THE SECOND MANIFESTO OF MARCUS ANTONIUS DE DOMINIS, Archbishop of Spalatto: wherein for his better satisfaction, and the satisfaction of others, he publicly repenteth, and recanteth his former errors, and setteth down the cause of his leaving ENGLAND, and all Protestant Countries, to return unto the Catholic Roman Church: Written by himself in Latin, and translated into English by M. G. K.  LUKE 22. 26. Egressus foras flevit amare. 
LIEGE. By Guilliaume Hovius, with permission of Superiors.  
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, numbered up amongst the works of the flesh, contentions, emulations, anger, quarrels, dissensions, and 
Gal. 5. 20.  sects; for I have had too much trial in myself of the unhappy fruit of this unlucky tree; And now having received a potion of Divine grace for my recovery, must vomit out that filthiness, which before through the sickness of my mind, and corruption of my taste, I had greedily devoured: which that I might the more safely and speedily perform, and correct myself in public before all the world, and condemn to the pit of hell my infinite errors sprung from the wicked intention of my first going into England; I have taken that good counsel, first to leave the School of errors, lies, and heresies: and then of mine own free will to return to the holy Roman Church, the one, and only pillar and excellent ground of Catholic truth, and the Mother of all Catholics, from whom I had most wickedly departed. First, therefore I will prosecute this my correction, condemnation, and detestation of my errors, and afterwards I will declare the other causes why I left England, and all other heretical Countries whatsoever, and returned to the holy Catholic Roman Church.  
2 It is the most ancient disease of our corrupt human nature descended from our first Father unto all his posterity, that when we fall into any error, or slide into any vice, we do either find out filthy excuses (as the woman which thou gavest me to be my fellow 
Deu 3. 2.  companion, gave me of the tree, and I did eat) or else we defend our faults, and endeavour to cover them with a counterfeit cloak of justice, and honesty: and I confess that this was my case, for which I am very sorry. The disease of my mind (in which before my departure from the Roman Church I languished) was, that contrary to the wholesome counsel of the wise man, I trusted too much to mine own prudence, and 
Pro. 3. 5.  out of the confidence of my own wit being no body, I would give very rash judgement in matters of faith, unto which also was joined a certain frenzy of anger. Not that, which some weak Scholars at my going out of England imputed unto me, because I was denied vain pretended dignities; but it proceeded altogether out of mine own unreasonable impatience, by taking in evil part to be made subject to others of whom I did undeservedly complain in my book of the cause of my departing. These things drove me upon the quick sands and shallows; these cast me upon the Rocks; these sharpened my wit to invent pestiferous cogitations; these made me vainly to pity the errors of the Roman Church, thereby to excuse my departure from it; these made me to transcend all limits. And that I might seem to have done well in leaving the Church of Rome; and avoid by some means the brand of impudency, rashness, and heresy; in defence of my departure, I set forth first an exposition of mine intent, and afterwards certain volumes, and little books, into which I thrust what the Art of counterfeiting, and dissimulation had invented, and advice of the flesh suggested. And so as long as the inward disease increased, and the spurs of anger pricked my exulcerated mind; the itching of my tongue and pen, broke forth into madness: and now my understanding being darkened, many things which the Enemies of the Apostolical sea (transported with heresy) did believe, affirm, and profess; seemed unto me credible and somethings also true, as long as I did not try the Doctrine in controversy by the touchstone of true Divinity, nor perfectly discuss them: for at that time I had neither finished, nor yet begun some of the parts of the Ecclesiastical Commonwealth, in which I had purposed to treat of the decrees, and rules of faith, howsoever in the book of my intent of leaving the Roman Church, I affirmed that I had them all ready for the Press; and being thus blinded, and relying rashly more upon the false accusations of the heretics, then upon the truth of the Catholic faith; I wrote the little books of the intent of my depaerture, from the Roman Church, and the Rocks of Christian shipwreck, and a certain Sermon stuffed with errors and heresy; and out of my then conceived hatred, which for the most part I bore to the holy Roman Church, the Apostolical 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 heretical; and afterwards in some part corrected them, and with my whole heart detested them, even when I writ them; and now also I abhor and detest these little books, because they contain manifest heresies against Catholic truths, and are repugnant to sound Doctrine; that is to say, to the Doctrine which the holy Catholic Roman Church doth, and hath always maintained; against which Doctrine whatsoever I have spoken, or written, that I do wholly condemn, and detest; and by the grace of God I will more amply, and largely condemn, and detest it, in the confutation of my books of the Ecclesiastical Commonwealth, and of the other books, which I have written: for I do wholly submit myself, and all my books to the most holy judgement, and censure of the holy Roman, and Apostolic sea, the chief of all Churches whatsoever.  
3 In the mean space, it is necessary in this my second and truly sound determination, to detest that intention of my unhappy departing from the Roman Church, and the infamous Rocks, shipwrecks chief to myself and heretics, and not of Catholics, and also that Sermon. Neither will I be ashamed by pulling off my garments, which I had forged to myself, to lay open my nakedness, because I have not been ashamed against all right and honesty, to break forth into vain lies, manifest slanders, and filthy heresies. The stinging and venom of the Scorpion is cured by the bruising of the same Scorpion which pricked: and if the voluntary contrition, and bruising of myself, 
Diascor. lib. cap. 44.  may heal the venomous wounds of others (if any be wounded by me) I will esteem this my bruising, humiliation, and mortification most happy. Let the glory of the Catholic Church, and of the Apostolical sea, remain unmovable, although it be with the loss of whatsoever I have in this life, seeing I have sought to diminish it: for at last, that loss must needs before God be glorious to me also: Wherefore I do first confess, and truly and sincerely out of my own conscience, do give testimony, that I did not write the intent of my departing from the Roman Church, and the Rocks and the Sermon out of sincerity of heart, or out of a good conscience, or faith not feigned: but that I might cover with some excuse my shameful departure, and be more grateful and acceptable to heretics, to whom (wretch that I was) I ran in haste, and with whom I familiarly conversed. The ten years labour which in the book of the intent of my departing I boasted of, were not spent in mature deliberations, grave and advised Counsels, or other discreet discussions of the truth: but contrariwise misspent, in vain, unprofitable, and malicious purposes, and preparations, how I might boldly vent and put in practise my heretical lies and inventions, thereby to satisfy my malicious anger: insomuch, as my vocation to do it, was not a Divine vocation, but a devilish suggestion, stirred up in me not by the holy Ghost, but by a wicked spirit, a spirit of giddiness worse than was that of Saules. And I do not doubt to attribute my return back again, to a true Divine vocation; the holy Ghost calling me to return unto my Mother, the Catholic Roman Church.  
