schoolmen, and to turn my contemplation in wholesome practice of the cure of souls, and of the Church. And because I did acknowledge the proper task of a Bishop was to preach the Word, I set myself to read Sermons, and such Books as are appointed for Lent: which did soon beget in me a loathing and detestation: for I saw in them, and that easily, a filthy abuse of Scripture, while it is thrown to vain, improfitable, impertinent, yea, and a pernicious sense: I saw Examples and Miracles propounded, either false and feigned, or at least ridiculous, and not worthy of credit: I saw the people miserably deceived, and the inventions of avarice and ambition superstitiously forced upon them, under colour of articles of Faith. These things I was astonished to consider: and therefore I resolved to leave these troubled Streams, and to take myself to the Fountains of the Fathers: in reading of whose works I began to delight, for Sermons and holy Canons, and Church Government.  
From this course now and then some beams of new light did shine unto me, as yet unwilling and repining: for on the one part I did observe the sayings of the Fathers in very many things, contrary to the common Doctrine which I had learned in the Schools: and I did perceive, that they were either passed by in silence by my Masters, or not faithfully alleged, or not sufficiently, or which is worse, sinistrously expounded: On the other part, I did see, and that not without great wondering, that the Rule of Church Discipline, and Spiritual Government, of our time, was exceeding far different from the ancient practice whereby my forenamed suspicions were greatly augmented: and I perceived, a far off, that we did not faithfully handle the Doctrine and Affairs of CHRIST and his Church, but sluffed our THEOLOGY rather with the quick inventions of human speculations and Philosophy, than with the wholesome words of holy Scripture, exactly considered and expounded, whereof there is a gross ignorance amongst us.  
From a Bishopric I was advanced to an Archbishopric, whereby a new and more urgent occasion grew unto me, to renew my studies, and to labour in them more earnestly: for whereas the troubles of the Suffragan Bishops of my Province, but much more the excessive power of the Court of Rome, encroaching upon my Metropolitan jurisdiction, began to injure me, I proponed to myself to search out, and thoroughly to know the Root and Fountain of Church degrees, jurisdictions, callings, offices, and dignities; and chiefly of the Papal greatness. A little after the State of VENICE was by the Pope put under Interdiction: and scoffing Pamphlets, sent daily from Rome, ceased not to oppress, vex, and slander all of us, who were Bishops of the signory of VENICE, as Beasts, Dolts, Ignorantes, and men of evil Conscience. Whereof, for the better instructing our lawful defences, and for the better knowledge of the question debated betwixt the Venetians and the Pope, new occasions were given to me of a new and more earnest study. The holy ancient Canons, the Orthodox Counsels, the Discipline of the Fathers, and the ancient customs of the Church were often and again turned over by me. Whereto shall I say more? I found abundantly in these only all that I sought, and a great deal more than I sought. Then it was easy with opened eyes to observe that the doctrine of these Reformed Churches, which in great numbers Rome maketh enemies to herself, and which are bitterly reproved and impugned by our THEOLOGS, did in little, or nothing at all, differ from the true and ancient doctrine of the pure Church. I did also perceive that their doctrine, both at Rome and among us, is abhorred and repelled, rather than lawfully impugned: not for that it is indeed heretical and false: but only because it is contrary to the corrupt sense and manners of the Court of Rome, and to her fleshly plots and inventions, which is now turned into a temporal estate. I saw also, & perceived most clearly, that at Rome, without any lawful ground, yea, by extreme violence, innumerable new articles of faith were daily coined, & forced upon us: & that in such things as not only appertain nothing to divine faith, but also contain in themselves manifest falsehood: Which articles that corrupt Court will neither suffer to be discussed by any, nor be brought in a due consultation of the Church: but pursueth even to the death all those who dare whisper against them. They have now for a long time smothered the sacred Counsels, and so have put out the eyes of the Church of CHRIST, that now unhappy she, as another Samson, made blind, and deprived of her own strength, captived and made vile, is able only to groan. It was sometimes an article of Faith, that the universal Church, dispersed throughout the whole world, is that Catholic Church of CHRIST, whereunto CHRIST himself doth promise his perpetual assistance, which PAUL calleth the Pillar and ground of Verity. But now our Romanistes have drawn this article of Faith in lesser bounds, That the Catholic Church now is to be taken for none other than the Court of Rome: & it is propounded to be believed by a firm Faith, that in it only, yea, & in the Pope alone, the whole Spirit of CHRIST maketh residence: and whatsoever of old time hath been said for the honour of the universal Church of CHRIST, with great injury to the Church, is wholly applied to the Court of Rome: & many things are reduced to the articles of Faith, whereof we never had any institution of CHRIST: whereby the souls of the Faithful are miserably deceived: and so the Blind with their blind leaders rush headlongs in the gulf of perdition. These things among many other, have grieved me exceedingly, & do yet stir up in my spirit an incredible dolour.  
