“Therefore the children of Israel eat not of the sinew which shrank, which is upon the hollow of the thigh, unto this day: because he touched the hollow of Jacob’s thigh in the sinew that shrank.”
Gen. 32:32
“Then came to Jesus scribes and Pharisees… saying, ‘Why do thy disciples transgress the tradition of the elders? for they wash not their hands when they eat bread.’ But He answered and said unto them, Why do ye also transgress the commandment of God by your tradition?… Ye hypocrites… But in vain they do worship me, teaching for doctrines the commandments of men.”
Mt. 15:1
“Therefore, brethren, stand fast, and hold the traditions which ye have been taught, whether by word, or our epistle.”
2 Thess. 2:15
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Order of Contents
Traditions 4
Human Traditions
Articles 6
Books 3
Confessions 9
Quote 1
Latin 10
Unwritten Traditions
Articles 5
Books 1
Quote 1
Latin 1
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On Traditions
Articles
1500’s
Musculus, Wolfgang – ‘Of Traditions’ in Common Places of the Christian Religion (1560; London, 1563), 362.b – 367.a Extended ToC
Musculus (1497–1563) was a student of Bucer and Capito; he became a Swiss, reformed, professor of theology at Bern.
Brief Table of Contents
Of Traditions
1. What this word of “trading” or “delivering” is 362.b
Some call it “traditions”, “constitutions” 362.b
2. The kinds of traditions 362.b
3. To whom it belongs to give traditions 363.a
4. Some traditions be of God & some of men 364.a
5. What traditions ought to be observed 364.b
6. How traditions ought to be observed 366.a
How perilous and sometimes pernicious men’s traditions be 366.a
Mt. 15, Occasions of Discords 367.a
Junius, Francis – 6. ‘On Traditions’ in Theological Theses for Exercises in Public Disputations in the Famous Academy at Leiden (1584)
William Perkins – 7th Point, ‘Of Traditions’ in A Reformed Catholike: or, A Declaration showing how near we may come to the present Church of Rome in sundry points of religion: and wherein we must forever depart from them… ([Cambridge] 1598), pp. 134-51
“Conclusion 3. We hold that the Church of God has power to prescribe ordinances, rules, or traditions, touching time and place of God’s worship, and touching order and comeliness to be used in the same: and in this regard, Paul, 1 Cor. 11:2, commends the Church of Corinth for keeping his traditions, and Acts 15, the Council at Jerusalem decreed that the Churches of the Gentiles should abstain from blood and from things strangled.
This decree is termed a tradition, and it was in force among them so long as the offence of the Jews remained. And this kind of traditions, whether made by general councils or particular synods, we have care to maintain and observe; these caveats being remembered:
First, that they prescribe nothing childish or absurd to be done:
Secondly, that they be not imposed as any parts of God’s worship:
Thirdly, that they be severed from superstition or opinion of merit:
Lastly, that the Church of God be not burdened with the multitude of them.
And thus much we hold touching traditions.” – pp. 136-37
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Latin
1600’s
Voet, Gisbert – 5. Traditions in Syllabus of Theological Problems (Utrecht, 1643), pt. 1, section 1, tract 1 Abbr.
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On Human Traditions
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Articles
1500’s
Wikipedia: “In the dialogue, a soldier, Miles Monopodios, is set against Sir Bernarde Blynkarde, who is a corrupt pluralist minister, a former soldier and friend of Monopodios, and a wearer of vestments. In the process of correcting Blynkarde, Monopodios lists 100 vestiges of popery in the English church, including 24 unbiblical “offices”.”
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1600’s
Bucanus, William – Institutions of Christian Religion Framed out of God’s Word, & the Writings of the Best Divines, Methodically Handled by Questions & Answers… (1602; London, 1606)
33. Of Christian Liberty
‘What should we think of the tradions of men, which are not ordained of God?’
‘What should we think of good intents as they call them?’
43. Of the power and authority of the Church, as also of Synods
‘What power has the Church in traditions, or making laws?’
‘What cautions are to be used and observed in writing those laws and human traditions?’
‘Who can ratify or abolish those laws?’
