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. XXIV.

Divine revelations proved to be certain beyond humane story.

1. I Will now proceed by way of compari∣son to demonstrate the high degree of certitude; which we may have of divine Reve∣lations, testified by the present Church, consi∣dered as a simple proponent, setting aside the authority which she challenges to oblige all men to submit to. In which discourse we are to consider four things especially in Christian Religion, coming to us by Tradition, but in subordinate degrees of certitude, viz. 1. Do∣ctrines meerly speculative, and which hardly could be testified in the practise of the church. 2. Books of Scripture. 3. Ceremonies and ex∣ternall practises not mentioned expresly in Scripture. 4. Doctrines and customes shining in the practise of the Church, and likewise more or losse clearly express'd in Scripture.

2. First for speculative doctrines, which could hardly be express'd in the practise of the Church, the Tradition of them seems to be ve∣ry difficult, and the certainty not so demon∣strable. As for example, there are in the Cata∣logue of Heresies made by S. Epiphanius, S Au∣gustine and Philastrius, certain opinions called Heresies in a large notion, which seem not to have been in themselves of any dangerous con∣sequence, but yet have been condemned by Popes, &c. and ever since by a tacit consent of the Universall Church avoided; as the opini∣nions

of the Millenaries, Melchisedechians, &c. Now whether these Heresies were condemned as contrary to a Tradition, or only by a judge∣ment of discretion, by shewing, that the grounds pretended for such opinions out of Scripture are not concluding, but rather the contrary, (as the second Councell of Orange seems to condemn some doctrines of the Semipelagians) is not very certain. However they rest condem∣ned, and more probably the former way, as contrary to Tradition; which may rather be believed of the Millenaries, because they pre∣tended for their doctrine a Tradition derived from Papias a scholler of the Apostles, and it was very far spread in the church, and main∣tained by great Saints and Doctors, as S Ire∣naus, S. Justin Martyr, &c. It might very possible be, that the Traditionary doctrines contrary to these Heresies (however specula∣tive, and which could not be conveighed by a∣ny outward practise of the church) might have continued in mens memories to the times, when these opinions were confuted; For no doubt can be made, but that the Apostolique churches, together with the books of Scripture, received the true sense and interpretation of the most difficult passages, which might conti∣nue by a successive instruction, but of which, by reason they were no necessary doctrines of Christian Religion, many are lost, as I exem∣plified in the former conclusion. So that the certainty of such Traditionary speculative do∣ctrines is very hardly demonstrable; and there∣upon many learned Catholiques conceive, that severall lately controverted opinions in the

church, as concerning Grace and Freewill,* 1.1 the immacu∣late Conception of our bles∣sed Lady, &c. have been so much agitated without any decision of the church; and it ever any of the said opini∣ons come to be decided by a Councell, that the decision will at least oblige to obe∣dience and non-contradiction, but not, per∣haps, as an article de fide, that is, as a divine revelation, delivered by universall Tradition: Since it is generally confess'd, that they want such a Tradition. See above in this Section: 1 Cha. 9.

3. As concerning books of Scripture, the Tradition of them may appear certaine in a high degree, at least for the substance of the books: For though at first they were written for the use and necessity of particular Churches and persons, and no Obligation appears ex∣pressely to have been imposed to disperse them through the whole Church: Notwithstanding the infinite reverence, which all Christians bore to the Apostles, made every church desi∣rous to possesse themselves of whatsoever wri∣tings proceeded from them: Yet this not out of any extreme necessity, for from their first foundation all churches were instructed in all points and doctrines of Christianity, as like∣wise the same orders of government, publique worship, &c. and this after an uniform man∣ner, as appeared to me evident, not only from the antient Liturgies, but severall testimonies

out of Tertullian, S. Epiphanius, S. Augustine, &c. But there was required a long time e're such writings could be universally spread, yea several ages were passed, before they were all of them received, even at Rome it self, as appears out of S. Hierome. For before they were admitted into the Canon, we may be sure that great cauti∣on and exact information was used. So that af∣ter all this they having been now many ages ac∣knowledged by the whole church for divine writings, we may have a greater assurance of them, then of the books of Aristotle, Cicero, &c. which, by reason men were not much concern∣ed, whether they were legitimate or supposititious, have not been examined with so much advice and caution; and yet that man that should pre∣tend to a doubt of them, would be suspected of all men to be tainted in his understanding. But this high degree of certitude we have only of the divine books considered in gross, not of the true reading of particular Texts, as appears by the infinite variety of readings in Manuscripts, yet even in this respect also we may assure our selves that there is no corruption very considerable, or of very dangerous consequence, by considering not only Gods providence and promises to his church, but likewise by comparing the originall Texts with such a world of Translations, Syri∣ake, Arabick, AEthiopian, Latin, &c. many of which were made in the very infancy of the church, long before the Archetype or Original copies were lost, some of which Tertullian sayes, remained in his dayes.

