A MANIFESTATION OF THE MOTIVES, Whereupon the most reverend Father, marcus ANTONIVS De Dominis, Archbishop of SPALATO,( in the territory of VENICE) undertook his departure thence.  
¶ Englished out of his latin Copy.  
 
AT LONDON Printed by John BILL, ANNO 1616.   

marcus ANTONIVS DE DOMINIS, Archbishop of SPALATO, thus declareth the motives of his departure from thence.  
LEst this my departure, howsoever in itself grounded vpon well-weighed reasons, and being in truth the ful-ripe fruit of ten yeeres deliberation at the least, yet being in the apprehension of others, sudden and unexpected, should by my silence be liable, not onely to I know not what wonderment of those among whom I haue been brought up, but also to the misconstructions of those that taste not the motives thereof; I hold it necessary, by way of seasonable prevention, to publish to the world the true causes and grounds of this my, not heady, nor hasty, but duly forethought secession.  
At the first insight whereinto I cannot but foresee, that I am like to open the mouths of detractors, and backbiters, more then a good many, who out of this my departure will pick occasions of declaiming, and exclaiming against me, and devising slanders of me, as is too usual in such cases. But with the smoke of such vain calumniations, I profess to GOD and the world, I am not overmuch affencted. To me, as to S. Paul, it is a very small thing to bee judged of men. Let me for CHRISTS cause, let me be a fool, let me be base, let me be buffeted, reviled persecuted, defamed; let me be accounted the dregs, and off-scowrings of the world; let me be even accursed; may I the while do my duty to my Lord CHRIST IESVS, and become useful to my brethren in the ministry of CHRIST, I may, I must trample on all these reproaches. For this is my boasting, even the testimony of my conscience; that in singleness of heart, and godly sincerity, not in carnal wisdom, but by the grace of GOD I leave my own country, and pass into another. It is my part, to approve myself as the Minister of GOD, in much patience, in afflictions, in necessities, in distresses, in labours, through honour, and dishonour, through good report and ill report. For I seek not myself, nor mine own, but the things of CHRIST. This rather troubleth and perplexeth me, that, if I should not step forth boldly, and meet with slanders and calumnies, the benefit which might accrue unto many by taking notice of my intentions, would be hindered; and many perhaps still remaining unacquainted with my courses, might, in stead of edification, be taken unawares in the snare of some scandal and misdeeming of me. For the helping of such mens infirmity especially, are the motives and meaning of this my departure thus brought unto light, and set forth to the view of all men.  
That this my voluntary removal is suggested to me by no human, but even divine vocation, I am fully resolved, nor may once doubt of it. Certes I know that every spirit is not ouer-easily to be credited: but the spirits are to bee tried, whether they be of GOD, or no; as wee are taught by John the beloved Disciple of CHRIST. In these trials, besides my often presenting myself unto the FATHER of lights, in such maner as my saviour hath instructed me, and thus continuing in the diligent search of the truth for the space of ten yeres, as I said, other help of resort had I none: No mans( I call GOD, and my conscience to witness) no mans persuasions of any kind, did once come to mine ears: no man cast forth any bait to 'allure me: no man suggested any arguments to instruct me: I used no mans counsel: I conferred not in this business with any man living. Nor let any man surmise, that I drew my strength from such books, as are framed against the doctrine of the Church of Rome. He that knoweth all things is a witness unto me, that I haue utterly abhorred meddling with such prohibited ware: and if ever any Prelate, the most dutiful observant of the Court of Rome, hath detested those books, surely( in the scare-bug fears, which from my tender yeeres haue possessed me) I haue held them detestable above measure. And yet now, me thinks, I am no babe, who having seen almost threescore yeeres, should be pliable to any mans bent, to be persuaded to what he please without sufficient argument.  
My understanding and iudgement hath never been directed by any rules, other then those, which the Spirit of God hath prescribed to the holy Church in the Scriptures, and by guidance whereof, the holy orthodox Fathers, most renowned and reverenced in the catholic Church, haue instructed the faithful flock of Christ. And these sacred Fathers onely( together with the inward motions of the holy Spirit) haue been the sufficient authors of this my resolution. Why therefore should I suspect this to be the suggestion of a wicked spirit? From such suspicion I am further freed, because I perfectly know, and avouch before God, that searcheth the heart and reins, that I in all this my deliberation, never cast mine eye to human and temporal ends. I thirsted not after ecclesiastical promotions, though they might well seem suitable to my condition. For I was already a Bishop, and that not of the lowest rank, but chief of the province wherein I was born, namely, Arch-bishop of SPALATO( formerly styled of SALONA) and Primate of the two kingdoms DALMATIA and CROATIA; A prelacy( why should I blushy to say it?) of as great esteem as any in our provinces and Churches. And if I had longed after any of the roman dignities, there was a faire way open for me toward them: But the distaste, which I took against the corruptions of the Court of Rome, made me still to abhor it. And yet the See of Rome in their most weighty and public affairs employed my pains to the Emperour and Archdukes; whereof, the Popes Briefs, and the letters of the Emperor& Archdukes, which I haue yet to show, are sufficient witnesses. The good offices also performed by me toward the renowned State of VENICE,( whose born subject I am) haue purchased their especial favour towards me: Whereby I might expect to raise my fortunes higher, if I had gaped after any greater and more transcendent Dignities. Neither was I greedy of worldly pelf, having already that competency of riches, which might abundantly content a moderate mind; such as GOD by his grace hath vouchsafed to due me withall: whereas in this my change of place, I most willingly embrace the loss both of riches, and dignities. For, as I said, I seek not mine own, but the things that pertain to CHRIST. Therefore not any human project, not any heady passion, not any worldly necessity, not any disastrous chance, not any preposterous motive, wherewith men use to bee transported violently, hath made me to quit that place, wherein I sate warm enough: but what was the true cause thereof, I will now declare plainly and ingenuously.  
I haue from my very childhood been brought up in the study of divinity, and that most-what among the Iesuites, and haue kept myself to the current of the schoolmen, always bending to the determinations of the Church of Rome; not for strength of argument, but reverence of authority, with the tincture whereof, my mind was so deeply dyed, and my understanding so captivated, that I resolved rather to leave my life, then to let go my hold. For I was so fast bound with the chain of religious awfulness, that I deemed it vnexpiable sacrilege, once to admit into my heart, any thought of contrary assertion; or of so much, as doubtful wavering about those points. And if at any time I were overtaken with any thought of opposition, or in my search into holy writ, did light vpon any thing that stumbled me, straightways I kerbed myself( deeming that I was bound so to do in point of Faith) and either forced my iudgement to leap over all obstacles, or else diverted my meditations out of that road, lest I should make or find any flawe in the composure of that Religion, which we, silly younglings, take vpon trust, with general warranty from our masters. I cannot but confess that every while I felt the sparks of GODS spirit kindling within me, which I still strived to quench, but could no more then smother: they left always such a restless anxiety in my mind, accompanied with deep impressions of suspicion, which so stuck to me, and grew up together with my studies in divinity, that I could never shake them off.  
This my inveterate suspicion took deep roote by the distaste I had of that extreme cautelousness, and rigorous prohibition, wherein all forces, both roman abroad, and jesuitical at home are strained to the highest; all eyes are open, all doors are shut for the debarring us the reading, or having any maner of books savouring of opposition against the doctrine of the Church of Rome.  
As for the common people, defective for the most part in discerning, and determining such controversies, I hold it not unfit that some restraint be made of lawless liberty in that kind, lest in stead of instruction, they should suck the poison of erroneous opinions out of dangerous discourses. But that learned men well affencted to the catholic faith, and eminent for the soundness of their Doctrine, that such old souldiers should not bee suffered to view the naked face of their enemy, my mind always  told me( and good reason for it) that somewhat was in the wind, which was loath to bee traced out. If young novices ought thus to be hood-winked, yet those that haue run through the whole course of divinity, that haue taken Degrees in that sacred profession, that haue been advanced to the Episcopal chair, must wee still bee kept in this pupillage under the rod of the roman Court, as not fit to digest, and judge of what we read? When from the bishops chair I looked into the schools of the professors, there I found also that, which increased my suspicion; the Doctors, and public Professors in their solemn readings and writings of the controversies, putting us to take on their own word whatsoever they allege, as a passage, or opinion of the aduersaries, and debarring their auditors, under pain of excommunication, from reading with their own eyes the treatises thus quoted to them: for the hiding, suppressing, and total defacing of which kind of books there would not be such double diligence used, were there not somewhat in them stronger then our champions are, vpon even terms, able to encounter.  
