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. VI.

The Fundamental ground of my Lord Falkland's Discourse Examined.

1. HAving said thus much to the preface of I. P. (if these additional papers had not been hastily called for to the Press) I had perhaps finished a begun Discourse in opposition to my most dear lord Falkland's Theses concer∣ning Infallibility; to each of which I had determined to have adjoyned an Antithesis. But (so much leasure not being permitted me) I will content my self at present to single out the eleaventh Paragraph, (accor∣ding to a former Edition, An. D. 1646.) and to oppose a brief Answer; and by so do∣ing, I shall give a vertual satisfaction to the whole Discourse; Because in that one Para∣graph) and in scarce any one besides) is clearly contained the state of the main Contro∣versie. viz. The ground upon which is demon∣strated the necessity of an infallible authority in Gods Church, and the onely seeming rati∣onal and possible way to avoid and defeat that authority.

2. The words of the Paragraph are these, The chiefest reason, why Catholicks disallow of the Scripture for a Judge, is, because when dif∣ferences arise about the interpretation, there is no

way to end them: And that it will not stand with the goodness of God to damn men, for not follow∣ing his will: if he had assigned no infallible way how to finde it. This is the Allegation of Ca∣tholicks, in which mention likewise might have been made of the writing of the Fa∣thers, and any thing but the testimony of the present Church, because reason and experi∣ence shews that differences will arise about the interpretation of them likewise, and no possible way to end them neither, but by a present infallible Authority. To this Allegati∣on of Catholicks, his lordships answer fol∣lowes in these words. I confess, this to be wonderful true〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉[1. for I am not such a wretch as to speak otherwise then I think] and let them ••••cuse themselves that think other∣wise. Yet this will be no argument against him, who beleeves, that to all, who follow their reason in the interpretation of the Scriptures, and search for Tradition, God will either give his Grace for assistance to finde the Truth, or his pardon if they miss it: and then this supposed necessity of an in∣fallibly Guide, with this supposed damnation for want of it, fall together to the ground.

3. The fundamental ground upon which Catholicks build the necessity of an infallible Authority, is that Article of the Creed, Credo u∣n••m Sanctam, Catholicam, & Apostolicam Ec∣clesiam, 1. I beleeve one Holy Catholick and A∣postolick Church. I beleeve the Church to be one, one Body consisting of many members, subordinately joyned, and united under one Head: which Unity is, especially, in regard

of one faith professed by all, and one Charity chaining all hearts together: Now one Church there cannot be, without one Faith; and one Faith cannot be, where differences are impossible to be reconciled; and no possible way to reconcile differences, but by Autho∣rity; and no Authority sufficiently efficacious to this end, but an infallible one.

4. I confess this to be wonderful true, (says his lordship) for I am not such a wretch. &c. what is it that his lordship confesses? That the Church is one Body, professing one faith? No, alas! That was no Article in his Creed. What then did he so ingenionsly confess? That it was necessary that differences and controver∣sies should be decided? No nor that neither. The thing that he confesseth with an unex∣ampled ingenuity, is, That, if it be necessary that differences should be decided and ended, and that errors should be abolished; God is obliged by his infinite goodness to make his truth known some infallible way, by some infallible Guide. So that by his lordships acknowledgment, and by the evidence of reason, if the Church must have one faith, it must have one infalli∣ble Guide. It is therefore this Unity of the Church, that his lordship denies to be necessa∣ry; yet he would not have denied the neces∣sity of such an Unity, if he could have found an infallible Guide; without which he knew there could be no unity; but missing of that, and despising to think of such a blinde, and lame Guide as a Church of England or Geneva, &c. [none of which could ever end one contro∣versie] He concludes that there is no necessi∣ty

that controversies should be concluded, Nor damnation for not following the will of God, since he left no infallible Guide to lead us to the knowledge of it. A doctrine so horrid, that it is much more derogatory to the honour of Christ, then Arianism it self, which though it robs him of his divi∣nity, yet places him above all other crea∣tures. But this denies him even that degree of common sens, which men of mean capacity enjoy: for it makes him establish a law with his own blood, which is neither necessary to be kept, nor indeed possible to be known; then which, what can be more absurd & ridi∣culous? The perspicacity of my honored lords judgment was so imployed in opposition of Infallibility, that I am confident, he never refle∣cted upon these sad inevitable consequences.

5. But surely no salvation is to be had without this unity in divine truth, (as I have shown at large in my Exomologesis) and onely Christians have the Depositum of Divine Truth entrusted to them: Where then shall they finde it? In his lordships foremen∣tioned Answer it is implied, That it is onely to be found in Scripture, and Traditionary writings. But all such writings are obnoxi∣ous to variety of senses, and interpretations: What must be done in that case to finde out the true Interpretation? for that every body (says his lordship) must shift as well as he can; he is to do his best, following the dictamen of his own private Reason, to finde out the true sense of Scripture. And for his comfort he is to beleeve, that if his

private Reason should chance to mis-lead him, [as ten thousand to one it will] yet there is no danger at all, let but private Reason do its best, and he may assure himself all wil be Well: Gods infinite goodness would fail, if a Soul, pro∣ceeding so reasonably, should miscarry. But how is this confidence of security in following private Reason grounded? That does not at all appear, neither in Scripture nor Tradition, neither did his lordship seem to imploy the admirable sharpness of his own private Rea∣son to search grounds for that, upon which the Eternal disposal of his soul depended.