4. In the third place, reason told me that such ceremonies, as were universally practised

through the whole church from the first times, though not mentioned in Scripture, might ju∣stifie themselves to be derived from the Apostles with a greater certainty, then even the books of Scripture themselves; according to that saying of S. Augustine, (Ep. 118.) Those things which we observe, and are not written, but de∣livered, and are practised all the world over, are to be understood to have been commanded and appointed either by the Apostles them∣selves, or by Generall Councells, the authori∣ty whereof is most healthfull in the Church. Which Tertullian before him thus expressed, (de Praesor.) This custome certainly proceeded from Apostolique Tradition; for how could that come into (generall) practise, which was not delivered by Tradition? Now of such kind of rites many examples are extant in anti∣ent Liturgies, and many more mentioned, as universally received by Tertullian, S. Cyprian, &c. who wrote before there had been in the church, any plenary Councell, and therefore, by S. Augustines rule, argue such rites to have come from the Apostles. The reason is, be∣cause it is not imagineable how it could be pos∣sible that such rites should be received by all churches through the world, and that so imme∣diately after the Apostles times, and in such a season, when there had never been any generall meeting of Bishops, yea when by reason of the horriblenesse of the persecutions it was extreme∣ly difficult for the Bishops of one Province to meet together to settle particular necessary af∣fairs (in none of which Synods notwithstand∣ing is the least mention made of ordaining such

ceremonies) if together with Christian Religi∣on, they had not been introduced by the Apo∣stles. Let now any reasonable man judge if the books of Scripture, which he acknowledges on∣ly upon the ground of generall Tradition, however certainly and unquestionably divine, yet do not want some of these arguments of de∣monstration, and enjoy some of the rest in an inferiour degree.

5. But fourthly, Doctrines or customes shining in the generall practise of the Church, and withall more or Lesse clearly expressed in Scri∣pture (that is, indeed the whole substance and and frame of Christian Religion, as was shew∣ed before, and therein many points now in controversie between Catholiques and Prote∣stants, &c. and above all other, this point of the Churches authority) may prove themselves certain in a degree beyond all these, and with as much assurance, as Tradition is capable of, I am confidently perswaded, beyond the high∣est degree that I mentioned for secular Tradi∣tion, in the example of King William the Con∣queror of England. For first, all the persons living in the time of Luthers Apostacy in all Provinces, not of one Kingdome, but of the whole Catholique Church, agreed in testifying that their ancestours had delivered such things to them, as of Tradition Apostolicall, and by consequence, since the contrary cannot be made apparent, we are to judge the same of all prece∣dent ages ascending upwards, till the first times, not one Catholique expressely dissenting, and much lesse any one age: So that unlesse in some one age of the church all Catholiques should

should have conspired to tell a lye to their chil∣dren, and not only so, but should have been a∣ble to have seduced them, not one appearing that would have the honesty to discover the de∣ceit, I could not conceive it possible, that a Tra∣dition of such a nature could be false. Add to the confirmation of the same doctrines the te∣stimonies of Histories and Records, yea even of enemies for many doctrines and practises: Moreover the laws continually in force through the Catholike Church, lastly the publike forms of Devotions, Feasts, times of mortifications, &c. All these arguments of certainty conspire in a far more eminent manner to prove these kind of doctrines and rites, then in the example of William the Conquerour.

5. But beyond all these something may, be added, to which that secular example doth in no visible distance approach: For, did William the Conqueror ever appoint any persons about him to write all the considerable particulars of his story, supplying them with all things for the enabling them to that purpose? Did he work miracles himself for the confirming his autho∣rity, and give power to his servants and their successors for severall ages to do the like? Did he appoint a succession of Teachers to the worlds end sufficiently instructed, command∣ing them to keep warily the depositum of that Religion, both from mixture and perishing, and so to deliver it to their successors, and this upon great penalties of disobeying? Did he, besides solemn dayes for severall uses, institute out∣ward rites and practises to be by all men in all times and places solemnly either seen or pra∣ctised,

and these with prescribed formes, po∣stures, and actions, on purpose that the weigh∣tiest passages of his acts or sufferings should continually be celebrated in the world, leaving an impossibility of their being forgotten with∣out a deluge? Nay lastly, to secu••e all men from the least apprehension, did he ingage an omnipotent power to perform a promise that those orders, ceremonies, and laws should con∣tinue to the worlds end in despight of the gates of hell it self? Not any of these things have been done by Will. the Conquerour, (or any o∣ther but our Lord) to propagate his memory; and yet, notwithstanding all these defects, we are most assured of the Tradition, that such a person there was, that he conquered England, brought in new lawes, customes, &c. What shall we then say of the testimony of the present church for the substance of Christian Religion, even while we consider the church only as a bare witnesse or proponent of such things to us? Is any confirmation stronger then all this re∣quisite to beget an assurance in us? Yea is it possible that more secure order could have been taken, then that which the Son of God ha's used to make that which was past now a∣bove sixteen ages to remain alwayes, as it were visible before our eyes?

Notes

• * 1.1

  Molin in S. Tho. p 1. q. 1. a. 2. disp. 1. & 2. ad. 3. Can. in loc. Theol. l. 12. Ca. 3. Fr. a S. Cla. in Syst. fidei. Ca. 2. 8. 14.