Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
prayer_n	forgive_v	lord_n	trespass_n	3,485	5	11.3824	5	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A18305	The second part of the Defence of the Reformed Catholicke VVherein the religion established in our Church of England (for the points here handled) is apparently iustified by authoritie of Scripture, and testimonie of the auncient Church, against the vaine cauillations collected by Doctor Bishop seminary priest, as out of other popish writers, so especially out of Bellarmine, and published vnder the name of The marrow and pith of many large volumes, for the oppugning thereof. By Robert Abbot Doctor of Diuinitie.; Defence of the Reformed Catholicke of M. W. Perkins. Part 2	Abbot, Robert, 1560-1618.	1607 (1607)	STC 49; ESTC S100532	1,359,700	1,255

the like sort As though Thomas did abase our Sauiour Christ in calling him d Iohn 20.28 My Lord and my God We do no iniurie to God to make him ours in particular because he hath said as to Abraham so to euery one of the seede of Abraham e Gen. 17.7 I will be thy God We do no iniurie to men because we do not thereby make him our peculiar but leaue him the same to others that he is to vs as euery man enioieth the light of the Sunne to his owne vse without impeachment thereof to the vse of any other man f Aug. in Psal 32. conc 2. Ipse sit haereditas nostra possessio nostra An fortÃ¨ temerÃ¨ dicimus fâ—ciendo nobis DeuÌ„ possessiâ—nem cÃ¹m sit Dominus cÃ¹m sit Creator Non est ista temeritas affectus est desideriâ— dulcedo spes Dicat anima omninÃ² secura dicat Deus meus eâ— tu qui dicit animae nostrae salus tua ego sum Non faciet inâ—uriaÌ„ cÃ¹m hoc dixerit immo faciet si noÌ„ dixerit Let God saith Austine be our possession our inheritance What do we vnaduisedly in making God a possession to our selues he being our Lord and Creator It is no rashnesse or vnaduisednesse it is affection of desire it is sweetnesse of hope Let the soule boldly say Thou art my God to him that saith to our soule I am thy saluation It shall do no wrong in saying so nay it shall do wrong in not saying so And thus S. Bernard saith that g Bernard in Cant. ser 69 Anima DeuÌ„ videns haud secut videt quÃ m si sâ—la videatur Ã Deo the soule that looketh vpon God doth no otherwise looke vpon him then as if it selfe only were looked vpon of God For h Chrysost in Gene hom 34. Peculiare hoc est amori vt ex communibus propria faciat this is the property of loue as Chrysostom saith to make proper to a mans selfe that that is common which he speaketh by occasion of the Apostles words handled in the former section Christ hath loued me c where he saith that the Apostle i Ibid. Propter amorem in eum id quod factum est omnibus mihi proprium facto vpon his loue to Christ doth make proper to himselfe that that was done for all Accordingly S. Austine saith k August de visit iâ—fâ—â—m lib. 2. cap. 2. Tutius iucundius loquor ad meum Iesum quÃ m ad aliqueÌ„ sanctorum spirituum Dei I speake more safely and more sweetly to my Iesus then to any of the holy Spirits or Angels of God Now do all these speeches tend to the abasing of God and of his Sonne Iesus Christ Did S. Austine or whosoeuer was the Author of those words abase Christ in naming him my Iesus If not what abasing then is it of the merits of Christ that we should make them particularly ours But to shew him his folly S. Bernard saith that l Berna in Cant. ser 61 Nisi quÃ²d non erat de membris Câ—risti nec pertinebat ad euÌ„ de Christi merito vt suâ— praesumeret suum diceret quod illius esset tanquaÌ„ rem capâ—â— membrum but that Cain was not of the members of Christ nor had any thing to do with the merit of Christ to presume the same to be his he would haue called that his that was Christes as the member doth that that is the heads plainly giuing to vnderstand that the faithfull man being a member of Christ doth cal that his that is Christs presumeth the merit of Christ to be particularly his And therefore he saith in the next words m Ibid. Ego fidentÃ¨r quod ex me mihi deest vsurpo mihi ex visceribus Domini quoâ—â—am misericordia effâ—uunt Whatsoeuer is wanting vnto me of my selfe I boldly take it vnto me out of the bowels of the Lord Iesus because they runne out with mercy What should let then but that we may pray that the merits of Christ may be made particularly ours and accepted as particularly a satisfaction for vs to the forgiuenesse of our sinnes Nay saith M. Bishop good Christians pray that through the infinite value of Christes merits our sinnes may be forgiuen vs c. But I pray M. Bishop how do you thinke your sinnes particularly forgiuen but by the particular application of his merits his passion death and resurrection and his sitting at the right hand of God to make intercession for vs Can a medicine worke without being applied particularly to him in whom it is to work How do you pray that a iustice proportionable to your capacity as you very nicely and gingerly describe it may be giuen particularly to you for Christes sake that is as we take it in regard of that that Christ hath done as generally for others so particularly for you but that you take it that Christ hath done the same particularly for you as wel as for other particulars And but that your wits outrunne you and leaue you to say you know not what what is this but to apply the merits of Christ particularly to your selfe Otherwise it may be said vnto you what haue you to do particularly with Christ that for his sake you aske any thing particularly for your selfe Surely we cannot aske any thing of God for Christes sake but by supposing a particular relation betwixt Christ and vs depending vpon that that he hath done and merited for vs. But Maister Perkins to shew that in our praier we aske the merit of Christes righteousnesse to our selues alledgeth the petition of the Lords praier Forgiue vs our trespasses For what is forgiuenesse of sinnes but a thing merited by the righteousnesse obedience of Christ Our Sauiour saith in the Gospel that n Mat. 2â— 28 his bloud is shed for the forgiuenesse of sinnes When then we begge forgiuenesse of sinnes what do we but begge to our selues the fruit of the bloudshedding of Iesus Christ The righteousnesse of Christ containeth the whole obedience that Christ performed to his Father both in liuing and dying to be the satisfaction for our sinnes And if there be no forgiuenesse of sinnes but onely by his satisfaction for vs what do we when we craue forgiuenesse of sinnes but craue the application of Christes righteousnesse vnto vs that it may be accepted for our satisfaction to the forgiuenesse of our sinnes Now to our praier M. Perkins noteth that we adde Amen as a word of confirmation vnto vs that God heareth our petition and graunteth the same according to the promise that he hath made vnto vs. Which he saide not onely of himselfe but alledged to that purpose the saying of Austine affirming that o August de Temp. ser 182. Amen in his petitionibus significat indubitaÌ„tÃ¨r Ã Domino conserri quod petitur si vltimae conditionis pactum firmitÃ¨r teneatur Amen in these petitions signifieth that