Ames, William – A Fresh Suit against Human Ceremonies in God’s Worship… (1633) ToC ch. 3
section 7, ‘Concerning the Oath-Gesture of Abraham’s Servant’, pp. 304-9
Section 11, ‘Concerning the Feast of Purim’, pp. 315-17
Section 12, ‘Concerning the Feast of Dedication. Jn. 10:22-23’, pp. 318-21
Section 15-16, ‘Concerning the Altar of Jordan’, pp. 322-27
Section 22, ‘Concerning Synagogues’, pp. 332-34
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Books
1500’s
de Chandieu, Antoine – A Treatise touching the Word of God Written, against the Traditions of Men, handled both School-like & Divine-like, where also is set down a True Method to Dispute Divinely & School-like (London, 1583) 174 pp.
Chandieu (1534–1591) was a French Reformed leader, theologian, poet, diplomat and nobleman.
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1600’s
Daille, Jean – A Treatise Concerning the Right Use of the Fathers in the Decision of the Controversies that are this Day in Religion (London, 1675) 195 pp. ToC
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Order of Confessions
Reformed
Tetrapolitan
Bern
Waldensian (French)
Waldensian
Hungarian
Debrecen Synod
Bohemia
Lutheran
Sueveland
Saxony
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Reformed Confessions
1500’s
Tetrapolitan Confession (1530) – Ch. 14, ‘Of Human Traditions’ in ed. Dennison, Reformed Confessions of the 16th & 17th Centuries… vol. 1 (2008), pp. 155-56
“Furthermore, concerning the traditions of the fathers or such as the bishops and churches at this day ordain, the opinion of our men is as follows: They reckon no traditions among human traditions (such, namely, as are condemned in the Scriptures) except those that conflict with the law of God,ª such as bind the conscience concerning meat, drink, times and other external things, such as forbid marriage to those to whom it is necessary for an honorable life and other things of that stamp.
For such as agree with the Scripture, and were instituted for good morals and the profit of men, even though not expressed in Scripture in words, nevertheless, since they flow from the command of love, which orders all things most becomingly, are justly regarded divine rather than human.”
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Quotes
The Ten Theses of Bern 1528
in ed. Dennison, Reformed Confessions of the 16th & 17th Centuries… vol. 1 (2008), pp. 41-42
“1. The holy catholic church, whose sole head is Christ, has been begotten from the Word of God, in which also it continues, nor does it listen to the voice of any stranger.
2. The Church of Christ establishes no laws or statutes beyond the Word of God. Thus all traditions of men, which are called by us precepts of the Church, bind our consciences only insofar as they are founded, or have been commanded, in the Word of God.
3. Christ alone is our wisdom, righteousness…”
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The Waldensian Confession of Turin (France) 1556
in ed. Dennison, Reformed Confessions 2.106 & 109
“Fifth, concerning traditions and human constitutions: they voluntarily accept those which serve good order, honesty, and the reverence due to the holy ministry. But concerning those which are proposed as meritorious, to bind and control consciences against the Word of God: they cannot accept them…
The councils have produced several beautiful and holy constitutions for controlling pastors and lay people, ordaining that pastors who are licentious, drunk or scandalous be deposed, that the one who attends the Mass of a licentious priest be excommunicated, etc.
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Concerning obedience to human traditions, they voluntarily receive the ordinances and constitutions, which (as St. Paul says) establish order, are honorable, and revere the ministry ordained by God. But concerning traditions which contradict the commandments of God and which have been instituted for part of His service, like those which are done to merit the remission of sins or to bind consciences, because they are manifestly contrary to the Word of God, they can in no way receive them…
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Finally, they do not deny that the councils have established very helpful and praiseworthy ordinances concerning the election of bishops and pastors of the church; ecclesiastical discipline, both of clergy and of people; and the distribution of the bounties of the church.”