4 I said that the manners of the Court of Rome, did cause me always to abhor it. This I acknowledge to have been wickedly spoken, for neither then, nor yet is wanting in Rome very many notable examples of piety, and all Christian virtues, which may both delight, and incite religious minds to further devotion. I said that by forbidding the reading of books written against the Doctrine of Rome, there arise some evil suspicions, which gave credit to the writing of heretics, and made men believe that there is some thing in them secretly, which Catholics are not able to answer. This I confess to have been injuriously spoken of me against the Catholic faith, who found in the books of heretics, false, heretical, scandalous, and pestiferous Doctrine; from the reading whereof the faithful are to be kept, lest it infect their souls. Neither is it a thing befitting private men to read such books, but the judgement in matters of such always did, and now doth belong unto the Shepherds, who finding venomous Pastures, should remove their sheep as far from them as they can: Moreover, the arguments of heretics are deceitful, Sophistical, and easy to be answered. I said that the Doctrine of those who opposed themselves against the Roman Church, did either nothing, or little differ from the Doctrine of the ancient Church: and this is false: for the opinions wherein they differ from Catholics, are wholly differing from the Doctrine of the ancient Church; and nothing can more connince them, than the authority of the ancient Church, from which they by their novelties have so far departed, that worthily for this respect they are condemned for heretics, by the Church of Rome. It is therefore detestable, and I detest that which I said, that their Doctrines were therefore condemned only by the Church of Rome, because these things they said, were repugnant unto the sensuality, and corrupt manners of the Court of Rome. I said also, that at Rome they coined new articles of faith by main force. And this I said truly against my conscience, for I never observed it at any time, and I certainly know, that it cannot be observed by any man. For the declarations and explications made by holy Church touching articles and mysteries of faith (collected out of Divine Scriptures, and traditions of the Fathers, and out of the very rules of faith) cannot any ways be termed new coining of articles. Moreover, I endeavoured to take away the title of Catholic and untuersall, from the Church of Rome, in which I erred very much; for by the Catholic Roman Church, is understood not only that special and particular Church which is at Rome, but also the whole multitude and company of all the Churches adhering unto the Church of Rome in the unity of faith, and in obedience to the Pope in what place soever they be, yea in the utmost confines of the earth. And it is most true, and was approved by me both by word of mouth (as England itself may witness) and by writing (in my Treatises of the Ecclesiastical Commonwealth, in that part which I hear is lately set forth in Germany) that no Church is Catholic but the Roman, and such as are united unto her. For all other congregations of Christians being stained with heresies, and divided and separated by Schism from the Roman Church are, and be excluded from the Catholic, universal and true Church of Christ: and being as it were blinded, together with their blind Guides do rush, and run headlong into the bottomless pit of perdition, which I wickedly affirmed of the Romans to their great wrong: For from the Church of Rome at all times, a most glorious light of pure and incorrupted faith came forth, and doth at this present lighten all other Churches of Christ whatsoever. But I remember that in the preface of the books of the Christian Commonwealth, among other things I used some words, in which I seem to put and place in the Catholic Church, all them who have received Baptism in the name of the Blessed Trinity, and in so saying, although the words sound evil, and make the heretical Churches true and sound members of the true Catholic Church, which is most false and heretical; yet my meaning was, utterly to exclude the Arrian, Nestorian, and Eutychian heresies, and all heretical Churches condemned in former times, and to retain them only that were Orthodoxal: But herein I was deceived in that I esteemed, that there were many more Orthodoxal Churches than are, for I erroneously believed, that many Churches which are infected with the heresies of these later Times, and divided by Schism, did appertain unto the Catholic Church, which although it be called Catholic, for that it is universal; yet universality doth not comprehend any but those that be Orthodoxal, and true believing, and dilated over all the world, and continuing in the Catholic unity with the Roman. For the universality of the Roman Church, consisteth not only in the perpetual, and never interrupted or to be interrupted continuance and firmness of faith, but is also universal; because her identical, or self same faith and sovereign government, hath been dilated and spread over all places, and into Nations after the coming of Christ; for which respect even in these later times and ages, it is to be called Catholic, no less than it was in the times of the ancient Fathers; seeing that the faith of the Roman Church is dilated in these our times into the farthest, and most vast or remote Regions of the East, and West, and even to the uttermost confines of the earth. So that her children traveling too and fro, from the rising of the Sun unto the setting thereof, professing the faith of Christ, and offering clean sacrifices, do especially at this time fulfil, that which our Lord spoke by the mouth of Malachi, saying, chap. 1. ver. 11. From the rising of the Sun unto the goinng down thereof, great is my name amongst the Gentiles, and in every place it is sanctified, and a pure oblation is offered unto my name. Neither was it a less injury and slander, when I said, that I clearly saw innumerable novelties & errors in the Court of Rome, which novelties & errors I do neither see, nor yet did ever see: and I acknowledge and confess that it was most false, that at Rome there was then, or now are any errors, by which any destruction of souls may follow, or the peace of the Church be disturbed, or public scandals committed: For in truth all the peace & all the tranquillity of the Catholic Church, and the eternal salvation of Souls, after God is to be attributed to the care and travel of the Church of Rome. I said that the mightier Bishops under the Pope were Bishops only in name, and this saying containeth in it both falsehood and wrong, and therefore I do condemn it, as evil spoken, for they be true and lawful Bishops, made by lawful ordination. I said that the others who were not great men and Princes in temporal things, had lost the proper dignity, and power of Bishops; and this truly is a slander, for the hierarchical subordination, was always necessary in the Church: much more I condemn as an heresy those words where I said, that under the Pope was no more a true Church; for as I said and seriously affirmed before, only the Church of Rome with her adherents, is the true Church of Christ; and the others are not Churches. And in few words, to comprehend much, I perceived that in my former intention I chief endeavoured to weaken the supremacy of the Pope, and in so doing, I confess that I have spoken against the faith of the whole Catholic Church, and have erred grievously. For it is evident both by the very institution in the Gospel, and by the Apostolic tradition, and the dcfinitions of holy Synods, and general Counsels, and very many decrees of the Pope, and also the common testimony of the Fathers and Ecclesiastical Histories, that the Bishop of Rome was instituted chief head of the whole Church immediately by Christ our Lord as a singular Oracle, unto whom both the East and West Churches in all doubts of Faith, should have recourse for instructions, definitions, and other sound doctrine in matters of Faith, as unto a Master given them from heaven, who by his office should teach the Church. And any one that is but meanly read, may easily find out very many examples, where the Popes of Rome established, removed, corrected, taught, condemned, absolved, deposed, restored, and reprehended, according to their office, even the Patriarches and Prymats of the East; And thus reprehended, they humbly heard, and simply obeyed the Popes without resistance, or repugnance. And to be short, it is manifest by the confession of the whole Church, that all the spirit of Christ (for so much as doth belong unto the decision of matters of faith) doth rest upon one Supreme visible head of the Church, which is only the Pope and chief Bishop, St. Peter's successor.  
5 I do ingenuously confess, that the book which I called The Rocks of Christian shipwreck, did much displease me, presently after it was set forth; for I wrote it in haste without either study, or examining what I did. The intent which I had in writing of it, was only to flatter & allure the English by all means possible to conceive a good opinion of me at my first coming, and so I had no regard whither that I writ and printed were true or no: But my desire was to say that which might please the Enemies of the Catholic Church, and especially the ignorant common people. And when the doctrine contained in this little book, was by the King and some of the Nobility objected against me (at my preparing to departed from England) I did even then in express words detest it; and afterwards prepared myself with all my force to resist the greater part of the heresies which were in it: All which heresies I do now again reject, detest, and abhor; and they are these: That the Pope of Rome is not the Vicar of Christ upon earth, nor visible head of the whole visible Church of Christ; That he hath no power in temporal things; That an implicit faith profiteth nothing, but much hurteth the faithful: That the Excommunications of the Law are vain threats: That the precepts of the Church bind not upon pain of mortal sin: That the unity of the Church is not to be sought for from one only visible head: That the Pope is a deadly Enemy of universal Church: That the Mass is not a true sacrifice: That the Ceremonies of the Mass are Apish toys: That there is no Transubstantiation: That Auricular confession with absolution is not a true Sacrament: That there is no Purgatory: That Satisfaction after the fault forgiven, is not necessary for the remission of the punishment: That there be no Indulgences but of things enjoined for penance. That Saints are not to be prayed unto: That the worship of Images and Relics are not lawful: That there is no merit of eternal life by works. These and the like errors and manifest heresies, not so much mine, or newly invented by me, as by the old and new heretics, whose fancies and madness have been from time to time by the Church in general Counsels condemned: for they are miserable Rocks, unto which if any approach, they are assured to suffer a lamentable shipwreck of faith and eternal salvation: And therefore I departed from them as far as I might, and lest I should be utterly destroyed by them in England, it was necessary for me to departed from thence, and to return to the Church of Rome the true port of Catholics, with the which Church I reject, detest, and accurse all the afore said errors, and all others opinions whatsoever (if there be any more in those books) which do not agree with the faith expressed in the Church of Rome, and in the sacred Counsels, especially in the Counsel of Trent: and I do constantly affirm and embrace the contrary verities, viz. That the Pope is by the institution of Christ his Vicar upon earth, and the visible head of the whole militant Church (which hath always been visible) with full power received from God; to rule and govern her: That he hath also indirect power in temporal matters, for the better advancement of spiritual. That an implicit faith is profitable, and many times necessary, viz. when the explicit faith of some articles is not required under penalty: That the excommunications according to the Law, or de facto pronounced, are of force, and aught to be feared, as brought into the Church with great reason, and by lawful authority: that the Pope may excommunicate the faithful wheresoever they are: That the precepts of the Church bind under pain of mortal sin: That the unity of the Church dependeth chiefly of one only visible head of the same Church: That the Pope is the true and lawful Pastor of the whole Church, and according unto his obligation is zealous of the good of Christ's flock, by daily thirsting after, and most carefully procuring their eternal salvation: That in the Mass is offered, a true, proper, and propitiatory sacrifice unto God: That the ceremonies of the Mass instituted by the holy Fathers, and Pastors of the Church (by the inspiration of the holy Ghost) are holy, mystical, profitable, and aught to be observed and kept: That in the Sacrament of the Altar, there is transnbstantiation, that is to say, a conversion of all the substance of bread into the body, and of wine into the blood of our Lord jesus Christ: That in the sacramental absolution which the Priest useth in absoluting from sins, is exercised the true and proper power of binding, & losing sins, which our Lord hath delivered or given to the Ministers of his Sacraments in the Church: That there is a Purgatory after that manner and sort which the holy Roman and Apostolic Church doth affirm it to be: That satisfaction is of great power, after the fault remitted for the remission of the punishment also: That the use of Indulgences in the Catholic Church (unto whom Christ hath given authority to bestow them) is very ancient, very profitable, and approved by the authority of holy Counsels: That we may not only lawfully pray unto Saints, but also that it is a good and profitable thing to fly for help unto their prayers, and aid: That the worship of Images and Relics, is good, lawful, and profitable, and cannot be rejected without the blot of heresy: That the merit of eternal life dependeth upon good works; Also I often times loathed and despised the later general Counsels (which be of high authority in the Church) especially the Counsels of Florence and Trent, and sometimes that of Constance. And by my means it came to pass, that a certain History of the Council of Trent was published, whereof I could have no certain knowledge, for that it was justly suspected of forgery; and in these things also I confess that I have maliciously erred, and now affirm that all the most wholesome decrees of these Counsels are worthy of credit, and aught to be embraced.  