eased of the same burden The voice of Christ to the sicke of the palsie b Mat. 9.2 Thy sinnes are forgiuen thee doth it not giue him present release from the bond thereof Dauid saith c Psal 32.3 Whilest I held my tongue from acknowledging and confessing my sinnes my bones were consumed in my mourning all day for thy hand was heauie vpon me day and night and my moisture was turned into the drouth of Summer I acknowledged my sinne vnto thee and did not hide mine iniquitie I thought I will confesse against my selfe my wickednesse vnto the Lord and thou forgauest the punishment of my sinne By which wordes he giueth vs to vnderstand that the forgiuenesse of his sinnes vpon his repentance and confession thereof was the taking away of the grieuous malady wherwith he was so sore afflicted and vpon experience hereof vttereth those words in the beginning of the Psalme d Ver. 1. Blessed is the man whose vnrighteousnesse is forgiuen and whose sinne is couered Blessed is he to whom the Lord imputeth no sinne as to note that one part of that blessing is to be released from the temporall punishments that are due to sinne Yea and to that purpose he addeth also after e Ver. 6. Aug. Pro hac Pro qua hac pro ipsa venia peccatoruÌ„ For this that is saith S. Austin for forgiuenesse of sinnes shall euery one that is godly make his prayer vnto thee in a time when thou maist be found surely in the ouerflowing of many waters they shall not come neere him Where by many waters he vnderstandeth the manifold crosses and afflictions of this life wherwith we are tossed to and fro by reason of our sinnes and signifieth that the godly man by obtaining forgiuenesse of sinnes obtaineth deliuerance and freedome from the punishment thereof Forgiuenesse of sinnes then is not vnderstood with reseruation of temporal satisfaction neither doth any thing remaine in the nature of punishment to him that by repentance and faith becometh partaker of that mercie As for his distinction of mortall and veniall sinnes applyed to the petition of forgiuenesse of sinnes we know no such neither is any such to be approued as f Of Iustification Sect. 41. before hath bene shewed By Gods hearkening to our prayer all sinnes become veniall if God heare not our prayer for forgiuenesse of sinnes all sinnes continue mortall Our Sauiour Christ knew no such difference as M. Bishop maketh that God when he heareth vs crying vnto him Forgiue vs our trespasses doth forgiue vs some sinnes wholy and othersome but in part or that our prayer should be a speciall meane in some sinnes to obtaine pardon of the fault and release of punishment and in othersome not so No neither did S. Austine euer dreame that God did forgiue sinnes with a reseruation of the punishment thereof he knew well that forgiuenesse altereth the case and nature of afflictions as hath bene before shewed Master Bishop citeth him saying that g Aug. Enchir. cap. 71. De quotidianis breuibus leuibusque peccatis sine quibus haec vita non ducitur quotidiana oratio fidelium satisfacit c. Delet omnino haec oratio minima quotidiana peccata Delet illa Ã quibus vita fidelium sceleratÃ¨ etiam gesta sed poeniten â—â—in melius mutata discedit si quemadmodum veraciter dicitur Dimitte nobis c. ita veracitÃ¨r dicatur sicut nos c. id est si siat quod dicitur For the daily short and light offences without which this life is not led the daily prayer of the faithfull satisfieth But as he saith so of these daily and light offences so he saith of other also in the next words It blotteth out also those from which the life of the faithfull wickedly led but by repentance changed to better is departed if as it is truly said Forgiue vs our trespasses so it be truly said As we forgiue them that trespasse against vs that is if it be done which is said So then as it satisfieth for the one so it satisfieth for the other also as for the lesser so for the greater and for both obtaineth pardon at Gods hands But Master Bishop here doth meerely abuse his Reader by an equiuocation of the name of satisfaction For Satisfaction with Saint Austine as with all the auncient Ecclesiasticall Writers importeth the meanes whereby we are to intreate and obtaine of God pardon and forgiuenesse of our sinnes but with Master Bishop and his fellowes it importeth a punishment still remaining for sinnes past and already pardoned to be endured either in this life or after death in Purgatorie as he hath before expressed in the beginning of this Chapter Saint Austines meaning then is that the daily prayer of the faithfull sufficeth to obtaine pardon at Gods hands for our daily and common trespasses yea and for greater offences also when by repentance and amendement of life we forsake them but no meaning hath he either that the saying of the Lords prayer should be a recompence to God for our trespasse or that our trespasse being pardoned there should still remaine a satisfaction to be performed for it Now here Master Bishop further denyeth that in the Lords prayer we vse onely plea of pardon for saith he we are taught also to pardon others euen as we will looke to be pardoned And what then what because we are taught freely to pardon others shall we hereupon conceiue that God is hired by our pardoning others to giue pardon vnto vs Our Sauior Christ noteth therby the affection of them to whom it belongeth to vse the plea of pardon he saith not any thing to be construed to the impeachment and derogation of the freenesse of the pardon Meekenesse and readinesse to forgiue is h Gal. 5.22.23 a fruite of the spirit i Rom. 8.15 of adoption by which we cry Abba Father in the voyce of which spirit onely it is that God hearkeneth vnto vs. k Aug. Enchir. cap. 71. EoruÌ„ est dicere Pater noster c. qui iam tali patri regene rati sunt exaqua Spiritu sancto It is for them to say Our Father which art in heauen saith Saint Austine who now are regenerate and borne againe to such a Father of water and of the holy Ghost If we speake not by this spirit our voice is as the voice of strangers and God giueth no regard vnto it Therefore our forgiuenesse of others is not alledged as the cause for which God is moued to forgiue vs but we present it to him as the mark of his spirit which he hath set vpon vs as the token that we are his childreÌ„ to whoÌ„ he hath assigned it for a portioÌ„ to be made partakers of the forgiuenes of sins to whoÌ„ Christ hath ministred coÌ„fort boldnes so to pray His 2. exception is very vaine also for although the Lords prayer contain not all things necessary to saluatioÌ„

yet the Lords prayer is the direction of all prayers necessary to saluation Therefore Tertullian calleth it as he in his manner speaketh l Tertul. de fuga in persecut li. de Orat. legitimam orationem the prayer that serueth vs for a law of praying and Austin also saith m August Epi. 121. cap. 12. Si per omnia precationum sanctaruÌ„ verba discurras quanium existimo nihil inuenies quod non ista dominica contineat concludat oratio If thou go ouer all the words of holy prayers thou shalt find nothing as I thinke which this Lords prayer containeth not Yea Tertullian doubted not further to affirme that n Tertul. de Ora. Breuiarium totius Euangelij it is the briefe summe of the whole Gospell Now therefore if in the Lords prayer we aske forgiuenesse of sinnes onely by plea of pardon then it cannot be that we should be taught elsewhere to aske forgiuenesse vpon tender of satisfaction which wholly ouerthroweth the name and nature of forgiuenesse And surely M. Bishops vnderstanding might affoord him to conceiue that although the Lords prayer containe not all things necessarie to saluation yet that that is there contained receiueth no checke from any thing spoken otherwhere As for his last exception it is most absurd that the prayer by which we intreate God not to vrge vs to satisfaction