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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A79524	Catholike history, collected and gathered out of Scripture, councels, ancient Fathers, and modern authentick writers, both ecclesiastical and civil; for the satisfaction of such as doubt, and the confirmation of such as believe, the Reformed Church of England. Occasioned by a book written by Dr. Thomas Vane, intituled, The lost sheep returned home. / By Edward Chisenhale, Esquire.	Chisenhale, Edward, d. 1654.	1653 (1653)	Wing C3899; Thomason E1273_1; ESTC R210487	201,728	571

and praise ought to be in faith Whatsoever ye ask if ye believe ye shall receive it Matth. 21.22 We must come unto the Father in the Sons Name and he will hear us ask and he will do it John 14.14 By faith in Jesus we have boldness and entrance with confidence Eph. 3.12 So that Whatsoever we desire when we pray believe that we shall have it and it shall be done unto us Mark 11.24 But without faith it is impossible to please God For He that cometh to God must believe that God is and that he is a rewarder of them that seek him Heb. 11. And without faith our prayer turns into sin for Whatsoever is not of faith is sinne Rom. 14.23 So then for any society to come to Divine service in a Tonge they do not understand their prayer and praise cannot be of faith in respect they know not what they ask their Priest is their mouth and they cannot in heart go along with him because they understand not what he sayes and their saying Amen to they know not what cannot be acceptable unto God according as S. Paul writes to the Romanes Rom. 10.14 How shall we call on him in whom we have not believed and how shall we believe in him of whom we have not heard We must believe in him and by him and by him offer the sacrifice of praise to God we must draw neer unto him with a pure heart in the assurance of faith Heh 10.22 This was the Doctrine of the Apostles and this was the practice of the Primitive Churches Theodoret lib. 5. de Graec. affect curat pag. 521. telleth us that in his time which was about 440 years after Christ the Scriptures were translated into all manner of languages and that they were not onely understood of Doctors and Masters of the Church but of Lay-people and common Artificers Hebraici libri non modo in Graecum Idioma conversi sunt sed in Romanam Aegyptam Persicam Judicam Armenicam Scyithicam linguam semelque ut dicam in omnes linguas quibus ad hunc diem nationes utuntur It was then the practice that every Nation should have the Scriptures in their own Tongue which Bellarmine unawares confessed Bellarm. Chap. 106. Tom. 1. col 191. lib. 4. de verb. Dei Script cap 11. But such is the pride and vain-glory of the Popes of Rome that they will not admit this in these latter dayes for since the Bishop of Rome grew up to be the Universal head all Churches must receive anew the Scriptures in their own Tongue and not onely so but their Lyturgies too burning such Scriptures as the people understand in their own vulgar Tongue and excommunicating all persons of the Laity be they neve● so well learned that shall reason of matters of faith or dispute of his power commanding Latine Service and Latine Homilies to the vulgar and though they cannot understand it yet he has Decreed it shall be so 6 Decret lib. 5. cap. quicunque By which means he thinks to gain an opinion of being the onely Planter of those Churches whenas indeed he is but a busie intruder upon the Apostolical foundations of others and in this his Holiness has a further reach for by this means he pleads Authority to rule over them producing this in evidence against them should they oppose him that Conqueror-like he has given them a Law in the proper language of Rome And if any questions should arise concerning any points taught in those Translations he likewise did by this means obtain the priviledge to be the Interpreter it being more proper to Rome to unfold the sense of that language than to any other place And thus and for those ends did the Popes of Rome obtrude the Latine Lyturgies upon several Churches which how it agrees with the Law Divine for the work of the Ministry for the gathering of the Saints and for the edification of the body of Christ till we all meet together in the unity of the faith and knowledge of the Son of God let the holy Spirit of that God and the Angels of the several Churches witness CHAP. XVIII The Conclusion Wherein the Reformation of England is justified notwithstanding the Objections of Rome against it and that the Pope was the cause of the Protestant Churches their separations from the Church of Rome I Have briefly touched most of those points which the Doctor hath urged against the Protestants wherein I conceive the Church of England doth differ from the Church of Rome and for that it is not my desire to make the breaches wider but if possible to reconcile them into one and to make up the gap of separation betwixt them I now hasten to a conclusion Yet let not any one censure me as if I were weary of my enterprize because to some particular Chapters I have not given particular answers for I conceive that the scope of their matter is sufficiently refuted in this discourse and those Chapters not concerning any points of controversie betwixt us any further than I have already answered I did therefore forbear to multiply words against the Doctor but hastned to the conclusion The