An ansvvere to VVilliam Alablaster [sic] his motiues. By Roger Fenton preacher of Grayes Inne

ANSVVERE.

AS euery defect and imperfection tendeth vnto dissolu∣tion, so the good estate of euery bodie, aswell politicke and mistical, as natural, doth consist in the vnity of the whole, & harmonie of the parts amongst themselues. Therfore seeing the band of vnitie, knitting many members into one whole, maketh an entire body: that societie is of all others conceiued to be most absolute, which hath attained to the greatest perfe∣ction of vnitie. Which kind of reason moued the Philosopher to giue the preeminence to a Monarchy before other simple formes. So the Apostle (in the place whence you take your rise) from the vnitie of Gods Church doth build the vnity of faith: as also the vnity of spirit in the bond of peace, vrging a preser∣uation and increase of the same, as a thing most perfecting the whole body. This is a marke Saint Paul willeth vs to aime at, and indeuour to attain the perfection of it. But you (as if your Church had alreadie attained it, and were perfect in this vni∣tie of faith) haue fansied to your selfe such an vniformitie in religion, and such an infallible meanes to enioy the same, as doth expell all differences in iudgements and opinions, remoue all occasions of doubt and reply, and vnto which perfect obedience is tied. By this cognisance haue you discerned and noted the onely

true catholike Church, and thereby cut of al protestants from that body. So did Tully describe an oratour, who neuer yet was knowen either at Rome or Athens: so did Plato imagine a commonwelth, collected of the select perfections of all soci∣eties: and so hath your chymicall phansie conceited a Church in her state here militant, which by triall will proue a meere Eutopia, not to be found vpon the earth. For you might easi∣ly conceiue euen in reason, that albeit vnitie be essentiall to a bodie, and consequently the vnitie of faith to the Church of Christ: yet as there be many degrees of perfections in the church, so be there likewise of vnitie in faith. Concerning the very bodie of religion, and more materiall pointes of faith, there is in our Church an vniforme accord, and agreement: though in other branches some differences: as amongst your selues, how manie iarres betwixt Aquin and Scotus, and y^e rest of that scoole, scarce three of thē saying one thing? How ma∣ny errours cōdemned in your Cardinal Caietan, by Melchior, Canus, and Bellarmin? The Iacobins and the Cordelians could neuer agree about the Virgin Mary her conception. In a word, it cannot bee denyed, but so many orders of fryers, almost so many sectes in opinions, and deadly quarrels euen at this day. Wherefore, before this your peremptorie conclu∣sion of deposing Churches, it had bin a point verie requisite, first to haue defined what degree of vnitie were necessarie, and what kinde of differences brings the Church of Christ to vtter dissolution, so that it remaine noe longer to bee a Church. But you taking a course most easie to deceiue your selfe and others, discourse aloofe in generalities, and take the perfection of vnitie at the highest pitch, to make a more glo∣rious shewe.

So then the weight of this your argument resteth it selfe vpon these two poyntes. First that the prouidence of God hath prouided for his Church militant a perpetuall and infal∣lible meanes of vnitie in faith, and such a vnity as takes away varietie of iudgments and opinions, remoues all occasions of doubt and reply: and vnto which absolute obedience is tyed. Secondly, that this meanes is to be found in the Church of Rome, and not els where. Let vs briefly examine the first ground: which if it

proue sandie, the whole frame of this your building falles by it owne weight. Saint Paul his argument in the fourth to the Ephesians, from whence you haue raised this whole discourse (in your owne sence) makes directly against you. For as from vnitie of Gods Church hee buildeth the vnitie of faith: so doth he likewise the vnitie of spirit in the bond of peace. Then if from the defect of vnitie in faith you will goe backward to deny the Church, you must deny it likewise (by vertue of the same text) vpon any quarrels or contentions, ciuill or eccle∣asticall, which doe impeach the vnitie of loue in the bond of peace. But I wot you will be better aduised, and graunt there may be a visible Church, though the vnitie of peace be not in perfectiō. And may there not be one also amongst vs in some differences of iudgments? yea much more; since varietie of opinions rise commonly from ignorance and weaknes of iudgment: whereas those other quarrelles proceed rather from malice and enuie, and therefore are lesse veniall, and more likely to take away the possibilitie of dependance vpon God. Let vs then leaue to straine at gnattes, and ingenuously ac∣knowledge thus much at the first: that all differences doe not take away the nature of the true Church. Next that all vnitie doth not proue a Church. For there may be aswellcon∣spiracie in errour, as vnitie in faith. Yea the kingdome of Sa∣than is at vnitie with it selfe: Or els (saith our Sauiour) it * 1.1 could not possibly endure. If this policie be the strength of his kingdome, no meruaile if the same be found amongst his instruments, as the prophet Nahum speakes of the enimies of Gods people the Assyrians, comparing them to a firre bush or * 1.2 heape of thornes twined or folden one within another.