should it selfe be accounted a satisfaction as if we said vnto God Forgiue vs our trespasse O Lord and yet we do not wish thee to forgiue vs altogether freely and for nothing for euen by our praying we make thee amends for our trespasse Satisfaction is defined with them to be o Thom. Aquin. Suppl q. 15. art 15. in corp Opus satisfactorium oportet quÃ²d sit poenale a punishment and because prayer as M. Bishop telleth vs is one part of satisfaction we must vnderstand that with them it is a punishment to pray and M. Bishop hauing receiued the penitents confession and inioyning him a number of Pater nosters doth enioyne him so many punishments and maketh him in effect to say vnto God againe O Lord forgiue me my sinnes and that I may deserue that fauour at thy hands I here make thee satisfaction and recompence by enduring this punishment of praying to thee Nay it is scant so well I pray thee gentle Reader to marke well the contriuing of this matter The penitent commeth to M. Bishop who vpon his confession giueth him absolution of all his sins enioyning him for satisfaction and penance thus and thus to pray So then he saith O Lord my sins be forgiuen me already but yet for a punishment and by way of satisfaction I say vnto thee Forgiue vs our trespasses These are the mysteries of the fornications of the whore of Babylon things reasonlesse witlesse senslesse meere witcheries and enchantments of mens minds and the vntimely fruites of a barren strumpet such as the very common instinct of Christianitie should teach all men to detest to discouer them is sufficient to confute them But of this M. Bishop telleth vs we shall heare more hereafter 7. W. BISHOP M. Perkins fourth Argument is taken out of certaine odde fragments of auncient writers Guiltinesse being taken away the punishment is also taken away Tertul. de Bapt. True he that is guilty of nothing cannot iustly be punished for guiltinesse is a binding vp to punishment as M. Perkins defineth Pag. 28. then if the band to punishment be cancelled the party is freed but all this is nothing to the purpose for guiltinesse of temporal punishment doth remaine after the sin and guilt of eternall be released Augustine saith Christ by taking vpon him the punishment De verb. Apost ser 37. and not the fault hath done away both fault and punishment Iust the eternall punishment which was due to that fault not the temporall as S. Augustine himselfe declareth In Enchir. cap. 70. God of compassion doth blot out our sinnes committed if conuenient satisfaction be not on our parts neglected To that other sentence out of him When we are gone out of this world there will remaine no compunction or satisfaction it is easie to answer without the help of any new edition for it will be too late then to repent and so there is no place left to compunction that is contrition of heart neither consequently to confession or satisfaction as if he had said before we go out of this world there is place for both compunction and satisfaction and so that place is rather for vs. Now to Chrysostome who saith Tom. 10. hom 5. Prem in Esa That God so blotteth out our sins that there remaines no print of them which thing befals not the bodie for when it is healed there remaineth a scarre but when God exempteth from punishment he giues thee iustice All this is most true and much against M. Perkins doctrine of the infection of originall sin but nothing touching satisfaction for we hold that the soule of a sinner when he commeth to be iustified is washed whiter then snow so that there is no staine or print left in it of the filth of sin It is also freed from all eternall punishment but not from some temporall Now gentle Reader prepare thy selfe to behold a proper peece of cosinage Ambrose saith I reade of Peters teares but I reade not of his satisfaction Luk. 22. The colour of the craft lieth in the ambiguitie of this word satisfaction which is not alwayes taken for the penance done to satisfie for the former fault but is sometime vsed for the defence and excuse of the fact So speaketh S. Paul Act. 24 10. Bono animo pro me satisfaciam with good courage I will answer in defence of my selfe 1. Pet. 3. or giue you satisfaction in like maner Ready alwayes to satisfie euery one that asketh you reason of that hope which is in you In this sence doth S. Ambrose vse the word as is most plainly to be scene to them that reade the place and confer it with the verie like of his Lib. 10 in Luc. I find not saith he what Peter said but I find that he wept I reade his teares but I reade not his satisfaction but that which cannot be defended may be washed away So that nothing is more manifest then that satisfaction in this and the like places is taken for defence and excuse of his fault which Peter vsed not but sought by teares and bitter weeping to satisfie in part for it for this bewailing of our sinnes is one speciall kind of satisfaction as S. Ambrose testifieth saying Lib. 2. de poenit cap. 5. That he who doth penance must with teares wash away his sinnes The other place cited out of S. Ambrose De bono mortis let vs adore Christ that he may say vnto vs feare not thy sinnes nor the waâ—â—es of worldly sufferings I haue remission of sinnes is rather for vs then against vs for if

to seeke of that vse which M. Bishop maketh of it that this anger of ours against our selues is a price of satisfaction for the appeasing of Gods anger To this being the very point he saith neuer a word he telleth vs of reuenge but he prooueth not that this reuenge is a matter of satisfaction We say that to this reuenge of true and faithfull repentance God graunteth remission of sinnes but we say he graunteth it because we seeke it not in the merit of our reuenge but onely in the bloud of Iesus Christ 15 W. BISHOP Lastly saith M. Perkins They make three works of satisfaction Prayer Fasting and Almes-deedes For the first it is meere foolishnesse to think that a man by prayer can satisfie for his sins it is all one as if you had said that a begger by asking an almes can deserue the almes or a debtor by requesting his creditor to pardon his debt should thereby pay his debt That Prayer doth appease Gods iustice and obtaine pardon God himselfe is witnesse Psal 49. saying Call vpon me in the day of tribulation and I will deliuer thee Prayer cannot be made without faith in Gods power and hope in his goodnesse and therefore must needes be pleasing in Gods sight by prayer we humble our selues before God and acknowledge his â—mnipotencie and our infirmity By prayer we lament with bitter teares our owne ingratitude folly and wickednes and bewaile the grieuousnes of our sinnes such prayer made King Dauid as his Psalmes do testifie water his couch with teares making them his foode day and night and by them he satisfied for his former offences So did a farre greater sinner then he â— Paral. 