As for myself, I haue always had an inborn desire( which ever since my admittance into the Clergy I haue cherished) to see all the several parts of christendom consenting, and united together. The distraction of the West from the East, of the South from the North( in matters of faith) as I never could brook, so I never left searching into the causes of so lamentable a divorce, and sounding whether any means might be found for the recombining, and reducing them to their ancient union. And the more I longed to see this happy coniunction, the greater was my inward grief, to behold the manifold divisions among the Professors of christianity, the bitter hatred, and unquenchable broils between the most renowned Churches, the shameful cutting, and tearing of the seamless garment of our saviour. This consideration, this compassion, so just, so necessary▪ hath in deep measure seized vpon me, possessing my heart with no small anxiety, and ceaseth not daily yet more and more to grow vpon me.  
But( to return to my narration) I being above twenty yeeres since preferred to be a governor in the Church, and made Bishop of SEGNIA, my Fathers the jesuits did not take it very well, as knowing me to be no doe-naught, or drone, unprofitable for their society ( whereof I neither boast, nor now pass any whit at all, having learned to set a low price on all human reputation, other then that, which availeth for the advancing of GODS service) but yet, that both hopeful, and helpful they found, and acknowledged me, it appeareth, in that, when I was very young, and the half of my time of probation yet unexpired, they employed me to read the public humanity Lecture in the schools at VERONA. Before my entrance into the Order of Priesthood I was by them made the public Reader of the Mathematique Lecture at PADVA; where I received good encouragement by the fullness of my Auditory. At BRESSIA they made me Professor first of rhetoric, then of logic, and lastly of philosophy. In the Churches they many times put me forward to preach on the solemn Feast dayes. More then once they laid vpon me the managing of their private affairs of no small importance. In a word, in these, and all other employments any ways belonging to the society, they had me always an Agent prest, and at hand for the public service. In which regard well might they look awry at my being plucked from them by aduancement to a bishopric: Which calling me abroad unto ecclesiastical function, was the first means of my descending, from the most sublimated and aëreall disputes of the schoolmen, down into the lower region of practical application, and reducing my studies to the cure of souls, and oversight of the Church. And because I held preaching to be an insepararable part of the office of a Bishop, I did, as our Preachers are wont, employ some pains in turning over such Postillers, and Lenten-homelists, as are most current amongst vs. But it was not long, ere my stomach loathed that course and unwholesome feed: I found in them( and that without long search) such a world of foul abuses, the Scriptures wryed and strained to idle, fruitless, impertinent, nay pernicious constructions; Discourses stuffed with apocryphal Stories, ridiculous tales, and fabulous Legends; the poor people miserable gulled by picke-purse tricks, and tyrannous yokes put vpon them under the idolator of Piery, and name of catholic Doctrine, wherewith their fearful consciences are overawed and ensnared in Superstition. These enormities I saw, and starting back with amazement, and detestation of them, I found it was high time for me to leave those muddy puddles, and to betake myself to the clear fountains of the holy and ancient Fathers of the Church. Out of their Tractates I furnished my self for preaching, and out of the sacred Canons for Churchgouernement: In both I found mine own content; in both, the profit of others.  
From these lamps, me thought, a new and strange light darted forth vpon me, the beams whereof, though unwilling, and shutting mine eyes, I could not but perceive. As for dogmaticall points in divinity, I found in the Fathers many passages diuers ways repugnant to the common Tenets of the schoolmen, in whom I was formerly lessoned: and those authorities were by our new Masters either slily omitted, or corruptly alleged, or vnsufficiently explained, or purposely misconstrued. And as for Church-discipline, I saw, and wondered to see the spiritual government of these times so far wide and different from the ancient. Whereupon my former suspicions of foul play got more footing in me, and now, me thought, I espied afar off some underhand dealing in our setting forth the Christian Doctrine, and managing the affairs of the Church: inasmuch as the body of our professed theology is rather patched together of subtle speculations, philosophical quiddities, and winding inferences, then soundly grounded vpon the Oracles of the holy Scriptures, diligently examined, and sincerely expounded, whereof indeed, there is little news stirring amongst vs.  
being from this bishopric advanced to an archbishopric, thence was given me a new, and more earnest occasion of repeating my former course of studies, and bestirring myself the more laboriously. For being now encumbered with the incident affairs of the Bishops of my province; but much more being born down with the vast omnipotency of the Court of Rome daily encroaching, and eating vpon my metropolitical rights, it behoved me to dig to the bottom, and to feel for the very foundation of all ecclesiastical degrees, powers, functions, offices, and dignities; in special to search the Records, to find by what tenor the papacy holdeth. Not long after this, cometh forth the Interdict denounced by the Pope against the Renowned State of VENICE, during which thunderclap, the Romanizing pamphlets fly abroad, and cry aloud against the whole rabble of the masterless Bishops of the Venetian dominions, railing and raging against us, for brutish monsters of men, void of all reverence, science, conscience. Then I, poor worm, thus trampled on begin to turn again, and to use the weapon of just defence, and on this occasion am anew, and more sharply whetted to search out the true estate, and grounds of that memorable controversy. For that purpose I turn my books, and travail through the whole extent of the sacred Canons, orthodoxal councils, venerable discipline, and laudable current customs of the ancient catholic Church. To say in short that which I sought long, by these, and none but these I received satisfaction, in these I found that which I sought for, I found it in full and overflowing measure.  
And now mine eyes being thus opened, I could easily by that day-light perceive, that the doctrines of those many Churches which( because Rome holds them for enemies) we are bound to bespatter with invectives,& our doctors to batter with arguments, doth indeed little or nothing olive from the most ancient faith of the purest times: and that the same is at Rome, and here among us rather beaten out of doors, and banished with spiteful detestation, then condemned vpon any lawful conuiction; finding this hard entertainment, not as being vpon trial proved a bastard imp of heresy, but because it cannot bear construction with the Popes cabal, nor consort with the infamous corruptions of the Court of Rome, wholly degenerated into a temporal monarchy. I now plainly perceived, that at Rome a Mint is set up, which daily goeth, for the coining new Articles of Faith sans number. Which prerogative both wanteth lawful Patent, having no other plea then intrusion and forcible usurpation, and is employed vpon too base a mettall, namely such positions as contain, not onely no matter of Faith, but also manifest falsehood: yet such base alloy as this, they thrust, for current, vpon the Christian world; and are so far from suffering it to come to the touchstone of due and free consultation of the Church, or to the balance of disputation, that they reply with fire and sword vpon all that dare but whisper against them. This Rome hath long since by overbearing and crushing the sacred councils, put out the eyes of our holy Mother the Church, who now having lost her sight, her strength, and her liberty, like captive Samson, vndergoeth the scorn of her surprisers, and groaneth, poor soul, under the mill of these Philistines. There was a time when this went for an article of Faith, that the universal Church dispersed vpon the face of the earth, is that catholic Church of CHRIST, to which he promised his perpetual assistance, and which S. Paul calleth the pillar and ground of the truth. Now adays our Masters at Rome haue shrunk this Article into a narrower compass; so that now by the catholic Church must be understood the Court of Rome; Now we must without wavering beleeue, that in this consistory, and no where else, nay in the breast of the Pope there is erected the monopoly of the Spirit of our saviour. And whatsoever privileges, and honourable titles haue in elder times been duly afforded to the universal Church of CHRIST, now must with might and main bee translated over, and appropriated to the Church of Rome, though with wronging and robbing the public. Now the stamp of an Article of Faith is set vpon many new devised fancies, whereof our saviour never was the ordeiner, and whereby Christian souls are pitifully deceived; and so the blind flocks, with their blind guides both together, run headlong into the pit of perdition. These and other like considerations haue for diuers yeeres afflicted my careful soul, and do yet encompass my heart with incredible sorrows.  