But I will cease now particularly to recount the innumerable novelties of the Court of Rome, and these most pernicious errors whereby a bouchery of souls is wrought: the vigour of Church Discipline is broken: the propagation and purging of Religion is hindered, and innumerable offences are brought in the Church: the civil peace of Christians is troubled, & bloody wars stirred up amongst them, kingdoms are overthrown, & horrible schisms are made in the Churches, and most grievous calameties do arise (which all I have exactly observed) I will cease now (I say) to recount them, because I have fully treated of all these matters in my large work, Of the Ecclesiastic Republic, which I have in readiness, and shall give to be Printed in Germany, as first commodioufly occurreth to me in this my journey: all that work Of the Ecclesiastic Republic, I comprehend in ten Books: In the first whereof I search out the form of this Republic: and do determine, that the Church under CHRIST appertaineth to a most perfect Monarchy: and that not the less the Ministers of CHRIST on earth, by CHRIST'S own institution, are most far from an earthly Monarchy, & do govern the Church with an aristocraty or choice government: not without some mixture of a democraty or popular government: and consequently I show that the Primacy of Peter is contrary to the evangel & institution of Christ. In the second book I consider the governors & Ministers of the Ecclesiastic Republic, who they are, & what succession can be given to the holy Apostles: what is the institution of Bishops: wherein they differ from Presbyters: who are the inferior Ministers, and what force holy Order have in this Republic. In the third I do expound what is the Hierarchy to be found among the Bishops and governors of this Republic: and I do teach, that there is no pre-eminence nor subjection among Bishops, by divine right, but that degrees of places among them are distinguished by the constitutions of the Church only. And consequently I do treat of the Election, Confirmation, Consecration or Ordination of Bishops, and of the power of metropolitans, Primates, and patriarchs. In the fourth I examine the Privileges of the Church of ROME: and do prove, that neither in herself, nor in her Bishop nor Clergy, she hath any pre-eminence given her of CHRIST above other Churches: but if any she hath had, or now hath, she hath taken it from the helps and furtherances of men. In the fifth I do undertake to search out the proper power of the CHURCH: and do prove, that it is merely Spiritual: and so I remove, far from the CHURCH, all (Earthly) JURISDICTION: And then consequently I dispute of the force and operation of Sacraments, and of Ecclesiastical Censures. In the sixth I compare the power of the Laity, and of the Church; that the difference betwixt the Ecclesiastic and Temporal Republic may appear; and I do show that Christian temporal Princes may do many things in the Church: but the Church in temporal things, and especially towards Kings, may do nothing at all. I treat also of the temporal Kingdom of CHRIST, of the power of the Laity whence it is, and of how large extent: of the Immunities of the Church and Churchmen: of investitures, of the Monarchy of SICILL, and such like. In the seventh I consider the inward direction of the Ecclesiastic Republic, which is by faith: and I inquire for the true rule of faith: and so I dispute of the Word of GOD, of the authority of the Church, and of the Pope over it: of Counsels, of Heresy, of Schism, and such like. In the eight I consider the external government of the Church, by Laws, Canons, and judicatories. Thereafter I discuss how far Canons do oblish: of dispensations, of commands, enjoining fasting, prayer, and such like. In the ninth I come to the temporal goods of the Church, and I expound at length how sparing the sustentation of the Ministers should be: whence it should be taken: and how Church goods should be guided. I treat also of Tithes, of Benefices, of dominion over church-good: of the use and abuse of Church-rents: of Pensions, of Commendas, and Testaments of the Clergy. In the tenth and last I undertake to expound the liberty of the Church, that we may see what way this Republic is free. And consequently I treat of Privileges, and persons privileged: of the abuse of privileges: of exemptions, and persons exempted: of the subjection of Monks, and such like. This was the fruit of my painful studies: for while upon the occasions before named I did griedily read holy Scripture, the Orthodox Fathers, the holy Canons, and Volumes of Counsels, mine eyes being opened, and I inflamed with a zeal to explain the truth to others, and to myself, I could not but write those things I observed: and this my much writing hath begotten this work, the sum whereof I have rehearsed. I saw therefore plainly, and did perceive, that in our Churches we had gone far astray from the right path both in Doctrine and Discipline.  
