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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A09147	The Protestants theologie containing the true solutions, and groundes of religion, this daye mainteyned, and intreated, betwixt the Protestants, and Catholicks. Writen, by the R. F. F. VVilliame Patersoune religious priest, Conuentuall of Antwerpe, preacher of Gods word, and Vicar generall of the holy order of S. Augustin, through the kingdome of Scotland. The 1. Part.	Paterson, F. William.	1620 (1620)	STC 19461; ESTC S101863	199,694	338

Antichrist shall only preuaile in his Kingdome but three yeares and an half and in this time the Saincts shal be delyuered into his had who shall deale with them after his pleasure as Dan. cap. 7. 12. apoc 17. but when he hath reygned the forsayd tyme and hath spoyled all things in this world and shall sit in the temple of Ierusalem whose vprysing shal be by the working of Sathan with all deceipt of iniquity extolling himselfe aboue God And taking away the daily sacrifice Dan. 11. and the signe of the Crosse in all places as sayes Hippol. lib. de consummat saeculi Antichrist shall abolish the daily Sacrifice the signe of the Crosse and follow all sensualitie And lykewyse shal be the cause of the departure from Christs faith lawfull Pastor and Roman Emperour whose glorie shal be in all synne and therfore iustly is called the man of synne and following all sensuallity and lust as Dan. 11. But this the Pope doth not ergo he is not Antichrist neyther is his lyfe blem●shed with such bad qualities Therfore what vnderstanding haue these men in the worde of God that belieue it not concerning Antichrist neyther the graue authorities of the Fathers but rashly and presumptuously doe iudg the heigh Priest of God and vicare of Christ to be that abominable enemy of God and Antichrist to be his sonne our Lord and Sauiour QVAESTIO VIII Of the Primacy of S. Peter WHerefore doe the Papists worship the Pope as Supreame head of the Church and Byshop of all other Byshops Successor called to S. Peter and infallible Iudge in all causes of faith which titles and preheminence doe all sauour of Antichrist Luth. art 25. apud Roffens Cal. lib. 4. cap. 7. Centur. 1. part lib. 2. cap. 10. Nilus de primatu ANSVVER GOd did forsee that the people of Israel sometime might fall and declyne from religion eyther to the right hand or to the left therefore he prouided in the Synagogue a Pastor to whom in matters of doubt they might haue recourse God prouyded in the Law a supream Head for deciding of controuersies doubts that by his authority all controuersies arysing might be decyded and defined Moreouer the Sc●ipture addeth Deut. 17. v. 12. If any man will do presa●●●uo●sly and not obey the commaundement of the Priest who in that tyme ministreth to the Lord thy God by decree of t●e iudge that man shall die the death God is no lesse carefull for his Church then he was for the Synagogue What the high Priest in the law was the same is S Peter in the Ghospell It is of greater reason to haue an head now then it was in the law A head is for holping of vnity in faith religion All men belieue that the Pope is head of Christs Church Wherefore seing with no lesse fauour the sonne of God doth assist and succour his owne Church with ●he Priest hood and authority now in this age then he did long since the Synagogue For which he hath instituted and placed S. Peter Pastor and hath ordayned that his successors shall rule in hir Therefore now it cōmes to passe that greater necessity is at the present tyme to haue a Pastor for the gouernement of his Church then in S. Peter tyme. For at this tyme there are many more Christiās in the world indued with farr lese holynes and vertue thē they were long since Moreouer they are inuironed and compassed daylie with vpstart heresies and nouelties and for this cause greater necessity of a head by whom Gods flock may be preserued keept in one faith and religion and that all controuersies and dissention may be taken away For confirmation of the veritie all good Christians belieue that the Byshop of Rome sitting in S. Peter chayre is by lawfull ordination and the appointment of Christ the chief Pastor of the whole militant Church whose voyce euery sheepe ought to harken to as to the voyce of Christ his Apostle For no man that hath his senses free and is not led with the spirit of errour Will make any question of the Supremacy of S. Peter No man makes question against him that hath not