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 Permissu Superiorum M. DC XIV THE FIRST CHAPTER Of the true state of the Question HAVING already in the precedent Treatise spoken of the written Word of God and of all other things therunto belonging now it remayneth we speake a litle of the vnwritten word coÌ„monly called TraditioÌ„s But to the end that the state of this controuersy may more easily be vnderstood I will heere set downe foure things diligently to be considered in this matter we treate of The first is that by the vnwritten Word we only vnderstand that which is not written in the old or new Testament for of the vnwritten word of God in this sense is our whole Controuersy in this place Wherefore that obiection of our Aduersaries is both friuolous and nothing worth to wit that the word of God which we call the vnwriten word may be found extant eyther amonge the holy Fathers or in the books of the Councells or other Canons of the Church But this nothing belongeth vnto this purpose for it is sufficient for vs that this word of God is not written in any booke eyther of the old or new Testament 2. The second is that a thing may be coÌ„teined in the holy Scripture 2. wayes The one way is implicite that is to say in some generall principle from whence this other may be certaynly deduced and in this sense we acknowledge that the whole word of God is conteined in holy writ and not only in Scripture but also in the Apostles Creed yea euen in that one article I belieue the Catholike Church so that it be diligently examined and well vnderstood as S. Augustine very well noteth For so sayth Christ the whole Law and Prophets doe depend vpon two precepts of charity as in the same place S. Augustine noteth For seing that the holy Scripture teacheth that we are bound to belieue the Church in all things that it can neyther deceiue vs nor be deceiued as we will euidently proue in the next Controuersy in the 〈◊〉 Chapter it consequently also teacheth the whole and entire word of God seing that all that which is not expressed in the holy Scripture is conteined expresly in the doctrine of the Church the which the Scripture commendeth vnto vs as infallible as S. Augustine very well sayth and declareth in many places For euen as God the Father comprehended in these few words This is my wellbeloued Sonne heare him the whole word of God so Christ proposed vnto vs the whole word of God when he commaunded vs to heare the Church 3. And in this sense do the holy Fathers oftentymes say that all the points of fayth are conteined in the holy Scriptures to wit in that generall principle in the which they admonish vs to belieue the Church but many of the holy Fathers sayings are falsifyed corrupted by Martinê° KeÌ„nitius and some Caluinists as may be seene in Iudocus Ruesten in his first tome defending the Councell of Trent against Kemnitius 4. Secondly a thing may be conteined in expresse words in the holy Scriptures as that Christ is borne suffered and risen againe c. And in this sense we deny that the whole word of God is conteined in the Scriptures That obiection of our Aduersaries by this may easily be answered when they say that we affirme that Traditions are the vnwriten word of God and yet we goe about to proue theÌ„ by Scriptures For we do not proue euery particuler Tradition by expresse words of Scripture but we only deduce and gather them out of it and conuince in generall that there are Traditions 5. The third thing which is to be considered is that our Aduersaries being conuinced by truth doe acknowledge that many things were deliuered vnto vs by the Apostles besids those which are written But say they those were only externall rites and ceremonies seruing only for the ornament or discipline of the Church but nothing concerning doctrine of fayth was deliuered by the Apostles which they haue not set downe in writing So Caluin and some others which follow his opinion Wherfore it remayneth for vs to proue that not only external ceremonies but also those which belong vnto the doctrine of fayth were deliuered vnto vs by the Apostles and that they were neuer expressely set downe in writing 6. The fourth thing is that seing our Aduersaries cannot deny that which was obiected vnto them by Catholikes to wit that the Scripture in many places maketh expresse mentioÌ„ of the word of God preached deliuered and diuulged ouer the whole world as we haue already declared euen out of the holy Scriptures they are wont to answere that long since in the Apostles tyme this word of God was deliuered preached and not written but the Apostles afterwards set downe in writing all the preached word of God or at the least as much therof as was necessary vnto saluation The which solutioÌ„ albeit it be very weake and friuolous seing that it relyeth vpoÌ„ no sure ground yet notwithstanding