33. King Manasses who falling into tribulation prayed vnto the Lord his God and did great penance before the God of his fathers and prayed and intreated earnestly and God heard his prayers brought him back againe to Ierusalem into his Kingdome Now to M. Perkins Similes A begger doth not deserue his almes because he makes not this former kind of prayer but the short sleight one of the Protestants from the lips outward The like we say of a debter whose creditor being a needy man will not be paid without mony but God who needs none of our goods highly esteemeth of an humble contrite heart grieued much for hauing sinned in the sight of God and humbly suing vnto him for pardon Math. 18. To such a one he said Did I not forgiue thee all thy debt because thou besoughtest me R. ABBOT Maister Bishops arguments are like the foxes whelpes neuer a one better then other and all starke naught It is strange to see what shuffling and shifting he vseth to make some good shew of a bad cause The question is whether prayer be a worke of satisfaction that is a worke of that woorth and price as that by the merit thereof we make God a iust and sufficient recompence for the offence that we haue done For the proofe hereof he alledgeth the sentence of the Psalme a Psal 50.15 Call vpon me in the time of trouble and I wil heare thee So then his reason is this God hath promised to heare vs when we pray vnto him therefore prayer is a worke of satisfaction As much as if he should say the prince promiseth a traitour vpon his submission and intreatie to giue him his pardon therefore his submission and intreaty is a sufficient recompence for his treason We may see how maruellously the Romane religion sharpeneth mens eye-sight that they can see mans satisfaction there where God onely signifieth his owne merciful disposition Yea but God doth thereby witnesse that prayer doth appease Gods iustice and obtaine pardon Yea but what need a pardon when the sin is already pardoned for prayer is made a worke of satisfaction after the forgiuenesse of the sinne as I haue shewed before A very ridiculous deuice that God first remitteth the trespasse and we afterwards for a punishment and to make God amends and satisfaction must say Forgiue vs our trespasses Therefore when he speaketh of obtaining pardon he doth but seeke by words of truth to colour absurd dotages of falshood and error The vse of prayer is indeed not to make satisfaction but to craue pardon It appeaseth Gods iustice by the intreating of his mercie whilest we beseech him to heare vs not for our prayers sake but for Christs sake not by the merit of our satisfaction but by vertue of his intercession not for the works sake which we do but for his truths sake for that he hath promised so to do to them that call vpon him By our prayer we request him to forgiue vs that is not to vrge vs to satisfaction and is it not an absurd fancy to affirme prayer it selfe to be a satisfaction And what do men in this case but mocke and dally with God in asking him forgiuenesse when in the meane time they thinke to make him a full and iust requitall of his wrongs so that there shall be nothing to be forgiuen For what remaineth to be forgiuen where there is yeelded a sufficient recompence for the offence done M. Bishop goeth on and telleth vs that prayer cannot be made without faith It is true by faith it is that our prayer obtaineth all things at Gods hand But of faith it is true which S. Ambrose saith that b Ambros de Poenitent lib. 2. cap. 8. Tanquam ex syngrapha fides impetrat noÌ„ tanquam ex debito it obtaineth as by deed of gift not by way of debt It looketh not to our satisfaction but to the promise of God through the mediation of Iesus Christ Further he alledgeth idlely and impertinently that prayer is pleasing vnto God that by it we humble our selues before him acknowledging his omnipotencie and our owne infirmitie that thereby we lament and bewaile the grieuousnesse of our sinnes He mentioneth king Dauid watering his couch with teares and making them his food day and night Manasses greatly humbling himself as the text saith not doing great penance as he translateth intreating the Lord so as that the Lord heard him c. Now all these things are according to the Prouerbe Pro rastris ligones we cal for rakes and he sends vs mattocks we demand one thing and he answereth another We say that prayer is pleasing to God we confesse all these vses and effects thereof but what is all this to the proouing of satisfaction how doth hee make it appeare that that which Dauid and Manasses did they did it with opinion or purpose to make satisfaction for their sinnes I would aske him here with what face he could thus set himselfe to delude his Reader with empty shadowes and shewes of vaine discourse but that I see his whole booke in a manner is made of such delusions But here to shew the absurdity of this assertion of theirs that prayer is a matter of satisfaction M. Perkins had said that it is

be no assurance by faith of our owne Saluation vnlesse we beleeue it with the like infallible Certainty as we do the truth of the word of God 5. W. BISHOP The thâ—rd reason for the Catholikes is that we are bidden to pray daily for the remission of our sinnes But that were needlesse Math. 6. if we were before assured both of pardon and Saluation M. Perkins answereth First that we pray daily for the remission of new sinnes committed that day Be it so What needs that if we were before assured of pardon Marrie saith he because our assurance was but weake and small our prayer is to increase our assurance Good Sir do you not see how you ouerthrow your selfe If your assurance be but weake and small it is not the assurance of faith which is as great and as strong as the truth of God We giue God thanks for those gifts which we haue receaued at his bountifull hands and desire him to increase or continue them if they may be lost But to pray to God to giue vs those things we are assured of by faith is as fond and friuolous as to pray him to make Christ our Lord to be his Sonne or that there may be life euerlasting to his Saints in heauen of which they are in full and assured possession And so these three Arguments by M. Perkins propounded here for vs are very substantiall and sufficient to assure euery good Christian that he may well hope for Saluation doing his dutie but may not without great presumption assure him by faith of it R. ABBOT The comfort of the faithfull mans praier is the same assurance that Dauid had a Psal 4.3 When I call vpon the Lord he will heare me it being a promise of God to his people b 50.15 Call vpon me and I will heare thee in which sort our Sauiour Christ giueth vs incouragement to pray saying c Iohn 14.13 Whatsoeuer ye aske in my name that will I do that the Father may be glorified in the Sonne Therefore S. Iohn saith d 1. Iohn 5.14 This is the assurance that we haue of him that whatsoeuer we aske according to his will he heareth vs and if we know that he heareth vs we know that we haue the petitions that we aske of him Being therefore bidden to pray for the forgiuenesse of sinnes and hauing the promise of God e Ierem. 