Exomologesis, or, A faithfull narration of the occaision and motives of the conversion unto Catholick unity of Hugh-Paulin de Cressy, lately Deane of Laghlin &c. in Ireland and Prebend of Windsore in England now a second time printed with additions and explications by the same author who now calls himself B. Serenus Cressy, religious priest of the holy order of S. Benedict in the convent of S. Gregory in Doway.

CHAP. XXXIII.

Upon what grounds Stapleton may be conceived to have stated this question, with more then ordinary latitude.

1. TO this determination of Stapleton, I will subjoyn the thoughts I had during my ••••b••te with my self about this great and most important controversie; together with the grounds upon which I believed that he had been more moderate and condescending in this point, then generally other Catholique Controvertists are.

2. But first by the way it may be observed, that when he speaks of the voice and determina∣tion of the Church in the question proposed, he means the decree of the Church speaking in a generall Councell representatively, in which, sayes he, the Church is infallible, namely with that restriction expressed by him in his last ob∣servation, viz. in delivering the substance of Faith, in publique doctrines, and things neces∣sary to salvation. Other Catholiques there are which in this matter speak more restrictively then Stapleton hath expressed himself: as, to name one Panormitan,* 1.1 (whose words and opinion, though for the most part disclaimed by Ca∣tholique Writers, yet not hither∣to consured by any that I know, as hereticall,) they are these. Although a ge∣nerall Councell represent the whole univer∣sall Church, yet in truth the universall

Church is not truly there, but only representa∣tively, because the universall Church is made up of a Collection of (all) believers, and that is that Church which cannot erre. Panormitans meaning (to make his words tollerable) I con∣ceive is, That the decrees of a generall Councell are not absolutely and necessarily to be acknow∣ledged the infallible Doctrines of Faith, till they be received by all particular Catholique Churches, because till then they cannot proper∣ly be called the Faith of the universall Church, or of the body of all faithfull Christians, to which bod•• the promise of infallibility is made. And this was the doctrine of Thomas Walden∣sis, and some other Schoolmen &c. An opini∣on this is, which though not commonly recei∣ved, yet I do not find it deeply censured by any, yea the Gallican Churches reckoned this a∣mong their chiefest Priviledges and liberties, that they were not obliged to the decisions of a Generall Councell, till the whole body of the Gallican Clergy had by a speciall agreement consented to them: yea, which is more, till out of the said Decrees they had selected such as they thought good to approve, the which they reduced into a Pragmatick Sanction, and so proposed them; and them only to the several Churches there: My Author from whose cre∣dit I received this, is Thuanas,* 1.2 who protesteth in a discourse to K. Henry the IV. related by himself, that it could not be found in any Records of that Kingdome, that ever any Generall Councell had been any other ••••y received in France. This were a priviledge

indeed to the purpose, if it could be made good, as it is much to be doubted.

3. But as for the Opinion of Waldensis, it ha's found many abetrours in these latter ages, for Fr. Pious Mirand••la in his eighth Theo∣reme de Fid. & Ord. ••red: saith, Those Decrees may justly be ••••lled tho the Decrees of the uni∣versal Church, which are either made by the Pope the Head thereof, or by a Councell, in which the Church is represented in matters necessary to Faith, and which are approved by the Church her self. In like manner Petrus a So••••* 1.3 instan••ing in the second Councell of Ephesus corrected by that of Chalcedon, manifestly im∣plies, that Councells, even Gene∣rall, before they be received and approved by the Universall Church, may be repealed by a following Councell, but a Councell once re∣ceived can never be altered. And therefore, sayes he, God by his providence over his Church will so order, that whatsoever is erronious or defective in one Councell, shall be corrected in a following one, before it be received in the Church. The same Author repeats the same Doctrine again in his observati∣ons upon the Confession of Wit∣tenberg.* 1.4 cap. de Concil. Conse∣quently hereto Cellotius a lear∣ned Jesuite professeth, That the infallibility promised to the Church is twofold. 1. Active, by which the Prelats in Coun∣cells proposing points of Faith, are secured from errour. 2. Passive, whereby the Univer∣sall

