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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A03880	A treatise of the vnvvritten Word of God, commonly called traditions. Written in Latin, by the R. Father Iames Gordon Huntley of Scotland, Doctour of Diuinity, of the Society of Iesus. And translated into English by I. L. of the same Society. The second part of the first controuersy; Controversiarum epitomes. English. Selections	Gordon, James, 1541-1620.; Wright, William, 1563-1639.	1614 (1614)	STC 13996.A; ESTC S115739	25,730	61

Diuell himself against Christ vsed this reason It is written God hath giuen his Angells charge of thee therfore cast thy selfe downe headlong Lastly all the arguments indeed which our Aduersaries at this tyme alleadge against vs out of Scriptures and all the errours which they haue inuēted do take their beginning and strength from their new illations and reasons and not out of the bare and playne words of Scripture as will manifestly appeare in euery one of the Controuersies 10. The reason also is manifest why these their collections and reasons are vncertaine and doubtfull For in nothing can one more easily or more often erre then in these illations The which may proceed of many causes eyther because the illation it selfe is bad and Sophisticall or because the place of Scripture from whence it is gathered is falsified by some false exposition therof or because the proposition which is assumed and adioyned to the wordes of Scripture is false and ambiguous or because one or more wordes in that collection are vsed doubtfully that is to say in one sense in the premises and in another in the conclusion or lastly because there hapneth some errour to be in the collection which maketh it weake Sophisticall and erroneous 11. Besides that there are so many and so contrary illations of diuers men that the authority of the Church is altogeather necessary in matters of faith that there may arise a certaine and an vndoubted faith of these matters of which sort Traditions are that is to say the doctrine of the whole Church 12. But when one belieueth such an illation with a diuine or Catholike faith he must needes know two thinges the one is that the expresse place of Scripture from whence this conclusion is deduced must certainly be well vnderstood by him which disputeth the other is that he who maketh such a deduction and collection can neyther deceiue others not be deceyued himselfe But none can know eyther of these without the Traditions of the Church seeing that otherwise there is none which may not be deceiued sometymes All collections therefore which produce or breed fayth in vs do most clearly conuince and shew the authority and necessity of Traditions CHAP. VII Wherein it is proued that there are Traditions by the absurdities which otherwise would follow THE fift argument wherby we proue that many things are to be belieued which are not expressed in holy Scriptures is taken out of the absurdities which do ensue of the contrary doctrine For hauing once admitted that nothing is to be belieued which is not expressed in Scripture all old heresies are renewed and a great vncertaynty and confusion of all things is brought into the Church of God yea euen the way to Atheisme is layd open because hauing once reiected despised the Tradition of the Church all the poynts of fayth from the Apostles tyme till now explicated and proued by the auncient Fathers against heretiks all those things also which were decreed and determined by all the generall Councells in times past against the said heretiks leese their chiefest strength and authority the which notwithstanding our Aduersaries do acknowledge themselues to receiue and belieue 2. Neyther do we know by an assured Catholike fayth whether there were euer any Fathers or Councells but by the Traditions of the Church But neyther do we know any other way but by fayth whether since the Apostles tyme till now there were any Catholikes or not because of those things which were done since the tyme and death of the Apostles there is nothing extant in holy Scripture seeing that all the bookes therof were written before the death of the Apostles But such things as haue byn donne since till now cannot otherwyse be knowne but by the Tradition of the Church 3. Neyther is it sufficient to say that we know these things by the Ecclesiasticall histories