I spare here to insert out of mine own observations, a bead-roule of the numberless novelties, and pestilent errors broached, and maintained by the said Court of Rome, whereby many, and many souls suffer shipwreck, the arm of Church-discipline is broken, the reforming and spreading abroad the true Christian Faith is impeached, the Church is burdened with infinite scandals, the peace of christendom is interrupted, jars and warres are kindled amongst us, whole kingdoms turned topsy-turuey, famous Churches rent one from another with horrible schisms, and the world over run with other unsufferable calamities. On which particulars I shall not need here to insist, having fully prosecuted them in my book concerning the ecclesiastic Common-wealth. Which work I haue already finished, and prepared for the press, intending to publish it as soon as I can light vpon a convenient Printer. The whole body of this my work, consisteth of ten several parts or books.  
1 IN the first whereof, I make enquiry into the form of this polity, or government, determining, that, in respect of CHRIST the head, the Church is governed in the most perfect form of monarchy. But as for CHRISTS Ministers here vpon earth, that they haue no resemblance, or conformity with an external, and visible monarchy, but are to govern the Church according to CHRISTS ordinance in an Aristocratical form, not without some spice also of a democraty. And so consequently I demonstrate, that the supposed primacy of power in S. Peter, and the papacy pretending therefrom, do no whit agree with the Gospel, nor with our SAVIOVRS Institution.  
2 In my second book I take a view of the Gouernours, and Ministers of this Church-weale, who they are, how they succeed to the Apostles; of what institution bishopric is, how it differeth from Priesthood, who are the inferior Ministers, and what is the power of holy Orders in this Body.  
3 In my third, I set forth the hierarchy of the Bishops and Rectors of this commonweal, and show that by the Law of GOD, there is no distinction of prelation or subiection between one Bishop and another; but that all disparity in their Sees is grounded on ecclesiastical constitution onely. Thence I pass to entreat of the electing, confirming, consecrating, or ordaining of Bishops, and of the rights of Metropolitans, Primates, and patriarchs.  
4 In my fourth, I examine the privileges of the Church of Rome; and prove, that that Church, neither in itself, nor in her Bishop, nor in her clergy ever received from CHRIST any pre-eminence over other Churches; but if it hath, or had any at all, the same was conferred by the voluntary act of human permission, or concession.  
5 In my fifth, I make search, what is the natural and proper power of the Church, and prove it to bee merely spiritual, still removing all coactive jurisdiction from the Church. Afterward, I discourse of the power, and operation of the Sacraments, as also of Church-censures.  
6 In my sixth, I make a comparison between the Powers laical and ecclesiastical, that limits may bee set down, for distinction of the Church-weale from the civil: Wherein I demonstrate, that Christian Princes haue to do with the Church in many things; but as for the Church, that it hath nothing at all to do with disposing of temporals, least of all to intermeddle with Kings about them. In sum, I entreat of the temporaall kingdom of CHRIST: of the laical power, whence it is derived, what extent it hath, as also of the Franchises of the Church and Churchmen, of investitures, and of the kingdom of SICILY, and such like.  
7 In my seventh, I look into the internal direction of the Church, which is by Faith, and make enquiry what is the true rule of Faith, and so dispute of the Word of GOD, of the authority of the Church, and Pope about it; of councils, of heresy, schism, and such like.  
8 In my eighth, I take a survey of the external government of the Church by laws, Canons, and judicature. There I handle the obligatory power of Canons, the quality of Dispensations, injunctions of fasts, Prayers, and the like.  
9 In the ninth, I descend to the temporal goods of the Church, declaring at large, what maner of maintenance is due to the Ministers thereof, whence it ariseth, and in what sort Church goods are to be disposed. Thereupon, I writ of Tithes, benefice, of propriety in Church-goods, of the use and abuse of Church revenues, of pensions, and Commenda's, and of the Testaments of Clergy-men.  
10 Finally, in the tenth, I undertake to show, what is ecclesiastical liberty, that it may appear in what maner the Church-weale may be said to be free; and thereupon I discourse of privileges, and privileged men, of abuse of privileges, of Exemptions, and exempt persons, of the subiection of monks, and others of that sort.  
This hath been the end and fruit of my studies. For whilst vpon my fore-named occasions, I betook myself to the diligent and earnest reading of the holy Scriptures, the orthodox Fathers, the sacred Canons, and Volumes of the councils, the veil being now withdrawn from mine eyes, and my heart being kindled with ardent zeal both of finding out the truth for mine own satisfaction, and of imparting it for the edification of others, I could do no other, but commit to writing those things, which I found worthy observation. Out of which my copiouse collections, hath been bread that my ten-fold issue, which now I called forth by their names in order. By weighing therefore and applying these particulars, I plainly perceived our Churches to haue wandered far wide from the right way, not onely in Discipline, but also in Doctrine.  
What then should I do tarrying any longer in the midst of a crooked and perverse nation? If I should haue resolved to manage mine own Church, as was fit, according to the ancient catholic Discipline, if I would endeavour to teach, and advance the true catholic Doctrine, I must needs haue drawn down vpon mine own head all the hideous storms, tempests, and thunderbolts, which the Romish capitol could dart forth vpon him, over whom that tyrannizing Faction did already carry, both an heavy hand, and jealous eye; as having by some means smelled out my private labours in writing, though secretly, against the current of their doctrine and designs; as I well might understand, by being diuers times convented before the Popes Nuncio, residing at VENICE, and checked by him vpon some such surmise. It was my best therefore to take the wings of a dove, and by a far flight to retire myself into the wilderness; where I might expect his helping hand, that would be ready to save me from the stormy wind and tempest, rather then that myself remaining in wilful blindness, should together with other blind guides lead the blind to destruction. For what, alas, are Bishops now adays, that are yoked under the potency of Rome? In regard of their Temporalties( where their revenues are great, and boulstered out with secular dignities) they are goodly Potentates, they are Grande's, they are Princes; but Bishops they cannot bee called, but equivocally. verily all others, beside the Bishop of Rome, haue lost all their episcopal power. For the government of every particular Church and diocese is fled from home, and wafted over to the seuen-hilld city. The bishops themselves what are they, but( and scarce that) Vicars, and servitors to our good Lord and Master the Pope; subject, abject, vile, servile, overawed, ouer-trampled wretches, still at the devotion and beck, not onely of the grandmasters Holinesse, but also of such, and such Cardinals; of so, and so many Congregations set up at Rome to curb them, of this Legate à later, of that apostolic Nuncio, of these Inquisitors, of those Visitors, and in fine, of the infinite rabble of the Regular Orders, and of every Companion of those Brotherhoods, which start up with their apostolic privileges, not onely to stand on even ground with the Bishops, but to check, and coop them up in their own walk of Church-Regiment; nay, to swallow up all their episcopal jurisdiction. So in effect, the Church under the Romish head is no more a Church, but a certain human Bodie-politique, under the meet temporal monarchy of the papacy. The Church is indeed a Vineyard; but employed onely for the making our father Noah drunk. It is a flock; but provided onely for this shepherds profit, to squeeze out the milk, till the very blood come; to shear their fleeces; nay, to shave them to the quick; nay, to flay, and slay, and devour the poor sheep at his pleasure. Why should not I then remove from hence, lest I become a spectator; nay, a partaker of these impieties and mischiefs? The great shepherd my saviour, hath appointed me to be a dog in his flock; I must bark; I cannot be a dumb dog, as all the Bishops under the roman are; who, some for hope of preferment, othersome for fear of afterclaps, are utterly mute, applying themselves to the times, and sailing with the wind, though in that common stream, they, with their Leader, run on the rock, and suffer wrack. And because( as the worlds by-word goes) Obsequium amicos, &c. The flatterer gains friends, and the tel-troth gets enemies, now that my conscience debarreth me from betraying the truth, it both became, and behoved me to step out of the reach of that despiteful hatred, which environed me, unless I would daily expose my life to the hazard of poison, or offer my throat to the poignard of an assassin, the ordinary means now adays to silence controversies: Whereof the Church of Rome hath found out a most compendious mean, by referring the decision and maintenance of their Doctrine, not( as our simplo forefathers were wont) to learned divines, and free councils, but to tormentors, to hangmen, to hireling stabbers, cutthroats, and bloody parricides.  
