Apostles faith was so strong as it needed no meanes to stirre vp the same And I would tell you you say vntruly but that your skore is so full that now you be desperate Of these two bastardly propositions conceiued and brought forth by your selues and not by me you frame a Contradiction saying therupon that I will turne â—re I burne yea with the turning of an hand turne the cat in the pan and then you tell my pupils they may be pestilent proud of such a turne-about tutor Here wee may beholde as your honest dealing with me so your eloquence and modestie Besides I auouching the Apostles strong faith after Pentecost able for miracles whatsoeuer and therefore vnlikely the Lord should appoint a peculiar course for them for so short a time as from his transfiguration till then you collect from hence the weaknes of their faith till Penticost which I graunt you and more then that namely that their miraculous faith was vtterly extinct at this time And therfore no vse of fasting and prayer for the extraordinarie work but onely as it serued to the vsual maner of the Church in this case But you wil proue the apostles miraculous faith might faile aâ—ter Pentecost because their faith failed sometimes in doctrine and 〈◊〉 That we may vnderstand your meaning what do y◠〈◊〉 by Doctrine what by iudgement Doctrine vsuall is publike teaching and instruction Iudgment priuate thinking and opinion Did the Apostles erre in publike teaching You saye The Apostles and bretheren which were in Iudâ—a thought the word of God was not to be preached to the Gentils Act. 11. 2. You ground this ouâ— of these wordes And when Peter was ascâ—nded to Hâ—erusalem they of the circumcision contended against him VVho contended with him The Apostles say you but without any warrant from the text It seemeth S. Luke hauing mentioned the Apostles in the first verse doth of purpose in the second vse these generall termes They of the circumcision to distinguish these contenders with Peter froÌ„ the Apostles It may be the Apostles did not yet â—o clearly vnderstand this mistery yet it is not likelie they were in this caâ—e no more but equall to the weake brethren whereby theâ— should ioyne in contention with them Grant we also an errour here it was only in iudgement not in doctrine And as for Peters not going rightly to the truth of the Gospell it was not error Gat. 2. 13. 14 either in doctrine or iudgement but a timorous dissimulation for the time Iohn his falling downe before an Angell was errour through Râ—ue 19. 10 sodaine passion not proceeding from setled iudgement much lesse auouched in publike teaching Considering therefore these places proue not that the Apostles erred in doctrine and iudgement and that the Lord doth principallâ— promise that the Spirit of truth should lâ—ad Ioh. 16. 13 14. 26. 1. Cor. 3. 10. Ephes 2. â—0 them into all truth and bring all things to their remembrance which Christ had told them whereupon they be called Skilfull Maister-builders and the Church is said to be built vpon the foundation of the prophets and apostles It is admirable you dare so considently auouch such an assertion vpon so little or rather no warrant and of so dangerous consequence You childishly cauill at my speech where I say Their faith did not faile them after they receiued the holy Ghost in â—ag 127. c That fâ—â—nesse as if I had attributed such a fulnesse to theÌ„ as is not incident to a creature and yet I expresly distinguish it by note of restraint Act. 7. 55. 13. 9. Luc. 1. 41. Act. 2. 2. 4 That fulnesse that is such a plentifull measure as I had spoken of before Such an one as was said of Stephen â—hat hee was ful of the holy Ghost and of Paul and of Elizabeth when shee brake forth into that heauenly salutation of the blessed virgin that she was filled with the holy ghost The same is said of Zachaâ—y when he prophecied and of the Apostles that they were filled with the holy ghost And all these in the Concret but in the Abstract without all limitation to haue the fulnesse â—f the Spirit belongeth onely to a diuine person the Father the Sonne and the holy Ghost So that whatsoeuer person hath the simple fulnesse of the Spirit the same is God as well as hee who hath the fulnesse of the Godhead Of Christ his fulnesse to whom the Father hath not giuen his Spirit by measure do all the elect receiue not the fulnes it selfe but grace for grace that is graces or gifts of the Spirit heaped vpon graces euery one according to the measure of the gift of Christ some eueÌ„ vntil their cup runne ouer All which discourse when at last you pag. 133. conclude that howsoeuer the Apostles were subiect to errour yet they could not posâ—iblie erre sâ— long as they heard the voice of Christ and but followed the onely directions of the spirit of truth And that they did neuer vniuersally erre Moreouer that they did neuer â—â—cline from the foundation it selfe lastly that they wâ—re recalled from their eâ—râ—ursâ— what singular thing do you ascribe to the Apostles that is not common to all beleeuers Are not the Apostles to be preferred aboue all other Ministers of the Gospell and beleeuers since theire dayes Yet you seeme to put them in the very same raâ—ke Nay you say in the top of the same page that there â—e some Fâ—stâ—noniâ—s of the Apostles which onely but slipped from humane infirmities and that these â—ow glorious soeuer in shew are not the testimony of Iesus therfore not the spirit of prophâ—cie you speake here very daungerously that I say no worse You argue the defect of the Apostles miraculous â—aith from their pag. 135. Act. 4. 