What then should I do more in the mids of a wicked & froward nation? If (as reason craveth) I would have governed mine own Church according to the ancient discipline of the Catholic Church, and propone true and Catholic doctrine, I should by that means hasten upon mine head great storms & horrible tempests from Rome: for even already at Rome great hatred was hatched & fostered against me, because they had under-smelled my labours in writing against their opinions: for which I was often admonished & rebuked by the Pope's Nuncio, lying at Venice: it was therefore much better to take the wings of a dove, & to withdraw myself, & fly away to the wilderness, where I might wait upon him who will deliver me from the weakness of spirit, & from the tempest: rather than remaining among the blind, willingly blinding myself, I should lead the blind to perdition. What are the Bishops under the Roman Popedom? In temporal things indeed, where the benefices are fat, they shine in worldly dignity, they are great, & conspicuous, & Princes: but Bishops they are not, but by equivocation: all their Bishoply administration is perished: for the government of all Churches is drawn to Rome, and the Bishops themselves are scarcely Vicars and servants to the Lord Pope: they are vile, contemptible, oppressed, & trodden under foot miserably: subjected not to the Pope only, but to Cardinals & to so many Congregations as are institute at Rome against them: Legates from his Holiness side, Apostolic Nunces, Inquisitors, Visitors, & in end to innumerable Orders of Regulars, and their brethren, who now by their Apostolic privileges are vot only aequalled to Bishops, but also overmatcheth them, & stayeth their proceedings in their government, swallowing up their power. The Church under the Bishop of Rome is no more a Church, but a certain human Commonwealth, all of it under the Pope's temporal Monarchy: It is a Vineyard only to make No drunk: it is a Flock, which the Shepherds do shear and clip even to the blood: yea, to excoriate and flay them. Why then should I not flee, lest I should see these evils any longer, & lest I should be a fellow-worker of such things, & a partaker with them. CHRIST hath set me as a dog among his flock: I should not be dumb any longer, as now all the other Bishops under the Roman pope are dumb dogs: who on the one part alured with large ●●pes, and on the other terrified with great fear, are altogether silent: and choose by base flattery to hasten to perdition with their Chiftane. And because (according to the Proverb) Flattery begetteth friends, and truth begetteth hatred: seeing I neither could, nor ought to desert the truth, I behoved of necessity to flee noisome hatred, and poison, and daggers, the ordinary effects of hatred among us: for in these our times matters are come to this point, that at Rome, or elsewhere by commission from Rome, the defence of Controversies of Religion is not committed to Theologs or Counsels, but to Torturers, Burrios, cut-throats, and bloody Murderers.  