Body of the Church under all the Prelates in all the severall Provinces respectively is preserved from assenting to, or believing an errour. Now that in the whole Church, whe∣ther represented in a Councell, or dispersed o∣ver the world, both these kinds of infal∣libility are to be found, saith he, no Catholique can deny. He adds, In case there hath been a∣ny thing decreed by Councells, which either hath not been generally admitted, or by gene∣rall disuse hath ceased, that the present Church is not thereto obliged, appears clearly by the Decrees of the first Councell of the Apostles, in the prohibition of things strangled, and bloud.

In the last place, our learned Countreyman Bacon* 1.5 (alias Southwell) a very ingenuous and acute Jesuite, doth plainly enough signifie, That it was the opinion, not only of S. Augustine, but generally of all the Writers of that age, that the resolution of Faith had its utmost compleat effect in the re∣ception of the whole Christian world; ground∣ing his assertion upon such like passages of S. Augustine as these, Those are on∣ly Plenary Councells which are ga∣thered out of the universall Chri∣stian world.* 1.6 Again, The letters of Bishops may be corrected by Nati∣onall Councells, and Nationall Councells by Plenary ones, and former Plenary Councells may be corrected by others that succeed. And again, We should not have the boldnesse to af∣firm any such thing, were it not that we are

confirm'd by the most unanimous authority of the universall Church. Now I suppose their intention is not to refund all authority finally upon the ignorant people, but upon the whole Body of the Prelates, admitting and attesting what was decreed by a few in Councells, by which means the universall Government of the Church sets their seal to the Doctrine of Faith, and vertually, or by consequence, in and with them, all Christians universally in their communion and under their charge. By this means indeed all possible objections will be taken away, and the Decisions of Councells will be the Acts, not of ten Bishops represent∣ing a hundred, and perhaps giving suffrages to Doctrines never questioned or debated by them, but of all the Bishops of the Christian world. Now it is not necessary, according to these Authors grounds, that there must be such a Re∣ception of conciliary acts by particular P••••••••••s ••••prossely, f••••mally, and directly, it being suffi∣cient ••hat it be done interpretatively, that is, when such Doctrines are known, and permitted to be published ••emine reclamante. And till this be done, shy they, the Councell, though in it self it be very legitimate, and deserving the ••itle of Oecumonicall, yet it does not sufficient∣ly and evidently appear to be so: whereas a Provinciall Councell, yea a Private Fathers or Doctours opinion so received, ha's in it the vertue of a Generall Councell.

4. Now this opinion maintained by such considerable learned Catholikes, and not appa∣rently contrary to any decision of the Church, though I did not intend to subscribe to, as un∣doubtedly

true; for my resolution alwaies was not to engage my self in any private Sects or topicall opinions, and least of all in such as ap∣peared to be exotick and suspitious, notwith∣standing I was very well contented to perceive, that it was at least an allowable opinion; For I found it of great convenience to my self, to free me from many difficulties: For thereby, 1. Here is no entrenching on the points of con∣troversie between Catholiques and Protestants, since they are all, not only decided by the au∣thority of Councells, but likewise actually as∣sented to and imbraced by all particular Catho∣lique Churches; neither (as matters of contro∣versie do now stand) is it necessary to require any more from Protestants, then what ha's been so both decided and received. 2. Hereby all the objections, which Protestants make from cer∣tain (reall or imaginary) contradictions which may be found in decrees of Councells about o∣ther points not now in controversie, are appa∣rently rendred ineffectuall; for if that be to be only necessarily accounted an article of Catho∣lique Faith, which is actually acknowledged and received by Catholiques, and since contra∣dictions cannot be actually assented to, it will follow, that whatsoever decisions of Councells may seem to oppose such articles, are not neces∣sarily to be accounted Catholique Doctrines, and by consequence not obligatory. 3. That so much objected speech of S. Augustine (de Bapt. Dom. l 2. c. 3.) (viz. The letters of Bishops may be corrected by Nationall Councells, and Nationall Councells by Plenary ones, and for∣mer Plenary Councells may be corrected by o∣thers