6 In a certain Sermon of mine on the first Sunday of Aduent, made at London in the Italian tongue, and printed, I published almost the same errors, which I repeated after in the book of the Rocks, all which I do now deeply detest. In that Sermon I feigned a certain dark night of Popish errors, and of the Church of Rome, when in very deed in the only Church of Rome, and in the Churches connexed unto her, is a true and clear Sunne-shining day, and out of her (especially in England) there is a perpetual night, and most obscure darkness. The light of truth, and the true and right understanding of the Scriptures, which is in the Church of Rome, driveth far from her the mists of all these errors, wherewith wretched England being overclouded, walketh, as a blind man groping for the wall at midday. I said in the same Sermon, and I repeated the same in the little book of the Rocks, that Peter was never at Rome, yet notwithstanding I know that this is a gross and an ignorantly, and therefore I do ingenuously confess, that it ought to be rejected of all men. I made the Apostles equal in founding and ruling the Church; when yet even out of the very Gospels, and Apostolical tradition, the Supremacy of Peter (above them) is apparent. I said that the Bishops succeeded the Apostles with equal power, and that they were Bishops of the universal Church in gross, when as they are but Pastors of particular Churches, in their sole particular cares or charges: the general Primacy belonging unto him who succeeded Peter, which is the Pope. I said that holy water, grains, crosses, holy Images, the Popes or Bishop's benediction, Stations, habits, girdles, belts, the visitations of Churches Altars, Beads, Processions, and the like, were mere toys; when yet it is certain, that the use of almost all these things is well approved, and very ancient in the Catholic Church, and aught to be preserved together with the use of other things of later times added, as provokements to piety and devotion. I affirmed that there were only two Sacraments, Baptism and the Supper, when yet the Catholic Church illuminated by the holy Ghost plainly teacheth and defineth, that there are seven true Sacraments: All which, and whatsoever other heresies condemned by the Catholic Roman Church, I also condemn, and the things contrary to them being defined by the same, I also with a firm faith believe, hold, and profess. For most certain it is, that in the decrees of the holy Roman Church, reason is not separated from authority, and that the Doctrine of the Schoolmen is altogether consonant unto the sense of the holy Fathers, especially in articles of faith. I also confess that I did undeservedly in these little Pamphlets complain of the Court of Rome, as if she had usurped other men's rights; for except she preserve by her lawful authority over them, the Bishops, and Archbishops in their duties, there would presently follow a general violation of her laws by them: And the Church is then very happy, when all her particular Pastors under the most vigilant and highest Pastor, do readily receive and execute both reformation in manners, and the custody of sound and sincere Doctrine, from him who hath the sovereign authority. And verily, except the benign and paternal care of the holy Inquisition, had watched seriously over our Lords flock, the scabbed cattle should not receive any cure, but the filthy Canker would daily increase. The ordinary Armour of that Tribunal, is found Doctrine, and charitable instructions, and not those instruments which (out of a mind corrupted with malice) in my Pamphlets I have exaggerated by lies and slanders, and yet sometimes when rotten ulcers cannot be cured with gentle medicines, it is both fit and necessary that the Physicians should use more forcible remedies.  
7 But when the inward burning of the infirmities of my mind was allayed almost by a miracle about the beginning of the Popedom of the most holy Gregory the 15. (whose rare piety, singular prudence, and continual holiness of life was such, as that I do not doubt but that it was cause of his advancement to that high dignity) the holy Ghost illuminating me with a certain divine light, my mind began to think upon wholesome courses, And then the dangers into which I had cast my soul, began also every day more clearly to muster themselves in troops before me, and I did wonder how I had fallen into so great madness and error, as to join myself unto them who were heretics, and absolute and manifest Schismatics. In old time so great was the craft of a few Arians in the Council of Arminium, that by a cunning sleight they almost drew all the Catholics to seem Arians: And then saith our St. Hierome against the Luciferians) all the world lamented, and wondered how it became infected with Aranisme: But (with grief I speak it) so it happened unto me, and much worse; and I would wonder and mourn to see myself an heretic among heretics, and a Schismatic with Schismatics. But herein let not the English complain that I wrong them: but rather let them plainly know, that I have done well, and as I ought to do, in departing from them, and returning unto my mother the holy woman-Church. And as for the laying open of their heresy and Schism, I am compelled to do it, for that it is not fit for me to be poisoned any longer therewith.  
8 Concerning Religion, there are in England sundry Sects: There are Puritans that is the rigid Caluinists; There are some milder, who call themselves only Protestants, and reform: There are Anabaptists who are also divided into divers Sects: There wanteth not Arians, nor Photinians, and such a like mish-mash of wicked people, who though they be not permitted to profess their errors publicly, yet are they not cast forth of their Church nor punished, but tolerated whilst they publish their poison. Moreover, that the Anabaptists swarm with heresies, none but the Annabaptist himself will deny it, yet they have their free meetings in England, and the King's majesty one day told me, that lately at London a woman did in an assembly of Anabaptists both make a public Sermon, and also administer their supposed Sacraments. The heresies of the Puritans are well known, which are these: That there is no free will: That God is the Author of sin: That God for his pleafure condemneth many without cause: That Christ did not die for all men: That Christ did sustain the pains of the damned: That Infants dying after Baptism, may be damned, etc. The milder Protestant's, although they endeavour by all means to free themselves (for as much as concerneth their opinions) from heresy, for that they seem neither wholly to follow Luther nor calvin: but the pure Doctrine of the English Church which they call reform; yet can they not be free from the heresy both of the Puritans, and Anabaptists; for that they communicate with them without scruple; and if any Puritan or Anabaptist come to their Ecclesiastical assemblies, they neither avoid, nor exclude him. And the Puritan Ministers (who are almost all wholly infected with all heresies, or at least with the heresies of calvin) do administer the very Sacraments of this false English Church. And if that Acatius of Constantinople, because he communicated with Petrus Moggus an heretic of Alexandria, if all the East because it persisted in the communion of Acatius, was separated by a long enduring curse from the West, how much more are all the English Protestants to be accounted heretics, for that they do communicate continually with heretics, and do neither condemn them, nor separate themselves from them, but admit them even when they communicate with them in divine things? Doth not the deformed English Church publicly and openly profess a communion and Ecclesiastical league with Geneva the mother of the Puritans, and other outlandish Sects infected with Calvinian poison? In the Royal City of London by public leave of the King, are not the Churches of the French, Dutch, and Italian Caluinists open, and esteemed most loving Sisters of the English Synagogue, although they detest the English doctrine, profession, and rites, and be the chiefest favourers, and promoters of Puritanisme in England: And also the English Synagogue as much (as in her lieth) is most ready to communicate with the Lutherans, being polluted with the filthy dregs of many heresies, and earnestly laboureth that these Monsters may grow up together with her into one Hydra, that there may be made an union of all the reformed Churches as they call them; and yet have no care, nor take any pains to purge their faith, and doctrine, and pull up their heresies; although the Lutherans hate the Sacramentaries worse than the dog doth the Snake. Of the other English heresies about Faith, and Works, and justification, about the blessed Sacrament, and private Masses, about Merits, and invocation of Saints, the veneration of holy Images, holy Ceremonies, the souls of the departed, and the like, which these heretics condemn in their heretical spirit, and which I also in their companies with the same spirit of heresy in former time have in some part condemned, it is not now my intent to speak much, by and by I will give them a touch according to the nature of this place: at some other time I will speak more largely of them, now I come to speak of their Schism.  