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The Waldensian Confession (1561)
in ed. Dennison, Reformed Confessions 2.405
“Concerning obedience to human traditions, they voluntarily accept ordinances and constitutions, those–as St. Paul said–which are right; they honor and reverence the ministry ordained by God…”
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The Hungarian Confessio Catholica 1562
ed. Dennison, Reformed Confessions 2.526-8
““We approve those human traditions, which agree with the Law of nature and the Ten Commandments, are profitable for the governance of human life and the maintenance of discipline, and such as are the benign and lawful constitutions of the magistrates. For the Lord desires that believers be obedient to these (Rom. 13:1; 1 Tim. 2; 1 Peter 2-3; Dan. 2-4; Popes Calixtus and Urban, letter 2; Jer. 27).
…However, we will not approve any civil ordinances which conflict with the law of nature, the rights of the people, and divine traditions… and indeed, together with Scripture, we condemn… all such laws and unjust decrees as are contrary to the laws of nature and God (as it is said in Isaiah: ‘Woe unto them that decree a false decree,’ 10:1…
Therefore, we repudiate laws dealing with usury, extortion, and the oppression of subjects through onerous and grave injustices (by the force of which the property of subjects is taken away by every possible means) as a form of robbery and plunder. Such are abnormal and unlawful taxation and demands for tribute, such as the Turks and others like them make, who devour their subjects and whom the Lord threatens (Isa. 1,3,8,10; Amos 2,4; Wisdom 3; Mic. 7.
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…We maintain unaltered all the traditions of Christ which we are commanded to keep. But those examples and other deeds of Christ and the apostles which are not appointed for us to follow, we leave free and indifferent. Therefore, they are in grievous error that follow the pope in his filth, shackling [constraining] in the use of [omitting] the chalice [in the Lord’s Supper to the people], [using only] unleavened bread [in the Lord’s Supper], and vestments, and have not the courage freely to follow Christ and the apostles.”
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Documents of the Debrecen Synod 1567 Hungarian
in ed. James Dennison, Jr., Reformed Confessions of the 16th and 17th Centuries, vol. 3, ‘Concerning the Bread’, pp. 55-57
“Sixth, according to the testimony of the apostle, it is a great sin to maintain in the church the name, memory and form of things wiped away by Christ (Gal. 5; Heb. 5, 7-10; Hos. 1-3). It smacks of idolatry to retain those ordinances of God that were shadows of things to come, like the ancient priesthood, the old covenant with its altars and superstitious vestments. For outside the signification of their use, purpose and limit, all God’s ordinances become human traditions, sin and darkness (Gal. 5; Amos 5; Isa. 28-29, 66; Matt. 15, 23). Hence, the Lord complains that He had not arranged for sacrifices; hence, He had meant to destroy the temple and tabernacle. But all the sacrifices terminated and ended and were fulfilled in Christ. For Christ is the end, the complete fulfillment of the law and sacrificial priesthood and all the shadows. Papists, flesh-eaters, Judaizing Saxons act foolishly and impiously when they clutch at the shadow, like Aesop’s dog.
Seventh, those who dress in alien idolatrous fashion, the Lord will condemn. Aaronic vestments are alien things, outside His use and purpose; therefore, they are condemned. Thus, by the example of Christ and the apostles, we must use decent, ordinary civilian clothing, but not that which is superstitious and ridiculous. They prattle impiously that take the part of Interim, who call adiaphora [indifferent things] vestments, altars, vessels of Moses and Aaron and oppose the law of God with human traditions., such as idols, unleavened bread, and the sacrifice of the Mass, which one may use or not use. For one may not please oneself with that which is condemned in the law of God; but idols, human traditions, altars and idolatrous vestments are condemned in the first and second commandment. Therefore, their use may not be permitted.”
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Confession of Bohemia 1573
“Concerning this adjunct type, human traditions, dispositions, and ceremonies introduced by good custom, it is taught that these things are of inferior nature, and less necessary than are the gifts of the ordinary ministry; indeed, that they are instituted and appointed for the sake of ecclesiastical ministry and to serve it.
And yet they are with uniform consent to be retained in the ecclesiastical assemblies of Christian people with ordinary divine worship, according to the doctrine of the holy apostles: ‘Let all things be done (in your community, namely, in the church) decently and in order’ (1 Cor. 14:40). Also: ‘God is not the author of confusion, but of peace’ (v. 33).
