BEhold
heere
most
illustrious
Prince
,
the
summe
of
all
the
aforesaid
nine
and
thirty
Chapters
,
now
resteth
to
shew
unto
your
Highnesse
the
reason
of
them
all
:
but
first
that
we
may
discourse
more
soundly
,
it
will
be
needfull
for
me
to
relate
when
,
how
,
and
for
what
cause
the
office
of
th'
inquisition
was
instituted
in
Christendome
;
and
at
what
time
,
and
in
what
forme
it
was
admitted
into
this
famous
City
of
Venice
.
Beginning
therefore
from
thence
I
will
say
,
that
although
Heresies
by
Divine
permission
,
were
sowne
in
the
World
,
for
the
exercise
and
triall
of
good
Catholicks
,
even
in
those
times
as
the
Church
began
,
&c.
after
our
Lords
Ascension
,
yet
the
particular
office
of
th'
Inquisition
against
Hereticks
,
did
not
beginne
till
after
the
yeare
one
thousand
two
hundred
.
The
Holy
Apostles
left
for
a
remedy
to
this
pestilence
,
that
the
Heretick
should
be
ad
monished
once
or
twice
,
and
that
perishing
in
his
obstinacy
,
Catholicks
should
separate
themselves
from
his
fellowship
,
and
excommunicate
him
.
Nor
was
there
any
further
proceeding
untill
Constantines
time
,
who
embraced
the
holy
Faith
,
and
was
after
imitated
by
his
successors
.
Then
amongst
other
things
the
Saints
taught
Princes
,
that
they
having
two
callings
,
the
one
of
Christians
,
the
other
of
Princes
;
were
bound
in
both
of
them
to
serve
God
as
Christians
,
in
observing
of
the
Divine
precepts
,
as
every
other
private
Person
;
but
as
Princes
,
serving
his
Divine
Majesty
with
well
ordering
of
Lawes
,
and
directing
their
subjects
to
Piety
,
Honesty
,
and
Justice
;
punishing
all
such
as
transgresse
the
Divine
Commandements
,
and
especially
those
of
the
Decalogue
:
For
those
that
sinne
against
the
first
Table
,
which
concerneth
Divine
honor
,
are
worse
than
they
who
sin
against
the
Second
;
which
concerneth
Justice
among
men
:
Wherefore
Princes
are
more
bound
to
punish
Blasphemies
Heresies
,
and
perjuries
;
than
murthers
and
thefts
:
For
this
cause
were
divers
Lawes
made
against
Heresies
,
which
are
Registred
in
the
Iustinian
&
Theodosian
Codes
,
imposing
upon
the
guilty
pecuniary
mulcts
,
banishments
;
privation
of
part
,
or
of
all
their
goods
,
according
to
the
circumstances
of
the
offence
,
the
execution
of
which
Lawes
was
committed
to
their
secular
Officers
.
Every
criminall
Iudgement
hath
three
parts
;
the
Cognisance
of
the
cause
of
the
delict
,
the
Cognisance
of
the
fact
;
and
the
sentence
.
In
the
Iudgement
for
Heresie
,
the
Cognisance
of
the
reason
is
,
whether
such
an
opinion
be
Hereticall
or
no
:
The
Cognisance
of
the
fact
is
,
whether
a
Person
so
accused
,
or
denounced
,
hath
defended
or
held
;
or
shewed
any
token
of
holding
that
opinion
:
The
sentence
consisteth
either
in
absolving
the
guiltlesse
from
an
imputation
,
or
condemning
him
that
he
is
found
guilty
.
The
first
Cognisance
,
what
opinion
is
Hereticall
,
was
alwayes
Ecclesiasticall
,
neither
can
it
any
way
belong
to
the
secular
Power
;
and
when
in
those
dayes
there
grew
any
difficulty
upon
some
opinion
,
the
Emperours
did
require
the
judgement
of
Bishops
;
and
if
neede
were
did
call
Counsels
:
But
the
Cognisance
of
the
fact
,
whether
the
accused
Person
were
innocent
,
or
guilty
,
that
he
might
have
the
punishment
ordained
by
the
Lawes
;
and
the
sentence
of
Condemnation
,
or
Absolution
,
did
all
belong
to
the
secular
Power
.
Some
of
the
holy
Bishops
and
Prelates
of
those
times
,
after
they
had
declared
what
opinions
were
Hereticall
,
and
had
separated
from
the
Church
as
excomunicate
,
and
anathematized
those
that
did
hold
them
;
enter-medled
no
further
,
nor
durst
give
notice
thereof
to
the
Magistrates
;
holding
it
to
be
no
worke
of
entire
Charity
.
Others
having
perceived
,
that
feare
of
the
secular
Magistrate
did
overcome
the
pertinacy
of
the
obstinate
,
and
did
worke
that
,
which
love
of
the
Truth
could
not
doe
;
held
it
as
their
duty
to
make
knowne
the
Hereticall
Persons
,
unto
secular
Iudges
;
together
with
their
erronious
opinions
,
and
to
excite
them
to
put
the
Imperiall
Lawes
in
execution
:
But
because
sometimes
a
Heretick
Preacher
did
cause
some
notable
trouble
,
the
Iudges
regarding
the
sedition
more
than
the
heresie
,
did
proceede
also
to
Capitall
punishments
;
the
Church-men
did
in
these
cases
forbeare
to
appeare
before
the
tribunall
,
and
did
alwayes
use
unfeigned
exhortation
to
the
Iudges
,
that
they
should
inflict
no
punishments
of
blood
upon
the
delinquents
.
St
Martin
in
France
excommunicated
a
Bishop
,
because
he
had
accused
certaine
Hereticks
to
Maximus
Usurper
of
the
Empire
,
which
by
him
were
put
to
death
.
St
Augustine
also
most
zealous
of
the
purity
of
the
Church
,
to
cleare
it
of
this
evill
seede
;
did
often
and
earnestly
desire
the
Proconsuls
,
Counts
,
and
other
Imperiall
Ministers
in
Africk
,
for
to
execute
the
Princes
Lawes
;
and
would
make
knowne
unto
them
the
places
where
Hereticks
held
their
conventicles
,
and
did
discover
the
Persons
:
But
alwayes
when
hee
saw
any
Iudge
inclined
to
proceede
against
the
life
,
hee
earnestly
prayed
him
,
by
the
mercies
of
God
,
by
the
love
of
Christ
,
and
such
like
urging
intreaties
,
that
hee
should
desist
from
punishments
of
blood
:
And
in
an
Epistle
to
Donatus
Proconsul
of
Africke
,
hee
tels
him
plainely
,
that
if
hee
doe
persevere
in
punishing
of
Hereticks
,
with
the
losse
of
their
lives
,
then
the
Bishop
would
forbeare
giving
notice
of
them
;
and
not
being
made
knowne
by
others
,
they
would
rest
unpunished
,
and
the
Imperiall
Lawes
unexecuted
:
Whereas
proceeding
mildly
and
without
blood-shed
,
they
would
have
bin
vigilant
in
discovering
them
;
and
notifying
of
them
for
the
Service
of
God
,
and
execution
of
the
Lawes
.
In
this
manner
were
things
handled
in
the
Church
,
for
causes
of
heresie
under
the
Roman
Empire
,
untill
the
yeare
of
our
Salvation
800.
when
the
Easterne
Empire
being
divided
from
the
Westerne
,
this
forme
rested
in
the
Easterne
untill
the
end
of
it
.
In
the
Westerne
,
the
Princes
needed
not
make
any
Lawes
,
nor
take
much
care
about
this
businesse
;
seeing
that
for
the
space
of
three
hundred
yeares
,
from
800.
to
1100.
there
were
very
few
Hereticks
found
in
these
parts
,
and
when
any
case
did
happen
(
which
chanced
but
very
seldome
)
the
Bishop
did
Iudge
of
it
,
in
the
same
manner
as
he
proceeded
against
Ecclesiasticall
Persons
;
as
against
infringers
of
the
Holy-dayes
,
breakers
of
Fasts
,
and
such
like
,
judging
and
punishing
them
themselves
,
in
those
places
where
they
had
jurisdiction
granted
them
by
the
Princes
;
and
where
they
had
not
the
like
power
,
they
did
implore
the
secular
ayde
to
punish
them
.
After
the
yeare
1100
,
by
reason
of
the
continuall
unkindnesses
,
which
for
fifty
yeares
before
had
bin
betweene
the
Popes
and
the
Emperours
,
and
lasted
afterwards
for
a
whole
age
,
untill
1200.
with
frequent
Warres
,
and
scandals
,
and
the
little
Religious
life
of
the
Clergy
,
there
did
arise
an
infinite
number
of
Hereticks
,
whose
most
common
heresies
were
against
the
Popes
Authority
:
In
those
dayes
the
plague
of
heresie
grew
so
fast
,
that
where
the
multitude
exceeded
,
there
was
a
forced
tolleration
:
A
Bishop
where
he
could
,
did
proceed
in
those
causes
:
the
Popes
of
Rome
did
with
frequent
Letters
exhort
,
and
excite
them
to
their
duties
:
neither
untill
the
yeare
1200
was
ever
heard
the
name
of
the
Office
of
the
Inquisition
,
or
of
Inquisitor
against
Heresie
:
But
the
Bishops
&
their
Vicars
being
little
able
▪
and
lesse
diligent
to
performe
that
which
the
Popes
desired
,
and
had
beene
necessary
to
have
beene
done
,
there
were
in
those
dayes
most
opportunely
instituted
the
two
Religious
Orders
of
St.
Dominick
and
St.
Frances
,
which
in
short
time
were
filled
up
with
the
most
zealous
and
learned
Persons
of
that
Age
,
altogether
given
to
the
maintaining
of
the
Church
of
Rome
,
and
the
Pontificall
authority
;
whom
the
Popes
using
against
Hereticks
,
they
sent
them
to
Preach
,
and
to
convert
them
;
to
exhort
the
Princes
and
Catholicke
Nations
to
persecute
the
obstinate
,
and
to
informe
themselves
in
each
place
of
the
number
and
quality
of
Hereticks
,
of
the
Zeale
of
the
Catholicks
,
and
diligence
of
the
Bishops
;
and
to
bring
their
relations
to
Rome
,
from
whence
they
had
the
names
of
Inquisitors
:
Yet
had
they
no
Tribunall
,
onely
sometimes
they
would
excite
some
Iudge
to
banish
or
punish
those
Hereticks
which
they
found
:
sometimes
they
would
stirre
up
some
Potent
men
to
take
Armes
against
them
;
some
times
they
did
excite
the
people
,
sowing
a
crosse
of
red
cloth
upon
the
garments
of
such
as
would
dedicate
themselves
to
such
an
action
,
and
would
unite
them
,
and
bring
them
on
to
the
extirpacion
of
Hereticks
;
and
this
lasted
for
the
space
of
fifty
yeares
:
viz.
untill
the
yeare
one
thousand
two
hundred
and
fifty
.
This
enterprize
of
the
Fathers
Inquisitory
was
much
furthered
by
the
Emperour
Frederick
the
Second
,
who
in
the
yeare
1244.
being
in
Padua
,
set
forth
foure
Proclamations
concerning
this
matter
,
receiving
the
Inquisitors
into
his
protection
,
and
imposing
the
penalty
of
fire
upon
obstinate
Hereticks
,
and
upon
penitent
ones
perpetuall
imprisonment
,
committing
the
Cognisance
thereof
unto
the
Ecclesiasticall
Persons
,
and
the
condemning
of
them
unto
secular
Iudges
:
and
this
was
the
first
Law
that
imposed
punishment
of
death
upon
Hereticks
,
which
Law
(
by
reason
of
the
cruell
discords
that
arose
in
those
dayes
,
betweene
the
Emperour
and
three
Popes
successively
)
did
not
bring
forth
that
good
effect
of
rooting
out
the
sprung
up
Heresies
,
but
being
all
busied
in
Warres
and
dissentions
,
as
well
the
Popes
and
other
Prelates
,
as
the
Emperours
and
his
Ministers
;
Heresie
had
time
to
take
roote
and
increase
.
Finrlly
,
the
Emperour
Frederick
dying
that
same
yeare
,
and
the
businesse
of
Germany
being
in
a
confusion
,
and
Italy
in
an
Interregnum
which
lasted
three
and
twenty
yeares
;
Pope
Innocent
the
Fourth
,
remaining
through
the
death
of
the
Emperour
as
it
were
Arbitrator
in
Lombardy
,
and
some
other
parts
of
Italy
,
applyed
his
whole
study
to
the
rooting
out
of
Heresies
▪
which
were
much
increased
in
these
late
troubles
:
and
having
considered
the
good
the
Dominican
and
Franciscan
Friers
had
done
in
this
businesse
.
Through
their
diligence
,
having
no
respect
of
persons
or
dangers
therein
,
he
held
it
as
his
onely
remedy
to
imploy
them
,
not
as
before
onely
to
Preach
,
and
assemble
men
marked
with
the
Crosse
,
and
to
doe
extraordinary
executions
,
but
with
giving
them
a
stable
Authority
,
and
erecting
them
a
firme
Tribunall
,
which
should
have
care
of
nothing
else
.
To
this
,
two
things
opposed
themselves
:
the
one
was
how
they
might
without
confusion
take
away
cases
of
Heresie
from
the
Episcopall
jurisdiction
,
which
had
alwayes
judged
them
,
and
set
up
an
Office
proper
to
them
alone
.
The
other
thing
was
,
how
they
might
exclude
the
secular
Magistrate
,
to
whose
judgement
was
committed
the
punishing
of
Hereticks
by
the
ancient
Lawes
of
the
Empire
,
by
the
last
Lawes
of
Frederick
,
and
by
peculiar
Statutes
which
each
City
was
forced
to
make
,
for
feare
of
overthrowing
her
government
in
those
great
tumults
.
To
the
first
inconvenience
the
Pope
found
this
remedy
,
which
was
to
make
a
Tribunall
,
composed
of
th'
Inquisitor
and
the
Bishop
,
in
which
th'
Inquisitor
should
not
onely
be
chiefe
,
but
,
all
and
the
Bishop
should
have
little
more
than
a
name
in
it
;
and
also
to
give
some
appearance
of
Authority
to
the
secular
Power
,
he
gave
him
leave
to
appoint
Officers
to
the
Inquisition
,
but
to
be
chosen
by
the
Inquisitors
themselves
;
to
send
with
the
Inquisitor
,
when
any
of
his
Assessors
did
goe
about
the
Country
,
but
of
the
Election
of
the
Inquisitor
himselfe
,
to
apply
one
third
part
of
goods
confiscate
to
the
Commonalty
,
and
such
like
things
,
which
in
shew
made
the
Magistrate
the
Inquisitors
companion
,
but
in
substance
his
Servant
:
There
remained
to
provide
money
for
expences
which
would
arise
,
in
keeping
of
Prisons
,
and
feeding
of
Prisoners
,
for
which
it
was
ordered
that
the
Comminalty
should
pay
:
And
so
it
was
ordered
,
he
being
in
Brescia
in
the
yeare
1251
,
and
the
Dominican
Fryers
were
deputed
Inquisitors
,
in
Lombardy
,
Romanie
,
and
Marca
Trivisana
.
Seven
Moneths
after
the
Pope
writ
a
Bull
to
all
the
Governors
,
Councells
and
Commonalties
of
those
three
Provinces
,
setting
them
downe
one
and
thirty
heads
which
they
should
observe
,
for
the
prosperous
successe
of
the
new
Office
,
commanding
that
they
should
be
Registred
in
the
Commonalties
Statute
Bookes
,
to
be
inviolably
observed
.
Then
he
gave
the
Inquisitors
power
to
Excommunicate
and
interdict
them
,
if
they
did
not
observe
them
.
The
Pope
did
not
at
that
time
extend
himselfe
any
further
,
to
bring
in
th'
Inquisition
into
other
places
of
Italy
,
or
without
saying
that
those
three
Provinces
were
most
under
his
eyes
,
and
best
of
him
beloved
:
but
the
chiefe
cause
was
,
because
in
these
his
Authority
was
great
,
they
having
no
Prince
,
and
each
City
governing
it selfe
;
wherein
the
Pope
had
also
a
part
,
because
hee
had
assisted
them
in
these
last
Warres
:
Yet
for
all
this
the
Edict
was
not
easily
received
,
whereupon
Alexander
the
Fourth
his
successor
,
seaven
yeares
after
vid.
in
the
yeare
1259.
was
constrained
to
moderate
and
renew
it
,
Commanding
the
Inquisitors
neverthelesse
,
with
censures
to
force
the
Governors
for
to
observe
them
.
For
the
same
cause
Clement
the
Fourth
,
sixe
yeares
after
that
,
vid.
1265.
did
renew
it
in
the
same
manner
;
yet
was
it
not
fully
executed
,
so
that
foure
other
ensuing
Popes
were
constrained
to
imploy
themselves
in
over-comming
those
difficulties
;
which
thwarted
them
in
causing
the
Office
to
be
admitted
in
some
places
:
These
difficulties
did
arise
from
two
heads
:
The
one
was
the
undiscreet
severity
of
the
Friers
Inquisitors
,
their
Extortions
,
and
other
grievances
:
The
other
was
because
the
Commonalties
did
refuse
to
beare
the
charges
:
therefore
they
resolved
to
lay
downe
that
pretence
,
of
having
the
charges
borne
by
the
Commonalty
.
And
for
to
temper
the
excessive
rigor
of
the
Inquisitors
,
they
gave
some
part
of
Power
more
unto
the
Bishop
,
which
was
the
cause
of
bringing
in
the
Office
with
lesse
difficulty
into
these
three
Provinces
of
Lombardye
,
Romanie
,
and
Marca
Trivisana
,
and
afterwards
into
Tuscan
;
and
so
it
passed
into
Arragon
,
and
into
some
Cities
of
Germany
and
France
:
it
was
not
brought
into
the
Kingdome
of
Naples
,
by
reason
of
the
small
correspondency
which
was
betweene
the
Popes
,
and
the
Kings
of
that
Kingdome
.
It
was
soone
taken
out
of
France
and
Germany
,
some
of
the
Inquisitors
being
driven
out
of
those
places
for
their
rigors
,
and
extortions
;
and
other
some
going
away
for
want
of
employment
:
For
which
cause
they
were
also
reduced
to
a
small
number
in
Arragon
,
since
they
had
not
yet
penetrated
into
other
Kingdomes
of
Spaine
.
In
the
yeare
1484.
the
Catholick
King
Ferdinand
,
having
extinguished
the
Kingdome
of
the
Mahometans
in
Granata
,
to
purge
his
,
and
his
Wife
Elizabeths
Kingdomes
from
the
Moores
and
Iewes
newly
converted
,
erected
with
the
consent
of
Pope
Sixtus
the
Fourth
,
a
Tribunall
of
the
Inquisition
in
all
his
Kingdomes
of
Spaine
,
Sicily
,
and
Sardinia
which
were
by
him
possessed
,
in
the
forme
which
it
lasteth
into
this
present
;
by
which
Tribunall
are
judged
,
not
onely
these
which
are
accused
of
Mahometisme
,
or
Iudaisme
,
but
also
of
Heresie
.
The
forme
which
was
then
brought
in
,
and
doth
yet
last
,
is
,
that
the
King
nameth
an
Inquisitor
Generall
throughout
all
his
Kingdomes
to
the
Pope
,
and
his
Holinesse
doth
confirme
him
;
and
for
the
rest
,
the
Court
of
Rome
is
not
admitted
to
entermeddle
any
further
.
The
Inquisitor
named
by
the
King
,
and
confirmed
by
the
Pope
nameth
the
particular
Inquisitors
in
every
place
,
which
neverthelesse
cannot
enter
into
their
charge
without
the
Kings
approbation
:
The
King
also
deputeth
a
Councell
or
Senate
upon
this
businesse
,
in
that
place
where
the
Court
is
,
of
which
the
supreme
Inquisitor
is
President
:
and
this
Counsell
hath
supreame
jurisdiction
,
consults
of
all
the
businesses
,
makes
new
Orders
when
it
seeth
any
need
;
determines
differences
betweene
particular
Inquisitors
,
punisheth
the
defects
of
the
Officers
,
heareth
the
appeales
,
&
doth
not
put
them
over
to
any
oath
:
But
the
King
hisroyal
Councel
,
would
have
the
Inquisition
to
bee
brought
into
the
Kingdome
of
Naples
,
&
subjected
to
that
of
Spaine
,
as
also
in
Sicilio
,
Sardinia
,
&
the
Indies
:
&
the
Court
of
Rome
would
have
it
depending
from
it
,
alleadging
therefore
,
besides
the
Pontificall
spirituall
Authority
,
the
Temporall
superiority
which
the
Pope
hath
in
that
Kingdome
.
In
the
yeare
1547.
Don
Frederico
di
Toledo
being
Vice-roy
there
,
would
overcome
these
difficulties
and
came
to
execution
;
which
thing
excited
such
a
commotion
and
sedition
amongst
the
people
,
that
it
was
almost
growne
to
a
Warre
betweene
them
and
the
presidiary
Spaniards
,
and
the
Spaniards
getting
the
Victory
,
being
Masters
of
the
Forts
,
the
tumult
was
quieted
,
and
the
principals
were
punished
,
some
with
death
,
and
some
with
exile
:
Yet
he
left
off
his
enterprize
of
bringing
in
the
Inquisition
,
not
so
much
for
feare
of
a
new
tumult
,
as
through
the
effectuall
intercession
of
the
Pope
and
Cardinals
;
the
thought
of
bringing
to
passe
this
their
intent
,
remaining
still
in
Spaine
,
and
in
Rome
a
resolution
to
oppose
it
;
so
that
to
this
day
there
is
no
Inquisition
in
all
that
Kingdome
,
and
if
that
any
case
happeneth
,
it
is
dispatched
by
the
Bishop
,
or
else
it
is
delegated
from
Rome
to
some
other
Prelate
,
who
notwithstanding
doth
nothing
unlesse
hee
have
first
leave
from
the
Vice-roy
.
In
the
Low
Countries
,
since
the
springing
up
of
the
Lutheran
Sect
,
the
Hereticks
were
punished
by
the
secular
Magistrates
,
without
any
other
Office
of
Inquisition
;
sometimes
with
death
,
sometimes
with
banishment
,
which
Magistrates
relenting
from
their
rigor
by
reason
of
the
multitude
of
Hereticks
,
in
the
yeare
1550.
the
Emperour
Charles
the
Fifth
resolved
to
bring
in
the
Inquisition
after
the
Spanish
manner
,
and
thereupon
published
a
Decree
;
but
being
advertised
by
Mary
Queene
of
Hungary
his
Sister
,
and
Governesse
of
those
States
,
that
all
the
forraigne
Merchants
would
bee
gone
,
and
the
Cities
would
be
without
Trafficke
,
he
declared
by
another
Edict
,
that
th'
Inquisition
should
have
no
power
upon
strangers
;
and
for
the
Natives
,
he
did
much
mitigate
the
forme
of
it
,
yet
was
it
not
put
to
execution
according
to
the
Emperours
minde
,
but
onely
unperfectly
:
and
the
punishing
of
Hereticks
for
the
most
part
rested
in
the
Magistrate
,
and
slackned
continually
more
and
more
:
Wherefore
Philip
King
of
Spaine
tryed
in
the
yeare
1569
and
the
yeares
following
,
againe
the
bringing
in
of
the
Spanish
Inquisition
after
divers
wayes
,
but
could
by
no
meanes
establish
it
by
reason
of
divers
resistances
,
till
that
in
the
yeare
1567
it
was
by
force
of
Armes
established
by
the
Duke
of
Alva
,
and
being
brought
in
,
immediatly
succeeded
the
Warres
,
and
was
still
more
and
more
restrained
,
both
in
scope
and
Authority
,
untill
it
was
brought
to
nothing
,
in
which
state
it
remaineth
at
this
present
.
The
beginning
of
the
Inquisition
of
Venice
.
THe
Renowned
City
of
Venice
by
Gods
Grace
kept
it selfe
untouched
from
the
contagion
of
Heresie
;
at
all
times
before
the
yeare
1232.
which
thing
is
manifest
by
this
,
that
at
the
promotion
of
Duke
Giacemo
Theophilo
,
in
the
yeare
1229.
in
which
mention
is
made
of
the
forme
of
proceeding
,
and
of
the
punishments
and
chastisements
of
many
sorts
of
offenders
,
Heresie
is
not
named
:
And
in
the
yeare
1232.
when
the
same
Duke
published
the
Statute
,
wherein
is
ordained
the
punishment
for
many
offences
,
and
especially
of
misdeeds
,
and
charming
by
Herbes
,
there
is
no
mention
made
of
Heresie
,
as
certainely
there
would
have
bin
if
the
City
at
that
time
had
felt
any
such
plague
.
But
after
that
Pope
Innocent
the
Fourth
tryed
to
deprive
the
Emperour
Frederick
the
Second
,
of
the
Empire
,
Kingdomes
,
and
States
which
he
possessed
,
and
a
great
part
of
Christendome
being
thereupon
in
Armes
,
and
all
Lombardic
in
debate
with
the
Marca
Trivi●iana
,
and
Romania
,
then
divided
into
favourers
of
the
Pope
,
and
of
the
Emperour
;
they
were
then
infected
with
divers
perverse
Opinions
,
and
retiring
themselves
to
Venice
,
to
live
in
security
:
the
wisedome
of
this
Government
in
the
yeare
1●49
.
found
a
remedy
to
guard
the
City
,
from
being
infected
with
that
contagion
that
the
rest
of
Italy
was
;
wherefore
they
determined
to
chuse
honest
discreet
and
Catholicke
men
,
to
inquire
against
Hereticks
;
and
that
the
Patriarch
of
Grado
Bishop
of
Castello
,
and
the
other
Bishops
of
the
Dogie
of
Venice
,
from
Grado
to
Caverzere
should
judge
of
their
Opinions
,
and
those
that
by
any
of
the
Bishops
should
be
given
out
to
be
Hereticks
,
should
be
condemned
to
the
fire
by
the
Duke
and
Councellors
,
or
the
Major
part
of
them
:
which
things
are
seene
in
the
promotion
of
Duke
Marino
Moresini
in
the
yeare
1249.
But
for
feare
least
the
death
of
some
Bishop
should
interrupt
the
businesse
,
it
was
added
in
the
Commission
of
Diacomo
Contarine
,
Duke
,
in
the
yeare
1275.
that
the
same
should
be
done
to
them
which
were
given
in
for
Hereticks
,
by
the
Episcopall
Vicars
,
in
case
the
Bishops
were
dead
.
This
institution
was
just
the
same
as
that
which
is
contained
in
the
Body
of
the
Civill
Law
,
and
was
used
in
the
Roman
Empire
:
For
first
,
the
Cognisance
of
the
fact
belonged
to
Lai
Iudges
,
deputed
by
the
Commonalty
to
enquire
against
Hereticks
,
who
once
discovered
,
is
to
bee
Iudged
by
the
Bishops
whether
their
opinion
did
agree
with
the
true
Faith
;
which
done
,
the
Duke
and
Counsellors
made
up
the
sentence
,
not
as
meere
executors
,
but
as
true
Iudges
;
which
plainely
appeareth
by
those
words
,
or
by
the
Major
part
of
them
,
which
words
cannot
bee
spoken
of
any
but
such
as
have
decreeing
voyces
.
Notwithstanding
,
the
instant
requests
of
Pope
Innocent
,
Alexander
,
Vrban
,
and
Clement
,
and
seven
other
Popes
their
successors
;
the
most
renowned
▪
Common-wealth
,
could
never
be
perswaded
to
receive
the
Office
of
Friers
Inquisitors
,
instituted
by
the
Pope
.
The
secular
sufficed
it
,
instituted
by
it selfe
,
and
brought
forth
good
fruite
for
Gods
Service
.
They
had
before
their
eyes
the
frequent
disorders
which
were
bred
,
by
reason
of
this
new
Office
,
in
those
Cities
where
it
was
:
because
the
Friars
Inquisitors
often
in
their
Sermons
did
excite
the
people
,
and
marking
them
with
crosses
,
did
worke
their
revenges
upon
their
enemies
under
the
name
of
Hereticks
,
and
also
other
innocent
persons
were
under
that
name
oppressed
by
them
,
as
desired
their
goods
;
one
in
Milan
in
the
yeare
1242.
the
other
in
Parma
,
in
the
yeare
1279.
which
had
like
to
have
beene
the
ruine
of
those
two
Cities
;
the
formall
order
of
this
renowned
Common-wealth
is
to
hold
with
old
and
approved
things
,
and
the
disorders
of
other
places
did
force
it
to
keepe
that
Office
,
which
by
themselves
was
Instituted
in
the
yeare
1249.
as
it
is
said
before
.
But
Nicholas
the
Fourth
comming
to
be
Pope
,
being
of
the
order
of
your
Minor
Friers
,
hee
to
bring
to
passe
the
determinations
of
his
predecessors
,
and
to
advance
the
Friers
of
his
owne
order
,
to
whom
he
was
greatly
affected
;
did
so
instantly
entreate
that
it
was
resolved
to
receive
the
Office
,
but
with
such
a
limitation
,
that
it
should
not
be
able
to
breed
any
scandall
;
and
therefore
order
was
taken
,
and
having
called
together
all
the
Councels
of
the
Common-wealth
,
it
was
determined
that
the
Duke
alone
should
have
power
,
to
give
ayde
to
the
Inquisitors
,
to
exercise
their
Office
;
and
that
there
should
be
money
deposited
out
of
the
common
Treasure
,
with
an
over-seer
who
should
lay
out
the
expences
for
the
Office
,
and
should
receive
all
the
emoluments
and
profits
that
should
arise
out
of
it
.
This
determination
was
signified
to
the
Pope
with
a
publicke
mandate
of
the
said
Counsell
,
and
the
Pope
having
seene
and
examined
it
,
was
content
there-with
,
and
did
exhort
them
to
follow
it
.
And
of
all
this
he
framed
a
Bull
given
at
Rieti
,
the
28.
of
August
,
in
the
same
yeare
1289.
inserting
in
it
the
foresaid
determination
of
the
greater
Counsell
,
made
the
fourth
of
the
same
moneth
:
And
this
is
the
beginning
in
Venice
of
the
Office
of
th'
inquisition
mixed
of
secular
and
Ecclesiasticall
Persons
,
as
it
continueth
to
this
present
.
Heere
it
is
necessary
to
stoppe
,
and
consider
that
the
Office
of
th'
Inquisition
within
these
Dominions
,
doth
not
depend
from
the
Court
of
Rome
,
but
properly
belonging
to
the
most
renowned
Common-wealth
,
undepending
,
set
up
,
and
constituted
by
the
same
,
and
established
by
contract
and
agreement
with
the
Apostolick
Sea
;
and
therefore
ought
to
bee
governed
by
their
owne
Customes
and
Ordinances
,
without
being
obliged
to
receive
Orders
from
any
other
place
,
whereof
there
be
foure
most
cleere
reasons
.