I have no doubt at all, but that the English Sect, which the stained English call the reformed Church, is much more divided and separated from the true Catholic Church: then Britain itself is divided from the rest of the world. They themselves will willingly confess, and it is a thing of itself most manifest, that they are wholly divided & separated from the Church of Rome, and from all the Churches which are subject unto her, and live in community with her. And seeing that the Roman Church with those which adhere unto her, is according to Catholic faith, truly and properly the Catholic Church of Christ: Doth it not then necessarily follow, that the English congregation which they call a Church, is altogether separated from the true Catholic Church? and consequently neither to be the body of Christ, nor the house of God, nor absolutely a Church? which thing as soon as I plainly understood, I could not stay any longer in it. But they will say it appeareth now unto thee so: who yet in thy books of Ecclesiastical Commonwealth hast called Rome Babylon, who hast denied that there was any Church in Rome, and also hast taught us that it was properly a Schismatical Church: But that which thou fayest of our Church is not manifest unto us: Wherefore I will endeavour that it may be also manifest unto the English. They know very well that I am not Pythagoras, whose only authority amongst his Scholars was accepted for proof, wherefore they should not have been moved at these things I spoke, seeing they were but have astertions, and for this cause my words even yet are vain; for when I bring forth the proofs and examples they are without force and ground. The reason whereupon sgrounded my position of Rome to be Babtlon was, because the prophesy in the 18. of the apocalypse could not be interpreted of Rome, before it received the Christian faith, and whilst it was the habitation of the Gentiles: But this reason is of no force; for suppose that it were true, yet it doth not follow that Rome being now Christian should be that Babtlon spoken of in the apocalypse; for it is the opinion of many Catholic Interpreters, that in the persecution of Antichrist, the Ethnic Idolaters, and the Enemies of the Christian name shall (perhaps) subdue it, and of such that prophesy (not yet fulfilled) may be fitly verified, yet in such sort, as the faith of the Catholic Church may continue safe and found: Whereby now you see that my applying it to Christian Rome, is but a mere calumniation; for I know that Christian Rome is not Babylon, neither can it be so called without great injury, and God forbidden that by this Prohesie, we should understand the same Roman Church, which is the Mother, and the head of all, either to have been, or hereafter to become Babylon; for those things which are spoken of the City, are not to be transferred unto the Church. I denied that there is a Church at Rome, but I did not prove it; therefore that negation must be laid up amongst my evil speeches, reproaches, and heresies, and convincing myself within myself being overcome by reason even in the same Treatises, I constantly affirmed, that the Roman Church with her adherents was the only Church of Christ, and now I do most earnestly profess and affirm it. I said it made a Schism, when I had not yet exact consideration what a Schism was; and in this I erred grossly, this being a manifest falsehood, and the proof which I brought in confirmation is of no force: For he who is lawfully appointed head of a Body, and calleth and publisheth himself for head of the same body, doth not separate himself from the body, neither casteth away the body from him, but joineth himself unto the body, which hath no coherence with a Schism: yet I will handle this matter more at large in the correction of that work. Now I proceed to declare how it is evident to me, that the English Sectaries, and much more all the other Sectaries of our age, are truly and properly Schismatics, because they have separated themselves without any lawful cause from the true Church of Christ, which is the Catholic Roman Church, and her adherents.  
10 There can be only two causes of a lawful separation, why one, or more Churches of Christ (and yet not commit Schism) should abandon one or more other Churches from their communion: The one is heresy, and the other is Schism itself. This is well known unto all the faithful, that the heretical Churches which are incorrigible, are to be avoided by Catholics, and that with such, they ought not to have any Ecclesiastical communion. I inquired often times of the English, why they separated themselves from the church of Rome & her adherents, whither for any heresy? And truly not none of them could either by words or writing, show me that the Roman Catholics either of our time, or in the time of our ancestors in their general public profession were at any time stained with any heresy. The King's Majesty himself of great Eritanie, granted to me publicly, and plainly, and so did the wiser sort of their Ministers of all sorts, and not a few of their learned men, that the Church of Rome did not err in fundamental points of Faith; wherefore the Church of Rome is not heretical, if we will take but that which they grant. Perhaps they will say the Church of Rome doth not err in fundamental points 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 err, and are fallen into heresy in other articles of faith, which be not fundamental: But first, I know not what article it may be of true faith, which is not fundamental; for neither could I understand, nor they explicate unto me, how there may be such a distinction made or admitted, that some be fundamental and some not: I have always thought, that all and the sole articles which are truly articles of faith were fundamental, yet I errred when I excluded many true articles from the fundamental; which being true, were also fundamental articles, and without heresy, could not be denied: although they be not of those principal articles of the Trinity, incarnation, necessity of grace, Baptism in the name of the Trinity, etc. such as are the Sacraments, justification, necessity of works, merits, indulgences, and the rest, which I have before rehearsed, as already limited in the Church, because those things rely no less upon the revelation of God than the former, and for that cause appertain no less unto faith then those. For he that thinketh God to be a deceiver in any one article whatsoever it be must of necessity also acknowledge him to be a deceiver in all the rest. Then I inquired often times of them who dealt seriously in the business, to show some article of faith, in which the Church of Rome thought, & taught erroneously. They use to bring the article of Transubstantion of the bread into the body of Christ, from which they gather (as they think) some heresies, viz. That Christ hath not a true body, but a fantastical, if that in the least crumb of the bread we put that whole body, so that a body should not be a body. Item, that Christ is not in heaven, if he be upon the Altar on earth, which is contrary to the article of the ascension of our Lord. Iten, 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 upon the Epistle unto Titus, cap. 3. There is no Schism that doth not invent some heresy unto itself, that it may seem to have departed from the Church upon a just cause. But transubstantiation which the Catholics profess, is very far distant from those heresies; for all the properties of a body in themselves are safe, although they be put in a crumb of bread; but the same proprieties in order unto the place which is external to the body, be separable from it by the divine omnipotency, which our Schoolmen explicate sufficiently. But what heresy can they find in us, if we all do constantly confess, that we believe as an article of faith that Christ had, & hath a true body, with all his natural proprieties in himself, which we believe, & confess, may be kept by the same omnipotency even when the body is brought into the least external place: neither can any impugn this Theologically; and human Philosophy neither can, nor aught to measure the divine power. Let natural Philosophy judge what may be done by nature; but let her reverence, and not judge those things that be above nature. Neither doth it follow that the body of Christ is not in heaven if it be upon the Altar, we all confess that we believe by a divine faith, that Christ ascended into heaven, 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 be in sundry places at one time, at least sacramentally: neither can that be impugned but out of human philosophy, and apparently only. And to conclude, we do not say that bread is made a body which was not before, but we say that the bread is transubstantiated into the body of Christ, which body was before the consecration of the bread: so likewise the body of Christ borne of the Virgin Mary was before this transubstantiation, and by conlecration the Bread is transubstantiated into it. Truly they devise out of their own heads, these heresies something grossly; for he is an heretic who maintaineth heresy directly; But if they ask of us what we think of the verity of the body of Christ, of his ascension; of his Incarnation; they shall receive from us a true belief in all these things; although we affirm some things whereon they think errors may follow, which we truly deny, and they will never be able to prove Theologically the contrary. Wherefore as for heresy, they cannot make, or allege any pretext from hence, why they have justly and rightfully separated themselves from our Church.  
11. The milder sort of English Protestants, who are not infected with Puritanisme, do not much charge the Roman Church with heresy; and yet thereby they do not free themselves from the crime of Schism, but they talk much of Idolatry, and the pressing of new articles of faith upon them, wherein they contend that the Roman Church and her adherents (that is to say, the very Catholic Church) hath revolted from the true faith; And by this they do principally defend the equity of their separation. They esteem that it is manifest Idolatry to worship, and pray unto Saints, and to reverence Relics, and Images, but most of all to adore the blessed Sacrament; They say likewise there is a secret Idolatry in the confidence we put in the salt, water, and oil, and other things exercised, and blessed. They complain that the Catholics thrust upon them new articles in so many definitions made in the council of Trent about justification, works, merits, purgatory, Indulgences, etc. But these are vain words: if we Catholics were truly Idolaters, we should not only be heretics, but much worse also than many heretics; and then we were worthily to be avoided, and to be cast out from the society of all faithful people, But I marvel how he that is well in his wits can impute Idolatry unto them, who daily profess themselves to believe in one God, and are ready to shed their blood for this foundation of faith, who continually preach that God's worship is not to be given to any pure ereature? So this is but a vain Calumniation. If for the invocation of Saints, the worship of Images, the adoring of the blessed Sacrament, they suspect us to become guilty of Idolatry, let them but seek, search, and know what we think of the unity of the true God, and what of the not giving divine honour unto creatures, and then they shall easily find themselves to be notorious fools, who think that we be Idolaters, that is adorers of creatures with divine worship, neither should they break out into schism until they first find in us true Idolatry.  
