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A06106 A retractiue from the Romish religion contayning thirteene forcible motiues, disswading from the communion with the Church of Rome: wherein is demonstratiuely proued, that the now Romish religion (so farre forth as it is Romish) is not the true Catholike religion of Christ, but the seduction of Antichrist: by Tho. Beard ... Beard, Thomas, d. 1632. 1616 (1616) STC 1658; ESTC S101599 473,468 560

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Prophet Esay saying Behold I will lay in Sion a stone a sure foundation which is a playne and manifest Prophecie of Christ and not of Peter as the Apostle Peter himselfe expoundeth it where by the way we may note the feareful outrage of these Romish Rabbies against the truth of God and the God of truth whilst to the end they may aduance their Popes dignity by Peter they wrest and peruert the Scriptures and apply the Prophecies belonging to the Sonne of God to his seruant Peter and so make Peter himselfe nay the holy Ghost a Lyar. It were not credible that such blasphemous thoughts and words should nestle in the heart and issue out of the mouth of any but that the Apostle Saint Paul hath fore-told vs that in the time of Antichrist because men would not receiue the loue of the truth that they might be saued therefore God would send them strong delusions that they should beleeue lyes c. But to the point If Christs person be the onely true foundation of the Church in whom all the building being coupled together groweth vnto an holy Temple in the Lord and that not the persons but the doctrine and faith of the Apostles are those secundary foundations which the Scripture speaketh of as hath beene proued out of the Fathers then the opposition is vndefeasible namely that there is but one person the foundation of our Church which is our Lord and Sauiour the Sonne of God Christ Iesus and yet that Peters person should be the foundation of the Church also together with Christ 45. Thirdly I answere that both in truth and also in proprietie of speech there can bee but one foundation of one building those stones that are layd next to the foundation are not properly a secundary foundation but the beginning of the building vpon the foundation and for that cause when Peter and the rest of the Apostles are called twelue foundations it cannot bee vnderstood that they were any wayes properly foundations of the Church either first or second but that our Sauiour who is the substance and subiect of their doctrine is the onely true and singular foundation of the Church and that there is none other besides him for if when it is said that we are built vpō the foundation of the Prophets and Apostles is meant the doctrine of the Prophets and Apostles as must needes bee because the Prophets are coupled together with the Apostles which liued not in the Christian Church and therefore could not be personall foundations of it and Christ crucified is the substance of their doctrine then it must needes follow that the Apostles meaning is nothing else but that we are built vpon Christ whom the Prophets and the Apostles preached and beleeued in And thus S. Hilary vnderstood it and Saint Ambrose and Anselmus who giuing the foundation of the Church to Peter expoundeth it sometimes of his faith in Christ and sometimes of Christ himselfe in whom he beleeued And thus doe also Salmeron the Iesuite and Cardinall Caietane in their commentaries vpon that place and Peter Lumbard together with the glosse vpon the place interpret And so this distinction of a primary and secundary foundation hath no foundation in the word of God 46. The Gospell teacheth that no Apostle or Bishop or other Minister of the Gospell is superiour to another of the same ranke or hath greater power and authority then another in respect of their ministerie but that all Ministers in their seuerall degrees haue equall power of preaching the Gospell administring the Sacraments binding and loosing But the Bishop of Rome challengeth to himselfe a supreme power ouer all other Bishops and ouer the whole Church and braggeth that he hath by right a title to both the swords both spirituall and temporall and that both iurisdictions doe originally pertaine to him and from him are conueyed to others c. 47. Bellarmine heere first confesseth and secondly distinguisheth hee confesseth that the Bishop of Rome hath a supreme power ouer all other Bishops and the whole Church and denyeth that eyther those places here quoted or any other doe prooue the contrary 48. To which I answere first that whereas out of Luke 22. 26. and 1. Cor. 3. 4. he extracteth a disparity and an inequality I answere that no man denyeth it and therefore he fighteth with his owne shadow hee should prooue not a bare superiority which wee confesse but a superiority in the same degree as of one Bishop to another and that in power not in execution wherein standeth the point of opposition 49. Secondly whereas he saith that though the power of remitting and retayning finnes and binding and loosing was communicated to all the Apostles yet Peter was ordayned chiefe Pastor ouer them all because our Sauiour Christ sayd vnto him alone Feede my sheepe and To thee will I giue the Keyes of the Kingdome of heauen I answere that in this hee crosseth both himselfe the Fathers and the truth himselfe for elsewhere hee confesseth that the keyes both of Order and Iurisdiction were giuen to all the Apostles indifferently and therefore it must needes follow that Tibi dabo claues was not spoken singularly to Peter but generally to them all for if Christ gaue the keyes to them all as he confesseth then without doubt he promised them to them all or else his word and his deede should not accord together And againe hee acknowledgeth that all the Apostles had both power and commission to feede the sheepe of Christ when Mat. 28. he bade them all Goe teach and baptize and they all did put that commission in execution therefore it must needes follow that no singular power was giuen to Peter when as Christ said vnto him Feede my sheepe vnlesse we will say that the rest had not the same commission 50. The Fathers for Saint Cyprian saith plainely that all the Apostles were the same with Peter indued with equall fellowship both of honour and power and that a primary was giuen vnto Peter that the Church might appeare to be one Saint Hilary is of the same minde You O holy and blessed men saith he for the merit of your faith haue receiued the keyes of the kingdome of heauen and obtained a right to binde and loose in Heauen and earth Saint Augustine saith that if when Christ said To thee will I giue the keyes of the kingdome of Heauen he spake onely to Peter then the Church hath not the power of the keyes but if the Church hath it then Peter receiuing the keyes represented the Church And lastly Leo one of their owne Popes confesseth asmuch when hee affirmeth that the strength of this power of the keyes passed vnto all the Apostles and the constitution of this decree vnto all the Princes of the Church 51. Lastly the truth for when the Apostles stroue for superiority Christ who is truth it selfe and would not haue concealed so necessary a trueth if