that it may more fully be confuted we will declare hereafter that many of the chiefest points of faith were not expressely set downe in writing by the Apostles And thus much of the state of this Question CHAP. II. Out of the first and chiefest principles of faith it is clearly conuinced that there are Traditions THE first argument wherby we proue Traditions is taken out of some of the chiefest principles of faith For there are three chiefe and most necessary points of faith yea the thiefe grounds of our whole faith which are not to he found expressely in Scriptures 2. The first that there must needes be some Catalogue or Canon of the sacred Bookes aswell of the old as of the new Testament the which all Christians with an assured faith should imbrace as a most certaine and an vndoubted truth and this is a very necessary point of faith yea of it dependeth the authority of all the bookes of holy Scripture because by this Canon the sacred and true books of Scriptures are discerned and made knowne from all those which be Apochriphall especially because aswell in times past as in these our daies there hath byn so many and so great Controuersyes about the Canonicall and Apochriphall bookes of Scripture and such a Canon was altogeather necessary aswell in the auncient Church before Christ as in our present Church after Christes tyme the which also our Aduersaries themselues haue learned by experience For they haue also placed their new Canon of the bookes of holy Scripture in their Confession made at Rochell and in the later end of some of their Bibles and yet neyther in the tyme of the old Testament nor in the tyme of the
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
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
places of Deuteronomy this word Ghal is vsed which signifieth oftentines contrary or against so that the sense is do not add any thing contrary to the word which I commaund and againe yee shall not add any thing contrary to the word which I say vnto you For so is that particle Ghal taken in the 40. Psalme or according to the Hebrewes 41. in the 2. Psalme also the second verse And in the 14. of Numbers the 2. verse els where very often Euen as also in the new Testament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which answereth to the Hebrew Ghal signifieth also contrary or against when the Apostle writeth to the Corinthians that in vs you may learne one not to be puffed vp against another aboue that is writieÌ„ that is to say against the Scripture the which saith we must not be puffed vp in pryde as S. Chrysostome and after him Theophilactus others do note vpon that place The which place some bodliy alledge against Traditions wheras the Apostle in that place doth not speake of the whole word of God but of this one point that we must not be puffed vp in pryde as euen Caluin himselfe acknowledgeth 5. But to omit all such thinges as other Catholike Doctors haue very well and learnedly written of the proper and literall sense of these wordes yea that we may also graunt to our Aduersaries that this which they alledge is the true sense they erre very much in that they thinke that these wordes of Moyses belong vnto vs and that we are no lesse now bound and obliged by them then the Iewes were in tymes past For these wordes do no more appertaine vnto vs then those of the same booke of Deuteronomy Cursed be he that abideth not in the wordes of this Law and fulfilleth them not in worke From which wordes S. Paul manifestly teacheth that we are deliuered and freed by the grace of Christ Iesus But seing that in these wordes which they do heere alledge Moyses commaundeth that the ChildreÌ„ of Israel should obserue fulfill euery word which he had commaunded them for so it is expresly set downe Deuteronomy â—…2 the last verse in the Hebrew text and in all the Bibles of our Aduersaries and he presently addeth that nothing is to be added or detracted from all these he manifestly commaundeth the keeping of the whole Moysaicall Law and of all the Sacraments Sacrifices and Ceremonies of the old Testament For he doth not only commaund that nothing should be added but also that nothing is to be detracted of all those thinges by him commauÌ„ded Wherefore if our Aduersaries obiect against vs that we adde any thing against this precept we may more iustly obiect vnto them that they detract farre more then we add seing that they neyther obserue the Circumcision nor the legall Sacrifices nor other Ceremonies which are so often and so straitely commaunded in Deuteronomy It cannot truly be denyed but that this is to detract somewhat from those thinges which Moyses commaunded and therfore our Aduersaries must needes confesse that these are the wordes of the old Law and consequently to appertaine nothing vnto vs. Out of this which hath byn said it