the spirit of errour and his successores Seing so many euident testimonies co●firme the same thinge as first Christ sayes to him Iohn 1. Thow art Simon the sonne of Iona thow shalt be called Cephas the which by interpretation is Peter that is a stone or a rock Here it is to be obserued that Christ makes a promise that Simon shal be called Peter for as a stone is the foūdation of the house For Simon Peter had the first place by Christs appointment so shall Peter be the foūdation of his m●litant Church Secondly in choosing his tw●lue Aposties M●rc 13. Luc. 6. Simon is nominated first and is furnamed Peter Thirdly when the Godhead of Christ was reuealed to him and when he had confessed the same Chr●st answeres expounding his name saying and I say vn●o thee thow art Peter and vpon this rock I will build my Church c. For his name declairs him to be a rock and a ground stone of Christs Church In which wordes the promise of Christ is fulfilled and the reason of the prom●se is declared concerning the new name So that Peter himself is called here a rock and that Christ promisseth to build his Church on him for in promising to Simon that he should be called Peter when as yet he had confessed him was to that end that he might confesse the more strongly and firmly as a rock Christ pronūces Peter blessed and a rock to build his church on Next he named him Peter before he had confessed him so that he was thus farr forward in being the rock before his profession And thirdly when as yet he had not confessed Christ pronunces him not only a rock or a man in stedfastnes of the propertie of a rocke in his faith but also such a rock wherupon he would build his Church for euery Apostle was a rock in generall but S. Peter was this rocke in speciall whereof Christ now speakes Fourthly that the confession of Peter might remaine vnmoueable after Christ ascention For allwayes the Church needs a visible head rock Christ prayed for Peters faith The Church hath need of a visible head therefore Christ prayed for Peter that he might strēghen his bretheren What the giuing of the name and promise of Christ erected and he was bid to strenghen his bretheren After his conuersion of Christs denyall last of all to showe what kynd of strength Peter should giue to his Bretheren Christ willed him feede his lambes as for conclusion of these a foresayd the promise of the name of Peter was the first cause of Peters being this rock The giuing of the name was the performance of the promise The confession of Christs God-head was the fruite of the gift and of the promise The promise to haue the Church build on

straitly that that which is once iudged in a Synode and rightly disposed let no man call it againe in question seeking thereby occasion of tumult or of falshood for it is wicked and sacrilegious after the iudgement of so many Priests to leaue any thing to his owne opinion to be discussed Emperours nor Kings nor no lay-men are admitted in generall counsels to defyne matters of faith Morouer neyther are Emperours nor any lay-men howsoeuer learned in holy Scriptures admitted in a generall counsell to defyne matters of faith or at any tyme haue been admitted as the Byshops be who assist the Pope not only as counsellers but also as iudges and for that cause they say so the holy Synode hath decreed For what is more contrary to reason then wher is treated of saluation damnation of good and euill and in defyning of the wholsome doctrin from errour Byshops are both counsellers iudges It is contrary to reason that in matters of saluation damnation lay-mē should be iudges to commit the iudgmēt of these things to lay-men which appertaine to the dutie of the Pastor according to Hier. saying cap. 3. I shall giue you Pastors according to my hart and they shall feede you with science and doctrine and S. Paul sayes Eph. 4. He hath giuen some to be Pastors and Doctores But the Emperours from the beginning of the Church vsed to followe and heare the iudgement of the Apostolicall seat and the generall counsells and not to argue or to giue verd●cte or pronūce sentence with the Byshops of the Church whereupon S. August apud possid in vita eius cap. 18. sayes That the Byshops of the Apostolicall seat Innocent and Zozimus accursed the Pelagians cut thē of from being members of the Church and wrot letters to the Affrican Churches of the Orient and Occident signifying thē to be accursed and to be eschewed of all Catholickes Also the most godly Emperor Honorius hearing Pelagius