The
first
because
that
although
Innocent
the
Fourth
,
and
other
succeeding
Popes
made
Orders
for
the
establishing
of
the
Office
of
the
Romish
Inquisition
in
every
City
,
yet
those
orders
had
no
place
in
this
Common-wealth
.
The
second
,
because
the
Office
of
the
Inquisition
is
not
instituted
by
vertue
of
any
Popes
Bull
,
but
by
the
determination
of
the
greater
Counsell
.
The
third
,
because
that
Pope
Nicholas
did
onely
give
consent
to
that
which
was
determined
by
the
Common-wealth
.
The
fourth
,
because
that
the
charges
,
and
the
profits
were
the
Commonalties
,
and
not
the
Church-mens
;
wherefore
they
,
in
as
much
as
belonged
to
the
Office
,
did
depend
on
the
Secular
Institutor
.
The
expences
which
were
made
were
no
small
matter
;
for
(
besides
extraordinary
ones
for
taking
men
,
and
the
food
of
Captives
)
the
Inquisitor
had
for
his
stipend
twelve
Duckets
of
gold
a
Month
,
which
now
would
be
above
sixe
and
thirty
Duckets
.
And
this
truth
,
that
the
Office
is
Venetian
,
and
not
subject
to
any
others
,
appeareth
by
an
accident
which
happened
some
twelve
yeares
after
the
first
institution
of
it
,
vid.
in
the
yeare
1301.
when
Frier
Antony
,
Inquisitor
,
made
a
Monitory
,
unto
Peter
Gradenigro
,
Duke
,
that
he
should
sweare
to
observe
the
Papall
and
Imperiall
Constitutions
against
Hereticks
.
To
whom
the
Duke
answered
by
a
publicke
writing
,
that
he
was
not
to
take
any
other
oath
,
since
that
in
his
promotion
to
the
place
he
had
sworne
to
as
much
as
was
agreed
with
Nicholas
the
fourth
;
neither
was
he
to
be
tyed
to
any
other
Apostolicall
or
Imperiall
Ordinances
,
because
they
were
not
conformable
to
that
agreement
,
and
the
Inquisitor
withdrew
himselfe
from
his
attempt
,
and
yeelded
.
I
doe
not
finde
when
the
three
Inquisitors
,
which
were
to
assist
in
the
Prince
his
name
,
were
first
preferred
:
But
it
is
likely
that
they
were
deputed
by
him
,
and
the
Councellors
in
the
beginning
,
as
,
well
because
there
being
nothing
to
the
contrary
remembred
,
it
ought
to
be
so
supposed
:
as
also
because
that
before
the
erecting
of
this
office
of
the
Inquisition
,
mixed
of
Secular
and
Ecclesiasticall
;
there
was
theoffice
meerely
secular
,
to
which
Noble
men
were
raised
to
inquire
against
Hereticks
,
as
it
hath
beene
above
rehearsed
;
whence
it
may
be
presumed
that
the
election
and
name
continued
.
The
Exposition
of
the
first
Chapter
.
WHerefore
holding
this
for
firme
truth
,
in
the
first
Chapter
it
is
said
;
that
as
there
be
three
Assistants
to
the
Office
of
the
Inquisition
in
Venice
,
so
ought
the
Rulers
assist
in
the
subjected
Cities
,
which
ought
to
be
ruled
according
to
the
Lawes
and
customes
of
the
City
which
commandeth
,
unlesse
it
be
in
those
particulars
,
which
either
by
priviledge
,
or
the
prince
his
grace
,
are
granted
unto
each
City
.
And
likewise
the
liberties
and
immunities
of
the
commanding
City
,
are
communicated
unto
the
above
named
,
as
soone
as
they
enter
into
that
subjection
:
and
this
is
observed
in
all
Kingdomes
and
States
.
And
onely
this
legall
disposition
and
custome
is
sufficient
to
make
lawfull
the
assistance
of
the
Rulers
,
throughout
all
the
Dominion
.
But
besides
the
legall
disposition
,
there
is
also
a
particular
agreement
made
with
the
Apostolicall
Sea
in
the
yeare
1551.
The
occasion
of
which
was
,
that
the
most
excellent
Councell
of
Ten
,
and
those
joyned
with
them
,
having
put
the
Representants
in
mind
of
their
duties
,
least
through
negligence
some
abuse
might
be
brought
in
,
writ
to
all
the
governours
that
they
should
bee
present
to
the
forming
of
Processes
in
the
Inquisition
.
The
Court
of
Rome
reputed
it
to
be
a
novelty
,
with
prejudice
of
the
Ecclesiasticall
authority
;
and
Pope
Iulius
the
third
complained
of
it
to
the
Ambassadour
,
saying
that
it
was
against
Pontificiall
decrees
,
and
that
he
thereupon
would
make
a
Bull.
The
Ambassadour
answered
,
that
it
was
not
a
thing
newly
determined
,
but
most
ancient
,
and
renewed
to
preserve
the
jurisdiction
,
and
not
to
assume
unto
themselves
any
part
of
that
which
belonged
to
the
Church
,
but
rather
to
aide
it
.
The
Pope
was
content
with
the
answer
,
&
added
,
if
these
Lords
will
be
Coadjutors
,
may
they
be
blessed
,
but
if
they
will
be
co-judges
,
we
cannot
endure
it
.
And
the
Pope
reputing
it
to
be
a
businesse
which
ought
to
bee
sounded
to
the
bottome
,
and
not
to
be
contented
with
words
;
especially
seeing
the
great
stirre
that
was
amongst
the
Cardinals
:
wherefore
he
sent
Achille
Graffi
,
the
Elect
of
Montefiascone
a
purpose
to
Venice
,
to
whom
he
gave
a
Commission
the
sixth
of
August
,
1551
,
with
these
words
:
Wee
send
you
to
make
some
agreement
touching
the
proceedings
in
causes
of
Heresie
;
it
is
held
,
that
the
Assistance
of
the
Secular
power
is
necessary
within
that
City
and
Dominion
,
we
doe
not
disprove
of
it
,
so
that
it
be
without
intruding
themselves
into
the
Cognisance
of
sentence
,
and
a
little
lower
,
we
will
be
contented
with
any
forme
pleasing
to
that
Common-wealth
,
so
it
be
citra
cognitionem
&
sententiam
.
The
expresse
Nuntio
being
come
to
Venice
,
it
was
an
easie
matter
to
accord
,
because
that
both
the
parties
did
meane
the
same
thing
;
wherefore
it
was
immediately
agreed
in
foure
Articles
.
The
first
,
that
the
Governours
shall
be
present
at
the
framing
of
Processes
,
and
to
all
that
which
the
Inquisitors
or
their
Deputies
shall
doe
.
The
second
,
that
the
Inquisitors
,
their
Deputies
,
and
Governours
,
may
have
liberty
to
call
such
Doctors
as
they
shall
thinke
fitting
,
according
to
the
quality
of
the
cases
.
Thirdly
,
that
any
causes
happening
in
Castles
or
Townes
,
shall
be
dispatched
in
the
principall
City
,
by
the
same
Orders
.
The
fourth
,
that
the
Governours
shall
once
a
weeke
at
least
bee
with
the
Inquisitors
and
Deputies
to
attend
upon
this
businesse
.
Conformablie
to
this
agreement
the
26.
of
September
,
Letters
were
sent
to
all
the
Governours
,
and
to
Rome
.
The
Pope
having
seen
this
agreement
,
approved
of
it
,
and
gave
order
to
the
Bishop
of
Ravello
his
ordinary
Nuncio
in
Venice
,
that
he
should
write
the
same
to
all
Inquisitors
and
Deputies
of
the
State
,
warning
them
also
that
in
all
Acts
,
Decrees
,
and
Sentences
which
should
be
made
in
this
businesse
,
in
the
presence
of
Governours
,
the
Notary
thereunto
deputed
should
write
this
clause
,
vid.
Cum
assistentia
&
presentia
Clarissimorum
Dominorum
.
N.
N.
The
first
agreement
treated
of
with
Pope
Nicholas
,
in
the
yeare
1289.
and
this
last
one
also
,
each
by
it selfe
are
sufficient
to
shew
,
but
both
joyned
together
doe
plainlier
shew
,
that
this
authority
cannot
be
taken
away
by
any
Bull
,
or
Decree
made
in
any
manner
by
any
Pope
whatsoever
.
He
that
granteth
a
gift
,
may
upon
occasion
revoke
it
,
but
that
which
is
covenanted
and
agreed
upon
,
is
irrevocable
;
so
that
no
Decree
whatsoever
made
at
Rome
,
ought
to
stirre
it
,
as
that
which
was
made
by
Gregory
the
14.
in
1591.
declaring
that
Heresie
being
an
offence
purely
Ecclesiasticall
,
the
Secular
power
ought
not
to
inter-meddle
therein
.
And
although
some
Popes
did
trye
to
derrogate
from
that
agreement
,
as
Pope
Leo
the
tenth
said
to
that
purpose
:
Notwithstanding
any
Customes
confirmed
by
the
Apostolicke
Sea
,
such
derogation
cannot
comprehend
our
case
;
for
to
confirme
is
one
thing
,
and
to
covenant
and
agree
is
another
.
And
if
it
should
say
,
notwithstanding
the
agreements
made
with
the
Apostolicke
Sea
,
it
were
a
Nullity
;
for
it
is
a
contradiction
that
a
thing
should
be
agreed
upon
betweene
two
,
and
that
it
should
be
subject
to
the
sentence
of
one
alone
.
It
is
certainly
to
bee
beleeved
,
that
the
Court
will
still
try
by
all
meanes
to
exclude
the
Secular
,
and
draw
wholly
under
itselfe
the
Offices
concerning
Heresie
,
which
are
in
this
State
.
But
no
act
of
any
other
can
bring
it
in
question
,
or
cause
any
prejudice
:
so
that
the
prejudices
doe
not
come
from
this
side
through
negligence
in
the
Execution
.
Wherein
we
may
take
example
from
Spaine
;
where
the
forme
of
the
Inquisition
being
subject
to
the
King
,
established
by
an
agreement
made
in
the
yeare
1484.
the
Spaniards
have
refused
to
have
it
altered
by
any
Bull
or
Order
made
at
Rome
.
It
was
not
an
act
of
great
honesty
when
they
printed
the
Directory
at
Rome
,
in
the
yeare
1584.
to
adde
unto
it
the
aforesaid
briefe
of
Pope
Leo
the
tenth
,
directed
to
all
Bishops
and
Inquisitors
within
this
Dominion
:
wherein
(
upon
some
notable
cases
which
happened
in
Valcamonica
)
that
Pope
writ
,
that
the
Secular
Magistrate
shall
have
nothing
to
doe
with
the
office
of
the
Inquisition
,
and
shall
be
onely
tyed
to
execute
the
sentence
,
without
any
other
businesse
;
which
briefe
they
ought
not
by
any
meanes
have
printed
.
First
,
because
they
had
it
not
out
of
an
authenticall
place
.
Secondly
,
because
at
that
time
it
was
not
put
in
execution
,
nor
peradventure
seen
,
whereof
a
manifest
token
is
,
that
the
said
Briefe
being
Dated
the
fifteenth
of
February
,
1521.
after
the
Roman
manner
,
some
thirty
,
dayes
after
,
vid.
the
twentieth
,
and
foure
and
twentieth
of
March
the
most
excellent
Councell
of
Ten
(
to
resist
the
innumerable
extortions
done
by
the
Clergy
)
ordered
,
that
notwithstanding
the
Sentences
pronounced
by
the
Inquisition
Office
,
the
Bishop
of
Limine
,
with
two
Doctors
deputed
by
the
Governours
,
the
Processes
should
be
new
made
,
and
carryed
to
Brescia
,
and
there
judged
in
the
presence
of
the
Governours
:
Whereunto
the
Nuntio
also
consented
,
and
so
it
was
accomplished
;
which
sheweth
us
plainly
,
that
the
said
Briefs
of
Leo
the
tenth
,
either
is
not
true
,
or
is
not
to
be
seene
,
or
did
not
take
place
,
and
therefore
ought
not
to
be
printed
,
especially
seeing
that
the
agreement
made
with
Iulius
was
since
that
time
.
But
as
the
Court
of
Rome
will
never
desist
from
nourishing
her
pretence
,
so
it
shal
be
fitting
to
watch
for
to
resist
,
that
negligence
may
not
prejudice
the
businesse
,
never
putting
to
a
treaty
a
thing
already
so
firmly
established
:
because
the
very
putting
of
it
to
a
Treaty
in
the
yeare
1551.
if
the
successe
had
not
beene
good
as
it
was
,
would
have
beene
a
great
prejudice
to
the
agreement
made
in
1289.
But
that
besides
the
lawfulnesse
and
righteousnesse
of
this
sentence
,
it
is
also
necessary
with
skill
to
preserve
it
;
both
private
and
publicke
respects
doe
manifestly
shew
:
For
the
power
which
God
giveth
the
Prince
,
is
not
a
gift
given
for
his
use
alone
,
which
he
may
let
fall
to
decay
without
sinne
,
but
though
it
commeth
immediately
from
God
,
yet
is
it
given
for
the
peoples
benefit
,
so
that
if
it
be
diminished
,
it
remaines
not
so
sufficient
for
the
good
and
entire
government
,
and
the
subject
receiveth
wrong
,
and
the
Divine
Majesty
is
offended
.
Although
the
Prince
is
not
bound
to
his
Subject
to
governe
him
,
yet
to
God
hee
is
,
and
the
protection
which
hee
hath
of
him
,
though
towards
the
subject
it
be
a
favour
,
yet
towards
God
it
is
a
duty
,
which
cannot
be
performed
,
without
preserving
whole
,
and
not
suffering
to
be
abated
the
publicke
Authority
.
The
Office
of
the
Inquisition
as
it
is
more
holy
and
needfull
than
others
;
so
(
if
it
bee
not
well
handled
but
abused
)
it
,
is
more
burthenous
and
hurtfull
:
Where
it
is
in
the
hands
of
just
and
prudent
Church-men
,
they
should
be
incouraged
to
continue
so
,
by
looking
to
them
and
observing
of
them
,
for
the
opportunity
of
having
power
to
worke
after
ones
owne
fancy
may
cause
a
Saint
to
over-runne
his
course
:
But
where
the
administerer
hath
all
his
requisite
qualities
,
it
is
necessary
to
withstand
his
excesses
.
In
times
past
it
hath
beene
seene
that
Subjects
have
beene
burthened
with
excessive
rigours
,
by
those
who
under
a
shew
of
zeale
,
have
sought
to
make
way
for
their
ambition
,
or
to
get
unto
themselves
that
which
belonged
to
others
.
Therefore
it
is
needfull
to
marke
,
that
avarice
or
ambition
should
hurt
no
particular
,
but
a
good
Father
,
and
of
a
good
conscience
should
seeke
a
remedy
for
it
:
the
indiscreet
zeale
which
she
causeth
to
bee
in
persons
that
are
not
conversant
in
worldly
affaires
,
hath
neede
of
such
a
bridle
.
In
publicke
affaires
also
,
the
effects
of
ambition
avarice
or
indiscretion
are
no
lesse
dangerous
,
for
when
a
Potentate
hath
not
the
favour
of
him
that
commands
in
Ecclesiasticall
causes
,
Religion
is
made
a
pretext
to
oppresse
him
.
In
the
yeare
1322.
Pope
John
the
22.
published
a
severe
monitory
against
Mathew
,
Vicount
,
Lord
of
Milan
,
condemning
him
of
Heresie
,
and
under
this
pretence
commanding
the
most
famous
Common-wealth
,
that
it
should
hold
no
commerce
with
him
,
nor
with
his
subjects
,
although
he
had
no
other
cause
against
the
Vicount
,
but
that
he
tooke
part
with
Lewis
of
Bavaria
,
Emperour
,
the
Popes
enemy
:
And
the
same
yeare
,
the
most
Reverend
Guido
,
Rangoni
Bishop
of
Ferrara
,
and
Frier
Buono
Inquisitor
,
did
admonish
the
most
renowned
Common-wealth
:
that
there
should
be
no
commerce
held
with
Rinaldo
and
Obizo
de
Este
,
or
their
adherents
and
subjects
,
because
they
had
condemned
them
for
Hereticks
:
neither
was
there
any
other
cause
but
that
they
had
recovered
Ferrara
,
which
was
possessed
by
the
Popes
.
In
the
yeare
1355.
Malatesta
,
and
Galeotto
Maltesti
,
holding
the
City
of
Rimini
,
Pope
Innocent
the
sixt
,
commanded
Venice
,
that
no
commerce
should
be
held
with
them
,
or
with
their
adherents
,
because
he
suspected
them
to
be
Hereticks
.
The
same
Pope
the
same
yeare
,
used
the
same
manner
with
the
most
famous
Common-wealth
,
against
Francisco
Ordelafo
,
by
reason
of
the
Dominion
of
Forli
,
and
Gulielmo
Manfredi
,
because
of
Faenza
,
caused
also
the
Crociata
to
be
preached
against
them
.
Yet
all
these
great
stirres
and
condemnations
of
Heresie
vanished
into
smoake
,
so
soone
as
the
accused
were
contented
to
acknowledge
those
Lands
held
in
disputation
from
the
Pope
;
A
cleare
and
undoubted
document
to
shew
us
,
that
the
imputation
of
Heresie
was
but
onely
to
oppresse
them
,
and
perforce
bring
them
to
yeeld
to
the
fore
designed
humane
changes
.
But
to
come
to
Moderne
things
,
In
the
discords
which
Paul
the
Fourth
had
with
King
Philip
the
Second
of
Spaine
,
which
were
of
temporall
businesses
:
That
Pope
as
well
in
consistory
,
as
treating
with
Ambassadors
of
Princes
,
alwayes
was
wont
to
say
,
and
reply
that
the
King
,
and
the
Emperour
his
Father
were
Hereticks
.
It
was
also
seene
in
these
late
occasions
,
that
those
Bookes
which
were
writ
in
favour
of
the
most
renowned
Common-wealths
cause
,
were
forbidden
by
the
Romish
Inquisition
,
and
others
ofth
'
Ecclesiasticall
State
,
under
the
colour
of
Heresie
,
although
the
things
treated
of
were
meerely
temporall
,
and
approved
by
all
Christian
Kingdomes
:
And
Cardinall
Bellarmin
having
some
yeares
since
set
forth
a
booke
,
wherein
he
subjects
Princes
to
the
Pope
in
temporall
affaires
;
hee
dares
therein
handle
as
Hereticks
,
all
those
who
say
that
the
Prince
in
temporall
Causes
,
hath
no
other
superior
but
God
onely
;
although
that
foure
of
the
five
parts
of
Catholicks
doe
beleeve
it
:
Which
things
cause
us
to
beleeve
,
that
since
some
mens
malice
doe
make
use
of
this
Office
for
humane
ends
,
which
are
not
very
honest
;
it
is
needfull
to
looke
how
it
is
used
,
and
not
suffer
them
to
take
such
footing
,
whereby
they
may
abuse
it
:
Because
then
upon
occasion
,
when
one
would
take
order
therein
,
it
is
found
to
be
too
late
.
In
Milan
where
the
Inquisition
hath
great
Authority
,
there
happened
about
1580
,
a
dangerous
case
.
Cardinall
Boromeo
(
who
afterwards
was
a
Saint
)
visiting
of
some
places
of
the
Diocesse
of
Milan
,
and
subject
to
the
Suissers
,
went
ordering
many
things
,
which
bred
some
suspitions
in
those
States
;
wherefore
they
sent
an
Ambassadour
to
Milan
,
to
require
the
Governour
to
cause
the
Cardinall
to
come
backe
from
those
places
,
least
some
alteration
should
happen
.
The
Ambassadour
went
to
Milan
and
alighted
at
a
Merchants
house
,
that
he
might
the
more
commodiously
goe
and
doe
his
Ambassage
.
The
Inquisitor
heard
of
it
,
and
immediatly
went
with
his
Officers
and
carried
him
bound
to
Prison
to
his
covent
.
The
Merchant
reported
what
had
happened
to
the
Governour
,
who
presently
caused
the
Ambassadour
to
be
set
at
liberty
,
honoured
him
,
and
heard
him
.
The
Swissers
who
had
no
sooner
notice
of
imprisonment
then
of
his
delivery
,
said
openly
,
that
if
the
newes
of
his
imprisonment
had
come
alone
without
that
of
his
deliverance
,
they
would
have
imprisoned
the
Cardinall
,
to
whom
the
Governour
sent
word
of
what
was
done
;
The
Cardinall
yeelding
to
necessity
went
away
,
and
the
new
inventions
were
revoked
.
These
dangers
shew
that
not
onely
malice
may
cause
inconveniences
,
but
impudency
also
,
and
undiscreet
zeale
:
Therefore
it
behoveth
to
watch
carefully
,
that
the
power
of
meeting
at
all
actions
of
that
Office
be
not
diminished
,
which
God
by
his
Providence
hath
hitherto
preserved
,
and
by
which
meanes
all
publicke
dangers
and
oppressions
of
the
Subjects
may
be
withstood
.
It
beeing
then
plainely
shewne
that
the
Office
of
the
Inquisition
is
not
ancient
in
Holy
Church
,
and
that
within
this
Dominion
it
was
instituted
in
the
same
forme
as
it
is
now
used
by
the
Common-wealth
it selfe
,
as
an
Office
properly
belonging
to
it
;
and
established
by
agreement
with
the
Apostolicke
Sea
:
and
the
reasons
being
unfolded
which
did
move
to
this
deliberation
,
and
the
necessity
which
bindeth
to
keepe
inviolated
the
forme
alwayes
established
,
With
these
considerations
the
grounds
of
the
first
Chapter
are
sufficiently
unfolded
and
proved
.
The
second
and
third
Chapters
neede
not
bee
any
better
declared
or
proved
.
The
Exposition
of
the
fourth
Chapter
.
THe
fourth
Chapter
,
wherein
is
set
downe
the
charge
of
the
Assistance
,
which
ought
to
bee
in
foure
cases
,
requireth
some
considerations
.
The
first
case
,
to
execute
the
just
determination
of
the
Iudges
,
cannot
bee
called
in
question
.
The
second
and
third
which
are
to
hinder
their
resolution
of
usurping
temporall
Authority
,
either
with
a
head-strong
,
or
a
manifest
and
unjust
oppression
,
and
in
doubtfull
cases
to
make
them
surcease
and
advise
,
are
no
lesse
needfull
then
the
first
:
And
for
proofe
thereof
,
wee
neede
not
alleadge
any
other
Text
,
than
that
of
the
Popes
of
Rome
themselves
.
Clement
the
Fifth
in
his
Generall
Counsell
of
Vienna
(
and
it
is
Registred
in
the
body
of
the
Canon
Law
De
Haereticis
.
Cap.
1.
)
having
heard
complaints
of
many
Inquisitors
,
because
they
extended
the
Office
of
their
power
beyond
their
assigned
bounds
,
which
proved
to
the
wrong
of
the
faithfull
,
(
whereby
it
was
needfull
for
the
glory
of
God
,
and
right
carriage
of
the
businesse
,
to
make
divers
provisoes
)
gave
divers
rules
to
withstand
the
disorders
which
were
brought
in
.
Clement
the
sixt
also
,
gave
a
Commission
to
Bernard
Cardinall
of
St.
Marco
,
his
Legat
in
the
Churches
Territories
,
to
enquire
of
the
excesses
of
the
Inquisitors
,
and
to
doe
Iustice
to
them
who
should
complaine
of
them
:
Which
teacheth
us
plainely
,
that
in
all
times
there
are
faults
committed
,
which
have
neede
of
remedy
,
unlesse
they
be
at
first
withstood
.
But
grant
that
no
Inquisitor
should
exceed
the
bounds
of
his
power
,
yet
that
is
not
so
well
ordered
,
but
that
it
is
needfull
to
guide
it
with
a
great
deale
of
wisedome
.
To
make
this
appeare
it
shall
suffice
to
understand
what
was
Printed
,
in
the
Directorie
in
Rome
,
in
the
yeare
1584.
which
is
orderly
Translated
out
of
the
Latin
.
If
the
Inquisitors
would
use
all
the
Command
they
have
within
their
power
,
they
might
easily
raise
seditions
every
where
:
And
these
words
are
written
purposely
to
admonish
Inquisitors
;
that
although
a
thing
shall
seeme
just
unto
them
,
yet
when
it
is
dangerous
they
ought
to
take
advice
from
Rome
.
But
here
wee
must
not
conclude
so
,
because
Rome
being
farre
,
and
busied
in
her
owne
affaires
,
cannot
well
judge
of
others
dangers
.
But
these
confessions
of
the
Court
of
Rome
,
shew
it
to
bee
necessary
for
all
that
will
keepe
their
Dominions
in
peace
,
and
protect
their
Subjects
,
to
have
a
diligent
regard
,
and
cunningly
moderate
that
power
,
which
in
it selfe
is
confessed
to
be
exorbitant
,
and
many
times
chanceth
to
be
exceeded
and
abused
.
In
the
yeare
1518.
there
were
a
great
number
of
Enchanters
discovered
in
Valcamonica
,
and
by
the
little
care
of
the
Governors
of
Brescia
,
the
judging
of
them
was
left
to
the
censure
of
Church-men
.
Thence
grew
such
exorbitant
extortions
,
and
complaints
of
the
oppressed
,
that
the
most
excellent
Counsell
of
Ten
was
forced
to
disanull
all
that
which
they
had
done
,
and
send
for
all
the
Bishops
Vicars
,
and
Inquisitors
to
Venice
,
and
cause
all
those
businesses
to
be
reviewed
by
the
other
Iudges
,
with
the
Assistance
of
the
Governours
:
yet
for
all
that
was
that
people
hardly
pacified
from
moving
of
Sedition
.
The
extream
seditions
raised
in
Rome
after
the
death
of
Paul
the
4
are
not
yet
out
of
memory
,
wherein
the
Prisons
of
the
Inquisition
were
by
the
people
broken
,
and
the
building
with
all
the
writings
burned
.
And
likewise
the
danger
the
City
of
Mantua
was
in
,
the
yeare
1568.
which
thing
it
is
impossible
to
hinder
,
if
the
Magistrate
,
whose
charge
it
is
to
looke
to
the
repose
of
the
City
,
doe
not
stoppe
excessive
and
headlong
determinations
.
And
if
upon
any
doubtfull
,
or
dangerous
businesse
he
causeth
a
stay
,
it
cannot
be
thought
a
prejudice
to
the
Ecclesiasticall
,
since
by
surceasing
they
may
the
better
deliberate
,
and
that
hindreth
not
the
businesse
from
being
atchieved
with
greater
maturity
.
Whereas
if
a
dangerous
case
should
bee
suffered
to
runne
on
,
and
the
event
should
prove
evill
,
either
it
could
not
be
remedied
,
or
not
wholly
,
The
Prince
advertised
thereof
,
may
either
by
his
owne
authority
,
or
by
sending
to
the
Pope
,
passe
over
some
things
with
quietnesse
,
which
without
his
knowledge
would
have
but
a
bad
issue
.
That
fourth
part
of
the
Chapter
.
vid.
that
the
Rectors
and
assistants
shall
with
dexterity
egge
on
the
Inquisitors
to
execute
their
office
,
if
they
were
negligent
therein
,
is
most
proper
to
the
Secular
Magistrate
.
First
,
by
St.
Augustines
reason
who
saith
,
that
it
belongeth
to
their
office
to
punish
offences
which
are
immediately
against
the
Divine
Majesty
,
as
blasphemies
,
Heresies
,
and
Perjuries
,
more
than
those
who
offend
men
.
And
besides
that
,
because
Heresie
doth
not
onely
offend
God
,
but
bring
notable
disturbances
to
the
publicke
peace
,
the
care
of
which
resting
upon
the
Magistrate
,
who
is
chiefe
in
the
City
,
he
cannot
let
it
runne
in
danger
of
being
infected
,
but
he
must
faile
in
his
duty
.
The
Inquisitors
ought
to
looke
to
keepe
the
people
cleane
from
Heresies
,
for
Gods
service
onely
.
The
Magistrate
both
for
Gods
service
,
and
for
the
good
of
the
publicke
government
;
and
therefore
as
one
,
on
whom
the
care
most
lyeth
,
he
also
ought
most
to
watch
,
and
to
incite
others
:
Neither
can
any
one
oppose
this
,
by
saying
that
Secular
men
,
though
they
be
Magistrates
,
yea
,
and
Princes
also
are
the
Children
,
and
Ecclesiastical
persons
are
the
Fathers
,
and
that
it
is
not
fitting
that
the
Child
should
presume
to
controule
and
admonish
the
Father
,
for
the
equivocation
and
cavill
is
manifestly
seene
in
it
.
In
a
City
there
is
a
Sonne
,
who
is
a
chiefe
Magistrate
,
hee
in
houshold
and
Domesticke
businesses
shall
be
subject
to
his
Father
,
but
in
publicke
and
Civill
businesses
he
shall
be
superiour
.
Ecclesiasticall
Persons
are
Fathers
in
Christ
,
so
that
a
Magistrate
ought
to
be
subject
unto
them
in
houshold
things
,
which
belong
to
the
House
of
God
,
and
from
them
to
receive
the
Doctrine
of
Christ
,
and
the
Divine
Sacraments
,
which
are
houshold
things
,
in
which
the
Sonne
is
subject
to
the
spirituall
Father
.
But
in
publicke
businesses
,
as
punishing
of
offences
,
and
peaceable
civill
living
,
Spirituall
Fathers
are
subject
to
the
Sonne
who
hath
the
charge
of
it
,
as
he
is
a
publicke
Magistrate
.
And
if
an
Ecclesiasticall
man
hath
any
power
or
jurisdiction
to
punish
any
offence
,
he
hath
it
from
none
but
the
Prince
,
to
whom
onely
God
hath
given
it
.
I
have
said
before
,
that
in
a
Judgement
there
are
three
parts
,
the
Cognisance
of
the
reason
,
vid.
which
doings
are
Hereticall
,
and
this
is
purely
Ecclesiasticall
;
the
Cognisance
of
the
Fact
,
vid.
what
persons
are
guilty
,
and
the
sentence
:
these
two
last
are
temporall
,
and
in
former
times
under
the
Romane
Empire
,
exercised
by
the
Secular
power
,
and
now
lost
.
There
are
also
left
to
Ecclesiasticall
persons
by
the
grant
of
Princes
,
the
most
renowned
Common-wealth
,
which
did
exercise
that
power
from
the
yeare
1249.
untill
1289.
that
yeare
granted
it
to
the
Inquisition
office
,
managed
by
Ecclesiasticall
persons
,
but
with
Secular
assistance
:
If
Ecclesiasticall
persons
should
faile
in
their
duties
,
the
power
would
returne
to
him
who
gave
it
,
without
depriving
himselfe
of
it
.