Doctor in his 22. and 23. Chapters doth flutter with the Lapwing and makes most bussle when he is furthest off the Nest He had formerly cast his sting and there in conclusion ends with buzzing and noise onely he rolls up himself in Rhetorick and with the Seriphian Froggs of which Pliny writes lib. 8. cap. 85. he is clamorous in invectives he like an untamed Colt having leaped the Pale which kept him in a safe and fitting Pasture ranges up and down the miry paths throwing up dirt behind him till at length having run himself out of breath he becomes tame and is content to take scraps at the Jesuites hands he feeds upon the Orts of Parsons Saunders and such like Renegadoes he has turned away his face from England's Sion in whose true mirror of divinity he might have seen the image of Christ himself and his own face beauteous as a Son of that Church but now having turned aside he has forgot what manner of man he was or what before he had beheld by the help of the reflections and now he altogether contemplates upon a false gloss which doth present unto him deceiving objects on the one hand is the Church of England presented to him black and ugly being transformed by the false Vail they and such like have put upon her for which they are with all indulgence cherished and encouraged by his Holiness according to the saying of Salomon Prov. 26.22 The words of a Tale-bearer are as flatterings and they go down into his belly But on the other hand the Church of Rome is set out with all the Art imaginable so that any who will give up himself unto the speculative Religion of Popery is cheated into an opinion of Romes beauty and comliness and into a ●a●●en and de●●●tation of the Protest●nt Religion because

if it be hid it is hid unto them that are lost whom the God of this world hath blinded ●hat the light of the Gospel of the glory of Jesus Christ should not shine unto them 2 Cor. 4. For it is plain by the Scripture that Jesus was the Christ Acts 18.28 And Joh. 5. The Father hath sent the Son and his works bear witness of him and the Scriptures testifie of him God the Father God the Son and God the holy Ghost the Comforter his Passion Resurrection Ascension and the coming of the holy Ghost being so plainly preached and set down that a man may read them running and this Word endureth for ever and this Word is preached unto us 1 Pet. 1.25 And Joh. 3.16 God so loved the world that he gave his onely begotten Son that whosoever believeth on him should not perish but have everlasting life and what need we any more This is eternal life to know the Father and Jesus Christ whom thou hast sent Joh. 17.3 He is the Way the Truth and the Life We believe that thou art Christ the Son of the ever-living God and thou hast the words of eeternal life Joh. 5.68 Hence S. Austin lib. de doctr Christianae cap. 9. did affirm that all things pertaining to mans salvation are plain and easie to be understood And Chrysostome upon 2 Thessal 2. Hom. 3. Omnia plana sunt sunt ēx divinis Scripturis quaecunque necessaria sunt manifesta sunt It is not therefore an idle and presumptuous doctrine in the Church of England to maintain this since we have both authority of Scripture and the Fathers for the same Nor do we hereby rob the Church of her authority to judge of and determine controversies and those things that are doubtful in the Scriptures There are some things of Discipline and pertaining to Manners in which the Scriptures may be doubtful or not easie for every capacity to understand and for those it is fit the Church should determine them and having determined them to impose them by the Princes authority as Rules of faith upon the people and so teaches the Church of England in the twentieth Article Lay-men to read Scripture But the main things necessary to our salvation concerning our faith to be grounded upon Jesus the Son of the ever-living God the author and finisher of our faith those as I said before are clear and manifest and though Angels from heaven should teach any other doctrine they are to be accursed Gal. 1. Wherefore sith this is plain and manifest in Scripture that Jesus gave himself for our sins and whosoever believeth in him shall not perish but have everlasting life and for that this faith is given by the Spirit of God 1 Cor. 12. Phil. 1.29 2 Pet. 1.3 and Matth. 16.17 and is the gift of God and no man hath it of himself for flesh and blood doth not reveal it and for that Christ has prescribed the way how and by what means we shall obtain this gift even by searching the Scriptures Rom. 10 It must needs be a grievous and intolerable sin in the Church of Rome to debar the people of this means to attain this precious jewel the salvation of their souls Upon these grounds do we allow the Laytie to read the Scripture but we do not hereby give them liberty to interpret it according to their will and humour They may in them finde Jesus to be the life everlasting the Spirit giving them faith and therefore must not be debarred the means But they are not allowed in points of difficulties to be their own interpreter but to repair to the Fathers of the Church to declare the meaning of those Oracles of God to whom it is given by the power of the holy Ghost to know the mysteries of the kingdom of God Matth. 