Your next shift will be that differences of iudgments a∣mong catholikes before definitiue sentence giuen, bee nei∣ther damnable, nor concerne matters of faith: but after the Church hath giuē her voice (vnto which perfect obedience is tyed) then such a truth so determined is presently to be im∣braced without reply or further enquirie. Which conceite seemes to make voide the ende of that diuine dispensation, by which you affirme some sediitons and factions to spring in the kingdome of God. * 1.3

Which in his wisedome be not onely permitted, but dispo∣sed and ordered to the exercise, and more full triall of the faithfull. To which purpose wee are often vrged in the text to search the scriptures, trie the spirits, proue all things: but here is a shorter cut for a catholike. Onely these two poynts. First in any doubtfull question vndetermined, either let him suspend his iudgment: or if he lift to take a side, it is not daun∣gerous, vntill the Church haue defined: and then secondly, after definitiue sentence let him imbrace it, as a matter of faith without further examination. Me thinkes this triall is too too easie, that a catholike should put himselfe into such complete armour (as y^e Apostle biddeth) as to, haue his loines * 1.4 girt, with veritie, his feete shod with the preparation of the Gospell, to take vnto him the shield of faith, the sword of the spirit, to make such search and examination for the truth of * 1.5 God: and when it comes to the point, so he keepe himselfe within compasse of the visible Church (which is verie spaci∣ous) he may safely fight, on which side he list, without daun∣ger; and, when sentence is past, yeelde consent with securitie. Which position (I must needes confesse) hath the aduantage of mans nature farre aboue the other. For that which we de∣sire and wish for we are easily induced to beleeue: where∣fore euery man naturally affecting to enioy securitie, with all facilitie and ease that may bee doth willingly perswade himselfe of this and the like plausible conceites, euen by the sway of his owne inclination. Which thing makes it no whit lesse suspected of errour, but rather much more, because e∣uery naturall motion and desire arising out of the inferior part of the soule, must by the kingdome of Christ be either quite subdued and rooted out, or at the least, so crossed and qualified, as it seldome remaines the same.

So then to draw this whole poynt to a more narrow issue, our demaund is, whether vpon the promise of God made to his Church for her preseruation in the faith of Christ, there may not be built ouer much securitie? that is, as the schoole hath conceaued of theological vertues, though on Gods part, respecting his promise, there can be no excesse of hope, or confidence, yet in regard of the peruersenes of our nature

(which may make the generall promise of God lesse effectu∣all to vs) there may grow presumption: because those pro∣mises be not absolute, but conditional; so whether the pro∣mise of Gods assistance to his Church be of the like nature, with some condition to be obserued of the Churches part; or whether it be altogither absolute, is one point in question. That it is in part absolute, is a thing graunted of all handes, to wit, that neither the wickednesse of man, nor the gates of hell shall euer so farre preuaile against it, as quite to extin∣guish * 1.6 it, but it shal continue a Church till the last dissolution. For else wherefore shuld heauen and earth stand? to be a cage of vncleane birds, or a theater of iddle vanities? This can∣not agree possibly with diuine prouidence. But for those pro∣mises which concerne the better being of the Church, as the enlarging of her dominions, the increase of the number of true and zealous catholikes, her more conspicuous and flori∣shing estate, her preseruation from the inundations of here∣sies, from the Apostasies of her members, and schisines of the whole bodie, her deliuerance from the mistes of errors, and finally her sound and more sincere profession of the truth: concerning these promises of assistance (I say) though God be faithfull who hath promised, yet the Church by reason of her manifold sinnes may make them lesse effectual vnto her. But taking all these promises to be most absolute without condi∣tion, we may grow presumptuous, promising to the Church ouermuch securitie.

Such was the errour of the Iewes in the time of Iohn Bap∣tist, * 1.7 who building vpon the promise of God made to their forefathers, not regarding any condition on their part to be performed, thought themselues secure, while they could but say they had Abraham to their father, and shew their lineall descent out of his loynes. But the answere doth directly ouer∣throw that conceit. God is able of stones to raise vp children * 1.8 vnto Abraham, insinuating that which Saint Paul more fully doth expresse (Gala. 3. 7.) They which are of faith are the chil∣dren of Abraham, though by propagation no more procee∣ding out of his loynes, then the verie stones in the streete. Be it so, that the promise of the assistance and residence 〈◊〉〈◊〉 Gods

