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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	find_v	scripture_n	word_n	4,110	5	4.2009	3	true

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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

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