For that fayth which proceedeth of histories without the authority or Traditions of the Catholike Church is but an humaine fayth which oftentymes deceaueth others and may be deceiued it selfe and therfore these kind of histories cannot produce a diuine fayth in vs this experience it selfe doth clearly teach vs. For our Aduersaries do somtymes doubt whether S. Peter was euer at Rome or no because forsooth this is not to be found expresly in holy Scriptures wheras notwithstanding it is most assuredly proued and testified in many bookes both of the auncient Historiographers and holy Fathers Why may they not as lawfully call other matters in question which are notwithstanding expressely set downe in other auncient writers Our Aduersaries therfore do make all things very doubtfull and vncertayne whyles they will only belieue and admit the Scripture but now let vs answere their arguments CHAP. VIII Wherein the arguments of our Aduersaries taken out of the old Testament are confuted THE first argument wherby our Aduersaries oppugne Traditions and which they vse very often the which also as inuincible they haue added to the confession of their fayth they take out of those words of Deuteronomy Thou shalt not add any thing to the word which I speake vnto you nor shall you take any thing from it And againe that which I commaund thee do that only neyther add or diminish any thing from it By these places of Scriptures our Aduersaries do inferre that nothing is to be receiued as a poynt of fayth which is not expressely set downe in Scriptures 2. But this argument is erroneous and the weaknes thereof is very great for many causes First because in those words there is no mention made of the Scripture nor of the written word of God but only of the word preached and deliuered viua voce Thou shalt not add sayth the Scripture to the word that I speake vnto you he doth not say that I write vnto you Againe Do only sayth he that which I commaund thee he doth not say that which I write vnto thee 3. Moreouer in these words the holy Scripture doth not only speake of matters of sayth to be belieued but also of ceremonies and customes to be done and obserued but our Aduersaries themselues confesse that these customes may be added by the authority of the Church yea they haue ordeined themselues very many the which they chang euen yet when they please Caluin also acknowledgeth that many vnwritten customes were deliuered vnto vs by the Apostles 4. That also according to the phrase of Scripture is said to be added to the word of God which is contrary opposite vnit For Iosue did not transgresse this commaundement of Deuteronomy when he added his booke to the bookes of Moyses Nor did others transgresse it who added the bookes of the Iudges Ruth and of the Kinges which were not written by Moyses which are also to be belieued as contayning pointes of faith But in these bookes there is nothing contrary to that which Moyses wrote And the Hebrew text agreeth very well to this answere for in both

holy Scripture to wit the true sense of the wordes CHAP. XI Wherein is declared how we may know the Apostolicall Traditions AMONG the other arguments of our Aduersaries this is one that we cannot know certainly which are the Traditions of the Apostles seing that many Heretikes in times past pretented also that their heresyes were agreing to Apostolicall Traditions Moreouer they obiect that Traditions may easily be corrupted and changed and for this cause Scripture was ordayned that the doctrine deliuered by word of mouth might continue the longer without any falsification or corruption But we answere to this their reason that the auncient Heretikes also by supposed and false Scriptures which they attributed falsely to the Apostles did confirme and proue their heresies Many thinges saith S. Augustine were alleadged by heretikes as though they were the sayings of the Prophets and Apostles But yet for all that they were not iudged to be the most certaine and Canonicall Scriptures 2. But the Traditions of the Apostles may so certainly and easily be known from supposed and false Traditions as the Canonical Scriptures may be knowne from the Apocriphall for they are both knowne by the same meanes and authority that is to say by the authority doctrine and testimony of the Catholike Church which neyther can deceiue any nor be deceyued her selfe 3. And