31.34 I will be mercifull vnto them and their sinnes and iniquities will I remember no more we beleeue and by faith stand assured that when we do pray to haue our sinnes forgiuen vs God heareth vs and giueth vs pardon and forgiuenesse thereof We do not then teach at randon the assurance of the forgiuenesse of sinnes but in such tenure and forme as we are directed by the word of God according to which S. Austine saith of himselfe f August cont Iulian. Pelag. lib 6. ca. 5. Qua gratia liberor vt scio ne intrem in tentationeÌ„ c. atque vt exaudiar cum confortâ—hat meis dicens Dimitte nobis c. By the grace of God I am freed I know that I enter not into temptation and that I am heard saying with my fellowes Forgiue vs our trespasses g Psa 32.6 For this therefore that is h August in Psal 31. Pro hac pro ipsa venia peccatorum for forgiuenesse of sinnes shall euery one that is godly saith Dauid make his praier vnto thee in a time when thou maiest be found so being assured that in the great water flouds they shall not come nigh him Our faith then assureth vs not of forgiuenesse of sinnes without praier but that God forgiueth vs when we pray so that his obiection being framed to our doctrine aright is as if he should say Seeing faith assureth vs of forgiuenesse of sinnes when we craue it of him by praier what need we pray Which was one of Wrights drunken reasons whereby he would haue laied an absurditie vpon our Church being himselfe an absurd blind-asinus and not vnderstanding what we say But to make the matter more plaine it is to be noted that in three respects we continue daily to aske of God forgiuenesse of sinnes of which M. Perkins hath noted two First as S. Austine saith i August de vera fals paenit ca. 5. Quia quotidimana est offensio oportet vt sit quotidiana etiam remissio because we daily commit offence we haue need daily to craue pardon But what needs that saith M. Bishop if we were before assured of pardon I haue answered him that our assurance before hand and alwaies is that our praier obtaineth it at Gods hands Therefore we pray and by faith do rest assured that vndoubtedly we haue that for which we pray Secondly we pray for forgiuenesse not for that we haue no assurance thereof but for that we desire greater assurance and more comfortable feeling of it that as forgiuenesse with God is full and perfect so the same may accordingly be sealed in our hearts Our faith being weake giueth but weake assurance and therefore we begge of God that our hearts may be enlarged that k Bernard in Annunciat ser 1. supra sect 3. the testimonie of the spirit may more freely sound vnto vs Thy sinnes are forgiuen thee Now here saith M. Bishop Good Sir do you not see how you ouerthrow your selfe And why so Forsooth if your assurance be but weake and small it is not the assurance of faith which is as great and strong as the truth of God But good Sir we haue alreadie shewed you that therein you tell vs a sencelesse and vnlikely tale The truth of God is alwaies alike not subiect to alteration neuer increased or diminished but our faith is greater and lesse somtimes hath a full and sometimes a wane and to vs the truth of God is according to our faith and according to our apprehension feeling of it Wherein we are variable and diuerse euen after the manner of Peters faith of whom S. Austine saith l August de verb. Dom. ser 13 Illum vidite Petrum qui tunc erat figura vestra modo fidit modo titubat modÃ² immortaleÌ„ confitetur modoÌ„ timet ne moriatur Peter was the patterne of vs all sometimes he beleeueth sometimes he wauereth one while he confesseth Christ to be immortall another while he is afraid least Christ should die The poore distressed man saith in the Gospell m Mar. 9. Lord I beleeue helpe my vnbeleefe n August de verb. Dom. ser 36. Credo inquit ergÃ² est fides Sed adiuua incredulitatem meam ergo non est plena fides He saith I beleeue therefore there is faith saith Austine helpe my vnbeleefe saith he therefore there is not yet full and perfect faith If there be true faith and yet with faith a remainder of vnbeleefe then the assurance of faith cannot be said to be as great and strong as the truth

sundry places saith he of Scripture we are said to be redeemed iustified and saued freely but this word freely importeth that we are saued without doing any thing our selues in that matter of saluation Answer Not so good Sir for euen in your owne doctrine it is necessarie that ye beleeue and bring foorth the fruites of repentance and that now and then ye make some short prayers and receiue the Communion and do many other odde things in that matter of saluation wherefore the word freely doth not exclude all our working and suffering in that matter R. ABBOT Those odde things as this odde companion termeth them which we require as necessary in the matter of our saluation are no other but either occasions and affections of seeking and desiring or meanes of our apprehending and receiuing that saluation which is freely and onely by Iesus Christ We do not pray to be saued for our prayers sake nor beleeue to be saued for our faiths sake nor receiue the Communion to be saued or to haue our sinnes forgiuen by vertue of our receiuing but we pray and beleeue to haue our sinnes forgiuen vs and to be saued freely for Christes sake and do receiue the Communion for the strengthening of our faith in this beleefe Christ by the Sacrament offering himselfe vnto vs with the whole benefit of his passion to be receiued and made ours by faith As for repentance consisting in the true feeling and acknowledging of our sinnes whereby we see our selues in our selues to be lost and cast away it is the motiue and occasion of seeking this saluation in Christ and freely for his sake and the fruites of repentance which we require are but the way as hath bene before shewed to the full attainement and possession of saluation which we receiue by him And further we acknowledge that our repentance our faith our prayer and whatsoeuer else is in vs towards God is wholly and altogether of the gift of God purposing saluation vnto vs of his owne free mercie and therefore of the same mercie bestowing vpon vs those things which he hath appointed as preparations thereunto but to our selues as of our selues we can challenge no part nor parcell of any of these things Therefore on our part nothing hindreth but that we are said to be redeemed iustified and saued freely that is a Rhem. Testam explication of words in the end for nothing as Master Bishops Masters of Rhemes do giue the signification of the word gratis But if Master Bishop himselfe had meant to deale here truly and honestly with his Reader he should not haue dodged in this sort by talking of vs without answering for himselfe but should haue made it appeare how that which he affirmeth can stand with that which the Scripture teacheth If we be not saued but by interposing our merits for the purchase thereof how is it said that we are saued freely that is for nothing how can our sins be freely forgiuen that is for nothing when they are not forgiuen but vpon condition of satisfaction Satisfaction is the payment of a price as we haue seen before out of Thomas Aquinas Now to do a thing freely and to do it for price and paiment cannot possibly stand together Therefore M. Perkins argueth rightly If we satisfie in our own persons then are we not saued freely and if we be saued freely then we make no satisfaction at all M. Bishops leisure serued him not to answer this point We know he wanted no good wil but in hast he was must needs be gone because indeed he knew well that he could say nothing but that euery child would see his doubling and shifting and descry him to be a very vaine and wilfull man 6. W. BISHOP M. Perkins third reason We pray daily Forgiue vs our sins now to plead pardon and to satisfie for our sins are cleane contrarie Answer If our sins be mortall we craue pardon both of the sin and the eternall punishment annexed and do willingly withall satisfie for the temporall paine as the man who is conuicted of high treason and hauing both his life honor lands and goods pardoned and restored vnto him doth very ioyfully indure-three moneths imprisonment and any reasonable fine set on his head If our sinnes be veniall then that prayer is a speciall meane both to obtaine pardon of the fault and release of all the paine In Enchir c. 71 as witnesseth S. Augustine saying That for the daily short and