Wherefore
it
is
no
wonder
if
the
Secular
Person
ought
to
be
an
over-seer
of
him
that
exerciseth
a
charge
which
he
hath
given
him
,
in
admonishing
and
egging
him
on
as
farre
as
it
shall
be
decent
for
them
both
.
The
Exposition
of
the
fifth
Chapter
.
THe
fifth
Chapter
,
that
the
Governours
and
Assistants
shall
not
sweare
faithfulnesse
,
nor
secresie
to
the
Inquisitor
,
is
highly
to
be
considered
of
,
since
that
by
such
an
oath
they
should
cease
from
being
representants
of
the
Prince
his
person
,
and
become
the
Inquisitors
Ministers
.
It
is
cleare
,
that
whosoever
sweares
faithfulnesse
,
or
secresie
,
especially
without
exception
,
is
bound
to
performe
it
to
him
that
he
hath
sworne
it
,
not
regarding
any
other
mans
interests
;
so
that
the
Representant
could
not
oppose
himselfe
against
any
act
of
the
Inquisition
,
although
it
were
contrary
to
the
Princes
respects
,
nor
give
him
notice
of
things
happening
in
that
office
,
without
breaking
his
Oath
.
But
the
publicke
representant
,
even
when
things
are
treated
of
that
doe
belong
to
the
Inquisition
Office
,
must
not
aime
at
any
respects
or
commands
,
but
onely
the
Princes
:
wherefore
he
cannot
sweare
faithfulnesse
or
secresie
to
others
.
Where
the
Inquisitions
Tribunal
is
meerely
Ecclesiasticall
,
Secular
men
doe
come
in
as
Councellors
,
or
sometimes
Fiscals
,
or
Notaries
,
or
other
Officers
,
which
doe
sweare
to
the
Inquisitor
.
But
that
is
because
those
Secular
men
which
are
so
present
,
are
dependants
,
and
subject
to
the
Ecclesiasticall
.
Now
in
this
state
the
Tribunal
is
mixt
,
not
for
Secular
Councellors
,
or
other
Officers
,
but
onely
for
the
Representants
publicke
assisters
,
who
depend
not
from
the
Ecclesiasticall
,
but
are
superintendents
in
the
Princes
stead
.
The
Ecclesiasticals
for
these
many
hundred
yeares
,
have
no
other
aime
,
but
to
usurpe
the
temporall
jurisdiction
,
and
have
purchased
a
great
deale
of
it
with
great
disturbance
of
sundry
governments
,
and
at
this
present
they
aime
at
it
more
than
ever
,
and
in
particular
,
for
the
Inquisition
in
this
State
and
Common-wealth
,
they
doe
bend
themselves
with
all
their
cunning
to
draw
it
to
bee
wholly
Ecclesiasticall
,
which
they
would
at
last
bring
to
passe
,
if
they
could
bring
in
this
Oath
,
making
thereby
the
Representant
their
Officer
.
And
this
being
once
brought
to
passe
,
the
seruples
of
the
one
,
and
the
small
understanding
of
the
other
,
the
Offices
which
would
be
done
by
meanes
of
the
Confessors
,
would
worke
so
,
that
Romes
and
the
Inquisitions
ends
,
would
be
preferred
to
the
publicke
ends
,
or
at
least
would
raise
such
powerfull
doubts
in
the
minde
,
that
they
would
never
let
any
thing
be
well
done
:
which
voydeth
also
an
answer
that
seemes
might
be
given
,
vid.
That
the
Oath
might
be
received
,
reserving
to
the
Prince
his
ends
.
Answer
,
which
taketh
not
away
the
dangers
:
For
the
aforesaid
things
would
so
trouble
the
mindes
of
men
,
that
they
would
never
give
way
to
the
sound
understanding
of
it
.
But
to
colour
their
attempt
,
the
Inquisitors
say
two
things
:
One
,
that
Fredericke
the
second
,
commanded
all
Consuls
and
Governours
of
Cities
to
sweare
The
other
that
the
King
of
Spaine
sweares
.
But
Fredericke
did
not
command
that
they
should
sweare
to
the
Inquisitors
,
for
(
as
wee
have
shewed
before
)
the
Office
of
the
Inquisition
was
not
then
begun
,
but
that
they
should
sweare
in
publicke
to
him
,
to
bee
carefull
in
rooting
out
of
Heresies
,
which
had
taken
roote
.
The
Consuls
and
Governors
did
not
then
goe
into
the
Office
of
the
Inquisition
,
with
Ecclesiasticall
Persons
,
but
they
alone
with
the
Imperiall
Authority
did
condemne
Hereticks
,
and
swore
to
the
Emperour
to
doe
it
faithfully
:
and
besides
,
this
forme
lasted
but
a
little
while
,
and
Iohn
Andrew
,
a
famous
Canonist
,
who
flourished
in
the
yeare
1300.
witnesseth
,
that
in
his
time
that
Oath
was
already
growne
out
of
custome
.
Philip
the
second
King
of
Spaine
,
brought
in
the
custome
of
taking
a
publicke
Oath
,
(
not
to
the
Inquisitors
but
to
God
)
that
hee
would
never
suffer
Hereticks
to
live
at
freedome
within
his
Dominions
,
which
is
no
Oath
of
faithfulnesse
and
secresie
to
the
Office
(
which
depends
on
the
King
,
and
is
commanded
by
him
)
but
a
promise
to
God
,
and
a
taking
away
all
hope
from
the
Subjects
of
obtaining
from
him
any
liberty
of
Conscience
.
In
the
same
manner
the
ancient
Dukes
of
the
Venetian
Common-wealth
at
their
promotion
,
did
sweare
to
punish
Hereticks
;
but
it
was
not
an
Oath
to
the
Inquisitor
,
but
to
God
and
the
Common-wealth
.
The
equivocation
consists
in
this
,
that
it
is
one
thing
to
sweare
absolutely
,
and
another
to
sweare
to
such
a
one
,
and
this
is
that
which
signifieth
subjection
to
him
that
giveth
the
Oath
.
The
publicke
representant
can
not
sweare
to
any
but
to
the
Prince
,
as
hee
cannot
be
subject
to
any
one
else
.
For
which
reasons
it
shall
alwayes
be
necessary
,
to
have
a
regard
to
this
fifth
Chapter
,
not
as
a
summary
point
,
but
a
point
of
great
importance
.
The
Exposition
of
the
sixth
Chapter
.
TO
give
the
Prince
notice
of
what
happeneth
daily
in
matters
of
Heresie
,
as
it
is
contained
in
the
sixt
Chapter
;
is
a
thing
of
Divine
Service
,
and
necessary
to
a
good
Government
,
where
the
Inquisition
is
in
the
hands
of
Ecclesiasticall
Persons
onely
,
they
doe
not
suffer
the
Prince
to
know
any
thing
that
is
done
in
that
Office
.
In
this
State
where
the
Iudgement
is
mixed
,
as
their
aime
is
that
the
Assistant
(
since
they
cannot
exclude
him
)
should
become
their
Officer
,
so
they
use
their
best
endeavours
to
make
him
keepe
secret
what
is
treated
off
,
making
it
a
charge
of
Conscience
if
any
thing
be
revealed
without
the
Inquisitors
leave
:
With
this
maxime
,
that
causes
touching
Faith
,
must
remaine
with
the
Iudges
of
the
Faith
.
Amongst
other
perverse
Opinions
which
this
our
unhappy
Age
is
full
of
,
this
is
also
preached
,
that
the
care
of
Religion
doth
not
belong
to
the
Prince
,
which
Opinion
is
coloured
with
two
pretences
;
the
one
that
since
it
is
a
spirituall
and
Divine
thing
,
it
belongeth
not
to
Temporall
Authority
:
the
other
because
the
Prince
occupied
in
greater
businesses
,
cannot
attend
these
affaires
.
And
certainely
it
is
a
thing
to
bee
admired
,
how
the
world
is
changed
:
In
other
times
holy
Bishops
did
not
preach
,
nor
recommend
any
thing
more
to
Princes
,
than
the
care
of
Religion
;
they
warned
them
of
nothing
,
nor
modestly
rebuke
them
for
any
thing
,
more
than
for
the
carelesnesse
in
it
,
and
now
nothing
is
more
preached
too
or
perswaded
.
The
Prince
then
,
that
to
him
belongeth
not
the
charge
of
Divine
things
,
though
contrarywise
the
Holy
Scripture
bee
full
of
places
where
Religion
is
recommended
to
the
protection
of
Princes
,
by
the
Divine
Majesty
;
which
also
promiseth
peace
,
and
prosperity
to
those
States
where
Piety
is
favoured
,
and
desolation
and
destruction
threatned
to
those
States
,
where
Divine
things
are
held
as
alien
.
Examples
thereof
doe
abound
,
but
because
this
Treaty
will
not
suffer
a
long
rehearsall
of
them
,
I
will
onely
say
,
that
David
being
entred
into
a
Kingdome
out
of
order
both
internally
,
and
externally
,
and
being
very
busie
both
in
Warres
and
in
framing
a
politick
Government
;
neverthelesse
did
set
his
chiefe
care
on
matters
of
religion
.
Salomon
entring
into
a
quiet
and
exceeding
well
ordered
Kingdome
,
regarded
also
Religion
,
more
than
any
other
part
of
Government
:
The
Princes
most
applauded
in
former
Ages
,
as
Constantine
,
Theodosius
,
Charlemaine
,
St.
Lewis
,
&c.
The
chiefest
praise
they
had
was
,
to
have
made
it
their
chiefe
travaile
to
protect
and
rule
the
affaires
of
the
Church
.
It
is
a
great
deceite
to
set
forth
this
part
as
a
thing
of
lesse
moment
,
and
to
bee
left
out
for
to
looke
to
other
things
:
Since
the
neglect
of
this
to
provoake
the
Divine
Wrath
,
daily
experience
in
these
dayes
sheweth
us
,
that
a
State
cannot
stand
untroubled
,
where
change
of
Religion
commeth
:
And
these
which
counsell
Princes
to
not
meddle
with
Church
businesses
,
say
neverthelesse
upon
other
occasions
,
that
true
Religion
is
the
foundation
of
States
.
It
were
a
great
absurdity
holding
this
to
be
true
,
as
,
it
is
most
true
,
to
leave
the
totall
care
of
it
to
others
;
under
pretence
that
they
are
spirituall
,
where
Temporall
Authority
will
not
reach
;
or
that
a
Prince
hath
any
greater
imployment
than
this
.
It
is
manifest
,
that
as
the
Prince
is
not
a
Praetor
,
nor
a
Prefect
▪
nor
a
Proveditore
;
So
likewise
hee
is
no
Priest
,
nor
no
Inquisitor
:
But
it
is
also
certaine
,
that
hee
is
to
over-see
with
keeping
in
awe
,
and
causing
to
doe
their
duties
both
the
one
and
the
other
.
And
here
lyeth
the
deceite
,
that
the
particular
care
of
Religion
,
is
proper
to
the
Officers
of
the
Church
,
as
the
Government
of
Temporall
things
is
proper
to
the
Magistrate
,
and
the
Prince
himselfe
ought
to
doe
neither
the
one
nor
the
other
;
but
is
to
direct
all
,
and
to
take
heede
that
none
doe
faile
in
his
Office
,
and
to
amend
the
defects
of
Officers
:
this
being
the
Prince
his
charge
as
well
in
matters
of
Religion
,
as
in
any
other
part
of
the
Government
.
And
as
in
other
matters
for
to
manage
well
that
part
which
is
proper
unto
him
,
hee
is
to
bee
informed
of
all
occurrences
:
So
ought
he
particularly
to
bee
advertised
of
all
that
happeneth
in
matter
of
Religion
.
The
Inquisitors
of
Italy
doe
particularly
send
word
to
Rome
by
every
Post
,
what
is
done
within
their
Office
;
much
more
ought
an
account
bee
given
to
the
Prince
,
whom
it
more
concernes
to
know
it
.
It
were
very
expedient
,
that
all
things
which
are
treated
off
within
the
State
,
should
remaine
therein
;
as
it
is
observed
in
Spaine
,
which
give
account
to
the
King
onely
;
and
send
advice
no
where
else
.
But
because
that
were
a
hard
thing
to
obtaine
,
let
it
for
this
time
suffice
,
that
it
bee
knowne
to
the
Prince
,
when
it
is
knowne
to
others
,
who
are
not
so
much
interested
therein
.
The
Exposition
of
the
seventh
Chapter
.
THe
seventh
Chapter
was
ordered
by
the
most
excellent
Senate
,
because
that
the
Ambassadour
of
Rome
might
doe
that
good
Office
,
as
that
the
charge
of
Inquisitors
might
bee
given
to
the
Natives
of
this
Dominion
,
because
they
are
best
instructed
in
the
occurrences
of
the
Customes
,
and
conditions
of
the
Country
;
and
beare
a
greater
affection
to
it
whence
it
is
presumed
,
that
with
greater
Iudgement
and
love
,
they
will
employ
themselves
in
that
Office
,
which
above
all
others
requireth
Charity
and
discretion
.
One
cannot
without
wonder
consider
,
how
that
all
the
Inquisitors
within
this
Dominion
at
this
present
are
strangers
,
and
the
Natives
are
not
employed
neither
in
this
State
,
nor
in
other
States
:
yet
is
not
this
Country
so
barren
but
that
it
brings
forth
men
of
understanding
,
as
well
as
any
other
part
of
Italy
:
What
should
bee
the
reason
then
,
that
these
should
be
reputed
all
unable
both
for
this
Dominion
,
and
for
all
others
if
one
will
seeke
for
examples
beyond
the
Hils
?
there
is
no
Inquisition
there
,
but
onely
in
Spaine
,
where
they
are
all
Spaniards
.
In
the
State
of
Milan
the
Natives
are
not
excluded
,
and
others
,
to
whom
the
Office
is
given
,
are
not
lesse
depending
from
that
Prince
then
the
Milanenses
themselves
.
In
Tuscan
,
Pius
the
fourth
attempted
to
give
the
Office
of
the
Inquisition
to
the
Friers
of
St.
Dominicke
,
and
Cosmo
the
great
Duke
would
not
consent
,
because
those
of
that
Order
tooke
part
with
the
enemies
of
the
house
of
Medices
,
when
they
were
driven
out
of
Florence
,
in
the
yeare
1494.
which
reasons
and
examples
shew
,
that
there
ought
accompt
to
bee
made
in
Rome
,
of
those
recommendations
which
shall
bee
made
of
the
Fathers
,
that
are
subjects
to
this
State
;
and
that
their
Piety
towards
their
Prince
and
Religion
,
the
Christian
life
of
the
people
,
and
the
devotion
of
the
Fathers
themselves
towards
their
Naturall
Prince
and
Country
,
may
not
bee
prejudiciall
to
them
.
The
Exposition
of
the
eight
Chapter
.
THe
eight
Chapter
that
none
shall
bee
admitted
to
execute
the
charge
of
Inquisitor
,
but
with
the
Prince
his
Letters
is
very
convenient
.
The
same
directory
commands
,
that
first
of
all
the
Inquisitor
should
present
himselfe
before
him
,
and
should
receive
Letters
directed
to
the
publicke
representants
in
that
place
where
he
is
ordered
to
execute
that
charge
;
and
reason
alloweth
that
no
manner
of
jurisdiction
be
exercised
without
publicke
knowledge
;
yea
,
at
other
times
Popes
did
send
Inquisitors
with
Apostolicke
Letters
directed
to
the
Prince
,
wherein
they
intreated
him
to
favour
and
protect
them
,
and
now
they
doe
the
like
at
the
institution
of
every
new
Bishop
.
Now
the
Congregation
of
Rome
deputes
Inquisitors
with
Patents
and
instructions
,
as
if
they
were
sent
into
some
of
their
owne
jurisdictions
,
and
this
cannot
bee
helped
,
but
it
is
necessary
to
keepe
a
foot
the
presenting
of
the
Patents
,
it
beeing
a
due
acknowledgement
of
the
Prince
his
Superiority
,
and
because
it
will
also
serve
for
two
things
.
The
first
that
one
may
marke
whether
the
Patents
be
made
in
the
wonted
forme
,
or
if
there
bee
any
new
clause
added
to
it
,
because
that
in
case
then
were
any
prejudiciall
novelty
,
it
might
bee
withstood
with
fitting
meanes
:
The
other
is
,
that
if
there
were
any
request
made
,
that
there
should
bee
an
Inquisitor
who
were
a
Native
,
and
trusty
,
and
that
just
request
should
not
be
granted
,
they
might
then
by
delaying
the
Patent
,
reply
,
and
triplicate
the
same
request
with
greater
instance
.
And
although
some
accident
might
happen
through
which
the
publicke
wisdome
should
finally
Iudge
it
fitting
to
assent
unto
the
will
of
Rome
,
and
receive
the
stranger
;
it
might
worke
at
least
so
much
as
that
the
Court
of
Rome
,
for
the
time
to
come
,
would
proceed
with
greater
respect
,
and
the
same
forraigne
Fathers
,
would
refuse
to
accept
the
charge
,
seeing
the
difficulties
which
had
happened
to
the
others
.
The
Exposition
of
the
ninth
Chapter
.
THe
ninth
Chapter
that
the
assistants
should
assist
to
the
Iudgment
,
although
the
guilty
were
Ecclesiasticall
,
is
a
legall
position
and
necessary
to
be
observed
.
It
is
not
credible
that
the
Secular
assistance
in
that
Office
was
brought
in
,
in
regard
of
the
Persons
of
the
questioned
,
this
in
times
past
hath
deceived
many
who
were
perswaded
the
Person
of
the
questioned
appointeth
the
place
of
Iudgement
,
mis-understanding
that
Maxime
,
Actor
sequitur
forum
rei
,
which
is
meant
of
private
interest
,
where
tryall
is
to
bee
betweene
two
parties
,
which
their
Persons
be
not
both
subject
to
one
Iudge
,
the
judgement
place
shall
bee
before
him
to
whom
the
Defendant
is
subject
:
But
where
there
is
no
private
interest
but
a
publicke
respect
,
the
Person
is
not
looked
after
,
but
the
cause
:
and
though
the
Person
bee
Secular
,
yet
if
the
Cause
bee
Ecclesiasticall
,
the
Ecclesiasticall
Iudge
shall
judge
it
:
So
in
these
daies
,
Matrimoniall
Causes
are
esteemed
to
be
Ecclesiasticall
,
and
therefore
though
the
Person
bee
Secular
,
yet
are
the
Causes
Iudged
by
the
Bishops
.
So
Causes
that
are
purely
Secular
,
as
the
administration
of
publicke
Offices
,
Causes
of
plenty
,
of
health
;
offences
which
trouble
the
publicke
rest
,
doe
belong
unto
the
Secular
power
,
although
the
Persons
bee
Ecclesiasticall
.
If
the
offence
be
mixt
,
there
is
a
mixt
Magistrate
instituted
,
to
whom
without
attending
the
quality
of
the
Person
,
belongeth
to
judge
all
matters
of
that
kind
.
And
because
that
Heresie
doth
corrupt
true
Christian
Doctrine
,
it
is
an
Ecclesiasticall
offence
;
and
because
it
disturbeth
the
publicke
rest
,
it
is
Secular
:
therefore
there
is
a
mixt
Iudgement
Seate
appointed
,
with
an
Ecclesiasticall
judge
,
and
a
Secular
Assistant
:
And
in
the
practice
of
it
,
there
is
no
repect
had
of
the
questioned
Person
,
for
then
the
Ecclesiasticall
should
Iudge
the
Priests
and
the
Friars
,
and
the
Magistrate
should
Iudge
Secular
men
:
But
the
Heresie
of
the
Secular
man
is
as
much
against
the
Catholicke
Doctrine
,
as
that
of
a
Clarke
;
and
a
Hereticke
Priest
,
or
Frier
troubleth
the
publicke
Government
as
much
,
or
peradventure
more
than
a
Secular
one
.
And
as
the
Secular
office
appoynted
concerning
Corporall
health
;
and
if
it
finde
an
Ecclesiastical
person
bringing
in
of
infected
goods
,
he
doth
not
put
over
the
judgement
tothe
Ecclesiastical
judge
,
but
burneth
the
goods
,
&
packeth
away
the
suspected
person
,
because
the
publick
temporall
good
is
in
uestion
:
so
the
mixt
office
of
the
Inquisition
doth
not
put
over
an
Eclesiasticall
Person
,
but
judgeth
it
,
because
that
the
publicke
good
,
both
spirituall
and
temporall
is
treated
of
.
And
this
is
further
confirmed
because
,
that
though
offences
committed
by
Regular
Friers
are
punished
by
their
owne
superiours
,
yet
they
cannot
entermeddle
in
cases
of
Heresie
,
but
goe
to
the
Inquisition
without
regarding
that
the
person
is
a
regular
.
It
is
yet
made
more
manifest
in
that
,
that
cases
of
Heresie
,
being
more
against
Ecclesiasticall
Persons
,
than
Secular
ones
,
in
the
agreements
made
with
the
Apostolicall
Sea
,
especially
in
the
yeare
1551.
they
of
Rome
would
have
made
that
exception
,
which
being
not
made
,
shewes
that
they
have
not
held
the
generall
Rule
,
vid.
that
the
Secular
should
meete
in
all
cases
.
This
ninth
Chapter
,
besides
that
the
justice
of
it
requires
the
keeping
of
it
,
ought
also
for
divers
other
respects
with
all
diligence
be
put
in
execution
.
First
,
because
we
have
shewed
above
,
how
necessary
it
is
to
a
good
government
,
to
have
the
Prince
know
of
all
occurences
that
happen
in
such
matters
,
for
the
great
importance
of
maintaining
Religion
.
But
if
the
Assistant
should
not
meet
at
judgements
against
Ecclesiasticall
Persons
(
and
these
are
the
most
important
,
most
dangerous
,
and
most
frequent
)
then
the
state
of
Religion
within
his
Dominion
should
not
be
knowne
,
which
would
be
most
absurd
.
Secondly
,
seldome
happeneth
a
case
of
Heresie
in
an
Ecclesiasticall
person
,
but
a
Secular
is
a
confederate
in
it
,
in
which
case
one
would
not
know
what
to
doe
;
for
to
divide
the
Contents
of
the
cause
it
is
impossible
,
to
leave
a
Secular
person
to
a
judgement
meerely
Ecclesiasticall
is
more
unfitting
.
There
remaines
nothing
then
but
to
have
it
judged
before
the
ordinary
mixed
Tribunal
:
and
questionlesse
if
this
way
were
once
given
,
under
divers
colours
of
annexed
,
connexed
,
dependent
,
and
emergent
,
the
Secular
would
be
altogether
excluded
.
Therefore
according
to
reason
,
the
most
wise
determination
of
the
Senate
named
in
this
Chapter
,
ought
to
be
observed
.
For
proofe
of
the
second
part
,
vid.
that
the
Assistants
shall
bee
present
at
the
framing
of
Processes
,
though
the
Denunciations
be
given
in
other
places
,
we
must
suppose
the
stile
of
that
office
to
be
approved
by
continuall
custome
,
and
also
by
reason
.
For
if
a
person
be
denounced
at
the
Tribunall
of
the
Inquisition
,
who
hath
his
dwelling
in
another
place
,
and
that
he
be
not
personally
under
that
jurisdiction
,
the
Inquisior
receives
the
Denuntiation
,
examines
the
Witnesses
,
and
frames
the
Processe
,
as
farre
as
may
be
done
in
that
place
,
and
so
framed
,
he
sendeth
it
to
the
Inquisitor
of
the
place
,
where
the
delinquent
liveth
,
that
the
cause
may
be
prosecuted
,
and
he
dispatched
.
It
happened
in
the
Yeare
1610.
that
Father
Avaroldo
,
a
Capuchine
was
denounced
at
Rome
for
a
certain
opinion
concerning
Antichrist
,
and
from
that
Inquisition
was
the
Processe
sent
to
Brescia
,
where
the
Father
was
.
The
Inquisition
of
Brescia
proceeded
in
the
cause
without
the
Assistance
,
and
answered
the
Governours
(
who
hearing
the
event
did
finde
themselves
agrieved
with
it
)
that
the
Governours
ought
not
to
assist
,
but
onely
in
causes
which
were
begun
at
the
proper
Tribunal
,
but
not
when
the
Denunciation
was
given
at
Rome
.
If
this
were
admitted
,
it
would
not
onely
be
against
reason
,
and
the
lawfull
custome
,
but
it
would
also
be
a
secret
to
take
away
quite
,
and
with
ease
the
Assistance
.
The
Inquisitors
to
take
away
that
bond
of
having
Assistants
,
to
increase
their
owne
authority
,
and
to
doe
the
better
service
to
the
Court
of
Rome
,
would
worke
with
the
Denouncers
,
under
faire
and
appearing
colours
,
that
the
Denuntiation
should
not
be
given
into
that
office
,
but
at
Rome
,
which
would
be
easie
,
being
content
to
doe
it
either
by
Letter
,
or
Petition
;
and
in
this
manner
,
in
all
causes
the
Secular
should
bee
excluded
.
But
the
legall
definition
is
,
that
as
every
office
or
Inquisition
receives
Denuntiations
against
the
absent
,
according
to
their
owne
Rites
,
Formes
,
and
Customes
,
so
the
proper
office
frames
the
Processe
,
and
gives
sentence
according
to
his
.
It
was
needfull
to
take
notice
of
this
particular
,
for
feare
least
any
deceived
with
shewes
,
should
be
carried
away
to
a
publicke
prejudice
,
it
being
to
be
held
for
an
infallible
rule
,
that
the
publicke
representant
must
assist
to
every
act
done
in
that
office
without
any
exception
.
The
Exposition
of
the
tenth
Chapter
.
THe
tenth
Chapter
,
that
the
Representants
shall
assist
at
all
the
Acts
of
the
Processe
,
is
necessary
for
the
taking
away
of
divers
abuses
which
are
brought
in
,
for
in
some
places
all
the
informative
Processe
was
made
without
any
assistance
;
in
others
the
whole
defensive
;
and
in
others
,
after
the
denuntiation
received
,
by
the
Inquisitor
alone
,
and
the
Governours
were
called
to
the
examination
of
witnesses
:
All
which
wayes
were
prejudiciall
,
since
things
once
done
are
alleadged
by
example
,
and
so
they
goe
on
from
the
first
to
the
second
,
and
in
processe
of
time
a
custome
is
established
,
which
afterwards
hath
the
force
of
Law
:
But
that
which
is
of
no
lesse
moment
is
,
that
it
being
the
Assistants
charge
to
give
the
Prince
notice
of
all
occurrences
,
and
to
protect
the
Subject
,
if
he
were
oppressed
by
the
Ecclesiasticall
,
he
can
doe
neither
the
one
nor
the
other
,
without
he
know
the
whole
Processe
.
The
least
particular
altereth
the
whole
cause
,
neither
can
a
businesse
be
explained
or
understood
,
unlesse
all
the
circumstances
be
knowne
.
The
Exposition
of
the
eleventh
Chapter
.
IN
the
eleventh
Chapter
is
said
,
that
for
the
aforesaid
Reasons
,
they
ought
not
to
leave
out
any
act
,
under
pretence
of
slightnesse
,
for
there
is
nothing
,
be
it
never
so
small
,
that
may
not
bee
the
cause
either
of
absolving
or
condemning
.
And
it
is
added
,
that
they
must
not
be
content
,
although
the
Inquisitor
aske
him
leave
,
because
that
though
the
principall
,
who
ought
to
be
present
at
an
act
,
may
give
way
that
it
may
be
made
without
his
presence
.
Yet
hee
that
is
to
be
present
in
another
mans
stead
cannot
doe
so
.
It
cannot
bee
denyed
but
that
it
would
be
a
great
deale
more
ease
for
Rulers
(
especially
being
occupyed
in
many
businesses
which
the
government
of
a
City
brings
with
it
)
to
be
present
at
the
Inquisition
,
or
absent
when
they
would
:
but
no
jurisdiction
is
maintained
without
labour
.
The
Court
of
Rome
in
these
affaires
,
because
the
Inquisition
businesse
should
not
be
carelessely
handled
by
reason
of
extraordinary
employments
,
hath
given
it
to
persons
that
have
nothing
else
to
doe
,
and
for
their
lownesse
hold
it
as
a
great
honour
to
exercise
the
place
.
The
Prince
whom
it
most
concernes
to
have
matters
of
Religion
well
governed
,
thought
more
decent
to
employ
eminent
Persons
therein
,
and
such
as
he
may
trust
,
and
therefore
he
expecteth
care
out
of
the
faithfulnesse
of
his
Representants
,
though
they
be
employed
in
other
affaires
.
The
Exposition
of
the
twelfth
Chapter
.
THe
twelfth
Chapter
unfolds
the
manner
and
remedy
that
must
be
used
,
in
case
an
act
were
made
against
the
due
forme
,
and
that
is
by
setting
businesses
againe
into
their
first
estate
,
with
such
pleasing
remedies
as
shall
be
requisite
.
The
Exposition
of
the
thirteenth
Chapter
.
THe
thirteenth
Chapter
,
which
treates
of
Informative
Processes
,
which
are
to
be
sent
into
other
places
,
is
no
lesse
to
be
considered
of
,
and
requires
an
exquisite
diligence
for
Inquisitors
,
sometimes
at
the
request
,
and
for
the
interest
of
their
superiours
,
make
some
secret
Processes
against
the
reputation
of
good
men
,
examining
such
as
they
are
confident
of
,
who
for
the
most
part
are
evill
persons
,
giving
them
out
for
sincere
ones
,
and
men
without
exception
,
and
upon
them
Processes
are
likewise
in
other
places
secret
sentences
framed
,
to
take
away
the
reputation
of
them
that
are
questioned
,
and
sometimes
to
doe
them
further
wrong
.
In
the
yeare
1590.
by
reason
that
some
subjects
of
St.
Marke
went
into
France
to
the
warre
against
the
League
Fryer
Albert
da
Lugo
,
Inquisitor
of
Verona
,
framed
such
a
Processe
against
the
most
renowned
Common-wealth
it selfe
,
as
if
it
favoured
Hereticks
,
examining
persons
of
very
ill
quality
,
and
knowne
to
him
to
be
such
,
yet
in
the
end
of
the
Processe
hee
much
commended
them
,
to
make
their
credits
good
.
The
good
Father
could
not
send
it
whither
he
intended
,
but
was
discovered
,
and
punished
as
the
qualities
of
the
times
would
suffer
,
though
not
so
much
as
he
deserved
.