29 30. 9. 40 〈◊〉 8. 8 praying in working miracles which rather is an argument for the continuance of it For if it had â—in vtterly extinâ— it had not bene to â—e obtained by prayer but if you say Prayer declareth the â—eaknes of it and that you meane such weaknesse as without prayer haâ— not beene able to effect the worke it is false 〈◊〉 hath beene oft â—emembred vnto you but if you take weaknesse for some lesse measure of Matt. 17. cheerefulnesse which had neede be stirred by inuocation of Gods holy name I graunt you such a weaknesse but this is too weake to strengthen any whit your cause you charge mee falsly in saying I denie that the apostles faith might did faile before they were filled with Doct. pag. 46 48 Doct. 49 pag. 136 the holy Spirit I know not how oft I affirme this which you say is the very point I denie Neither do I say it was but fortie dayes betweene Christ his transfigiâ—ation and Pentecost I do writtingly let passe manie of your lies it is a trouble to repeate them you see no inconuenience to approper these words This kind
means to certaine men whereupon it must needs follow that there being an Apistia an vtter defect of miraculous faith in these Disciples it was not to be recouered by fasting and prayer You answere It was not 1. Cor. 12 9. begotton without meanes because it was giuen by inspiration of God By which you make the holy Spirit to bee a meanes whereas a meanes is but an instrument And the holye Ghost together with the other two persons of holie Trinity is alwayes a principall efficient Thus you confound heauen and earth together make nothing in the world to be done without means neither any thing in the world to bee more then ordinary for whatsoeuer is done by the same vsuall and neuer ceasing meanes must needs bee reputed ordinarie There be few places in the fielde more replenished in the spring with stincking nettles and weedes then your whole booke with such poyson full Hemlockes as these But with all we haue a Discourse of an Habituall Actuall miraculous faith pag. 114. whereof the habitual is begotten by the Spirit and the word Seeing therefore these causes cannot alwayes be effectlesse and that they be euer working in the Church till the end of the world it cannot be auoided but that Miraculous faith should be in the Church for euer And the rather if we consider what by your saying miraculous faith is which you define to be nothing els but an vndâ—uted perswasion by which we firmly beleeue that there is nothing impossible to God But all the faithfull do vndoubtly beleeue this and therefore we haue still Miraculous faith remaining amongst vs and shal haue so long as the Church soiornes on earth yea the very diuels beleeue this and so hauing miraculous faith by your leaden rule shall bee workers of true miracles I adde they which were endued with the miraculous faith had besides the perswasion of Gods omnipotencie an vndoubted perswasion of the will of God for the effecting of the wonderful matters which besides or contrarie to nature they atteÌ„pted for the good of the Church Now for as much as the knowledge and assurance of the said will of God is not to bee had from the word therefore the written word is not the onely ground worke of miraculous faith neither doth it come by the hearing thereof as you affirme For Actuall faith you will haue it a speciall motion from the spirit of God raised vp extraordinarily whereby the action of faith shall not proceed from the Habit as from the next cause as the action of iustice cometh from the habit of iustice and so in all other qualities of that kind but there shall be something in Actuall faith extraordinarily more then was in the Habituall If a man had your sharpnes he might quickly go beyond Actius Nauius that cut the whetstone in peeces with his rasor For the increase of miraculous faith by means it is but needles to stand vpoÌ„ it coÌ„sidering we affirm an vtter defect therof at this time in the disciples not some couered sparkes remaining in them to be raised into flames by fasting and praier For true miraculous faith how litle soeuer is able with out these helps to atchiue her desined worke But then you will say yea in effect do say that the Apostles did superfluously ioine praier pag. 116. with it I answer no more superfluously then the Church doth ioyne Sacraments with the word Faith of it self is sufficient to apprehend Christ vnto saluation and this faith is begotten by the word Yet Sacraments haue their necessary vse not to inable faith to that which it could not with out them but to confirme and strengthen it to doe her worke more cherfully and with fuller assurance Praier is the general instrument to be vsed in all holy workes what soeuer and therfore the Apostles had warrant for their praier were free from all will-worship therin I omit here pag. 117. 