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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A65197	A lost sheep returned home, or, The motives of the conversion to the Catholike faith of Thomas Vane ...	Vane, Thomas, fl. 1652.	1648 (1648)	Wing V84; ESTC R37184	182,330	460

nor feet And even such imperfect things are all hereticall and deformed Churches which want faith for their head charity for their heart firmnesse and perseverance for their feet Holding such monstrous and absurd opinions that they make up a bundle of Heathenisme Turcisme Heresie and contradictions to common-sense Can then any indifferent and prudent man who knowes that God made the world with wisdome in number weight and measure can he think that they are the Church of God the deare Spouse of Christ for whose sake he descended from his heavenly Throne and took and lost humane life Or will he not rather say that they are mad 1 Cor. 14.26 Who are framed neither in number weight nor measure their societies and Churches being or being possible to be according to their principles as many as their persons their opinions vaine and foolish and their government confused and mis-shapen seeming rather a chaos than a creation In summe there is nothing that can be said for a true Catholique Church but may be truly said for the Roman there is ●othing that the Protestant Churches have said or can say for themselves but have been or may be said by Heretiques and are said by those who subdivide and separate from them which pretences if they be good in them against the Church of Rome they are good in others against them which yet they will not admit So that the Church of Rome is the true Church or there never was any true Church and all Protestants are Heretiques or there never were any that deserved that name § 9. What remaines then for all Protestants of what sort or title soever but to listen to the voice which sayeth Goe out of her my people that yee be not partakers of her sinnes and that ye receive not of her plagues Revel 18.4 To redeem their soules from forfeiture that have been thus long morgag'd to eternall death and with the Prodigall son to returne home to the Catholique Church their mother and thereby to God their Father in whose house there is plenty of celestiall Manna while they perish for want of food or become fellow commoners with the hogs and feed upon huskes and draught and thereby to give joy both to earth and heaven in their conversion seeing that as the elements never rest contentedly but in their proper place● so they will find no rest but in the bosome of the true Church which is the proper place of every Christian To listen to the voice which crieth Return return ô Sunamite return return Cant 6.13 And the Spirit and the Bride say come And let him that heareth say come and let him that is athirst come And whosoever will let him take of the water of life freely Revel 22.17 by coming to Mount Sion and to the city of the living God the heavenly Jerusalem and to an innumerable company of Angells to the generall assembly and Church of the first borne which are written in heaven and to God the Judge of all and to the Spirits of just men made perfect and to Jesus the mediator of the new covenant Heb. 12.22.23.24 before he come to them as a terrible Judge revealed from heaven with his mighty Angells in flaming fire taking vengeance on them that know not God and that obey not the Gospell of our Lord Jesus Christ 2. Thess 1.7.8 And that they may all doe so especially the Kingdome of England and most especially the most excellent King thereof Strike ô strike their and his soule O Lord with thy omnipotent grace whose magnetique vertue may draw his Royall heart to thee and make him a glorious and happy instrument of drawing others till they all meet in the unity of the faith so to continue untill their mortality shall put on immortality and his temporall crown of thornes be exchanged for an eternall crown of glory Amen FINIS S. Ambr. Ep. 31. ad Valent. Imp. Non erubesco cum toto orbe longaevo converti verum certè est quia nulla aetas ad perdiscendum sera est Erubescat senectus quae emendare se non potest Non annorum canities est laudanda sed morum Nullus pudor est ad meliora transire A Table of the Contents of the severall Chapters contained in this Book Chap. 1. THe Introduction And that the knowledge of the meanes to arrive unto eternall life is not otherwise attaineable then by faith grounded on the Word of God pag. 1. Chap. 2. Of the means to know which is the Word of God And that all the arguments imployed by Protestants to prove that the Scripture and it only is the Word of God are insufficient And that the Generall Tradition of the Catholique Church is the only assured proof thereof p. 6. Chap. 3. Of the insufficiency of means used by Protestants to find out the true sense of Scripture The absurdity of that assertion of theirs That all points necessary to salvation are clear and manifest p. 26. Chap. 4. Of the vanity and impiety of those who affirm that each mans particular reason is the last Judge and interpreter of Scripture and his guide in all things which he is obliged to believe and know And that the Catholique Church is the only Judge p. 36. Chap. 5. Of the meaning of those words Church and Catholique and that neither of them belong to Protestants p. 49. Chap. 6. Of the Infallibility of the Church p. 54. Chap. 7. That Catholique Tradition is the only firme foundation and