In
these
last
troubles
,
in
the
yeare
1606.
there
were
many
framed
against
Senators
,
and
publicke
Representants
,
and
other
persons
,
which
truely
is
a
great
abuse
in
that
office
,
which
should
never
swerve
from
sincerity
.
And
the
greater
the
abuse
is
,
the
more
ought
the
Representants
to
be
wary
,
and
not
suffer
any
Processe
to
bee
made
,
neither
at
the
request
nor
command
of
any
in
their
absence
:
and
when
they
discover
any
attempt
,
to
shew
themselves
touched
by
it
in
such
sort
,
as
it
may
be
a
barre
to
any
such
actions
,
and
also
give
good
heede
to
all
the
Inquisitors
proceedings
,
to
discover
and
hinder
them
.
The
Exposition
of
the
foureteenth
Chapter
.
THe
foureteenth
Chapter
to
labour
that
in
every
Processe
should
be
noted
the
Assistance
,
hath
no
difficulty
in
it
,
because
,
as
it
is
said
before
,
the
Bishop
of
Ravello
the
Apostolicall
Nuntio
,
in
the
yeare
1551.
did
write
it
to
all
the
offices
of
Inquisition
in
the
State
.
The
Exposition
of
the
fifteenth
Chapter
.
THe
fifteenth
Chapter
,
that
in
the
Processe
there
shall
be
no
Decrees
inserted
by
any
forraigne
authority
ought
to
bee
exquisitely
observed
:
For
most
part
of
the
Inquisitions
out
of
this
State
are
reduced
to
such
a
forme
of
proceeding
,
that
the
Inquisitors
doe
every
foote
write
to
Rome
,
and
from
thence
receive
orders
what
they
shall
doe
,
so
that
at
last
it
is
as
good
as
if
the
Processe
were
framed
at
Rome
;
and
so
they
free
themselves
of
the
bond
imposed
upon
them
by
the
Canon
Law
to
consult
of
their
affaires
.
In
this
State
they
have
not
yet
attempted
this
frequent
and
subtle
abuse
,
but
onely
in
some
particular
case
,
to
favour
,
or
disfavour
some
one
.
It
may
be
thought
they
write
to
Rome
for
Justice
,
or
for
some
good
intent
,
whence
they
receive
orders
of
what
they
will
have
done
;
and
the
Inquisitors
to
curry
favour
with
a
ready
obedience
,
put
it
to
execution
:
and
they
themselves
will
sometimes
,
to
avoyde
some
contradictions
of
the
Bishops
Vicar
,
or
some
Councellors
,
procure
Letters
from
Rome
,
and
by
that
meanes
overcome
the
oppositions
.
This
produceth
two
evill
effects
,
the
one
that
it
taketh
away
the
authority
of
that
Tribunal
,
making
it
subject
to
him
to
whom
by
reason
it
ought
not
to
be
.
The
other
,
that
he
who
is
questioned
is
at
more
trouble
,
and
more
cost
in
defending
himselfe
.
The
most
excellent
Senate
hath
alwayes
endeavoured
that
the
authority
of
their
Inquisition
office
should
not
be
diminished
,
being
as
requisite
for
a
good
government
as
any
other
publicke
ordinance
.
In
Rome
the
Inquisition
was
not
above
that
of
other
places
,
but
applyed
it selfe
onely
to
that
City
,
as
others
did
in
their
Cities
.
The
Pope
indeed
was
superintendent
and
overseer
of
them
all
,
maintaining
neverthelesse
the
agreements
,
immunities
,
and
lawfull
customes
of
every
one
,
and
so
it
continued
untill
Paul
the
third
,
who
did
institute
a
Congregation
of
Cardinals
in
Rome
,
giving
them
the
Title
of
Inquisitors
Generall
,
who
neverthelesse
doe
not
command
the
Inquisition
of
Spaine
,
which
by
agreement
was
first
instituted
:
So
likewise
they
ought
not
to
take
away
the
authority
of
this
States
Inquisition
:
also
instituted
by
agreement
some
hundred
yeares
since
.
Which
thing
I
have
considered
for
to
conclude
,
that
it
is
not
reasonable
that
Inquisition
should
take
that
which
belongeth
unto
this
.
And
in
effect
if
the
Romish
Inquisition
should
meddle
with
those
causes
which
are
handled
within
this
state
,
as
it
doth
in
other
places
,
it
would
be
as
much
as
to
reduce
them
all
to
Rome
.
And
to
speake
in
plaine
and
restrained
tearmes
,
as
by
Law
every
act
which
the
Inquisitors
make
,
without
the
Assistance
,
are
voyd
,
so
those
Acts
cannot
be
of
force
which
are
made
out
of
the
State
,
being
made
without
the
presence
of
the
Assistants
.
And
if
those
Cardinals
should
be
sent
by
the
Pope
as
Inquisitors
into
this
State
,
they
would
not
be
suffered
to
doe
any
thing
without
the
Magistrates
presence
,
and
that
which
were
so
done
,
would
be
voyd
,
much
lesse
should
they
have
leave
to
doe
it
at
Rome
.
That
hindereth
not
,
but
if
that
Congregation
,
as
consisting
of
principall
Cardinals
,
should
write
any
thing
:
But
that
those
Letters
should
be
received
by
the
Inquisitors
with
all
due
reverence
,
executing
also
that
which
they
desire
,
so
there
were
not
some
powerfull
reason
to
the
contrary
,
but
alwayes
it
should
bee
done
observing
the
Stile
of
the
Office
,
that
is
,
framing
the
Decree
in
the
name
of
the
proper
Judges
with
the
Assistance
,
not
mentioning
in
the
Processe
that
it
was
done
by
order
from
else
where
.
And
if
that
particular
Writing
from
Rome
were
not
agreeeable
to
the
customes
of
the
Countrey
,
and
the
particular
circumstances
which
ought
to
be
looked
upon
,
and
should
seeme
so
to
the
Iudges
,
and
other
Consulters
,
it
will
not
bee
incongruous
to
reply
to
Rome
.
The
Assistants
notwithstanding
ought
not
to
meddle
with
this
,
neither
are
they
to
know
whether
any
Order
come
or
no
from
Rome
,
whether
that
which
is
required
from
Rome
,
be
put
,
or
not
put
in
execution
,
but
onely
to
assist
to
what
the
Inquisitors
doe
,
not
using
any
other
name
but
that
of
their
owne
office
.
The
Exposition
of
the
sixteenth
Chapter
.
THis
sixteenth
Chapter
,
in
that
part
which
toucheth
the
not
sending
Prisoners
out
of
the
State
,
is
clearer
than
the
light
;
since
Prisoners
are
transmitted
out
of
one
place
into
another
either
for
Execution
,
when
both
places
are
within
one
Prince
his
Dominions
,
or
from
Prince
to
Prince
by
agreement
betweene
them
,
or
for
gratification
;
and
in
all
these
cases
the
Transmission
is
made
onely
,
because
offenders
should
be
punished
in
the
place
where
the
offence
is
committed
.
But
in
case
of
Heresie
,
the
Doctors
say
that
the
punishment
cannot
with
reason
be
required
in
any
particular
place
,
as
well
because
the
Heretick
sinneth
against
God
who
is
every
where
,
and
also
because
that
wheresoever
he
goeth
holding
his
perversnesse
,
in
all
those
places
hee
sinneth
;
wherefore
in
what
place
so
ever
he
is
punished
,
hee
shall
be
said
to
be
punished
in
the
place
where
he
offended
.
On
this
reason
is
grounded
the
common
opinion
,
that
those
who
are
guilty
of
Heresie
,
are
not
to
be
transmitted
:
and
indeed
,
the
custome
is
every
where
to
punish
Hereticks
where
they
are
restrained
,
and
not
to
send
them
from
one
Inquisitor
to
another
.
Onely
the
Court
of
Rome
,
for
her
owne
interests
,
easily
,
and
often
doth
call
unto
it selfe
the
causes
,
and
causeth
the
Prisoners
to
come
to
Rome
,
though
the
offence
have
not
beene
committed
in
that
City
.
The
most
renowned
Common-wealth
,
as
it
hath
not
consented
to
the
drawing
away
of
Causes
,
so
hath
it
not
granted
the
transmitting
of
Prisoners
;
but
hath
determined
that
they
should
be
judged
where
they
are
imprisoned
:
it
being
certaine
that
in
doing
otherwise
,
they
should
utterly
take
away
all
the
Authority
of
the
Inquisition-office
in
their
Dominion
,
within
which
there
being
Bishops
,
who
in
goodnesse
and
worth
are
inferiour
to
no
other
,
and
Inquisitors
deputed
by
the
Court
of
Rome
it selfe
,
and
the
Cities
abounding
with
learned
men
,
who
may
be
received
for
consulters
,
there
is
no
reason
but
that
any
case
may
be
as
well
examined
and
decided
there
,
as
in
any
other
City
whatsoever
.
If
it
were
to
doe
God
greater
service
,
that
Prisoners
should
be
sent
to
Rome
,
it
were
fit
that
,
throwing
all
other
respects
to
the
ground
,
this
onely
onely
should
be
aimed
at
:
but
to
shew
that
it
is
not
so
,
I
will
onely
bring
one
example
which
happened
heretofore
,
in
the
yeare
1596.
at
the
instance
of
the
Inquisitor
of
Rome
.
There
was
imprisoned
in
Padua
one
Ludovico
Petrucci
,
a
Senese
,
and
the
Inquisitor
of
Rome
,
being
according
to
the
custome
of
the
Inquisition
,
to
send
those
Evidences
which
he
had
against
him
to
Padua
,
he
required
the
contrary
,
vid.
that
the
Prisoner
should
be
sent
thither
,
and
to
that
effect
used
many
perswasions
to
the
Ambassadour
which
was
in
Rome
,
and
caused
many
to
be
used
by
the
Nuntio
in
Venice
.
The
most
excellent
Senate
answered
divers
times
to
this
effect
,
that
it
was
not
convenient
to
alter
the
excellent
Institution
of
this
Dominion
,
which
was
to
dispatch
questioned
Prisoners
,
where
they
were
restrained
:
that
on
the
other
side
,
for
the
Inquisitor
to
send
to
Padua
,
what
was
found
against
the
Prisoner
,
that
so
he
might
receive
due
punishment
was
a
thing
just
,
usuall
,
and
without
any
opposition
.
Many
were
the
replyes
and
the
answers
alwayes
to
one
effect
,
and
these
dealings
lasted
five
whole
yeares
,
Petruccio
remaining
still
in
Prison
,
At
last
,
when
they
perceived
at
Rome
that
they
could
not
obtaine
him
,
in
the
yeare
1601.
they
writ
to
Padua
,
that
the
said
Petruccio
should
without
any
more
a
doe
bee
set
at
liberty
,
which
was
accordingly
,
leaving
a
great
doubt
in
mens
mindes
what
offence
that
might
be
,
which
was
rather
to
be
left
unpunished
,
than
made
knowne
to
the
Inquisition
of
Padua
.
To
this
Accident
which
happened
,
I
will
adde
what
the
Directory
of
the
Inquisitors
speakes
of
the
causes
of
the
Inquisition
,
which
are
handled
in
that
Court
:
of
which
speaking
,
after
it
had
related
divers
inconveniences
,
it
concludes
:
In
this
Court
Causes
are
handled
with
much
tediousnesse
,
many
miseries
,
labours
,
and
expences
,
insomuch
that
those
which
are
questioned
,
care
not
for
comming
to
the
Court
,
to
treate
of
their
Causes
,
if
they
doe
not
rrust
to
a
full
purse
,
or
to
great
favours
.
These
are
the
words
of
the
Directory
;
it
is
credible
that
Justice
is
administred
with
greater
sincerity
now
then
it
was
in
those
dayes
:
but
there
withall
it
is
to
be
held
for
a
certaine
,
that
there
is
no
lesse
goodnesse
and
sufficiency
within
this
State
,
and
that
Causes
may
as
justly
and
as
rightly
be
handled
here
,
as
in
any
other
place
,
so
that
it
is
not
needfull
to
let
them
be
judged
else
where
,
who
are
imprisoned
within
this
Dominion
.
The
other
part
,
to
not
send
Processes
else
where
,
is
grounded
uppon
that
which
is
said
before
in
this
Chapter
,
and
in
the
president
for
if
the
prisoners
ought
to
bee
judged
within
the
State
,
and
the
judgement
ought
to
be
made
by
the
same
Tribunall
,
and
not
received
from
any
other
place
,
there
remaines
no
cause
wherefore
Processes
should
be
sent
forth
.
True
it
is
that
one
ought
to
distinguish
betweene
Processes
framed
against
those
that
are
restrayned
heere
,
or
against
those
that
are
cited
,
and
those
that
are
contumacious
,
for
these
are
they
which
are
not
to
bee
revealed
else
where
:
but
examinations
or
other
acts
made
at
the
request
of
another
Inquisition
against
any
one
that
is
restrained
there
,
or
hath
committed
any
contempt
against
it
,
as
acts
not
belonging
to
this
Dominion
ought
to
be
sent
to
whosoever
requires
them
But
:
yet
the
Assistants
ought
not
by
any
meanes
to
suffer
any
such
acts
to
bee
made
without
their
presence
,
as
it
hath
beene
said
in
the
thirteenth
Chapter
;
and
because
that
the
Inquisition
should
doe
all
as
it
doth
,
as
a
mixt
Office
,
and
not
as
meerely
Ecclesiasticall
.
The
Exposition
of
the
seventeenth
Chapter
.
THe
seventeenth
Chapter
that
the
Praetoricall
Deputy
,
nor
any
,
other
Person
assisting
in
the
Governors
place
shall
not
bee
a
Consulter
,
ariseth
from
what
is
said
before
,
because
it
may
often
chance
,
that
the
Governors
busied
may
send
some
other
of
the
Court
,
who
if
hee
should
doe
the
Office
of
a
Counsellor
,
should
in
the
Processe
be
set
downe
for
such
a
one
,
and
by
consequent
as
a
Minister
of
the
Office
,
a
thing
which
doth
not
befit
an
Assistant
,
and
would
bring
in
a
Custome
,
through
which
Assistance
which
is
a
Superior
thing
,
would
bee
turned
into
Counsell
which
is
an
inferior
thing
.
The
Exposition
of
the
eighteenth
Chapter
.
THe
eighteene
Chapter
that
restraint
shall
not
bee
granted
,
but
onely
in
cases
meerely
concerning
the
Inquisition
Office
,
and
in
a
Processe
framed
with
Assistance
,
and
that
in
a
doubt
full
case
account
bee
given
to
the
Prince
wanteth
no
proofe
;
since
that
the
same
Canon
Law
hath
ordained
,
that
the
Inquisition
should
not
assume
any
cases
but
of
manifest
Heresie
:
yea
,
the
Law
being
,
that
any
Iudge
may
have
power
to
declare
,
whether
a
doubtfull
case
doe
belong
or
not
belong
to
his
jurisdiction
,
the
Doctors
say
that
the
Inquisition
cannot
doe
it
,
but
onely
assume
those
which
are
cleare
,
and
to
leave
the
doubtfull
ones
for
the
ordinary
Judge
,
to
determine
whether
they
belong
to
them
or
no.
But
as
this
Chapter
hath
no
neede
of
proofe
or
declaration
,
so
hath
it
neede
of
carefull
observance
.
It
is
a
thing
frequent
,
yea
and
ordinary
,
that
a
Judge
whose
jurisdiction
is
limited
,
seeketh
as
much
as
he
can
to
enlarge
it
,
disabling
the
generall
Iurisdiction
,
as
well
Civill
as
Ecclesiasticall
.
And
this
commeth
as
well
through
the
naturall
inclination
which
all
men
have
as
neere
as
they
can
for
to
command
,
as
also
for
the
profit
which
the
Office
receiveth
:
Wherefore
if
the
Inquisitors
doe
extend
themselves
beyond
their
naturall
duty
,
they
are
most
to
blame
that
doe
suffer
it
,
though
sometimes
with
a
good
intent
,
yet
never
with
wisedome
.
Some
beleeve
that
the
more
they
suffer
that
jurisdiction
to
enlarge
it selfe
,
the
greater
Service
they
doe
to
God
,
and
beleeve
it
is
a
favouring
of
Religion
:
Others
with
a
good
zeale
have
suffered
the
Inquisition
to
assume
unto
it selfe
,
blasphemies
and
Inchantments
,
and
some
others
usury
also
,
hoping
that
through
the
credit
and
severity
of
that
Office
,
they
would
bee
the
easier
rooted
out
.
But
the
event
hath
shewne
,
and
will
ever
shew
the
contrary
;
yea
,
the
Service
of
God
is
diminished
,
offences
take
deeper
roote
,
and
the
Office
loseth
its
reputation
.
And
if
at
any
time
the
leaving
of
the
Inquisition
,
a
cause
which
did
not
belong
unto
it
hath
proved
well
for
the
present
,
it
hath
afterwards
caused
so
many
and
so
grievous
evils
,
that
the
Secular
Magistrate
hath
beene
forced
through
meere
necessity
,
to
re-assume
the
Cognisance
of
those
offences
,
which
with
small
discretion
he
had
left
to
the
Inquisition
,
not
without
many
controversies
,
and
contentions
of
jurisdictions
betweene
that
Office
and
the
proper
ordinary
,
accompanied
with
many
confusions
.
Wee
must
not
thinke
that
the
restraining
of
the
Inquisition
Office
within
the
due
bounds
,
the
not
suffering
of
it
to
assume
any
Cases
,
but
those
which
manifestly
belong
unto
it
,
and
to
proceed
with
the
presence
of
them
who
ought
to
be
there
,
and
other
like
modifications
,
to
bee
a
diminishing
,
or
an
abusing
of
it
:
but
contrariwise
this
is
a
way
to
extoll
it
,
to
make
it
the
more
to
bee
respected
,
and
to
preserve
it
perpetually
.
In
those
Countries
where
heretofore
it
was
,
and
now
at
this
present
it
is
driven
out
:
it
hath
beene
for
no
other
cause
,
but
onely
because
they
have
assumed
so
much
to
themselves
,
that
it
was
intollerable
to
the
people
.
Every
one
doth
willingly
endure
a
reasonable
bond
,
but
from
an
excessive
one
,
every
one
will
seeke
by
all
meanes
though
indirect
,
to
free
themselves
.
The
ancient
History
of
the
Gordian
Knot
,
which
,
because
it
could
not
bee
untied
,
was
cut
to
peices
,
is
to
be
applyed
to
all
humane
ties
and
bonds
,
which
if
they
be
of
such
a
sort
,
that
those
which
are
unjustly
bound
,
may
free
themselves
by
ordinary
way
of
Iustice
,
then
they
are
suffered
,
but
if
there
be
no
ordinary
meanes
,
then
they
runne
to
extraordinary
ones
,
as
seditions
,
and
other
plagues
:
Wherefore
it
is
verily
to
be
beleeved
that
it
is
doing
of
God
good
service
,
for
to
restraine
that
Office
within
the
due
bounds
,
which
is
so
necessary
for
the
preserving
of
Religion
,
and
that
to
grant
it
exorbitant
Authority
,
thinking
it
to
bee
a
favouring
of
Religion
,
is
an
undiscreet
zeale
,
proue
to
end
in
the
dishonour
of
God
;
dammage
of
Religion
,
and
publicke
confusion
.
And
in
this
most
happy
estate
,
with
much
service
to
God
,
it
hath
bin
preserved
through
the
orders
which
the
renowned
Common-wealth
hath
made
from
time
to
time
,
to
withstand
the
abuses
which
were
creeping
in
,
by
enlarging
the
Authority
more
than
it
ought
to
bee
.
And
as
long
as
the
same
orders
shall
bee
kept
,
and
remedies
found
for
other
abuses
which
should
daily
grow
,
it
will
ever
be
preserved
with
the
same
fruites
.
The
Exposition
of
the
nineteenth
Chapter
.
THe
nineteenth
Chapter
that
Inchanters
,
and
Sooth
sayers
doe
not
belong
to
the
Inquisition
,
is
without
any
difficulty
,
for
the
same
Canon
Lawes
doe
forbid
the
Inquisitors
to
meddle
with
them
,
unlesse
they
doe
containe
manifest
Heresie
.
And
it
is
the
more
needfull
to
performe
this
,
because
that
those
who
are
accused
for
such
offences
are
women
,
or
other
weake
brained
Persons
,
who
had
more
neede
to
be
taught
or
instructed
by
the
Confessor
,
than
to
bee
punished
by
a
Iudge
,
and
especially
if
they
bee
persons
of
quality
,
whom
it
is
not
fitting
to
carry
before
Tribunals
;
with
scandall
and
disturbance
of
the
family
.
The
same
care
is
to
bee
had
,
that
they
meddle
not
with
Witch-crafts
,
as
is
said
in
the
twentieth
Chapter
,
which
Chapter
needeth
no
Exposition
.
The
Exposition
of
the
one
and
twenty
Chapter
.
THe
Inquisition
ought
not
to
Iudge
of
ordinary
Blasphemies
,
since
both
the
Canon
and
Civill
Lawes
,
and
the
custome
of
all
the
world
have
decided
that
they
doe
not
belong
to
the
Inquisition
;
neither
doth
any
one
doubt
of
it
,
seeing
the
plainenesse
of
the
Lawes
:
as
for
the
hurtfull
witches
,
the
most
excellent
greater
Counsell
ordered
that
they
should
be
punished
by
the
Magistrate
;
for
Ecclesiasticall
punishments
,
are
not
sufficient
chastisements
for
so
great
a
wickednesse
.
The
same
reason
did
move
the
most
excellent
Senate
to
determine
the
same
in
cases
of
hereticall
blasphemy
in
the
yeare
1595.
which
deliberation
was
very
mature
,
&
after
advice
taken
of
the
Consulters
of
that
Age
:
which
two
determinations
doe
not
take
away
nor
hinder
the
Cognisance
of
the
Inquisition
,
for
the
quality
of
suspition
of
Heresie
;
but
leaving
that
circumstance
to
the
judgement
of
that
Tribunall
,
they
onely
punish
that
offence
which
would
otherwise
remaine
unpunished
;
the
Ecclesiasticall
jurisdiction
having
no
punishment
answerable
to
it
.
Which
thing
is
no
let
to
the
Office
of
Heresie
,
but
a
chastisement
for
the
injury
done
to
God
,
and
the
dammage
done
to
the
neighbour
.
Some
Inquisitors
would
have
not
onely
the
punishing
of
Heresie
,
but
also
the
misdeede
;
and
the
blasphemy
to
be
left
unto
their
judging
,
and
they
give
two
reasons
for
it
:
The
one
is
,
that
when
in
the
offence
there
is
the
principall
and
the
accessory
,
the
principall
draweth
the
other
unto
it
:
but
in
hereticall
blasphemies
,
suspition
of
Heresie
being
the
principall
,
and
belonging
to
the
Inquisition
,
the
blasphemy
also
ought
to
belong
unto
it
which
is
but
the
accessory
.
The
other
is
because
it
seemeth
too
cruell
to
them
,
to
have
one
offence
punished
with
two
sentences
;
and
doe
alledge
the
common
saying
,
that
there
are
not
two
Iudgements
allowed
,
against
the
same
fault
;
but
these
oppositions
are
easily
answered
.
The
first
,
because
that
suppose
the
suspition
of
Heresie
were
the
principall
(
which
thing
St.
Thomas
doth
not
allow
)
yet
neverthelesse
it
is
not
necessary
,
that
it
should
draw
the
blasphemy
along
with
it
,
since
they
are
not
so
connexed
together
that
they
may
not
be
severed
,
and
that
one
may
not
have
judiciall
knowledge
of
the
one
,
without
knowledge
of
the
other
.
but
the
Secular
may
very
well
admit
the
Persons
,
and
examine
him
that
is
accused
concerning
the
injurious
words
uttered
against
the
Divine
Majesty
,
without
going
any
further
to
examine
what
is
his
beliefe
,
and
what
hee
beareth
in
his
minde
.
Therefore
there
is
no
such
connexion
betweene
the
blasphemy
,
and
the
enquiring
of
the
Heresie
,
but
that
they
may
be
separated
,
and
each
judged
in
the
right
and
competent
Court
.
The
like
is
to
be
said
when
holy
and
Divine
words
are
had
in
derision
,
as
in
transformed
Psalmes
,
in
which
the
Secular
takes
notice
,
onely
of
the
injury
done
to
God
,
leaving
it
to
the
Inquisition
,
to
seeke
whether
it
may
thereby
be
supposed
that
the
offender
hath
a
perverse
beliefe
.
And
in
the
offences
done
against
holy
Images
with
wounds
and
other
stroakes
,
it
is
a
great
deale
plainer
,
seeing
that
the
Magistrate
punisheth
,
nothing
but
that
externall
act
,
whereby
Christ
hath
bin
injuried
in
his
Image
,
leaving
it
to
the
Inquisition
to
search
,
whether
the
offender
have
sinned
because
hee
beleeveth
some
false
Doctrine
,
or
onely
through
wilfull
malice
.
And
to
this
purpose
it
is
good
to
consider
,
that
Hereticall
blasphemy
is
not
the
same
as
a
sincere
or
cruell
blasphemy
;
most
cruell
is
that
which
is
most
grievous
and
most
abusive
.
Most
Hereticall
that
whence
groweth
the
greatest
suspicion
of
Heresie
,
though
in
himselfe
not
so
great
.
The
Inquisition
regardeth
the
greatest
suspicion
,
which
carrieth
with
it
the
greatest
signification
of
there
being
an
errour
in
the
mind
,
though
in
it selfe
it
were
not
so
abusive
,
and
for
this
cause
sometimes
will
make
more
matter
of
words
spoken
against
Saints
,
than
against
the
divine
Majesty
.
The
greatest
punishment
the
Inquisition
inflicts
upon
a
blasphemer
,
is
Abjuration
,
which
punishment
,
if
it
bee
on
a
person
of
low
degree
,
may
be
said
to
be
no
punishment
at
all
.
And
therefore
because
offences
of
such
importance
should
not
passe
unpunished
with
scandall
and
evill
example
,
the
publicke
determination
that
the
Magistrate
should
punish
the
blasphemy
,
and
leave
to
the
Inquisition
the
matters
of
Heresie
,
is
both
just
and
necessary
:
But
that
which
seemeth
absurd
to
some
,
vid.
that
two
Judgments
should
bee
made
in
one
cause
is
not
inconvenient
,
when
the
punishments
which
are
inflicted
are
not
of
the
same
kind
,
and
the
end
of
the
wrongs
is
different
;
the
same
Cause
may
be
judged
as
civill
,
and
afterwards
as
criminall
.
The
end
of
a
civill
Judgment
,
is
to
give
every
owne
his
owne
;
the
end
of
the
criminall
,
is
to
punish
the
Usurper
.
So
in
cases
of
Blasphemy
,
the
end
of
the
Inquisition
is
,
if
the
blasphemer
have
a
false
beleefe
to
teach
him
the
true
,
and
absolve
him
from
the
censures
he
hath
incurred
by
holding
of
the
false
.
The
end
of
the
Magistrate
is
no
other
but
to
punish
the
injury
done
to
the
divine
Majesty
.
The
punishments
which
the
Inquisition
imposeth
,
are
spirituall
,
as
Abjurations
,
Absolutions
,
or
Advisements
:
The
punishment
which
the
Magistrate
inflicts
are
corporall
,
yea
,
it
may
be
said
moreover
that
they
doe
not
make
two
judgments
in
one
Cause
,
but
in
two
severall
Causes
,
the
Magistrate
judging
the
offence
of
Blasphemy
,
and
punishing
it
with
corporall
punishment
,
whereas
the
Inquisition
forgoing
the
offence
,
judgeth
of
the
quality
of
the
suspicion
,
and
punisheth
it
with
spirituall
punishment
.
The
Exposition
of
the
two
and
twentieth
Chapter
.
THe
two
and
twentieth
Chapter
mentioneth
,
that
some
Inquisitors
to
extend
their
jurisdiction
,
pretended
that
the
offence
of
having
two
Wives
did
belong
to
their
Office
,
who
doe
alledge
for
reason
,
that
it
is
an
abuse
of
Matrimony
,
which
is
a
Sacrament
;
and
that
in
Spaine
the
case
is
reserved
to
the
Office
of
the
Inquisition
.
Contrary
is
the
common
Opinion
of
Civilians
,
who
seeing
the
the
Lawes
have
imposed
no
punishment
on
this
offence
,
and
the
Canon
Lawes
doe
not
speake
of
it
,
they
conclude
by
necessary
consequence
,
that
it
belongeth
to
the
Secular
jurisdiction
:
and
this
is
observed
in
all
Tribunals
,
also
in
the
state
of
Milan
,
where
the
Inquisition
hath
more
extended
her
Authority
,
than
in
any
other
place
of
Italy
;
the
reason
brought
to
the
contrary
,
that
it
is
an
abuse
of
the
Sacrament
of
Matrimony
,
concluded
nothing
:
for
the
first
Wife
taken
in
true
matrimony
hath
the
Sacrament
annexed
to
it
,
and
in
this
there
happeneth
no
abuse
at
all
.
Then
in
taking
of
the
second
,
there
is
no
Sacrament
,
nor
Matrimony
,
nor
any
manner
of
Spirituall
contract
,
but
a
meere
nullity
done
de
facto
,
non
de
jure
;
so
that
there
cannot
be
said
to
be
any
abuse
of
the
Sacrament
neither
in
the
first
,
nor
in
the
second
act
.
Well
may
it
be
said
,
that
by
the
second
wicked
act
of
taking
another
Wife
,
there
is
an
injury
done
to
the
first
which
was
a
Sacrament
,
and
this
is
most
true
,
but
the
injury
done
to
the
Sacrament
of
Matrimony
doth
not
belong
to
the
Inquisition
:
for
adultery
is
an
injury
done
to
the
Sacrament
,
and
yet
it
doth
not
belong
to
the
Inquisition
to
judge
of
it
.
And
if
any
one
would
make
having
of
two
Wives
,
a
token
of
Heresie
,
inferring
that
hee
that
doth
it
beleeves
it
to
bee
lawfull
;
with
this
reason
hee
might
draw
all
cases
to
the
Inquisition
,
for
it
may
as
well
be
said
that
the
adulterer
,
or
the
thiefe
doe
commit
those
wickednesses
,
beleeving
that
they
are
lawfull
things
;
and
amongst
the
rest
wee
should
put
into
the
Inquisition
,
all
Gipsies
,
who
get
their
life
by
stealing
,
and
much
more
your
high-way
robbers
.
But
contrariwise
wee
must
alwayes
suppose
,
that
every
sinner
hath
a
true
beliefe
,
and
Catholicke
Doctrine
,
but
doth
sin
either
through
frailty
,
or
through
malice
,
or
through
humane
compassion
,
and
so
ought
to
bee
punished
by
his
ordinary
Iudge
:
which
ought
also
to
bee
observed
in
him
that
hath
two
Wives
,
if
there
appeare
no
other
token
of
a
perverse
beliefe
.