And albeit all these things did ever and earnestly persuade me to flee yet I do confess I fond the handmaid Agar, with her child Jsmael, for a long time troublesome to me: I mean I heard my flesh rebelling against my spirit, and reasoning after this manner: And whither, I pray thee, wilt thou go? Thou art come to great dignities, & wealth, under the Bishop of Rome, with hope also to attain further. These things thou dost possess: these are certain, but thou knowest not what shall befall thee in other places. Shall it be even so, that thou wilt leave thy Country, & Consignes, & Alliance, & friends, never any more to see them again? Wherefore makest thou thyself wiser than innumerable other Bishops, who comporteth with all things, tolerateh & excuseth them? why wilt not thou in like manner comport with, tolerate & excuse them? Art thou only the wise man among such an innumerable multitude? Are all the rest foolish? Dost thou not know, that immediately after thy departing, first at Rome, and then every where, thou shalt be burdened with great reproaches, and noted with the infamous name of an Haereticke? These and more such like speeches my fleshly Agar did often whisper in mine ears, not without a great combat betwixt her & mine inward spirit, and my Conscience now already overcome with the truth: But that divine Spirit, with a more vehement force, suffered me not any longer to make delays, but with an effectual voice he called me to himself, as he did Abraham, saying Come out of thy Country, and from thy kindred, and from thy Father's house, and come unto the Land which I will show unto thee. And he forced me to put in execution that notable saying of the wise men, FOLLOW GOD: even as blessed Abraham indeed obeyed it, according to the consideration of holy Ambrose (de Abraham. lib. 1. cap. 2.) Which fact of the holy Patriarch after a wonderful sort, augmented both my courage and strength, while I perceived, that GOD did first reward his ready obedience, by keeping disgrace and infamy far from him: for he preserved the chastity of his beautiful wife Sara, when it was in liazard by a licentious Tyrant. Ambrose also did much comfort me in this case, while he saith, Because Abraham contemned all things for GOD'S calling, therefore he receiveth all things again abundantly multiplied: & first of all he gave him the safety of Saras chastity, which he knew was dear to the husband. That same holy Father addeth moreover, Whosoever followeth the LORD is ever in surety: & therefore (saith he) we should not be called back from the obedience of heavenly commandments, neither for respect to our country, or parents, or children, or wife, because GOD giveth all these gifts to us, & is able to preserve them all. These things give me full assurance, that for this my following of his calling, though it be somewhat too late, GOD will give me this remuneration, even the preservation of my fame and estimation: that of whatsoever account it be, it shall suffer no disgrace amongst Barbarians, but shall be kept found and undefiled for the edification of some, and avoiding of offences. Being therefore encouraged with this confidence, and moved with this holy calling and admonished by these dangers, I have most cheerfully undertaken this my flight.  
But yet the love of CHRIST constraineth me, for I might be counted of a vile & base spirit, if laying aside all lawful striving, I should rot in sluggish idleness in some corner, and so flee for mine own ease. The cause of CHRIST is in hand, which calleth me to itself, & I hear that voice continually thundering in mine ears [CRY] and admonishing me to go up to some high mountain, to the end that my voice, joined with their voice, who have not bowed their knee to Baal, may be better heard in preaching the Gospel to Zion. That voice now I follow, and I go into some mountain, where the Catholic Church hath lifted up her head in a free profession, from whence, according to the oblishment of my calling, so far as in me lieth, I may proclaim the truth to the world: and may open and show the ways for taking away all divisions, and binding up again of peace in the Church. The Church shall shortly hear my cries, & I will speak to the heart of Jerusalem, and call unto her: For I cannot in any case be lacking to my calling, because I am a Bishop in the Church of CHRIST. & to every Bishop his own particular Church is so committed, that he must in the mean time understand, where there is any necessity of his help, the universal Church is recommended to him by JESUS CHRIST. To all of us who are Bishops the Apostle Paul hath said, Take heed to yourselves, & to the whole flock over which the Spirit of God hath made you over-sieers, to rule the Church of God, which he hath purchased with his own blood. These words also are given out in the name of Eleutherius an ancient Bishop of Rome, writing unto other Bishops, For this cause Christ hath committed unto you the universal Church, that ye labour for all men: and neglect not to help all, according to necessity. Cyprian also affirmeth (epist. 13. lib. 3) that jointly with Stephanus, Bishop of Rome, he did hold the level of governing the Church. And then he addeth, The body of the Priesthood is exceeding large, and is coupled together with the glue of mutual concord, and the band of unity: therefore if any of our fellowship shall prasume to forge an heresy, or to rent & destroy the Church of Christ, let all the rest make convenient help. And that same Cyprian in very deed often helped troubled Churches: even such as were without the bounds of Africa: yea and the Church of Rome itself. So Polycarpus, Irenaeus, Osius of Corduba, Athanasius, Basilius, the two Eusebii, one of Samosata, & the other of Vercels, Lucifer of Calarie, Hilary of Poitiers, Theophilus and Cyrillus of Alexandria, Aurelius of Carthage, and many other Bishops, did painfully labour, by virtue of their Episcopal office, to help the necssities of the universal Church: and leaving, for a space, their own Churches, well appointed, recommending them to the oversight of others, they went unto other afflicted & troubled Churches. Therefore it is most proper to my calling, & not without the compass of it, with all my might, as Cyprian exhorteth, to help the Court of Rome, which factionously maketh a Sect, and dividing itself from the Church, renteth & destroyeth the Church of CHRIST: and yet mine help must not be by approaching to it, because that is not sure: but by a bodily departing from it. I would indeed most gladly have retained mine own Church of Spalate as Osius, Basilius, the two Eusebii, Hilarius, & others above named, retained their own Churches, & returned unto them after they had ended the public business of the universal Church. But because that my Church, with many others, groaneth under the tyranny of the Pope, who hateth & abhorreth Reformation; and by all his power and the forces of his adhaerent Princes, maketh impediment to it: And having power of life & death over these who suit & urge reformation, suffereth none of them alive. Therefore, I could not choose, but leave my Church, that I myself, having cast off these bands, & set at liberty, might be the more ready to proclaim the truth, and with greater safety might deplore the desolation of the holy Church, which she suffereth of the Court of Rome.  