and his fellowers accursed decreed them also by his owne law damned adiudged for Heretickes Emperors and Kings haue made concurrence to the counsels for obedience haue made lawes for obedience to be done for receauing their decrees Lykewise S. August epist 166. maketh mention of the decrees of Constantine the Great to haue the lyk strength against Hereticks So that these godly Emperours neuer medled themselues to be examiners of the counsell farreles iudges but what was decreed in the counsel we read them to haue made lawes for the execution of the counsell Popes verdict and sentence and euer haue shewed themselues as nourses in the Church of God rendering all reuerence and submitting themselues to the Churches authorities as witnesse Ruff. lih 10. Eccl. Hist cap. 2. Valentin Emper. ad Synod Chalc. Martianus Act. 3. Concil Chalced S. Ambros epist. 32. S. Aug. hom de Paschal in ps cont part donat epist 48. Philo. libro de Victimis Athanasius in Epistol ad Solit. vitam agente Epistol idem Su●idas in vita Leontij Theodor. lib. 4. cap. 17.18 lib. 4. cap. 5. But contrarywise it is proper to all Heretickes The germanes contemned the counsell of Trent to their great ignominie to contemne all generall counsels of the Church as did most filthyly the Protestāts of Germanie the last of Febu 1537. with ignominy to their nation for dispysing the counsell set and appointed by the Pope whom they will not acknowledge to haue power to iudge nor yet the Byshopes with him but the vniuersall Church But more plainly they may say it doth appertaine also to barbers taylors coblers bakers brewers wolspynners botchers cookes apotecharies and euery mechanicall and all trashkynde of people to whome God neuer gaue authority to iudge neyther were admitted to come in the place of iudgement to hear what was iudged in matters of faith but only to Prelates is committed the authority of feeding as S. Pet. saies 1. Pet. cap. 5. v. 2. Feed the stock of God which is amongst you No Emperour may call a generall counsell lawfully neyther doth his power extend in all partes to be obeyed and depending vpon you thus he Moreouer neyther Emperours of themselues may command a counsell the reason is euident because it is not sayd to the Emperor feed my sheepe but only to Peter and his successors neyther is the Emperor or King head of the Church neyther haue they commandement ouer all Byshopes seing many Byshops remaine out of their iurisdiction and commandement But a generall counsell should be commaunded of him who may cōmaund that they assemble otherwise the indictiō and command shal be of no value or effect and seing the Emperour or King is only a generall defender of the Church to whome for that cause that iurisdiction to commaund a counsell was neuer lawfull neyther at any tyme hath been instituted of the Emperors by authority of thēselues And albeit some de facto haue indicted coūsels notwithstāding no otherwayes Whatsoeuer Emperours hath done was by consent of the Pope of Rome thē with the authority and consent of the Byshop of Rome neyther did the first Byshops in those tymes indicte any counsell without the helpe of the Emperors so that euer the authority of the Pope was ioyned with the Emperor as for example that great coūsell of Nyce was not only gathered of Constantyne Emperor but also of Siluester Pope as it is sayd in the sixt Synod Act. 8. to whome agreeth Ruff. lib. 10. Hist. cap. 1. saying Constantine to haue gathered that great counsell by iudgment of the Pope and Priestes of the Church and not of his owne authority and commandement Moreouer this authority of the Emperor was very necessary for the Byshops to be gathered at one counsell First The authority of the Emperour is necessary for diuers respectes that the Prelates of the Church might by their authority be defended from paganes in the way Secondly that they might be transported with publique charges for then they were poore and might not beare so great chardges of themselues Thirdly because in that tyme the old lawes of the Emperors did rule and were in effect obserued which inhibited all great meetings and couentions without the authority of the Emperor for fear of sedition and coniurations leg conuent cod de epist. cop presb which lawes haue now ceased OBIECTION IT is sayd Iohn 5. search the Scriptures therefore the certaine way to compose controuersies of religion is by the searching of the Scriptures and not by decition and sentēce of counsell ANSVVER THe Scripture kept the place of a witnes and not of a iudge For Christ hath not sayd search the Scriptures because they bear iudgemēt of me but he sayth search the scriptures by the indicatiue word because they beare witnes of me for it is not the office of a witnes to giue sentence but only to giue testimonie but it is the iudges part to hear search and examine the witnes

