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. XLII.

An answer to Mr. Chillingworth's ob∣jection of circles and absurdities to the resolution of Faith of Catho∣liques.

1. A Third rank of arguments with which Mr. Chillingworth combats the in∣fallibility of the Church, is grounded upon the absurdities, Meanders and circles, which he sayes most unavoidably follow the resolution of the faith of Catholiques. Let us hear the sum of his allegations in his own words, (cap. 2. 118. 119.) For Gods sake (Sir) tell me plainly, in those Texts of Scripture which you alledge for the infallibility of your Church, do not you allow what sense you think true, and disallow the contrary? and do you not this by the dire∣ction of your private reason? if you do, why do

you condemn it in others? If you do not, I pray what direction do you follow? Or whether you follow none at all? If none at all, this is like drawing Lots, or throwing dice for the choice of a Religion: If any other, I beseech you tell me what it is. Perhaps you will say, the churches authority; and that will be to dance finely in a round thus; To believe the Churches infallible authority, because the Scriptures a∣vouch it; and to believe that Scriptures say and mean so, because they are so expounded by the Church. Is not this for a Father to beget his son, and the son to beget his Father? For a foundation &c. The Church you say is in∣fallible; I am very doubtfull of it. How shall I know it? The Scripture you say affirmes it, as in the 59. of Esay, My Spirit that is in thee, &c. Well I confesse I find there these words, but I am still doubtfull whether they be spoken of the Church of Christ: and if they be, whether they meane as you pretend. You say, the Church sayes so, which is infallible. Yea but that is the question, and therefore not to be begged, but proved: nei∣ther is it so evident as to need no proof; other∣wise why brought you this Text to prove it? Nor is it of such a strange quality above all o∣ther Propositions, as to be able to prove it self. What then remains, &c. But Universal Tradi∣tion (you say, and so do I too) is of it self credible, and that ha's in all ages taught the churches infallibility with full consent. But that it ha's, I hope you would not have me take upon your word; for that were to build my self upon the Church, and the Church upon you. Let then

the Tradition appear; for a secret Tradition is somewhat like a silent Thunder. You will per∣haps produce &c.

2. For answer hereto: 1. If Mr. Chilling∣worth's adversary had grounded the doctrine of the Churches authority meerly and only up∣on Texts of Scripture capable of contrary senses, there might have been just ground for Mr. Chillingworth to have pleased himself, as he oft does, in insulting thus on him, and in∣tangling him thus in his circles: But Mr. Chil∣lingworth himself absolves him toward the lat∣ter end of the former passage, where he sayes; But universall Tradition (you say, and so do I too) is of it selfe credible, and that ha's in all ages taught the Churches infallibility, &c. Whereby he shews clearly that his ad∣versary, though he serves himself, (as reasona∣bly he may and ought) of some Texts of Scripture to fortifie the Traditionary doctrine of the Churches authority, yet makes not those Texts understood in his own sense his onely foundation, but universall Tradition, which is the proper foundation even of the credibility of Scripture it self; and therefore all Mr. Chil∣lingworth's inferences and retortions do not, even in his own opinion, in any degree wound, nor so much as incommodate his adversary.

3. Secondly I answer, that whatsoever argu∣ments have been or can be made by Prote∣stants against the manner of Resolution of Ca∣tholique Faith, do not touch the Church at all; since she ha's not intermedled in that Scholasti∣call nicety of the Resolution of Faith: If par∣ticular men to exercise their wits, and to boast

their subtilty, do busie themselves in this last in∣quisitive age about such curiosities, undebated and unheard of among the antient Doctors of the church, what is that to the church her self, or her Traditionary doctrines, which were pro∣posed and believed before that new language of the schools was invented?

4. But thirdly to demonstrate that Prote∣stants do vainly flatter themselves in supposed advantages against Catholiques about this point of Resolution of Faith, I will endeavour as briefly and as perspiouously as I can to set down the state of that controversie, which when I have done, I believe that without any further trouble, it will justifie it self not to be obnoxious to those circles and absurdities which Protestants charge upon it.