light offences without which this life is not led the daily prayer of the faithfull doth satisfie And that is not true which M. Perkins adds that we are taught in that prayer wholy and only to vse the plea of Pardon For in the same petition we are taught also to pardon others euen as we will looke to be pardoned Againe if there were only a plea of pardon it wold not serue M. Perkins purpose For who would say that within the compasse of the Pater noster all things necessary to saluation be contained besides prayer is one part of satisfaction as shall be proued hereafter and so by oft praying for pardon we may well satisfie for much temporall punishment R. ABBOT I pray thee gentle Reader that with M. Perkins argument here propounded and M. Bishops answer to it thou wilt compare that which M. Bishop himselfe before hath said a Of originall sinne Sect. 1. Doth not a Pardon saith he take away from the fault pardoned all bond of punishment due vnto it and consequently all guiltinesse belonging to it Who can deny this vnlesse he know not or cure not what he say Hereby then vnderstand that M. Bishop here either knoweth not or careth not what he saith for that as a man hauing forgotten himselfe he wold make vs beleeue that the pardoning of a fault doth not take away all bond of punishment due vnto it That which he said before is sensible and cleare to euery mans sight but that which he saith here is senslesse and absurd euen in that very instance whereby he seeketh to make it good The man who for high treason is but adiudged to short imprisonment and fine is neuer said to be pardoned The prince dealeth graciously with him in not calling him further into question but to giue him a pardon should be to cut off both imprisonment and fine And who was there euer in the world before the time of these ranck witted Sophisters that made that construction that M. Bishop doth of our prayer which we make to God Forgiue vs our trespasses as that our meaning therein should be to say to him Forgiue vs the sinne and the eternall punishment but as touching the temporall punishment we are willing and readie to make thee satisfaction for it When we lye groning vnder the burden of temporall calamities and afflictions do we not say vnto God Forgiue vs our trespasses and begge of him remission of sinnes to the intent that by forgiuenesse of sinnes we may be

storie saith f 2. Sam. 24.1 The wrath of the Lord was kindled against Israel and he moned Dauid against them in that he said Go number Israel and Iudah Here therefore necessarie it was and standing with the glorie of God by Dauids prayer that the sin of the people shold be forgiuen as well as Dauids sin Dauid prayed for them He offered a burnt offering as it were to tender vnto God the mediation of Iesus Christ that for his sake he might be mercifull vnto them Vpon this it is said g Ver. 25. The Lord was appeased towards the land the plague ceassed from Israel This maketh plainly against M. Bishop because it proueth directly that the forgiuing of the sinne was the staying of the plague not that the plague continued after the forgiuenesse of the sinne 11. W. BISHOP Our fourth reason The Prophets of God when the people were threatened with Famine the Sword the Plague or such like punishments for their sinnes did commonly exhort them to workes of penance as fasting prayer haire-cloth and the like to appease Gods wrath iustly kindled against them which being performed by them God was satisfied So for example sake the Niniuites at Ionas preaching doing penance in sack-cloath and ashes turned away the sentence of God against them M. Perkins answereth that famine the plague and such like scourges of God were not punishments of sinnes but corrections of a Father Reply This is most flat against a thousand expresse texts of the Scripture which declare that for the transgressions of Gods commaundements he hath sent those punishments vpon the people of Israel And what is the correction of a father but the punishing of a shrewd sonne for some fault committed yet in a mild sort Or doth the Schoole-master which is Caluins example whippe the scholer or strike him with the Ferula but to punish him for some fault So that great Rabbins seeme not to vnderstand what they say themselues when they admit those scourges of God to be the corrections of a Father but not the punishment for a fault As though fathers vsed to correct those sonnes who neuer offended them or masters to beate such scholers as commit no faults But saith M. Perkins these punishments be tending to correction not seruing for satisfaction what senslesse ryming is this by due correction of the fault the party is satisfied in iustice and when he that hath offended doth abide such punishment as the grieuousnesse of his offence did require there is both due correction of the offender and due satisfaction vnto the party offended M. Perkins finally flieth vnto his old shift of imputatiue satisfaction that forsooth our sufferings do not satisfie but the party punished by faith layeth hold on the satisfaction of the Messias and testifie the same by their humiliation and repentance Reply As we first graunt that all satisfaction hath his vertue from the grace of God dwelling in vs which is giuen vs for Christs sake so to say that Christs satisfaction taketh away all other satisfaction is iust to begge the principall point in question therfore an old triuants trick to giue that for a final answer which was set in the beginning to be debated looke vpon the forenamed example of the Niniuites of whoÌ„ it is not certaine that they had any expresse knowledge of the Messias and therfore were farre enough off from laying hold on his satisfaction But most certaine euident it is in the text that God vpon the contemplation of their works of penance tooke compassion on them and was satisfied as by turning away the threatned subuersion is most manifest R. ABBOT It is an old saying a Tertul. adu Marc. lib. 4. Propter quod venimus hoc age Do that that we come for M. Bishop buildeth here beside his groundworke He propoundeth a Satisfaction to be made for sinnes past and pardoned that is after the forgiuenesse of the sins and bringeth vs arguments to proue a satisfaction for the obtaining of that forgiuenesse But we will take them as they come though by their owne grounds they be worth nothing there being no satisfaction to be made by a man as we shall see hereafter so long as he continueth in mortall sinne and still continuing in it vntill by forgiuenesse it be blotted out The Prophets denounce famine sword pestilence M. Perkins should not haue made any question but that they denounce them as the punishments of sinne as fruites and effects of Gods curse according to the law So did God accordingly execute them in fury and wrath for iust reuengement vpon a rebellious and vnthankfull people The point of question stood not in this neither needed M. Bishop to bestow so much paines for the prouing of it Yet it is to be obserued that although God in generall denounced and executed the same by way of reuenge and punishment yet in particular he had alwaies a respect to the calling and sauing of his elect turning those common iudgements to be vnto them occasions of repentance turning vnto God to obtaine of him remission of their sinnes and euerlasting life To them therefore vpon their repentance the nature of punishments was altered and they became meanes either to receiue them presently to endlesse blisse