As on the right-hand these spiritual motions did strongly incite me to enterprise this departure, so on the left, I confess, I often found and heard a busy disswader, the bond-mayd Hagar, with her ishmael, the wisdom of the flesh disputing against the spirit, and pressing me on this maner, what, and whither wilt thou? A prelacy thou hast here( under the Popes protection) of large procinct, and faire revenue, not without further hopes of greater titles, if your eye look that way. Thus much you haue in possession, of this you are ascerteined, what otherwhere will betid you, GOD knows, not you. And can you thus forsake your country, your kindred, your friends? Can you thus take your farewell of all these, without hope of ever reuisiting them? Why make you yourself wiser than your fellow-Bishops? They( charitable men) endure all things, bear with all things, excuse any thing. Why do not you draw in the same line with them? Are you among so many, you onely sharpe-sighted? are all the rest moale-blind? If you bee thus wise, why respect you not your own reputation? perceive you not that, assoon as your back is turned, the most infamous and monstrous criminations, that can bee devised, shalbe let fly after you? At Rome first, and thence all about the world you are sure to be branded with the odious name of an heretic. These and such like suggestions did my shrewd and troublesone Hagar whisper into mine ears: whereupon hot conflicts were raised in the inmost cabin of my heart, between her on the one side, and my spirit and convicted conscience on the other. At length the Spirit of GOD making a more powerful and conquering assault, broke off these disputes, and delays, and called me forth with that voice of power and efficacy, saying to me( as sometimes to Abraham,) Get thee out of thine own country, and from thy kindred, and from thy fathers house, and come into that land, which I shall show thee: And so was I drawn to put in practise that most famous precept long since delivered by the wise men, SEQVERE DEVM, Follow GOD when he calleth: even as the blessed Patriarch Abraham( as S. Ambrose elegantly observeth lib. 1. de Abra cap. 2.) did by way of prevention act that which the Sages of Greece did afterward recommend to the world for a precept. By which fact of Abraham I received great encouragement, considering how plentifully GOD did reward his ready obedience, by preserving his honour in the special protection of his beautiful wife Sarah's chastity endangered by Pharaoh. Here Ambrose affordeth me yet more comfort; inferring, that, because Abraham for GODS cause set light by all he had, therefore GOD multiplied to him all he had. But the first reward that GOD gave him, was the preservation of his wives chastity, which he knew to be most acceptable to him being her husband. Ambrose here proceedeth excellently; He that followeth GOD, stands always on sure ground. We must therefore prefer GOD before all things: and neither in regard of our native soil, nor for love of our parents, our children, or wife, be withdrawn from performance of whatsoever GOD commandeth, forasmuch as GOD is the giver of all these blessings, and is able to make good, and preserve whatsoever he bestoweth. Hereby I am put in good hope, that GOD will in the first place of recompense of my, though slow, yet settled obedience unto his call, vouchsafe me a protection of my good name and reputation: so that the beauty thereof( how mean soever) shall not be deflowered, or blemished, though I leave it behind me in the barbarous hands of those, that are like to make bold enough with it; but rather that it shall bee preserved in its prime and integrity, free from all scandal, and fruitful to others edification. This confidence hath heartened me, this calling hath overruled me, these dangers haue armed me to abandon all, and cheerfully to undertake this journey.  
But, above all, the love of my saviour hyeth me forward to this pilgrimage. I were surely of base and groveling thoughts, if I should leave that my function, with intent to lay me down and rest, or hid my head in a corner, that I might rid myself of such conflicts as belong to my calling, and so grow stiff with ease and idleness. It is the cause of CHRIST I haue in hand, which challengeth me wholly, and all mine endeavours: I hear that voice still thundering in mine ears, CLAMA, Cry aloud, and charging me to join in cry with them, that haue not bowed their knee to Baal: and that my voice may, with theirs, bee the better heard, to climb up to the top of an high mountain, to preach to SION. This voice I readily obey: and therefore I high me up into some safe place, where the true catholic Religion holdeth up her head, and taketh free breath. From so fitt a stand, wheresoever I shall find it, I mean, as my duty binds, and as my strength affoards, to display and publish that truth which I haue learned, and to lay forth the ways for removal of schisms, and reducing of the Church to unity. It shall not bee long ere the Church shall hear my voice; I will speak unto the heart of jerusalem, and will call vpon her. I cannot bee wanting in this my duty, being a Bishop in the Church of Christ. Now to every Bishop his own proper diocese is so committed, that he is withall to know, that the universal Church also is by our saviour commended to his care, as need shall require. To every of us Bishops, Saint Paul leaveth this lesson: Take heed to yourselves, and to the whole flock, in which the holy Ghost hath made you overseers, to feed the Church of God, which he hath purchased with his own blood. To the same purpose are those words, which pass under the name of Eleutherius, a very ancient Bishop of Rome, speaking to other Bishops: For this cause the universal Church is by CHRIST IESVS committed to you, that your pains may bee employed for all; and that you should bee forward, in affoarding your help to every man. And the blessed Martyr Cyprian, in his third book and thirteenth Epistle, avoucheth, that himself,( together with the Bishop of Rome) doth hold the balance of the government of the Church: And moreover addeth this: The body of the Priesthood consisteth of a great number, and is so combined together with the glue of mutual concord, and bond of amity, that if any of our Society shall attempt to raise up an heresy or Faction, and to rent, and spoil the flock of Christ, the rest may put to their helping hands for remedy. So likewise the same Cyprian did not onely by advice, but also by action more then once, afford his help unto distressed Churches, though situated without the procinct of AFRICKE, and sometimes even to the Church of Rome, as in the second and fourth books of my fore-mentioned Tractate of the Church-weale, I specify at large. So Polycarpus, Ireneus, Hosius of CORDVBA, Athanasius, Basilius, both the Eusebij, the one of SAMOSATVM, the other of VERCELLA, Lucifer of CARALLI, Hilary of POITIERS, Theophilus and Cyrillus both of ALEXANDRIA, Aurelius of CARTHAGE, and many other out of their episcopal Office, took great pains to relieve the distresses of the universal Church; and stepping aside from their own Churches, but in the mean while, providing for, and recommending them unto others, did, out of their own authority, betake themselves to succour other afflicted, and disturbed Churches. It is therefore agreeable with my Office; nay, it is my most proper duty to endeavour, to my power( as Cyprian teacheth me) to work a cure vpon the Court of Rome, which setteth up and maintaineth a conspiring faction, rending and rauageing the flock of CHRIST. Which my helping labours are to bee performed, not by my approaching thither in person( for that were both dangerous to myself, and bootless for the cause) but, as I do, by my most remote bodily absence from it. And as for my diocese and province of SPALATO, it is my most earnest desire to haue continued the administering thereof, like as Hosius, Basil, the Eusebij, Hilary, and others even now name by me, did retain still their own Churches, and returned to them, when they had achieved the public business of the universal Church. But my Church, with many other, doth groan under the Popes heavy yoke, who hearty hateth reformation, and with tooth and nail opposeth it, both with his own strength, and with the forces of such Princes, as adhere to the papacy: so that he hath, and daily exerciseth a boundless power of life and death over any that shall lift up a finger towards the redress of this his tyranny. It was therefore necessary for me thus to withdraw myself from my province, that having broken these bonds of servility, and getting freer breath, I might haue opportunity to blaze abroad the truth; and without control deplore the ruins, which the insolences of the Court of Rome, haue brought vpon the holy universal Church.  
