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. XXXVI.

An answer to the three first grounds of Mr. Chillingworth.

1. TO the first ground therefore, viz. That there is no other way to be assured of a Religion established many ages since, but uni∣versall Tradition, I grant it; But whereas it is added, A Tradition of all ages: If the mean∣ing be, that it is required to such an assurance, that a man should have precisely from every age a sufficient testimony of this universal Tradition, this is u••terly impossible any other way, then as including the testimony of former ages in that of the present; for though there may be preserved a few writings in every age, all which may contur in this testimony, and so make it indeed very probable; yet the testimony of three or four Writers is not equivalent to the testimony of the age. Add to this, that such a way of proof (though it may give good satis∣faction to learned persons, and is practised more by Catholiques then any other, who yet rest upon the present Church for the certainty of Tradition) yet it is very laborious and un∣certain, and whereof very few persons are capa∣ble, and therfore not to be made a ground for all men to build all Religion upon. The testi∣mony therefore of all former ages is alwaies most safely included, as to particular men, in the te∣stimony of the present age, if that be universall for place, and grounded upon Tradition, as I shewed before, and made the proofe of the assu∣rance

of it to be, because it was impossible it should be false, unless some one whole age should conspire to deliver a thing as of Tradition, which was not so and not only conspire, but should actually deceive their children, no man discove∣ring the imposture, a thing beyond all imagina∣tion of possibility. I will therefore add no more here, but only the confession of a learned Prote∣stant in his own words, viz.* 1.1 When a Doctrine is in any age con∣stantly delivered as a matter of Faith, and as received from •••• ancestors, in such sort as the contradictors, thereof were in the beginning noted for novelty, and if they persisted in con∣tradiction, in the end charged with heresie, it is impossible but such a doctrine should come by succession from the Apostles.

2. To the second, where he sayes; That he could find nothing as of divine authority de∣livered by universall Tradition of all ages, but only books of Scripture. I answer, that any one that will search with a willingnesse to find, shall doubtlesse have better fortune then Mr. Chillingworth. For I desire any one to consider with himself, •••• Whether the Apo∣stles did not in all churches established by them, settle the whole doctrine and form of Christian Discipline uniformly? and whether this do∣ctrine and discipline was not carefully preserved in the Primitive churches all the world over? if these things be granted, as plaine Texts of Scripture for the former,* 1.2 and an agreement of most of the Fathers, within the time of the

four first Generall Councells will testifie for both. Then I desire to know, whether from the fourth Councell till S. Gregory the Great's days, any substantial part of either ha's perished? If any one say it ha's, he will find it a labour be∣yond Hercules his forces to prove it; for to this hour I could never see one pressing testimony out of any Ecclesiasticall Writer. Then from S. Gregories dayes to these, it is visible that not any the least substantiall part of either is lost, and this by the confession of severall learned Protestants,* 1.3 by the agreement of all Catholique Writers, by S. Gregories own writings, and (which is a proof irrefragable) by comparing the Gregorian Liturgy and Missall with those of the present age. In the next place, let him con∣sider, that most of the books of the New Testa∣ment were written by the Apostles and Evange∣lists for the use of particular churches, some to particular persons, sent by single messengers. Besides, that severall ages were passed, before all the books were communicated, and disper∣sed, and accepted as Canonicall by the whole Catholike Church. Now after a comparing of these two Traditions together, let any man judge whether of them is the more universall, either for time or place.

3. To the third, viz. Of Scriptures being an entire Rule of Faith, &c. It is already answe∣red cap. 31, 32. &c. Whereto I shall for the pre∣sent only add this, viz. That Mr. Chillingworth (cap. 1. parag. 5. 6. 7.) takes great advantage from a speech, as he sayes, of his adversaries,

namely, That the Scripture is a perfect rule, forasmuch as a writing can be a rule. I am con∣fident his learned adversary never intended to allow him all this in the sense and extent that Mr. Chillingworth presseth it, as if all points of Faith were as fully set down in Scripture, as they could be in any writing. But I have no commission to interpose between them two, and therefore all I have to say is, that there ap∣peared to me no kind of necessity, nor any pro∣bability that it was his Antagonists intention, that such a large allowance should be made to Protestants; for I would fain know, since evi∣dence is one necessary condition to make a rule perfect, could Mr. Chillingworth believe that the meaning of his learned adversary should be, that for example, the doctrine of Faith concern∣ing the blessed Trinity is as evidently and intel∣ligibly stated in Scripture, as in the first Coun∣cell of Nice? or all points in controversie now adayes, as in the Councell of Trent? or that all Texts of Scripture are so unquestionably evi∣dent, that no interpretations or Commentaries could make them plainer? his meaning there∣fore surely was, that Scripture in regard of evi∣dence, and with relation to fundamentall Do∣ctrines, chiefly intended to be published in it, is as evident as can be expected from any one single writing standing alone. Not but that one writing explained by a second, and those expla∣nations further cleared by a third may be plain∣er: Or though it might have been possible, that for example, the Doctrine of the Trinity might have been declared so manifestly, that Photini∣anisme or Arianisme might have been prevent∣ed,

notwithstanding no plainnesse of writing can prevent malitious spirits from extracting novelties of some kinds of senses or heresies, either those or others as pernicious, since as our blessed Lord sayes, Necosse est ut veniant scandala, that is, It is necessary that scandalls must come, Mat. 19. 9 And S. Paul, Oportet & haereses esse, that is, It is needfull that there should be heresies, 1 Cor. 11. 19. both for the tryall of those that love God, and discovery of those that hate him. For unlesse God should quite change the nature of mankind, it is im∣possible that any one writing should be so plain, but that either the curiosity, or pride, or inte∣rests, or malice, or at least the debility of mens wits may, and doubtlesse will find or extract obscurities and difficulties out of it, especially such a writing as the Scripture is, which being composed by men of severall dispositions and spirits, moreover belongs to all mankind, of all conditions and dispositions, so that if they be let alone, every one will be forward, yea even take a glory to dig and search into the treasures of it, and challenge an equall right to maintain his own, and disparage the discoveries of any other; every Sect and Sectary will think they see and read therein all their owne distinctive opinions clearly shining, and a confutation of all opposite tenents. Yea perhaps, the blind sensuall. Passions, worldly interests, and proud fancies of vain man, will have recourse thither, and not want the impudence to seek for, nor blush to pretend that they have found a covert and protection for the works of Satan in the divine Word of God. In vain therefore

doth Mr. Chillingworth triumphantly boast of his inferences, to his seeming advantagious to himself, since they are all extracted meerly from his own misunderstanding of that most reasonable and prudent saying of his worthy Antagonist. 4. Yea this one consideration, that the necessary mysteries of Faith are not, nor could be so evidently set down in any one place of Scripture, but that other places may be found, which may afford ground even to an understanding man to raise objections, will make any man conclude, that either there are no mysteries necessary to be believed, or that something besides Scripture must be made use of to clear all difficulties.

Notes

• * 1.1

  Field of the Church. l. 4. c. ••14.
• * 1.2

  Act. 20. 20. 27
• * 1.3

  Vid. Brere∣leys Prot. A∣pol. tr. 2. Sect. 1.