But they must always be kept with this caution and within these bounds, that they may not be taken for foundations on which salvation must ground itself, or for worship which is appointed by God without any distinction, and that they do not more or more strictly bind the consciences of men than the commandments of God. And they are not [to be] preferred by being set forth before them, but that they are take for trappings, decor, honest show, and laudable discipline, and thus that they do not violate the Christian liberty of the Spirit of Christ and of faith, nor disturb charity. On the other hand, no man, by pretending a show of Christian liberty, withdraws himself from serviceable dispositions to be used in good and pious ways.
Now by the mention of Christian liberty is chiefly understood that liberty by which through Christ we are freed from sin… Also, [it is that] by which we are made free from all obligation to conscience to any human traditions, that one may not be tied in such a way or rather more strictly to these than to the commandments of God, and finally, that no one may suffer his conscience to be seared by these as with a hot iron.
Therefore according to these things, all these human traditions and ceremonies of whatever kind which obscure or take away the glory, honor, worship, and grace of our Lord Jesus Christ, and draw the people away from true and sincere faith–and also, as we say briefly, for the sake and cause of which, the commandments of God are broken, neglected, and lightly regarded, and the Word of God is not exercised or handled in its own sincerity and truth–these are not only to be observed, but to be avoided.
For Christ our Lord sharply reproves those Pharisees… ‘…For you lay the commandments of God apart and observe the traditions of men’ (Isa. 29:13; Mk. 7:6-9). And St. Paul admonishes us to take heed of such human trifles when he says, ‘Beware, lest there be any that spoil you through philosophy and vain deceit, through the traditions of men, according to the rudiments of the world and not after Christ’ (Col. 2:8). Concerning which also there are canons extent in the canon law whose words are these: ‘We praise custom, yet that only which is known to use nothing contrary to the catholic faith’ (Distinct. 8. et 11. Cap. Consuetud.).
Wherefore those rites only and those good ceremonies ought to be observed, which, among Christian people build up the one and true faith and sincere worship of God, concord, love, and also true and Christian or religious peace. Therefore, whether they exist and are introduced by bishops, by ecclesiastical councils, or by any other authors whatsoever, the simpler sort ought not to be wearied by them, nor to be moved or disquieted, but to use them for good because they are good, and to observe this rule only in them: that they always put their greatest confidence in those things only which are of God and place their only and chief confidence and refuge in them, and with all diligence take heed that they are not drawn away by such ceremonies from those things which are the greatest of all, and in which religion is grounded, and thus from the things themselves. For those divine and wholesome things are to be preferred in every respect before all other things of all men. The conscience ought to be bound to them alone. For the Lord Himself pronounced a woe against the elders of the Jews who preferred their own traditions before the divine commandments, and those which were the lesser before things of greater weight: ‘You leave [He says] the weightiest matters of the law, as judgment, and mercy, and fidelity. These you ought to have done and not to have left undone the others’ (Mt. 23:23; Lk. 11:42).
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And although our preachers do not keep all rites equally with other churches (which cannot be, and is not necessary to be done, that in all places of Christian assembly, one and the same ceremonies should be used), yet they do not resist or oppose any good and pious disposition, neither are they so minded, as that for the sake of ceremonies, they would raise up any dissensions, even though they might think that some of them were not necessary, so that they may not be found to be contrary to God and to His worship and glory, and which do not diminish true faith in Jesus Christ which alone procures righteousness.
Howbeit in this place and on this point, one thing must not be passed over with silence, namely, that we ought by no means to burden the people with many superfluous and grievous traditions such as the Mosaic traditions were under the law. For the apostles prohibited this, just as St. Peter said to certain ones concerning this, ‘Why do you tempt God in laying a yoke upon the necks of the disciples?’ (Gal. 5:1)…
Also, men are taught to acknowledge this, that human traditions do not contain a perpetual and immutable law: but that, as they are for just causes instituted of men, so also they may upon just and weighty causes, and if the matter so require, be broken, abrogated, and changed, without any sin;
according to the example of the apostles, who did “transgress the traditions of the elders, whenas they did eat bread with unwashed hands,” Mt. 15:2; Mk. 7:5, and did not observe the same fasts with others, and yet they were not by this means guilty of any sin; also according to the example of the first and holy Church, upon which the apostles and the whole Council laid this commandment by the Holy Ghost, “that they should abstain from the eating of those things which were sacrificed to idols, and of blood, and of that which is strangled.” Acts 15:29. Notwithstanding, after that the causes and occasions, for the which the decree was made, in process of time did vanish away, even this Apostolical constitution did grow out of use.
