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. I.

The first Conclusion, concerning the Rule of Faith.

Testimonies of Fathers acknowledging Do∣ctrines Traditionary, as well as Scri∣pture, to be a Rule of Faith.

1. ACcording to my promise in the last Chapter of the former Section, I will consequently set downe the fundamentall truths of Catholique Religion, in foure Conclusions, re∣specting foure generall points of Controversie: The sense of which Conclusions I found evidently and uniformly delivered by the ancient Fathers; and by the light of the said truths, through Gods grace and goodnesse, I became entirely undeceived, and by their direction, I was led as it were by the hand into the Gates of that City, which is set on a hill, the holy Catholique Church of Christ. Now of those, this is the

I. CONCLUSION.

The entire Rule of Faith, comprised in the Doctrines delivered by Christ and his Apostles immediately to the Church, is conteyned not only in Scripture but like∣wise in unwritten Traditions.

2. FOr the former part of this Conclusion, viz.

That the Rule of Christian Faith (& obedience) is no other then the Doctrines (and Praecepts) delivered immediately by Christ and his Apostles to the Church,

And by consequence that the present Church pre∣tends not to any new Revelations, or Power to make any new Articles of Christian Faith, or to propose any Doctrines under that title other then such as Shee has received by Catholique Tradition, it will be unnecessary paines to prove out of the Fathers, since I doe not know any Christians, who deserve that title, that doubt of it. Indeed the Calvinists (earnest to find all occasions to heighten their Schisme) charge the Catholique Church, as if she ad∣mitted within this compasse other Doctrines, Decrees and Decretalls, &c. But most unjustly, since there is no warrant or ground given them to lay this aspersion upon the Church, and all Catholiques generally renounce it.

3. But as for that which followes in the Con∣clusion, viz.

That this Rule of Faith is not conteined entirely and expresly in Scripture alone, but likewise in unwritten Traditions:

In this lyes the maine difference betweeen the Ca∣tholique Church and all other Sects both anci∣ent

and moderne; They all and alwaies con∣spiring in this,

that the Scripture is to be the only Rule, and themselves judges and inter∣preters of the sence of it, at least for them∣selves, or if not they, no body, however not the present Church:

and on the contrary Ca∣tholiques in all ages unanimously joyning in the contradiction of that ground, and affirming that all Doctrines of Faith were not indeed, no•• ever were intended to be entirely express'd in Scripture; And that

Scriptures ought not to be interpreted by any private spirit or reason, any other way then according to the line of Ecclesiasticall Tradition.

4. Concerning the Rule of Faith therefore, let us aske our Fathers that were before us how they were instructed in this point, and among them the first testimony will be afforded us by S. Ignatius to this effect quoted by Eusebiu••: (Hist. Eccl. l. 3. c. 35.)

Ignatius saith he, exhort∣ed the Churches to hold themselves insepara∣bly to the Tradition of the Apostles, which Tradition for surenesse sake he thought good to reduce into writing. Againe, S. Polycarpus, saith the same Author, (l. 5. c. 19.) taught his Disciples many Traditions not written.

Again S. Dyony. Arcop. (Hier. Eccl. c. 1.) at least even by acknowledgment of the most learned Prote∣stants, an Author of the second or third age, Those prime Captains and heads of our Hierarchy thought it necessary to deliver unto us those sublime and su∣persubstantiall Mysteries both in written & unwrit∣ten instructions. Again S. Fab. Pope •••• Martyr, (Ep. 1. ad Episc. Orientis.) speaking of holy Chrisme to be renewed every yeare (of which no mention is in

Scripture) addes, These things we received from the Holy Apostles and their successors, which we require you to observe. Againe Tertullian (de Cor. Mil. cap. 4.) discoursing, as he often does, of severall rites and practises not mentioned in Scripture, concludes in one place thus,

Of all these and other disciplines of the like nature, if thou shalt require a law out of Scripture, thou shalt finde none: Tradition shall be alledged to thee for the Author Custome the confirmer, and Faith the observer. Againe S. Irenaeus, (Cont. Haer. lib. 3. c. 4.) What if the Apostles had not left us Scriptures, ought we not to have followed the Order of Tradition, which they delivered to those to whom they committed the Churches? to which ordina∣tion give proofe many nations of those Bar∣barous people who beleeve in Christ, having salvation written in their hearts by the Spi∣rit, without characters or inke, and diligently observing the ancient Tradition. Againe the Fathers assembled in that ancient Councell of Gangres (Can. 21.) We desire that all those things which have been delivered in divine Scriptures, and by Tradition of the Apostles should be observed in the Church. Againe S. Basil, (de Spir. Sanc. to cap. 27. 29.) of the dogmes and instructions (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) preserved in the Church, some we have by written institutions, others we have delivered by the secret Tradition of the Apo∣stles; Both which sorts have the same authority for as much as concernes piety: and there is no man will contradict this that is never so

little experienc'd in the law of the Church. The same Father in the same Chapter, The day would faile me if I should produce all the Mysteries which the Church observes without writing. And a little after, I account in an A∣postolique thing to persist constantly in obser∣ving Traditions not written.

Againe, Euse∣bius Caesariensis, (de dem. Evang. lib. 1.) who ha∣ving said that Christ did not as Moses, leave his Law written in Tables or Paper, but in the hearts of his Apostles: who likewise following the example and intention of their Master,

Have consign'd their doctrines, some indeed in writing, and others they have delivered to be observed by lawes unwritten. Againe S. Chrysostome (2 Thes. cap. 2.) From hence it appeares that the Apostles have not delivered all things by Epistles, but likewise many things without writing: now both those and these deserve to be equally believed. Againe S. Epiphanius, (haer. 61.) We must likewise make use of Tradition, for all things cannot be taken out of Scripture: And therefore the Holy Apostles have given us some things in writing, and others by Tradition.

Againe S. Augustin (de Bap. cont. Don. lib. 5. cap. 23.) speaking against those that maintained that Hae∣retiques ought to be rebaptised,

The Apo∣stles, sayth he, have prescribed nothing concer∣ning this thing: But this custome which was opposite to S. Cyprian ought to be believed to have taken its originall from their Tradition, as there are many things which the uniuersall Church observe ••••h, and for that reason are rightly beleeved •••• have been commanded by

the Apostles, although they are not found in their writings.

These quotations seemed suffi∣cient to me to shew the generall Opinion of the Fathers to be consonant to the Conclusion be∣fore mentioned.