Selected quad for the lemma: church_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
church_n	article_n	catholic_a	creed_n	4,227	5	10.2976	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

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

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