or to further them in the way wherein they were to walke for the attainement of it Of this enough hath bene said already but the matter here is this The Prophets denouncing such plagues do withall call the people to repentance to fasting to praying to putting on sackcloth and ashes This being performed saith M. Bishop God was satisfied Therefore he will haue vs to vnderstand that the doing of these things was a satisfaction that is the paiment of a iust price vnto God by which they merited the turning away of his fearefull and heauie wrath But this argument of his followeth not because we know that a man in fauour may hold himselfe satisfied towards another vpon his humbling of himselfe who yet receiueth not a satisfaction that is a iust and sufficient recompence for the debt that is owing him or the wrong that is done vnto him The seruant that ought his maister b Math. 18.24 ten thousand talents when he was called to paiment fell downe at his Maisters feete and besought him for patience His Maister herewith was appeased and satisfied and forgaue him all the debt and will any man hereupon say that he made his Maister satisfaction for the debt So is the case betwixt God and vs. We humble our selues before him we pray we intreat him to forgiue vs. He is herewith satisfied that is contented and appeased and remitteth the trespasse Shall we now hereupon say that our humbling of our selues our intreatie and praier to forgiue vs is the paiment of our debt This is a mad conclusion as we take it but such prety knots will serue at Rome to tye the Popes trinkets together and they hold fast enough there because no man must

Perkins doth that in giuing almes as we ought we do but our dutie and that to say that by almes-deeds we may satisfie for our sinnes is the same as to say that a man by paying one debt may discharge another But yet it concerneth them to sticke hard for the maintaining of this deuice for in all the ports of Rome there is not a ship that hath brought in more rich lading then this hath done For hereby they haue had the commaundement of mens purses their goods and lands and whilest they haue borne them in hand that from necessary vses they must take somewhat for the redeeming of their sins they haue made them rob their wiues their children posteritie and friends to bestow vpon holy Church as they called the gifts which they craued for themselues By this pretence like f Exod. 10.15 the Grashoppers of Egypt they deuoured all that was greene vpon the earth whatsoeuer was delightsome and pleasant they found meanes to make it theirs And hence came those rich endowments of religious houses men vpon conscience of sinne sparing no cost in false hope to find some comfort thereby as g Answer to the Epist Ded. sect 31. before was said And this point of satisfaction was so much the more willingly entertained because they that were loth to trouble themselues with fasting and prayer yet found helpe enough hereby for that h Thom. Aquin suppleÌ„ q. 15. art 3 ad 3. Eleemosyna aliorum vices supplere potest inquantum alia satisfactionis opera per eleemosynam quisque sibi mercatur quodammodo in ijs quibus eleemosynam tribuit almes may supply or serue in steed of the rest inasmuch as by it a man in some sort buyeth for himselfe the other workes of satisfaction in them to whom he giueth almes This is the wonderfull vertue of the almes that is enioyned by a Popish Priest that when a man neither fasteth nor prayeth yet it maketh other mens fastings and prayers serue the turne for the remission of his sin And this was the notable cosening deuice of those holy votaries to make men beleeue as before hath bene mentioned that they had a facultie to transport their merits and satisfactions to the vse of them that were beneficial vnto them verifying in themselues that which the Apostle S. Peter had prophesied of them i 2. Pet. 2.3 Through couetousnesse with fained words they shall make merchandize of you But M. Bishop here in malice to the Iesuits quite passeth by religious houses as if the almes of satisfaction did not belong to them Howsoeuer he be outwardly pacified yet manet alta mente repostum it is neither forgotten nor forgiuen if he knew which way to worke his will As for Schooles Colledges Hospitals Chappels the building of them if it be in the true faith of Christ is a gracious and godly worke but when they are so done they are done as testimonies of our thankfulnesse and dutie to God not as satisfactions for our sins Now although he haue hitherto proued nothing as touching satisfaction yet presuming that he hath so done he ioyneth to that supposed proofe the testimony of Cyprian saying that k Cypr. de Eleem. Nec habebat quid fragilitatis humanae infirmitas atque imbecillitas faceret nisi iteruÌ„ pietas diuina subueniens iustitiae misericordiae operibus ostensis viam quandam tuendae salutis aperiret vt sordes post modum quascunque contrahimus eleemosynis abluamus our frailty and weaknes could not tell what to do vnlesse the mercy of God helping vs had by shewing vs the workes of iustice and mercy opened vs away for the preseruing of our saluation that by almes-deeds we clense or wash away whatsoeuer filth of sin we contract after baptisme Which words of Cyprian if we construe them in rigour as they sound do containe a most dangerous and vnchristian assertion and such as all men rightly minded do abhorre that by Christ all our sins are forgiuen in baptisme whatsoeuer we haue done but that whatsoeuer we sinne afterwards is to be purged and cleansed by our selues Whereof it must follow that we who are baptized in infancie haue no further benefite of Christs redemption but that we receiue then for the freeing of vs from the bond of originall vncleannesse Yea and if the way wherby after baptisme we are to be cleansed from our sinnes be almes in what case must they be who onely receiue almes and haue none to giue and therefore want that meanes for the forgiuenesse of their sinnes But the true doctrine of the Gospel setteth Christ before vs not onely in baptisme but afterwards also to be l Ioh 1.29 the Lambe of God that taketh away the sinne of the world S. Iohn being baptized speaketh of himselfe amongst others and saith it to them that are baptized m 1. Ioh. 2.2 If any man sinne we haue an Aduocate with the Father Iesus Christ the iust and he is the propitiation for our sinnes The true confessioÌ„ of which point of faith S. Austin deliuereth in saying that n August cont 2. epis Pelag. li. 3 ca. 6. Caro Christi veruÌ„ est vnicum sacrificium pro peccatu non solÃ¹m his quae vniuersa in baptismate diluuntur verumetiam his quae post ex huius vitae infirmitate surrepuÌ„t propter quae quotidiÃ¨ vniuersa in oratione ad DeuÌ„ clamat Ecclesia Dimitte nobis c. et dimittutitur nobis per singulare sacrificiuÌ„ pro peccatis the flesh of Chrst is the true and onely sacrifice for sins not onely those which altogether are washed away in baptisme but those also which afterwards steale vpon vs by the frailtie of this life for which the whole Church crieth dayly in prayer to God forgiue vs our trespasses and they are forgiuen vs by that onely sacrifice for sinnes We learne here another maner of lesson then Cyprian there teacheth that after baptisme not the sacrifice of our almes but the onely sacrifice of the bodie of Christ is the remission of our sinnes M. Bishop must giue vs leaue rather to beleeue Austine speaking according to the Scripture then Cyprian speaking directly against the Scripture And therefore wee aunswer him as the same Austine did the Donatists when they alledged an Epistle of Cyprian against him o Cont. Crescon lib. 2. cap. 31 Nos nullam Cypriano facimus iniuriaÌ„ cuÌ„ eius quaeslibet literas Ã canonica diuinarum Scripturarum authoritate distinguimus c. Et cap. 32. Ego huius epistolae authoritate non teneor quia literâ—s Cypriani non vt canonicaâ— haebeo sed eas ex canonicis considero quod in eis diuinaruÌ„ scripturaruÌ„ authoritati congruit cum laude eius accipio quod autem non conguit cum pace eius respuo We do Cyprian no wrong to distinguish any writings of his from the authoritie of holy Scripture We are not bound to the authoritie of this epistle or sermon