verily there is in every earthly King an awful majesty; who, as Tertullian speaketh, is the next after GOD, and inferior to none but GOD; and above whom, as Optatus Mileuitanus saith, there is none but GOD alone. Therefore, when King david was to undergo reprehension for adultery and murder committed by him, neither the high Priest, nor any other of the Priests, or levites, nor yet any of the Kings friends, or near attendants, durst intrude into that office: but GOD himself employed his peculiar and extraordinary messengers, and appointed Nathan the Prophet to go to the King, and tell him his own. But as for the Pope of Rome, he, for his turmoiling, scandalising, harrying, and oppressing the Church, is not to be dealt withall by extraordinary Commissioners: we are not to wait till GOD from heaven give some immediate deputation, to select ambassadors for that purpose. There is not in our roman Bishop, there is not such a radiant majesty, that a man need to bee daunted with the lustre of it: he hath no glimpse of majesty, other then a forged puff of temporal pride, and that usurped, and a thing of very nothing. Pull off this idolator, and then what is he but our brother, our colleague, our fellow-Bishop, our fellow-servant, our fellow-labourer in the work of the Gospel? And surely, as Solomon teacheth us in his proverbs, One brother helped by another, is like a fortified city. Why then sleep wee? why are we possessed with a lethargy of carelessness? Our brother goeth to wrack, and draweth the Church with him to ruin; and wee, that are his brethren, sit still, and neither yield help for it, nor take care of it. Though all others remain deaf, and dumb, careless, and senseless, yet I( petty whelp) though least of all the troupe, I cannot couch, I must needs start up, and make what yelping noise I can, shrill enough perhaps to awaken stronger mastiues, as yet cast into a dead sleep by the Popes enchanting morsels. These, if they awake, are like to bark louder, and to drive away the wolf▪ and so, as their office is, to guard CHRISTS Sheep-fold. For the rowzing up these lustier dogges, I mean not to spend mine own sillie voice, I will use the voice of the most High, and raise up the whole Cry of the ancient Fathers, and sacred councils, still redoubling the warning-voyce of the holy catholic Church.  
Of my ten forenamed Books of Church-weale( with convenient speed to bee published) the principal aim and intent is, that the errors of the roman faction may bee laid open to the world, that the truth and soundness of catholic both Doctrine, and Discipline, may bee declared, that those many Churches, which the Church of Rome hath cast off, and kicked out, may be held for catholic: Finally, that the way of uniting all the Churches of CHRIST may be afar off designed and pointed at, if not nearly demonstrated, if so be that by any means it may come to pass, that wee may all say and think one thing▪ that distractions and schisms may bee extinguished, and that Christian Princes may haue no such pretences, as usually they nowadays draw from diversity of Religion, to plot mutual mischiefs one against another, and to trouble the common peace of christendom with causeless, unseasonable, and ungodly warres. But that they may rather bend their joint forces, for the restoring unto their ancient liberty those Christian Churches, which long haue, and still are like to groan under the heavy yoke of miscreant Tyrants.  
For my particular, my intent and desire is, that this my, whether departure, or escape, or flight out of BABYLON be so even carried, that no just imputation of schismatical singularity may stick unto it. I forsake errors, I shun abuses and corruptions; these, and nothing else I fly, lest I should partake with the sins, and consequently with the plagues of BABYLON. Nathlesse, I do not, neither will disjoin myself from that common bond of charity, wherein I am obliged to the holy catholic Church, and to every member of it; but, as much as in me lieth, I am ready to join in perpetual communion with all Christians, as long as wee accord in the essentials of our Faith, and in profession of the Creeds of the ancient Church of CHRIST: But with this condition, that it may be free to us on all sides, to reject and abhor all new-coyned Articles of Faith, either flat contrary to the holy Scriptures, or any way repugnant to the said general Creeds: As also that we bee not bound to admit, as Articles of Faith, such positions, as being in themselves indifferent, haue never yet been sufficiently debated, and determined by the Church, until such time as they shall be fully resolved, or well proved to haue been already resolved. And finally, that we be not so hardy, as to damn for heretical, any such controverted points; unless it appear, that the same haue been already lawfully condemned by the Church, or until they shal hereafter be so condemned. In GODS Name, let each particular Church, in points indifferent, and undecided, enjoy her liberty both for matter of opinion, and for maner of practise. Let every of them abound in their private iudgement, until the catholic Church, by the guidance and government of the Spirit of CHRIST, shall make an end of the controversies, and with the winow sever the chaff from the solid grain.  
In the mean time let us hold ourselves to that famous rule of the renowned Father Saint Cyprian, which he used in the council of CARTHAGE. We judge no man, saith he, neither do wee, for diversity of opinion, cut of any man from the right of communion with vs. For none of us hath born himself as Bishop of Bishops, nor by tyrannicall ouer-awing hath enforced his Colleagues to a necessity of obeying him. Forasmuch as every Bishop, by the liberty of his place and calling, hath his iudgement and suffrage free to himself, so that, as he cannot judge another, so he cannot bee judged by another. But wee must all attend on the doom of our LORD IESVS CHRIST, who onely hath power, as to make us gouernours in his Church, so to call us to account for our behaviour in that office. The point then in question was about the baptizing of heretics, wherein Cyprian dissented from the roman, nay in a maner from the whole Church, and standing stiffly in his opinion▪ did hold Stephen the Bishop of Rome, eagerly opposing him, and almost all the rest, to bee in a manifest error. Yet Cyprian never went so far, as to suffer the bond of Christian union, and ecclesiastical communion between them to bee broken; least there should haue risen a rent and schism between them, which is the most pernicious plague that can light vpon Christian Churches. And in this matter Cyprian to his great commendation did temper and alloy the not ouer-discreete zeal of Stephen▪ For whilst on the one side Stephen in his heat attempted a rent between those Churches by his excommunications, on the other side Cyprian with his patience, charity, and extraordinary prudence quenched this flamme, and defeated that imminent separation. For which his sweet moderation S. Augustine doth often and highly extol him, and propoundeth those courses of his as a rule and Copy for the Church to follow.  
And the same Father entering into consideration of this contesting of Cyprian with Stephen, and of his mild behaviour therein, in his fift book against the Donatists cap. 25 thus saith. The peace of CHRIST gatt the vpper hand within their hearts: so that in so hot a difference in opinions, yet there arose no mischievous schism between them. Surely Cyprian nothing doubted, but that Stephen was in a very material error, in readmitting heretics to the catholic Church, and not rebaptizing them. And yet, rather then he would tear asunder the body of the Church by schism, he was willing to communicate, not onely with Stephen himself, thus differing from him in opinion, and action, but even with those lapsed offendants, whom he yet held altogether impure: and this association he afforded them, onely because Stephen had vouchsafed them the hand of fellowship. This example of Christian moderation Saint Augustine in his own times propoundeth for imitation to the Donatists, and now in ours to us all.  