And
it
is
not
true
that
in
Spaine
the
case
is
absolutely
reserved
to
the
Inquisition
,
yea
it
is
ordinarily
punished
by
the
Secular
,
by
branding
in
the
fore-head
with
a
hot
Iron
.
But
because
the
Iewes
and
Moores
hold
plurality
of
Wives
to
bee
lawfull
,
those
who
are
of
Iewish
or
Moorish
race
are
examined
at
the
Inquisition
,
for
the
suspition
of
Heresie
,
and
punished
with
branding
for
the
offence
.
If
a
Turke
,
or
Iew
become
a
Christian
,
be
found
to
have
two
Wives
,
hee
may
bee
tried
in
the
Inquisition
for
his
suspected
beliefe
;
and
for
the
offence
in
the
ordinary
Court
of
Iustice
.
But
when
either
for
carnality
,
or
to
steale
the
portion
,
or
for
any
such
ends
any
one
hath
taken
a
second
Wife
,
they
ought
without
any
circumstance
to
proceed
,
doing
Iustice
in
the
ordinary
Secular
Court
,
punishing
the
offence
as
the
quality
of
the
particular
circumstances
shall
require
,
preferring
the
common
opinion
of
Lawyers
,
and
the
Universall
custome
of
Courts
,
to
cavils
onely
invented
to
confound
jurisdictions
.
The
Exposition
of
the
three
and
twentieth
Chapter
.
IN
cases
of
usury
as
it
is
said
in
this
Chapter
,
it
is
questionlesse
that
the
Inquisition
ought
not
to
meddle
in
them
:
So
have
many
Popes
of
Rome
answered
Inquisitors
,
who
have
purposed
to
draw
cases
,
and
questions
of
Usury
unto
their
Office
,
and
the
Decree
is
also
Registred
in
the
Canon
Law
,
where
to
exclude
absolutely
all
cases
of
usury
out
of
the
Inquisition
,
and
to
provide
that
by
no
indirect
way
,
nor
under
any
good
colour
it
might
be
attempted
to
judge
of
any
,
the
Pope
saith
:
That
though
the
Inquisition
had
enjoyned
some
converted
Hereticke
such
pennance
,
as
if
hee
had
beene
an
Usurer
he
should
make
restitution
;
yet
for
all
that
,
not
so
much
as
against
him
can
they
meddle
in
such
cases
.
It
is
behoovefull
both
for
Gods
Service
,
and
the
reputation
of
the
Inquisition
Office
,
with
all
diligence
to
keepe
many
causes
from
them
:
So
this
Chapter
being
cleare
▪
wee
neede
not
say
any
more
of
it
.
The
Exposition
of
the
foure
and
twenty
Chapter
.
IN
this
Chapter
is
set
downe
,
that
Iewes
nor
other
Infidels
shall
for
no
cause
be
subject
to
the
Inquisition
Office
,
but
onely
to
the
Secular
Court
.
It
was
said
by
the
Apostle
St.
Paul
plainely
,
that
the
Ecclesiasticall
Power
doth
not
extend
to
judge
those
that
are
not
of
the
Church
.
And
so
much
hath
bin
held
and
observed
also
in
these
latter
times
.
Pope
Innocent
the
third
,
declared
that
they
were
not
subject
to
the
Pope
,
neither
to
the
Law
,
nor
yet
to
bee
judged
;
since
that
by
vertue
of
the
Law
the
Iudge
doth
exercise
his
Office
.
Besides
,
the
Infidels
of
what
kind
soever
they
be
,
are
not
capable
of
Spirituall
punishments
,
and
therefore
are
not
subject
to
the
Church
which
punisheth
with
such
.
In
the
Body
of
the
Civill
Law
there
be
prohibitions
,
and
punishments
against
Iewes
which
blaspheme
,
or
injury
Religion
,
or
draw
Christians
to
Iudaisme
;
or
to
offend
Iewes
which
are
become
Christians
:
And
the
Popes
of
Rome
themselves
,
have
not
used
any
other
remedy
against
Iewes
and
other
Infidels
,
who
have
offended
in
wronging
or
slandering
Religion
,
but
onely
to
excite
Princes
,
and
Secular
Magistrates
to
doe
their
duty
in
punishing
them
:
To
this
purpose
there
be
many
Decrees
in
the
Canon
Law
:
Some
Princes
to
discharge
themselves
of
the
trouble
of
judging
such
causes
,
have
delegated
them
to
the
Bishops
,
which
hath
not
pleased
the
Popes
very
well
.
The
King
of
Sicily
,
having
delegated
power
to
some
Bishops
of
his
Kingdome
to
punish
the
Sarazens
of
his
Kingdome
,
in
certain
:
cases
where
they
offend
Religion
.
Pope
Alexander
the
third
did
write
to
them
that
they
should
onely
punish
such
offences
,
for
which
was
sufficient
a
pecuniary
Mulct
,
or
whipping
,
without
blood-shed
:
But
if
the
offence
did
deserve
any
greater
punishment
,
they
should
not
meddle
with
it
,
but
should
leave
the
judging
of
it
to
the
temporall
Power
.
This
authority
established
by
the
saying
of
St.
Paul
,
confirmed
by
the
Canon
and
Civill
Lawes
,
and
by
Customes
,
none
should
attempt
to
contrary
it
.
But
the
desire
of
enlarging
authority
,
doth
so
blinde
some
men
,
that
without
regarding
so
much
plainenesse
,
they
turne
themselves
to
cavils
of
no
moment
,
saying
,
That
if
God
doth
punish
,
and
hath
punished
Infidels
,
the
Pope
,
and
the
Inquisitors
his
Delegates
,
may
and
ought
also
punish
them
.
A
reason
which
would
prove
that
they
might
punish
both
Christians
and
Infidels
,
and
all
manner
of
offenders
,
for
all
manner
of
offences
,
though
never
so
concealed
,
and
also
sinnes
onely
conceived
in
the
minde
:
for
God
doth
punish
all
these
.
The
truth
is
,
that
Christ
hath
not
given
his
Vicars
any
power
but
onely
over
his
Church
,
and
in
spirituall
things
,
and
therefore
they
can
judge
none
but
Christians
,
nor
punish
them
but
onely
with
spirituall
punishments
.
The
temporall
punishments
God
hath
committed
to
the
Secular
power
,
for
punishing
all
manner
of
offences
,
and
against
all
offendors
be
they
of
what
Religion
they
will
:
And
certainly
to
make
an
argument
from
the
Divine
Omnipotencie
to
humane
authority
,
it
agreeth
not
with
the
reverence
due
to
the
Divine
Majesty
:
But
another
thing
must
bee
considered
,
for
they
say
,
that
although
Infidels
be
not
subject
to
Ecclesiasticall
power
;
yet
when
they
doe
offend
the
Church
,
reason
will
,
that
she
may
defend
her selfe
by
punishing
them
,
it
being
a
terme
of
Law
,
That
he
who
is
not
subject
to
a
Territory
,
by
reason
of
an
offence
committed
in
it
,
becomes
subject
to
it
,
which
things
well
understood
are
all
most
true
,
yet
doe
they
not
conclude
in
this
purpose
:
For
the
Church
must
not
be
denyed
the
defence
of
her selfe
,
if
she
be
offended
,
but
she
ought
to
doe
it
with
all
offenders
by
meanes
of
the
Magistrate
.
The
Infidell
who
violates
holy
things
,
and
offends
Religion
must
not
remaine
unpunished
,
and
the
Church
may
defend
it selfe
,
but
not
with
its
owne
forces
,
but
with
the
authority
of
the
Magistrate
:
to
inflict
punishment
doth
not
belong
to
him
that
is
offended
,
but
alwayes
to
the
Iudge
,
and
when
by
an
offence
the
Delinquent
should
have
his
Court
of
Iudgement
allotted
him
,
hee
becommeth
not
subject
to
him
that
is
offended
;
otherwise
every
private
man
might
chastise
him
that
doth
offend
him
,
but
he
becommeth
subject
to
the
Iudge
of
the
place
where
the
offence
is
committed
.
Wherefore
these
reasons
prove
nothing
but
that
the
offence
done
by
the
Infidels
to
the
Church
,
ought
to
bee
punished
by
the
ordinary
Secular
Court
of
judgement
:
and
so
much
the
rather
ought
this
to
be
observed
,
because
both
Divine
and
Humane
Lawes
doe
order
it
so
,
when
such
sorts
of
offences
deserve
greater
punishments
,
as
indeed
such
offences
,
for
the
most
part
are
so
grievous
that
they
will
deserve
greater
punishment
than
the
Inquisition
would
inflict
upon
them
.
In
the
yeare
1581.
Pope
Gregory
the
thirteenth
,
framed
a
Bull
against
Jewes
,
in
which
he
did
subject
both
them
and
all
other
Infidels
to
the
Inquisition
in
tenne
cases
so
fully
set
downe
,
that
if
it
should
be
observed
no
Infidell
might
inhabite
nor
trade
within
Christian
Dominion
.
This
Bull
although
it
were
imprinted
,
yet
was
it
published
or
received
but
in
very
few
places
,
and
it
were
impossible
to
observe
it
.
Yea
,
Pope
Sixto
the
fifth
,
and
Clement
the
eight
not
regarding
it
,
did
give
Infidels
safe
conducts
to
come
to
the
City
of
Ancona
.
And
that
which
is
most
important
is
,
that
in
the
Commission
granted
by
the
Cardinals
to
the
Inquisitors
,
wherein
is
expressed
how
farre
their
authority
extendeth
;
there
is
not
the
least
mention
made
of
Iewes
or
other
Infidels
;
a
manifest
proofe
that
they
can
pretend
no
power
over
them
.
But
of
that
Bull
of
Gregory
the
thirteenth
,
and
other
,
it
will
be
a
more
fitting
place
to
speake
at
large
in
the
28.
Chapter
:
To
conclude
therefore
the
Inquisition
Office
is
ordained
against
Heresie
:
wherefore
it
is
not
fitting
it
should
be
enlarged
to
other
offences
;
Infidelity
is
no
Heresie
,
and
the
offences
which
Infidels
commit
to
the
wrong
and
dishonour
of
Religion
,
have
no
need
of
Ecclesiasticall
Cognisance
,
but
may
very
well
be
taken
notice
of
,
and
punished
by
the
Secular
power
,
and
it
ought
to
be
observed
,
it
being
commanded
by
the
Divine
,
Canon
,
and
Civill
Law
.
The
Exposition
of
the
twenty
fift
Chapter
.
THe
Office
of
the
Inquisition
out
of
this
State
pretends
,
that
it
may
judge
your
Easterne
Christians
upon
any
Articles
,
even
in
those
wherein
the
Nation
wholly
dissents
from
the
Court
of
Rome
.
In
this
most
renowned
Dominion
,
regarding
the
protection
which
the
Prince
hath
of
the
Greeke
Nation
,
the
Inquisitors
doe
not
extend
their
pretences
so
farre
,
but
say
:
That
the
Grecians
may
be
suffered
in
those
three
opinions
,
wherein
they
dissent
from
the
Easterne
:
but
if
any
of
them
doe
hold
any
sinister
opinion
,
in
any
of
those
heads
wherein
their
Nation
agreeth
with
ours
,
that
they
ought
to
be
subject
to
the
Inquisition
.
Which
distinction
is
superfluous
,
and
not
lesse
opposite
to
the
Princes
protection
,
then
if
they
were
judged
in
the
three
different
cases
,
also
it
is
superfluous
,
because
that
there
being
no
Heresies
at
all
at
this
present
amongst
the
Greekes
,
concerning
any
of
the
common
Articles
,
this
case
cannot
happen
against
the
protection
,
because
that
they
are
bound
by
their
customes
to
acknowledge
no
superiour
in
any
thing
,
but
onely
their
owne
Priests
:
which
thing
whether
it
may
justly
bee
maintained
,
or
no
,
may
very
well
be
decided
by
the
customes
which
have
ever
beene
observed
.
The
Easterne
and
Westerne
Churches
continued
both
in
communion
and
Christian
Charity
,
for
the
space
of
nine
hundred
yeares
or
more
,
in
which
times
the
Pope
of
Rome
was
reverenced
,
and
esteemed
no
lesse
by
the
Greekes
than
by
the
Latines
.
He
was
acknowledged
for
St.
Peters
Successor
,
and
chiefe
of
all
the
Easterne
Catholicke
Bishops
.
In
the
persecutions
of
Hereticks
they
implored
his
aide
,
and
of
other
Bishops
of
Italy
,
and
this
peace
was
easily
kept
,
because
the
supreame
power
was
in
the
Canons
,
to
which
both
parts
acknowledged
themselves
subject
,
Ecclesiastical
Discipline
was
severely
maintained
in
each
Countrey
by
the
Prelates
of
it
,
not
arbitrarily
,
but
absolutely
,
according
Order
,
and
Canonicall
rigour
,
none
putting
his
hand
into
another
mans
Government
,
but
advised
one
another
by
the
observance
of
the
Canons
.
In
those
dayes
never
any
Pope
of
Rome
did
pretend
to
conferre
any
Benefices
in
other
Bishops
Diocesses
;
neither
was
the
Custome
yet
brought
in
of
getting
money
out
of
others
by
way
of
Dispensations
or
Bulls
.
But
as
soone
as
the
Court
of
Rome
beganne
to
pretend
that
it
was
not
subject
to
Canons
,
but
it
was
according
to
her
owne
discretion
,
she
might
after
any
ancient
Order
of
the
Fathers
,
Councells
,
yea
,
and
of
the
Apostles
themselves
,
and
that
it
attempted
,
in
stead
of
the
ancient
Primary
of
the
Apostolicall
Sea
,
to
bring
in
an
absolute
Dominion
,
not
ruled
by
any
Law
or
Canon
,
then
the
Division
grew
.
And
though
within
these
seven
hundred
yeares
a
peace
and
re-union
hath
beene
often
attempted
,
yet
could
it
never
be
brought
to
passe
,
because
they
have
alwayes
hearkned
to
debates
and
disputes
,
and
not
to
the
taking
away
of
that
abuse
which
was
the
reall
cause
of
bringing
in
the
Devision
,
and
hath
beene
the
true
cause
as
yet
of
maintaining
it
.
Whilst
the
Churches
were
united
,
St.
Pauls
Doctrine
was
also
joyntly
held
and
observed
,
that
in
cases
of
publicke
Government
,
every
one
should
be
subject
to
the
Prince
,
because
God
commands
it
so
,
who
is
disobeyed
by
him
who
doth
not
obey
Secular
Power
,
by
him
appointed
for
the
governing
of
mankind
.
Never
did
any
pretend
that
he
might
not
be
punished
for
his
offences
,
holding
it
for
certaine
,
that
to
have
an
exempted
power
to
doe
evill
,
is
a
thing
condemned
by
God
and
men
:
Saint
Paul
his
words
were
in
every
ones
mouth
,
vid.
Wilt
thou
bee
exempt
from
feare
of
Temporall
punishments
,
doe
well
,
and
thou
shalt
not
onely
not
bee
punished
,
but
shalt
also
be
applauded
by
it
.
But
if
thou
dost
evill
,
thou
oughtest
to
feare
it
,
because
the
Sword
of
Iustice
for
the
Divine
service
to
punish
evill
deedes
hath
not
beene
given
to
it
in
vaine
.
After
the
Division
of
the
Churches
in
the
Eastern●
Church
,
the
same
opinion
remained
,
and
still
remaineth
,
vid.
that
every
Christian
for
Spirituall
businesses
is
onely
subject
to
Ecclesiasticall
power
,
but
in
Temporall
to
the
Prince
.
And
nothing
is
more
Temporall
than
offence
,
because
nothing
is
more
contrary
to
the
Spirit
.
There
continueth
also
amongst
the
Greekes
,
that
Doctrine
,
that
Bishops
ought
to
judge
;
which
opinion
is
Catholicall
,
and
which
hereticall
,
but
to
punish
those
who
hold
hurtfull
opinions
,
belongeth
to
the
Secular
.
Now
the
truth
being
thus
in
the
things
aforesaid
,
which
are
manifest
and
cleare
;
the
Inquisition
ought
not
to
meddle
with
the
Greekes
for
foure
reasons
:
First
,
because
that
whilst
a
cause
remaines
undecided
,
it
is
not
reasonable
that
the
one
party
should
bee
judged
by
the
other
in
their
owne
controversie
:
But
this
is
the
controversie
betweene
the
Greekes
and
the
Court
of
Rome
,
that
they
require
the
observation
of
the
Canons
,
which
subject
each
Nation
to
their
proper
Prelates
;
and
the
Court
of
Rome
pretends
to
bee
above
the
Canons
:
Therefore
the
Greekes
ought
not
to
be
judged
by
the
Romish
Officers
in
this
controversie
▪
The
second
is
,
because
that
it
is
certaine
that
before
the
division
,
the
Grecians
were
in
Temporall
judgements
subject
to
the
Secular
Magistrate
,
and
in
Spirituall
to
their
superiors
;
Therefore
it
is
just
to
have
their
right
and
custome
maintained
to
them
.
The
third
,
is
because
if
the
Prince
should
grant
the
Inquisition
power
to
judge
the
Greekes
,
hee
should
deprive
himselfe
of
his
proper
Authority
,
which
he
may
withquietnes
exercise
,
&
not
without
troble
give
way
to
have
it
exercised
by
others
.
The
power
of
punishing
offences
in
the
Greekish
Church
,
hath
alwayes
beene
in
the
Prince
;
and
the
Greekes
in
these
dayes
doe
confesse
it
,
and
desire
it
may
so
continue
:
So
that
with
quietnesse
justice
may
be
administred
by
the
Magistrate
,
whereas
the
leaving
of
it
to
the
Inquisition
,
with
contradiction
of
the
whole
Nation
,
might
bring
in
a
thousand
inconveniences
.
The
fourth
,
because
the
most
renowned
Common-wealth
gives
the
Greekes
leave
,
to
live
according
to
their
customes
;
but
their
custome
is
,
that
in
Secular
things
,
and
in
the
punishing
of
any
manner
of
offence
they
shall
be
subject
to
the
Prince
,
and
in
spirituall
things
they
shall
obey
their
Priests
:
therefore
maintaining
the
protection
which
is
promised
them
,
they
connot
bee
subject
to
others
.
Therefore
it
is
not
bee
suffered
,
that
the
Inquisition
should
search
out
what
the
Greekes
doe
,
or
beleeve
in
secret
:
And
if
they
chance
to
heare
that
any
,
lives
or
speakes
scandalously
of
the
Latins
,
then
have
they
a
ready
and
easie
way
to
helpe
it
,
by
giving
the
Magistrate
notice
of
it
,
by
whom
justice
shall
bee
administred
,
and
especially
in
a
matter
of
such
importance
,
as
to
provide
against
scandals
and
tumults
.
The
Exposition
of
the
sixe
and
twentieth
Chapter
.
THe
sixe
and
twentieth
Chapter
,
that
no
man
be
publickly
cited
who
is
gone
beyond
the
mountaines
,
upon
the
imputation
of
any
offence
committed
in
those
Countries
,
seemeth
at
first
sight
to
be
a
thing
which
cannot
happen
,
and
happening
to
be
of
very
small
moment
:
yet
if
that
way
were
once
given
,
it
would
bee
very
frequent
and
of
great
importance
.
Pope
Clement
the
eight
,
in
the
yeare
1595.
made
a
Bull
concerning
Italians
onely
,
commanding
that
none
,
no
not
for
matters
of
Merchandise
should
goe
into
a
place
where
there
were
not
a
Parish
Priest
,
and
a
publicke
Church
which
exercised
the
Romish
Rites
,
unlesse
hee
had
leave
from
the
Inquisitors
;
adding
that
those
who
had
leave
,
should
bee
bound
to
send
every
yeare
a
certificate
over
,
that
they
were
confessed
,
and
had
communicated
.
To
bring
in
the
observance
of
this
Bull
,
as
soone
as
any
Italian
comes
beyond
the
mountaines
,
presently
the
Iesuits
come
upon
him
for
comming
over
without
Licence
;
and
if
he
doth
not
yeeld
unto
them
,
and
promise
them
obedience
,
they
presently
examine
some
adherent
of
his
against
him
,
and
frame
a
secret
Processe
against
him
,
which
they
send
to
Rome
,
from
which
there
is
a
processe
writ
to
Rome
,
to
the
Inquisitor
of
the
place
where
hee
was
bred
up
,
to
call
him
by
publicke
Citation
.
This
Citation
in
former
times
,
was
wont
to
be
made
from
the
Inquisition
of
Rome
,
but
now
they
are
beware
of
doing
so
,
because
the
Cities
beyond
the
Hills
doe
revenge
themselves
,
by
proceeding
against
some
adherents
of
the
Court
of
Rome
,
and
to
avoyd
this
danger
,
they
cite
no
more
to
Rome
,
but
have
him
cited
to
the
place
of
his
bringing
up
.
This
invention
though
it
bee
coloured
with
Religion
,
aimeth
at
the
making
of
the
Court
of
Rome
Mistris
in
Italy
,
of
Merchandises
which
come
from
beyond
the
Mountaines
;
as
three
hundred
yeares
agoe
it
brought
under
it
,
with
a
lesse
pretence
,
the
Merchandises
of
the
East
.
It
will
not
bee
from
the
purpose
to
relate
here
what
was
then
done
,
and
what
was
the
event
of
it
;
especially
within
this
City
,
that
we
may
the
better
sinke
into
that
which
is
now
done
.
It
was
ordered
and
commanded
by
the
Governors
,
that
Infidels
should
be
forbidden
to
carry
Armes
,
or
any
other
instrument
where
with
they
might
make
Warre
with
Christians
;
the
Derree
as
honest
was
received
by
all
men
:
This
ready
obedience
of
the
World
,
gave
Pope
Clement
the
fifth
,
hope
of
stepping
yet
one
step
further
:
wherefore
in
the
yeare
of
our
Lord
1307.
hee
published
a
Bull
,
and
commanded
that
none
might
carry
any
Merchandise
of
any
kind
into
the
the
Easterne
Countries
,
nor
that
there
should
any
bee
suffered
to
goe
out
of
the
Harbors
for
such
a
voyage
,
upon
paine
of
excommunication
,
and
other
grievous
penalties
,
as
well
spirituall
as
temporall
:
and
amongst
other
that
none
hath
carried
,
or
suffered
any
to
bee
carried
of
what
kind
soever
,
might
bee
absolved
unlesse
hee
first
precisely
paid
so
much
as
the
principall
which
was
transported
amounted
unto
.
The
difficulty
,
if
not
impossibility
of
observing
so
strict
an
order
,
was
a
cause
that
there
were
many
offendors
in
Venice
,
who
during
their
life
did
little
thinke
of
it
:
but
at
the
poynt
of
death
to
receive
their
absolution
,
they
left
(
according
to
the
Popes
command
)
order
to
have
the
offence
satisfied
:
Neither
wanted
there
Confessors
to
urge
it
instantly
,
denying
also
absolution
to
such
as
did
not
pay
,
or
give
order
to
be
paid
,
so
much
as
the
principall
of
that
whcih
hee
had
carried
into
the
East
came
unto
.
Many
who
have
beene
that
voyage
severall
times
,
found
themselves
to
owe
more
than
they
were
worth
at
their
houre
of
death
:
Wherefore
for
the
discharge
of
their
Consciences
,
they
would
by
Will
leave
all
they
had
to
the
Popes
disposing
.
The
Heires
,
and
the
Commissaries
did
deferre
the
executing
of
the
Wills
,
seeing
they
tended
to
the
destruction
of
Families
,
and
of
the
Common-wealth
,
especially
there
being
some
who
held
such
Wills
to
be
voyd
and
extinguished
.
By
this
meanes
in
fifteene
yeares
the
mony
due
to
the
Pope
,
came
to
a
summe
sufficient
to
have
emptied
the
City
of
money
:
to
which
Pope
Iohn
the
two
and
twentieth
,
who
was
his
successor
applying
his
mind
,
and
gathering
the
money
on
all
sides
,
in
the
yeare
1322.
sent
Ardenato
Largo
,
and
Falcone
Castario
Nuncioes
to
Venice
,
to
receive
that
which
by
Will
was
left
to
the
Popes
disposall
,
constraining
notaries
and
others
to
produce
the
Wills
,
excommunicating
them
which
did
not
deliver
them
.
Besides
hee
gave
these
Nuntioes
Commission
also
to
see
to
,
and
to
excommunicate
all
those
which
were
alive
,
that
had
sayled
thither
,
&
to
absolve
them
,
paying
the
principall
of
the
Merchandise
which
was
carried
thether
.
These
Nuntioes
being
come
to
Venice
&
having
erected
a
judgement
Seate
,
committed
divers
disorders
,
amongst
the
which
one
was
,
that
they
Excommunicated
St.
Marke
his
Proctors
,
and
above
two
hundred
other
Persons
,
men
and
women
for
the
aforesaid
cause
.
Those
who
were
then
consultors
of
the
Common-wealth
,
amongst
which
was
one
Andrea
,
Bishop
of
Chiozza
,
did
advise
that
these
Nuntioes
actions
were
not
Lawfull
,
&
resolved
to
withstand
them
with
apeales
,
&
other
remedies
which
were
put
in
practice
,
to
that
these
Nuntioes
attempts
did
take
no
effect
.
Onely
as
it
hapneth
in
such
cases
many
inconveniences
remained
,
which
continuing
with
great
danger
for
the
space
of
two
yeares
,
the
Pope
was
forced
to
apply
a
remedy
,
which
was
worse
than
the
soare
.
He
made
a
Bull
in
the
yeare
1324.
confessing
that
his
Nuntioes
actions
had
bin
disorderly
,
suspended
the
censures
by
them
pronouced
,
and
gave
the
Arch
Bishop
of
Ravenna
Commission
to
execute
it
;
commanding
him
afterwards
,
that
he
should
set
downe
a
convenient
time
for
men
and
women
who
had
beene
censured
by
the
Nuntioes
,
to
appeare
for
that
cause
at
the
Court
of
Rome
,
which
was
then
at
Avignon
,
either
in
Person
,
or
by
their
Proctors
to
treate
of
their
businesse
,
excepting
none
but
onely
the
Duke
and
the
Commonalty
.
It
was
a
brave
increase
for
the
Court
of
Rome
,
to
have
some
200.
Persons
or
more
to
come
thither
at
once
,
for
money
matters
of
so
great
weight
.
But
what
happened
,
and
whither
the
Pope
were
obeyed
by
few
or
many
,
I
cannot
justifie
:
But
it
is
certaine
that
then
there
did
arise
an
opinion
which
said
,
that
it
was
no
sin
to
carry
Merchandises
to
Infidels
,
so
they
were
not
things
for
the
use
of
Warre
,
and
therefore
that
the
Pope
could
not
hinder
it
:
which
moved
him
in
the
yeare
1326.
to
make
a
Bull
,
declaring
them
to
be
Hereticks
which
said
that
it
was
no
sinne
to
carry
Merchandise
to
the
Infidels
,
although
they
were
not
usefull
for
Warre
.
But
then
the
controversies
which
the
Pope
had
with
the
Emperour
,
brake
out
into
an
open
Warre
,
so
that
he
being
(
as
Ludovico
Bavaro
writes
)
all
the
rest
of
his
life
employed
in
greater
affaires
,
had
no
time
to
thinke
on
this
.
Under
his
successour
there
was
some
moderation
found
,
because
he
set
his
hand
,
not
to
the
revoking
of
the
Decree
as
it
had
beene
just
,
but
to
grant
Licences
.
And
this
renowned
Common-wealth
asked
for
them
,
and
obtained
them
;
sometimes
for
a
yeare
,
and
sometimes
for
a
longer
time
,
but
prefixed
;
and
sometimes
restraining
the
number
of
ships
,
sometimes
leaving
it
free
:
And
these
Licences
cost
money
,
but
how
much
it
was
not
alwayes
knowne
.
Yet
will
I
speake
in
this
particular
,
that
for
one
Licence
granted
by
Pope
Innocent
the
sixt
,
in
the
yeare
1361.
they
agreed
to
pay
nine
thousand
Ducats
of
gold
of
the
Chamber
,
alleadging
that
it
could
not
be
done
for
lesse
;
because
that
the
Apostolicall
Chamber
was
exhausted
,
and
in
want
.
This
grievance
lasted
untill
a
little
after
the
yeare
1400.
for
then
the
truth
being
made
manifest
to
the
World
,
that
it
was
free
and
Lawfull
for
the
Merchant
to
doe
it
,
the
Court
with-drew
it selfe
from
her
pretences
.
Now
to
attempt
that
none
should
goe
without
a
Licence
,
into
any
Lands
,
which
doe
not
acknowledge
the
Pope
,
hath
a
more
seeming
colour
than
at
that
time
;
saying
,
that
it
is
done
for
feare
least
they
should
be
embrewed
with
some
false
Doctrine
:
as
though
a
written
and
sealed
paper
could
be
a
preservative
unto
them
,
and
as
though
he
might
not
chance
to
escape
untouched
which
went
without
a
Licence
,
and
that
it
were
impossible
for
him
that
had
it
to
bee
infected
:
Whence
it
is
evidently
seene
,
that
forbidding
them
to
goe
into
those
Countries
without
leave
,
is
not
zeale
to
Religion
,
but
a
desire
of
commanding
,
and
to
bring
the
Secular
Power
under
,
and
to
reape
some
good
benefit
.
If
the
just
liberty
of
Merchandizing
ought
not
to
beare
this
burthen
,
it
neither
ought
to
bee
suffered
,
that
one
who
hath
here
lived
as
a
good
Catholicke
,
and
is
gone
beyond
the
Mountaines
,
because
he
hath
not
asked
the
Inquisitor
leave
,
should
be
molested
and
hindered
in
his
businesses
,
for
any
imputation
laid
upon
him
from
Rome
,
to
the
disgrace
of
his
friends
,
who
are
blemished
thereby
:
especially
since
they
refuse
to
have
this
citation
made
at
Rome
,
fearing
the
revenge
of
those
Cities
beyond
the
Mountaines
,
which
shall
hold
themselves
offended
thereby
:
it
is
not
reasonable
that
they
should
thus
conceale
themselves
,
&
lay
on
other
mens
backs
,
that
which
is
done
for
their
owne
proper
ends
,
and
so
by
these
indirect
wayes
,
make
themselves
masters
of
the
Merchandize
which
commeth
from
beyond
the
Hills
.