albeit speaking of humane matters the Scripture is more certaine thē Tradition alone yet it hapneth otherwise in matters concerning God because in these there is the authority of God and the continuall assistance of the holy Ghost hath place which doth not suffer the Church to erre and hence it is that the Tradition only of the Church which is not so much written in paper as is printed in the hartes of Christians is a most certayne and faithfull keeper of all the pointes of our diuine ●…aith 4. Moreouer if euen Christ himself had with his owne hand writtē in brasse all the pointes of our faith they should notwithstanding not haue had so great certainty as now Ecclesiasticall Traditions haue vnlesse the same keeper of the diuine doctrine had byn also present For that which is imprinted in brasse may be rased and blotted out and the brasse it selfe may be consumed by fyre But those thinges which are imprinted in the hartes of Christians by the holy Ghost can neuer perish or be any way changed 5. And what we haue said of knowing the Apostolicall Traditions is to be vnderstood whether the Church assembled in a generall Councel declared it so or it became knowne and manifest by the continuall and generall custome of the whole Church Also whether the question be of Tradition belonging to faith or only belonging to rites and Ceremon●…es For of the Tradition belonging to faith that is to say of not baptizing againe those which are baptized once before by heretikes are these wordes of St. Augustine Albeit indeed of this thing saith he there can no example be alleadged out of Canonicall Scriptures yet notwithstanding we hold the truth of the same holy Scriptures in this matter when we do that which generally the whole Catholike Church holdeth the which euen the authority of the Scriptures themselues commend vnto vs so as because the holy Scripture cannot erre whosoeuer feareth to be deceaued by the difficultie or obscurity of this question let him go to the same Church for counsell the which the holy Scripture very clearely sheweth and demonstrateth vnto vs. Hitherto S. Augustine And disputing in another place against the Donatists concerning the baptisme of Infants That saith he which the whole Catholike Church holdeth nor was ordayned by generall Councells but yet alwaies kept and obserued by all is most truly to be belieued to haue byn deliuered vnto vs by Apostolicall authority 6. But of the Ecclesiasticall rites and Ceremonies the same S. Augustine speaketh in this manner Is the Catholike Church through the whole world hold and practise any thing it is a signe of great madnesse to dispute whether it is to be done so or noe By which wordes of S. Augustine it may easily be vnderstood what was the opinion and vniforme doctrine of the whole auncient Church concerning this point For our Aduersaries themselues do say that S. Augustine was a most faithfull witnesse of antiquity vnto whome I referre the Readers if they desire to know certainly any more of the sense of Antiquity The end of the second Part of the first Controuersy FINIS S. Aug. in the 140. quest vpon Exodus Tom 4. Matt. 22. v. 40. S. August Tom. 7. contra Crescon Grammat c. 33. de vnie Eccles c. 22. in fine Matt. 17. v. 5. Matt. 18. v. 17. Luc. 10. v. 16. Caluin cōt 4. sess Con. Tridēt in suo ●…ntid Be●…a de notis Eccles. tom 3. Tract Theol. p. 137. edit An. 158●… Confess Rupellana Act. 3. Supra c. 5. Supra c. 9. 10. 12. 13 Suprae 3. S. Basil. l. de Spiritū sanct c. 27. Brent contra Petrū à Soto in suis prol●…gomenis Kemnitius contra 4. sess Concil Trid. cùm agit de 2. genere Tradi●… This funeral Orat of Iohn Sommer was printed at Claudiopoli an Domini 1571. He meaneth Seruetus who was burnt at Geneua an 1553. as Beza writ●…th in vi●…a Caluini Seruetus l. 1. de erroribus Trinitatis fol. 32. pag. 1. Edit an 1531. L. Item apud §. Ai●… Praetor f●… de iniurijs Ioan. 3. v. 1. Calu. in c. ●… Ioan. v. 5. Genes 17. v. 10. S. Aug. Tom. ●… de haeres cap. 84. S. Hieron cōtra Heluidium Author de Eccles. dogmatib cap. 69. S. Ambr. in Epist. 7. ad Siriciū Papam Epiphan haeres 78. ●…nnius cōtra Bellar. Controu 1. lib. 4. cap. 9. not●… 5. Concil Trident. sess 24. c. 2. Beza Epist. 1. ad Andream Duditium Beza in lib. de Poligamia extat in initio voluminis ●… suarum Tract Theol. §. ●… cap. praeced Beza Epist. ●… ad Tom. Tilium Fratrem Symmistam suam Beza ●…adē Epist. 