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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

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

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 cōmonly called Traditiōs 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 cōteined 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 Martinꝰ Kēnitius 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 thē 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 mentiō 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 solutiō albeit it be very weake and friuolous seing that it relyeth vpō 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

blasphemously spoken as the Antitrinitarians are wont to doe against the Blessed Trinity the which he calleth heere and there the Roman Idolatry these things he addeth of his Prince 6. But this our Prince saith he being instructed by God easily vnderstood what was the truth and with earnest desire imbraced it and with no lesse pleasure of mind defended it for being accustomed euen from his childhood to reade the holy Scriptures he made them very familiar vnto him presently he found that such things which were contrary to the phrase of Christ and his Apostles were in the ensuing ages by a wicked curiosity brought into the Church and that they are not at all to be numbred amongst those things which add any firmity or strength to the Author of our saluation especially seing that the Aduersaries themselues acknowledge that the words wherby these subtilties of this new opinion are explicated if not rather as I may well say more obscured are not to be found in the writings of the Apostles 7. And a little after Wherfore little regarding eyther the multitude of wranglers or the torments and paints which others had endured who first endeauored to breake this ice he manifestly condemned the falsity of the Trinity freely professing his owne opinon therein And after a few words For what hath he not done what assemblies and disputations hath he not ordayned and caused to be had about this matter both in Hangary and in Transiluania that the sense or meaning of the Scripture might the better be explicated by conferring those thinges togeather which were then said or spoken of where he would not only be present himselfe but also taking the place or office of the Iudge and vmpyre in the said disputations he very wisely and grauely confuted the great absurdities of that superstition warning often the Aduersaries that reiecting the fancies or fond expositions of men they should lesse impudenily and more sincerly carry themselues in the explication of the heauenly doctrine Thus farre Sommerus of the great care diligence of the Prince of Transiluania in defending the heresy of the Antitrinitarians 8. Moreouer it is also manifest that out of this opinion of our Aduersaries to wit that we must not belieue any thing which is not expressed in Scriptures this wicked heresy of the Antitrinitariās in these our dayes had her beginning For that Michael Seruetus who in our age was the first of them that by printed bookes presumed to oppugne the mystery of the Blessed Trinity doth plainely testify writing in this manner For the solution saith he of all things which may heere be alledged by the Philosophers for thus he calleth the Catholikes thou must obserue this rule which is an axiome among lawiers that those thinges which do not deserue any speciall note or marke are vnderstood and esteemed as things neglected vnlesse they be specially noted But I pray thee iudge whether this article of the Trinity deserue any speciall note or no seing that it is the chiefest and first ground of all our faith wherof the whole knowledge of God and Christ dependeth And whether it be expressely noted or no may be seene by reading ouer the Scriptures seing that there is not one word to be foūd of the Trinity in the whole Bible nor of the persons therof nor of the essence or vnity of the supposition nor of the vnity of nature in many distinct thinges and such like Thus farre Seruetus By these it euidently appeareth that all these monstrous strange opinions of latter Arrians who are also called Antitrinitarians do proceed from this one principle of our Aduersaries to wit that we must only belieue Scriptures and by this they are encreased But let vs now see other matters 9. The second point of faith is that Infants are to be baptized For our Aduersaries will neuer shew this in the holy Scriptures For that one place which doth clearly conuince this to wit vnlesse he be borne againe of water and the spirit he cannot enter into the Kingdome of God they wrest and expound it in another sense For they will not haue this word water to signify the element of water but the holy Ghost so Caluin hence arose that wicked sect of the Anabaptistes who affirme now adayes that it is an vnlawfull and prophane thing to baptize Infants seing that there is no solide reason heereof extant in the Scriptures 10. For that wherunto Caluin and his followers do fly for refuge to wit that in the old Law Infantes were circūcised the Anabaptistes do easily confute both because cōcerning that there was an expresse precept of God but there was none of the baptisme of Infants and the similitude also betwixt circumcision and baptisme doth not hold in all thinges for otherwise women should not be baptized but only men 11. The third point of faith is that the Blessed Virgin Mary the mother of God remayned alwayes a Virgin euen after her childbyrth For this is extant no where in Scripture and yet Heluidius was condemned as an Heretike by the whole auncient Church because he presumed to deny this 12. When Bellarmine had alleadged this vnwrittē poynt of faith to proue that all such pointes of faith were not expresly set downe in holy writ Franciscus Innius to answere vnto this difficulty was forced to take and approue the condemned heresy of Heluidius For he denyeth that we ought to belieue as a point of faith the perpetuall Virginity of our B. Lady But the ancient Fathers had neuer condemned Heluidius as an Heretike vnlesse he had denyed a point of faith But in this manner are our Aduersaries forced to renew the old heresies of tymes past to the end they may defend this their paradoxe that we must only belieue Scriptures CHAP. IIII. Whether there are any pointes of faith to be alleadged which are no where extant in the Bible THE fourth point that our Aduersaries also belieue but without expresse Scripture for it is that Christians cannot lawfully haue more wyues at once for the Councell of Trent hath very well defined this to be a point of faith against the heresy of these tymes wherof we will speake more presently But yet our Aduersaries can neuer proue this out of Scriptures only abstracting from the authority of the Church albeit they also agree with vs in the beliefe heerof Yea the examples of holy Scripture do rather perswade the cōtrary For those most holy men Abraham Iacob Dauid and many others had more wyues at once yet neuer did God reprehend this in them albeit he often spake vnto them 2. When Bernardine Ochine one of Caluins schollers did consider this he was not afrayd to perswade both by word and writing that Polygamy was yet lawfull of whome and of his most wicked lyfe Beza writeth at large But Ochinus grounded only this his heresy in that principle of our Aduersaries before alledged to wit that we must