And
therefore
,
if
any
Native
of
this
Dominion
,
have
lived
as
a
good
Catholicke
in
this
Country
,
and
for
his
owne
occasions
have
passed
the
mountaines
,
it
were
unjust
to
trouble
him
any
way
before
his
returne
,
upon
any
relation
that
shall
bee
made
of
him
.
The
Exposition
of
the
seven
and
twentieth
Chapter
,
COncerning
the
27.
Chapter
,
that
confiscation
of
Goods
shall
not
be
admitted
in
this
matter
of
Heresie
,
it
being
already
brought
in
,
and
the
custome
established
without
any
contradiction
,
there
needeth
nothing
but
onely
to
continue
the
observing
of
it
;
since
it
is
much
for
God
,
and
Religious
service
,
whereof
when
one
treatethit
is
alwayes
hurtfull
to
intermixe
any
money
matter
with
it
;
because
that
thereby
the
World
is
scandalized
,
and
seeing
money
happens
into
the
businesse
,
it
cannot
be
perswaded
(
though
it
were
plaine
and
true
)
that
the
Service
of
God
holdeth
the
first
place
therein
.
The
Court
of
Rome
will
never
cease
upon
all
occasions
to
blame
this
order
,
beleeving
that
this
moderation
established
by
the
most
renowned
Common-wealth
,
doth
to
upbraide
the
Roman
Ordinance
with
too
much
severity
.
That
which
it
will
publickely
alledge
is
,
that
Heresie
is
an
offenee
of
treason
against
the
Divine
Majesty
,
which
ought
more
to
bee
punished
than
that
against
man
;
wherefore
it
is
a
perverting
of
order
,
when
greater
punishment
is
inflicted
on
him
who
offendeth
man
,
than
on
him
who
offendeth
God
:
and
therefore
if
they
confiscate
goods
for
humane
treason
,
much
more
ought
they
to
confiscate
them
for
Divine
treason
,
which
offence
they
they
runne
into
by
Heresie
.
But
this
appearance
is
but
a
shadow
without
a
body
,
for
it
would
condemne
their
owne
constitutions
,
which
doe
pardon
the
Delict
of
Heresie
for
the
first
time
,
but
the
Delict
of
humane
Majesty
offended
,
is
not
pardoned
for
the
first
time
:
so
that
it
would
seeme
that
lesse
account
were
made
of
offending
God
than
men
.
Wherefore
the
truth
is
,
that
in
imposing
of
punishments
,
respect
is
not
had
onely
to
the
grievousnesse
of
the
offence
,
but
also
to
the
circumstances
of
the
dammage
which
it
bringeth
to
others
;
or
to
the
dishonesty
adjoyned
to
it
,
or
to
the
more
perverse
will
of
the
offender
.
Humane
Majesty
is
not
offended
,
but
with
a
certaine
malice
,
and
desire
of
him
that
offendeth
,
and
Heresie
very
often
is
through
ignorance
;
whence
this
for
the
most
part
deserves
compassion
,
but
that
never
.
The
confiscation
of
Goods
terrifieth
others
,
who
at
least
abstaine
for
love
of
their
children
,
preferring
their
good
before
the
passions
which
move
them
against
their
Prince
.
But
in
case
of
Heresie
every
one
seemeth
to
be
moved
by
a
spirituall
respect
,
which
ought
not
to
bee
lesse
esteemed
than
the
death
of
children
.
The
event
sheweth
that
this
most
happy
state
,
with
more
generall
satisfaction
,
rests
as
free
from
hereticall
dissension
,
without
taking
away
of
goods
,
as
others
where
with
severity
they
are
taken
away
.
Therefore
not
regarding
other
mens
orders
or
examples
,
or
what
others
say
,
we
ought
to
follow
those
orders
which
experience
teacheth
us
to
bee
good
.
The
Exposition
of
the
twenty
eight
Chapter
.
THe
twenty
eight
Chapter
,
that
no
Bull
or
Ordinance
of
Rome
,
neither
new
nor
old
,
be
published
without
the
Prince
his
expresse
Licence
,
is
of
most
important
and
necessary
consideration
for
the
preserving
of
the
Inquisition
;
Upon
which
Chapter
I
will
first
set
forth
the
juridicall
and
true
reason
,
why
it
ought
to
be
so
observed
,
with
the
inconvenience
which
would
follow
,
if
it
were
done
otherwise
.
It
is
cleare
,
that
as
every
one
may
,
for
his
owne
ends
,
at
his
owne
will
and
pleasure
,
change
Orders
,
and
governe
a
jurisdiction
which
is
wholly
his
owne
,
without
acquainting
one
therewith
,
or
asking
any
ones
consent
;
so
where
by
contract
and
agreement
betweene
two
▪
there
is
a
Tribunall
set
up
,
and
a
forme
given
,
one
of
them
cannot
upon
any
reason
,
though
never
so
excellent
and
undoubted
,
make
any
alteration
without
the
consent
of
the
other
contracter
:
such
is
the
nature
of
a
contract
and
agreement
,
that
as
it
receiveth
his
being
and
existence
by
the
consent
of
the
Contracters
,
so
it
cannot
receive
the
least
alteration
without
the
same
consent
:
So
that
if
any
alteration
bee
needfull
through
change
of
times
,
or
other
circumstances
,
it
cannot
be
lawfully
made
but
by
both
parties
.
It
is
plaine
that
the
office
of
the
Inquisition
within
this
dominion
was
appoynted
by
order
of
the
greater
Councell
,
and
by
consent
of
the
Pope
in
the
yeare
1289.
with
Covenants
then
established
.
Wherefore
no
new
thing
which
hath
happened
since
can
alter
it
,
if
the
same
who
agreed
in
the
institution
,
doe
not
likewise
agree
in
the
alteration
:
And
therefore
if
the
Court
of
Rome
decrees
any
new
thing
concerning
that
matter
,
it
cannot
extend
its
force
upon
that
Office
,
but
onely
with
the
Prince
his
consent
.
This
is
the
true
reason
why
Bulls
and
Orders
made
since
that
time
at
Rome
cannot
binde
.
Neither
can
it
be
aleadged
to
the
contrary
,
that
diverse
times
doe
require
divers
Orders
,
and
that
Popes
for
the
better
government
have
made
other
reasonable
Lawes
,
which
ought
to
be
received
:
for
the
answer
to
this
plaine
,
that
as
in
the
world
nothing
can
bee
held
unchangeable
,
and
every
custome
ought
to
be
accommodated
to
the
times
and
persons
,
so
it
is
to
be
done
to
them
whom
in
reason
it
concernes
to
doe
it
,
and
by
no
others
.
If
any
one
would
rule
common
businesse
of
himselfe
,
though
he
did
doe
it
with
a
good
intent
and
happy
issue
,
yet
did
he
neverthelesse
transgresse
Divine
and
Humane
Lawes
:
the
same
reason
which
caused
the
Inquisition
to
be
first
instituted
by
agreement
,
doth
now
also
suffer
no
new
Laws
or
orders
to
be
made
,
but
by
agreement
.
To
give
force
unto
a
Law
it
is
not
sufficient
that
it
be
convenient
and
reasonable
,
but
it
is
also
essentiall
,
that
it
be
made
by
those
who
have
full
power
:
Neither
is
that
said
onely
for
the
preservation
of
power
and
jurisdiction
,
but
also
for
the
necessity
of
a
good
government
.
The
Inquisition
was
not
then
instituted
with
the
same
Conditions
,
as
in
the
rest
of
Italy
,
because
the
considerations
of
this
Common-wealth
and
other
States
were
different
.
So
now
likewise
divers
considerations
cause
that
which
is
expedient
at
Rome
,
sometimes
not
to
bee
expedient
here
:
Wherefore
it
may
not
be
convenient
presently
to
execute
in
this
state
,
that
which
the
Pope
for
his
owne
respects
hath
ordered
,
but
first
ought
to
be
considered
whether
it
agree
with
the
respects
of
this
place
,
which
thing
none
but
the
Prince
can
doe
,
as
one
who
alone
knoweth
what
is
needfull
for
the
publicke
affaires
:
And
therefore
although
the
new
or
old
Bull
should
seeme
unto
the
Governour
honest
and
profitable
,
yet
ought
not
he
therein
to
follow
his
owne
judgement
,
it
being
proper
to
the
Prince
alone
to
know
what
is
expedient
:
Neither
ought
it
to
seeme
grievous
to
the
Bishops
or
Inquisitors
,
to
have
that
which
is
just
and
lawfull
executed
in
due
manner
,
judgement
,
and
forme
.
The
Inquisition
of
Spaine
which
is
likewise
ordained
by
agreement
,
proceedes
in
the
selfe
same
manner
.
It
hath
its
owne
Lawes
and
proper
Customes
by
which
it
is
governed
,
neither
is
it
altered
,
or
receiveth
new
Orders
from
Rome
;
but
if
for
any
publicke
respects
the
Court
beleeveth
,
that
it
were
good
to
bring
up
some
new
thing
in
Spaine
,
they
write
to
the
Generall
Royall
Counsell
over
the
Inquisition
where
it
is
consulted
of
,
and
according
as
the
respects
of
Spaine
will
beare
,
it
is
received
either
in
part
,
or
in
all
,
or
in
part
,
or
in
all
laid
aside
.
But
that
the
observance
of
this
Chapter
is
necessary
not
onely
for
the
maintaining
of
the
proper
Power
,
and
jurisdiction
,
but
also
to
withstand
infinite
inconveniences
,
hee
may
finde
it
plainly
that
shall
consider
these
things
following
.
First
speaking
of
Bulls
already
made
,
many
are
contrary
to
the
Institutions
of
this
most
renowned
Common-wealth
;
as
those
that
command
Hereticks
to
be
burned
openly
and
alive
.
The
confiscation
of
goods
,
with
censures
to
those
Princes
who
doe
not
admit
of
them
.
The
demolishing
of
a
house
where
a
Heretick
is
found
,
although
it
be
none
of
his
owne
:
That
the
Inquisition
may
cause
any
that
it
suspecteth
to
give
it
a
pecuniary
security
to
live
a
good
Catholicke
:
That
the
Inquisition
have
an
armed
Court
properly
belonging
to
that
office
,
All
these
are
Pontificiall
Ordinances
,
contrary
to
the
Customes
of
this
State
;
some
doe
give
Inquisitors
excessive
authority
,
as
those
which
will
have
them
,
have
power
to
give
leave
to
weare
Armes
,
and
to
make
Crocesegnati
,
which
things
could
not
bee
put
in
practice
,
without
great
confusion
:
some
are
so
severe
,
that
they
cannot
agree
with
the
government
of
this
State
,
as
that
of
Paul
the
fourth
,
which
will
not
have
him
pardoned
his
life
,
that
will
come
home
againe
,
having
held
any
one
of
those
five
Articles
,
which
by
him
are
named
:
And
another
of
Pio
the
fifth
,
that
no
sentence
given
in
the
behalfe
of
one
that
was
accused
and
found
innocent
,
should
transire
in
rem
Iudicatam
,
although
it
were
given
after
the
Canonicall
purgation
,
but
that
the
Office
may
alwayes
take
the
same
cause
in
hand
againe
,
upon
the
same
proofes
,
which
order
if
it
were
in
use
would
bee
a
continuall
torment
to
those
wretches
.
And
that
other
of
the
same
Pope
,
that
whosoever
should
offend
,
or
but
onely
threaten
a
Notary
,
or
other
Officer
of
the
Inquisition
,
or
a
Witnesse
examined
in
that
Office
,
besides
the
Excommunication
,
should
be
guilty
of
High
Treason
,
and
should
be
punished
with
Capitall
punishment
,
his
goods
confiscated
,
his
children
infamous
,
and
uncapable
to
succeede
others
by
will
:
To
which
punishment
should
also
be
subject
whosoever
should
not
onely
case
one
to
escape
out
of
Prison
,
but
he
also
that
should
but
attempt
it
,
although
the
effect
did
not
follow
:
and
also
whosoever
should
favour
any
such
,
or
mediate
for
them
,
with
other
clauses
of
most
cruell
temerity
,
comprehending
also
titular
Persons
and
Princes
.
Yet
this
is
that
Bull
which
was
made
in
the
yeare
1569.
but
was
never
received
nor
published
in
this
State
.
The
Cardinall
Arrigoni
,
eight
and
forty
yeares
after
that
,
vid.
in
the
yeare
1617.
commanded
the
Inquisition
of
this
City
of
Venice
,
that
it
should
print
it
and
publish
it
,
and
it
had
beene
done
,
if
the
most
renowned
Reformators
of
those
times
,
by
order
of
the
most
excellent
Counsell
had
not
hindered
it
.
Any
one
may
consider
how
many
Processes
might
be
made
for
every
word
that
should
be
spoken
to
one
of
the
notaries
,
witnesses
,
or
denouncers
,
who
had
thought
themselves
wronged
,
and
how
many
wretches
would
have
bin
daily
vexed
.
It
were
long
to
rehearse
all
those
things
which
are
contrary
to
the
customes
of
these
Countries
,
but
the
above
said
are
sufficient
to
shew
that
without
the
disturbance
of
the
publicke
authority
and
peace
,
they
cannot
be
all
generally
admitted
.
But
if
any
be
necessary
or
profitable
for
the
punishment
of
Hereticks
,
it
is
fitting
that
it
should
be
received
:
but
to
know
which
is
such
a
one
,
belongeth
properly
▪
to
the
prince
,
nor
can
any
one
else
know
it
.
Neither
ought
any
one
to
be
confident
that
they
may
bee
received
without
confusion
,
because
they
are
of
force
in
Rome
,
and
yet
things
there
are
quietly
carryed
,
the
State
of
Rome
being
different
from
that
of
other
Princes
.
The
Romans
say
they
are
above
these
Ordinances
,
if
they
thinke
fit
they
may
observe
them
,
if
not
,
they
may
omit
them
,
or
dispence
with
them
,
and
they
doe
wonderfully
serve
for
their
ends
,
as
well
when
they
are
observed
,
as
when
they
are
disobeyed
,
because
they
are
not
to
bee
ruled
by
the
Lawes
,
but
they
doe
rule
the
Lawes
.
Contrariwise
in
other
States
when
they
are
once
published
or
received
,
they
are
no
more
in
the
Prince
his
power
:
They
must
then
runne
to
Rome
to
seeke
a
remedy
,
when
they
are
heard
,
and
either
they
doe
get
remedy
or
not
;
they
regarding
not
what
is
behoovefull
to
another
State
,
but
to
their
owne
.
And
this
is
that
which
the
court
of
Rome
would
have
,
and
every
day
attempted
,
vid.
to
have
in
their
hand
,
under
colour
of
Religion
,
the
administration
of
some
certaine
things
,
without
which
States
cannot
be
governed
,
by
which
meanes
it
would
become
judge
of
all
governments
.
For
this
cause
,
the
Popes
say
daily
when
they
would
cause
their
Decrees
to
be
admitted
,
that
if
there
be
any
inconvenience
,
they
should
have
recourse
to
them
,
and
they
will
helpe
it
,
but
the
remedy
which
commeth
not
from
the
same
Prince
,
but
from
them
who
have
their
proper
interests
,
is
worser
than
the
sore
.
God
whose
workes
are
perfect
,
and
who
is
the
Author
of
all
Principalities
,
gives
to
every
one
as
much
power
as
is
necessary
to
governe
well
;
neither
will
he
have
it
acknowledged
from
any
other
,
but
from
his
Divine
Majesty
.
All
that
which
a
Prince
acknowledgeth
from
others
,
but
from
God
,
is
slavery
and
subjection
.
So
much
is
said
generally
of
the
consideration
which
ought
to
bee
had
in
publishing
or
receiving
Pontificiall
Orders
made
of
old
in
matters
of
Heresie
.
But
much
greater
care
ought
to
bee
had
concerning
those
which
shall
be
made
hereafter
.
Of
them
which
are
made
already
the
number
is
certaine
,
it
is
knowne
whether
they
be
received
in
other
places
or
no
,
how
they
are
observed
:
what
construction
they
receive
,
what
is
their
aime
,
what
consequence
of
good
or
evill
effects
they
bring
with
them
:
But
for
the
time
to
come
,
if
the
Court
might
have
her
liberty
the
number
would
grow
to
be
infinite
.
When
one
newly
appeares
,
it
is
not
knowne
whether
the
World
will
admit
of
it
or
no
;
the
aime
of
him
that
made
it
,
is
not
yet
discovered
,
experience
hath
not
shewne
what
effects
it
may
bring
forth
;
and
therefore
all
delay
and
maturity
in
receiving
of
it
,
will
bring
forth
aboundance
of
conveniency
with
it
.
It
is
not
said
,
that
new
reasonable
orders
are
not
to
bee
accepted
,
but
that
they
ought
not
to
be
received
as
of
duty
,
or
as
subjects
,
but
by
agreement
and
publicke
treaty
,
the
institution
of
that
Office
requiring
it
as
it
is
said
,
and
with
much
consideration
,
because
of
the
great
dangers
that
novelties
doe
bring
with
them
.
The
Court
of
Rome
in
making
new
Buls
,
taketh
no
great
advice
;
with
ease
they
are
made
,
because
with
ease
they
are
revoked
;
or
derogated
from
,
or
dispensed
with
;
as
it
fals
to
be
most
commodious
for
their
businesses
,
wherein
they
regard
their
owne
ends
:
But
that
which
is
profitable
for
one
State
,
is
not
profitable
for
another
.
The
safety
of
this
Dominion
requireth
that
Religion
should
bee
kept
inviolate
in
all
her
parts
,
withstanding
all
change
and
novelty
whatsoever
.
The
respects
of
Rome
require
,
that
no
change
shall
be
made
,
through
which
Pontificiall
power
may
be
diminished
,
nor
the
Court
lose
any
of
her
profits
which
she
draweth
out
of
other
Statues
:
But
those
novelties
whereby
the
profit
of
the
Court
may
be
increased
,
or
temporall
authority
may
bee
diminished
,
with
the
exaltation
of
the
Ecclesiasticall
,
are
not
to
bee
abhorred
,
but
procured
;
and
that
wee
see
daily
.
This
most
renowned
Common-wealth
,
as
well
as
other
Catholicke
Kingdomes
,
finds
it selfe
betweene
two
contraries
.
The
Protestants
who
have
no
other
aime
but
to
diminish
Ecclesiasticall
authority
;
and
the
Court
of
Rome
,
which
hath
no
other
aime
but
to
increase
it
,
and
to
make
the
temporall
her
servant
:
Whence
your
Catholicke
States
and
Kingdomes
to
preserve
themselves
,
doe
withstand
all
novelties
on
the
on
&
the
other
side
,
and
doe
keepe
Religion
without
any
change
at
all
,
being
knowne
by
experience
,
that
either
of
the
novelties
are
pernicious
.
That
reverence
which
deservedly
is
given
to
Religion
,
is
the
cause
that
those
abuses
have
easie
admittance
which
come
covered
with
that
sacred
Mantle
.
For
the
maintaining
of
Religion
,
the
office
against
Heresie
is
respected
,
and
for
this
cause
,
when
Rome
will
bring
in
some
novelty
,
it
willingly
makes
use
of
that
office
,
supposing
that
the
true
end
will
not
appeare
.
And
that
hath
beene
wrought
in
the
selfe
same
manner
in
times
past
,
but
very
slightly
in
regard
of
what
was
done
at
this
present
.
Neverthelesse
the
Senators
of
those
times
were
alwayes
carefull
.
They
would
have
the
Office
against
Heresie
to
bee
mixt
;
they
have
opposed
themselves
against
all
novelties
:
they
have
not
suffered
Ecclesiasticall
Persons
to
doe
any
thing
unknowne
,
unseene
or
unexamined
.
By
these
foot-steps
must
he
walke
that
will
have
the
Common-wealth
preserved
,
not
suffering
new
Buls
,
or
Decrees
to
bee
accepted
within
the
State
,
if
first
by
mature
deliberation
it
be
not
made
knowne
,
that
they
will
bring
in
no
inconveniences
.
Which
deliberation
is
proper
to
the
Prince
,
who
alone
comprehendeth
the
estate
of
publicke
things
.
The
Exposition
of
the
nine
and
twentieth
Chapter
.
THe
nine
and
twentieth
Chapter
which
treateth
of
publishing
a
prohibition
of
bookes
,
since
the
agreement
of
the
yeare
1596.
stands
in
force
,
there
can
no
doubt
be
made
of
it
.
But
it
will
be
necessary
to
consider
,
that
the
agreement
being
made
with
so
much
consideration
and
maturity
,
as
well
of
the
Apostolicall
Seas
side
,
as
of
the
most
renowned
Common-wealths
side
;
the
matter
ought
to
be
held
of
weight
.
This
conference
lasted
foure
Moneths
,
on
the
Pontificiall
side
there
was
the
Cardinall
,
the
Nuntio
,
and
the
Inquisition
;
and
on
the
other
side
the
chiefe
Senators
of
the
Common-wealth
,
cleare
arguments
,
that
the
businesse
on
both
sides
was
held
to
be
of
great
weight
:
and
neverthelesse
,
though
it
was
determined
by
common
consent
,
yet
did
it
not
take
away
all
hope
from
the
Ecclesiasticall
Persons
,
to
have
it
forgotten
againe
and
out
of
use
:
Wherefore
then
they
treated
,
that
there
should
bee
but
three
score
coppies
Printed
of
the
agreement
,
for
nothing
else
but
because
there
being
an
innumerable
number
of
the
coppies
of
the
Indexes
,
of
the
forbidden
bookes
which
passe
through
all
mens
hands
,
every
one
might
see
those
documents
,
which
give
the
authority
over
the
bookes
to
Ecclesiasticall
Persons
onely
,
but
the
moderation
of
the
agreement
might
not
be
knowne
but
by
few
,
and
so
finally
it
might
bee
lost
.
And
treading
these
steps
in
Rome
,
there
is
not
a
yeare
but
there
comes
forth
a
Catalogue
of
new
prohibition
,
under
the
name
of
the
Master
of
the
sacred
Palace
,
with
clauses
that
it
shall
take
place
in
all
Cities
,
Townes
,
and
places
of
every
Kingdome
,
Nation
,
or
People
;
and
that
it
shall
bind
all
men
,
although
there
be
no
publication
who
shall
come
any
way
to
have
notice
of
the
Edict
.
This
Index
is
sent
to
the
Inquisitors
,
that
by
meanes
of
the
Confessors
they
may
get
them
to
worke
the
best
effect
they
can
:
and
by
this
meanes
the
agreement
is
deluded
,
and
groweth
out
of
use
.
And
that
which
is
worse
,
when
an
Index
is
printed
within
this
City
,
they
doe
endeavour
to
have
those
new
prohibitions
inserted
in
them
:
which
they
also
attempted
to
doe
this
yeare
.
And
if
diligent
care
be
not
alwaies
had
,
as
it
is
at
this
present
,
they
will
one
day
set
up
a
Court
of
Iustice
,
and
open
a
way
to
the
destruction
of
the
agreement
.
Their
intents
to
make
themselves
absolute
Masters
of
Bookes
,
and
the
respects
wherefore
the
Secular
power
hath
neede
to
watch
,
to
the
end
that
they
may
not
obtaine
it
,
though
they
doe
not
appeare
at
first
sight
,
yet
with
an
easie
consideration
they
are
made
manifest
.
The
matter
of
Bookes
seemes
to
be
a
thing
of
small
moment
,
because
it
treats
of
words
,
but
through
these
words
comes
opinions
into
the
world
,
which
cause
partialities
,
seditions
,
and
finally
warres
.
They
are
words
,
it
is
true
,
but
such
as
in
consequence
draw
after
them
Hosts
ofarmed
men
.
In
this
matter
the
Romans
cannot
hide
two
high
pretences
which
they
have
.
The
first
,
that
so
they
may
prohibit
bookes
,
not
onely
for
cause
of
Religion
,
but
also
for
any
of
her
cause
.
The
second
,
that
the
Prince
shall
not
have
power
within
his
owne
state
to
forbid
any
bookes
;
for
any
cause
whatsoever
:
and
if
that
any
be
by
them
approved
,
the
Prince
cannot
hinder
,
although
he
judge
it
to
be
dangerous
,
but
that
within
his
Dominions
it
may
be
had
printed
and
publickly
sold
.
And
these
two
pretences
taking
once
effect
,
they
should
doe
the
Temporall
power
wrong
in
three
notable
particulars
.
The
first
in
prohibiting
or
corrupting
Bookes
which
are
good
and
profitable
for
the
maintenance
of
a
good
government
.
The
second
,
in
prohibiting
of
Bookes
,
which
doe
not
belong
to
them
to
prohibit
.
The
third
,
in
hindring
the
Secular
Power
from
removing
what
shall
finde
hurtfull
to
a
good
government
.
Of
which
three
prejudices
we
ought
to
treate
particulary
,
for
to
consider
of
the
remedies
.
About
the
first
,
concerning
the
prohibition
of
Bookes
,
which
at
Rome
are
not
liked
of
,
though
they
bee
good
and
godly
,
because
they
maintaine
Temporall
Power
.
It
is
a
cleare
thing
,
that
a
Prince
,
especially
one
that
ruleth
with
the
Arts
of
Peace
,
useth
this
as
a
chiefe
instrument
to
cause
the
people
to
beleeve
this
to
be
a
firme
truth
,
vid.
that
the
Prince
is
ordained
by
God
,
and
ruleth
with
Divine
authority
,
and
the
Subject
consequently
in
conscience
is
bound
to
obey
him
,
and
not
doing
it
,
offendeth
God
:
that
the
duty
of
undergoing
publicke
burthens
,
either
personall
in
bearing
office
,
or
reall
in
Tributes
,
Customes
,
or
such
like
,
doth
tye
the
Conscience
,
and
bindeth
under
the
paine
of
sinning
to
restitution
,
he
that
refuseth
to
beare
them
,
or
doth
defraud
them
.
Because
that
the
Prince
,
by
the
Divine
Law
,
is
above
any
person
that
is
within
his
Dominion
,
and
may
lay
a
burthen
on
any
mans
estate
,
when
publicke
necessity
,
according
to
his
judgement
,
shall
require
it
.
Everyone
of
himselfe
,
without
any
greater
discourse
may
judge
how
easily
a
State
may
be
governed
,
where
the
aforesaid
Maximes
,
as
they
are
most
true
,
shall
be
so
beleeved
to
bee
,
and
the
disorders
which
most
necessarily
happen
where
contrary
opinions
are
held
Ofthese
truths
written
by
the
Prophets
,
taught
by
Christ
,
and
preached
by
the
Apostles
,
ancient
Fathers
,
bookes
are
also
sull
and
good
Divines
doe
hold
them
,
as
they
are
necessary
to
be
beleeved
.
But
as
there
were
alwayes
in
Gods
Church
,
those
who
made
use
of
Religion
,
for
worldly
ends
,
so
the
number
of
them
is
now
sull
.
These
,
under
a
spiritual
pretence
,
but
with
an
ambitious
end
and
desire
of
worldly
wealth
,
would
free
themselves
from
the
obedience
due
unto
the
Prince
,
and
take
away
the
love
and
reverence
due
by
the
people
,
to
draw
it
to
themselves
.
To
bring
these
things
to
passe
,
they
have
newly
invented
a
Doctrine
,
which
talkes
of
nothing
but
of
Ecclesiasticall
greatnesse
,
liberty
,
immunity
,
and
of
her
jurisdiction
.
This
Doctrine
was
unheard
of
,
untill
about
the
yeare
of
1300.
neither
is
there
any
booke
found
concerning
it
before
that
time
:
then
did
they
beginne
to
write
of
it
scatteringly
in
some
bookes
:
but
there
were
not
above
two
bookes
which
treated
of
nothing
else
but
this
,
untill
the
yeare
1400.
and
three
untill
the
yeare
●500
.
After
this
time
the
number
increased
a
little
,
but
it
was
tollerable
.
After
the
yeare
1560.
this
Doctrine
beganne
to
increase
in
such
manner
,
that
they
gave
over
writing
,
as
they
did
before
of
the
Mysteries
of
the
most
Holy
Trinity
,
of
the
Creation
of
the
World
,
of
the
incarnation
of
Christ
,
and
other
Mysteries
of
the
Beliefe
,
and
there
is
nothing
printed
in
Italy
,
but
Bookes
in
Diminution
of
Secular
Authority
,
and
exhaltation
of
the
Ecclesiasticall
,
and
such
Bookes
are
are
not
printed
by
small
numbers
,
but
by
thousands
:
Those
people
which
have
any
learning
can
reade
nothing
else
;
the
Confessors
likewise
know
none
other
Doctrine
,
nor
to
bee
approved
of
neede
they
any
other
Learning
.
Whence
comes
in
a
perverse
opinion
universally
,
that
Princes
and
Magistrates
are
humane
inventions
,
yea
,
and
Tyranicall
,
that
they
ought
onely
by
compulsion
to
be
obeyed
,
that
the
disobeying
of
Lawes
,
and
defrauding
the
publicke
revenewes
doth
not
binde
one
unto
sinne
,
but
onely
to
punishment
;
and
he
that
doth
not
pay
if
he
can
but
flye
from
it
,
remaines
not
guilty
before
the
Divine
Majesty
;
and
contrarywise
,
that
every
becke
of
Ecclesiasticall
persons
,
without
any
other
thought
,
ought
to
be
taken
for
a
Divine
Precept
,
and
binds
the
Conscience
.
And
this
Doctrine
perchance
is
the
cause
of
all
inconveniences
which
are
felt
in
this
Age.
There
want
not
in
Italy
pious
and
learned
persons
which
hold
the
truth
,
but
they
are
not
suffered
to
write
,
nor
to
print
:
Something
comes
written
from
another
place
,
but
presently
it
is
prohibited
:
And
little
thought
is
taken
of
Hereticall
Books
,
especially
those
that
treate
of
the
Articles
of
Faith
;
but
if
any
one
comes
that
defends
the
Prince
his
Temporall
Authority
,
and
saith
that
Ecclesiasticall
persons
are
also
subject
to
publicke
functions
,
and
punishable
if
they
violate
the
publicke
tranquility
,
these
are
condemned
bookes
,
and
persecuted
more
than
others
.
They
have
gelded
the
bookes
of
ancient
Authors
by
new
printing
of
them
,
and
taken
out
all
which
might
serve
for
Tempoporall
authority
.
In
the
yeare
1607.
they
printed
in
Rome
with
publicke
authority
,
a
Booke
intituled
Index
Expurgatorius
,
where
they
did
note
the
places
which
in
divers
Authors
ought
to
be
cancelled
,
in
which
book
every
one
may
with
eyes
behold
what
things
are
taken
away
or
changed
in
many
good
Authors
,
which
did
defend
the
Authority
given
by
God
to
the
Prince
.
So
that
at
this
present
in
reading
of
a
Booke
,
a
man
can
no
more
finde
what
the
Authors
meaning
was
,
but
onely
what
is
the
Court
of
Romes
,
who
hath
altered
every
thing
.