Bishopes vnto this present day from the very seat of Peter to whom our Lord commended the feeding of his sheepe after his resurrection to the Episcopal dignitie of the present Bishop and last the name catholik doth hold me in the vnitie of the Church Not without caus the churh hath retained the name Catholick which name this Church hath alwayes not without cause among so many different sectes of heresies in such sort obtained that although all heretiks desire to be called Catholikes yet if a stranger should demaund where is the assembly of the Catholick Church No heresie can show their church for catholick ther is no heretik that dareth assigne him his temple or his preiching-hous for Catholick Lykewise in his Symbol sayes he we do beleue the holy Church that is Catholik for the heretiks schismatikes do cal their congregations Churches but the heretikes beleuing those things of God which ar false Heretikes by error do violat the faith Schismatikes by making diuisions violated vnitie They apertein not to the Catholik church do violate the faith the schismatikes by vnlawful diuisiōs do separat them selfes frō brotherly charitie although they beleue in all things the same with vs. And for this cause nether do the heretikes or schismatikes apertain to the catholik Church And againe S. Aug. lib. de vnit eccles c. 4. sayes all those that beleue that our lord IESVS CHRIST is come in the flesh in which he was borne and hath suffered that he is the Sonne of God with God and one with the Father the only immutable word of the father by whom all things weer made but do in such sort dissent from his body which is his Church that their communion is not withall them with whom the Catholick Church doth participate but ar in som diuided part it is a manifest token that they ar not in the catholik Church lykwise Prosper sayes that he who doeth communicat He who accordes with the vniuersall Church is a Catholik Vnder S. Cyprian the people where called Catholikes with this vniuersal church is a Christian and a Catholick he that doth not communicat is an heretik an Antichrist And Pacianus sayes the people vnder S. Cyprians charge haue neuer been called otherwayes then Catholikes Now amongst thiese testimonyes what place haue our reformed to be named with a catholik tytle whom as S. Aug. sayes dissention and diuision makes heretikes And againe in his Epist. 152. ad donatist Whosoeuer is deuyded from the Catholik Church sayes he how laudable soeuer he seeme to liue for this only cryme No heretik nor schismatik how soeuer he liue well can not be saued out of the church that he is only separated from the vnitie of the Church he shal be also secluded from lyf and the wrath of God shal remaine on him This same argument hath Fulgentius lib. de fid ad Pet. diac cap. 29 saying hold for most certain and dout not in any maner that no heretik or schismatik baptized in the name of the Father Sonne Holy Ghost if he be not in vnitie with the catholik-Church although he giue great almes and shede his very blood for the name of CHRIST yet can he in no wyse be saued Thus the fathers in the primitiue tyme wholly affirme how so euer they agree with the Catholikes in all the artickles of the belief and in holy Scriptur yet not being in the vnitie of the catholik church can not be saued What shal we say of the moderne heresies that deny the artikles of ther belief The ignorance of heresie to pretend which is no thaires and peruert the Scripture in adding diminishing in glossing and commenting in changing and chopping and yet will pretend the Catholik Church and hir name But in vaine as S. Augustin sayes to the Donatistes yow accord vvith vs in baptisme and in the belief and in all other Sacraments of our Lord but in the Spirit of vnitie and in the place of peace and last in the catholick Church No heresie could euer atteine to the name Catholick how soeuer they weere desirous to haue it you are not vvith vs and therfor heretikes separated and cut of from the church and nothing pertinent to this name Catholik For vve see euidentlie this name kept S. Augustein in the right faith for no heretik could obtein the