True it is, the majesty of an earthly king is dreadful, because (as Tertullian saith) he is next unto God, & lesser than God only: above whom (as Optatus Milevitanus saith) there is none save God alone. Therefore when k. David was to be reproved for his adultery & murder, neither the high Priest, nor any other of the Priesthood, nor any Levit, or friend or familiar durst praesume to take that charge upon him: but God used his own proper & peculiar messenger, & appointed the Prophet Nathan to rebuke him. But there is not now such necessity: neither need we expect, that God will raise up extraordinary Prophets, & appoint peculiar messengers to deal with the Bishop of Rome, who is now troubling, scandalising, spoiling, & oppressing the whole Church. The majesty of our Rom. Pope is not so great as to affray us, that his temporal & haughty majesty is feigned, usurped, & is none at all, he is but our Brother & Colleague, & a Bishop with us, & a fellow-servant in the work: and a brother who is helped of a brother, is as a fenced city, as Solomon saith in the Proverbs. Wherefore then do we snort? wherefore do we sleep? a Brother perisheth, & draweth the Churches away with him to perdition, & we his Brethren neglect the danger & do not occur. Let all be silent, let all be quiet, & contemn as they will, yet I the lest Whelp among them all, with such barking as I can, shall waken those great mastius, who are asleep, & made drowsy by a wondered policy of the Popedom: that according to their charge they may hold back the Wolves, & save the flock of jesus Christ. I shall not use mine own voice, but the voice of God, in wakening the good Dogs: and I shall double upon them the Cry of holy Fathers, & Counsels, & holy Catholic Church. As for these ten Books, Of the Ecclesiastic Republic, which I am shortly to put to light, I shall specially endeavour, that the errors of the Church of Rome may be detected, the truth and wholesomeness of the Catholic doctrine & discipline may be opened, & these many (reform) Churches, which by our Roman Church are proudly casten off & divorced, may be retained in a Catholic sense, and that the way of union of all the Churches, if not clearly demonstrat, may be at least pointed out: if by any means we can be brought to that estate, all of us to think one thing, & to say one thing: that Schisms may be remedied, and all occasions taken away from Christian Princes, of plotting the overthrow one of another, & of troubling the common peace of Christian people, with untimous & ungodly wars, & that under the praetence of Faith & Religion: but rather that all their forces may be so directed, as the Catholic Church of Christ, groaning under the tyranny of those who are Infideles indeed, may be restored to her ancient liberty.  
This my departing from my Country, or rather my going out & flight from Babel, I will that it want all suspicion of Schism: for I flee from errors, I flee from abuses, & that lest I be partaker of Babel's sins, and receive of her plagues: yet will I never sever myself from the love which I own to the holy Catholic Church, and to all and every one who communicate with her: but so far as in me lieth, I shall ever be ready to communicate with them all, so long as we agree in the essential articles of our Faith, and the Creeds of the ancient Church of Christ, if in the mean time we dearest & abhor all new articles of Faith, which are contrary to holy Scripture, or repugnant to the forenamed Creeds: and that we admit not, in any case, articles indifferent in themselves, as articles of Faith, which have never been sufficiently discussed, established and determined by the Church, except first they be fully determined, or be shown to have been determined of before: neither yet that we condemn those articles as heretical, unless we have sufficient notice that they have been condemned by the Church. In things therefore indifferent, let liberty of opinion and action be permitted to every Church: and let every of them abound in their own judgement, until the Church itself, instructed & governed by the Spirit of Christ, shall put an end to controversies, and sever the Chaff from the true Corne.  