And
that
above
all
things
would
be
thought
incredible
,
if
it
were
not
seene
in
Print
.
Pope
Clement
the
eight
,
in
the
yeare
1595.
in
the
Index
published
a
rule
,
that
all
Catholicke
Writers
Bookes
,
written
after
the
yeare
1515
,
might
be
corrected
and
amended
,
not
onely
by
taking
away
what
is
not
conformable
to
the
Doctrine
of
Rome
,
but
also
with
adding
to
it
.
This
Precept
hath
beene
put
in
practice
and
executed
continually
these
seventy
yeares
,
though
it
hath
beene
done
publickly
but
some
few
yeares
since
.
So
that
if
in
Authors
wee
finde
no
good
Doctrine
favouring
Temporall
authority
,
wee
know
who
hath
taken
it
away
.
If
wee
finde
any
that
favoureth
the
Ecclesiasticall
,
we
know
who
hath
put
it
in
and
finally
,
we
may
be
assured
to
have
no
booke
true
.
Wherefore
since
the
onely
aime
is
to
extinguish
or
corrupt
those
Bookes
by
which
onely
well
minded
men
might
receive
necessary
instruction
:
The
Secular
Magistrate
ought
also
to
be
circumspected
,
and
not
suffer
himselfe
under
faigned
pretexts
to
bee
deprived
of
more
than
heretofore
hee
hath
beene
:
and
when
new
mention
is
made
of
prohibiting
any
booke
which
treateth
not
of
Articles
of
Beliefe
,
to
informe
himselfe
well
of
the
Doctrine
which
it
containes
,
and
of
the
ends
for
which
the
Court
of
Rome
would
forbid
it
,
before
he
gives
his
consent
:
And
if
any
good
and
famous
Authors
Booke
should
be
new
Printed
,
to
see
that
the
good
Maximes
be
not
taken
out
,
or
new
ones
inserted
,
contrary
to
the
Authors
intention
.
Yea
,
publicke
service
,
justice
,
and
honesty
,
would
require
that
good
Maximes
should
bee
printed
againe
:
and
that
those
Bookes
which
have
beene
corrected
by
taking
away
or
altering
things
favouring
Temporall
Authority
given
by
God
,
should
againe
be
restored
according
to
the
first
and
uncorrupted
Coppies
,
according
to
the
Authors
meaning
.
And
because
by
new
prohibitions
sent
out
under
hand
,
the
force
of
the
agreement
may
not
be
deluded
or
diminished
,
when
the
Index
of
the
yeare
1595.
is
printed
,
the
agreement
also
should
be
printed
at
the
end
of
it
.
Taking
notice
of
the
prohibiting
of
Bookes
,
is
not
onely
necessary
to
prevent
the
extinguishing
of
good
Doctrine
in
Italy
,
which
beginneth
now
to
be
done
,
but
also
because
that
under
the
pretence
of
good
,
the
Inquisition
may
not
usurpe
that
authority
which
doth
not
belong
to
it
;
forbidding
of
Bookes
,
which
though
they
be
evill
,
yet
have
nothing
to
doe
with
Religion
,
which
is
the
second
prejudice
.
The
Ecclesiasticals
have
declared
unto
us
that
they
prohibit
books
for
eleven
causes
,
of
which
there
be
five
that
doe
in
no
wise
belong
unto
them
.
The
first
of
them
is
,
when
the
Booke
containeth
any
thing
against
his
neighbouts
reputation
,
especially
Ecclesiasticall
Persons
or
Princes
.
The
second
,
if
it
containes
any
thing
against
Ecclesiasticall
liberty
,
immunity
,
and
jurisdiction
.
The
third
,
if
with
politick
propositions
of
ancient
Princes
,
or
Historians
,
they
favour
tyranny
.
The
fourth
,
if
the
Booke
containes
conceites
,
or
quippes
against
any
ones
reputation
.
The
fifth
,
if
they
containe
lasciviousnesses
,
and
other
things
against
honesty
.
There
is
no
question
,
but
those
Bookes
wherein
such
absurdnesses
are
found
ought
to
be
condemned
:
but
every
one
may
not
doe
it
,
it
were
breeding
a
confusion
in
the
World
,
if
every
one
who
knoweth
an
order
to
be
good
,
might
Decree
it
:
That
belongeth
to
publicke
authority
,
which
onely
can
make
a
Law
upon
that
which
belongeth
to
her
Government
.
He
that
is
zealous
and
seeth
the
evill
which
is
in
a
booke
,
let
him
procure
the
suppressing
of
it
,
and
hee
doe
well
,
by
his
authority
that
may
lawfully
doe
it
.
The
diligence
in
seeking
out
and
discovering
of
an
evill
is
commendable
,
but
to
goe
about
to
remedy
it
,
when
it
doth
not
belong
unto
him
is
usurpation
and
ambition
.
If
by
a
booke
the
neighbours
reputation
bee
touched
,
though
he
bee
an
Ecclesiasticall
man
it
belongeth
not
to
the
Inquisition
to
right
it
.
That
Office
is
against
Heresie
,
and
is
not
to
protect
any
mans
reputation
.
The
Secular
power
is
protector
of
mens
honours
,
and
he
is
to
defend
it
,
and
to
punish
any
one
that
doth
wrong
it
with
deeds
,
words
,
or
writings
.
Let
the
Inquisition
be
carefull
,
that
by
bookes
there
is
no
Doctrine
sowne
against
the
Faith
;
and
God
hath
provided
a
Magistrate
to
give
a
remedy
if
by
deeds
,
words
,
or
bookes
,
any
mans
reputation
is
wronged
.
If
Ecclesiasticall
Persons
doe
see
any
injury
done
to
themselves
or
to
others
,
it
is
just
that
they
may
crave
the
Magistrates
helpe
,
and
expect
amends
through
him
.
If
any
thing
bee
written
against
Ecclesiasticall
liberty
and
immunity
,
because
it
is
enjoyed
by
priviledge
from
the
Princes
;
it
belongeth
to
the
Prince
to
maintaine
it
to
them
,
as
farre
as
the
publicke
Service
will
permit
:
it
were
not
good
that
every
priviledged
Person
might
out
of
his
owne
power
defend
his
priviledges
.
Would
God
there
were
Bookes
which
might
deserve
prohibition
for
being
against
Ecclesiasticall
liberty
,
rather
than
Bookes
that
doe
deserve
it
;
for
extending
it
so
farre
as
it
doth
confound
all
government
:
It
usurpeth
and
taketh
away
that
which
belongeth
to
the
Secular
,
and
shameth
Christs
Ministery
,
which
is
for
Celestiall
things
,
and
not
to
become
masters
of
Terrestriall
,
committed
by
God
unto
others
.
It
is
not
a
lesser
but
a
greater
evill
to
extend
Ecclesiasticall
liberty
so
farre
,
as
it
may
become
irregular
,
then
to
restraine
it
more
than
it
ought
to
bee
.
What
is
the
cause
that
no
booke
is
censured
?
Because
it
vaunts
it
too
much
,
and
taketh
away
the
temporall
.
The
best
way
to
maintaine
it
is
not
to
prohibite
those
bookes
which
keepes
it
within
the
bounds
,
but
rather
those
which
doe
make
it
hideous
for
the
absurdnesse
of
it
:
wherefore
it
ought
not
to
bee
denyed
,
but
if
any
one
should
write
in
this
behalfe
contrary
to
truth
,
the
Magistrate
ought
to
proceed
against
the
author
and
the
booke
,
and
observe
the
decency
and
authority
due
to
the
Ecclesiasticall
order
;
but
it
is
not
just
that
they
should
right
themselves
.
If
politicke
things
be
written
,
according
to
the
maximes
of
Princes
,
and
ancient
Historiographers
,
according
to
all
mens
opinions
it
belongeth
not
to
the
Ecclesiasticall
to
judge
of
them
:
if
they
be
tirannicall
that
belongeth
onely
to
Princes
▪
to
whom
is
proper
the
Government
of
States
.
Private
men
doe
not
understand
it
,
and
much
lesse
the
Ministers
of
Christ
,
to
whom
is
severely
forbidden
to
entermeddle
in
it
;
and
if
any
one
will
goe
further
,
hee
must
not
thinke
to
remedy
it
with
his
owne
authority
,
but
to
signifie
it
to
him
,
to
whom
it
belongs
to
helpe
it
.
As
it
is
also
most
plaine
that
those
who
desire
to
have
an
unresistioned
liberty
,
doe
give
the
name
of
Tiranny
to
the
lawfull
power
given
by
God
,
&
to
that
Doctrine
which
opposeth
it self
to
their
attempts
:
so
that
under
pretence
of
Religion
they
will
become
arbitrators
of
all
Governments
.
The
same
is
to
be
said
of
bookes
containing
conceites
,
or
biting
quippes
,
which
directly
,
or
indirectly
doe
offend
in
any
one
,
and
if
they
doe
teach
ill
manners
,
laciviousnesse
,
surfeits
,
which
offend
the
publicke
dignity
;
none
of
these
excesses
is
Heresie
,
that
they
should
belong
to
the
Inquisition
.
The
Inquisitor
is
made
a
Iudge
of
the
beleefe
,
and
not
a
censurer
of
manners
.
By
St.
Pauls
Doctrine
publicke
quiet
,
and
honour
are
given
into
the
custody
of
Secular
power
,
the
Inquisition
ought
not
to
put
her
sickle
into
another
mans
harvest
.
This
conclusion
needs
no
subtilnesse
to
make
it
bee
understood
,
of
it selfe
it
is
plaine
and
easie
.
To
the
same
man
belongeth
to
judge
and
punish
deeds
,
words
,
and
writings
of
the
same
matter
,
none
can
make
question
but
that
the
offending
of
ones
reputation
,
favouring
of
Tiranny
,
and
dishonesty
,
either
with
deeds
,
or
with
words
,
are
offences
subject
to
the
Secular
Iudgement
:
Therefore
those
which
are
committed
in
writing
also
,
shall
belong
to
the
same
.
By
what
reason
can
he
pretend
to
censure
the
bookes
of
any
of
the
foresaid
causes
,
who
confesseth
of
himselfe
to
have
no
power
to
censure
the
words
,
and
the
deeds
?
Since
that
by
the
Princes
Ministers
,
such
a
disorder
is
put
in
practise
,
vid.
that
under
pretence
of
favroring
honesty
,
and
Iustice
,
and
preserving
a
good
name
,
temporall
authority
comes
to
bee
usurped
:
peradventure
because
it
is
a
very
new
thing
,
that
the
Ecclesiasticall
power
should
prohibite
bookes
for
any
other
cause
besides
that
of
Religion
,
since
no
Pope
ever
attempted
it
before
the
yeare
1550.
therefore
as
a
fresh
thing
,
it
hath
not
yet
beene
well
examined
;
or
because
that
some
who
give
attendance
upon
publicke
affaires
,
thinke
it
not
ill
to
discharge
themselves
of
this
burthen
of
looking
over
bookes
,
and
leave
it
to
them
as
desire
it
.
But
as
every
Government
requires
watchfulnesse
and
carefulnesse
,
and
he
that
discharges
himselfe
of
these
,
dispoileth
himselfe
also
of
his
authority
,
and
doth
not
perceive
it
till
it
be
lost
,
and
cannot
be
recovered
againe
;
so
the
most
renowned
Common-wealth
,
which
hath
ordered
that
her
Officers
should
over-see
every
booke
which
is
Printed
,
to
prevent
any
inconvenient
Doctrine
from
comming
to
light
,
hath
knowne
very
well
that
this
care
belongeth
to
the
Prince
,
and
thence
is
necessarily
inferred
that
his
Deputies
ought
also
to
see
whether
that
there
be
any
inconveniences
in
bookes
already
printed
,
which
may
hinder
the
reprinting
of
them
.
To
the
same
Person
belongeth
the
preventing
of
evill
,
to
whom
the
reforming
of
an
evill
already
sprung
belongeth
.
If
the
Prince
may
Lawfully
by
the
authority
he
hath
from
God
,
forbid
the
printing
of
a
booke
because
it
containes
blasphemy
against
the
God-head
,
favoureth
Tiranny
,
offends
publicke
honesty
,
teacheth
evill
manners
,
or
takes
away
another
mans
authority
and
reputation
:
Hee
may
also
Lawfully
and
by
the
same
authority
prohibit
them
that
are
already
printed
,
and
doe
containe
the
like
inconveniences
.
The
Index
of
the
bookes
made
in
the
yeare
1595.
is
already
received
with
publicke
authority
by
agreement
;
therefore
the
bookes
contained
in
it
,
are
to
be
prohibited
without
exception
.
But
if
hereafter
it
be
propounded
by
Ecclesiasticall
Persons
to
have
bookes
prohibite
for
any
of
the
aforesaid
reasons
,
it
must
not
be
granted
that
they
should
doe
it
,
but
notice
may
be
taken
,
and
the
booke
prohibited
by
Temporall
authority
onely
,
leaving
it
to
the
Ecclesiasticall
power
onely
,
when
the
booke
is
prohibited
for
cause
of
Religion
.
There
remaines
the
third
prejudice
which
is
new
,
but
of
greater
annoyance
than
the
other
two
:
because
that
to
bee
deprived
of
ones
authority
,
and
to
lose
good
bookes
,
are
indeede
very
great
evils
,
but
tollerable
in
respect
of
this
,
to
be
constrained
to
endure
within
their
owne
Dominions
,
a
booke
knowne
to
bee
hurtfull
.
The
Court
of
Rome
though
it
hath
assumed
to
itselfe
to
prohibite
bookes
,
also
for
causes
which
concerned
not
Religion
,
and
did
not
belong
to
Ecclesiasticall
power
,
yet
before
these
last
yeares
they
have
not
dared
to
goe
so
farre
as
to
say
,
that
the
Prince
may
not
also
forbid
those
bookes
which
he
seeth
doe
breede
scandall
,
evill
example
,
sedition
or
other
perturbance
within
his
Dominion
.
Cardinal
Baronius
would
be
the
first
that
should
free
this
passe
,
and
speake
it
boldly
,
who
being
conveniently
opposed
by
that
Prince
who
was
particularly
touched
,
none
ever
since
hath
dared
to
this
houre
to
maintaine
the
Cardinall
his
enterprize
.
But
because
hereafter
some
may
attempt
the
like
with
greater
Art
,
or
upon
an
opportunity
,
when
mens
eyes
shall
not
be
so
open
;
the
businesse
being
of
such
moment
requireth
to
have
the
successe
of
that
businesse
briefly
set
downe
,
for
a
generall
example
and
document
,
adding
thereunto
the
true
Doctrine
,
with
her
Grounds
,
answering
the
objected
cavillations
.
That
Cardinall
in
the
beginning
of
the
yeare
1605.
printed
his
eleventh
Tome
of
the
Ecclesiasticall
Annals
,
wherein
hee
inserted
a
very
long
discourse
against
the
Monarchie
of
Sicily
.
Of
which
discourse
what
concerneth
the
Truth
of
the
relation
,
is
not
fitting
now
to
be
spoken
of
,
but
to
be
left
to
his
proper
place
:
This
onely
belongeth
to
the
present
purpose
,
that
the
discourse
is
full
of
slanders
,
and
eagernesse
against
many
Kings
of
Arragon
of
famous
memory
,
and
especially
against
King
Ferdinand
the
Catholicke
,
and
the
progenitors
on
the
Fathers
side
of
him
who
now
Reigneth
.
The
booke
comming
to
Naples
,
and
to
Milan
,
was
by
the
Kings
Officers
there
prohibited
,
that
it
should
not
be
sold
,
nor
had
there
for
the
respects
of
their
Prince
,
which
were
too
apparent
to
every
vulgar
person
.
The
Cardinall
having
notice
of
it
,
assembled
the
Colledge
of
Cardinals
in
the
vacancy
of
the
Sea
of
Clement
the
eight
,
and
made
an
invictive
against
those
Officers
,
that
in
prohibiting
of
that
booke
had
laid
hands
on
Ecclesiasticall
authority
.
And
afterwards
when
Paul
the
fifth
was
made
Pope
,
he
writ
unto
the
King
of
Spaine
,
a
long
Letter
dated
the
13.
of
June
in
the
same
yeare
,
with
this
conclufion
amongst
the
rest
.
That
to
the
Pope
onely
belongeth
the
approving
of
bookes
of
all
kinds
,
much
more
Ecclesiasticall
ones
,
complaining
greatly
that
in
contempt
of
Ecclesiasticall
authority
,
the
Kings
Officers
in
Italy
had
prohibited
his
booke
.
The
wisedome
of
that
King
thought
it
best
to
answer
with
deeds
,
and
let
the
prohibition
runne
on
which
was
published
by
his
Officers
.
The
Cardinall
could
not
containe
himselfe
,
but
that
printing
his
12.
Tome
in
the
yeare
1607.
he
must
insert
to
small
purpose
,
a
discourse
of
the
same
matter
,
saying
formally
,
that
it
was
an
impious
and
abhominable
thing
,
that
in
these
our
most
unfortunate
dayes
,
the
Kings
Officers
should
dare
to
censure
bookes
approved
by
the
Pope
,
not
suffering
them
to
bee
sold
by
the
Booke-sellers
,
but
with
their
Licence
,
which
they
would
grant
but
when
they
pleased
;
yea
,
and
would
absolutely
forbid
the
sale
of
them
:
that
they
doe
it
because
the
bookes
rebuke
their
unjust
acts
,
and
that
it
was
to
take
out
of
St.
Peters
hands
,
and
putting
into
the
Princes
,
one
of
the
Keyes
given
him
by
Christ
,
vid.
that
of
knowledge
to
discerne
good
customes
from
bad
.
The
Counsell
of
Spaine
proceeded
still
with
their
wonted
staidnesse
and
resolution
,
nor
did
not
move
for
the
third
time
,
but
let
three
yeares
more
run
on
.
And
in
the
yeare
1610.
the
King
made
an
Edict
,
whereby
hee
condemned
and
forbad
the
booke
in
so
grave
a
manner
,
that
hee
aptly
touched
Cardinall
Baronius
,
as
well
as
he
had
touched
the
Kings
his
Progenitors
.
And
to
give
it
the
more
credit
and
force
,
he
caused
the
Edict
to
be
published
in
Sicily
with
a
Decree
,
and
subscribed
by
Cardinall
Doria
;
and
was
sent
in
print
all
the
World
over
.
The
Court
of
Rome
stood
amazed
,
as
well
for
the
Edict
,
as
for
the
execution
of
it
done
by
the
Cardinall
,
yet
in
Spaine
they
moved
not
a
whit
,
and
the
Edict
remaineth
still
in
force
.
Certainly
there
cannot
be
imagined
a
higher
enterprize
,
than
to
send
into
a
Prince
his
Dominions
,
a
booke
in
print
against
his
Government
,
and
to
pretend
it
to
bee
Lawfull
,
and
that
the
booke
shall
be
there
read
,
kept
and
sold
publickely
,
and
that
the
Prince
shall
have
no
power
to
discover
it
and
withstand
it
;
and
that
under
colour
of
Religion
,
and
the
authority
of
Christ
given
to
St.
Peter
.
Which
pretence
will
be
taken
away
if
we
doe
but
marke
the
Catholicke
Doctrine
,
and
the
custome
of
the
holy
Church
,
whence
the
truth
plainly
appeares
,
and
Cardinall
Baronius
his
reasons
are
plainely
confuted
.
It
is
a
thing
well
knowne
,
that
unto
St.
Peter
were
given
the
Keyes
of
the
Kingdome
of
Heaven
,
&
that
many
holy
Fathers
and
Catholick
Writers
,
meanes
by
the
Keyes
in
the
Plurall
number
,
the
one
of
Knowledge
,
and
the
other
of
Power
;
and
that
the
power
ought
not
to
be
understood
Universally
,
but
onely
concerning
the
Kingdome
of
Heaven
,
which
is
the
Spirituall
;
for
the
Civill
,
Royall
and
Temporall
power
is
expresly
forbidden
him
by
Christ
.
So
the
Knowledge
is
not
to
be
understood
of
naturall
things
,
nor
of
corrections
,
much
lesse
of
Politicke
,
Civill
,
or
Morall
things
;
but
as
St.
Paul
saith
plainely
,
they
are
made
dispencers
of
Christs
misteries
onely
:
Wherefore
if
by
the
Ecclesiasticall
authority
a
booke
be
approved
to
be
good
in
matters
of
Faith
,
it
cannot
be
condemned
as
bad
,
by
any
Secular
power
:
but
if
the
booke
treateth
of
other
matters
,
as
of
jurisdiction
,
of
Government
,
of
Merchandize
,
although
it
were
applauded
by
all
the
Prelates
of
the
World
,
yet
doth
not
that
prejudice
Temporall
authority
,
but
that
it
may
be
condemned
.
It
is
a
great
wrong
to
pretend
that
because
Christ
hath
given
St
Peter
the
Cognisance
,
and
power
of
the
Kingdome
of
Heaven
,
and
forbidden
him
the
Earthly
;
one
may
against
his
precept
extend
spirituall
things
to
temporall
.
St.
Augustine
often
saith
,
that
grace
doth
not
destroy
nor
take
any
thing
away
from
nature
,
but
leaving
all
her
owne
unto
her
,
doth
adde
unto
it
Divine
perfections
.
The
Temporall
power
hath
of
its
owne
nature
power
to
forbid
all
things
which
are
repugnant
to
publicke
quietnesse
,
and
to
honesty
;
and
amongst
the
rest
writings
,
and
bookes
which
are
contrary
to
it
.
Christ
is
not
come
to
take
away
any
of
this
authority
from
the
Magistrates
,
but
to
leave
it
intire
;
onely
he
addes
power
to
his
Ministers
,
over
things
concerning
Christian
Faith
,
of
which
men
by
nature
know
nothing
,
but
onely
by
Revelation
:
Therefore
these
ought
not
to
assume
unto
themselves
the
power
of
approving
of
bookes
which
belong
not
to
them
,
or
to
endeavour
to
deprive
the
Magistrate
,
of
the
authority
which
is
given
them
by
God
,
and
by
nature
.
Cardinall
Baronius
alleadgeth
the
Epistles
of
certaine
Writers
,
who
have
dedicated
unto
Popes
their
bookes
of
Histories
,
or
of
Law
,
or
of
concerning
Government
;
and
have
submitted
their
Workes
to
the
Popes
censure
:
and
therefore
he
concludes
,
that
to
him
alone
belongeth
to
approve
of
all
sorts
of
bookes
,
and
that
once
approved
by
him
,
none
ought
any
further
to
meddle
with
it
.
But
this
is
but
a
vaine
reason
,
since
it
doth
not
make
any
distinction
betweene
Obligatory
&
binding
words
,
and
words
of
compliment
.
Who
ever
Dedicateth
a
Booke
not
onely
to
a
Prince
,
but
also
to
a
private
man
,
but
that
he
will
submit
it
unto
him
,
and
that
with
some
Hyperbole
of
words
.
If
we
shall
upon
these
Rethoricall
colours
ground
Articles
of
Divinity
,
we
will
also
finde
other
Epistles
,
which
wee
will
give
the
same
power
to
all
manner
of
Persons
:
and
wee
shall
finde
many
bookes
of
Phisicke
,
and
of
Grammar
Learning
,
Dedicated
unto
Popes
,
with
such
like
phrases
of
speaking
;
and
should
that
inferre
therefore
that
the
Papacy
is
an
Office
concerning
health
,
or
a
Grammar
Schoole
?
Reverence
and
civill
speaking
is
one
thing
,
and
that
which
must
bee
holden
as
an
Article
of
Faith
is
another
:
But
because
that
Baronius
taxeth
the
Princes
Officers
with
forbidding
of
bookes
,
because
they
reprove
their
unjust
dealings
,
it
will
be
good
to
speake
a
word
concerning
that
;
because
it
shall
not
seeme
that
we
will
have
unjust
things
defended
,
nor
that
any
should
thinke
that
it
is
Lawfull
under
colour
of
reproving
of
things
,
to
disturbe
the
publicke
quietnesse
.
One
may
speake
two
wayes
of
a
misdeede
;
by
way
of
Thesis
,
or
Position
,
vid.
in
generall
without
touching
either
Person
,
or
place
;
or
time
:
and
to
reprove
in
this
manner
,
hath
bin
alwayes
held
good
for
the
rooting
out
of
vice
:
It
is
Lawfull
for
any
one
to
write
bookes
in
this
manner
.
Another
way
is
by
Hipothesis
,
that
is
of
particular
case
,
naming
of
Persons
and
other
circumstances
,
and
that
is
not
permitted
to
any
but
to
the
Lawfull
Judge
.
Every
one
may
write
against
Usury
in
generall
,
but
to
touch
any
particular
instrument
for
usury
,
belongeth
to
none
but
to
the
publicke
Judge
;
and
the
doing
otherwise
,
is
to
put
the
World
in
a
confusion
,
leaving
the
managing
of
businesses
unto
unjust
persons
.
A
generality
may
easily
bee
considered
of
,
and
hath
neede
of
nothing
but
of
study
and
authors
;
but
a
particularity
by
reason
of
the
infinitenesses
of
circumstances
,
requires
an
exquisite
prudence
and
experience
.
It
is
easie
to
say
,
and
to
prove
in
generall
,
that
the
usurping
the
Soveraignty
of
a
State
is
unjust
;
and
Cardinall
Baronius
might
have
thereupon
made
a
long
Parenthesis
.
But
to
come
to
a
particular
,
and
say
that
the
King
of
Spaine
usurpes
the
Soveraignty
of
Sicily
,
is
not
a
cause
belonging
to
him
.
And
if
the
Kings
Officers
in
Naples
and
Milan
,
have
therefore
prohibited
his
booke
,
they
have
not
forbidden
the
reproving
of
unjustice
,
but
rather
the
small
wisedome
of
him
who
judgeth
the
present
possession
of
Sicily
to
be
unjust
,
without
having
so
much
knowledge
as
was
needfull
for
the
doing
of
it
.
And
if
the
Pope
did
approve
the
booke
,
intending
to
doe
it
for
the
places
Ecclesiasticall
Dominion
and
State
,
it
is
well
:
but
if
he
did
meane
it
also
for
other
Princes
States
,
so
that
it
might
not
be
prohibited
by
those
who
held
it
scandalous
,
that
had
beene
an
excesse
,
and
usurpation
of
other
mens
authority
,
which
ought
not
to
be
supposed
of
Pope
Clement
the
eight
,
who
was
a
wise
Prince
.
And
because
Cardinall
Baronius
addes
,
that
publicke
Officers
cannot
prohibit
Booke
sellers
,
to
sell
bookes
without
their
Licence
,
under
pretence
of
hindering
Hereticall
bookes
from
comming
in
with
false
Titles
,
because
that
seeing
such
a
danger
,
they
ought
with
humblenesse
to
seeke
that
the
Bishops
may
doe
it
:
this
also
deserves
a
little
consideration
.
And
first
,
to
take
away
all
ambiguity
;
neither
did
any
approve
of
doing
any
thing
under
a
fained
pretence
,
that
is
,
to
cover
evill
with
the
colour
of
good
,
this
being
a
pernicious
dissimulation
;
but
to
set
up
one
good
thing
behind
another
,
to
cause
it
to
passe
without
naming
of
it
to
make
the
execution
of
it
easie
,
or
for
some
other
end
,
is
not
to
be
reproved
;
and
the
Holy
Scripture
doth
give
infinite
examples
of
it
.
If
an
Edict
were
made
by
a
Secular
Magistrate
,
that
no
Booke-seller
should
sell
bookes
without
Licence
,
because
Hereticall
bookes
should
not
come
in
;
having
an
intent
that
way
,
to
hinder
not
onely
Hereticall
,
but
all
other
kind
of
evill
bookes
also
,
it
were
not
a
thing
to
be
reproved
;
neither
had
the
Cardinall
any
reason
to
enveigh
against
so
just
a
thing
.
But
it
is
worse
when
he
saith
that
they
must
have
a
recourse
to
the
Bishop
,
for
that
would
bee
a
most
unperfect
Government
which
in
it selfe
had
not
a
meanes
to
provide
for
a
thing
so
necessary
,
and
should
stay
for
a
remedy
from
him
that
should
give
it
according
to
his
proper
interests
,
and
not
according
to
the
publicke
necessity
.
In
matter
of
bookes
wee
ought
to
distinguish
,
that
it
is
one
thing
to
judge
whether
a
booke
bee
Hereticall
or
no
,
which
belongeth
to
Christs
Ministers
onely
,
neither
hath
Secular
power
any
part
therein
.
And
another
thing
it
is
when
a
booke
is
knowne
by
the
Church
to
bee
Hereticall
,
to
forbid
it
by
Law
,
which
is
not
so
proper
to
the
Ecclesiasticall
,
but
that
it
may
very
laudable
bee
done
by
the
Secular
power
.
In
the
Primative
Church
,
Hereticall
bookes
were
examined
,
and
declared
to
be
such
by
the
Counsels
,
but
not
prohibited
by
them
but
by
the
Prince
.
The
first
Counsell
of
Nice
,
condemned
of
Hereticall
Doctrine
of
Arius
,
the
Emperour
Constantine
did
forbid
his
bookes
by
Imperiall
Law
.
The
second
Counsell
of
Constantinople
,
did
declare
Eunomias
to
be
a
Hereticke
.
The
Emperour
Arcadius
did
prohibit
the
bookes
of
the
Eunomians
by
a
Law
,
which
is
in
the
Theodosian
Code
.
The
third
Counsell
of
Ephesus
declared
Nestorius
to
be
an
Hereticke
,
and
his
bookes
were
forbidden
by
a
Law
of
Theodosius
,
which
is
in
the
body
of
the
Civill
Lawes
.
The
fourth
Counsell
of
Calcedon
condemned
the
Entichians
,
and
their
bookes
were
forbiden
by
a
Law
of
the
Emperour
Martian
who
is
in
the
same
foresaid
booke
.
This
was
the
manner
of
the
ancient
Church
,
untill
the
yeare
800.
since
which
time
the
Popes
of
Rome
have
declared
divers
Writers
to
be
Hereticks
.
And
the
Princes
have
let
that
Declaration
passe
without
any
other
Law
of
theirs
:
but
it
is
not
therefore
to
be
said
that
they
have
deprived
themselves
of
their
authority
of
forbidding
things
hurtfull
to
their
State
.
A
Hereticall
booke
offends
the
Church
,
and
disturbs
a
peaceable
life
.
The
first
respect
which
is
spirituall
belongeth
to
the
Ecclesiasticall
,
to
discerne
good
bookes
from
evill
,
and
to
the
Secular
,
as
Protector
of
the
Church
to
helpe
it
.