Neither in these things ought we to care for the offence of the wicked, who are offended with this thing; as the Lord saith, “Let them alone: they be blind, and guides of the blind.” Mt. 15:14. And on the other side, we must take diligent heed hereunto, that no offence he given to little ones, by a rash, froward, and wicked using of Christian liberty: Rom. 14:20; 1 Cor. 8:10,13, for this also the Lord saith, “Woe be to that man by whom offence cometh.” Mt. 17:7.
Now if so be that there be any unlikeness in traditions and external ceremonies, and if any diversity, which is not hurtful, be found in ecclesiastical assemblies, certainly no man ought to be so ignorant of these things, as for this cause to be offended therewith, or to take offence at others, and in this respect to reproach or hurt others, or to be an author of sects, and also of factions; seeing that there was never in all places one and the same form of an ecclesiastical constitution on this point, neither is there at this day the same. The which thing also is mentioned in the books of the Canon law, in these words:
‘The holy Church of Rome doth know, that constitutions and customs, being diverse according to time and place, do nothing at all hinder the salvation of the faithful, if the canonical authority be not against them.’ Distinct. 12. Cap. Scit.
Rather it becometh every sound Christian to be content in his conscience to rest in that, if he see Christians to have the one Spirit of Christ, Phil. 2:5, and with agreeing minds to hold and follow his true meaning, and one and the same doctrine, in all these things, and chief points of faith. For “he that hath not this Spirit of Christ, he is not Christ’s,” (as the apostle doth witness, Rom. 8:9) although he use all and every kind of ceremonies or constitutions.
Therefore, whosoever be Christ’s, this is their duty, as in all other such like things, that as members of one body, they do suffer and bear one with another in charity, without the which nothing can profit any whit, according to the meaning of the Apostolic doctrine, 1 Cor. 13:7.”
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Lutheran Confessions
1500’s
Confession of Sueveland (1530) – ch. 14, ‘Of Human Traditions’ in ed. Peter Hall, The Harmony of Protestant Confessions (London, 1842), pp. 436-37
The Confession of the Four Cities was presented both in German and Latin to the Emperor Charles V in the same assembly held at Augsburg that had produced the Augsburg Confession, in the same year, by the ambassadors of the cities of Strasburg, Constance, Meiningen and Linden. These four cities are commonly counted neighbors to Sueveland.
Confession of Saxony (1551) – Article 20, ‘…of Traditions, that is, of Ceremonies Instituted in the Church by Man’s Authority’ in ed. Peter Hall, The Harmony of Protestant Confessions (London, 1842), pp. 431-5
This Confession was written in Latin in the year 1551, in the behalf of the Saxon Churches, by Philip Melancthon, that it might be presented to the Council of Trent.
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Quote
Theodore Beza & Anthony Faius
Propositions and Principles of Divinity Propounded and Defended in the University of Geneva by certain students of divinity there, under Mr. Theodore Beza and Anthonis Faius, professors of divinity (Edinburgh, 1591), pp. 251-2 This book functioned as a textbook of systematic theology in its day.
“6. …Some [apostolic traditions] are concerning the rites and the good order of the Church; as that touching the blood of things that were strangled, the covering of women’s heads, that men should not be covered in the time of prayer, and such like.
7. Those things, which are concerning the substance of doctrine [e.g. Lord’s Supper], are to be perpetually observed in the Church: but as for the things which apertain to outward rites, they in consideration of diverse circumstances, as of time, place and person, may be changed: yet so, as regard be always had (which must be generally observed in all indifferent things) unto that which makes most for the glory of God and the edification of the Church.”