Let us therefore, Holy father, and my reverend Fathers, brethren, and Colleagues, let us tread in the steps of S. Cyprian; and follow the advice of S. Augustine, that above all things care may bee taken for the redress of schisms, and distractions. Cyprian, we see, as Augustine observeth, being full of the bowels of charity, resolved that those that go in diuers ways of private iudgement, yet may and must walk the same way of charitable union. Let us likewise take, and give leave to dissent in opinion one from another, until a full and faire determination be made in such points, as yet depend undecided. But in the mean while, let us remain in unity. For if in any thing ye bee otherwise minded, God will( as S. Paul admonisheth) reveal this also unto you. Make not the distractions of the Church greater then indeed they are. Beware, lest with Stephen, by your importune Excommunications, you attempt to break asunder the bond of charity. Take heed, lest by thus siding out into opposite parts, the mischief of schism, so warily fore-shunned by S. Augustine, get head amongst us, and prevail against vs. Renew peace, amity, and unity among all Christian Churches, which profess the fundamentals of true Religion, and retain the ancient Confessions of the Christian Faith. Be ye assured that schism doth the Church more hurt by disturbance, then heresy by distemper. Bee ready to entertain communion with all, not without mutual freedom of opinion in questionable problems; and yet with joint forces against evident falsehood. Suffer the truth to bee sifted out by free, and lawful means, according to the faire carriage anciently used by the holy Church. By this means, I hope, and by the helpful grace of CHRIST( who is not wont to hid himself from those that seek him with sincerity) it will shortly come to pass, that a complete agreement, and concord, so much wanted, so much wished, will ensue in the whole Church, that wee all may mind the same thing, and walk by the same rule. Let us kindle and set up among us, not the firebrands of faction, hatred, and contradiction, but the lamps of catholic Doctrine, and religious instruction. Let the word of GOD be a lantern to our feet: let us tread in the footsteps of our holy Predecessors, who haue been the leading-stars of the Church of CHRIST. Let us be no longer obstinate, but entertain the light of the Gospel; and by it dispel the clouds and mists of error and falsehood. Let us depart from all those innovations, which haue almost extinguished the ancient Doctrine and Discipline of the holy catholic Church; that, as CHRIST is one, so his Church may bee one, fast combined together with the glue of perfect concord: and that in it wee may all with one mind and mouth, glorify GOD, even the FATHER of our Lord IESVS CHRIST. Amen.  
given at VENICE the 20. day of September. 1616.   


IMAGO Sti Petri Clauigeri.  
PP. Pauli 5. Insignia gentilitia.  
IMAGO Sti Pauli Ensiferi.  DECRETVM Sacrae Congregation is Ill. morum S. R. E. Cardinalium, à S. D. N. PAVLO Papa V. Sanctaque seed Apostolica, ad Indicem Librorum, eorundemque permissionem, prohibitionem, expurgationem,& impressionem, in vniuersa Republica Christiana specialiter deputatorum, vbique publicandum.  
QVONIAM Ultra quam plurimos Libros, tùm in Indice communi, cum in diver sis particularibus Edictis, prohibitos,& damnatos; Uti multa temeraria, calumniosa, scandalosa, seditiosa, schismatica, erronea,& haeretica respectiuè continentes. Adhuc in dies cum tam maxima catholicorum pernicie, alij consimiles, contra veritatem,& puritatem fidei Catholicae, multiplicentur,& prodeant. Ideò Sacra Congregatio Illustrissimorum S. R. E. Cardinalium ad Indicem deputatorum, volens pro eius vigilantia,& munere, de opportuno remedio prouidere; Ne ex eorum lectura, Christi fideles erroribus, atque haeresibus inficiantur,& deprauentur: illos quoque prohibendos, atque damnandos esse censuit. Inter quos praecipuè, cum inspexerit, uti perniciosissimos,& innumeris haeresibus, erroribus, blasphemijs, atque calumnijs scatentes, in lucem prodijsse infrascriptos. Ne grauiora in dies damna, in tota Republica Christiana, ex iis oriantur: eos omnes in specie omnino damnandos, atque prohibendos esse volvit. Sicuti praesenti Decreto, penitus illos damnat,& prohibet, ubicunque,& quovis idiomate impressos, aut imprimendos. Mandans, vt nullus deinceps cuiuscunque gradus,& conditionis, sub poenis in Sacro Concilio Tridentino,& in Indice librorum prohibitorum contentis, eos audeat imprimere, aut imprimi curare, vel quomodocunque apud se detinere, aut legere. Necnon etiam sub ijsdem poenis praecipiens, vt quicunque nunc illos habent, vel habuerint in futurum, locorum Ordinarijs, seu Inquisitoribus, statim à praesentis diei notitia, exhibere teneantur.  

¶ Libri autem sunt, videlicet  
COnclusionum ciuilium, de successione conuentionali,& anomala Classis prima, per Bartholomeum Musculum.  
Mercurij Gallobelgici Sleidano Succenturiati, siue rerum in Gallia,& Belgio potissimum, Hispania quoque, Italia, Anglia, Germania, Vngaria, Transiluania, vicinisque locis, ab anno 1555. Usque ad annum 1570. gestarum Historicae narrationis continuatae, Auctore M. Gotardo Arthusio Dantiscano.  
Adami Theodori Siberi 〈◇〉 Academicarum, quae sunt orationes, praefationes, dissertationes, epistolae,& carmina.  
Rogerij Widdringtoni Catholici Angli, ad S. D. Paulum V. Pontificem Max. humilis supplicatio.  
Sextum Renata, renouata, ac longè ornatius etiam quam unquam antea exculta Sphinx Theologico-Philosophica.  
Rerum,& urbis Amstelodamensium Historia. Authore joh. Isacio Pontano.  
Discursus Historico-Politicus, in trees sectiones distributus. Auctore Ericho Beringero Philireo.  
Libellus, cvi tit. s est, Marcus Antonius de Dominis Archiep. s Spalatensis, suae profectionis consilium exponit▪  
In quo complures propositiones, formaliter haereticae, erroneae, schismaticae, sapientes haeresim, blasphemae, scandalosae,& contumeliosae in Ecclesiam Catholicam Romanam, respectiuè continentur.  
Et quia in praefato etiam libello, Author ait, opus quoddam De Republica Christiana, se brevi editurum, quod decem libris complectetur,& singulorum librorum materiam, quam in eis tractat, proponit; in quo se docere expressà asserit plures propositiones: quae cum manifestè haereticae sint. Ideò praedictum quoque opus, ubique& quovis idiomate, siue iam impressum, siue imprimendum, praesenti Decreto prohibetur.  
In quorum fidem, manu,& sigillo Illustrissimi,& Reuerendissimi D. Cardinalis S. Ceciliae, Episcopi Albanen. praesens Decretum signatum,& munitum fuit. Die duodecima novembris MDCXVI. P. Episc. Albanen. carded. S. Ceciliae. Registr. fol. 110. locus ✚ sigilli. F. Franciscus Magdalenus Capiferreus Ord. Praedic. Secretarius.  
ROMAE, Ex Typographia Camerae Apostolicae. MDCXVI.    

¶ The same in English. 
The Image of S. Peter with his keys.  
The arms of Pope Paul the fift.  
The Image of S. Paul with his sword.  THE DECREE Of the sacred Congregation of the most Illustrious Cardinals of the holy Church of Rome, specially deputed throughout the whole Christian Commonwealth, by our most holy Lord Pope Paul the fift, and by the holy apostolic See for composing the Index of books, and for the permitting, prohibiting, purging and printing them; which Decree is to be published in all places.  
FOrasmuch as, besides very many books already prohibited, as well in the Ordinary Index, as in diuers special Edicts, and condemned, as respectively containing many unadvised calumnious, scandalous, seditious, schismatical, erroneous and heretical points; there are nevertheless, other books of the like sort daily multiplied and set forth against the truth and purity of the catholic Faith, and to the great mischief of catholics: Therefore the sacred Congregation of the most Illustrious Cardinals of the holy Church of Rome, deputed for the making and renewing the said Index or Catalogue, being in their vigilant care of their duty desirous to provide a seasonable remedy hereof, lest faithful Christians should be infected and perverted with errors& heresies, by reading of such books; hath thought fit to prohibit and condemn them also. Among which having specially observed that there haue been published certain books,( the names whereof are here under specified) very pernicious, and full of innumerable heresies, errors, blasphemies, and slanders: Lest greater mischief should by the undernamed books redound vpon the whole Christian Common-wealth, the said Congregation hath adiudged them in special to be condemned, and prohibited: And so by this present Edict doth down right damn and prohibit them wheresoever, or in what Language soever, either already printed, or hereafter to be Printed. And commandeth, that from henceforth no man, of what degree or state soever, bee so hardy as to imprint, or cause them to be imprinted, or in any wise to keep them by him, or to red them, under the penalties mentioned on that behalf in the holy council of Trent, as also in the Index of prohibited books. enjoining likewise under the same penalties, that whosoever now hath, or hereafter shall haue the said books, do forthwith vpon notice of this present day yield them up to the local Ordinaries or Inquisitors.  

