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. XXV.

The reason of considering this double ca∣pacity in the Church.

Certainty of belief, compared with cer∣tainty of knowledge.

1. THe reason why I enquired into the proofs of the certainty of universall Tradition proposed by the Church, considered antecedently to her authority, was, because I found it necessary, as to my self, for a distinct understanding the Resolution of Catholique Faith, that grounds of certainty of Tradition should first be laid, before the authority of the church interpose to oblige us to believe Chri∣stian doctrine for the prime authors sake final∣ly, which is God.

2. Since then Tradition in generall is in it self credible, and some Traditions certaine, and above all others that ever were; or, I be∣lieve, can possibly be, the Tradition of the church, especially in necessary doctrines of Faith universally believed, and all rites univer∣sally practised, and among them this particular Tradition of an obliging authority in the Church, is the most certain; we may conclude that the beliefe and assent thereto approaches the neerest to knowledge of sense, that beliefe possibly can do. But it is impossible, ordinari∣ly speaking, that it should arrive to all the de∣grees of assurance that sense cum debitis cir∣cumstantiis may have; by which means it be∣comes

meritorious, that is, capable of a re∣ward, which, I conceive, experimentall imme∣diate knowledge is not: And hereupon it was that our Saviour told S. Thomas, who would not give credit to any reports concerning his Resurrection, till his eyes saw him, and hands felt him, Thomas, because thou hast seen me thou hast believed, blessed are those who have not seen, and yet have believed. (John 20. 29.) But it may be objected, if manifest vision take away meritoriousnesse by reason of such an apparent certitude, as inforces the understand∣ing to assent; why should Faith, which is, or may be built upon grounds demonstrably cer∣tain, though indeed not in the utmost degree of experimentall knowledge, have blessednesse an∣nexed to it? I answer, the reason seems to be, 1: Because before a man arrive to an assurance in Faith, there is required a great exercise of his understanding to search all the arguments conducing to a firm grounding of his belief, which cannot be done, unlesse there be in those persons inquiring some degree of love to the things inquired after, which travell proceeding from love, is a thing proper to be rewarded. 2. Add to this, that such persons after such a love, and inquiry proceeding from that love, will be forced to submit and captivate their un∣derstanding, to the belief of many mysteries infinitely beyond the naturall capacity of their comprehensions, a thing extremely acceptable to God.

3. And this is the state requisite in Christi∣ans endued with abilities and learning in the Church, especially the teachers and governors;

And however it is most necessary in generall for the setling of a Church, that there should be means of assurance of Tradition praerequired to supernaturall Faith, because discoursing men, especially if they be propossessed with prejudice, or a contrary belief, would hardly or never be brought without it to captivate their understan∣dings in such a manner. But as for silly igno∣rant Christians, to whom God is pleased to give a certainty of adherence beyond a certainty of evidence (as M. Chillingworth sayes) and who seem rather to believe with their wills, then their understandings, an immediate and simple captivating of their minds to Christian Veri∣ties, without searching arguments of assurance, may be conceived acceptable to God, supposing notwithstanding that they live in a Church, where it may be made appear, that what they believe is not a lye, nor a doubtfull truth, but on the contrary certain and infalli∣ble. To which purpose S. Augustine (cont. Ep. Fund. c. 4) saith, As for the other r••ut of com∣mon people, it is not the sharpness of their under∣standings, but the simplicity of believing that makes them secure. And again, If Christ be dead only for those who are inabled by a certain comprehension to discern these things, we do labour in the Church almost to no purpose. And therefore the Calvinist Ministers &c. (who profess an undervaluing of Tradition in com∣parison of pretended inward revelations and assurances from God's Spirit, and who teach their followers to hate the very name of Tradi∣tion) may do well to consider what will becom of them and their faith of Scriptures in gene∣rall,

when they shall begin to doubt that such pre∣tentions are either apparently false, or at least impossible to be proved, or however no argu∣ments at all to perswade a third person.

4. Lastly it is observeable•• that such Tradi∣tions as we now speak of, are alwayes capable of being proved to be certain, yet are evidently so, the neerer they come to their foun••aine or times, whence they take their originall. And therefore, for example; though at the beginning the whole Nation of the Jews were eye-witnes∣ses of the stupendious manne•• of delivering the law in the wildernesse, yet their successors (im∣mediately after that generation was dead) fell into Idolatry and infidelity; the reason where∣of was, not because they wanted means, assu∣ring themselves of the divine authority of their law, and the curses attending the breach of it; but because of this there was requisite some meditation and exercise of their understanding and besides, those curses were future, and there∣fore present temptations of fleshly and secular lusts presently enjoyed by them, had so much power over them as to keep them in negligence or busying their understandings, and in a presump••••ion that those curses which were fu∣ture might perhaps never happen, or not upon themselves in person, or however by a ••epen∣tance some time or other might be prevented. In like manner, and upon the same grounds the Christians of the first times were more ho∣ly, more unmoved in their faith, more zealous for the glory of God then in following a∣ges; because the grounds of assurance and

other motives did more immediately, and so more strongly, make an impression upon their minds. Notwithstanding the faith and ho∣linesse of the times further distant from the Apostles (caeteris pa••ibus) is perhaps more ac∣ceptable to God, and more meritori us, as ha∣ving more of the will in it, as our Saviour im∣plyes in the forecited speech to S. Thomas.