118 for breuitie fiue of your slanders and two contradictions wherewith you charge me my selfe being not author of any one of the contradictory proposions I prouing that these wordes in S. Mathewe this kind goeth not Matt. 17. 21 out c. belong not peculiarly to the Disciples say that if our Sauiour had rebuked them for not fasting praying they might haue excused pag. 119 120. 121. their want of time you trifle exceedinglye about this at last you affoord vs this worthy answere that considering our Sauiours staying in the mount which for all the circumstances you can alleadge can not be long they had time ynough to pray Antiquum obtinct Crito you must run your old byas impudently flap vs in the mouth with time for prayer wheÌ„ the question is of time for fasting and prayer Againe you wil haue these words This kind goeth not forth but by fasting and prayer to be no sever all reason rendred by our Sauiour why his Disciples failed in their purpose whereas we haue shewed it is a distinct thing from Miraculous faith and not necessarily ioyned with it and therefore not to concurre in making one reason with the â—ag 122. â—g 123. 124 same Moreouer say I â—f the Apostles in each weaknes of this faith must of necessity haue betaken themselues to fasting and prayer they should haue bene a whole day about a miracles the exercise of fasting requiring this space which would haue bene great hinderance to their speedy travell ouer the whole earth You answere This is Iudaisme Belike also it is Iudaisme for Christians to pray because the Iewes did so But vnderstand good Reader that the practise only of such cereremonies as the Lord appointed to be a difference betweene the Iewes and other people is Iudaisme not the exercise of such duties as be common to both That which you doubt what should become of the other part of the day if the diuell should be cast forth before noone beseemeth men which acknowledge no other seruice of God but for their owne turnes Is there no duty of thanksgiuing no request for strength to the party dispossessed no desire that the eye-witnesses might profit by it you would haue Christians serue God as the dog his maister for a bone The rest is vnworthy to be repeated so was this but that I would giue the Reader a taste But what say you that wil not haue a fast to continue for a day to A Walker alias â—â—g 5. Io. Deacon who in a booke of his called the Footpath to fasting saith that in the day of our fast we must be exercised in hearing applying and praying for the remâ—uing of God his iudgements euen from morning to night Do I you false tongues in pag. 48. and 49. of the Doctrine pag. 125. say that the Apostles should haue stirred vp their weake faith by fasting and prayer when I spend those whole pages to proue the contrary O palpable slaunder and extreame impudencie Likewise you say I affirme else where The
to be inwardly rauening woules if they be to be iudged wolues not only which rent the meÌ„bers of our bodies in sunder but also much more they which by infecting men with pestiferous opinions deliuer theÌ„ to saran to be torne in peeces both bodies and soules In this case it will behooue the Christian Magistrate both Ciuill Ecclesiasticall to take order that such cruel deucuring beasts may be driuen from Christs fold that they would consider that they make not dissensions scandales contrary to the doctrine we haue learned which stand for the truth but they which oppugne the truth It is the rebell that makes ciuil war the faithful subiects wepons are not agaiÌ„st the peace but for the peace neither is it the dog barkiÌ„g in the night that disquiets the shepheardes but the Wolues approching the kepers stirring is to be commended the theues assaulting he is to be defended This vse then the Magistrate is to make of your doctrine generally all the Christians of this land are to take it as a watchword to auoyd you as Scorpions that they may know you to be men â—hil 3. 19. â— Tim. 3. 5. â—ud 16. which haue made your bellies your god to glory in your shame which haue a forme of godlynes haue denied the power of it whose mouthes speake proude things hauing the persons of men in admiration for aduantage sake These manner of men are fortold should come in these last dayes our Church doth already feele it by lamentable experience If thou shalt make this vse Christian reader â— Cor. 11. 