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Latin Articles
1500’s
Junius, Francis – Theological Theses on Traditions (Heidelberg, 1589) 67 theses
Tossanus, Daniel – Theological Theses on Searching the Sacred Scriptures, & the Sufficiency of the them for the Truth of God & the Knowledge of Eternal Life, in which are Examined some Instances & Exceptions of Johann Lense, Professor in Louvain, for Traditions & the Word Not-Written, contra Dr. Antonius Sadeel… (Heidelberg, 1691)
Tossanus (1541-1602)
Grynaeus, Johann Jakob – Theses 36-46 in Theological Theses on Most Holy Scripture, in which these Three Things are treatised: 1. the Most Holy Scriptures are to be translated into each and every vernacular language; and having been translated, they ought to be read by each laymen. 2. Of the Perspicuity of the them, and of the way in which they should should be interpreted. 3. Of the Perfection and Sufficiency of Them contra Human Traditions (Basil, 1596), pp. 8-10
Grynaeus (1540-1617) was a Swiss reformed divine.
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1600’s
Ujfalvi, Imre – A Tract on the Authority of the Fathers, Councils & Traditions around the Dogmas of the Faith… with a Preface by David Pareus (Frankfurt, 1611) 120 pp. Index
Ujfalvi (1572-1610)
Zeller, Johann Heinrich – A Solemn Theological Disputation in which the Perfection of Sacred Scripture is Clearly Demonstrated, & indeed, the Most Disgusting Exploitation of Human Traditions is Subverted (Zurich, 1664) 54 theses
Zeller (1609-1672) was a professor of theology at Zurich.
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Latin Books
1500’s
Szegedinus, Stephanus – A View of the Roman Pontiffs, in which the Imperium, Decrees, Life, Wonders, Ruin and Good-Sayings are Accurately Propounded, with Satisfying Theses on the Papal Traditions (1602) ToC
Szegedinus (1515-1572)
Polanus, Amandus – Some Heads on Traditions (Basil, 1593) no page numbers.
Polanus (1561-1610) was a Swiss reformed divine. First he gives theses on divine traditions, then he answers many objecting syllogisms, and then he gives theses on human traditions.
Himmel, Enoch – Of the Word of God Written in Four Books, which contain especially a Legitimate Vindication of the Theological & Scholastical Disputation of Dr. Antonius Sadeel on the Word of God Written Against Human Traditions, opposite the Instances & Accusations of Johann Lense, the Regius Professor in the Academy of Louvain… (Geneva, 1594) 675 pp. ToC
Himmel (fl.1594-)
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1600’s
Strang, John – On the Interpretation & Perfection of Scripture, where is widely on the Judge of Controversies & on Traditions, contra Bellarmine, Stapleton, Gretser, Gregory de Valentia & Others, one with Shorter Works on the Sabbath, the Image of God, Polygamy & Others… (Rotterdam, 1663) 684 pp. ToC Index Scripture Index Author Index
Daille, Jean – A Disputation Against the Tradition of the Latins on the Object of Religious Worship (Geneva, 1665) 799 pp. ToC
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On Unwritten Traditions
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Articles
1500’s
Whitaker, William – 6th Question, ‘Of the Perfection of Scripture, Against Unwritten Traditions’ in A Disputation on Holy Scripture, Against the Papists, Especially Bellarmine & Stapleton (1588; Cambridge: Parker Society, 1849), pp. 496-704
Table of Contents
1. The Question is Proposed 496
2. What the Papists Denote by the Term Tradition 497
3. How the Papists Classify their Traditions 500
4. The Rules whereby the Papists Distinguish Genuine from Spurious Traditions 503
5. What Dogmas are Defended by the Papists by the Authority of Traditions 511
6. The State of the Question is Laid Down 513
7. The Arguments of our Adversaries, whereby they prove that the Scriptures without tradition are neither necessary nor sufficient 515
8. That the Scriptures are Necessary 521
9. The Arguments of our Opponents, whereby they prove that the Scriptures are not sufficient without tradition 524
10. The arguments taken from Scripture, whereby Bellarmine proves the existence of some true traditions, are Answered 542
11. Bellarmine’s Third Argument is Obviated 562
12. The Fourth Argument, Founded upon the Testimonies of the Fathers, is Answered 564
