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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A20602	The second manifesto of Marcus Antonius de Dominis, Archbishop of Spalatio [sic] wherein for his better satisfaction, and the satisfaction of others, he publikely repenteth, and recanteth his former errors, and setteth downe the cause of his leauing England, and all Protestant countries, to returne vnto the Catholicke Romane Church: written by himselfe in Latine, and translated into English by M. G.K.	De Dominis, Marco Antonio, 1560-1624.; G. K., fl. 1623.	1616 (1616)	STC 7001; ESTC S109786	30,635	70

be that Babtlon spoken of in the Apocalips for it is the opinon of many Catholicke Interpreters that in the persecution of Antichrist the Ethnick Idolaters and the Enemies of the Christian name shall perhaps subdue it and of such that prophesie not yet fulfilled may be fitly verified yet in such sort as the faith of the Catholicke Church may continue safe and found Whereby now you see that my applying it to Christian Rome is but a meere calumniation for I know that Christian Rome is not Babylon neither can it be so called without great iniurie and God forbid that by this Prohesie we should vnderstand the same Romane Church which is the Mother and the head of all either to haue beene or hereafter to become Babylon for those things which are spoken of the Citie are not to be transferred vnto the Church I denied that there is a Church at Rome but I did not proue it therefore that negation must be layed vp amongst my euill speeches reproaches and heresies and conuincing my selfe within my selfe being ouercome by reason euen in the same Treatises I constantly affirmed that the Romane Church with her adherents was the only Church of Christ and now I doe most earnestly professe and affirme it I said it made a Schisme when I had not yet exact consideration what a Schisme was and in this I erred grosly this being a manifest falsehood and the proofe which I brought in confirmation is of no force For he who is lawfully appointed head of a Body and calleth and publisheth himselfe for head of the same body doth not seperate himselfe from the body neither casteth away the body from him but ioyneth himselfe vnto the body which hath no coherence with a Schisme yet I will handle this matter more at large in the correction of that worke Now I proceede to declare how it is euident to me that the English Sectaries and much more all the other Sectaries of our age are truly and properly Schismaticks because they haue seperated themselues without any lawfull cause from the true Church of Christ which is the Catholick Romane Church and her adherents 10 There can be onely two causes of a lawfull separation why one or more Churches of Christ and yet not commit Schisme should abandon one or more other Churches from their communion The one is heresie and the other is Schisme it selfe This is well knowne vnto all the faithfull that the hereticall Churches which are incorrigible are to be auoyded by Catholickes and that with such they ought not to haue any Ecclesiasticall communion I enquired often times of the English why they seperated themselues frō the church of Rome her adherents whither for any heresie And truly not none of them could either by words or writing shew me that the Romane Catholicks either of our time or in the time of our auncestors in their generall publi ke profession were at any time stayned with any heresie The Kings Maiestie himselfe of great Eritanie granted to me publickly and plainely and so did the wiser sort of their Ministers of all sorts and not a fewe of their learned men that the Church of Rome did not erre in fundamentall poynts of Faith wherefore the Church of Rome is not hereticall if we will take but that which they graunt Perhaps they will say the Church of Rome doth not erre in fundamentall poynts of faith which thing I also seemed to teach especially in the causes of my departing and in the Sermon I preached at London yet they erre and are fallen into heresie in other articles of faith which be not fundamentall But first I know not what article it may be of true faith which is not fundamentall for neither could I vnderstand nor they explicate vnto me how there may be such a distinction made or admitted that some be fundamentall and some not I haue alwayes thought that all and the sole articles which are truly articles of faith were fundamentall yet I errred when I excluded many true articles from the fundamentall which being true were also fundamentall articles and without heresie could not be denied although they be not of those principall articles of the Trinity incarnation necessity of grace Baptisme in the name of the Trinity c. such as are the Sacraments iustification necessity of workes merrits indulgences and the rest which I haue before rehearsed as already limitted in the Church because those things relye no lesse vpon the reuelation of God then the former and for that cause appertaine no lesse vnto faith then those For he that thinketh God to be a deceiuer in any one article whatsoeuer it be must of necessity also acknowledge him to be a deceiuer in all the rest Then I enquired often times of them who dealt seriously in the businesse to shew some article of faith in which the Church of Rome thought taught erroniously They vse to bring the article of Transubstantion of the bread into the body of Christ frō which they gather as they think some heresies viz. That Christ hath not a true body but a phantasticall if that in the least crum of the bread we put that whole body so that a body should not be a body Item that Christ is not in heauen if he be vpō the Altar on earth which is contrary to the article of the ascension of our Lord. Itē that Christ is not borne of the virgin Mary if that we do make him of bread In these men it is most true that which St. Hierome saith vpon the Epistle vnto Titus cap. 3. There is no Schisme that doth not inuent some heresie vnto it selfe that it may seeme to haue departed frō the Church vpon a iust cause But transubstantiation which the Catholicks professe is very far distant frō those heresies for all the properties of a body in thēselues are safe although they be put in a crum of bread but the same proprieties in order vnto the place which is externall to the body be seperable from it by the diuine omnipotencie which our Schoolmen explicate sufficiently But what heresie can they find in vs if we all doe constantly confesse that we beleeue as an article of faith that Christ had hath a true body with all his naturall proprieties in himself which we beleeue confesse may be kept by the same omnipotencie euen whē the body is brought into the least externall place neither can any impugne this Theologically and humane Philosophy neither can nor ought to measure the diuine power Let naturall Philosophy iudge what may be done by nature but let her reuerence and not iudge those things that be aboue nature Neither doth it follow that the body of Christ is not in heauen if it be vpon the Altar we all confesse that we beleeue by a diuine faith that Christ ascended into heauen and there sitteth continually at the right hand of the Father But yet we say that by dinine power one and the same body may

