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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
word_n	person_n	scripture_n	trinity_n	3,376	5	9.9610	5	false

Text snippets containing the quad

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

new Law was this Canō euer written downe in the Bibles themselues 2. I know our Aduersaries that they may escape this argument do runne to the inward instinct of the holy Ghost wherby say they we know what booke is Canonicall and what is not But this answere is refuted reiected before where we haue shewed that the holy Ghost doth not moue vs to belieue any thing with the Catholike faith which is not the word of God If therfore the holy Ghost moue vs to belieue that some bookes are Canonicall and some are not it is necessary that this be the word of God We aske therefore of them whether this is the written word of God or the vnwrittē if it be the written word in what Booke or Chapter is it to be foūd if it be no where to be found our Aduersaries must needes cōfesse that by the instinct of the holy Ghost they also belieue the vnwritten word of God or Traditions 3. The second principle of faith is that we must necessarily with an assured and firme faith belieue that all those Bookes eyther of the old or of the new Testament which we now retaine are safely deliuered vnto vs entyre and vncorrupted through so many handes so many ages so many vexations and persecutions of the Christians for otherwyse the whol credit and authority of those bookes will decay and perish But this is no where extant or written for neyther the Prophets or Apostles haue euer written that their bookes should neuer be falsified or corrupted by any yea it appeareth sufficiently by that which hath byn already said that they were falsified and corrupted in many bookes by the Iewes and Heretikes Let our Aduersaries therfore tell vs where it is written that this holy Scripture which we haue now is not corrupted or falsifyed 4. The third principle of fayth is the true sense of the letter For the true word of God consisteth rather in the true sense or meaning of the words then in the words themselues as we haue declared before But the true sense of the words that is to say in what sense or meaning the words are to be vnderstood eyther properly or figuratiuely cannot be had from the holy Scripture alone but also from the doctrine and Traditions of the Church as we haue sayd before in the fourth Chapter wherby it also followeth that the writtē word of God conteyneth in it the least part of the word of God to wit the bare letter only but the word of God preached and deliuered keepeth and professeth vnto vs the cheife part of the word of God that is to say the true natiue sense of the same 5. And this is that which S. Basil sayth that those who reiect the vnwriten points of fayth as vndiscreet persons do wrong and damnify the chiefe parts of the Gospell yea they euen as it were cōtract or bring the whole preaching of the Gospell to the bare name therof 6. Many of our Aduersaries who deale more sincerely with vs conuinced by these arguments do acknowledge that these grounds or principles of our faith are only to be had by Traditions without any written word of God as Ioannes Brentius and Martin Kemnitius who adde also that those Traditions which doe not repugne to the written word of God are to be admitted and receiued of all and those only are to be reiected which are opposit vnto the holy Scriptures 7. But whatsoeuer our Aduersaries do answere it is altogeather necessary that they confesse these three principles of our fayth do belong indeed to the very word of God it selfe They must also needs confesse these are not extant in playne and expresse tearmes in any booke either of the old or new Testament out of which necessarily followeth that the whole intire word of God is not conteyned expresly in the holy Scripture CHAP. III. Wherein it is proued out of other particuler poynts of fayth that there are Traditions THE second argument whereby we proue Apostolicall Traditions is taken out of other particuler poynts of fayth the which almost all our Aduersaryes belieue with vs albeit they be no where expressely conteyned in the Scriptures There are many poyntes of fayth of this sort wherof for example sake we will alledge some few But to the end we may vse our accustomed breuity we will rehearse only those which do also manifestly shew out of this opinion of our Aduersaries that nothing appertayneth to the doctrine of fayth which is not expresly conteyned in holy Scripture there are many greeuous errours and heresies in this our age arisen 2. The first point is that in God there are three persons really distinct among themselues and one only substance for this is no where extant in holy Scripture yea in it nothing is to be found expresly writen eyther of the substance or of the person in that signifycation wherein these words are vsed when we speake of the Blessed Trinity 3. This indeed the Caluinists to their great losse and domage haue sufficiently learned by experience fourty yeares agoe in Transiluania For when one Iohn Huniades whom they called Iohn the secōd King of Hūgary was then Gouernour in Trāsiluania a Coutry or Prouince of Hungary had ordained a publike dispuratiō betwixt the Cal●…inists and the Antitrinitarians that is to say those who oppugned the mystery of the Blessed Trinity and that according to the cōmon doctrine on both syds they should dispute only out of the holy Scriptures the Caluinists could neuer proue out of the Scriptures alone that there is eyther a substance or person in God neyther could they by the Scriptures only declare what is a person or what is a substance 4. Wherefore at the last this was the end of the disputatiō that almost all those which were present iudged that the Antitrinitarians got the victory and that the Caluinists were shamefully ouercome wherupon it came to passe that the sayd Prince of Transiluania of a Caluinist became an Antitrinitarian yea one of their cheife friends in so much that he tooke some publike Churches from the Caluinists and gaue them to the Antitrinitarians and he continued miserably in that wicked heresy euen till death which happened in the yeare 1571. the 14. of March 5. All which things are aboundātly declared by one Ioannes Sommerus Pirnensis in the funerall Oration which he made at his death wherein among other things he affirmeth that the cheife cause why this Prince left the Caluinists and became an Antitrinitarian was this because for sooth in the Scriptures he could fynd nothing of the Blessed Trinity and for that the Caluinists were forced to confesse that the words wherby the mystery of the Blessed Trinity is explicated are not extāt in the holy Scripture but because this funeral Oration is scarse any where to be found least some should thinke that I falsely coyned these things my selfe I will heare set downe his owne words For after he had most

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