5. Now for a preparation thereto, I will lay down these grounds, viz. 1. That that is the thing into which we say Faith is last resolved, which is the prime motive or authority for whose sake we believe. 2. In all kinds of belief the prime authority which deserves Faith must have two qualities, viz. Knowledge and veracity. 3. In divine Faith the prime autho∣rity is alwaies the prime Verity, or God. 4. In divine Revelations we are to distinguish the faith or assent which we give to the truth reveal∣ed from the knowledge or assent to the Revela∣tion, or act of revealing. 5. In immediate divine Revelations we believe the truth it self for the authority of the revealer or relator him∣self, which is God: and we assent to the reve∣lation, having a certain knowledge thereof, either by the help of our senses externall and

internall, or without them immediately by our understanding. 6. But if divine revelations be conveyed to us by a second hand, that is, by the report of others, yet then faith is not resol∣ved into the conveying authority, but into the prime. 7. To make faith by vertue of the prime authority certain or firm, I must have assurance of the certitude of this conveying hand, that is, not only that this conveying hand did re∣ceive those revealed truths, but the true sense of them likewise, and withall was not subject to errour in the propagating of them.

6. Having laid these grounds, we will make application of them to the present purpose in a few examples. The first shall be of a revela∣tion made by God immediately either by ex∣presse language, or dreams, or visions, or the Oracle of Urim, &c. (for all these are of the same nature, as much as concerns certainty) as when God revealed to the Prophet Isaiah the mystery of the Conception of the Messiah of a pure Virgin: In this case the Prophet (it is to be supposed) was assured by a certain know∣ledge, that this revelation was reall, and not imaginary: so that he believed the truth re∣vealed with a most firm faith for the authority of God the prime verity, whom he knew to be the revealer; for if he had not assuredly known this, he could not have adhered firmly to the mystery; though in it selfe never so true and infallible. A second example shall be of an immediate revelation also, but yet somewhat of a different nature from the for∣mer, viz. Of our Saviour teaching the Jewes

that he was the Messiah, the eternall Sonne of God, and confirming this truth by divine Mi∣racles. In all outward appearance he seemed to be but a man, and therefore what he taught could not be the object of divine Faith, neither could his hearers have assurance of his autho∣rity, unlesse they were assured of the truth of his miracles. A third example shall be of the same revealed truth, viz. That Christ was the Messiah, &c. but proposed to persons living in the second or third ages after that time, by those, who either were themselves eye-witnesses, or received it from those that were. In this case the persons, living in the second or third age, if they had not certitude that those that told them this did not lye, could not with a faith ration∣ally firm and certaine, assent to those truths. But certain they might be, and most undoubt∣edly were: and the grounds of this certainty were, as I have largely shewed before, a certain knowledge both that they all heard these and all other substantiall truths of Christiani∣ty from their Ancestors, as a Tradition Uni∣versall (whether written or no, it matters not) and that it was as impossible, that all their an∣cestours all the world over should conspire to seduce them with a lie, as that their own eyes and ears should deceive them In all these exam∣ples there is the same resolution of Faith; for both the immediate witnesses of these revelations and their successors do resolve their faith in these su∣pernaturall truths finally and only into the au∣thority of the prime verity; For if any of them should be asked, Why do you believe that Christ is the eternall Son of God? They would

all answer, because God ha's so revealed, nei∣ther could they proceed any further: But if they were asked, how are you certain that there was such a divine revelation? the immediate wit∣nesses would say, We saw and heard Christ him∣self publishing these truths, and with a world of stupendious miracles confirming them: And their successours would say, we receive the same truth by an Universall Tradition, not only in it self, and of it self credible, and in a high de∣gree certain, but such an one as ha's more ad∣vantages to demonstrate its certainty, then any other that ever was. Now what ha's been spo∣ken of the second and third ages, may upon the same grounds be verified of the fourth, fifth, and all following to the worlds end. And like∣wise what hath been exemplified in one or two supernaturall truths revealed, may be extended to all the substantiall points of Christianity, all which, as I before demonstrated, arrive un∣to us by the same conveying hand of Universall Tradition by severall wayes, as writing, publike profession and practise propagated.