In the mean time, let us remember that notable saying of worthy Cyprian, which he used in the Council of Carthage, We judge no man (saith he) neither debar we any man from the Communion, albeit he have an opinion diverse from us: for none of us all hath made himself Bishop of Bishops, or compelleth his colleagues, by a tyrannical force, to the necessity of obedience: because every Bishop, according to liberty and power, hath his own arbitrament: as though he might not be judged by others, neither he himself may judge another: but let us all await upon the judgement of our Lord jesus Christ, who one, and alone, hath power to prafer us to the government of his Church, and to take an account of all our proceed. At that time Cyprian disassented from the Church of Rome, & almost from the universal Church, about the Baptism of heretics: and being confirmed in his own opinion, he judged Stephanus, Bishop of Rome, who mightily resisted him therein, and all other, to be in a manifest error: yet he never suffered the band of union & Ecclesiastic Charity betwixt them, to be broken, lest a Schism, the most noisome pest of the Church, should atise among them. And in this, Cypr. to his great commendation, did overcome the not-all-wise-discrete zeal of Stephanus: for while as Steph. by his excommunications, did rush headlongs to the inconvenience of a Schism, Cyprian by his patience and charity, & excellent wisdom, eschewed a separation. Therefore S. Augustine did often commend Cyprian, and propounded his actions as a rule and exemplar of Imitation to all the Churches.  
And among other things which Augustine considereth of this proceeding & strife betwixt Cyprian & Stephanus, he saith (in his fifth book against the Donatists, chap. 25.) Yet the peace of Christ did so praevaile in their hearts, that in such a question no Schism did arise betwixt them: for Cyprian had surely concluded with himself, that Steph. did grossly err, while he received penitent Heretics, returning to the Church, without rebaptizing: yet he choosed to communicate not only with Stephanus himself, who thought and did contrary to him: but also with those whom he judged to be altogether unclean: and that only because Steph. had received them to the Communion, rather than to rend the Church with a Schism. And this example Augustine propoundeth to the Donatists, and us all, to be followed.  
Therefore, most holy Father, & you Fathers & Brethren, and holy Colleagues, let us imitate Cyprian, & follow the counsel of Augustine, that above all things, Schisms be removed: for (as August. observeth) Cyprian replenished, with the bowels of charity aestimed, that even they who have diverse opinions, should abide in unity. Let us also among us have diverse opinions, of things not as yet determined, till they be fully determined: And in the mean time let us abide in unity: for albeit that you think otherwise, yet (as th'Apostle admonisheth) God will reveal that to you. Make not greater divisions than are already. Take heed also that with Stephanus ye break not the band of charity, by untimous excommunications, lest by such contentions, that great ill of division arise, which August. did fore-eschew: Restore peace and charity to all the Churches of CHRIST, who according to the Tenor of the ancient Creeds do profess JESUS CHRIST, and be assured of this, that Schism in the Church is a far more grievous evil than Heresy. Have your Communion ready for all, without prejudice of the liberty of opinions: removing in the mean time all falsehoods in doctrine. Leave the examinations of the Truth to those lawful & accustomed forms of the holy Church: for so I hope, through the assisting grace of CHRIST, who useth not to deny himself to them who seek him sincerely, that full peace and concord, and a necessary union of the holy Churches shall follow, that we all think one thing, & abide all in one rule. Let ut not stir up amongst us the fire of hatred and secret grudges, but of Religion and Catholic instruction. Let the Word of GOD be a Lantern to our feet, and let us follow the footsteps of our holy Ancestors, who have been excellent Lights in the Church of CHRIST. Let us break asunder, without pertinacy, the darkness of error and falsehood, by the light of the truth of the Gospel: and let us departed far from Novelties, which have almost quite extinguished the Doctrine and Discipline of the holy Church: that the Church of CHRIST on earth may be one coupled together with the glue of concord: wherein to let us all with one spirit and one mouth praise our GOD, and the Father of our LORD JESUS CHRIST, AMEN,  
Given at VENICE, the xv, of September. ANNO 1616.