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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
word_n	proper_a	sense_n	signification_n	2,806	5	9.7840	5	false

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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

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 writiē 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 Childrē of Israel should obserue fulfill euery word which he had commaunded them for so it is expresly set downe Deuteronomy ●…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 commaūded 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 writtē 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 exāple 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

no where written in holy Scripture and so whyles they goe about to perswade vs that all points of fayth are writtē 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 vu●…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 Sebasti●…n Castalio and all the French Bibles of Geneua haue cōtrary or against the doctrine and albeit Beza translateth it besids the doctrine yet in his last edition set forth in the yeare 159●… 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 Galathiās because they were not thē reuealed by God 4. The second absurdity that S. Paul had pronoūced 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 Christiā is necessarily boūd to belieue if not expressely yet at the least virtually and generally euery one is boūd 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 consequēce 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