name of the Catholik Church although euery heresie did much desyr to obtein it The reasō is because that all heresies be but partes and peculiar sects of some country or the doctrin of a small tyme. The word Catholik betokenes ane vniuersall profession Where as the vvord Catholick doth betoken a certaine vniuersall profession induring from the beginning to the ending and spread abrod thorovv all partes but those vvho began their doctrine after the apostles tyme vver euer named of their masteres The heresies haue thair names of the inuentors of that sect as the Arians of Arrius the Lutherans of Luther and the Caluinists of Caluin but they in the contrary vvere called Catholikes vvho kept the vniuersall faith vvhich the Apostles had first taught and vvhich vvas continued alvvayes in the vvhole Church And for that S. Augustin tract 22. in Ioh. We haue receaued the holy Ghost He hath receiued the holy Ghost that keeps vnitie and gif we reioyce of the faith with the name if vve loue the church and if vve be knit and conioyned together by charitie if vve do all exalt and reioyce to be a catholik as vvell in faith as in name Here vpon Pacianus Epist 1. ad Symphron sayes be not angry good brother and do not afflict thy self a Christian is my name The word Christian is the forname and the word Catholick is the surname and a Catholik is my surname by the former I am called and by the second I am made manifest Therfor this name is no wayes attributed to those who are enimies to this name and hath it in scorne and mockerie that iustlie they discouer ther corrupt affection The corrupt affections of heretikes to this name Catholik and hereticall malice toward the word in so much that some of them calleth it a voyd and vaine word some againe a gracelesse terme fruitles name so the old heretikes as S. August cont Gaud. lib. 2. cap. 25. sayes called it a humain fiction Thair intention is to put out of memorie the name Catholik by their euill nature and qualitie they geue diligence to abolish and extinguish both the veritie of our faith the name consonant thervnto therefore their name declare thē sufficiently what they are prognosticating of them as they are as Iustinus in triphone sayes Heretikes were prognosticat to com befor they cáme there shall aryse many false Christs and false Prophet and they shall seduce many of the faithfull and are distinguisht amongst vs taking their names of certane men as euery on was author of

Hier. de scrip Eccl in Pet. sayes that Peter after the Byshoprick of the Church of Antioch and the preaching of the dispersed of them who had belieued of the circumcision in Pontus Gallatia Cappadocia Asia and Bithinia In the second yeare of the Emperour Claudius he went to Rome He came to Rome in the second yeare of Claudius to expunge Simon Magus there twenty-fyue-yeares kept the cathedral Priesthood vnto the last yeare of Nero. Now that Peter came to Rome was by prouidence of God that he might saue his flock from the raging fury of Simō Magus the captayn of all Hereticks as Euseb sayth lib 2. cap. 13.14.15 who was worshipped for a God at Rome whom by his prayers The cause why Peter came to rome was to saue Christs flock from heresy he caused the Diuell who carried him in the ayre who would imitat Christes ascention to let him fall who brake all his bones by that fall whereupon his death shortly insued after But Nero who tooke delyke in his Sorcery being sore offended with S. Peter for this cause sought by all meanes his apprehension and distr●ction as witnes Egesipp lib. 3. cap. 2. At what tyme the Christians being very lothe to be depriued of so good a Pastor with much intreating and many teares prayed him to remoue a litle out of the way at whose request although vnwilling he began to take his journey out of the city but when he came to the port he sawe Christ coming towards him whō he worshiped sayd Lord whether goest thow who answered I go to Rome to be crucifyed againe Peter vnderstanding thereby Christ appeareth in the way to S. Peter and telles him that he was going to rome to be crucified againe as S. Ambros epist 32. lib. 5. That Christ would suffer in him at Rome who suffers in euery one of his Sainctes not by payne of body but by compassion of pity vpon this vision Peter returned and being taken was put to death on the crosse with his head downward So that as Egesipp lib. 3. cap. 2. sayes Christ himself appointed Rome to be the place wher he should rest Lykewise Orig. Tom. 3 com in gen Peter at