12. None of us at any time said, that holy men already dead, or Angels were to be worshipped with divine worship, we are not yet become such, fools. Vigilantius objected this against the Catholics in old time but slanderously, as S. Hierome writing against him doth declare. As in other things, so in this we have approved masters (viz.) the old Fathers: we do not dissent, we donot departed, we do not disagree from them; we willingly embrace, and diligently put in practice whatsoever wholesome catholic precepts the Fathers have left conferning the Saints, as Origen. lib. 8. contra Celsum. Epiphanias, heres. 79. Augustm epist. 44. Et lib. de quantitate avimae, ca 34. Et lib. de vera relig. ca 55. Et contra faustum lib. 20. ca 21. C●rit● Alex. lib. 6. contra julian. Theodoret in hist. Sanctorum Patrum ca 24. whose words I cice not at large, because this little book doth not bear it. From whence therefore have these blind masters received new eyes, seeing that long before they were; the holy Catholic Church was perfectly adorned with most bright and glorious lights.  
13 Unto the honour of Saints belong the Feasts which are celebrated in memory of them, praising God, and giving him thanks that he hath preferted mortal men to that high degree of Sanctity: neither is it a new thing in the Catholic Church to celebrate festival days yearly in the honour of Saints. It is an ancient thing which may worthily be referred unto an Apostolic tradition, besides the Lord's day to celebrate the birthdays of the Saints with festival solemnities; for I see it is approved by the ancient custom of the Catholic Church: I find Cyprian lib. 3. cpist. 6. to have used diligence, that the days on which the Martyrs lost their lives for the faith should be carefully set down, that on such days (saith he) we may make oblations, and sacrifices for their commemorations. S. johanes chrysostom, serm. in Martyrem Pelagiam. and S. August. psalm 88 part 2. in the end do exhort the people to celebrate devoutly the solemnities of the Saints: wherefore I cannot but much wonder at the new scruples of the Protestants, who will seem to know more than is true, whilst they esteem that the feasts of all the Saints, and also of the blessed Virgin Mary Mother of God, and of the Apostles, and most famous Martyrs ought to be abrogated, although in England they have left somewhat in this kind, yet very little.  
14 They say it is all one to pray unto Saints that be dead, and to have many Gods, and that the invocation of Saints, and worshipping of Images doth not differ from the customs of the heathen, for which cause they hate us very much. But it were easy for us if this place would bear a longer disputation (about the invocation of Saints) to refel all the slanders of these heretics, for first they are compelled, if they will give credit unto the holy Scriptures to grant, that the souls of the Saints do make intercession unto God for us mortal men even in particular: and it is very well known that the faithful in this life, do find help before God by the prayers of the just men here upon earth: for Moses' many times averted the anger of God from the people of Israel, and God persuadeth the friends of job ca 42. 18. to procure job to pray for them, that they might obtain remission of their folly. Paul many times commendeth himself to the prayers of the faithful Ephes. 6. 19 Colos. 4. 3. 1 Thess. 5. 23. 2 Thess. 3. 1. Heb. 13. 18. etc. and they may learn if they will, that the Saints deceased whose souls live before God, and reign with Christ make intercession for the living of the militant Church, Hierom. 15. 1. Ezechiol 14. 14. Apoc. 5. 8. and 8. 3. And it is likewise recorded in holy Scriptures that God doth grant many things in lavour of his Saints deceased, Gen. 26. 45. 24. Exod. 32. 13. 3. Reg. 18. 36. 1. Paral. 29. 18. 3 Reg. 11. 12. 32. 34. 15. 4. and 4. Reg. 8. 19 & 19 34. & 20. 6. and Isa. 37. 35. Look upon the Commentaries which are called Chrisostomes' hom. 2. psalm. 50. Christ admonisheth us to make friends of the Mammon of iniquity, Luc. 16. 9 That when you shall fasle, they may receive you into the eternal tabernacles, and by virtue of this place S. Augustine de cuutate dei lib. 21. ca 27. doth attribute much unto the intercession of Saints.  
15 This intercession of Saints the Fathers acknowledge, admit, and confirm: and of Angels, the Ladder of jacob is known. Gen. 28. 12. other mysteries of Angels are known, Heb. 1. 14. See Origen against Celsus lib. 8. of the Angels attending on us, and Augustine cpist. 122. and of the angel-keeper the Scriptures speak very plainly, Gen. 48. 16. Exod. 23. 20. Psal. 33. 8. Math. 18. 10. Act. 12. 15. and the Father's most manifestly, Greg. Wissen. de vita Moysis. Basil upon the psal. 33. Hierom in Math. ca 18. etc. And if every one have by him the Angel of our Lord, why should he not call upon him for help. I myself heard in England with great pleasure, one of my Canons of Windsor preaching before the King, and expressly affirming, that there was no cause why every faithful man should not turn himself unto his Angel-keeper, and say, O holy Angel-keeper pray for me. Of the intercession and ministries of Angels for our benefit, you may also see other Fathers, as Anthony the father of monks, epist 2. add Arsenoitas, Anastatius of Synay in Herem. lib. 5. Antiorhus the Abbot hom. 61. chrysostom de incomprehons: des Nat. hom. 3. and hom. in Martyrs' agiptios. Hierom epist. 1. Cirill Alex. apud Anastasium Nicenum. quest. 91. Theodoret in the same place, Damoscen lib. 1. Parallel. ca 7. etc.  
16 But of the intercession of the other Saints, we have the common consent of the Fathers. See Cyprian lib. de mortalitate. Hierom against Vigilantius Aug. de baptismo. lib. 5. ca 17. lib. 7. ca 1. and de verbis Apostoli. Serm. 47. and Serm. 46. of the Saints, and lib. 9 of his confessions cap. 3. lib. de cura pro mortuis cap. 16. and against Fanstus' lib, 20. ca 21. and in his Meditations, cap. 20-Leo the great Serm. of St. Laurence. Gandentius Brix. serm. 17. Greg. the great lib. 7. indict. 2. epist. 53. Bernard upon Cant. Cantic. serm. 77. I omit innumerable others that be later. Seeing the Scriptures, the Fathers, and the universal consent of the Church do certainly affirm that the Angels, and souls of holy men deceased, do pray for the living, and in particular; why then should not every faithful man be encouraged to pray unto them, whom he knoweth for certain to pray for us in heaven?  
17 Wherefore it is most certain that this invocation of Angels, and Saints (desiring them to pray for us, and to join prayer with us as St. Chrysost. speaketh, Serm. in Sanctum Meletium) cannot be denied. And we have very notable examples for us to pray unto the blessed Virgin, the Mother of God, that she would make intercession for us unto her Son; Ireneum lib. 5. 19 Athan. in evang. de Deipara. Nazaanzen: orat. in Cyprian: Basil: Selenciae, Orat. 1. de verbo incarnate. Aug. serm. 1. de Anunciat: Cosmam Hierosolymi: Sophronium item Hyerofalymi: orat, 6. de Angelom, excellencia.  
18 And likewise the most ancient practice of the Church doth confirm the imsocation of other Saints. beside the blessed Virgin: so that the invocation of Saints may be derined from an Apostolical Tradition: for the invocation of Saints was always in use, and never reprehended of any one, who was not accounted an heretic. It would be too long here to rehearse the Fathers who prayed unto Saints, or them that affirm they are to be prayed unto: I have performed it at large in another place, and this perpetual custom of calling upon the Saints to pray for us, and to help us with their prayers, was never reprehended; but rather the contrary error was condemned by St. Hierome against Vigilantius, which condemnation the whole Church approved: Therefore by the judgement of all the holy Church, our new Vigilantians are to be condemned, whose rashness is very great, whilst they imagine a crime of Idolatry in our invocation of Saints. Neither have these Vigilantians any solid argument, or objection to make against this invocation. All their objections I have answered fully in another place; as also I think that I have sufficiently defended the veneration of holy Relics in another place, which Relics God hath confirmed to be grateful unto him by manifest miracles.  
19 But our adversaries do constantly affirm, that in the worship of holy Images we commit Idolatry, and for this cause they pretend that their departure from us is just: but this their pretext is most vain; neither can they by this free themselves from the foul brand of filthy Schism; for if we reverence holy Images with any proper honour, besides the honour and worship which is due to the first pattern; that is not the honour and worship of Latria, nor that true adoration which is due to God alone. Therefore when we most clearly profess that godly honour and the worship of Latria is due, neither to Saints, nor to their Relics, or Images, why do they object unto us Idolatry? the use of Images doth belong unto Ecclesiastical ceremonies; but as much as concerneth these things, the safe, certain, and infallible rule to know whither they be lawful or no, is the practice and use of the primitive Church; so that all those rites be lawful, and good, which either the Apostles themselves, or Apostolical men have instiuted, or else have allowed with silence, or express leave. But it is most certain that the Christian Church, yea the most ancient, and universal, with a full consent without any opposition, or any contradiction hath worshipped, and reverenced pictures and holy Images. john Damascenus hath collected great store of testimonies in the three Orations which he wrote for Images, and so did the Fathers of the seventh general Synod, and after-them many learned Catholics of later times. Therefore what upstart Novice dare condemn that, which the most holy and learned Fathers have commended, taught, and practised, that which the Catholic Church itself taught by the Apostles, and hath kept in all times, that which God himself hath also divers times confirmed with miracles. Are not they then (according to the saying of St. Augustine) most insolent and mad, who do not 
Epist. 118.  retain and keep devoutly: but cast away, and reject the use of Images together with their due honour, when neither the worship of Latria, which is due to God, nor of Dulia, which is due unto the Saints themselves, is given unto them.  