2. Concil Trid. sess 7. can 2. de baptism Luc. 22. v. 18. Calu. ibid. insua harmonia Beza Epist. 2. citata Exod. 34. v. 1. Exod. 20. v. 8 9 10 11. Vide Prateolum V. Sabatharij Coccius Tom. 1. l. ●… Antic vltimo Bellarm. Tom. 1. l. 41. de verbo Dei c. 7. 2. ad Thes. c. 1. v. 14. S. Chrisost. Hom. 4. in 2. ad Thessal Caluin l. 4. Instit c. 14. sect vlt. S. August Tom. 7. de baptismo contra Donatist l. 2. cap. 7. Beza de notis Eccl. pag. 137. volum 2. Theol. Tract edit an●… 1581. Matt. 17. v. 5. Luc. 10. v. 16. Ioan. 14. v. ●… 28. Exod. 20. v. 3. Matth. 4. v. 6. Rupellana confessio Artic. 5. Deut. 4. v. 2. Deut. 12. v. vltimo Caluin cōtra 4. sess Concil ●…rident ●… ad Cor. 4. v. 6. Caluin in illa verba 1. ad Corin. 4. v. 6. Deuteron 27. v. vlt. Ad Galat. 3. v. 10. 13. Prouerb 30. v. 5. ●… Supra c. 2. Hier. 23. v. 16. 21. Confess Rupell Art 3. Gal. 1. v. 8. 9. S. August Tom. 7. de vnit Eccles c. 24. S. Aug. Tom. 9. Tract 96. in loan Tom. 7. de v●…itat Eccles. c. 21. in fine Calu super acta A post ann 1560. Beza edit an 1560. 1565. 1598. Henric. Steph. in thesauro linguae Graecae Tom. 〈◊〉 in dictione 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈…〉 1. ad Cor. 14. v. 2. 4. 26. 30. Ad Hebr. 16. v. 18. Suprac 3●… S. August Tom. 7 ōtra literas Petil Donatist lib 3 cap. 6. S August Tom 9. Tract 98. in Euang. Ioan. sub finem Ad Gal. 1. v. 9. 1. ad Thess. 3. v. 10. Ioan. 1●… v. ●… Apoc. vlt v. 18. confess Rupell Artic 5. S. Hier. de script Eccles in Ioā Apost Supra c. 25. Supra c. 25. Ad Tim. 3. v. penul●… Iunius cōtra Bell. controu 1. lib. 4. c. 10. nota 44. S. Hier. de Script Eccles in Ioan Apost 2. ad Tim. ●… v. penult Supra c. 3. Supra c. 4 8 Aug. de Ciuit. Dei l. c. 〈◊〉 sub finem 2. ad Cor. 3. V. 3. 4. S. Aug. Tom. 7. contra Crescon Grammat l. 1. cap. penult S. Aug. Tom. 7. de baptismo contra Donatist l. 4. cap. 24. S. Aug. Tom. 2. Epist 118. ad Ianuar. c. 5. Calu. l. 4. Instit. c. 4. sect vltima sub finem l. 3. c. 3. sect 10. in medio

and hold the Traditions which you haue learned whether it be by word or by our Epistle he writeth thus Hence it appeareth sayth S. Chrysostome that he did not deliuer all things vnto them by his Epistle but many things also without his letters but as well these as those other worthily deserue to be belieued therfore we esteeme the Tradition also of the Church to be worthy of credit It is a Tradition seeke no further Thus S. Chrysostome But it is most certayne that the Apostle and consequently S. Chrysostome also who expoūdeth him doth not only speake of ceremonies and customes but also of poynts of Fayth 3. S. Augustine whom Caluin acknowledgeth to be the best and most faythfull witnesse of antiquity writeth in this manner Many things are not to be found in the Apostles writings nor in the ensewing Councells and yet notwithstanding because they are generally kept through out the whole Catholike Church they are iuged to haue byn deliuered and commended by none but by them Thus S. Augustine Neyther can it be sayd that S. Augustine speaketh of ceremonies and not of poynts of fayah For in that place he proueth against the Donatists that those which were baptized in the accustomed forme and matter by heretikes were not to be baptized againe but none vnlesse he be an Anabaptist will deny that this is a point of fayth CHAP. VI. Wherin euen by the doctrine of our Aduersaries it is proued that there are Traditions THE fourth argument wherby we proue Traditions is taken out of the doctrine of our Aduersaries For all those things which our Aduersaries do affirme to be poyntes of fayth against the Catholike doctrine they teach and belieue them without any expresse Scripture For it cannot be found expressely in Scripture that fayth only iustifyeh that there are only two Sacraments of the new law that none should pray for the dead c. for all these things and many others which they teach against vs they gather only out of Scriptures and that by some false and very weake consequence but it is no where expresly written that fayth only iustifieth that there are only two Sacraments that we must not pray to Saynts or for the dead c. 2. Moreouer there can no Catholike be found who doth not receaue and assuredly belieue the whole authenticall text of the holy Scripture why do they therfore condemne vs when they affirme that nothing is to be belieued besids the text of Scripture wheras the