13.11 For which end Christ has commended the Scriptures to the Church that she may discern keep and publish them Christ opened the Scriptures to his disciples Luke 24. and they preached it to all nations The Apostle Paul 1 Tim. 3. calls the Truth the fountain of the Church and the Church the pillar of Truth as Solomon made his Chariots to have a golden axletree and pillars of silver understanding by the axletree says one sound doctrine by the pillars the faithful teachers of the same The Scripture is the truth of God and the Church the house of God the Scripture the foundation the Church the pillar and the foundation is not sustained by the pillar but the pillar supported of the foundation Truth makes the Church not the Church the Truth We are to observe the Scripture as it were the Candle the Church as the Candlestick according as S. Austin upon Gal. 1. says Church how to interpret The Scriptures are not true because the Church says they are the Word of God but the testimony of the Church is true because they are the Word of God Now as we ascribe to our Church this priviledge of interpretation of difficult and obscure places Scriptures above Councels ●nte Chap. 9. we do not either deprive Rome of her right or too much extol our own Church Nor do we hereby make void the Laytie's reading of Scripture The Laytie may read it because the main points are easie and it is the means to obtain faith as well as by hearing the Church in those points that are easie and it is the way enjoyned by God to attain faith as well as by preaching and he has promised his Spirit to those that seek him earnestly and with unfeigned lips And when it shall please God by their reading to give them of his holy Spirit that Spirit will guide them to come to the Church to be informed in those things they understand not or shall the Church understand that through weakness they misunderstand any point in those Scriptures and she shall reprove them the same Spirit guiding them into the way of Truth will lead them to hearken to the dispensers of the sacred Oracles And if the Church shall deliver any thing which to other Churches may seem strange and not satisfactory she as I said before in the precedent Chapter will call a Synod and if there the business receive not an absolute and satisfactory resolution to submit the business to a General Council rightly constituted and free in it self And in the mean time if our Church offend the Church of Rome for that she differs from her in any particular let her make her self capable to reform by a General Councel by taking off the slavery that lies upon it by the Popes Canonical Law and we shall submit our Church to the free debate in a perfect Council to decide the points wherein we differ otherwise the Church of Rome might seem to have just cause to accuse us for that we cast off the discipline of the Primitive Churches as to that particular but in the mean time upon the former recited texts of Scripture upon the authority of

as a matter of faith and that upon pain of damnation as witness this novel point and some others which are of later times crept into that Church And when any thing of Papal will and interest must be held forth to the other Churches then is the Lateran at Rome pitched upon Ante chap. 14. as I have formerly said as the onely convenient place to have the matter debated it being there likely to receive the least opposition by reason his Holiness is at hand to take notice of his enemies and to punish them and to flatter and promote such as stand for his Papal pleasure In this Councel of Laterane The Councel of Laterane chap. 17. likewise was hatched that other Cockatrice that strange brazen-fac'd and staring opinion of deposing Kings from which root of bitterness springs many tart branches of dangerous and poysonful Errours the nauseating juyce of whose sowre grapes being given to some other Churches to drink it hath intoxicated them making their Vertigious heads turn after the Laterane Weather-cock and in their brain-sick fit conceit that her high-reared Spire is the onely supporter of the heavenly Pole whilst the sober and discreet Christian knows that her proud top being exalted to that height is but so much the neere● the pattern of Babels Tower And whilst they think she is dignified before others her head being lifted above them others know she hath not whereof to boast unless in this That shee has the upper room in Satan 's airy principality which how much the higher she is lifted she is but thereby rendered more subject to be muffled with the black contractions of the Devil's Cimerian clouds of Errours And though the top thereof be forged out of that material Sword as is by the Romish Legends maintained which cut off Saint John Baptist's head it should not therefore arrogate to be the onely decolling instrument of Principality and Temporal power But I return to the subject matter of this Chapter That I may the further lay open the errours of the Church of Rome in this particular Miracles the cause of Transubstantiation and that the Papists shall not have whereof to boast in that I said they were induced by Miracles to maintain this doctrine should I pass those Miracles by in silence I will let the Reader know what they were It is reported that a Bishop of Canterbury about the time of this change did shew unto some for their conversion the Host turned into flesh and blood in outward appearance dropping into the Chalice and that thereupon they believed Transubstantiation Another is reported by Paschasius of one Plegildus a Priest of Almain who did see and handle