¶ Now the books are these that follow.  
THe first rank of civil Conclusions concerning conuentuall and irregular succession, made by Bartholomew Musculus.  
Mercurius Gallobelgicus seconding Sleidan. Or the continuing of the historical narration of occurrences in France, and the Low countreys especially, and also in spain, Italy, England, Germany, Hungary, Transiluania, and other places adjoining, from the year 1555. unto the year 1570. By Gotard Artus of Dantsk.  
Dialexeis Academicae, viz. Orations, Praefaces, Disputes, Epistles, and Verses, made by Adam Theodorus Siberus.  
The humble supplication of Roger Widdrington an English catholic, unto our most holy Lord Pope Paul the V.  
Sphinx-Theologico-philosophica, now the sixth time newly revived and renewed, and more finely furnished then ever before.  
The History of the affairs and City of Amsterdam, written by John Isacius Pontanus.  
A political and historical Discourse divided into three sections, by Henry▪ Berringer Philireus.  
A small book bearing this title, Marcus Antonius de Dominis Arch-bishop of Spalato, declareth the motives of his departure: in which book are respectively contained very many propositions, formally heretical, erroneous, schismatical, savouring of heresy, blasphemous, scandalous, and contumelious against the catholic roman Church.  
And because in the aforesaid book, the Author professeth, that he will shortly set forth a certain work of his concerning the Christian Common-wealth, which he will comprise in ten books, and doth there propound the matter, which he handleth in every of the said books, in which he expressly avoucheth, that he teacheth diuers propositions: which, because they are manifestly heretical, therefore by this present Decree his said work is forbidden in all places, and in all languages, whether already printed, or hereafter to be printed.  
In witness whereof to this present Decree, the most illustrious, and most reverend Lord cardinal of S. Cecile, Bishop of Alba hath set to his hand and seal.  
given the 12. of november. 1616. P. Episc. Albanen. carded. S. Ceciliae. Registr. fol. 110. the place of the ✚ seal. friar Francis Magdalenus Capiferreus, Of the Order of the Preachers, Secretary. Printed at ROME, in the Printing-house belonging to the apostolic Chamber. 1616.    

¶ A parcel of observations vpon some considerable points in this Decree.  
THis damnatory Decree of the most venerable Congregation of cardinals, having taken the pains to fly over the Alpes, and now stooping so low, as in our own Language to converse with us( Tramontan's) rude Northerlings; an hard, and heavy case it were, if the good intention thereof should be frustrated. Which for certain would more or less betid it, if it should either incur contempt among the many, who are bold enough, withoutbooke to censure these Book-censurers, or on the otherside should be construed more rigorously, then it was meant, and so breed scandal in the minds of ouertender Roman-Catholiques. Very necessary therefore it is, by way of explanation, to demonstrate the laudable endeavours of our judicious Indexmasters, who in managing this troublesone affair, haue shewed their abilities, and kept on foot their ancient virtues of diligence, prudence, clemency, and ingeniousnesse.  
1. The first virtue( which ouerrunneth all the rest for hast) is their nimble diligence, and activity, in present damning up that wide breach, which was like to bear down the banks and carriers of the papacy. Surely men of the vulgar mould, if they had been thus at once perplexed with a double passion, would haue been strike with the spirit of stupidity, like him, who seeing his house on fire, stood stone-still gazing at his own misfortune, able neither to bring, nor call for help. But our worthy champions of the roman Court, being sensible enough of their deep wound inflicted by this most reverend, and learned Archbishops relinquishment of their party, as also bestead with fear of a more mortal blow approaching from his prepared forces, yet forget not betimes to bestir, and betake themselves to their wonted remedies. Now the current cures of these maladies by the prescript of Romane-Licenciats, are performed in two methods, working vpon the adversary, either by surprising his person, or by calling in and hiding his weapons. In the first, the predominants are force and fraud, in the other, censure and authority.  
Here, I hear, slackness is objected for omitting the apprehending of the principal( the author) and in stead thereof arraigning and condemning the accessories( his Writings.) But in truth the roman Superuisors haue not herein come short of their duty, but of opportunity. For the reverend Bishop of Spalato, having formerly sequestered, and retired himself from Dalmatia into the city of Venice, there could not either in that city, or in his province, be any present miss of him vpon his departure out of Italy: so that the first noise, and notice of his disclaiming their party, came to them from his own voluntary act; first, by sending his certificatorie letters to the Senate of Venice, from Coyra a chief city of the Grisons: and shortly after, publishing in print at Heidelberg, this his Manifesto, which he before had privately written at Venice: Which no sooner saw the light vpon the 23. of October, but presently it was transported( quadrigis albis) by post to Venice; and thence by the Popes Nuncio there, sent away to Rome; where by the twelfth of the next month, it was nimbly doomed to silence by them, that whetted their teeth to bite the ston, when they could not fasten vpon the hand that flung it. Yet this also was forth with endeavoured, by beleaguering the passages through Germany, and dispersing secret Warrants for his stay and apprehension. But these snares were set too late, and other incident dangers by sea, by land, by solitude, by company, by sickness, by discovery, were all overcome by Gods overruling hand: so that the miss argueth not want of zeal in them, that vpon the first alarm arose to pursue him, but rather want of regularitie in him, who took not his solemn leave of the Popes Nuncio at Venice; of whom he should surely haue had authentic letters of pass, and perpetual provision of safer lodging, then he was like to find in the villages and by-ways, thorough which he passed uncouth and vnsaluted.  
2. Next to their diligence, may wee behold their providence, in not onely nipping the head and root of a weed already sprung, but also digging to kill the harmful seeds of other, likely ere long to shoot forth. Good wisdom it was to sand forth percussorem contra praecursorem, to take off the head of this forerunning Manifesto, which proclaimed itself to be Vox clamantis in deserto, and to prepare the way for a greater coming after. But Herod is too cool a precedent in this, as also in his child-slaughter. Pharaoh comes nearer in his mandate to the midwiues. But the very case of this provident course is exemplified in those, to whom the Poet thus, Et nondum natis dira venena datis, who make the womb the tomb, and deprive abortiues of that light, which they never enjoyed.  
Some perhaps that dream of that old Sentence, {αβγδ}, will call these courses, both cowardice, and cruelty: Others vnskilfull in booke-quelling, will say, that it had been faire play to haue suffered this unborn ten-fold brood, first to take breath, and then to grapple with every of them severally. Alas, these novices forget, that it is, not cruelty, but providence to crush in the shell such vipers: and therein this learned consistory vouchsafeth to take their lesson from the Pygmees, who betimes march forth in troops, to break the eggs of the Cranes; whose young, having once hard bills, would perk out their brains. Besides this example, they haue also a booke-case for it. Titius resolving to contradict and bear down Sempronius in a public assembly, and being overtaken with a nap, was suddenly awaked, and  told in merriment, that Sempronius had newly ended a large speech fraught with arguments against him. Titius instantly starts up, and loudly saith; Worthy Auditors, I deny all that Sempronius hath now said: forthwith being  told, that Sempronius had as yet said nothing; Then, quoth he, I deny all that he will say. Much more powerfully do these much more watchful contradictors refute their silent adversary, resolutely denying and defying whatsoever shalbe said in those ten vnpublished books; being forsooth so skilful Prognosticators, that they can out of the very sound of the name, foretell their fortunes and distempered complexion, that they will be no more nor less then formally heretical: and therefore to be all at once swept away with one Damnamus. A faire winding up of this business: whereas to undertake punctually to confute them, would prove both a tedious and hazardous conflict. But now by this means tuta sunt& muta omnia: All is hush and cocksure.  
3. This sure and sharp proceeding is yet well tempered with compassion and moderation; in that these Iudges would not haue the Spalatian Arch-bishop to stand up single to this Indictment, but for the getting him some company to march with him to the dungeon of Suppression, they take the pains to ransack all blind corners for the making up of a damned crew: whereto, rather then fail, out-dated calendars of Gallo-Belgicus, and other Pamphlets of small import must help to make up number.  