followeth that our Aduersaries do very indiscretly foolishly boast and bragge of those wordes of Moyses For in the exposition thereof they erre farre from the truth and a great deale more in the application when they go about to proue that we are also bound and obliged by them 6. Our Aduersaries take their second argument out of these wordes of Salomons prouerbs Euery word of God is fiery it is a shyeld of defence to those which hope in it do not add any thing to the wordes thereof and thou shalt be found and reprehended as a lyar I answere that this place maketh nothing against vs for in that place there is no mention made of Scripture only but of al the word of God And it is most true that nothing should be added to all the whole word of God the which is to be belieued with a Catholike faith as the true word of God For as we haue said before our faith relyeth only of the word of God but the Scripture only is not all the word of God because all Traditions also which contayne poynts of faith belong therunto as we haue sufficiently proued already But they add to the word of God are lyars who affirme that God sayd this or that which indeed he neuer spake And of this sort are those false Prophets of whome God by the Prophet Ieremy conplayneth saying They speake the vision of their hartes not from the mouth of our Lord againe I did not speake vnto them and they did prophesy This place also may very well be vnderstood of those who add any thing contrary to the word of God For in the Hebrew text there is set downe that particle Ghal which oftentymes signifieth contrary or against as we haue already declared in our answere to the first argument CHAP. IX Wherin is examined that place of S. Pauls Epistle to the Galathians the which our Aduersaries do obiect against Traditions THE third argument our Aduersaries take out of the first Chapter to the Galathians the which they haue also added to their confession of fayth as inuincible For they haue omitted their second argument as not strong inough for their purpose But thus they frame their argument The Apostle sayth twice an Anathema to those who teach any thing besids that which he hath taught therefore nothing is to be receiued or belieued but Scripture Our Aduersaries haue this place of the Apostle often in their mouthes wherefore it shal be examined more exactly We answere therfore that our Aduersaries do erre heere for two reasons first because our whole controuersy is of the written word of God but in these words there is no mention made of the writteÌ„ word or of Scripture but only of the word preached and deliuered viua voce to the Galathians by S. Paul And hence it is that S. Augustine farre otherwise then our Aduersaries disputing against the Donatists proueth by these words of the Apostle that we are bound to admit and belieue the Traditions of the Church as for exaÌ„ple that those who are once orderly and lawfully christened by Heretiks are not to be baptized againe And well truly for that which is viua voce deliuered is a Tradition and not Scripture Moreouer if the Scripture only conteyned expressely all the poynts of fayth the Apostle would rather haue proposed the Scripture as the rule of faith then his owne preaching seing that the Scripture is manifestly well knowne to all Nations but his owne preaching to the Galathians only But our Aduersaries vrge againe and say that all that which the Apostle preached to the Galathians was written eyther before that tyme or afterward by S. Paul and the other Apostles they say this but they proue it not For this is
is neuer contrary to the antecedent The Apostle therefore speaketh of doctrine contrary to his and not absolutly of any other distinct doctrine 10. And in this sense the Fathers doe often say that S. Paul affirmed in this place that nothing was to be taught besids that which is in the holy Scripture For so S. Augustine speaketh in one place But in another he clearly explicateth himselfe by this word praeter to vnderstand contra because we must preach nothing contrary to the holy Scripture That this is the true sense and meaning of S. Augustine it is manifest by the words themselues wherby also he proueth that the word praeter in those words of the Apostle doth signify diuers but not contrary thinges For in this manner he writeth when he warneth his schollers to take heed of the opinions of the Manichaeans other heretikes because these are not only distinct but also contrary to those which the Apostles taught Let the admonition sayth he of the holy Apostle neuer depart from your hart If any shall Euangelize vnto you besids that which you haue receiued let him be an Anathema He doth not say more then you haue receaued but besides that which you haue receaued For if he should say that he should be preiudiciall to himselfe who coueteth to come to the