6. That which drove his lordship upon the rock of private Reason, was meerly a mistake, us may appear to any one that shall carefully read this small Treatise of his. If he could have found an infallible Authority [for one less then infallible, was to his rea∣son a ridiculons thing] he would have ab∣hord the though of relying on private Reason interpreting Scripture. He sought after this infallible Authority, but he sought onely there, where either it was not, or at least it would require very sharp eyes, and a very unprepos∣sessed minde to discover it; Therefore he streins his Reason to prove, that this infallibi∣lity is not to be found in the Pope, nor in a Councel, at least, not so evident to him, as to countervail the seeming evidence of the force of some objections, that he had against some decisions of Councels, and such an e∣vidence he must needs have or none; To de∣monstrate this, he makes use of all the ima∣ginable difficulties and mullities that could be

found against the legitimation of a Pope and Councel, and of any erronious opinions, or unlawful, or questionable practises in the Church, though never decided, nor warran∣ted by the Church it self. But there is not one word in all his Discourse against the In∣fallibility of the Universal Church it self, or of a general Councel approved of, and received by the Church. It seems in his Disputes, it had been his misfortune, chiefly to treat with those that would urge the Dogme of the Popes Infallibility, not onely as a Catholick Truth, but also, as a necessary fundamental established point of Catholick Faith, and not being fully cleared in the evidence of their pretentions [a thing not very strange, since many learned Catholicks would furnish him with doubts, and Objections to encrease the mist and obscurity] he concluded, that no Infallibility could any where be made ap∣pear.

7. Being thus unfortunately perswaded, that there was no evidence of an Infallible Universal Authority, plain evident Reason taught him, that there could nor possibly be any other Guide, but private Reason follow∣ing its own light; for this private Reason would never lead him to submit his Reason to a Church of England, or Geneva, or Racovia, &c. For why to any one of these, rather then to another? And if to all of them indifferent∣ly, then to contradictions, because in many things they contradict each other.

8. In this case and circumstances there∣fore, his lordship argued as reasonably as it

was possible for one to do, that had mista∣ken the first principle; and with the clear ingenuity of a truly noble spirit [not imitated hitherto by any Protestant] he acknowledged that upon any other grounds but his, the Plea of Catholicks was unanswerable & unavoidable, that is, unless private Reason (following its own light in the Interpretation of Scriptures) were to be every ones Guide; and this being apparently a most fallible Guide (unless it were certain, that God would give his grace, that is, good fortune, to assist private Reason in finding the Truth, or his pardon in case it missed of finding it) the pretentions of Catholicks are unanswerable.

9. Now instead of searching reason to combat this usurpation of private Reason, I shall beg of all reasonable ingenious Persons, to consider with me, what deplorable case this was; that he who saw evidently, that if the Catholick Churches Authority and Infallibi∣lity were opposed, all other Churches must expire; The Authority of the English Church would be an airy fantosm; the Tyranny of Ge∣neva, an abomination; Amsterdam a meer Bedlam; Racovia an execration, &c. Should notwitstanding think, that any one could be safe in no Church at all, and thereupon (re∣nouncing all authority, both name and thing) should betake himself to the casual conduct of blinde, humane, natural Reason; but J••••∣cia Domini abyssus multa.

10. Well; but this conduct of Reason, and this indifferency, as to the point of danger, Whether Reason be a true ar false Guide, must

be disproved by some infallible way (says his lordship in the beginning of the twelfth Para∣graph) otherwise none can be condemned, if they follow it.

11. For Gods sake, what more infallble proof can be imagined against it, then this, That such a Guide, such an arbitrary, incertain, incapable, blinde Guide and interpreter was never heard of in Christs Church till this age, that it appeared out of the mists of Polonia. Tis true, it has been actually, really follow∣ed by all sorts of Hereticks, and Schismaticks, though they were asham'd to cal it by his own name of private Reason, for they pretended it was the Church, the Primative Apostolick Church that they followed: but never till this later Age private Reason (as private Reason) shew'd it self in the Chair of Judicature. A Guide, that will lead them (that follow) through Rivers and Fens, through Woods and De∣serts, through Mountaines and Precipices, to the right hand and to the left, backwards and forwards, and in a Circle: A Guide, that must never repose, but be continually travelling, which way it matters not, be∣ing as secure in Falsehood, as in Truth: A Guide, that can never be confident, much less secure of the right way, yea, obliged to be doubtful, that he is wrong: A Guide, that the Scripture never mentioned, and the Church never heard of, but supposed, (by being called a Chruch) that it never should be hearkned to: so that whether Scripture, or Tradition, or Church or all of them be followed, such a Guide ought to be deserted

and renounced: A Guide, that two persons cannot possibly follow together, because no two persons (that ever followed any other Guide, beside Authority) did, or could think all things to be reasonable; that any other thought so: And lastly, by consequence such a Guide, that, as long as he continues in the office, there cannot possibly be any Church any where. And is not this an infalli∣ble Eviction, that this is an imaginary sedu∣cing Guide, since it is impossible, that that should be a Guide appointed for any Christi∣an, which neither Christ, nor his Apostles, nor any of their followers ever mentio∣ned, yea, which does formally destroy one of our twelve Articles of the A∣postles Creed, Credo Sanctam Ecclesiam Catho∣licam.

12. And yet when all this is said, even this is a less unreasonable, and less unsafe Guide, then any divided particular Church can be: For this hood-wink'd Guide (in∣quiring into Scripture, and searching after Tradition) may possibly stumble upon the way to Unity and Truth, that is, the true Catholick Church; for private Reason, pro∣fesses the exclusion of partiallity, and will not refuse to take into consideration, whether it self ought not to be renoun∣ced, and Authority submitted to: and if it chance to finde Reason for Authority, it will resign its Office, and cease to be a Guide any longer, or private Reason any lon∣ger; whereas particular Churches [be∣ing founded upon the renouncing of Uni∣versal

Authority in practise, and yet usur∣ping that Authority, which they renounce) doe not onely mis-lead their follow∣ers, but (having seised on them) do chain and fasten them in that Dunge. on.