that succeed) though it be understood of points of Doctrine (as it seems to require such a sense, because S. Augustine speaks it upon oc∣casion of rebaptization) yet makes nothing against Catholiques, who upon the forementi∣oned grounds and authorities, need account that only to be Catholique Doctaine, which is actu∣ally imbraced by Catholiques. Yea upon the same grounds the like may be said of that yet more bold speech of Cardinall Cusanus, viz. It may be observed by all experience, that an Universall Councell may fail. (Cusan. con∣cord. l. 2. c. 14.)

5. But to proceed to the severall grounds; upon which I conceived Stapleton determined this question, with a greater latitude and indul∣gence then most other Writers, and yet not∣withstanding he hath escaped the censure of any, being commended even by those who use much more rigor in it then he has done. The first is, That no Doctrine can be called an Article of Faith, but what was in the beginning revealed and delivered to the Church by Christ and his Apostles. 2. That these doctrines have been pre∣served and continued to these times by Traditi∣on, that is, not only in books approved and de∣livered Traditionally, but rather in an orall practicall Tradition from one age to another. For the Church pretends not to any new imme∣diate revelation, though she enjoys an effectuall assistance of Gods holy Spirit. 3. That there is a double obligation from decisions of Gene∣rall Councells, the first an obligation of Chri∣stian belief, in respect of doctrines delivered by Generall Councells, as of universall Tradi∣tion:

the second only of Canonicall obedience to orders and constitutions for practise, by which men are not bound to believe that these are inforced, as from divine authority, but only to submit to them, as acts of a lawfull Ecclesia∣sticall power, however not to censure them as unjust, much lesse to oppose and contradict them. 4. That many (I may say, most) con∣stitutions of Councells in order to practise do yet vertually include some degree of belief; as that of Communion under one kind, of the use of Images in Churches and upon Altars, &c. of residence of Bishops, of authorised Transla∣tions of Scripture, &c. And that in such cases we are not obliged to believe that Christ or his Apostles gave order that such practises should follow, but only that considering Christs conti∣nuall care over his Church so clearly promised, neither these nor any other orders universally established and practised are destructive to any substantiall doctrine or practise of Christiani∣ty; and that the authority left by Christ in his church was so large and ample, as that when she shall judge it fit, considering the various dispo∣sitions of succeeding times•• she may alter ex∣ternall practises and formes not essentiall or•• of the substance of Christian Religion, even in the Sacraments themselves, as we see acknowledged in some cases by all Christian churches, as about the altering of the time and posture of re∣ceiving the Eucharist, the triple immersion in Baptisme, abstaining from things strangled, and from bloud, &c. 5. That doctrines de∣termined by Nationall Councells lay no obli∣gation at all upon any other churches, but only

those whose Bishops meet together: and all the obligation even of those Christians who live within such Provinces, is only not to contra∣dict; they are not bound to receive such deci∣sions as Articles of Faith; the reason being e∣vident, because one Nation cannot be a compe∣tent judge of Catholique Tradition, and there neither is, nor can be any Article of Faith but what is delivered that way. 6. That the authority of the Pastours of the present Church is not of so absolute and sublime a nature as that of the Apostles was, though it be sufficient to require obedience from every man: as like∣wise consequently that they are not in all de∣grees so powerfully assisted in their determina∣tions as the Apostles were, so that some diffe∣rence is to be made between Canons of Coun∣cells, •••• Apostolike writings, as hath been shew∣ed before out of S. Augustine, Beltarmine, and other Authors. 7. That some difference may like∣wise be made between the present and primitive Churches: For they having received Christian doctrines more immediately and purely, and besides the true sense of particular passages of Scripture, which are difficult (which is now in a great measure utterly lost) they were able to speak more fully of many particular, not neces∣sary points in Christian Religion, then the pre∣sent church now can, though perhaps the ad∣vantage of tongues and sciences, the benefit of so many writings, both ancient and modern, long study and meditation, &c. may in some sort recompense those disadvantages of the present church 3 yet however these are but ac∣quired and humane perfections, whereas the