Thessalonians that he might supply that which was wanting to their fayth Now he which supplieth addeth that which is lacking taketh not away that which was But he which ouerpasseth the rule of fayth doth not goe on in the way but departeth frō the way That therfore which our Lord sayth I haue yet many things to say vnto you but you cannot beare them now were to be added to those things which they knew and not to be ouerthrowen by those they had already learned Hitherto S. Augustine CHAP. X. Wherein other obiections of our Aduersaries against Traditions are resuted THE fourth argument is deduced out of those words of the Apocalyps which they also cite and alledge in their confessiō at Rochell If any man shall adde to these things God shall adde vpon him the plagues written in this booke But who doth not see that S. Iohn speaketh expresly of the booke of the Apocalyps only and not of the whole Scripture for he sayth I testify to euery one hearing the words of the Prophesy of this booke if any man sall adde to these things c. and in the 19. verse following If any man shall diminish of the words of the booke of this prophecy c. he speaketh therfore only of the propheticall words of the Apocalyps For it is manyfest otherwise out of Ecclesiasticall histories that S. Iohn wrote his Ghospell after the Apocalyps and consequently that he added many things besids the Apocalyps But let our Aduersaries take heed least they incurre those paynes which S. Iohn threatneth to those which adde or detract any thing from the Apocalyps seing that they so often and so bouldly wrest the prophesies of the Apocalyps to many strange senses against the Pope and the Catholike Church 2. Our Aduersaries alledge many other things but their arguments which be of lesse moment are taken out of those places of Scripture which commend vnto vs the great excellency of holy Scripture But all these are very easily confuted by that one ground which as we haue declared before euen our Aduersaries do admit to wit that to the end the holy Scripture be perfect in it selfe and sufficient to euerlasting saluation it is not necessary that it should expresly cōteyne al points of fayth but it is sufficiēt that all such poynts may be deduced by a good consequence out of it But all the Traditions of the Church which belong vnto fayth may be gathered as we haue sayd out of Scripture the which also we declare more at large in euery one of these controuersies Our Aduersaries therfore haue not reason to say that we teach the Scripture to be imperfect or insufficient For as concerning this sufficiency and perfectiō of Scripture they are forced at least to yield and subscribe vnto our opinion herein but these their arguments whereof they make great account we haue therfore alledged to the end all may know how badly they interpret the holy Scriptures and by how friuolous reason they are perswaded to forsake the Catholike fayth 3. But euen this sufficiency of Scripture which they pretēd they proue very foolishly by those wordes of the Apostle wherein he teacheth that the Scripture is very profitable as though forsooth euery thing which is profitable for obtayning some particuler end or purpose were also absolutely sufficient then the which nothing can be spoken more absurdly The head truely is not only profitable but also necessary that a man may liue but who I pray you will say that the head only without the rest of the body is sufficient for the lyfe of man But to our late Aduersaries to the end they may make this their discourse or reason the stronger say that in humane thinges not euery thing which is profitable is also sufficient but in diuine matters whatsoeuer is profitable is also sufficient whervnto Iunius like a fine young stripling addeth that this can be ouerthrowne by no sophistry But who doth not see that the Eucharist by the diuine vertue thereof is profitable to the obtayning of eternall saluation and yet notwithstanding without Baptisme it is not sufficiēt as also without faith and pennance the same may be sayd of Baptisme and of euery booke of Scripture Yea euen the Apostle doth not speake of the whole Scripture as our Aduersaries thinke he doth when he saith that euery Scripture is profitable but of euery particuler part thereof For how could he speake of a thing which was not then extant But as then the Ghospell of S. Iohn was not yet written nor the Apocalyps For these were after S. Pauls death written by S. Iohn hence it is that the Apostle S. Paul doth not say the whole Scripture but euen Scripture inspired by God is profitable For there is not one parte of Scripture which is not profitable vnto vs if it be well vnderstood Yea for all that notwithstanding euery one part precisely in it selfe abstracting from the rest of the Scripture as all do very well know is not sufficient 4 Finally it is also to be considered that all those places wherin the integrity perfection and vtility of the Scripture is commended vnto vs must needes be vnderstood not of the bare wordes only but of the same well and rightly vnderstood But this true vnderstanding of the words cannot otherwise be had then by Tradition and the vnwritten doctrine of the Church it selfe as we haue already declared Wherefore all those places which do commend vnto vs the holy Scriptures do also consequently cōmend vnto vs Traditions and the vnwritten Word of God seing that therein consisteth the principal part of