last whyl he remained at Rome is made a lyk to the suffering of our Lord with his head downward for so he desyred to suffer Also Eus lib. 2. cap. 5. alledgeth Dionysius the corinthian who liued in the hundrith yeare after the death of the Apostle Dionisius the corinthians report of S. Peter and reportes him to haue sayd when I was in this towne of Rome sayes he both Peter and Paul togeather teaching at one tyme were crowned with Martyrdome Lykewise for the verification of the same purpose Tertul. writeth Haeret. H●pp apud pruden in peristeph Cyp. de vnit Eccl. Arnob. aduers gent. Bar. ann tom 1. anno Christi 44. num 25. By which testimonies we learne that Christ had a special regard that Peter and his fellow Apostle Paul might die at Rome for diuerse causes alleadged of the Fathers Peter and Paul suffering was for their greater glory The causes of the two Apostles suffering a● Rome And first as S. Aug de sanctis sermon 27. was for the glory of the Apostles that Rome might not lack eyther of thē a● dear bretheren Secondly for the distruction of superstition Aug. ibid. That where the head of superstition was there might be the head of holynes where the Prince of the gentiles dwelt there the Princes of the Church might be Thirdly for the honour of the west Church for as S. Aug. ibib sayes VVher as our Lord hath made the cast partes glorious with his owne passion he ●ouchsased in his stead that it might be no lesse to giue light to the west partes by the blood of his Apostles And albeit out Lords passion suffiseth vs for our saluation yet their martyr-dome also hath done vs good for an example Fourthly for the spreading abroad of the holy euangely as sayes Leo serm de nat Pet. Paul That the light of the truth VVhich was reuealed for the saluation of all nations might spread it self more effectually from the very head throughout the whole body Now therefore seing God hath vsed the city of Rome as a most speciall meane to enlarge and spread his faith through all the world it came to pase also that the same city as Leo sayes ibid. Is made the head of the world through the holy-see of S. Peter that it may rule more lardgely by Gods religion then by earthely dominion OBIECTION PAul writting to the Romans salutes not Peter neyther the writters of the tyme whem he come to Rome agree amongst themselses but disagree and vary Ergo Peter was neuer at Rome ANSVVER Certayne reasons why Peter was not alwayes at Rome THe reason of the not finding Peter at Rome or that by salutation he is not mentioned in S. Pauls epistle is his frequent peregrination in diuerse prouinces for the preaching of the faith by which reason it was a cause sufficient to writers to vary of the tyme of his comming to Rome yet notwithstāding it followeth not to conclude that he was not in Rome except some would conclude by the lyk argument that Christ hath not suffered because that all writers doe not agree amongst themselues of the tyme. For S. Ignatius S. Iohns disciple writting to the Trallianes doth affirme Christ to haue preached in the thirthy three-yeare of his age If we belieue the variety of wryrers we may doubt of Christs sufferings Some other cōtendes Christ to be liuing and to haue preached in the 40. and 46. yeares of his age And therefore because this variety is amongst the wryters doth it follow that Christ hath not suffered or that he was neuer in Ierusalem neyther to haue been crucifyed in Golgotha And consequently if they doubt of S. Peters being in Rome euen so also may they iustly doubt Christ not to haue been in Ierusalem neyther suffered in Golgotha Therefore for conclusion it is not to be doubted but that S. Luke would haue made mention of their saluting one another and the tyme of his comming to Rome and of the apparition of Christ to S. Peter as he writ the appearing of Christ to S. Paul if he had gone forward in his history of the actes of the Apostles but seing he continued not his narration vntill the death of S. Peter and S. Paul we must needes credit these faithfull ancient wryters who were neerer the tyme of the Apostles then your negatiue denyall without any warrant but euer denying as men without reason with clamorous voyces lyk frogges in the pudle in the nyght tyme euer crying babling nothing prouing QVESTIO X. Of Ioane the eight Pope a woman VVHerefore doe the Papists euer affirme and say the Pope to receaue the Primacy of the whole Church from Christ immediatly who of the Church by lawfull way is receaued in the chayr of