20 Our adversaries chief urge two arguments against this our worshipping of holy Images, which they think so strong, as that they imagine we can by no means avoid them, and free ourselves from the crime of Idolatry; and by these they confirm their Schism to be lawful. The one is the commandment of God, forbidding Images to be made: The other, that they who do adore the true God in any external sign which is a pure creature, cannot be excused from extreme Idolatry: for, they say with calvin, that the Calf was made by the children of Israel, Exod. 32. 4. to represent the true God. And in this point, especially Raynolds the English man, an earnest Puritan, strengtheneth and foundeth his Treatise of the Idolatry of the Roman Church: But I do not doubt, neither can the learned adversaries doubt, that the most ancient holy Fathers, and the Catholic Church itself did know the commandments, and the History of the Calf, and nevertheless without all difficulty, or any scruple, they used holy Images in every place with worship and honour. But this disputation becometh not this little book, and I hope I shall have opportunity hereafter to confute at large Raynolds book of the Idolatry of the Church of Rome: by the authority of which book, England doth now chief defend her Schism. In the mean space, let me change a few words with them. I desire them to remember the works of Solomon, who endued with heavenly wisdom, beautified the Temple which he built not only with those Images, and artificial works which God himself had commanded to be made, such as were the Cherubims, etc. but also of his own devise added many Images, and engraven trees and beasts, as brazen Bulls, Palms, and Pomegranates; and adorned also his throne with Lions, and lions whelps of gold. 3. Reg. 10. 19 20, etc. Therefore Solomon understood and expounded unto us sufficiently, that the precept of the Decalog forbidding graven Images, was neither perpetual, nor yet forbidden by the divine natural law (which prohibiteth the adoration of Latria towards Images) but only of the law of God positive, for a time and conditional to be kept then, and so long, as there was present danger of committing Idolatry by having Images. Now because there is no danger of committing Idolatry in Images by us, who are well instructed: Therefore that prohibition of the Decalog which forbiddeth similitudes to be made, hath no place amongst us: and for this cause the Iconomochi abolishing the use of holy Images, and breaking them, and abusing them unreverendly, were in all times accounted by the Catholic Church for pestilent wicked heretics, and reckoned amongst the Enemies of Christian religion.  
21 It is most certain that the children of Israel committed Idolatry in the adoration of the Calf; but I will never grant that the Calf did only represent unto them the true God; And it is most false, and against the true sense of the holy Scripture, to affirm that the Israelites did adore the true God in that Calf. They adored the golden Calf itself, and erring most wickedly, they thought that it had the Divinity of the true God: And I do not doubt but that I shall easily demonstrate this out of most plain places of the holy Scripture in his time and place, and then I will dissolve the subtle reasons of Caluin and Reynolds, and show that the true God may even in corporal signs be adored with complete Latria▪ without all danger of committing Idolatry, to the end that it may more manifestly appear, that the English are grossly deceived while they dream by the fopperies of Reynalds, to triumph over the Catholic Roman Church, as fallen into Idolatry, and therefore justly forsaken by them. Seeing there is neither evil circumstance, nor scandal in our use of holy Images; because we live not amongst Idolaters, and are, or may be sufficiently instructed about their lawful worship, how far it is different from true Latria, therefore we may lawfully fall down before an Image, and so adore with true Latria the primitive pattern, if it be to be adored with true Latria; As the children of Israel did, when they adored God in the cloud, at the door of the Tabernacle, and did not adore the cloud, Exod. 33. 10. and when they adored him in the fire. 2. Paralip. 7. 3. and yet herein they did not commit any Idolatry, though they adored God in corporal signs. They therefore who condemn such like adoration as truly and properly idolatrical, are ignorant of all true and solid Divinity: Therefore in vain do the Protestants cavil at this Idolatry, to defend their Schism and separation from the Romane-Church, and hereby first they pollute themselves with manifest heresy, and remain true Schismatics for that herein there was no lawful cause of separation.  
22 They do object unto us a most open Idolatry in adoring the B. Sacrament, for that we adore it with true Latria, and by this also our Adversaries do excuse themselves from Schisms: But they are much deceived; for we are most certain, that the real and corporal presence of the body and blood of our Lord jesus Christ, in the holy mysteries of the Eucharist is present: we adore the very body of Christ, which is to be adored with true Latria of itself, by reason of the hypostatical union lying hid under the forms of bread and wine: but this question doth not belong unto this place. We suppose this real and corporal presence, which supposition is assured unto us by faith, for that we take it from the Gospel, Christ saying, when he held the Bread in his hands, This is my body, according to the promise he had made, saying, joan. 6. 51. The bread which I will give is my flesh. Wherefore our adversaries cannot so much as imagine that we in this adoration are guilty of Idolatry, and therefore they cannot allege it in any excuse of their schism. But they are not only truly and properly Schismatics but also heretics: and therefore I was bound of necessity to forsake them, unless I would have consented unto their errors.  
23 They impute unto us secret Idolatry, for that we place a spiritual confidence in salt, water, oil, and the like after exorcisms and benedictions; But these things they heap together, to the intent that they may disgrace, and defame us, and excuse their schism by what means soever; for they know well, that we do not put any certain confidence in these things, as if we thought that these creatures received any certain, and infallible force, or power by our exorcisms, and benedictions: and we do not call these things Sacraments, but holy things which we use for the increase of our devotion, and put all our confidence in God alone, who hearing the prayers of his Church doth distribute his gifts by these creatures through the virtue of the same prayers and benedictions of his Church; And the greatest part of these and such like rites we have received from Apostolical Tradition, and succession from the most ancient Church, which who so followeth cannot err, and he who contemneth and rejecteth such things, is to be cast out as an hare-brained enemy of the Church, Tertullian lib. de Baptismo setteth down the use of hallowed oil, August. epist. 119. numbereth also oil amongst holy things. The consecration of water for baptism, hath been kept time out of mind in the Church; for Cyprian lib. 1. epist. vlt. maketh mention of the water, and oil of consecration, and anointing. We have in Optatus Milivitanus. That the holy 
Lib. 2. c●●e: Par ent.  Temples if they were polluted, by any means were wont to be hallowed again with exorcisms, and washing of the walls, St. Basil deduceth from tradition 
Lib. de Spirita Sanct. ca 27.  the usual rite of anointing the baptised with oil. Antiquity teacheth that the sign of the cross was wont to be used in the hallowings, and consecrations of all things. justin quest. 118. Nazianzen, Orat. 1. against julian, and in the Orat. at the Funeral of his Father Chrysost. 55. in Matheum. August. tract. 118. in joan. and serm. 3. of the Annunciation, and serm. de tempore 181. cap. 3. Areopagita and others. There are perhaps amongst us some Rites not so ancient, in which we use hallowed, and consecrated things: but seeing the primitive Church instructed by the Apostles feared no danger of secret Idolatry, when she used consecrated oil, and the like, why should we now fear, who attribute no more unto these consecrated things, than the old Antiquity did unto theirs? Therefore to run into schism for these things is great impiety. These rites are good, seeing most of them are instituted by the Apostles, and others sprung forth from the devotion of Catholic Churches, and all are in no part contrary to faith; but rather consonant unto faith. There was in old time diversity of rites, and ceremonies in divers Churches, and yet they did not therefore departed from a mutual Communion. For as Sozominus saith, They esteemed it to be frivolous, and that worthily, that they who agree together in the principal heads, or points of Religion, should be separated one from another, for the difference of a Ceremony. Therefore the separation of the English (by which they have divided themselves from the true Catholic Church, and broken out into a manifest schism) is frivolous, rash, and impious; And to communicate with them in divine matters, is to consent unto their most wicked, and pestiferous schism.  