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 theÌ„ 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 â—…aith 4. Moreouer if euen Christ himself had with his owne hand writteÌ„ 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 Ceremonâ—…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 coÌ„t 4. sess Con. TrideÌ„t in suo â—…ntid Beâ—…a de notis Eccles. tom 3. Tract Theol. p. 137. edit An. 158â—… Confess Rupellana Act. 3. Supra c. 5. Supra c. 9. 10. 12. 13 Suprae 3. S. Basil. l. de SpirituÌ„ sanct c. 27. Brent contra PetruÌ„ à Soto in suis prolâ—…gomenis Kemnitius contra 4. sess Concil Trid. cùm agit de 2. genere Tradiâ—… 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 writâ—…th in viâ—…a Caluini Seruetus l. 1. de erroribus Trinitatis fol. 32. pag. 1. Edit an 1531. L. Item apud §. Aiâ—… Praetor fâ—… de iniurijs Ioan. 3. v. 1. Calu. in c. â—… Ioan. v. 5. Genes 17. v. 10. S. Aug. Tom. â—… de haeres cap. 84. S. Hieron coÌ„tra Heluidium Author de Eccles. dogmatib cap. 69. S. Ambr. in Epist. 7. ad SiriciuÌ„ Papam Epiphan haeres 78. â—…nnius coÌ„tra Bellar. Controu 1. lib. 4. cap. 9. notâ—… 5. Concil Trident. sess 24. c. 2. Beza Epist. 1. ad Andream Duditium Beza in lib. de Poligamia extat in initio voluminis â—… suarum Tract Theol. §. â—… cap. praeced Beza Epist. â—… ad Tom. Tilium Fratrem Symmistam suam Beza â—…adeÌ„ 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. â—… 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 anâ—… 1581. Matt. 17. v. 5. Luc. 10. v. 16. Ioan. 14. v. â—… 28. Exod. 20. v. 3. Matth. 4. v. 6. Rupellana confessio Artic. 5. Deut. 4. v. 2. Deut. 12. v. vltimo Caluin coÌ„tra 4. sess Concil â—…rident â—… 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. â—… 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 vâ—…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 3â—… S. August Tom. 7 oÌ„tra 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. 1â—… v. â—… Apoc. vlt v. 18. confess Rupell Artic 5. S. Hier. de script Eccles in IoaÌ„ Apost Supra c. 25. Supra c. 25. Ad Tim. 3. v. penulâ—… Iunius coÌ„tra Bell. controu 1. lib. 4. c. 10. nota 44. S. Hier. de Script Eccles in Ioan Apost 2. ad Tim. â—… 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
no where written in holy Scripture and so whyles they goe about to perswade vs that all points of fayth are writteÌ„ they coyne inuent a new point which is no where extant in Scripture that is to say that all such things as S. Paul viua voce taught the Galathians are written But we following herein S. Augustine do gather much better by these words and infer thus against them If there must be nothing belieued but that which S. Paul preached to the Galathians and that none knoweth certainly what are those things which he preached but by the Traditions and doctrine of the Church it followeth manifestly that besids the Scripture we must also belieue the Traditions and doctrine of the Church seing that without them we cannot certainly and without errour know what were those things which the Apostle taught the Galathians 2. Secondly our Aduersaries do erre in that they doe not rightly expound that particle in the wordes of S. Paul praeter besides but rather contrary to the Apostles meaning For the Latine word praeter as also the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Hebrew Ghal haue two significations In the former it signifyeth all that which is not the selfe same thing whereof we doe speake in the later sense it signifieth that only which is contrary to that we speake of In which sense praeter signifieth the same that contra doth to wit against the former sense is manifest inough the later is proued by these places of Scripture Act. 18. v. 13. where all do translate these Greeke words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be against the Law so hath not only the vulgar edition but also Caluin and Beza and all the French Bibles of Geneua Likewise in the first to the Romans the 26. vers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth against Nature so hath the vuâ—…gar edition and all the french Bibles of Genena yea Cicero as witnesseth Henricus Stephanus doth thus translate this phrase out of Greeke Againe in the 4. to the Romanes the 18. verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth against as the vulgar edition and Beza hath in all editions Moreouer in the 11. to the Romans the 24. vers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth against as the vulgar edition and all the Bibles of Geneua haue finally in the last to the Romans the 17. vers aswell the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Latin word praeter in our interpretor signifieth the same thing that contra doth as manifestly appeareth by the precedent wordes for dissensions and scandals are contrary or against the doctrine of Christ and not only besides his doctrine Wherfore Caluin in his Commentaries set forth in the yeare 1557. vpon the Epistle to the Romanes and Sebastiâ—…n Castalio and all the French Bibles of Geneua haue coÌ„trary or against the doctrine and albeit Beza translateth it besids the doctrine yet in his last edition set forth in the yeare 159â—… he translateth it contrary to the doctrine and in his Annotations he warneth that it is rather so to be translated It is not therfore strange or absurd that the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the Latyne praeter should signify the same that contra doth 3. But now that this word may not only be thus vsed but that also it must necessarily be so vnderstood and taken in this place we haue shewed by the absurdities which would otherwise follow The first is that S. Paul would haue sayd Anathema to S. Iohn Euangelist who many yeares after the preaching of S. Paul to the Galathians yea after his death wrote his Apocalyps wherein there are many new reuelations which S. Paul had not preached to the GalathiaÌ„s because they were not theÌ„ reuealed by God 4. The second absurdity that S. Paul had pronouÌ„ced an Anathema vpon all those who in his tyme by a propheticall spirit did dayly prophesy new things For in the Apostles tyme there were many such as appeareth by the first epistle to the Corinthians And S. Paul could not preach to the Galathians which God had not yet reuealed 5. The third absurdity the Apostle for the same reason had pronounced Anathema against S. Luke who in the Actes of the Apostles relateth many thinges which happened long after S. Paul left Galatia 6. The fourth absurdity the Apostle for the same cause also had condemned himselfe with the said Anathema For he wrote many Epistles after he had left Galatia wherein he relateth many thinges which hapned afterward vnto him eyther at Rome or in other places 7. Lastly it is an absurd thing to think either God after those wordes of S. Paul to the Galathians could reueale to men nothing more by an Angell sent from heauen or that the said Angell who by the commaundement of God should reueale any new thing but not contrary to faith should incurre that Anathema by S. Paul seing that this were to wrest the Anathema vpon God himselfe who commaunded the Angell to do so This place therfore cannot be vnderstood of diuers and distinct thinges from those which S. Paul taught the Galathians but only of contrary and opposite thinges vnto them But according to this sense of the word praeter all the foresayd Absurdities doe cease For neyther S. Iohn in his Apocalyps nor S. Luke in the Actes of the Apostles nor any other which did prophecy nor S. Paul himself euer wrote or taught any thing contrary to that which S. Paul taught the Galathians But euen God himself cannot reueale the contrary by an Angell because according to the Apostle It is impossible for God to lye 8. Neyther is it sufficient for me to say that those thinges which were afterward reuealed and written were not necessary pointes of faith to saluation For S. Paul did not say if any shall Euangelize vnto you any point necessary to saluation but absolutely if any shall Euangelize any thing contrary to that which you haue recevued Moreouer all these thinges which were afterward set downe in holy Scripture were true pointes of faith the which euery ChristiaÌ„ is necessarily bouÌ„d to belieue if not expressely yet at the least virtually and generally euery one is bouÌ„d to belieue with an assured faith all those things which are in holy Writ to be most certaine and true 9. Finally euen our Aduersaries confession doth conuince this to be most true for now they acknowledge that all those thinges which by a necessary consequeÌ„ce are deduced out of the Scriptures do belong vnto the word of God and are points of fayth and therfore they may be lawfully preached vnto the people as we haue said before But al these are distinct things from those which are expresly written in holy Scriptures For the antecedent wherby some other thing may be inferred is distinct from that which is inferred For it were a ridiculous illation if one and the same thing should be inferred from it selfe But that which is inferred in a good collection