visibly the shape of a childe upon the Altar and after it turned into bread and he was to receive it Another is reported of a Jew-boy who coming into the Church with another boy which was a Christian he saw upon the Altar a little childe torn in pieces and afterwards by portions distributed which he reporting was condemned to be burned but was after rescued from the flame by the Christians These Miracles were the onely arguments used against Berengarius and the convincing perswasions of the facile consciences of those days which how it stands with the doctrine of Christ Joh. 6.63 the practice of the Apostles the profession of the Primitive times and the faith and doctrine of the ancient Fathers let any judge S. Paul says 1 Cor. 11. That which he had received of the Lord Jesus that he delivered That as often as they did eat the bread and drink the cup they shewed the Lords death till he came Saint Paul calls it bread and the Evangelist wine and that after consecration and the Fathers of the Church taught that doctrine with them and Christ himself calls them bread and fruit of the vine and S. Paul The communion of the body And this being the doctrine of Christ and his Apostles though an Angel from heaven should come and teach any other doctrine let him be accursed Gal. 1. Wherefore these miraculous apparitions were no ground for Rome to change her faith in this point If these stories be true they ought to be considered as extraordinary apparitions like the light from heaven which shone about S. Paul These external miraculous apparitions were but to perswade the consciences of Infidels and Heathens to turn to the faith of Christ and to be perswaded of the truth of that Sacrament and not to make the true and already-grounded Christians to change the nature of their faith which is the ground of things hoped for and the evidence of things which are not seen Heb. 11.1 This was to perswade the mis-believing Jew of Christ and of the truth of this blessed Sacrament whereby he was to be made partaker of the benefits of his precious death and passion not to teach the Christian any new doctrine concerning the same These miracles should rather confirm him in his faith received that it was a spiritual banquet in respect that after the apparition as the story runs at the receiving that which was received was become bread again and not to ensnare him into this novel errour which was contrary to Christs doctrine the Apostles preaching and the practice of the Primitive Church But I will no longer insist upon this point I submit to any good Christian whether it be safer to follow Christs explanation of this mystery to be spiritual with which S. Paul and the ancient Fathers do concur then to humour the times and to be observant to the late Popes which about the time of this change were grown great and since have by cunning practices enlarged that power insomuch that now they are declared above Councels and whatsoever they propound must de fide be received upon the score of their infallibility be it never so contrary to the truth of Gods Word And they by this doctrine receiving advantage by their Altar-Sacrifices will not easily be induced to renounce the errour thereof and though never so palpably against the Truth of God yet the Jesuites will maintain it for their Masters advantage this doctrine tending more to his avail then any good to the souls of his flock Wherefore the Church of England having a right to reform errours in her own Province has chosen to cast off this blinde tenent of the Pope and his Parasites and she having the warrant of Christ the rules of the Apostles the practice of the Primitive Church and the consent of the ancient Fathers for her doctrine in this point hath therefore made choice with them in unity of Spirit firmly to hold and maintain that Christ in his humanity is not really and corporally in the Sacrament but figuratively in the outward elements being thereby signified and is spiritually eaten and drunken of the worthy receiver CHAP. XVI Against Communion in one kinde That the Church of Rome's withholding the Cup from the Layty is a novelty against Christs precept and the ancient

CATHOLIKE HISTORY Collected and gathered out of Scripture Councels Ancient Fathers and modern Authentick Writers both Ecclesiastical and Civil for the satisfaction of such as doubt and the confirmation of such as believe the Reformed Church of ENGLAND Occasioned by a Book written by Dr. Thomas Vane INTITULED The Lost sheep returned home By Edward Chisenhale Esquire Chrysost in Matth. Hom. 30. Christianus si malus evaserit pejor fit quam suisset Gentilis 2 Pet. 2.21 For it had been better for them not to have known the way of righteousness then after they have known it to turn from the holy commandment given unto them London Printed by J.C. for Nath-Brooks at the signe of the Angel in Cornhil 1653. To the Right Reverend The LEGAL CLERGY OF The Reformed Protestant Church OF ENGLAND The Author Wishes many dayes of consolation here and eternal joy in the Holy Ghost THe Israelites lamented after the Lord when the Ark was removed and it pittyed the children of Sion to see her stones in the dust and how can any sing a song of the Lord in a strange Land For my own part many have been the troubles of my spirit Right Reverend for the desolations and miseries that have of late befallen our English Church and amongst the rest this has not been the least affliction