spirit in the Church was made to Peter and his successors, as the promise of Gods fauour to Abraham and his seed. The seed of Abraham according to promise we haue found not to be those children which proceeded out of his loynes by naturall descent, but such as resembled father Abraham in faith & god∣lines. I demaund then first (of any indifferent man) who be principally meant by Peters successours according to the pro∣mise? I meane that promise made vnto Peter and his follow∣ers to the end of the world. Whether those Bishops of Rome, who can onely say they haue Peter for their predecessour, and shew a lineall and locall descent from Peter in that Sea: or rather those of speciall note in the Church of Christ (at Rome or elswhere) who aswel in ability to gouern, as soundnes of do∣ctrine and sinceritie of life, doe resemble that blessed Apostle? Somthing to enlightē my selfe by example: Saint Basil Bishop of Caesaerea, but neuer of Rome, was notwithstanding by Saint Chrysostome iuuested with that glorious title of Peters suc∣cessour, in his second booke de sacerdotibus. I demaund whe∣ther such a father of the Church renowned for doctrine and * 1.9 life, though neuer seated at Rome, be not rather to be ac∣counted the Apostle his successor according to promise, then * 1.10 either Pope Iohn infamous for life, or Pope Honorius the Monothelite, for that heresie condemned by three generall * 1.11 councels? Secondly (to giue you a little more ground) sup∣pose the Bishops of Rome be more priuiledged by their lo∣cal succession, and haue greater interest in the promise made to Peter and his successours, then Doctours of other seas (which I cannot yet find) but suppose it though, as the seed of Abraham euen according to the flesh, in that regard were neerer to the promise then straungers, as the Apostle witnesseth, For vnto you the promise belongeth: my next demaund is, whether that promise made to Peter, and in him to his successours of Rome, be absolutely tyed to them, or with some condition by them to be performed? Of that old promise made to Abraham we find two conditions required in his seed, one of faith set downe by Saint Paul, * 1.12 They which are of faith are the children of Abraham: and the other of workes mentioned by our Sauiour, If ye were Abra∣hams

children, you would doe the works of Abraham. The breach * 1.13 of these conditions caused those natural braunches the Iewes to be cut off. Whereupon the Apostle maketh an admoniti∣on to the Church of the Romanes & the rest of the Gentiles, by their example, not to presume, since God spared not the naturall braunches, least he spare not them, Noli altum sapere, sed time. Which is not so to be conceiued, as if there could be a generall Apostasie of the Catholike Church from faith: but so, as if amongst the Romanes or other Gentiles, the current of the visible Church and fountaine of diuine graces might be dried vp, and begin to spring afresh amongst the Iewes, or other nations. Then if this be possible, nay if it be (as the Apostle speaketh) to be feared of vs: that the Romanes or a∣ny of the Gentiles may fal from faith, and be cut off from the promise, as your selues doe sentence the Churches of the East at this day to be fallen, then much more may there be a possibility of errour in your Church in some braunch of faith. For such a fal cannot be in a moment, but must needs presup∣pose some preparations going before.

So then to wind vp this whole discourse, you taking the promise made in Peter to the Sea of Rome absolutely, not re∣specting any condition at al, may thereupon build ouermuch securitie, and so consequently fancie to your selues a confir∣med estate of the Romane Church (like the state of Angels,) & imagine therein a meanes of deciding controuersies more certaine and infallible, then God in his diuine wisedome thought meet for her state militant here vpon earth. Yet albe∣it we cannot hope for a meanes of vnitie in that degree of cer∣taintie, which fansie may easily imagine, or mans nature desire: Notwithstanding there be excellent means for the cer∣taine finding out of necessarie truth, prouided by God in his Church: not one but many, and amongst many, no one so cer∣taine to vs, which man by his ignorance or wilfulnes may not peruert to his owne destruction. Wherefore though first and principally we appeale to scripture, as to the certaine rule and ground of all the rest: yet for the true sense and inter∣pretation of scripture, we confirme our selues by the consent of the learned in the Church; by the analogie of faith, and

common grounds of beliefe deliuered by the Church, and collected by the ancient fathers out of the most plaine & vn∣doubted scriptures, by the generall consent of antiquitie, by * 1.14 prouinciall and generall counsels, which at this day we wish and heartily pray, might be called without partialitie; but our complaint is the same with Saint Basil and Gregorie Nazian∣zene in their time, that a generall counsell cannot be called with indifferencie, in the throng of so many quarrels, especi∣ally since the head of the strongest faction must needs be pos∣sessed with a preiudice in his owne cause. These meanes of finding and maintaining the truth of God, though taken se∣uerally they may seeme the weaker, yet all or most of them ioyned together are sufficient to rest the consciences of true Catholikes. To the perfection where of we labour to attaine, forgetting that which is behind, and endeuouring to that which is before.

Notes

• * 1.1

  Mark. 3. 24.
• * 1.2

  Nahum. 1. 10.
• * 1.3

  Motiue 4.
• * 1.4

  Ephes. 6. 15. 16. 17.
• * 1.5

  Ioh. 5. 39.
• * 1.6

  Mat. 16. 18.
• * 1.7

  Mat. 3. 9.
• * 1.8

  Mat. 3.
• * 1.9

  1. Septa Synod. Constantinop. Act. 13.
• * 1.10

  2. Synod. Nicaena 2. Act. 7.
• * 1.11

  3. Synod. 80. Constantinop. sub. Adrian. 2. Act. 7.
• * 1.12

  Gal. 3. 7.
• * 1.13

  Iohn. 8. 39. Rom. 11. 19.
• * 1.14

  Pasil. ep. 52. ad Athanas. Nazian. 2. Epi. ad Procopium. Propter multi∣tudinē hereticis fauentium in∣faustum exitum habuerūt omnia consilia illis temporibus, qua∣lia fuerint Sel••usiense, Ti∣rense, Ariminen∣se, Mediolanen∣se, Smyrnense, &c.