7. Now among these truths or doctrines coming by Universall Tradition, (and for that reason believed most assuredly by all Catholique Christians, and by consequence most certaine and indubitable) one principall one is the au∣thority of the present Church, considered not as a relator only, but as authorized by Christ to teach this and all other doctrines, so as to ob∣lige all men to belief and obedience: Which speciall doctrine, though it were only testified in Scripture (as it is evidently enough) were sufficient against those that acknowledge only

Scripture for their rule: yet we are certain of the truth of this doctrine by the former Rule, which can neither fail us, neither can we be mi∣staken in it, viz. Because it is universally be∣lieved in the present church, as a doctrine Tra∣ditionary; and moreover it is attested by all antient Records of the Fathers of the church, nemine explicite contradicente, and it ha's been practised by Councells in all ages, not one Catholique renouncing his obedience; In so much as to my understanding there is not one Christian doctrine delivered with so full an as∣surance, nor in the sense and meaning whereof it is lesse possible for a man to be mistaken. Now by vertue of this speciall truth of the churches authority Universall Tradition (which of it self is most credible and certain) being be∣lieved and attested by the present church, be∣comes most necessary to be believed by us, the Church supplying the place not only of a wit∣nesse, but of an Embassadour likewise instru∣cted and employed by Christ himself (as S. Au∣gustine most effectually maintains) so that in believing and obeying her, we believe and obey Christ himself, according to Christs own ex∣pression, He that heareth you heareth me, and, If any one heareth not the Church, let him be to thee as a Heathen and a Publican. And there∣fore they that believe Christian doctrines only, because they think they find them in the Scrip∣ture, and believe the Scripture only, because their reason or fancy (which they miscall the testimony of Gods Spirit) tells them that it is the Word of God, though the doctrines them∣selves believed by them be true, yet it is a hazard,

as to them whether they be so or no, or how∣ever whether that be the sense of them or no, it being all one, as if a man by some casual∣ty had found a transcribed copy of some part of an Embassadors Pattent or instructions: Whereas Catholiques receive the commands of their heavenly King and Master from his Embassadours own hands, which not only will not conceale any thing necessary or requisite from them, but likewise will be able upon oc∣casion to cleare all manner of difficulties that may arise about the sense of the said instructi∣ons or Patent, having received glorious promi∣ses of continuall residence among us, and of divine assistance to preserve him from any, at least dangerous error.

8. These things thus supposed, Mr. Chil∣lingworth's pretended circles and absurdities in the Resolution of Catholique Faith doe clearly and evidently vanish: For a Catholique does not only or chiefly believe the Churches authority, because to his priva••e understanding and reason the Scripture seems to say so: but because he knows that the present Catholique Church teacheth so, both by profession and pra∣ctise; and that she teacheth this as a Catholike Tradition, believed and practised in all ages; then which it is impossible there should be any testimony more assured and infallible; so that if a man can be sure of any thing done before his own times (as all reasonable men do agree that one may) he cannot avoid being most sure of this, if his passion or interests do not hinder him from searching into the grounds of it. I need not therefore particularly give an answer

to Mr. Chillingworth's discourse before produ∣ced, since it wholly proceeds upon a mistake of his adversaries, and other Catholiques grounds; and since himself in the close of it seemes to confesse, by objecting to himselfe Universall Tradition, that if this doctrine of the Churches authority could be made appear to be grounded upon Catholike Tradition, it would be as much credible, as if the Scripture had expresly testifi∣ed it (since in his opinion the Scripture it selfe, and nothing besides, enjoyes its authority, be∣cause it is delivered by Universall Tradition) and by consequence would not be lyable to any circles or absurdities. So that truly I wonder why (seeing Mr. Chillingworth could not be ignorant that Catholiques do generally pretend that this doctrine comes from Tradition, be∣sides the proofs of it out of Scripture) he should notwithstanding dispute against it, as if there were no other ground for it, but two or three questionable passages of Script••re.