But
for
the
second
respect
to
withstand
novelties
for
the
publicke
repose
,
the
Secular
ought
not
to
trust
to
other
mens
care
,
nor
have
recourse
to
any
one
;
but
to
abound
in
care
,
forbidding
all
what
may
in
any
respect
hurt
a
good
Government
.
It
ought
to
be
held
for
an
undoubted
conclusion
,
that
the
Secular
power
may
forbid
within
its
owne
jurisdiction
,
any
booke
though
approved
by
any
other
,
and
besides
his
power
hee
ought
also
watchfully
to
consider
,
what
danger
it
is
if
his
subjects
doe
swallow
any
opinion
which
is
repugnant
to
good
Government
.
I
will
also
put
it
in
remembrance
,
that
as
it
is
a
great
good
to
the
Common-wealth
,
to
have
every
booke
that
is
to
be
printed
,
examined
with
such
care
,
as
is
accustomed
in
this
State
,
so
it
would
not
be
of
lesse
good
,
to
have
every
booke
which
is
printed
abroad
,
and
brought
hither
examined
before
it
be
sold
.
It
is
a
folly
to
thinke
that
the
Common-wealth
may
be
damnified
by
the
printing
of
an
evill
booke
,
and
not
if
it
be
printed
in
another
place
,
and
so
scattered
abroad
.
It
is
true
,
that
some
things
may
be
suffered
in
one
that
is
already
printed
,
which
would
not
be
suffered
in
one
which
is
not
printed
.
But
things
of
importance
ought
equally
to
be
handled
,
as
well
in
those
that
are
printed
,
as
in
those
that
are
to
print
.
And
as
it
is
sometimes
wisedome
in
the
prohibiting
of
a
booke
which
is
printed
without
the
State
,
to
doe
it
with
silence
,
onely
intimating
it
to
the
Booke-sellers
,
to
not
have
the
businesse
regarded
nor
spoken
of
,
so
it
should
bee
my
respectfull
advice
,
that
sometimes
about
bookes
which
are
very
pernicious
,
it
should
bee
done
by
Edict
and
writing
,
for
that
would
bee
a
putting
in
practise
,
the
proper
authority
,
and
not
giving
way
to
them
who
say
,
that
prohibiting
of
bookes
is
a
thing
properly
,
Ecclesiasticall
,
and
that
would
also
accustome
the
people
to
it
:
For
if
the
exercising
of
that
authority
bee
put
off
till
some
most
urgent
or
most
dangerous
case
should
happen
,
it
would
run
in
danger
of
being
thought
to
bee
a
novelty
,
and
so
bee
disobeyed
.
It
is
necessary
before
wee
come
out
of
this
matter
,
to
adde
,
that
some
others
who
have
not
dared
to
speake
so
great
an
absurdity
as
Baronius
did
,
have
stumbled
upon
another
not
much
lesser
;
granting
that
the
Prince
may
prohibit
bookes
,
as
seditious
,
dishonest
or
infamous
:
but
adding
thereunto
,
that
this
prohibition
ought
to
be
obeyed
for
feare
of
temporall
punishment
,
and
not
because
it
tyeth
the
conscience
:
so
that
he
that
reades
them
,
or
keepes
them
secret
is
not
culpable
before
God
.
This
is
a
false
and
perverse
opinion
,
and
contrary
to
Christian
Doctrine
.
St.
Paul
with
precepts
and
plaine
words
saith
,
that
every
one
is
bound
to
obey
temporall
power
,
not
onely
because
of
the
punishment
,
but
for
conscience
sake
.
When
one
commands
any
thing
,
having
not
power
from
God
,
he
that
doth
not
obey
him
,
him
doeth
not
offend
his
Divine
Majesty
.
But
disobeying
in
that
wherein
the
authority
commeth
from
God
,
hee
himselfe
comes
to
be
disobeyed
and
offended
.
Saint
Paul
who
hath
beene
often
alledged
,
but
never
enough
,
saith
,
that
God
hath
given
the
Prince
charge
of
tranquillity
,
quietnesse
,
piety
,
and
honesty
:
and
if
for
these
respects
the
Prince
prohibits
a
booke
because
it
is
seditious
,
another
because
it
is
impious
,
another
because
it
is
dishonest
;
it
cannot
be
said
without
contradicting
St.
Paul
,
that
every
one
is
not
bound
in
conscience
to
obey
.
If
it
would
please
God
to
open
the
eyes
of
many
,
to
bring
to
passe
that
this
Doctrine
as
it
is
true
and
Christian
,
so
it
might
be
taught
;
and
the
contrary
as
pernicious
should
be
confuted
,
innumerable
inconveniences
would
cease
,
which
wee
doe
now
see
daily
:
Because
if
there
be
some
in
the
World
who
doe
worke
for
the
love
of
honesty
,
the
great
number
of
the
rest
is
divided
into
two
sorts
.
The
one
sort
are
they
who
doe
well
for
feare
of
spirituall
punishments
,
and
the
other
for
feare
of
temporall
punishments
.
When
spirituall
feare
is
taken
away
,
their
obedience
is
lost
who
thinke
that
they
shall
lye
concealed
,
and
shall
through
favour
and
other
meanes
,
hinder
and
eschew
the
punishment
:
And
those
also
which
doe
make
no
account
of
it
,
which
both
put
together
doe
make
a
great
number
.
On
the
other
side
let
us
behold
,
how
easily
some
are
brought
to
obedience
,
through
a
spirituall
feare
.
Since
God
then
hath
given
the
Prince
these
two
meanes
to
cause
him
to
bee
obeyed
,
vid.
for
feare
of
temporall
punishments
,
and
for
conscience
sake
;
for
so
St.
Paul
teacheth
,
it
were
a
great
losse
to
forgoe
the
second
of
these
meanes
,
which
is
not
least
necessary
,
with
letting
the
contrary
bee
spread
abroad
contrary
to
Catholicke
Doctrine
.
Recapitulating
then
the
heads
gathered
in
this
matter
of
bookes
,
they
will
be
ten
.
The
first
that
those
which
are
contained
in
the
Index
of
the
yeare
1595.
what
cause
soever
they
are
prohibited
for
,
the
Princes
consent
having
bin
to
it
,
are
alwayes
to
be
held
for
such
.
The
second
,
that
for
the
time
to
come
no
prohibition
bee
suffered
,
what
clause
soever
there
be
in
it
;
although
it
bee
with
censure
,
if
it
be
not
admitted
by
publicke
authority
as
it
was
agreed
.
The
third
,
that
if
the
Ecclesiasticall
shall
desire
the
publicke
consent
,
for
prohibition
of
bookes
which
treate
of
matters
of
Faith
,
so
they
containe
〈…〉
,
their
proposition
being
verified
shall
be
agreed
unto
.
The
fourth
that
heede
shall
be
alwayes
taken
,
that
under
pretence
of
Religion
,
Christian
Doctrine
be
not
forbidden
,
which
defends
temporall
authority
.
The
fifth
,
that
it
shall
not
bee
granted
to
the
Inquisitor
to
prohibit
bookes
for
any
other
cause
but
onely
of
Heresie
,
but
if
any
behad
for
any
other
respects
,
it
shall
be
prohibited
by
the
Magistrate
.
The
sixt
,
that
books
printed
elsewhere
,
though
approved
by
any
one
else
,
by
what
authority
soever
;
if
they
be
hurtfull
to
the
Common-wealth
,
they
shall
bee
prohibited
by
the
Secular
Magistrate
or
by
a
publick
Edict
,
according
to
the
occasion
.
The
seventh
,
that
in
the
printing
againe
of
bookes
heed
be
taken
,
that
those
things
be
not
taken
away
which
favour
temporall
power
.
The
eight
,
that
if
any
of
those
that
are
gelded
,
in
which
the
Doctrine
maintaining
temporall
power
is
taken
out
,
be
new
printed
,
they
shall
be
printed
againe
according
to
the
old
Coppies
.
The
ninth
,
that
if
the
Index
of
the
yeare
1595
,
be
new
printed
,
care
be
taken
that
no
new
names
be
inserted
.
The
tenth
,
that
together
with
the
same
Index
,
the
agreement
be
printed
.
There
remaines
another
poynt
to
be
briefly
touched
in
this
matter
which
is
not
of
so
great
importance
,
and
yet
such
,
as
of
it selfe
merits
some
consideration
.
Which
is
,
that
the
prohibition
not
being
used
with
due
moderation
,
is
hurtfull
to
the
sale
of
bookes
,
and
to
the
Art
of
printing
;
for
if
a
booke
be
printed
which
hath
bin
seene
by
the
Inquisitor
and
the
Bishop
,
and
by
them
approved
,
yet
if
at
Rome
any
thing
be
found
though
of
small
moment
,
not
against
Religion
,
for
in
such
a
matter
nothing
can
be
of
small
moment
,
but
against
somewhat
touching
the
Court
:
which
the
Inquisitor
hath
not
entred
into
,
who
granted
the
Licence
.
They
prohibit
the
booke
,
to
his
losse
who
caused
the
booke
to
be
printed
,
and
is
in
no
fault
having
the
Inquisitors
approbation
:
and
this
disorder
is
frequent
,
and
would
be
more
frequent
if
they
did
not
feare
that
upon
the
Booke-sellers
complaints
Princes
would
give
eare
unto
it
;
for
every
Courtier
to
get
credit
sheweth
himselfe
carefull
in
marking
the
prejudices
of
the
Court
,
and
also
the
shadowes
of
them
,
not
onely
in
bookes
printed
out
of
Italy
,
but
in
them
also
which
are
approved
by
the
Inquisition
,
and
even
in
them
which
are
printed
in
Rome
it selfe
.
It
were
just
that
if
any
thing
were
found
contrary
to
Religion
,
in
a
booke
printed
with
approbation
,
the
charges
should
be
paid
by
him
that
hath
approved
it
,
since
the
Booke-seller
is
not
in
fault
.
But
if
any
thing
bee
found
which
for
its
owne
proper
respects
is
displeasing
to
the
Court
,
it
seemeth
not
reasonable
that
a
prohibition
should
be
granted
,
which
seemeth
also
to
be
so
resolved
on
by
the
agreement
of
the
yeare
1595.
when
it
saith
,
that
for
the
time
to
come
no
bookes
be
prohibited
but
forraigne
ones
,
or
printed
without
Licence
,
or
with
false
Licence
,
although
such
words
might
be
cavilled
upon
,
because
they
have
made
no
exception
of
Religion
:
but
the
agreement
beeing
Construed
in
this
Sence
,
cannot
chuse
but
bee
Commended
.
The
Exposition
of
the
30.
and
31.
Chapters
.
THe
thirtieth
and
one
and
thirtieth
Chapters
which
speake
of
Secular
Arts
,
and
of
Artificers
faults
,
can
never
bee
too
exactly
observed
.
Every
well
ordered
Common-wealth
when
some
cruell
kinde
of
offence
ariseth
,
doth
make
a
Magistrate
a
purpose
to
take
notice
of
that
onely
,
that
the
care
of
other
things
may
not
divert
him
.
For
this
cause
,
in
the
Christian
Common-wealth
,
was
the
office
of
the
Inquisition
appointed
,
which
should
tend
onely
to
the
rooting
out
of
Heresie
.
It
is
most
naturall
for
every
one
who
hath
the
universall
jurisdiction
to
put
over
many
things
to
him
that
hath
the
particular
jurisdiction
,
or
suffer
him
to
usurpe
it
,
and
it
useth
to
be
easily
done
,
because
of
the
great
power
that
is
given
him
,
and
because
that
he
who
hath
the
universall
jurisdiction
,
employed
in
many
businesses
,
sometimes
doth
not
give
heede
,
and
sometimes
(
if
he
he
not
a
man
of
good
knowledge
)
thinkes
that
it
is
a
helping
of
him
,
so
that
he
doth
not
onely
not
withstand
the
inconvenience
,
but
doth
favour
it
.
A
cause
not
belonging
to
him
that
hath
the
particular
jurisdiction
,
being
once
taken
,
serves
for
example
to
take
it
the
second
time
,
and
from
divers
times
a
Custome
is
framed
,
which
afterwards
serves
for
a
Law
,
and
cannot
be
taken
away
without
many
difficulties
,
and
the
universall
jurisdiction
comes
to
be
diminished
,
and
the
way
is
opened
to
the
disturbing
of
the
government
.
By
these
wayes
and
occasions
the
Inquisitors
against
Heresie
have
not
onely
strived
to
draw
divers
other
causes
to
their
Office
,
but
also
to
appropriate
unto
themselves
the
government
of
the
trade
of
Bookes
,
and
to
command
divers
others
alleadging
therefore
two
kindes
of
reasons
:
The
one
is
,
that
they
doe
not
command
any
new
thing
,
and
that
which
without
their
command
ought
to
bee
done
;
for
if
they
doe
enjoyne
the
Butcher
that
he
shall
not
sell
flesh
in
Lent
,
hee
is
bound
without
that
to
not
sell
it
;
so
that
the
command
ement
is
an
admonishing
them
of
their
duties
.
So
likewise
they
say
that
they
doe
not
cause
such
persons
to
sweare
any
thing
,
but
what
they
are
bound
to
doe
.
For
if
they
cause
Booke-sellers
to
sweare
that
they
will
not
sell
prohibited
Books
,
they
are
already
tyde
to
doe
it
;
so
there
is
nothing
done
but
to
adde
a
greater
provocation
to
performe
their
owne
duties
.
But
this
reason
is
cavillous
,
it
being
one
thing
to
warne
one
of
his
duty
,
and
another
to
command
it
him
.
The
Preacher
and
the
Confessor
doe
admonish
,
without
usurping
others
authority
,
because
they
impose
no
penalty
,
nor
use
any
meanes
to
make
them
obey
;
this
is
onely
a
teaching
which
is
not
joyned
with
constraining
.
That
commanding
which
carryeth
in
consequence
a
revenge
against
the
disobeyer
,
although
it
bee
a
thing
which
is
due
to
be
done
,
yet
is
it
an
act
of
superiority
and
jurisdiction
,
which
not
being
granted
to
the
Inquisitors
,
but
onely
in
case
of
Heresie
,
which
they
cannot
doe
it
,
without
usurping
the
universall
jurisdiction
.
So
to
constrain
one
to
sweare
a
thing
,
although
it
be
to
be
done
,
is
also
an
act
of
superiority
,
though
without
the
oath
it
ought
for
to
be
done
.
The
other
reason
which
they
most
frequently
use
,
is
yet
more
cavillous
;
They
say
that
the
judging
of
Heresies
,
bringeth
by
necessary
consequence
all
things
annexed
or
depending
of
it
,
and
that
they
doo
not
pretend
to
command
any
,
nor
cause
them
to
sweare
nor
punish
,
but
onely
in
things
conjoyned
with
Heresie
:
because
that
Heresies
are
taught
in
Bookes
,
it
is
necessary
for
them
to
command
Booke-sellers
and
others
,
through
the
hands
of
whom
Bookes
doe
passe
,
and
punish
them
which
doe
against
it
.
In
all
these
particulars
it
is
most
plaine
to
perceive
what
is
just
:
Without
doubt
,
to
whom
the
judgement
of
a
thing
is
committed
,
to
him
is
also
granted
all
which
is
joyned
to
it
,
so
that
it
cannot
be
severed
.
Wherefore
all
which
in
such
manner
is
joyned
with
Heresie
,
ought
to
bee
judged
by
the
Inquisition
,
but
that
which
of
it
owne
nature
is
severall
,
and
may
severally
bee
judged
,
although
by
some
farre
fetcht
Consequence
it
might
be
joyned
;
in
this
manner
every
offence
,
yea
,
and
every
action
might
bee
joyned
with
Heresie
.
As
for
the
matter
of
Bookes
,
those
alone
which
containe
Heresie
,
are
subject
to
that
Office
,
and
those
booke-sellers
which
doe
keepe
or
sell
any
,
and
these
ought
to
be
punished
by
the
Inquisition
:
it
doth
not
follow
therefore
that
the
Inquisitor
may
burthen
Booke-sellers
with
receiving
of
visites
,
to
make
Inventaries
,
to
receive
Licences
,
to
sell
from
them
;
and
such
orders
as
they
often
attempt
to
make
:
Likewise
to
eate
forbidden
foode
at
forbidden
times
,
is
an
evidence
of
an
evill
conceite
in
matters
of
Faith
,
and
other
circumstances
which
are
thereunto
adjoyned
,
and
the
Office
proceeds
against
him
that
is
accused
;
but
he
hath
nothing
to
doe
with
it
that
sels
the
food
or
dresses
it
,
because
that
it
is
to
be
supposed
that
these
doe
it
for
their
gaine
.
But
because
the
desire
of
gaine
is
so
unruled
,
that
oftentimes
exceeding
,
it
doth
induce
men
to
commit
things
against
honesty
,
if
any
one
should
sell
in
such
manner
as
that
it
should
provoke
to
evill
,
or
should
cause
any
other
scandall
,
this
is
not
joyned
with
Heresie
.
The
Magistrate
without
speaking
of
Faith
,
or
of
Doctrine
,
may
punish
the
fault
,
and
give
such
order
as
shall
be
necessary
for
the
preservation
of
honest
,
and
of
religious
living
;
and
according
to
the
honour
of
the
City
▪
Wherein
the
Inquisition
may
also
practise
her
good
zeale
,
in
shewing
the
Magistrate
the
inconveniences
which
it
sees
,
and
shewing
them
the
remedy
,
and
procuring
also
the
punishment
of
offenders
:
but
by
the
meanes
of
the
ordinary
Justice
,
to
whom
alone
it
belongeth
.
The
Exposition
of
the
two
and
thirtieth
Chapter
.
AS
for
the
two
and
thirtieth
Chapter
,
that
it
shall
not
bee
permitted
to
the
Inquisition
to
make
any
monitories
against
a
Commonalty
,
nor
against
the
Iudge
in
that
which
concernes
ministring
of
Justice
:
the
reason
is
cleare
,
because
Heresie
is
a
Personall
offence
;
all
those
which
are
of
a
Commonalty
may
be
Hereticks
and
suspected
,
but
the
Commonalty
never
.
Wherefore
if
they
treate
of
offence
,
they
ought
not
to
proceed
but
against
the
persons
imputed
in
particular
;
and
if
ordinances
,
or
orders
which
have
bin
taken
bee
treated
of
,
the
power
of
the
Inquisition
doth
not
stretch
it selfe
over
them
,
but
onely
by
meanes
of
the
Prince
his
representant
,
who
hath
authority
from
the
Prince
to
command
.
Likewise
the
Iudge
for
his
private
actions
or
words
may
be
suspected
,
for
Heresie
,
but
never
for
that
which
he
doth
in
ministring
of
Iustice
,
it
not
being
possible
for
him
in
that
to
fall
into
Heresie
,
whereby
his
judiciall
actions
should
become
subject
to
the
Inquisition
,
but
they
remaine
subject
to
his
superior
,
and
finally
to
the
Prince
:
So
that
if
by
any
of
them
the
office
of
the
Inquisition
should
be
hindred
,
the
Inquisitor
can
doe
no
more
but
by
the
meanes
of
the
publicke
representant
take
away
the
lets
;
As
if
the
Inquisitor
should
call
one
either
as
an
offender
,
or
as
a
witnesse
who
were
by
the
Iudge
stayed
for
a
surety
,
or
in
any
other
manner
the
Inquisitor
must
not
be
suffered
to
make
a
monitory
to
the
Iudge
that
hee
may
be
released
,
but
that
shall
be
the
office
of
the
superior
Magistrate
;
the
like
is
of
any
other
judiciall
act.
vid.
to
cite
,
to
suspend
,
or
revoke
,
to
not
give
way
of
proceeding
to
the
Inquisition
.
The
Exposition
of
the
three
and
thirtieth
Chapter
.
AS
touching
the
three
and
thirtieth
Chapter
,
which
treateth
of
the
Edict
.
It
was
an
ancient
custome
that
when
the
office
of
Inquisition
was
newly
setled
in
some
place
,
they
published
first
an
Edict
called
of
Grace
,
inviting
within
a
certaine
time
every
hereticke
to
repentance
,
promising
pardon
;
which
time
being
past
,
they
published
another
Edict
called
of
Iustice
,
where
all
were
warned
who
had
any
notice
of
any
Hereticke
,
for
to
denounce
him
:
This
matter
in
our
age
hath
been
divers
wayes
proceeded
in
.
Some
Inquisitors
when
they
have
beene
deputed
into
places
where
the
Inquisition
is
already
established
,
have
made
these
two
Edicts
at
their
comming
into
their
Office
,
but
this
hath
hapned
but
seldome
.
Others
have
made
the
second
of
Iustice
onely
:
and
others
have
repeated
it
also
many
times
besides
the
first
,
and
that
was
done
for
to
adde
some
new
thing
which
the
accidents
might
bring
along
with
them
.
If
any
Inquisitor
should
have
a
minde
to
publish
the
Edict
of
Grace
,
hee
neede
not
be
forbidden
it
,
for
it
cannot
prejudice
temporall
authority
,
nor
be
burthensome
to
the
subject
:
onely
one
ought
to
take
heede
concerning
the
Edict
of
Iustice
,
for
oftentimes
they
doe
attempt
to
insert
therein
some
commands
to
Booke-sellers
,
Hosts
,
or
letters
of
Chambers
;
and
they
cover
themselves
with
saying
,
that
it
serveth
onely
to
advise
them
,
which
must
not
be
permitted
them
,
because
to
advise
by
Edict
,
Proclamation
,
or
affixion
,
are
signes
of
superiority
:
and
it
is
also
a
legall
thing
that
he
who
warneth
by
Edict
,
may
also
punish
the
offenders
.
Wherefore
if
one
will
not
grant
them
the
punishing
,
they
must
not
give
them
way
to
warne
by
Edict
,
in
that
particular
where
it
nameth
Hereticall
blasphemers
,
it
must
bee
all
understood
,
as
in
the
one
and
twentieth
Chapter
,
and
in
that
part
which
is
against
them
who
doe
offend
,
the
ministers
of
the
Office
the
denouncers
,
or
the
witnesses
,
the
adjoyned
limitation
must
bee
well
marked
,
that
is
for
deedes
which
concernes
the
said
Office
,
because
an
abuse
should
not
be
brought
in
,
which
hath
bin
often
attempted
by
the
Inquisitors
,
that
they
might
alone
doe
Justice
against
their
owne
Officers
,
and
against
any
as
have
bin
once
examined
in
that
Office
,
and
punish
all
them
who
doe
offend
them
for
what
cause
soever
it
be
:
for
this
clause
for
deeds
which
concerne
that
Office
,
doth
remove
all
difficulties
.
If
any
one
offend
a
Minister
of
that
Office
,
he
shall
not
be
comprehended
,
but
shall
be
Iudged
in
the
ordinary
Court
,
and
because
the
case
was
assumed
from
the
Inquisition
,
it
must
plainely
appeare
,
that
the
offence
was
done
because
of
the
office
:
and
any
one
may
likewise
call
the
same
Ministers
into
the
ordinary
Court
for
any
other
cause
;
and
particularly
for
that
cause
which
shall
be
unfolded
in
the
nine
and
thirtieth
Chapter
.
The
Exposition
of
the
foure
and
thirtieth
Chapter
.
IT
was
wisely
ordered
by
the
most
excellent
Counsell
of
Ten
,
of
cases
happening
in
Castles
or
Villages
,
that
they
should
be
handled
in
the
Cities
,
as
in
the
34.
Chapter
,
for
doing
otherwise
,
the
way
was
made
to
take
away
the
assistance
,
if
the
Inquisitors
might
have
gone
,
or
might
have
sent
into
Villages
,
or
Castles
to
frame
Processes
,
for
then
they
might
have
framed
secret
ones
,
and
so
have
hit
upon
all
those
inconveniences
which
the
Assistance
prevents
.
The
Exposition
of
the
five
and
thirtieth
Chapter
.
LIkewise
the
five
and
thirtieth
Chapter
was
needfully
ordained
which
serving
onely
to
take
away
the
competency
of
the
Court
amongst
the
representants
,
&
being
for
the
Inquisitors
good
,
who
may
more
commodiously
deale
in
the
place
of
his
Residence
,
there
needs
no
other
consideration
.
The
Exposition
of
the
thirty
sixe
and
thirty
seven
Chapter
.
VPon
the
sixe
and
seven
and
thirtieth
,
there
needeth
likewise
no
more
to
be
considered
,
since
they
are
to
give
just
punishment
to
the
guilty
,
which
can
not
be
given
by
the
Office
,
and
it
is
so
much
the
greater
favour
done
to
the
faith
,
as
the
more
severely
that
the
stubborne
are
punished
.
The
Exposition
of
the
eight
and
thirtieth
Chapter
.
THe
eight
and
thirtieth
Chapter
,
which
imposeth
punishment
on
them
who
are
cited
,
or
examined
in
other
places
for
Heresie
,
if
they
retire
themselves
into
this
state
,
it
is
not
to
bee
supposed
for
the
offence
,
because
that
the
examined
or
cited
in
other
places
might
be
punished
with
other
punishments
:
and
therefore
in
the
order
it
reserved
to
the
Inquisittion
,
to
give
him
also
other
punishment
.
The
Inquisitors
use
to
advertise
one
another
when
those
that
are
examined
by
them
,
are
to
goe
into
some
other
place
.
Wherefore
if
any
that
hath
bin
●●amined
or
cited
elsewhere
,
should
happen
into
this
state
,
the
Inquisitor
of
this
place
would
be
informed
of
it
,
&
the
office
would
Decree
that
he
should
be
retained
,
to
which
the
representant
should
agree
,
then
the
office
ought
to
provide
according
to
the
tenure
of
the
16.
Chapter
.
vid.
sending
of
the
Evidences
to
the
Inquisition
of
that
City
where
the
party
is
in
prison
,
which
should
proceed
and
come
to
the
execution
of
the
cause
,
whence
would
follow
that
either
the
accused
person
would
be
freed
,
or
receive
deserved
punishment
,
but
which
soever
of
the
two
should
happen
,
the
publick
will
is
,
that
such
a
one
be
punished
with
imprisonment
and
banishment
,
onely
for
comming
hither
,
knowing
himselfe
to
be
examined
:
and
this
Ordinance
is
good
to
keepe
it
still
alive
,
because
it
sheweth
the
pious
Government
of
this
renowned
Common-wealth
,
which
will
purge
their
State
not
onely
of
Hereticks
,
but
also
of
such
as
are
suspected
or
discovered
,
&
will
take
away
the
thought
and
all
hope
from
any
suspected
person
,
of
expecting
any
better
condition
in
this
State
than
else
where
.
The
Exposition
of
the
last
Chapter
.
THe
last
Chapter
of
Calumniators
and
false
witnesses
,
is
of
great
consideration
,
not
so
much
to
maintaine
the
proper
jurisdiction
,
nor
taking
away
that
which
belongs
to
others
,
as
for
the
defence
,
&
protection
of
the
subjects
,
which
being
granted
by
God
to
the
Prince
,
when
he
suffereth
them
to
be
oppressed
without
justice
,
he
grievously
offends
the
Divine
Majesty
.
It
is
an
ordinary
custome
of
the
Office
of
Heresie
to
punish
very
seldome
times
calumniators
or
false
witnesses
,
but
excuse
them
upon
any
the
least
seemingnesse
that
they
can
shew
them
,
moved
by
a
good
intention
,
saying
that
it
ought
not
to
be
supposed
that
in
matters
of
faith
a
Christian
be
moved
for
any
bad
end
,
and
if
that
they
cannot
avoyde
the
punishing
of
some
,
they
do
it
with
very
slight
punishments
,
and
they
are
spirituall
,
that
so
other
affrighted
by
the
punishment
of
these
,
might
not
feare
to
renounce
,
or
to
testifie
.
For
thence
it
would
follow
,
that
many
things
would
bee
concealed
which
are
discovered
,
doing
great
service
to
the
Faith
,
which
ought
to
bee
preferred
to
the
punishment
of
them
although
they
deserved
it
.
Whether
this
caution
bee
just
or
no
,
is
a
matter
which
must
now
be
left
out
,
and
onely
consider
that
it
is
a
great
lightning
and
comfort
to
a
wretch
,
that
seeth
himselfe
calumniated
,
when
there
remaineth
a
way
to-rele●●
himselfe
,
with
the
punishment
of
the
calumniators
,
and
●alse
witne
〈…〉
in
other
Courts
,
since
that
in
th●●
they
doe
not
use
it
.
The
Inquisitors
would
not
have
the
accused
who
have
bin
calumniated
by
no
meanes
have
power
to
have
recourse
to
any
other
Tribunall
,
and
so
they
write
in
their
bookes
,
alleadging
for
reason
,
that
the
injury
is
done
to
that
Tribunall
,
to
which
that
falsary
hath
not
borne
respect
;
and
therefore
it
ought
to
be
judged
by
it
,
and
that
it
cannot
bee
judged
but
onely
by
a
processe
framed
in
that
Office
,
which
is
not
just
that
it
should
be
remitted
to
other
Courts
:
But
contrariwise
,
other
Doctors
doe
hold
that
calumny
and
false
witnesse
being
no
Heresie
,
doth
not
belong
to
the
Inquisition
,
but
unto
the
ordinary
superior
Court
of
the
calumniator
,
or
of
the
false
witnesse
,
and
especially
because
these
ought
rather
to
be
punished
with
temporall
punishments
,
of
cutting
off
the
Tongue
or
the
head
,
than
by
the
Inquisition
.
Other
more
discreet
Lawyers
approving
the
reasons
on
both
sides
,
distinguish
,
that
the
calumny
or
falsity
,
may
either
appeare
out
of
the
Processe
framed
in
the
Office
of
the
Inquisition
,
without
any
new
framing
;
as
when
the
witnesse
(
which
happeneth
often
)
goeth
of
himselfe
to
revoke
his
saying
,
&
to
aske
pardon
;
&
in
other
like
,
which
do
notoriously
appeare
by
the
onely
sight
of
the
Processe
,
and
in
this
case
the
judgement
belongs
to
the
Inquisition
,
and
the
Inquisitors
reasons
doe
prevaile
.
But
if
out
of
that
Processe
the
calumny
cannot
appeare
,
and
there
be
neede
of
new
instance
and
Processe
,
either
by
complaint
,
or
by
office
,
the
judgement
belongs
to
the
ordinary
Court
:
which
is
effectually
proved
by
the
reasons
alleaged
by
the
contrary
part
,
because
that
calumny
&
falsity
are
not
Heresie
,
nor
Ecclesiasticall
offences
,
but
meerely
Secular
:
neither
is
there
any
neede
of
seeing
the
first
Processe
,
because
it
is
proceeded
in
with
other
instance
,
and
other
Processe
.
This
advice
as
well
grounded
,
and
without
interest
,
ought
to
be
put
in
practices
.
FINIS
.