THE SECOND MANIFESTO OF MARCVS ANTONIVS DE DOMINIS Archbishop of Spalatto wherein for his better satisfaction and the satisfaction of others he publikely repenteth and recanteth his former errors and setteth downe the cause of his leauing ENGLAND and all Protestant Countries to returne vnto the Catholicke Romane Church Written by himselfe in Latine and translated into English by M. G. K. LVKE 22. 26. Egressus foras fleuit amare LIEGE By Guilliaume Houius with permission of Superiours 1623. Marcus Antonius de Dominis Archbishop of Spalatto declareth the cause why he left England MOst excellently as he doth all other things hath the holy Ghost by the mouth of St. Paul numbred vp amongst the works of the flesh contentions emulations anger quarrels discentions and Gal. 5. 20. sects for I haue had too much triall in my selfe of the vnhappy fruit of this vnluckie tree And now hauing receiued a potion of Diuine grace for my recouery must vomit out that filthinesse which before through the sicknesse of my minde and corruption of my taste I had greedily deuoured which that I might the more safely and speedily performe and correct my selfe in publicke before all the world and condemne to the pit of hell my infinite errours sprung from the wicked intention of my first going into England I haue taken that good counsell first to leaue the Schoole of errours lyes and heresies and then of mine owne free will to returne to the holy Romane Church the one and onely piller and excellent ground of Catholicke truth and the Mother of all Catholickes from whom I had most wickedly departed First therefore I will prosecute this my correction condemnation and detestation of my errours and afterwards I will declare the other causes why I left England and all other hereticall Countries whatsoeuer and returned to the holy Catholick Romane Church 2 It is the most auncient disease of our corrupt humane nature descended from our first Father vnto all his posterity that when we fall into any errour or slide into any vice we doe either finde out filthy excuses as the woman which thou gauest me to be my fellow Deu 3. 2. companion gaue me of the tree and I did eate or else we defend our faults and endeuour to couer them with a counterfait cloake of Iustice and honesty and I confesse that this was my case for which I am very sorrie The disease of my minde in which before my departure from the Romane Church I languished was that contrary to the wholesome counsell of the wise man I trusted too much to mine owne prudence and Pro. 3. 5. out of the confidence of my owne wit being no body I would giue very rash iudgement in matters of faith vnto which also was ioyned a certaine frenzie of anger Not that which some weake Schollers at my going out of England imputed vnto me because I was denied vaine pretended dignities but it proceeded altogether out of mine owne vnreasonable impatience by taking in euill part to be made subiect to others of whom I did vndeseruedly complaine in my booke of the cause of my departing These things draue me vpon the quicke sands and shallowes these cast me vpon the Rockes these sharpened my wit to inuent pestiferous cogitations these made me vainely to pittie the errours of the Romane Church thereby to excuse my departure from it these made me to transcend all limits And that I might seeme to haue done well in leauing the Church of Rome and auoide by some meanes the brand of impudencie rashnesse and heresie in defence of my departure I set forth first an exposition of mine intent and afterwards certaine volumes and little bookes into which I thrust what the Art of counterfaiting and dissimulation had inuented and aduice of the flesh suggested And so as long as the inward disease increased and the spurres of anger pricked my exulcerated minde the itching of my tongue and pen brake forth into madnesse and now my vnderstanding being darkened many things which the Enemies of the Apostolicall sea transported with heresie did beleeue affirme and professe seemed vnto me credible and some-things also true as long as I did not try the Doctrine in controuersie by the touchstone of true Diuinity nor perfectly discusse them for at that time I had neither finished nor yet begun some of the parts of the Ecclesiasticall Common-wealth in which I had purposed to treat of the decrees and rules of faith howsoeuer in the booke of my intent of leauing the Romane Church I affirmed that I had them all ready for the Presse and being thus blinded and relying rashly more vpon the false accusations of the heretickes then vpon the truth of the Catholick faith I wrote the little bookes of the intent of my depaerture from the Romane Church and the Rockes of Christian shipwracke and a certaine Sermon stuffed with errours and heresie and out of my then conceiued hatred which for the most part I bare to the holy Romane Church the Apostolicall sea and the Pope I affirmed these things and many more to be true which before I writ them I knew to be false and hereticall and afterwards in some part corrected them and with my whole heart detested them euen when I writ them and now also I abhorre and detest these little bookes because they containe manifest heresies against Catholicke truthes and are repugnant to sound Doctrine that is to say to the Doctrine which the holy Catholicke Romane Church doth and hath alwayes maintained against which Doctrine whatsoeuer I haue spoken or written that I doe wholy condemne and detest and by the grace of God I will more amply and largely condemne and detest it in the confutation of my bookes of the Ecclesiasticall Common-wealth and of the other bookes which I haue written for I doe wholly submit my selfe and all my bookes to the most holy iudgement and censure of the holy Romane and Apostolicke sea the chiefe of all Churches whatsoeuer 3 In the meane space it is necessary in this my second and truly sound determination to detest that intention of my vnhappy departing from the Romane Church and the infamous Rockes shipwracks chiefly to my selfe and heretiques and not of Catholicks and also that Sermon Neither will I be ashamed by pulling off my garments which I had forged to my selfe to lay open my nakednesse because I haue not beene ashamed against all right and honesty to breake forth into vaine lyes manifest slaunders and silthy heresies The stinging and venome of the Scorpion is cured by the bruising of the same Scorpion which pricked and if the voluntary contrition and bruising of my selfe Diascor lib. cap. 44. may heale the venomous wounds of others if any be wounded by me I will esteeme this my bruising humiliation and mortification most happy Let the glory of the Catholicke Church and of the Apostolicall sea remaine vnmoueable although it be with the losse of whatsoeuer I haue in this life seeing I