thomb and another while ioining both his hands his putting to the right eie then to the left with a number of such other absurd and foolish deuises The like absurdity haue I noted before that when the Priest hath pronounced absolution and forgiuenesse they appoint a man for penance to say Forgiue vs our trespasses and againe that they make their praiers like a charme which to worke their effect must be said ouer thus or thus many times I remember I haue read some where that one of the Popes would haue ordered that the Pope his Cardinals should ride vpon Asses in token of humility for imitation of Christ riding into Ierusalem vpoÌ„ an Asse The Cardinals thought that the foole rid the Pope took this for a childish and idle fancy Now if the Pope the head of their Church could be possessed with so childish vaine a toy why should we doubt but that against their Church there is cause of the first caution that the Church is not to prescribe any thing that is childish or absurd The second caution is that nothing be imposed as any part of Gods worship This saith M. Bishop is coÌ„trary to the conclusion And why so For order and comlinesse to be vsed in Gods worship saith he is some part of the worship But who taught him that deepe point of Philosophy that an accident is a part of the subiect that the beauty or comelinesse of the body is a part of the body Order and comelinesse are matters of ceremony not of substance of outward ornament not of inward deuotion properly and immediatly respecting men but by consequence onely reduced to God therfore can be no parts of the worship of God The third caution is that what the Church prescribeth be seuered from superstition opinion of merit Of opinion of merit M. Bishop saith nothing which is a case that in high degree toucheth the Church of Rome which of her own traditions hath made meritorious works and hath bewitched the people to thinke that by the obseruation thereof they may purchase deserue heauen As touching superstition he saith the caution is needelesse for if it be not absurd saith he which is the first prouiso it is already seuered froÌ„ superstition Which indeed is rightly spoken according to the truth of the thing because in truth all superstition is absurd therefore there should need no distinction betwixt that that is superstitious and that that is absurd but yet the distinction here hath vse in respect of the opinion of men because many things are superstitious which yet with men are hardly deemed absurd for that c Col. 2.23 they haue a shew of wisedome as S. Paul saith in voluntary religion and humblenesse of mind and in not sparing the body so that they many times blind the eies of theÌ„ that seem to be of very good sight And this is the case of many Popish traditions wherein as there are many things so absurd as that they are faine to vse their wits to deuise couers excuses that they may not appeare to be so grosse as they are yet many other there are which are so fairely varnished with colours of piety holinesse as that by the means therof Satan first preuailed to bring theÌ„ into the Church dazeling the eies of meÌ„ that they saw not the mischiefe that in time he should work thereby to the religion and faith of Christ The last caution is that the Church of God be not burdened with the multitude of traditions A thing wherof S. Austin coÌ„plained in his time that d August epist 119. Tam multis praesumptionibus sic plena sunt omnia c. IpsaÌ„ religionem quaÌ„ pancissimu manifestissimis celebrationuÌ„ sacramentis miserecordia Dei esse liberam voluit scruilibus oneribus premunt vt tolerabilior sit coÌ„ditio IudaeoruÌ„ qui etiamsi tempus libertatis non agnouerint tameÌ„ legalibus sarcinu non humanis praesumptionibus subijciuntiâ— all was full of manifold presumptions and that the religion which the mercy of God would haue to be free by hauing but a very few very manifest sacraments obseruations was so oppressed with seruile burdens as that the state of the Iewes was more tolerable theÌ„ it who though they knew not the time of liberty yet were subiect to the burdens of Gods lawes not to mens presumptions This cautioÌ„ M. Bishop saith may passe but in this the Church of Rome hath more deepely offended then did those times whereof S. Austin complained hauing infinitely intangled the consciences of men with the multiplicity of her witchcrafts sorceries endlesse variety of superstitious obseruations These things now M. Bishop telleth vs are but meere trifles but the reason is because he wanteth vnderstanding to coÌ„ceiue the waight and importance of theÌ„ And from that want it proceedeth that he alledgeth a triflle indeed as a matter of more importance That is that M. Perkins calleth the decree registred in the fifteenth of the Acts by the name of a tradition hauing before defined traditions to be all doctrines deliuered beside the written word But if his sight had serued him he might very readily haue seene that in the first place M. Perkins had defined traditions as they are in question betwixt vs them and referreth the same only to matters of doctrine in which sort we admit of no traditions but that here he speaketh of traditions more generally in such sort as we grant traditions as he expresseth which are the positiue temporary ordinances coÌ„stitutions of the Church The decree then of the Apostles was no tradition in that meaning wherin we questioÌ„ traditions because it was no matter of doctrine but only of coÌ„uersation temporary obseruation but in the general vse of the name of traditions it was a matter of tradition because all ordinances of the Church are imported by that name 4. W. BISHOP The Difference Catholikes teach that besides the written Word there be certaine vnwritten traditions which must be beleeued and practised as both profitable and necessary to saluation We hold that the Scriptures containe in them all doctrine needfull to saluation whether it concerne faith or manners and acknowledge no traditions for such as he who beleeueth them not cannot be saued Before we come to the Protestants reasons against Traditions obserue that we deuide Traditions into three sorts the first we termed Diuine because they were deliuered by our blessed Sauiour who is God the second Apostolical as deliuered by the holy Apostles the third Ecclesiasticall instituted and deliuered by the Gouernours of the Church after the Apostles daies And of these three kinds of traditions we make the same account as of the writings of the same Authors to wit we esteeme no lesse of our Sauiours traditions than of the foure Gospels or any thing immediatly dictated from the holy Ghost Likewise as much honour and credit do we giue vnto the Apostles doctrine vnwritten

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