motive to induce us to believe that the Apostles received their Doctrine from Jesus Christ and Jesus Christ from God the Father And what are the means by which this Doctrine is derived down to us p. 66. Chap. 8. That the Church is infallible in whatsoever she proposeth as the Word of God written or unwritten whether of great or small consequence That to doubt of any one point is to destroy the foundation of Faith And that Protestants distinction between points fundamentall and non-fundamentall is ridiculous and deceitfull p. 78. Chap ' 9. That there is and ever shall be a visible Church upon earth And that this Church is one holy Catholique and Apostolique p. 94. Chap. 10. That the Roman is that one holy Catholique and Apostolique Church p. 105. Chap. 11. That the true Church may be knowne by evident marks and that such marks agree only to the Roman Church And first of Universality the first mark of the Church p. 137. Chap. 12. Of the second mark of the Church viz. Antiquity both of persons and Doctrine p. 151. Chap. 13. Of Visibility the third mark of the Church And of the vanity of Protestants supposition that the true Church is sometimes invisible That Protestant Churches have not alwaies been visible p. 188. Chap. 14. Of the fourth mark of the true Church viz. a lawfull succession and ordinary vocation and mission of Pastors And that it is ridiculous to affirme that Catholiques and Protestants are the same Church p. 208. Chap. 15. Of the fifth Mark of the true Church viz. Unity in Doctrine and of the horrible dissentions among Pretestants p. 216. Chap. 16. Of the sixth Mark of the true Church viz. Miracles And that there are no true Miracles among Protestants p. 240. Chap. 17. Of the seventh Mark of the true Church viz. Conversion of Kingdomes and Monarchs p. 254 Chap. 18. Of the eighth and ninth Marks of the true Church viz. Sanctity of Doctrine and life p. 260. Chap. 19. Of the tenth and last here mentioned Mark of the Church viz. That the true Church hath never been separated from any society of Christians more antient then her felf p. 276. Chap. 20. That the Pope is the head of the Church p. 281. Chap. 21. That English Protestants do much mistake Catholike Doctrine being abused by the malice or ignorance of many of their Ministers And that upon their owne grounds they are obliged to inform themselves more exactly of the truth p. 297. Chap. 22. Of Communion in one kind p. 331. Chap. 23. Of the Liturgie and private prayers for the ignorant in an unknowne tongue p. 351. Chap. 22. Of the foolish deceitfull and absurd proceedings and behaviour of Protestants in matter of Religion And of the vanity and injustice of their pretext of conscience for their separation from the Roman Church p. 336 Chap. 23. The Conclusion wherein is represented on the one side the splendor and orderly composure of the Roman Catholique Church And on the other side the deformity and confusion of Protestant Congregations p. 362. The faults made by the Printer I desire the Reader thus to correct Page 21. line 1. dele § 5. p. 37. l. 2. r. tittle p. 47. l. 25 r. faith p. 61. l. 18. dele come p. 71. l 19. r. dangerous p. 85. l. 14. 15. r. ununiversall p. 140. l. 24. r. Psal 2.8 p. 147 l. 3. r. became l. 17. r. man p. 165. l. 9. r. intermingled p. 168. l. 11. r. unexpressible p. 188. l. 23. r. to a City p. 199. l. 9. r. tittle p. 201. l. 21. r. one p. 208. l. 22. r. all meet p. 210. l. 4. dele ought r. accusing p. 221. l. 13. r. call p. 261. l. 17. r. of hell l. 25. r. in our p. 276. l. 23. r. different p. 290. l. 2. r. say of l. 12. r. pillar of p. 293. l. 8. r. denying them p. 292. l. 18. r. Bishop p. 307. l. 12. r. as his p. 341. l. 15. r. consequentiae p. 358. l. 12. r. done in p. 358. l. 14. r. to this p. 367. l. 15. dele in p. 368. l. 5. r. Vnion Postscript The French Printer to the English Reader WHilst this piece so generally and deservedly lik'd and applauded both in the English Originall and in the French Version was reprinting here at Paris the learned Author returning hither from Rome in the very nick of time hath thought fit to add a Preface and two new Chapters to it the first Of Communion in one kind the other Of praying in an unknowne tongue both no lesse requisite then abundantly satisfactory So that I make no question but the contentment and benefit you will receive thereby will easily reconcile you aswell to the misnumbring of some Chapters pages occasioned by the Addition as to some other Errata's for which my ignorance in your language craves the benefit of a pardon Adieu

blood of Christ the purest sacrifice that can be imagined In this age also Justin Martyr saith In Apol. 2. ad Anton. Imperat prope finem * For we do not take those things as common bread and common drink but as Jesus Christ our Saviour made flesh by the word of God had both flesh and blood for our Salvation so the bread and wine being made the Eucharist by the praier of the word proceeding from him by which our flesh and blood are nourished by change we are taught that it is the flesh and blood of the same Jesus Christ incarnate Lastly in the first age S. Ignatius Martyr and Disciple of S. John the Evangelist speaking of the error of the Saturnians saith a Epist ad Smynium ut citatur à Theodoreto Dial 3. They do not admit Eucharists and oblations because they do not confesse the Eucharist to be the flesh of the Saviour which suffered for our sinnes which the Father by his ●ounty raised And S. Andrew the