19 of their booke it shall not bee altogether vnprofitable for thee For It must needes be that heresies should come that they which are approued amongst vs may be knowne The Lord therefore strengthen vs so many as be of this number to stand for his truth and giue vs wise dome to discerne those which would craftily vndermine it that all such wicked workers beeing defeated wee may constantly walke in the puritie of it till the day of our Lorde Iesus Christ to whom with the father and the holy Spirit be all honour and praise for euer Amen FINIS Here foloweth my answere to the Contradictions they charge mee with contradictiâ— 13. The Discoursers charging me with a shamfull companie of Contradictions no lesse then fiftie I first framed an answere to them with full purpose to publish it therein haue made it plaine there is not a contradiction But this my Treatise prouing much larger then I intended the answere to them being of litle or no vse saue only to cleare my selfe of this slaunder and to discouer their filthinesse which needeth not I thought good rather to suppresse then publish it yet so as I will giue thee good Reader a taste thereof and of their vpright dealing herein assuring thee of my credit that euen such be the rest of their contradictions Answere Darell say they in his Doctrine pag. 54. saith that prayer and fasting being vsed aright will certainly prosper either to the remouing or sanctifying of the iudgment But pag. 56. he saith their is no assurance to preuaile contrad 23 I answere There is no assurance to preuaile that is we can not be sure the partie shall be deliuered the meanes being vsed for so are my wordes Had then I sayd pag. 54. fasting will certainlie prosper to the remouing of the iudgement and no more I had contradicted that I say pag 59 but adding or sanctifying a child may see here is no contradiction Such a contradiction is this Certenly the Discoursers wil ether be ashamed of their contradictions or their sinne is the greater Assuredly they will not be ashamed of their contradictions And this The sun is either vnder a cloud or set It is not vnder a cloud In his Detection 163. Darrell saith fire hath poweâ—r to burne in the same pag. hath no power to burne Ans All that we reade Detection 163. is that Somers hand being in the fire was not burnt Would euer any man these two excepted hence collect a contradiction How many thousands in this land haue said the same and among them not a few that be learned yet I dare say neither learned nor vnlearned euer feared they spake contraries Shadrach Meshech Abednego being in the fire were not burned and yet they that cast them into the fire were burnt I trust you wil not say here is a contradiction But confesse both these to be true Fire naturally burneth but restrayned by God the ouer-ruler o nature it doth not burne Secondly you should first haue shewed where I say Fire hath power to burne before you told vs that I speake contraries â—ntrad 24. In his Dotrine pag. 2. he saith that it suteth altogether with Satans â—ature to be filthie or wicked in speech But Detection 175. he saith that it sutethe as well with his nature to vse good and holy speeches My wordes Detection 175. be Holy wordes haue beene vttered by satan Tel me is this a false proposition Or yet this vncleane and Ans blasphemous speeches sute excellently with the nature of the vncleane spirit If both these be true which none will deny with what truth doe you say that I speake contraries whereof the one must needs be false These men sure had forgot when they doted of this contradiction that the diuel is as well by nature subtil and in his subtiltie ready to transforme him selfe into Angel of light as vncleane and wicked Of this stampe they haue 18 contradictions more In his Doctrine 47. He saith the disciples by vertue of their so large â—ontrad 11 a commission could cast out a diuel of any kinde But pag. 50. the Lunatike child was possest with one of the worst kinde of spirits and that thence it came the disciples could not cast him out To make this contradiction they haue detracted part of my words Ans in either proposition In the former these if their faith failed not which words or words to the same effect in the aforesaid pag. 47. the two pages precedent I vse no lesse then twelue times In the latter proposition where I say thence partly it came they detract this word partly wherby I intimate the Disciples faith did at that time faile them when they could not cast the diuel out of the lunatike child so that their incredulitie was one let which oft els where I expresse And this you well knewe as appeareth by your next contradiction the twelft I meane What meant you then thus to separate and rent asunder those words which of purpose I had coupled together And by detracting that which in either of the propositions iâ— so materiall and in the one I inculcate so often to pretend a contradiction where you knew none was Who hath bewitched you to vse such curled deuises for the compassing of your contradictions A cursed pretence must this needes be seeing it can not be done in ignorance For you