This some misdeemers impute to their penury, as having no better in store: others to dissimulation and concealment of their grief, lest they should seem to ressent their loss, or to be stung with his writings: others to disdain, as not vouchsafing that honour to their enemy to set forth an Edict against him onely, but rather imitating the Huntsman, who bending his bow to strike a faire stag, puts forth towards the Standing, for show, other rascal Deere with him. But certes the true and onely motive hereto was their gentleness and compassion, ready to yield Solamen miseris, &c. and therefore providing for him the solace of society and partnership in misery: Wherein they yield him a second favour, in ranking before him, as more capital offenders, those, that had not so deeply transgressed as he; which was the greatest kindness that Polypheme could afford Vlysses among the other captives in his cave, to make the last bit of him.  
And howsoever it may seem that the said worthy Arch-bishop was the onely mark here aimed at, as if all the rest were but painted posts, and Turkes of ten pence, to fill and adorn the shooting-field; yet surely that is not altogether true. For here stands up a Roman-Catholike crowded into the midst, answering to the name of Roger Widdrington, by whom the oath of allegiance hath been so soundly defended, and the Popes temporal encroachments so stoutly rebated, that he deserveth to bee accounted no shadow in this muster. With good reason therefore do they clap their hand vpon his mouth, and beat him back from intruding with his supplications to his Holinesse, and replies vpon the Schulking cardinal.  
4. Another virtue( among many yet behind unsearched) is their ingenious subtlety in so framing this Edict, that in the principal dint of it there is implied equivocally the force of an Indulgence, under the form of a Restraint. For as for the ten-strong Volume supposed here to be banished( Lege& legionibus) by right and might out of all catholic Dominions, these cautelous Fathers are so far from displaying the ten heads of that body( a Spectacle hideous, and dangerous for Romanists to behold, lest it should presently dispapalize them) that they haue not so much as cited the total by the right name expressed in the foredamned Manifesto. There the book carrieth the name, which the true father gave it from the subject whereof it treateth, De Repub. Ecclesiastica. Here our Composers of the black bill haue new-christened and killed it under the name of De Repub. Christiana: differing as much, as the universal Church of CHRIST from the Gouernours and overseers thereof, to whom ecclesiastical Office and Function is appropriated.  
Some are so bold, as to attribute this exchange to furious hast, which, though it strike home, yet commonly misseth the aim, and maketh the battery in the wrong place. But far be it from us, to liken these inspired Fathers to Saul, who, when the evil spirit troubled him, missed david, and ran his spear against the wall. Others, that their large deputation per vniuersam Remp. Christianam through the whole Christian commonweal( swelling in the title of this Decree, and repeated in the body thereof) did so ring in their ears, that they thought every book De Rep. did echo again unto them their Resp. Christiana: But sure the subsigning cardinal, and apostolic Printer, use not so to slubber over such sacred business.  
The most probable conjecture in so difficult and mysterious a point is, that these provident priuy-counsailers unto his Holinesse considering, that the ouer-strict prohibiting of books was unto their( now our) reverend Spalatensis a great cause of scandal, and revolt, hereupon thought fit to take a middle course, and play on both sides concerning these ten expected, suspected books; so forbidding them, that the blindly obedient might follow the intention against the words, and still wink where the Tractates De Repub. Ecclesiastica shall lye open. But if any( as is the disposition of many) shall with such violent restraints be more whetted to run in vetitum, and to eat of the forbidden fruit, then may they take the words, leaving the intention, and legally abate this Writ of Prohibition, by the Plea of Mesnomer, and finally so keeping their eyes pure from all Writings of Marc-Antony concerning the Christian commonweal, may boldly read his work of the ecclesiastical commonweal, when it cometh forth: Which I pray GOD they may to their better instruction, and imitation of the most reverend, judicious, and single-hearted Author, in finding out, professing and publishing the truth of GOD. Whose Name be glorified by them and us all in the catholic Church for ever.   

A LETTER Lately written to the aforesaid most reverend Arch-bish. by the Honourable George Lingelsheim Doctor of both the laws, and counsellor of State to the right high and mighty Prince FREDERICK the fift, Count Palatine of rhine, &c.  
ILLVSTRISSIMO ET REVERENDISSIMO VIRO, Domino MARCO ANTONIO De Dominis, Archiepiscopo Spalatensi, Domino meo colendo. Londinium. Illustrissime& Reuerendissime Domine,  
LITERAS tuas Hagae datas 23. now. rectè mihi reddidit Albertus Mortonus,& iam antè acceperamus, saluum te Hagam pervenisse,& benignè acceptum ab illustrissimo Principe Mauricio, nauemque bellicam suam praebitam, qua tutus in Britanniam traijceres. Quo nomine gaudemus ac gratulamur, ac porrò vota facimus, ut saluus plurimum commodare rei Christianae possis. Scriptum tuum, uti iusseras hic recusum,& supra XL. exemplaria ego in omnes partes ad amicos meos misi, atque uti petis, exemplar istis adiungo. Exitus tuus è Babylone incendit acriter hostes Veritatis, atque iam Romae ac Mediolani Edicto Scriptae tua prohibita, etiam futura; nam accuratè sibi cauent. Etiam jesuitae Bruxellenses, quum aliter nocere non possint, nomen tuum lacerant,& auctoritatem eleuare laborant: frustra, quum etiam superstitiosissimi apud Venetos, testimonium tibi praebeant inculpate actae vitae. Deus suo sancto Spiritu tibi adsit, ut opus tuum absoluere,& plurimos iuuare,& in viam Veritatis ducere queas. Serenissimus Elector cum magno gaudio nuncium accepit, de recuperata valetudine tua,& felici aduentu Hagam,& optat tibi secunda omnia, uti& Magnus Prafectus, caeterique collegae mei; etiam Plessenius, qui dolet se abfuisse, quum haec transires,& salutem tibi plurimam dicit. Vale Illme Domine.  
Heidelberga 19. Decemb. 1616. Illmae Dignitati tuae addictiss. GEORG-MICHAEL LINGELSHEMIVM   

¶ The same in English.  
TO THE MOST illustrious AND MOST REVEREND MARC-ANTONY de Dominis, Arch-bish. of Spalato, my much respected Lord. give these at LONDON. Most Illustrious and most reverend,  
YOur Letters from the Hage, of the 23. of november, were duly delivered unto me by Mr. Albert Morton. Before the receipt whereof we otherwise understood that you came safe to the Hage, and were very courteously entertained by grave Maurice his excellency, whom it pleased to appoint one of his Ships of war to convey you safely over into England. For which your good success we are hearty glad, and do congratulate the same, continuing our prayers for your health and welfare, to the aduancement of the public good of christendom. Your book according to your appointment hath been here reprinted; And I haue dispersed among my friends in all parts above forty of those Copies: of which our latter Impression I here sand you one as you desired.  
Your departure out of Babylon hath deeply stung and incensed the enemies of the truth; So that now already both at Rome and milan Edicts are set forth for the prohibiting of your writings, even those which yet you haue not published: So provident and cautelous is this generation. The jesuits of Brussels, because it lieth not within their reach to do other mischief, make bold to nibble at your good name, and labour to impair the worth and weight of your authority. But all in vain: For in Venice the most precise Papalin's do yield you good testimony of your blameless life. GOD assist you with his holy Spirit, and enable you to finish your intended work, that you may reach forth your helping hand to many, and lead them into the way of truth.  
Our most renowned Prince the Palsegraue was not a little joyed, when notice was given to his Highnesse of the recovery of your health, and of your prosperous arrival at the Hage. His Highnes now recommendeth to you his best wishes of all good success, as also the L. President of his Highnesse counsel doth the like, and the rest of my fellow-Counsellers. In special Plessenius, who is sorry that he was absent when you passed this way, and now doth hearty commend himself unto you.  
Farewell most Illustrious sir.  
From Heidelberg. this 19. of Decemb. 1616. Your reverences most devoted GEORG-MICHAEL LINGELSHEIM.