24 I will not here (for fear of being too long) dispute of the supposed new articles, whereupon they ground their complaints, and endeavour to excuse their schism: But will reserve this matter to be handled in another place. Now I ask them this question. Wither they think that those which they call new articles be contrary to faith or no? if they should be contrary to faith, than they should be heresies, and should make us heretics worthily to be avoided, and to be separated from the Communion of the catholic Church. But I have proved already that there is no heresy in the Catholic Roman Church, and the King's Majesty of great Britain, and many learned men in that kingdom have confessed, that the Church of Rome doth not fail, or err in fundamental points of faith; and I have already proved before, that there is no true article which is not fundamental, and to be firmly believed; therefore it maintaineth no articles which are contrary to the Catholic faith; and since they be not contrary to the true faith: but contain the true faith, they cannot minister a just cause to begin a schism. But Protestants say the Church of Rome doth separate, and divide us from her, because we respect those articles. But I am sorry, and lament, that they had made a most foul, and gross schism before any thing was spoken of concerning these articles which they call new; Therefore it is great folly in them to allege these new articles, as a cloak for their schism; for the effect cannot go before his cause. I defend that they have made a schism without cause, and by this I knew that they were manifest schismatics, and therefore have departed from them. And those same articles which Protestants affirm to be new, may be evidently demonstrated out of Scriptures, Traditions, and Fathers to be true; and the contrary articles which they set down may be convinced out of them to contain manifest heresies, If the sense of the first Authors be retained: for some milder Protestant's now of late in matters of Controversy (as I have heard) do use favourable explications, not much dissonant from Catholic doctrine, by which they seem to tend to a pious Reconciliation.  
Who without a pernicious error, or rather plain heresy, can put all his salvation in faith only, and exclude the necessity of good works, and absolutely deny our merits; and affirm that grace once had cannot be lost, and that the just cannot sin? They who hold with tooth, and nail, that these, and the like are articles of faith; and that the contrary are heresies, do without question err in matters of faith, and declare themselves to be heretics, and by consequence are worthily numbered amongst heretics by Catholics in their definitions: Therefore not any heresy of the Church of Rome, or her manifest, or secret Idolatry could give an occasion unto the Protestants schism. Neither can they object schism unto the Roman Church, for she made not the schism, but they made it, and she endured it: for, from her Luther and Caluin, and the rest separated themselves first, and not she from them. When they obstinately rejected the judgement of the Church, than they made a schism. Then they divided the Coat of Christ, than they erected one Altar against another, than they forsook the true Church.  
25 Besides the causes before rehearsed, and examined, they also pretended for their schism, a necessity of Reformation in the Church; But I could never yet see any reformation amongst them: but to say the truth I observed many deformations: for the care of conscience is utterly neglected, and cast away amongst them; some few accepted, the rest have no scruple of conscience to commit adultery; violent extertion, treachery against their neighbours, cozenage, usury; as people who have impiously abolished auricular confession, fastings, penance, and such like holy exercises. And suppose that they had found amongst us any thing to be reprehended either in our manners, or in our actions, or in our government, that should not be imputed to the defects of the Church, but unto particular men, whose actions are not allowed; but reproved by Catholics, neither ought they to have raised a filthy schism for those smaller matters, when the foundation of faith remained firm, stable, and unshaden in the Church of Rome: And suppose that we had builded upon it, Wood, stubble, or Hay, as it is said in 1. Cor. 3. 12. Yet we should not be excluded from salvation. But the Protestants have left the foundation, they have forsaken the foundation itself: and the gold, and silver, and precious stones which they vainly brag of, and vaunt to be theirs, are more base than the filth and mire in the streets, unless they be built upon the true foundation which is Christ. There is one foundation; not two foundations; one Church, not two; one Christ not two. If Christ be our foundation which they cannot deny, than he is not theirs; They have made another Church divided and separated from ours, and that cannot be the Church, for that the Church is one and not two; He that will be a member of that Church, must needs be without the true Church of Christ.  
26 I confess that the English Protestants deceived me, before that I had exactly considered the nature of a schism; for when I objected schism unto them, some answered that it was not their fault, that they did not communicate with the Church of Rome, they were ready to be in union, but the Pope would not receive them into his communion, but rejected them with an anathema. This excuse seemed to me for a time to be just, and reasonable, but after I begun out of this ground in my private arguments, and public Sermons to urge an union, which upon their words seemed to me somewhat easily to be concluded; and so thrust my finger further into the wound; then I perceived that in England they did not use the English confession (or authorized articles) for a rule of their faith, (which as they affirmed were very modest.) But the Confession of Caluin, and many gross errors of Luther. And this I perceived more evidently, when I looked into the counterfeit Synod of the Protestants at Dort, in which the puritanical articles of calvin by consent of the English Agents were confirmed, with the good liking of the English sect. And if the English confession which is divided into certain articles doth not include in them those puritanical articles of Dort, why did they give their consent, and voices unto the Calvinian excesses in the name of the English sect? Moreover, how can they, which profess themselves mortal Enemies to the Church of Rome be thought to desire an union with the Church of Rome; and that the defect of agreement is not on their parts? How can they cast the causes of schism upon the curses of Rome, and Council of Trident, when before the said curses they had divided themselves by schism, from the Catholic Church: and by such a schism as in some respect was far worse, and more foul, then was the schism which was first raised by Luther, and increased by calvin? For that England at the beginning abstained from the opinions of Luther and calvin, neither did they charge the Church of Rome either with heresy, or Idolatry (which the Lutherans and Caluinists made the pretext of their schism) and yet nevertheless, without any apparent cause, long after, they yielded unto the common schism of these heretics: And now at this time, the Englishmen (for the most part) do not only commend, and defend the division, and separation made, but strive by all force to maintain it: for they fly back from union, cast away charity, and do all they can to hinder peace, and brotherly Love, in such sort, as that many of them say, they will sooner, and more willingly enter into alliance or league with the Turks, then with the Papists. Call you this a mind ready to agree or to make an atonement? is it likely to be true that the fault is not theirs why they do not communicate with the Roman Church? No, it cannot possibly be, that the union whereof I had some hope should take effect, except they do first detest all heresies, and heretics, and believe aright with the Catholic Roman Church, and be conjoined unto it in perfect Charity.  
27 Henry the 8. made little difference but with the Pope only, whose primacy he denied, with an heretical spirit, and moved with some distempered humours, violently took unto himself only the Ecclesiastical supremacy, and carried himself more modegatly in other things which belonged unto the faith, and divine service, and ceremonies of the Catholic Religion. Under Edward his son a child, and much more under Elizabeth they departed not only from the Pope, the Vicar of Christ, and supreme Pastor of the whole Christian flock, but also the divine service, and worship of God, was taken away from the Catholics by main force and injury, and forbidden by the public secular laws. What, was there any lawful Synod first called? were the objections against the Catholics examined and discussed? were their answers heard? were they convicted of any error, or impiety in Religion? was the judgement given by any competent judge? No such matter. Doth not the same violence, the same injury, the same impiety continue? for what labour and pains do they (who have the chief charge of their Religion in England such as it is) daily take, lest that the divine, ancient, pious, and prescript service, should be restored unto Catholics? And are not they then in the fault, that the Schism is not taken away? They urge Reformation; yet Reformation although it be just, and necessary, if it be done with Schism, is a most foul, & hateful deformation. That is reform, which continuch the same in substance: Therefore the Catholic Religion, and her substantial exercises, aught to have remained in England: and if any thing therein had been to be reform, it should have been put under a lawful reformation (seruatis seru●●ndes) without taking away necessaries: And they should not have brought in another Religion, and suppressed the former, or thrust it into a corner, thereby to make two contrary, and repugnant Religions: so as the first is not reform, but as much as in them lieth lestroyed, and a new forged. Moreover, there cannot be two Religions of Christ, but one only which is ours, as I have showed, because there is but one Church, one foundation, and one Christ.  
28. Therefore when amongst other evils, I saw myself environed on every side with an invetterate Schism, and that there was no hope of union: an Altar being erected against an Altar, and disjoined from the charity of the Church; I neither aught, nor could stay with them any longer with a safe conscience: Wherefore the remorse of conscience compelled me to return unto the Catholic Church; My Agar hearing the voice of the Angel reproving her, and saying: Return unto thy Mistress, and humble thyself under 
Gen. 16. 9  her hand: was forced of necessity to return unto the most holy Church her Mistress. Moreover, my slight could bring me nothing, but shame, and destruction. God commanded me to be humble under the hand of my Mistress, and in this thing especially it behoved me to follow God. I wish to God that they unto whom I foolishly fled, would acknowledge their most miserable spiritual estate, not only for their heresies, but also for their lamentable Schism, from which as I have showed them they cannot be excused, because they have separated themselves unjustly, and without cause from the true Church of Christ, which is our Catholic Roman Church; And this thing terrifieth me: for Schismatics exclude themselves from being the sons. of God, as Cyprian affirmeth, saying; They have not God 
joh. 11. 52. De●●●. ●● 〈◊〉.  to their Father, who will not have the (true) Church for their mother. Christ died to gather into one the sons of God which were dispersed. Therefore the death of Christ did not only work, and doth work the redemption of men, but also the union of the Church. Before the death of Christ the children of God were divided and scattered, some under the law of Moses, others under the law of nature; all were divided one from another into several congregations. But now since the coming of Christ, the divine wisdom would that all his faithful believer, and true children by faith, should make one only society throughout the whole world, under their Captain, and Emperor jesus Christ, and serve him in his wars under the standard of the holy Cross, with the same colours and Ensigns of the Sacraments. And this society and unity is a notable effect of the death of Christ, which death hath brought to pass, that disagreeing Sects, & innumerable forms of Rites, and Religions amongst themselves opposite, should join together into a Christian unity by him, Who is our peace, and hath made both one, and this by the 
Ephe. 2. 14. Lib. 3. Hexem.  Cross, whereupon Anastasius of Mount Sinai saith, that these words, Let waters be gathered into one place, are to be understood of the Church, assembled together of divers people, and Nations, and Sects, under the unity of faith: For which cause Christ also said of his Cross, If I be exalted from the earth, I will draw all 
joh. 12. 32.  things unto myself. Athanasius in his Treatise of the Incarnation of the word of God, sayeth, Our Lord exalted in the Cross, stretcheth forth both his arms to invite unto himself only, both the Nations of the jews and Gentiles, that by embracing them, he might gather them both into his bosom: but there is but one only bosom between the arms of our Saviour.  