former were Apostolique Tradition. 8. That even of points of doctrine decided by Councells a difference may be made between such as are of universall Tradition, and others: for those former being capable to be made evidently cer∣tain (as I proved before) such decisions are to be the objects of our Christian Faith, and no more to be rejected then any other divine reve∣lations: But other points of doctrine there are sometimes decided in Councells, rather by the judgement and learning of the Bishops, consi∣dering Texts of Scripture, wherein such points seem to be included. And weighing together the doctrines of antient. Fathers and modern Doctors, an example whereof I gave before in the Councell of Vienna, touching inherent grace infused into Infants in Baptism, and in the Councell of Bazil, concerning the imma∣culate conception of our B. Lady: NOw such decisions many Catholiques conceive, are not in so eminent a manner the necessary objects of Christian Faith; because not delivered as of u∣niversall Tradition: But however an extreme temerity it would be in any particular man to make any doubt of the truth of them, and un∣pardonable disobedience to reject them, I mean the conclusions themselves, though if the Texts of Scripture be set down, from whence such conclusions are deduced, or the said authorities produced, it may perhaps not be so great a fault to enquire and dispute, whether from such a Text, or such authorities, such a conclusion will necessarily follow. 9. If in such decisions, as these later are, there should happen to be any errour, (which yet we may piously believe the

assistance of Gods holy Spirit promised to the Church will prevent) but if this should happen, since it must necessarily be in a point not perti∣nent to the substance of Christian Religion, (for all substanciall points are univ••rsall Tra∣dition, as we shewed before) it were far better such an error should passe, till (as S. Augustine saith) some later Councell amended it, then that unity should be dissolved for an unnecessary truth, since as Irenaeus saith, There is no refor∣mation so important to the Church, as Schism, upon any pretence whatsoever is pernicious.

5. Upon such grounds as these, I supposed, it was that our learned Stapleton stated this question of the churches authority (or as he calls it, infallibility) with so much latitude and condescendence; And him I have quoted not with any intention to prefe•• him with the dis∣paragement of any other, but to shew that thereby I perceived my self not to have suffici∣ently considered the necessary doctrine of the Roman Church in this so fundamentall a point of faith; and likewise how (when I heard the Church speaking in her own language, and mo∣derately interpreted by Catholique Doctors.) I found what she said so just, so reasonable, so impossible to be contradicted by any thing but passion, or interest, or pride, or hatred of uni∣ty, that there was no resisting the attraits of it. Then at last I found what I had all my life time in vain sought after, namely a firm foundation, whereon I might safely and without any scruple rely; and more glad then of all worldly treasures to see my soul taken out of mine own hands, and placed under the conduct of her whom

Christ had appointed to be my guide and condu∣ctresse, to whom he had made so many rich pro∣mises, and with whom it is his pleasure to dwel, then I took up a Psalm of Thanksgiving and said, Laetatus sum in his quae dicta sunt mihi, in domum Domini ibimus: Stantes erant pe∣des nostri in atriis tuis Jerusalem: Jerusalem quae aedificatur ut civitas cujus participatio ejus in id ipsum: Illuc enim ascenderunt tribus, tri∣bus Domini &c. Psal. 121.

Notes

• * 1.1

  Panorm. C. signif. ext. de Elect.
• * 1.2

  Thuan. de Vi∣ta. suâ lib. 6.
• * 1.3

  Soto Asser. Ca. cit. de Concll.
• * 1.4

  Id. in Conf. Wittenb. Cellot. de Hier. Eccl. l. 4. c. 10. 8. 12.
• * 1.5

  Bacon Anal. Fidei. n. 113.
• * 1.6

  Aug. de Bap. l. 2. c. 3. id ibid.