whole Controuersy betwixt them and vs is of the vnwritten points of fayth which we affirme they deny 3. Our Aduersaries being conuinced by this argument do now at the last confesse that not only that is to be admitted and belieued as the pure word of God which is expresly written in holy Scripture but all that also which by a necessary consequence may be gathered out of it 4. But when they answere thus they are forced to depart and forsake that their first principle wherby they affirmed that all the poynts of fayth are expresly conteyned in Scriptures and that they were set downe in writing by the Apostles 5. Furhermore not perceauing so much they ioyne in opinion with vs so that they must needes indeed confesse that the Traditions of the Church are altogeather necessary For such things as are gathered out of Scriptures do rather belong to Traditions then to expresse Scripture For that which only consequently by reasoning discoursing is gathered out of Scripture albeit it very well and necessarily may be deduced from thence is not expressely in Scripture but only obscurly secretly or virtually is conteined therin For no man can truly say that the conclusion which is only inferred out of the premisses is expresly conteyned in the same premisses for otherwise our discourse and arguing were vayne and to no purpose But therfore do we reason and discourse to the end that that which lyeth hidden virtually in the premisses may be expresly manyfested in the conclusion 6. And that we may alleadge an example out of the Scriptures themselues when God the Father sayd This is my welbeloued Sonne heare him Out of these wordes we may very well gather and by a necessary consequence that the whole doctrine of Christ our Lord is to be heard and receiued of all yet none will say that all the doctrine of Christ is conteyned expresly in those few wordes And truely the holy Scripture is so fertill plentifull that many pointes of faith do as yet lye hidden and vnknowne therin which hitherto hath neuer byn gathered togeather by any but these thinges are conteyned virtually and not expressely in it 7. Moreouer after so many debates and contentions after so many bookes set forth against vs after so many slaunders wherby our Aduersaries charge vs as though we taught that the Scriptures are imperfect they at the last returne to our opinion For we do not deny yea we willingly acknowledge that all those things which rightly and without errour are deduced or gathered out of the expresse wordes of the holy Scriptures do belong vnto the written word of God and are contayned in holy writ obscurely not expressely virtually and not plainly For in that God doth reueale any thing in expresse wordes consequently and virtually he reuealeth all things which necessarily and without any errour may be deduced from thence 8. We graunt also that the Scripture consequently mediatly virtually as in a generall principle conteyneth all things necessary to saluatiō yea in that one only article of the Creed I belieue the holy Catholike Church in those few words also of Christ he who heareth you heareth me if the collection be rightly framed as we haue also said before in the 25. Chapter But when these thinges are gathered togeather which are not expressely in Scripture there is scarse any of them which is not vncertayne doubtful without the authority and Traditions of the Church Wherefore these collections do manifestly conuince the necessity and authority of Traditions 9. But that these collections may be vncertayne and deceytfull both experiēce reasō teacheth vs experiēce because almost all Heresies haue had their beginning not from the Scripture alone in it selfe but from these collections badly framed and made For there is not almost any one heresy which is only grounded on the expresse wordes of Scripture without some other collection seing that almost all Heretikes both in tymes past as now also go about to proue and gather their heresies from the Scripture by certayne deceytfull sophisticall argumēts Arius for example out of those wordes of Christ the Father is greater then I did gather but badly that Christ euen according to his diuine Nature was interiour to his Father The new Arians out of those words of the ten cōmaūdemēts thou shalt not haue strāge Gods before me do gather but foolishly that the Sōne is not God the holy Ghost is not God So the