29 And Athanasius in the same place thinketh, that it is not without mystery, that Christ did choose the death of the Cross, and not the cutting off his head, by which his precursor St. john Baptist lost his life, nor the dividing of his body into parts, which I say suffered: that in his death he might without dismembering keep his body whole and entire, and take away all excuses from Schismatics, who desire to divide the Church into parts. And Christ our Lord was so pleased with this unity, that with a most servant prayer in the very last night of his life, he required of his Father, that he would not suffer his Disciples, and the other believers to departed from this unity: and said twice, that the cause why he 
joan. 17. 11. 20. 21.  prayed for the preservation of this unity was: That the world may believe that thou hast sent me. But our Adversaries nothing considering these things, as much as lieth in them, would have the death and cross of Christ, to be without this most excellent fruit of unity; and by divisions and schisms give unto the jews and Pagans occasion to speak ill of, and to blaspheme Christ, by saying that he was not the son of God, nor sent by God, seeing the union which he ordained did not continue, but now and then was broken into parts. The Church of Christ is one house, and one family; he who shall withdraw himself from this family, or goeth out of this house, doth not appertain unto the family of Christ, but is excluded from salvation, even as they who were without the Ark, perished in the flood. 
Gen. 8  The Protestants have cut off themselves from the body of Christ, which is the sole Catholic Roman Church, with her inseparable adherents: Therefore there be not members of Christ, nor is Christ their head; neither are they partakers of his holy spirit, or gifts. They are rotten members, and already cut off, for that they have by their own free will impiously cut off themselves from the body. They are branches cut off from the Vine, good for nothing but for the fire: Neither can he (saith St. Augustine) be partaker of Divine charity, who is an enemy of unity.  
30 By Schism they have inenrred the loss of all spiritual goods, if they think they possess any; If I speak (saith St. Paul) with the tongues of men and Angels, 
1 Cor. 13. 1.  and have not charity, I am nothing: it doth profit me nothing, etc. According to these words of St. Paul St. Augustine saith, that schismatics do not profit 
〈◊〉 1. de Bapt. ●●. 〈◊〉. 4. 〈◊〉 2.  by doing good works. Cyprian affirmeth the same many times, saying, Although a man be slain for the name of Christ after he is out of his Church, and divided from unity, and charity, he cannot be crowned in his death, and repeateth the same lib. 1. epist. 1. and unto Iuba●●num, and in his books de Simplicitate Praelethrum, or, de unitate Ecclesiae, and the oratione dommica, Chrisostom in epist. ad Ephes. hom. 11. followeth him, and saith the same.  
31 I wish they would consider what a horrible sin they have committed, by making this damnable separation. For that Schism is the destruction of holy Church according to the words of Christ, saying, Every Kingdom evided against itself be made desolate. 
Luk. 11. 17. Galat. 5. 15.  And S. Paul saith, Take heed, how you bite one another, lest you be consumed one with another, and St. 
Lib. depoenit. ●● 4.  Ambrose proveth, that this wickedness of destroying the Church, may be that sin against the holy Ghost, which Christ said is not remitted, neither in this 
Mat. 12. 31. 3 〈◊〉 6.  world, nor in the world to come. So that wicked harlot had rather to have the child destroyed, then to be restored into the bosom of the own mother, and therefore cried against her, be it neither mine nor thine, 
〈◊〉 10. ●.  but let it be divided. So schismatics, lest the faith should be conscrued alive, and whole in the bosom of the true mother the Church, do what they can to divide it, that it may be dead to them both. But they labour in vain, to the verifying upon themselves this saying, He that breaketh the hedge, a Serpent shall bite him. And it is no wonder that in these days the English are fallen into many heresies, and that Puritanisme doth so much reign amongst them, although at the first separation, they were not polluted with the Lutheran or Calvinian heresies: For Ireneus doth excellently 
Lib. ●. cap. 40. & li. 4. ca 43.  teach, that they who are cut off from the Church, do not drink of the Fountain of the spirit of God: but dig unto themselves old Cisterns, and fall into most filthy errors against the true faith. And so Gyprian maketh the Catholic Church a Root, a 
Lib. de s●●p. Pralater. ●.  Fountain, a Sun, so that as the branch hath life from the root, the Brook hath water from the Fountain, the rays light from the Sun, even so the sincerity of faith cannot be had, but by conjunction to the Catholic Church. They therefore who have separated themselves from it, cannot receive the verity of faith, but of necessity they must fall into errors; for they be trees without a root, they be Brooks without a Fountain, and Rays without a Sun. Whereupon the Fathers in many places by these, and the like reasons do manifestly prove, that Schism doth at length break out into heresy: For he who doth refuse to have communion with the Catholic Church: he also will refuse to learn of it the verities of Faith, of which she only is the keeper and consever. Therefore very well did Augustine conclude, That an invetterate 
Cont. Cr●scon. lib. 2. cap. 7. Lib. 1. epist. 6.  Schism is even heresy itself. And rightly did Cyprian find in every Schism this heresy at least, that by it are taken away these two articles out of the Creed: I believe the holy Catholic Church, and the remission of sins. For they that believe the holy Catholic Church to be the true Church of Christ, cannot departed from the same, if they so believe: But if they do departed, certainly they do not believe, that the Catholic Church is the true Church of Christ. So Augustine saith, that the Donatists had turned the● 
〈…〉.  Schism into an heresy. And Ambrose approving his fact, who had fled from the Churches of the Luciferites. a●● have now done from the English, said: He thought there was no faith in the Schism, for though they kept the faith to God, yet they did not keep it to the Church, whose limbs they suffered (as it were) to be divided, and members to be rend in pieces▪ for seeing Christ d●● suffer for the Church, and the Church is Christ's body, they seem not to believe Christ, who make his passion void, and tear his body in pieces.  
33. Should I therefore have stayed among schismatics, and heretics with such danger unto my soul? God forbidden. I repent me with all my heart, that I have remained so long amongst them, and have taken up and used wicked Arms against my Mother, the Catholic truth, and have written books of the Ecclesiastical Commonwealth full of heresies, which I sincerely heat, and detest, and was a Soldier in that graceless Camp to the perpetual infamy of mine own name; And now it doth both grieve, and vex me, that I have been the Author of so great wickedness. Therefore with all humility and reverence, I ask and crave pardon and forgiveness for my wicked offence of God Almighty, of Christ our Saviour, and of the Pope his Sovereign, and chief Vicar upon earth; and do wholly submit myself; and faults unto the great clemency of the same Pope, who sitteth supreme judge of us all, and not to be judged of any upon Earth, for that he representeth the person of Christ in his Church. And even as our Lord himself doth open willingly his bosom of mercy unto him that is penitent, so am I in good hope that I shall be received into the arms of the Clemency of his holiness. The example of St. Cyprian against Stephen the Pope (much reproved and condemned in the Catholic Church) some times confirmed me in my wickedness, of striving, and resisting against the supreme Pastor; But now my foul fall hath taught me to my loss, that those Bishops wander, and go astray from the right path of Faith, who do refuse to be guided by the only pole-star which is the Pope of Rome, to follow wandering fiery Meteors to their destruction. Would to God even as the divine Cyprian by the effusion of his own blood for Christ, did wash away the stain of his former Audacity, so I hearty desire that there might be given unto me (who in the multitude and heinousness of my faults have surpassed incomparably his fall) the opportunity and grace, to deface and blot out my foul stains and filthiness, and bear witness of the truth of the Catholic faith with the shedding of my very blood: which stains and filthiness I am most ready 〈◊〉 the help of God when Ink should fail, to sign with my proper blood, to the praise and glory of God, the Exaltation of the holy Catholic Church, and to the honour, and dignity of the Apostolic Sea, which God grant.  
At Rome. 24. Novembris. Anno. 1622.  
FINIS.