13. Bellarmine’s remaining arguments are confuted 610
14. Such of our arguments against unwritten traditions as Bellarmine has answered 615
15. Wherein other testimonies of Scripture against traditions, not noticed by Bellarmine, are explained 640
16. Unwritten traditions are opposed by reasons 651
17. Testimonies of the Fathers 669
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1600’s
Polyander, Johannes – 4. ‘On the Perfection of Scripture & the Futility of Adding Unwritten Traditions to it’ in Synopsis of a Purer Theology: Latin Text & English Translation Buy (1625; Brill, 2016), vol. 1, pp. 106-128
Leigh, Edward – A System or Body of Divinity… (London, 1654), bk. 1, Of the Scriptures, ch. 8, Of the Properties of the Scripture
Objection: Bellarmine says, Religion was preserved for two thousand years from Adam to Moses onely by Tradition; therefore the Scripture is not simply necessary, p. 96
Poole, Matthew – Ch. 5, ‘Of Oral Tradition & the Testimony of the Present Church’ in The Nullity of the Romish Faith… (Oxford, 1666), pp. 130-93
Turretin, Francis – Institutes of Elenctic Theology, tr. George M. Giger, ed. James Dennison Jr. (1679–1685; P&R, 1992), vol. 1, 2nd Topic
16. ‘Do the Scriptures so perfectly contain all things necessary to salvation that there is no need of unwritten traditions after it? We affirm against the papists.’ 134
17. ‘Are the Scriptures so perspicuous in things necessary to salvation that they can be understood by believers without the external help of unwritten tradition or ecclesiastical authority? We affirm against the papists.’ 143
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1700’s
De Moor, Bernard – 3. ‘Word of God Unwritten’ in ch. 2, Concerning the Principium of Theology, or Holy Scripture in Continuous Commentary on Johannes Marckius’ Didactico-Elenctic Compendium of Christian Theology Buy (Central, SC: From Reformation to Reformation Translations, 2018)
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Books
1600’s
Baxter, Richard – Naked Popery, or the Naked Falsehood of a book called The Catholic Naked Truth, or, The Puritan convert to apostolical Christianity, written by W.H., opening their Fundamental Error of Unwritten Tradition & their Unjust Description of the Puritans, the Prelatical Protestant & the Papist, & their Differences… (London, 1677) 196 pp.
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Quote
Samuel Rutherford
The Divine Right of Church Government… (1646), Appendix, pp. 87-8
“8. The non-necessaries, or such things as need not be in the worship of God, which do bring scandal, must: 1. be such as are neither necessary in specie, nor in individuo, ‘in kind’, or ‘in specie or nature’, or ‘in their individuals’ and particulars, as the whole category of men’s devices, as:
1. Unwritten traditions—not necessary, not written.
2. Human, mystical, symbolical signs and ceremonies—not necessary, not written.
3. Human holy-days, crossing, kneeling to elements, altars, crossing, surplice, rochets, etc.—not necessary, not written.
4. This and this human holy-day, this crossing—not necessary, not written.”
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Latin Article
1600’s
Tossanus, Daniel – Theological Theses on Searching the Sacred Scriptures, & the Sufficiency of the them for the Truth of God & the Knowledge of Eternal Life, in which are Examined some Instances & Exceptions of Johann Lense, Professor in Louvain, for Traditions & the Word Not-Written, contra Dr. Antonius Sadeel… (Heidelberg, 1691)
Tossanus (1541-1602)
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“And Jeremiah lamented for Josiah: and all the singing men and the singing women spake of Josiah in their lamentations to this day, and made them an ordinance in Israel: and, behold, they are written in the lamentations.”
2 Chron. 35:25
“Beware lest any man spoil you through philosophy and vain deceit, after the tradition of men, after the rudiments of the world, and not after Christ.”
Col. 2:8
“Forasmuch as ye know that ye were not redeemed with corruptible things, as silver and gold, from your vain conversation [conduct] received by tradition from your fathers;”
1 Pet. 1:18
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Related Pages
On Customs, the Holy Kiss, Foot Washing, Anointing with Oil, Love Feasts, etc.