of my soul to see her like Sennacherib murdered of her own sons to see her laid desolate whilst her enemies cry There there so would we have it When Ierusalem was destroyed she became an habitation unto strangers and our English Sion being now laid waste a Babylonish Tower of Rome would fain be built by the Enemy upon our holy Hill But that which most afflicted me was to see the sons of our Sion's Tower being compleatly furnished out of her spiritual Magazine and being harnessed and carrying bowes to resist the Darts of Satan should like the children of Ephraim turn their backs in the day of battel amongst whom I finde Doctor Vane the Author of a Book intituled The lost sheep returned home to be the Ring leader and chief of the Apostate-Tribe who had no fooner escaped out of our English sheep-fold but straightway he discovers the Muset thorow which he stole thinking thereby to decoy the rest of the flock into the Wilderness Now I seeing this injury done unto our English Vineyard though it was not proper to me to make up the fence did presume to lay these thorns in the breach whereby I might divert the Flock from straying after novelties and seeking after strange Pastours and in the interim blind the Wolves that they should not discover the breach that is made in our Pale Some I know will condemn me for presuming to treat upon this subject being a Theam too high for my reach and too sacred for my calling and with Socrates will condemn Lysia's Oration as not being suitable for him that was to pronounce it If there be any such amongst us I desire them to take notice That when the Temple was to be rebuilt all the people of Israel without exception contributed towards the work Ezra 11.5 6. The Priests and Levites and all the children of Israel c. and appointed the Levites to set forward the work Chap. 3.8 For my part I do not desire to transgress the bounds of a well-wishing Israelite I do not with Uzzah think to support the Ark with my own hand but humbly present to your judicious sense the sweet smelling flowers which grow in others Gardens and withal give your Reverendships a view of the wilde Thistles that bear no Figgs leaving it to your choyse to weed out the one and root up the other to whom the work more properly belongs For my part had I not perceived that the hearts of many of the Romish Faction were hardened through the deceitfulness of that Book insomuch that many began to triumph over the wounds therein given to our English Church as if the Protestant Religion were neckt in the sparring blowes And had I not been upbraided daily with the clamorous insultings of divers Papists that our Church wanting grounds of Replyes was the cause of her silence I had neither given them this occasion to censure me of presumption or busied my self either for their information or the Church of England's justification the one more properly belonging to anothers charge the other needless in respect the quarrel they have renewed is but with their own shadow all that ever they now pretend being heretofore fully answered the force of Divinity and weight of Reason adjudging the Garland to our English Church Nevertheless those answers being in several pieces and many not having the several Books and the Doctor having couched many subject matters in one Volume I thought it requisite that a Reply were composed in answer to his objections not the importance of his subject matter but the ease and convenience of the people to have him answered in one piece calling upon some to this work And I consulting with my self and imagining after so long a time of its not being answered that the more judicious amongst you might perhaps think it below them to make a reply to that which had already by others been most fully and plainly refuted answered did assume the boldness to re-capitulate this ensuing Treatise which together with my self I prostrate at your feet Amphion plaid ever best when he heard poor Ithoneus blow upon his Oaten Pipe and I could wish these rude Collections of mine might but serve as a Plain-song whereon your Reverendships might descant I did not intend that these loose pieces thrown into the Gap should stand for a sufficient Fence for our English Vine-yard onely I was something confident that they might be serviceable to you and be made use of in part as being Materials prepared for your use wherewith you might firmly repair the Breach which the Doctor has made which being set by your more Divine hands might become a growing Rampire against the Wolves and Foxes that would steal into your Vine-yard to pluck your Grapes and a standing Bulwark to keep her up maugre the engines of Hell and Satan I know it is you to whom the charge of the Plantation is committed it is you that are the proper Husband-men and know best how to fence her clusters you are the Levites must repair the breaches in our English Tabernacle I beseech you be not offended that I have taken notice of this Gap made in your Fence but rather let this my boldness finde pardon from your goodness and let this piece be acceptable to you as coming from one that in humility and love desires you to have an eye to this breach and if when you view the pieces I have thrown into the Gap you finde any that are proper for your Fence fix it down and throw the rest by or if in your judgements you think it need no further reparation yet vouchsafe to confirm it with your holy hand sith this bold