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. XXXIV.

Unsatisfactory grounds of the English Church, concerning the Ecclesiasticall authority.

Calvinists Doctrine, concerning the Spi∣rit's being judge of controversies, &c. answered.

1. BEing thus satisfied of the firm grounds of the Churches authority, the only bull∣wark against all Heresie and Schisme, a sure preserver of unity, without which no Com∣monwealth, no society of men can possibly subsist, much lesse of churches; in a word so necessary, so consonant to reason, that even all sorts of sects and congregations, whilst they deny it to the Catholique Church, usurp it to their own conventicles; to which yet they have not assurance enough to apply our Saviours pro∣mises in contradiction to other Seets, with whom they will not communicate; yea even

those who make a liberty of prophecying a dif∣ferencing mark of their Sect, yet will not allow their own partizans this liberty of prophecying, unlesse they prophecy by their rule, and against their enemies. In the next place I took into consideration the unspeakably happy effects of this authority, which immediately represented themselves to my mind.

2. I will notwithstanding a while defer an account of those effects, till I have briefly set down and examined the grounds which Prote∣stants lay for interpreting Scripture, and judg∣ing controversies in Religion, in opposition to this authority of the Church and her Generall Councells; as likewise their principall objecti∣ons against the said authority: For then com∣paring both these doctrines together, and the consequences together, it will be more easie and commodious to decide whether of them is the more advantagious, and whether or no I have made a prudent choice in forsaking a Church, where all unity was impossible, but only such an outward unity, as worldly hopes and fears can produce, and in betaking my selfe to a church where Schisme is impossible.

3. All Protestants, and other Sects, agree in this against the Catholique Church (for Schis∣maeest unit••s ipsis, as Tertullian. de Prascrip•• c. 42.) saith, Their unity is an agreement in Schisme, that the Scripture is the only sufficient Rule of Faith, and that there is no visible Judge of the sense of it. But yet to the end that Gods church may not become a very Babel, since a Judge visible or invisible must needs be had, some disagreement there is among

among them, what invisible judge to pitch upon.

4. All that I can collect from the sense of the English Church in this point is, that which results from these articles of hers compared to∣gether, viz. Holy Scripture containeth all things necessary for salvation, so that whatsoe∣ver is not read therein, is not to be required of any man that it should be believed as an Article of Faith, or be thought requisite necessary to sal∣vation. Again, The three Creeds &c. ought throughly to be received &c. For they may be proved by most certain warrants of holy Scri∣pture. Again, The visible Church of Christ is a Congregation of faithfull men, in which the pure word of God is preached, and the Sa∣craments be duly administred &c. As the Church of Hierusalem &c. so also the Church of Rome hath erred, not only in their living and manner of ceremonies, but also in matters of Faith. Again, The Church hath power to decree rites or ceremonies, and authority in controversies of Faith; and yet it is not lawful for the church to ordain any thing that is con∣trary to Gods Word, neither may it so expound one place of Scripture that it be repugnant to another: wherefore although the church be a witnesse and a keeper of Holy Writ, yet as it ought not to decree any thing against the fame, so besides the same ought it not to enforce any thing to be believed for necessity of salvation. Again, Generall Councells may not be gathe∣red together, without the commandement and will of Princes. And when they be gathe∣red together (forasm••••h as they be an assem∣bly

of men, whereof all be not governed with the Spirit and Word of God) they may ••rre, and sometimes have erred, e∣ven in things pertaining unto God: where∣fore things ordained by them as necessary unto salvation, have neither strength nor authority, unless it may be declared, that they be taken out of Holy Scriptures. From which Articles it is apparent, that the Church of England, though in words she seemes to ascribe some kind of power to the Church and Generall Councells, yet in very deed, since she makes her selfe at least, if not each particular man, a judge, whether the Catholique Church proceeds according to Scriptures or no, the thereby utterly deprives the Church of all manner of authority: yea de facto the Supremest authority, which is in the Church, is actually censured as a Delin∣quent, both in having made decisions be∣yond, and against the Word of God. But after these destructive determinations, the English Church names no other visible or invisible authority, not laying her selfe any claime thereto, although in effect she takes upon her to do more then she claimes: So that à primo ad ultimum, all the judge∣ment that I could make of the English Church was, that since worldly interests constrained her to separate from the Catholike Church, by the just judgement of God, she had only a power given her to destroy the Tem∣ple of God, but not so much as to lay one stone towards the raising up another in the place of it.

5. As for the Calvinist party in Eng∣land, they follow the example of Calvin, and most of his followers that I had read, as likewise the Lutherans, &c. all which make the Holy Ghost, testifying to every mans conscience, the infallible interpreter of Scripture. Now concerning this their pretence to such a Judge, all I had to say upon it, during that very small time that I had the patience to take it into debate, was; 1. That I could not believe that they be∣lieved themselves, when they laid claim each man, or each Sect to such an infallible Iudge. 2. That if they did indeed believe it, as I could not hinder them, so till I had some good experience I durst not pretend to the like infallibility. 3. Since all those Sects pretend to so more-then-miraculous an infallibility, and yet not any of them work any other mira∣cles, it proves of no effect to end controver∣sies, which is the proper office of a Judge, especially such a Judge as the Holy Ghost, which is the Spirit of unity. 4. That if such a pre∣tence was indeed false (as it must be in all Sects differing betweene themselves, but on∣ly one) it is in all the rest a most horrible presumptuous lying against the Holy Ghost, and most justly punished by him with implacable and eternall divisions both among themselves, and from Catholique unity, divisions; I say, impossible to be remedied, till all but one Sect agree in the same confession, or acknow∣ledge, since a Judge is requisite, and the invi∣sible one will not serve the turne, that therefore they are to have recourse to the onely visible

one, viz. The present Catholique Church, which in Spirits so envonomed against the Church, as those Sects are, how without a miracle it cannot be expected, fearfull expe∣rience shewes. 5. That since this pretending to the Spirit is effectuall onely so far, as by a seeming divine warrant to make them hate one the other, but not to oblige one the o∣ther to submit to their so eanonized interpre∣tations, it is of no use at all in this businesse of finding out a Judge to end controversies among dissenting Christians. Lastly, That that rule of Tertullian (de Praser.) being un∣questionable, viz. That whatsoever is new is Religion, praejudges it selfe to be false, it will undoubtedly follow, that this ground of so many Sects, is of all others most appa∣rently untrue, since no example can be found for it in all Antiquity: Here the Tradi∣tion from the antient Patriarchs of Merefies failes them, for excepting some fanaticall Heretiques, as the Montanists, &c. none ever pretended to the Spirit against the church.