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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

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

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

belieue nothing which is not expresly in Scriptures And whereupon Beza himself in his booke which he wrote against the same Ochinus doth testify that Ochinus vsed this argument where Beza also manifestly acknowledgeth that Polygamy is not forbidden in holy Scriptures by any expresse Law The other argument saith Beza of Ochinus is that Polygamy is not forbidden by any expresse law to the contrary but I answere that there are not lawes written of all thinges Thus Beza 3. But afterward indeed Beza goeth about to proue that Poligamy is contrary to the Law of Nature but the same difficulty still remayneth For according to our Aduersaries doctrine all thinges necessary to saluation are expressed in holy Scriptures but the obseruatiō of all things belonging to the Law of Nature is altogeather necessary to saluation therefore the obseruation of these thinges is expressed in Scriptures or els truly many thinges necessary to saluation must be sought for out of the Scriptures Moreouer that Polygamy is vnlawfull is a point of faith but this as Beza confesseth is not expressely contayned in Scriptures therfore all the pointes of faith are not expressely contained in Scriptures 4. The first point of faith is that the Sacrament of Baptisme may only be giuen in water For this point is also very necessary for the Church least so great and worthy a Sacrament be prophaned contrary to the institution of Christ and yet our Aduersaries will neuer be able to proue this out of the Scriptures only who deny that the forsaid place of S. Iohn is to be vnderstood of true water as we haue said before in the second point For the examples of holy Scripture do proue indeed that water is the fit matter of Baptisme but they do not proue that there can be no other matter 5. When Beza did consider this well least that his foresayd principle that we must belieue nothing but Scripture might seeme to be called in question he was not ashamed to write that Baptisme might be giuen in any liquour and by this meanes it wil be true and lawfull Baptisme though it be giuen in milke wyne yea in Inke or any other filthy liquour Thus are our Aduersaryes forced to admit these absurdityes least they might be forced to depart from that their principle of belieuing only Scripture 6. Furthermore to the end that Beza might more easily perswade the ignorant common people to admit this his strange paradoxe addeth presently a very grieuous slaunder against the Catholike Doctors Let water be wanting saith Beza and yet the Baptisme of any cannot be deserred with edification nor must not be I truly would as well and as lawfully baptize in any other liquour as in water neyther are the most superstitious Deuines of any other opinion in these matters Thus far Beza But these thinges which he writeth are most false For there is no Catholike nor Scholasticall Doctor who hath euer eyther thought or written so yea the playne contrary is defined by the Catholike Church as a poynt of Fayth 7. The sixt poynt of fayth is that bread and wyne is only the necessary matter of the Blessed Sacrament of the Eucharist This poynt of faith is also very necessary for the Church least so great and so excellent a Sacrament should be prophaned yet our Aduersaries will neuer be able to proue it effectually out of Scripture only For by this word Bread any kind of meate is oftentymes signifyed in Scripture of wine it is farre more doubtfull For the Scripture maketh only mention of the Chalice and not of the liquor which was in the Chalice and Caluin himselfe acknowledgeth that those words of the fruite of the vyne were spoken before the institution of this Sacrament 8. The which when Beza easily preceaued heere also he went about to bring in another error least indeed he should be forced to forsake his former principle of belieuing only Scriptures For he was not afraid to write that he erred nothing from the institution of Christ who in the consecration of the Eucharist should vse insteed of the bread appointed for that purpose any other vsuall meate and insteed of the wyne any other ordinary kind of drinke and by this meanes one may consecrate the Eucharist eyther in cheese flesh fish or egges as also in milke water beare or vineger or any other liquor which hitherto was neuer heard of in Gods Church And yet for all this Beza is not ashamed to attribute this most absurd error of his to all the Scholasticall Doctors For of both these errors he treateth in the words before alledged because when he sayth the Scholasticall Doctors were of no other opinion he speaketh as well cōcerning the matter of the Eucharist as of the matter of Baptisme After this manner our Aduersaries do force so many and so great errors out of that their principle of belieuing only Scriptures wherof more might be alledged which for breuities sake we omit 9. But there is one thing I cannot let passe because therby we clearly conuince that the Traditions of the Church do not only contayne vnwritten points of fayth but that which is more euen in our Aduersaries iudgment they change and abolish such things as are expresly commaunded in Scriptures for euen in the Table of the Law of God which is sayd to be written by Gods owne hand in many and manyfest words the keeping of the Sabboth day is comaunded the which notwithstanding now all except a few Anabaptists do confesse to be abrogated by Ecclesiasticall Tradition only without any expresse testimony of Scripture The Anabaptists I say being also deceiued by that Common principle of our Aduersaries of blieuing only Scriptures they go about to bring the obseruation of the Sabboth day into vse and custome agayne and for this cause they are called Sabatharians but not so much the heresy as the madnesse of these men is condemned of all and namely of Luther in his booke against the Sabbatarians in the seauenth Tome CHAP. V. Wherin it is proued that there are Traditions by the testimonies of the holy Fathers THE third argument wherby we proue that all the poynts of our fayth are not set downe in writing by the Apostles is the authority of the aunciēt Fathers who affirme and teach this in many places The which places of the holy Fathers as well the Greeks as the Latins Iodocus Coccius hath very diligently gathered togeather in his booke intitled Thesaurus Catholicus and before him Bellarmine did the same But least we be longer then the order of Epitomes doth permit especially in a thing so manyfest it shall suffice vs to alledg one chiefe Doctor of the Greeke and another of the Latine Church 2. Among the Grecians S. Chrysostome is the most famous who doth not only affirme it but also manifestly proueth it out of holy Scripture For when he expoundeth those words of the later Epistle to the Thessalonians Therefore brethren stand