Apostle saith b lib. pass S. Andreae apud Suriū I daily sacrifice an immaculate Lamb to the omnipotent God which when it is truly sacrificed and the flesh thereof truly eaten of the people doth continue whole and alive Concerning the honour and Invocations of Saints in the fift age S. Augustine saith c Serm. 17. de verbis Apost prope init It is an injury to pray for a Martyr to whose prayers we ought to be commended And accordingly he did commend himself in these words d Meditat. c. 40. Holy immaculate Virgin Mary Mother of God and Mother of our Lord Jesus Christ vouchsafe to intercede for me to him whose Temple thou hast deserved to be made Holy Michael holy Gabriel holy Raphael holy Quires of Angells and Archangells of Patriarchs and Prophets of Apostles Evangelists Martyrs Confessors Priests Levites Monks Virgins and all the just both by him who hath chosen you and in whose contemplation you rejoyce I presume to ask that you would deign to beseech God for me a sinner that I may deserve to be delivered from the jaw of the Devill and from eternall death And again he saith a Lib. de loquutionibus in Gen. prope finem Jacob blessing his Nephewes the sonnes of Joseph among other things he saith and my name shall be invoked in these and the name of my Fathers Whence it is to be noted that not only hearing but also invocation is somtimes said which are not things pertaining unto God only but unto men In the fourth age we find S. Gregory Nazianzene speaking thus to S. Basil the great b In Orat. 20. quae est in laudem Basilii Magni But thou holy and heavenly head I pray thee behold us from heaven and either with thy prayers stop the provocation of the flesh which God hath given us for instruction or truly perswade that we may beare it with a valiant mind and direct all our life to that which is most availeable and after that we shall passe out of this life receive us also there in thy Tabernacles And S. Hierome against Vigilantius saith c Cont. Vigilant c. 3. initio Thou saist in thy book that while we live we may pray for one another but after we shall be dead the prayer of no man is to be heard for another especially seeing the Martyrs regarding the revenge of their blood shall not be able to obtain to which he answers ' If the Apostles and Martyrs being yet in the body can pray for others when as yet they ought to be solicitors for themselves how much more after crowns victories and triumphs And a little after he answers to the objection of their being dead saying To conclude the Saints are not said to be dead but asleep In the third age Origen giues us this example d Initio sui Lamenti I will begin to prostrate my self on my knees and to beseech all the Saints that they help me who dare not beg of God by reason of the abundance of my sin O Saints of God I beseech you with tears and weeping full of griefe that you fall down to his mercies for me miserable wretch And after woe is me Father Abraham pray for me that I be not estranged from thy bosome which I have greatly desired not condignely truly by reason of my great sin In the second age Justin Martyr speaks thus d Apol. 2. ad Anton Pium Imper. non longe ab initio Moreover we doe worship and adore him to wit God and the Son who came from him and taught us these things and the Army of others that followed and of the good Angells assimilated and the propheticall Spirit reverencing in word and truth and fairly delivering it as we are taught to all that will learn And in the first age in the Liturgie of S. James the lesse Ante Med. we have these words e Let us make commemoration of the most holy immaculate most glorious our blessed Lady Mother of God and alwaies Virgin Mary and of all Saints and just ones that we may all obtain mercy by their prayers and intercessions § 5. Thirdly for the use and veneration of holy Reliques and Images and chiefly of the holy Crosse hear what S. Augustine saith in the fift age * Tract 118. in Ioan. fine What is the signe of Christ which all have known but the Crosse of Christ which signe unlesse it be applied whether to the foreheads of believers or to the water wherewith they are regenerated or to the oile wherewith they are anointed with the chrisme or to the Sacrifice wherewith they are nourished nothing of them is rightly performed In the fourth age we shall find Athanasius speaking thus and expressing the manner of Catholiques worship of Images * ad Antiochum Principem Let it be far from us that we Christians adore images as Gods as the Greeks do we declare only our affection and the care of our love towards the figure of the person expressed by his image therefore oftentimes we burne as unprofitable the wood which ere while was an image if the figure be worne out Therefore as Jacob when he was to die adored the top of Josephs rod not honouring the rod it selfe but him who held the rod So we Christians do no otherwise adore images but even as moreover when we kisse our Fathers and children we declare the desire of our mind Even as the Jew also did adore in times past the Tables of the law and the two golden Cherubins and certaine other Images not worshiping the nature of the stone or gould but our Lord who commanded them to be made a Homil. 8. in diversos Evangelii locos In the third age * Origen saith thus To conclude * in Ezekiel the Prophet ch 9. v. 4. when the Angell who was sent had slaine all and the slaughter had begun from the Saints they only are kept safe whom the letter